THE THEOSOPHIST. HUMAN SPIRITS AND ELEMENTARIES* VOL. XXVIII., NO. 10, JULY " There is no Religion higher than Truth.

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1 3TT. THE THEOSOPHIST. (Founder in 187D). VOL. XXVIII., NO. 10, JULY " There no Religion higher thn Truth." [Fmily Motto of the Mhrjhs of Benres.] HUMAN SPIRITS AND ELEMENTARIES* [Th ws written s Lecture by H. S. Olcott nd bers dtes New York, September 28, 1875, nd Boston, Jnury 80, So fr s I m wre, it hs not been publhed. Ed.] centuries nd hlf go on the 4th of September 1633 TWO s I find upon exmining the New Englnd Colonil records, two very celebrted Englh divines, Thoms Hooker nd John Cotton, driven from the Mother Country by the Ecclesisticl uthorities, lnded in Boston from the good ship " Griffin." They were ccompnied by number of fmilies of mens, who, for the privilege of worshipping God fter their own fshion, left behind them ll tht mkes life sweet, nd brved the dngers nd priv tions of new country, where they could hope to find nught but wht mkes life bitter. After trrying two yers t Newton, ner Boston, they plunged into the wilderness, nd settling on the bnks of the Connecticut, lid the foundtions of th venerble Commonwelth. The progenitor of the Americn line of my fmily ws of th number. If th hrd-heded old Puritn left me no other inheritnces, he t lest bequethed to me * Colonel Olcott uses the word " Elementrics," in th lecture, in the sense of " Elementl Spirits." Lter, H. P.H. used " Elementry " s the nme for humn being, fter deth, who ws on the lower levels of kdmlok, nd th use lis become generl in our literture. Ed,

2 ?22 THE THEOSOPHIST. [JULY the scred exmple of being true to one's convictions, t ny cost of temporry dvntge. As he helped to ly the foundtions of New Englnd religious liberty, it would be hrd, indeed, if h descendnt of the eighth genertion should be denied the enjoy ment of tht liberty. It would be strnger still nd in violtion of the plinest lw of heredity, if tht descendnt should hesitte to sy wht he thought upon religious question for fer of offending those who hd no right to tke offence. The problem which we re trying to solve hs vexed the mind of mn from the beginning of time. We cnnot run bck fr enough in the trditions of the pre-htoric period to lose sight of the humn soul striving to pierce the gloom which intercepts its view of the inner world. For countless centuries the hnds of the rce hve been trying to ter wy the veil of Is, nd ly bre the secrets of Nture which lie beyond its impenetrble folds. Guizot, the gret Frenchmn, sys tht " Belief in the super nturl fct, primitive, nturl, universl, nd constnt in the life nd htory of the humn rce. Unbelief in the supernturl begets mterilm, mn gin lerns to believe nd pry." sensulity, socil convulsions, mid whose storms The Apostle Pul evidently held the sme view, for he sys : " fter the mnner of men, hve fought with bests t If, Ephesus, wht dvntgeth drink, for to-morrow we die." It it me, if I the ded re not s nturl crving of the soul to seek for? let us et nd glimpse of rel home s for the improned bird to bet its brest ginst the brs of its cge in md struggle for liberty. There its ceseless nd irrepressible conflict between our cptive spirit nd the erthly pssions nd ttrctions which environ it. It of the hevenly, they of the erth, erthly. Its ultimte destiny extence in the sphere of light gross relm of mtter. ; their nturl tendency downwrd. sprk of H effulgent glory seson Hevens n theirs, eternl ssocition with the Its spirtions nd progressions re upwrd It born of the ;the body which holds born of mtter the gross purgtions of the Deity, nd it for ; brief celestil fire nd, when emptied of its tennt, returns to. the common hep of dust, to be used over nd over gin, ; myrid times, in the

3 1907.] HUMAN SPIRITS AND ELEMENTAKIES. economy of nture. When it escpes from erthly bondge, it grows purer nd purer with ech succeeding cycle, ever remining the sme individulity ; while the rotten prticles of orgnic nd inorgnic crcse, divided into microscopic mtter, my go to help construct multitude of forms of insect, fh, best, bird, or mn, s ir brethed, wter drunk, or food devoured. Wht permnent llince, then, there between the soul nd body of mn? And wht there in ll the collected nd digested fcts, which we cll Science, to intimte tht the desires, ttrctions, ffinities, or powers of the one should be bounded or limited by the functions nd cpbilities of the other? Wht there in the whole rnge of humn knowledge to wrrnt ny other inference thn tht the pothegm of Guizot bsed upon profound study of nturl lw? So much for our first position, viz., tht there being no permnent reltion between our souls nd bodies, nd the ffinities of the former being ll towrds the world of souls, it both resonble nd nturl tht we should constntly inquire into the future tht wits us, nd study the phenomen which prove tht intercourse between th world nd the other possible. Let us next glnce for moment t the testimony which hs ccumulted during ll the pst to prove tht such inter-communi ction does ext. There my be within the sound of my voice mny who bse their fith upon the reveltions of the Scriptures. Hve such ever considered the mening of the pssges, thickly dotting the Old nd New Testments, which certify to the ppernce of mteriled spirits mong men? From the Xllth Chpter of Genes to the XXI Ind of Reveltion, through the stories of the Ptrirchl times, the wrs of Sul nd Dvid, the Empire of Solomon, the dventures of the kings nd prophets, the chequered creers of Jesus nd h Apostles, nd the reveries of tht gret Occultt, John, in the le of Ptmos, the chin runs, without broken link, tht binds the Chrtin to belief in the intercourse of mterilized spirits with men. They cme in the' humn form, clothed like men, tlking like them, tlity of bed nd bord. cting like them, even prtking of their hospi They heled deses, wrned of impending dngers, prophesied good fortune, protected from hrm, relesed

4 ?24 THE THEOSOPHIST. [julv from pron, nd smote hostile rmies with pestilence nd the sword. To deny th to ssil the credibility of the book we reverence s the inspired word of God. It ws the ccepted do^m of the Apostolic nd Ptrtic churches, nd ws universlly believed throughout Chrtendom until the founders of Protestntm essyed the md scheme of building philosophy of the future stte upon bre fith, without recourse to the fcts which lone cn demonstrte its extence. Their own Ctechm defines the bsurd chrcter of their experiment, for it sys tht " Fith the substnce of things hoped for ; the evidence of things not seen." For the certinly of knowledge, they offer us only hope ; for the proof plpble of immortlity, the shdowy evidence of credulity. The Romn Ctholic church, with tht profound sgcity hs ever dtinguhed occurrence of ppritions it, which tkes the we course of dmitting the which it cnnot deny, nd then ssuming bsolute control of the intercourse of its subjects with the denizens of the other world. It defines the nture of the spirits, limits their powers, clims open reltions with the sints in Heven, nd brs with ecclesisticl uthority the pproch of demons to hrss the fithful. Cst n eye over the whole world, nd see how merbly smll the minority of those who dbelieve in Spirit intercourse. Hssel clcultes the vrious religious sects s follows :-- Millions. Chrtins of ll denomintions Jews Muhmmdns Brhmins m Buddhts In two Orientl sects, lone, there re 426 millions of Spiritults. Emil Schlogentweit, in h Buddhm in Tibet, estimtes the Buddhts t 309 millions 3 10 millions number 325 millions. j 4 ;Prof. Neumnn, of Munich, puts them t ;Ungewitter, in h Neuesle Erdbeschreibnrg, mkes the The Orientls not only believe in humn nd elementry spirits, but prove the pprition it. of mteriled Their knowledge come down to them, genertion fter genertion, from the remotest time of which ny record survives studied the motions of hs ;when the Chlden sges the hevenly bodies, held communion with

5 1907.] HUMAN SPIRITS AND ELEMENTARIES. 725 the Adonitn nd with the shdes of the deprted, nd shred with them knowledge of the lws of tht Unseen Universe in which they, s we, lived, moved nd hd their being. The ncient Egyptins, tught by the Chldens, kept the Occult Science scred nd undefiled, nd their successors to th dy, by recourse to the sme processes, obtin like results. Isrel nd Judh were initited by the foundling of the Nile, who becme n dept of the Egyptin priesthood ; nd the techings nd mircles of Jesus nd h Apostles re ll to be found in tht Kbllh, portion of whose secrets the Americn Geometer, George Henry Felt, clims to hve unveiled. Through the drkest dys of Ppl terrorm nd populr igno rnce, the divine lmp of Occult Science ws kept burning by the Hermetts, Alchemts, nd Rosicrucins, nd I esteem it the highest honor tht could hve been conferred upon me, tht in our dy 1 hve been permitted to hold it up in the sight of the Spiritults, who, whtever my be their present shortcomings, re destined to be the benefctors of the Chrtin world. Wht greter blessing could I sk thn to be permitted to id in the spred of truth? Wht re the rewrds of erthly possessions, wht the vlue of titles or dtinction, by compron with the privilege of shring the poverty nd hunger, the persecutions nd neglect, of Prcelsus nd Agripp, nd the other noble mrtyrs of the Divine Science, if one cn be deemed by them worthy of fellowship nd frternity? How it puts us to shme tht fter 27 yers of spiritul phe nomen, occurring, in wht we complcently cll the most enlightened country in the world one where the university door stnds wide open for the poorest boy to enter, nd where the highest incentives re offered for intellectul culture, independent thought, nd originl reserch we should not hve philosophy to ccount for the simplest of those phenomen, when we might hve lernt it from the youngest neophyte of Ellor nd Luxor, or the dullest student of the Tibetn Lm-rim of Tsonkhp 1 Tht with ll our inventive fculty nd udcious hbits of explortion, we cnnot imitte the menest of the mgicl fets tht tttered Arb Sheikh, or posturing Hindu fkir will perform for us, out of doors, nd without pprtus or confedertes! in open dy,

6 726 THE THEOSOPHIST. Do ny question the fct? Let them red the scred books of Indi nd Egypt, nd study the Chlden nd Hebrew Kbllhs. Let them red the stories of Orientl trvellers who hve witnessed the phenomen of the Brhmins, fkirs, sheikhs, schwns, nd dervhes. Twenty-one yers go I left the Dod worth Hll Spiritults hold ing conferences nd ltening to commonplce speeches bout the ngels, the " Crystlline spheres " nd tht sort of mellifluous but unstfying tlk, nd when I cme bck, the other dy, s it were, the self-sme things were being sid. My lst recollection of the olden time, preserved, like fly in mber, the figure of certin gentle mn expounding weromely, h theory of morl responsibility, the nonsense of reincrntion ; #nd s I entered the room t my lst vit, there ws tht sme old bore delivering himself of the sme fmilir speech, s though h tongue hd been wound up twenty yers go, nd hd not yet run down 1 In 1853, we of the former genertion hd the sme experiences you young people re hving now. Where nd s the Bnner of Light now stnds the Spiritul Telegrph stood then ; our Religio ws Mr. R. P. Ambler's Spirit Messenger ; our Wllce ws Prof. Hre ; our Crookes, Prof. Mpes ; Your most recent converts mong the Judiciry (nd there re such, for we hve one in the Theosophicl Society, nd I recently received free confession of fith from Supreme Judge of Illino) were more thn mtched in our Judge Edmonds nd Sentor Tllmdge. If Lizzie Doten chrms you now with her pure nd melodious verse, so in our primevl epoch we hd rel nd sweet poet in Thoms Lke Hrr ; nd Emm Hrdinge, who now chrming, for ll, with her ortoricl gifts, hd then just ppered in th country s mediumtic ctress, nd ws living t the house of Mrs. French, who figured upon the rostrum s n ntetype of your Mrs. Hyzer. Look t the files of the Spiritul Telegrph, for 1852, 3, or 4, nd you will find the spiritults orgning Generl Committee,of persons supposed to represent ll our phses of belief, for the purpose of opening Public Conference, nd choosing public spekers. You will find Doctor Gry's nme on tht Committee, nd Doctor Wrner's nd the comicl old Mr. Levy's, nd mine ; nd you will see, upon further serch, tht we soon therefter hired Dodworth's Hll nd estblhed the Spiritul Lyceum system in New York.

7 1907.] HUMAN SPIRITS AND ELEMENTARIES. 727 You will find the Telegrph] teeming"; with [the sme stories of ppritions, levittions, rppings, lights, nd other physicl phenom en, occurring in the presence of the then newlv developed medium Home nd the others of h sort. You will find it full of s.veet intellectul slop, nd full of letters from the people, propounding the identicl thousnd-nd-one crude theories cf the Spirit World nd spiritul intercourse which re so fmilir to the subscribers to the current volume of either of our Spiritult journls. We hd our Pntheon in 1853, s well s yourselves now. We hd our bogus Frnklins, Wshingtons, Npoleons, nd Ciceros ; nd our rel nd bogus mediums, sleeping, tlking, nd supping with these demi-gods, nd doling out to n dmiring constituency their sublime utternces, with incredible dignity nd ssurnce. In wht respect hve Spiritults dvnced during the pst twenty-five yers? Dre ny ssert tht there hs been ny progress t ll? Are we one inch nerer true philosophy brod enough to cover the whole subject, minute enough to ccount for every phse, impregnble ginst every ssult? I see spiritults excusing mediums cught cheting ; pologing for contrdictory messges ; reporting unuthenticted phenomen ; nd denouncing ribld seculr press for their injustice nd scrilege in mrepresenting nd contemning heven-born fith. Their words re only the echoes of twenty yers go, nd the chmpions of Spiritulm s it re s powerless to nswer the reproches of their dversries s though there hd never hppened genuine mnifesttion. Looseness of investigtion, on the one hnd, nd stubborn negtion on the other, keep the believers nd dbelievers in spiritul phenomen s fr prt s ever, nd there seems no wy, unless we chnge our tctics, to bring the ntgonts upon neutrl ground. When I see how bitterly I hve been denounced by persons who in nine-tenths of the cses re not s firm believers s myself in spirit-return, for suggesting tht there vst mount of frud prcted nd tht considerble prt of the rel phenomen cused by Elementry Spirits, I involuntrily recll the proscriptive policy of the Ctholic Church, which offers one the choice to believe or be dmned. Some enthusists set our med iums upon so high pedestl, tht if perchnce we do not bow down nd worship them s the embodiments of every

8 628 THE THEOSOPHIST. [JULY virtue, they strightwy cll us heretics nd renegdes, nd fulminte nthems with the cerbity of Vticn Council. Th rel peril, nd it time tht Mrs. Dv should hng out nother " Dnger-Signl," lest we should grow s dogmtic s Theology or Science the twin despots over free-thought. How often we see the stttics of Spiritulm prded before the eyes of its ntgonts, s the most conclusive of rguments, for the verity of the " " phenomen! Eleven millions of believers " they sy. Surely eleven millions cnnot ll hve gone md, or been the dupes of chrltns!" True enough the rgument conclu sive. But tht the only lesson tht cn be drwn from the census? Is theie no ide conveyed by it to th multitude of Spiritults themselves? If they ext by the million, pry why hve they not mde their power felt? Why hve they permitted themselves to be desped ; to be clled crck-brined luntics ; to be bused from every pulpit nd in every press, while they truckle to public opinion, nd sit like pck of cowrds silent nd bshed? Why do they hold their tongues in society, when brinless nd flippnt criticers denounce their scred fith s fethm, nd sneer t the messges of love they hve received from the immortls who brought them tidings tht the Shdow Lnd in truth lnd of Light to those who re pure enough to find it? Why hve they suffered these dgrceful fruds to go on for qurter of century without putting stop to them? Why hve they llowed trickster fter trickster gross, sensul, igno rnt, dhonest to fsten upon th cuse nd bring it to shme? How comes it tht it hs not been possible for chrltn to be so unblush ing in h fruds s to incur the penlty of the lw by procurement of the honest people he hs duped? Hve you known of one flse medium being sent to the Penitentiry by Spiritults whom he hs robbed, nd whose most scred feelings he hs outrged? Go mong these people, nd her them lugh behind your bcks, t the credulity of Spiritults. Go to the vendors of jugglers tricks, nd sk them to show you the pltry pprtus by which you hve been mde by bogus mediums to think your ded reltives converse with you. Look in the ppers, nd see how certin worthy people who hve been duped by them will fly to the rescue of their deceivers, with solemn ssever tion of their genuine mediumship, nd intemperte denuncition of ll who seize their msks nd robes, their rg-bbies nd blonde wigs.

9 1907.] HUMAN SPIRITS AND ELEMENTARIES. 729 Tell these honest people tht in the dim twilight of the circleroom their " mterilizing mediums" mke fools of them by dropping off one skirt fter nother, nd tking off one pir of hose fter nother, s they produce their silor-boys, Indin squws, sters nd unts, nd wer rubber msk fter msk to personte their mle chrcters, nd insted of keeping their own counsel until they ctch the medium t her tricks, they will rush t you with column of buse, in which you my feel thnkful to be let off with being bused s skeptic nd infidel, the oppressor of the poor medium nd the foe of true Spiritulm. In the ncient times, when mesmerm nd mediumship, psychometry nd mgic, were thoroughly understood nd scientificlly prcted, they set the sensitives side s scred clss. Insted of condoning their bestil fults, s we too often do now, they chose virgins of the purest minds, nd domiciled them in the temples, wy from every contminting influence. The priests of Is, of Brhm, nd of Jupiter, were men who hd purified their minds nd herts of every bse desire, nd whose highest psychologicl powers were fully developed. Red the clssicl uthors, nd see for yourselves. With such priests nd priestesses, intercourse with the pure nd good of the Spirit-world ws esy nd constnt, becuse nturl. Do you imgine tht we cn enjoy th communion with such public mediums s the mjority of those we hve educted nd develop ed? Do you suppose tht the gret nd spotless souls of the other world cn come to us through the tmosphere of whkey-drinking nd immorl men nd women.? In our own homes, surrounded by the pure influences of the domestic circle, with our herts throbbing with the yerning of n unquenchble ffection, with solemn convic tion of the holiness of th inter-mundne correspondence, with united purpose to shield our medium from every contminting influ ence humn or spiritul we my count upon the presence of those children of Light. Ny, we hve hd their presence mnifested to us, nd ltened to their words of love nd consoltion, mny n :1 mny time : for upon the herth-stone we hd erected our templ of Is, nd in our sinless young children found our Cumsn Sibyls. H. S. Olcott. [To be continued.] 2

10 730 [JULY IN THE SCIENCE OF THE EMOTIONS. Love nd Hte. clssifying ll emotions under Love nd Hte, we must remem ber tht Love generl concept intended to describe the chrcter of numerous emotion-tendencies of the mind with refer ence to different surroundings, which evoke th kind of response in it. The chrctertic of Love the tendency to union with its object. Spinoz defines Love to be " plesure, ccompnied by the " ide of n externl cuse. If we remember tht by ide Spinoz mens stte of the mind, whole mentl modifiction, or mentl process, " correlte in the world of thought " of totl nerve rection of physiologicl psychology ; nd tht plesure, ccording to him, " the trnsition of mn from lesser to greter perfection," we shll be ble to pprecite the ccurcy of th definition nd Spinoz's explntion of it in the following words " : Th defini tion explins sufficiently clerly the essence of love ; the definition given by those uthors who sy tht love the lover's wh to unite himself to the loved object, expresses properly, but not the essence of love ; nd, s such, uthors hve not sufficiently dcerned love's essence ; they hve been unble to cquire true conception of its properties ; ccordingly their definition on ll hnds dmitted to be very obscure. It must, however, be noted, tht when I sy tht it property of love, tht the lover should wh to unite himself to the beloved object, I do not here men by wh, consent, or conclusion, or free decion of the mind (for I hve shown such, in II. xlviii, to be fictitious) ; neither do I men desire of being united to the loved object when it bsent, or of continuing in its presence when it t hnd ; for love cn be conceived without either of these desires ; but by wh I men the contentment which in the lover, on c count of the presence of the beloved object, whereby the plesure of the lover strengthened or t lest mintined " (Ethics, Pt. III., vi). The emotion of Love my, then, be defined s the mood of the mind by which the contiguity (nd necessrily the memory) of certin object cuses the mind to tend towrds union with Hence it.

11 1907.] THE SCIENCE OF THE EMOTIONS. 731 the cognitive phse of th mood chrctered by clerness of perception. How keen the lover to dcover untold beu ties in the brow of h mtress. The " proverbil phrse Love blind " ordinrily mens tht the emotion of love so vigorous in its tendency to unite with its object, tht it overbers petty obstruc tions in its pth. The phrse lso mens tht the eyes of love cn detect justifictions where ordinry judgment sees fults tht lover lone competent to pprecite the merits of the loved object. Th certinly true. There no shrpener of perception like love. The desire spect of th emotion n ll-powerful ttrction whereby the loved object fills the whole mind, nd mintins itself there to the exclusion of everything else. The ction-spect consts in the flow of nerve-currents to the fcil muscles culminting in the expression of love, to vrious vsomotor centres culminting in generl heightened sensibility nd to certin voluntry muscles, culminting in deeds of love, unnecessry to describe. The tone of the mind in the mood of love chrcterized by vigorous, unre stricted flow of energy, or, in " Spinoz's phrse-, pssge to greter perfection." Th interpreted by consciousness s plesure. Hence in populr prlnce, plesure the best tonic to the mind ; only th wy of putting it seems to give cusl efficcy to plesure which does not properly belong to it. Obversely, Hte chrctered by repulsion, by tendency to shrink, to seprte from its object. Spinoz defines hte to be " pin, ccompnied by the ide of n externl cuse " (lb. vii.). It might be objected tht htred sometimes chrcterized by s unrestricted n evolution of energy s love, if not more, nd therefore it ought to be described s plesure, tht, in fct, it plesure to svges nd to brute bests. In reply, we my point out tht hte ordinrily chrcterized by repulsion, by n inhibited flow of energy ; such cses of hte s re implied in one's exertion to kill the hted object re rther the obverse side of self-love thn hte pure nd simple. In fct, it my well be doubted whether phrses like " simple hteemotion " or " simple love-emotion " correspond t ll to the relity of experience. No object given in perception by itself, i.e., prt from its environment. Perception does not resemble point of light on bckground of drkness, but ptch of light in the midst of n illuminted field, where the object perceived the ptch of light

12 732 THE THEOSOPHIST. nd its environment the field whose illumintion grdully fdes t its boundries. " We feel ll things in reltion to ech other," s Wundt sys. Hence every love-emotion implies hte-emotion s well. In the " love-response " of the mind to n object perceived implied " " hte responses to other objects which occupy by wy of contrst the outer fringe of tht very field of perception. Th but the old doctrine of " the reltivity of knowledge " so frequently forgotten in psychologicl dcussions. When we tlk of the perception of n object, we my ignore the fringe of the field of perception nd olte the object in thought ; similrly we my bstrct the predominnt love-spect of n emotion nd cll it love-emotion, but we must not forget tht pure loveemotion, out of reltion to ll hte-emotion, n bstrction, nd not relity. Our inveterte hbit of bstrction of solitry spects of mentl or physicl phenomen, nd the giving them nme, hs been responsible for the introduction of unimginble mythicl entities, "principles" or "fculties," e.g., will, love, force, into science, delying the progress of investigtion. The fundmentl lw of ll being tht of self-preservtion, nd ll responses to environment must be n expression of th lw. As " Spinoz sys : The mind endevors to perst in its being for n indefinite period... Th endevor, when referred solely to the mind, clled will ; when referred to the mind nd body in conjunc tion it clled ppetite ; it, in fct, nothing else but mn's essence from the nture of which necessrily follow ll those results which tend to its preservtion ;nd which mn hs thus been determined to perform. Further, between ppetite nd desire there ence, except tht the term desire no differ generlly pplied to men in so fr s they re conscious of their ppetite, nd my ccordingly be thus defined :Desire ppetite with consciousness thereof. It thus plin, from wht hs been sid, tht in no cse do we strive for, wh for, long for, or desire nything, becuse we deem on the other hnd, we deem it, wh for vtion s it, long for it, it to be good; but, thing to be good, becuse we strive for or desire it." {Ethics, Pt. III. Prop, ix.) Certin metphysicins ttempt to explin th lw of self-preser consequence of the " will to live " which underlies nd sustins the world-process ;but th explntion for, how else cn we conceive the essence of only verbl one, thing but s n

13 1907.] THE SCIENCE OF THE EMOTIONS.?33 " endevor to perst in its own being." (Ib., Prop, vii.) Th "endevor," th tendency to self-preservtion, not due to ny " mysterious power implnted in things nd ntecedent to their extence," " but nothing else thn the thing's being wht it. Whtever the thing in question my be, the mere fct of its extence mens tht it must be reckoned with... Insted of consider ing whether things cn be sid to exerce self-preserving effort, let us sk ourselves wht we men by thing. The question not s esy s it seems ; yet n nswer my be given in few words. We tke it from Mr. Herbert Spencer : Extence, he tells us, mens perstence. A thing group of phenomen which persts. Here in its individulity, its title to be counted prt from the surrounding medium... Perstence for n pprecible time, in mnner obvious to sense, nd ginst externl force, the test pplied by the unconscious philosophing of lnguge." (Pollock's Spinoz, H Life nd Philosophy," pp ) The first lw of motion but the ppliction being to physicl objects. of th concept of The Smkhy philosophy, which trets both mind nd body s forms of mtter,subsumes perstence in the concept of Tms, the fundmentl Gun of mtter not Lw, for the word Lw hs nthropomorphic implictions, but the essentil nture of mtter, tht which constitutes the mterility of mtter. Physiologicl Psychology, in so fr s it trets mind s dcontinuous epiphenomenon of mteril processes, ttempts to dcount the continuity of the psychicl sttes. But physiology will kill itself if it ttempts to " extinguh psychology. If it desired to supersede psychologicl definitions by physiologicl, it evidently presupposed tht psychologicl definitions re lredy in extence.... The independence of psychology must be recogned in ny event, since it prescribes like kind of symptomtology the work of physiology." (Hoffding's Problems of Philosophy, pp ) Leibnitz nd Spinoz " doggedly chmpioned the principle of continuity in the psychicl s well s in the physicl relm," nd it n evidence of the wekness of the metphysicl foundtion of modern science tht th frequently forgotten. The life of the mind, therefore,, s Spencer hs defined ll life, " the continuous djustment of internl reltions to externl reltions, " " the minten nce of inner ctions corresponding with outer ctions. " Without

14 734 THE THEOSOPHIST. th djustment, self-preservtion in constntly chnging environ ment not possible ; nd since ll djustments must be of the nture of ttrction to some nd repulsion from other objects, ll mentl responses involve love nd hte s their primry chrctertics. But the motive power in both cses the innte necessity of ll things for coherence nd perstence, if they re to ext t ll- Next to self-preservtion the motive power of mentl rection to environment furnhed by the impulse for rce-preservtion, found in ll beings endowed with life, nd therefore with mind in rudimen try or highly developed forms. Th impulse for rce-preservtion specil development of the impulse for self-preservtion cting through the specilized germ-cell nd sperm-cell. The impulse of self-preservtion drives the sperm-cell in serch of the germ-cell, nd incites them to mlgmtion with ech other nd vice vers. As the impulse for self-preservtion the bs of ll selfregrding emotions, the impulse for rce -preservtion the strting point in evolutionry htory of unconscious or conscious ltrutic instincts nd emotions. The Vednt philosophy of Indi scribes the " will to live " to n initil impulse to multipliction in Brhm. " It thought, my I become mny." " Desire first rose in It." The ide underlying these quottions tht the evolutionry impulse first rose in nd out of n interction between the cosmic seed-mind, nd cosmic seed-mtter, clled Mulprkrti, lso Tms (to be dtinguhed from the Tms of Smkhy). P. T. SrinivAs Iyengr. [To be continued.]

15 1907. J 735 THE GOLDEN KEYS. Prt II. IN former pper we considered the three " Golden Keys," by the use of which the first three portls my be pssed, DANA, SHILA, KSHANTI ; Chrity, Hrmony, Ptience ; such we found to be their nmes nd menings. With the pssge of the Kshnti gte the trveller hs gined control over h lower vehicles nd redy to go forwrd upon the Probtionry Pth, where the more subtle tempttions will ssil him, nd where slip will be much more serious thn heretofore. VIRAGA the next key ; illusion conquered, truth lone perceived." " Indifference to plesure nd to pin, Freedom from worldly pssion, bsence of ll worldly desires, wht it mens, nd the cquition of th stte of mind the stupen dous tsk which confronts the pilgrim. " Indifference to plesure nd to pin," not the stolid insensibility, due to lck of feeling, for, when mn hs reched th point in h journey, he more keenly live to ll senstions thn ever. The refinement of h physicl vehicles nd the development of h spiritul nd mentl bodies mkes him much more sensitive to both plesure nd pin thn the undeveloped mn could be. Just s the sensitive needle of the compss responds quickly to mgnetic ttrction or repulsion which leves br of iron entirely unffected, so h highly developed fculties respond to the fintest wves of thought, nd ex perience plesure, or pin, in ccordnce with the motives which set the thought in motion. Thus the indifference not due to insensi bility, but to the perfect control which he exerces over h feelings, becuse of the knowledge which he hs gined. He knows tht plesure nd pin re krmic nd tht both must be experienced with equl ptience, nd welcomed with equl egerness, if he would free himself from the krmic bonds which cll him bck gin nd gin to incrntion. Thus with indifference he meets plesure nd pin, well knowing tht by so doing he loosening, one by one, those bonds which fetter h immortl spirit nd hinder h upwrd journey.

16 736 THE THEOSOPHIST. Indifference, then, to plesure nd pin s they ffect himself, but lively solicitude for others, the first qulifiction necessry to the possession of the key which will unlock the Virg portl. Then must be erdicted ll worldly pssions nd desires, for these re the producers of plesures nd pin, nd the forgers of the bonds from which he striving to escpe. Hving conquered h physicl body he now required to conquer h desire body, for, though he my deny himself the grtifiction of h desires, those desires themselves will continue to bind him to erth until, one by one, he hs conquered them nd utterly rooted them out. Truly th stupendous tsk which might well dunt the brvest hert. Esier fr would be the possession of the fith which would move mountins, thn the erdi ction of th, the strongest portion of mn's lower principles, which hs been stedily developing through untold ges of downwrd evolution. The pth of the soul, which hs heretofore been down wrd into mtter, hs now turned, nd henceforth the rod leds ever upwrd towrds the relms of pure spiritul life. Becuse the pth hrd nd steep nd rugged shll we turn bck? Shll we sy, in despir : " It too hrd, we cnnot go on?" Others hve trodden the pth before us, nd, though their feet hve been cut nd torn by the shrp nd jgged rocks, they hve persevered, nd, from the heights bove us, they cll to us nd bid us be of good cheer. Their hnds re stretched out to help us up, nd becuse they hve trodden the pth, it will be esier for us. Let us look forwrd nd upwrd, never turning our eyes bckwrd except to help those who re below us nd toiling over the wy which we hve pssed. When we turn to give such help, we shll find tht the wy which seemed so drk nd forbidding when looked t from below, will pper bright nd beutiful in the light shed by the glorious gol which crowns the mountin top, nd in tht light the illusions which beset the pth nd hovered drkly round us will be seen to be only shdows, nd truth lone will be perceived. One thing more necessry. Lten to the wrning voice of one who hs trodden the pth : " Before thine hnd lifted to upre the fourth gte's ltch, thou must hve mstered ll the mentl chnges in thy Self, nd slin the rmy of the thought senstions tht, subtle nd insidious, creep unsked within the soul's bright shrine."

17 1907.] THE GOLDEN KEYS. 737 " If thou wouldst not be slin by them, then must thou hrm less mke thy own cretions, the children of thy thoughts, unseen, implpble, tht swrm round humn-kind, the progeny nd heirs to mn nd h terrestril spoils. Thou hst to study the voidness of the seeming full, the fulness of the seeming void." " Knowest thou of Self the powers, O thou perceiver of externl shdows? If thou dost not then rt thou lost." " For, on Pth fourth, the lightest breeze of pssion or desire will stir the stedy light upon the pure white wlls of Soul. The smllest wve of longing or regret for My's gifts illusive, long Antskrn the pth tht lies between thy spirit nd thy self, the highwy of senstions, the rude rousers of Ahmkr thought s fleeting s the lightning flsh, will mke thee thy three prizes forfeit the prizes thou hst won. For know tht the ETERNAL knows no chnge." Truly th " hrd sying," nd yet, how could it be other we thn true? We re continully wrned of the hrm which our thoughts my do, nd, if th be so in our present comprtively low stge of evolution, how much more true must it be of one who hs reched the fourth Pth, where he hs gined the mstery of h physicl body nd lerning to control h higher principles. A single thought of nger now more dngerous thn would be dedly wepon in the hnds of n undeveloped svge. He, then, who hs reched th stge, must set gurd upon h thoughts lest, in moment, he undo h work nd lose the prizes which he hs won. Thoughts of love nd compssion lone should find plce in the mind of such mn ; hence the need of " indifference to ple sure nd to pin." And now, hving pssed the Virg gte, hving control of h physicl nd desire bodies, it would seem tht the trveller must be ner the gol, tht the dciple must be ner perfection, nd tht henceforth the pth would be esy, for the techer sys : " Thou hst now crossed the mot tht circles round the gte of humn pssions. Thou hst now conquered Mr nd h furious host." " Thou hst removed pollution from thine hert nd bled it from impure desire." Surely, then, the struggle must be over nd pece be ner. But no. Lten to wht further written : 3

18 738 THE THEOSOPHIST. [idly " But, O thou glorious combtnt, thy tsk not yet done. Build high, Lnoo, the wll tht shll hedge in the Holy Isle,* the dm tht will protect thy mind from pride nd stfction t the thought of the gret fet chieved." " A sense of pride would mr the work." Th, then, seems to be the subtle tempttion which must be overcome before the pilgrim cn possess the key of Viry, which will unlock for him the next portl. " VIRYA, the duntless energy tht fights its wy to the supernl TRUTH, out of the mire of lies terrestril." Hving lerned to control the physicl body nd rid himself of ll desire for erthly joy nd success, still hrder tsk wits the trveller. H mind must become the servnt of the spirit, nd he must lern to bsolutely shut out ll worldly thoughts nd keep h ttention fixed upon higher things. In fct, it would seem tht he must do even more thn th, for we find these words written by the Msters : "... Thou hst to feel thyself ALL-THOUGHT, nd yet exile ll thoughts from out thy Soul." " Thou hst to rech tht fixity of mind in which no breeze, however strong, cn wft n erthly thought within." How impossible th seems to us, nd yet, before the trv eller cn go on, he must ccomplh th stupendous fet. With the mentl body developed to its full extent, he must be ble to bnh ll thought nd hold h mind blnk. And yet, impossible s it seems, I believe tht even now we cn begin to pre pre for th gret struggle. begin to cquire control over our minds. By medittion nd concentrtion we cn By grdul stges we cn lern to concentrte the mind, first upon some object, then, removing the physicl object, hold it stedy upon the bstrct ide of tht ob ject. Hving ccomplhed th, nd it no esy tsk, it but one step frther to hold the mind stedily upon nothing. Here let me try to mke my mening cler. Wht ment by fixing the mind first upon physicl object, then, bnhing the object itself, upon the bstrct ide of tht object? Let us tke some fmilir, common object, such s the. e which surround us in our dily life, sy the pillr which supports the roof of Th refers to the Higher Ego.

19 190?.] THE GOLDEN KEVS. 739 porch, telegrph pole, or even the foundtion of the house in which we live. Wht bstrct ides do they suggest to us? First, strength, then stbility, solidity, support, nd finlly helpfulness. Surely these re qulities upon which we cn meditte with profit to ourselves. Or tke vse filled with flowers. Here we hve first, in the curves of the vse nd the perfect forms of the flowers, symmetry, beuty, nd in the odour of the flowers, sweetness, while in their beuti fully blended colours, shding delictely one into the other we hve suggested hrmony. Do these not led nturlly to the thought of the perfect, beutiful, hrmonious life, filled with the beuty of good nd chritble deeds, with the sweetness of the loving thoughts which sctter blessings mong those who surround the thinker, s the flowers fill with their perfume the surrounding ir? Thus you see, from the common, everydy things which surround us we cn drw the inspirtion for ennobling thoughts upon which we my fix our minds, nd, little by little, we my strengthen our mentl body by concentr tion. Then, s the finl step, dropping even the bstrct ide, we shll be ble to hold our minds stedy, fixed, but without thought. The thought gone, but the mind remins, fully under control of the higher spiritul Self, nd we relize t lst wht the Msters men by the words, " thou hst to feel thyself ALL-THOUGHT, nd yet exile ll thoughts from out thy Soul." And now to the pilgrim comes the most insidious tempttion of ll, the pride of intellect. To gurd ginst th it necessry to cquire the perfect control of thought. " Bewre of chnge! " sys the Techer. " For chnge thy gret foe. Th chnge will fight thee off, nd throw thee bck, out of the Pth thou tredest, deep into vcous swmps of doubt. Pre pre nd be forewrned in time. If thou hst tried nd filed, O duntless fighter, yet lose not courge, fight on, nd to the chrge return gin nd yet gin." " Act then, ll ye who fil nd suffer,... nd from the stronghold of your soul chse ll your foes wy mbition, nger, htred, e'en to the shdow of desire when even you hve filed." " Remember, thou tht tightest for mn's libertion, ech filure success, nd ech sincere ttempt wins its rewrd in time." Here, then, filure does not men defet, if the pilgrim persevere. Ech effort will bring him little nerer the gol, nd, even though

20 ' ' 740 THE THEOSOPHIST. tiuly driven bck gin nd gin, if he but keep h fce to the foe nd yield no step without struggle, the time will come when he will go forwrd without ny corresponding bckwrd step, nd finlly, being possessed of " the duntless energy which fights its wy to the supernl TRUTH, out of the mire of lies terrestril," he will find the wy cler to the Viry gte. He hs driven from h Soul " mbition, nger, htred, e'en to the shdow of desire," for in bnhing pride of intellect he hs bnhed ll these. The mbition my be only the mbition to rech greter intellectul heights thn others ; the nger my be only nger t one's inbility to solve some intricte mentl problem ; the htred my be felt only ginst foolh, wilful ignornce ; the desire my be, like the mbition, only desire to cquire more knowledge thn others ; but they re surely there, ll comprehended in the pride which must be bnhed before the wy cler for the next step. Hving, then, full control of h mentl body, even to the bnhing of th intellectul pride, the trveller through the Viry gte nd Dhyn hven, my go on nd pss enter upon the wy which leds to " the the sixth, the Bodhi portl." He hs now entered upon the true pth, whence nothing cn drive him bck. He must press onwrd, however drk nd rough the wy, for the light of the eternl Truth shines in h hert, nd who, hving once seen tht light, could turn gin to the drkness which lies behind? Wht woe nd sorrow my beset th Pth we, who stnd fr below, cnnot know, but those who hve trodden it tell us tht sorrow nd suffering wit the dciple. Th we know, tht t the end lie joy nd bls so gret tht we cn hve no concep tion of it. The Techer, whose mening I hve been trying to mke plin, tells us something more of th Pth. " Thou hst estrnged thyself from objects of the senses, trvelled on the Pth of seeing,' on the Pth of hering,' nd stndest in the light of knowledge. Thou hst now reched the Titiksh stte. O Nrjol, thou rt sfe." " The Titiksh stte," the trnsltor explins, " indifference ;submsion, if necessry, to wht one of extreme clled " plesure nd pin for ll," but desiring neither plesure nor pin from such submsion in short, the becoming physiclly, mentlly nd morlly indifferent nd insensible to either plesure or pin.

21 1907.] THE GOLDEN KEYS. 741 Th indifference, of course, does not come from lck of feeling, but becuse the dciple who hs reched th stge cn see the reson for the suffering, cn relize the fleeting nd imperfect chrc ter of the plesure. He knows tht these things must be nd tht out of them finlly will come pece nd joy such s we know " the pece of God which psseth ll understnding." not of, In the drkness nd woe which surround th Pth often will be herd the cry tht ws herd in the Grden of Gethsemne, the wek ness of the physicl mn crying : " O my Fther, if it be possible, let th cup pss from me! " And then the undunted spirit dding : " Nevertheless, not s I will, but s Thou wilt." And in the drk void, when ll erthly help withdrwn, erthly ties sundered, nd when, becuse of the drk nd sullen clouds which surround him, the dciple cnnot see those bove who still stretch forth helping hnds will be herd tht other cry, the cry wrung from the humn spirit when pssing through the bitterest gony of the whole journey ; the cry herd t the supreme moment of the lst initition ; the cry herd on Clvry : " My God! My God! Why hst Thou forsken me? " And now the gret rewrd in sight. Once more let us red wht the Techer hs written : " On Sown's pth, O Srotptti, thou rt secure. Aye, on tht Mrg where nought but drkness meets the wery pilgrim, where, torn by thorns, the hnds drip blood, the feet re cut by shrp un yielding flints, nd Mr wields h strongest rms there lies gret rewrd immeditely beyond." " Clm nd unmoved the Pilgrim glideth up the strem tht to Nirvn leds. He knoweth tht the more h feet will bleed, the whiter will himself be wshed. He knoweth well tht fter seven short nd fleeting births Nirvn will be h." Th the gret rewrd which he hs erned, ll the blessed rest to which he entitled, but there still nother choice. There one more " portl, PRAJNA, the key to which mkes of mn God, creting him Bodhttv, son of the Dhyn." Her wht the Techer sys of th seventh Portl : " Self-doomed to live through future Klps, unthnked nd unperceived by mn ; wedged s stone with countless other stones which form the " Gurdin Wll," such thy future if the seventh

22 742 THE THEOSOPHIST. [JULY Gte thou pssest." Th " the gret renuncition." To give up Nirvn until ll who live hve gined the gol ; to lbour for mn without hope of rewrd ; unthnked, unknown ; until even the most bckwrd of h brethren hs erned the gret rewrd. The dciple must mke h choice with the full knowledge of wht he renouncing. It well for us tht some hve been found who willingly mde th gret scrifice, for otherwe we must hve gone on blunderingly upon our wy, with no help from the gret Techers who hve freely given themselves for our ske. Such seems to me to be the teching of the Msters s written down for us by her who gve her whole life to pointing out the wy for us who re feebly struggling to follow in her footsteps. If we choose the shorter pth, stright up the mountin side, such re the obstcles which we must overcome, the work which we must do. Let us not be dhertened by the difficulty of the wy, but, fixing our eyes stedfstly upon the dtnt gol, let us go forwrd with good courge, sure tht if we persevere we shll t lst rech the summit nd be ble, in our turn, to help those who re still toiling up the pth. THE TENANT. John McLen. Th body my house it not I ; Herein I sojourn till, in some fr sky, I lese firer dwelling, built to lst Till ll the crpentry cf time pst. When from my high plce, viewing th lone str, Wht shll I cre where these poor timbers re? Wht though the crumbling wlls turn dust nd lom, I shll hve left them for lrger home. Wht though the rfters brek, the stnchions rot, When erth hs dwindled to glimmering spot 1 When thou, cly cottge, fllest, I'll immerse My long-crmped spirit in the universe ; Through uncomputed silences of spce I shll yern upwrd to the lening Fce. The ncient hevens will roll side for me, As Moses monrch'd the dividing se. Th body my house it not I ; Triumphnt in th fith I live nd die. F. L. Knowles.

23 1907.] SELF-CULTURE OR The Yog of Ptnjli. [Concluded from p. GO.").] THE one gret principle which the study of the wys of evolu tion teches us tht evolution never unided. lwys receives help from the higher plnes of the universe. The type, incrntes in the physicl vesture, nd tries to express itself in mtter. When the full expression of the type It completed in some of the physicl orgnms of species, higher type incrntes in those physicl bodies, type which t the beginning just like the type of the lst species, but in which now ext possibilities of higher development. Th in time expresses these higher possibil ities in mtter, nd then follows the sme course. It necessry tht there should be these seprte incrntions of types, becuse otherwe there would be no seprte species. The powers of life express themselves only to certin degree in one species, nd then go no further. we suppose tht one impetus only given t the beginning or even tht life only n outcome of physicl mtter, there If no dequte explntion of the vriety of species. For why should mtter in tht cse stop t we not see the sme germ developing prticulr point, nd why should into trees of vrious kinds one fter the other, nd then sending forth nimls birds, bests nd men from the sme stem or root theory of evolution tht it?one gret merit of the Snkhy gives the conceptions of specil cre tion nd Drwinin evolution their proper plces in the scheme of the universe. In one more instnce thus reconciles two opposing conceptions of the universe, retining their truths, removing nd explining their shortcomings. Thus while teching tht in the world of forms one species or life-stte chnges into higher one, or even for time degenertes into lower it one, of the higher form, or of the lower one, it lso teches tht the type formed in higher plne out of the mterils of tht plne, on the bs of the form which hs to go higher or lower. Every species hs, therefore, n independ

24 744 THE THEOSOPHIST. [JULY ent type, which moulded nd exts s quite independent of the type of every other species. Th shows the quntum of truth tht ' ' lies hidden in the theory of specil cretion. Th, however, by the bye. The point tht I wh to mke cler here tht, whenever the purush, or unit of consciousness, hs lived out the life of one form, higher one redy for psses on into it, it, nd the unit there to experience higher mnifesttions of the Mdlprkriii. Indeed, s soon s the extence of more plnes of life thn one, nd their interdependence upon ech other, recognized, there cnnot be much difficulty in understnding tht by their very nture they must constntly tend to drw up the lower forms higher nd higher towrds themselves. And s mtter of common observ tion we find tht, s the forms re potent forces of life show themselves It gin thus pour in from bove, higher nd higher, more nd more forth. mtter of ordinry observtion tht the forces tht re limited by the limittions of the form. Below the plne of mn th help from the higher plnes to be wht, from our own point of view, we my cll bound unconscious becuse the self-consciousness of the principle of Individulity p pers, s we hve seen, only in mn. The tree grows, nd for the purposes of the growth builds into its physicl body the mterils of the physicl plne. The vyutttv not yet strong enough to cuse locomotion ; ;the orgns of sense nd ction re not yet strong enough to hve specilized centres nor re the mns nd the higher principles strong enough to perform their functions through the orgnm. They ll ext s mere undevel oped nuclei. In the vegetble kingdom, therefore, the purush limited to the experience of certin modes of growth only within certin bounds. The higher the species the better the growth, until t lst the strl vyutttv becomes so strong s to be cpble of locomotion. In the lnguge of Ptnjli the prkrit of the vegetble kingdom fill up, by the constnt building up of more nd more of vyu nd other tttvs tken from the reservoir of the strl world, s the effort of expression in mtter cretes more nd more ppetite. When the filling up tion so fr s ny prticulr species {prhritypiir) reches its culmin concerned, then it redy to chnge into nother type. Then nother type impressed upon from bove. The mnsic nucleus chnged into one of higher it

25 1907.] SELF-CULTURE. 745 order (or lower one in cse of degenertion) ; nd thus from the lower species psses into the higher or the lower still. But it must be from bove or without tht the nucleus itself chnged. The re-rrngement of the old mterils must be effected entirely by the help of the cosmic powers in the individul, becuse s yet the higher power of nwy (conjunction or bstrction) inctive in the orgnm. In the lower niml kingdom re specilized nd orgns pper in the orgnm. the powers of sense nd ction But here, too, we find tht the power of nwy bsent. The mns in nimls so fr specilized, tht the impressions from without cn be put together (Snklp). But the cpcity of forming generl conceptions from prticulrs, nd of pplying generl conceptions to prticulr cses, only beginning to mnifest itself in the lower nimls. It the flow of the higher energy of nwy only tht chnges the lower niml into mn. In the higher types of the lower niml kingdom we find the fculty of imittion in low degree. Th n expression of the power of snklp (mns) ; for, wht imittion but the ct of impressing the ide received upon one's self? from the ctions of ny other individul But th much lone possible for the mount of mnsic power tht exts in the lower niml. With the entry of hnkr in the orgnm, the higher power of bstrction mnifests itself, nd thence the mnifesttion of the very much enhnced power of imittion. Now, wht the process of eduction? Wht the process of cquiring knowledge? The most generl wy of defining the process of cquiring knowledge my be put down s the unfolding of the higher powers of prkriti. The whole of the evolution of the lower, s well s the higher kingdoms of the universe, process of cquiring knowledge, process of eduction. The generl principle of the Snkhy Yog Philosophy tht Prkriti unfolds its possibil ities of mnifesttion for fulfilling the objects of purush the two-fold objects of bhog (enjoyment, experience) nd pvrg (the stte of highest knowledge). In other words, the object of Prkritic evolution nothing but the cquition of knowledge by the purush; in fct, the eduction of the unit of consciousness As we hve seen, the unfolding of the higher powers for the 4

26 746 THE THEOSOPHIST. [JULY pumsh crried on by the help of the higher powers of the higher plnes of the universe. In other words, therefore, it the powers of the cosmic plnes tht re lwys educting the unit of consciousness by connecting it with higher types, nd helping it to mnifest itself in them, nd thus knowing more nd more by becoming higher nd higher. The purnsh lerns by becoming minerl, plnt nd n niml. Or, we my sy, the purnsh tught by becoming minerl, plnt nd n niml. As we hve seen, up to the lower niml kingdom, the Buddhi hnkr exts only s nucleus. In mn th principle becomes ctive. Therefore we find in mn the power of self-conscious bstrction (mvy), nd the conception of purpose mnifesting itself more or less. In fct, the eduction of mn consts in the development of th two-fold power. It thus evident tht the eduction of mn differs from tht of the lower kingdoms not only in degree but in kind lso. we hve to understnd wht the mode of th eduction. But here It lwys consts in the putting of the purnsh under certin conditions, so tht it my become nd know. In the vegetble kingdom th process performed wholly from the outside, becuse, the senses not being specilized, the higher conditions cnnot pss to the individul mnsic nucleus of plnt nd thus cnnot supply the individul cretion of the higher type from within. mns with mterils for the In the lower niml kingdom, th process begins to be crried on from within becuse the senses re specilized. But it stops t certin point becuse the rel individul the Buddhi hnkr not yet wke in the orgnm. So here, too, the process of eduction crried from without, lrgely. In mn it becomes possible tht the process my be trnsferred entirely to the unit within nd it will be so in time, when the Buddhi hnkr fully developed. But th development tkes good del of time, nd the first mnifesttion only mnifesttion of the possibility. So before the time tht the Buddhi hnkr fully developed the eduction of mn lso must to very lrge extent be crried on from without ; nd th, we re tught by the " Secret Doctrine " nd the Hindu philosophy, fct. The divion of

27 1907.] SliLF- CULTURE. 74? Rces nd Sub-Rces mens th. When humnity reches certin point of development tht when the prkrit fill up fresh ccession of energy pours in from bove, nd it psses from to higher rce. lower The evolution of present societies lso teches the sme lesson. The mrch from the svge to the civilized stte due to the cces sion of similr energy from without. Otherwe there would be no different communities t different stges of civiliztion ; nd the rule the sme with regrd to the fll nd degenertion of communities s with regrd to the re nd higher evolution. But we must come bck to the sme question. How th eduction crried on? From without, s we hve seen. But in the cse of mn there must be mde dtinction due to the nture of h constitution. As the types re supplied to the lower world from without, the idels must be supplied to mn from without. From the very nture of things it impossible tht mn should mke h own idels. H eduction consts in the mking of idels h own, not in the mking of h own idels. It impossi ble to know without becoming. It would be contrdiction in terms to sy tht mn cn mke h own idels. When mn reches n idel it no longer n he hs not known or become yet? The individul tkes idel, nd how cn he mke thing which h idel from nother higher individul. Communities tke their idels from higher communities. The idel lwys seen coming from without. Whence did the idels come for the infnt mn, in the beginning of the rce? And whence come the idels to which no humn community hs yet reched? Assuredly from without. The whole process of humn eduction consts in the supplying of idels from without in the sme wy s the types re supplied to the lower kingdoms from without, nd mn working up to the idels s the types work themselves out in the lower orgn ms. When lower type fully worked out, higher type supplied from without. In the sme wy when n idel reched, higher one supplied from without. In fct, the idel nothing but the type of higher stte of extence in the world of the mnshnkr bnddhi. The types of the lower world re mde in the plne of the lower mind nd then re shethed into the grb of indriys nd tnmdtrs. The idels of mn re mde in the world;

28 748 THE THEOSOPHIST. [JULY of Buddhi hnkr, nd then descend into the lower tnns. But how does th process tke plce? We hve seen tht the pln of humn eduction the teching us how to drw generl ides from prticulr instnces of their mnifesttion in the world without ; nd, conversely, the pplying of generl ides to prticulr instnces. Th cn hppen in one of two wys by instruction from without nd by inspirtion from within. The Hindu theory combines both these wys into one. It holds tht the higher idel incrntes into the humn form, nd then through instruction nd exmple holds forth the idel before the rest of mnkind ; nd then leves them to work out the idel. So fr s the incrntion of the idel concerned, the pln the sme which followed in the cse of the lower kingdoms. The higher type incrntes into the bodies of the lower species, nd then develops the bodies further into new species. But the nimls re incpble of comprehending n idel nd working it out in tht fshion. Mn cn comprehend n idel nd lern by exmple to build it into himself. Th due to the higher principle of individul ity tht wkened in him. Hence it becomes necessry tht highly developed souls should incrnte into the humn body for teching, nd the holding up of noble nd divine idels before the humn rce in generl. Looking to the present stte of humnity, we find tht there re certin idels of physicl, morl nd spiritul life in the world, to which humnity in generl hs not yet been ble to rech. We cnnot suppose, s we hve seen, tht humnity hs creted these idels for itself, for tht supposition would lnd us into the bsurdity of believing tht mn could know unided wht he hs not yet become. If gin we suppose tht in the infncy of the humn rce, the idels incrnted in some of the ordinry men, we would lnd ourselves into the bsurdity of believing tht the idels could incrnte into inde qutely developed bodies. We would lso mke for ourselves in th wy, cnon of belief tht nture works rbitrrily nd not ccord ing to lw ; for it would men the selection, for no reson, of certin number of ordinry souls for the purpose of overshdowing them, nd thus using them vicriously for certin purposes for certin time, nd then leving them to pursue the ordinry course. The preference of certin souls for th purpose would be unjust too.

29 1907.] SELF-CULTURE. 749 Why should God or Nture mke such rbitrry dtinctions? It would be impossible, too, for how should certin purushs only be ble to re up to the idel, without the degree of development which necessry for the purpose? If we suppose, gin, tht idels incrnte into every humn body, then we would expect the equl develop ment of every humn being, or t lest of the members of one community, or, sy, even of one fmily ; for they re eqully situted with regrd to ll externl circumstnces. Th, however, not the cse. The fculties of induction nd deduction lthough present in every humn being, in the germinl stte, re not eqully developed in ll. These souls, therefore, which incrnte for the purpose of teching infnt humnity, re not the ordinry souls of the rce which they come to tech. They re, in the first plce, incrntions of God himself ; nd, secondly, they re incrntions of highly-developed souls from the higher spheres of the Devlok ; nd thirdly, re temporry trnsfers from other rces tht my hve reched higher stge of civiliztion on some other plnet. All these souls re clssed s gods. If we pply these conceptions to the origin of lnguge, we find tht in the infncy of the humn rce, some of these gods must hve come down in the humn form to tech mnkind first to generl ize the mening of roots, nd then pplying these generl concep tions in the formtion of nmes from the roots. It would otherwe be impossible to ccount for the root-sounds hving generl concep tions ttched to them. So fr s the sounds sent forth re concerned, it my be sid tht mn rings like metls, nd when certin sounds fll upon him from without, the ringing fculty sends forth the inrticulte sounds of nture s rticulte ones. Th theory, however, differs from the imittion theory in eliminting the element of consciousness only, nd in thus reducing mn to sttus of metls, nd other ringing physicl objects. It ppers to be very much more nturl to suppose tht mn self-conscious being does not llow the process of ringing to tke plce unconsciously, nd s soon s the element of consciousness introduced, the ringing theory becomes the imittion theory. There cn be no doubt whtever tht imittion plys very

30 750 THE THEOSOPHIST. importnt prt in the eduction of mn. The child lerns to spek from h prents, for he evidently first tries to recognize nd under stnd h prents before lie begins to ring. It relly conscious effort of the mind tht sends forth sounds ; nd not the unconscious impct of the prent's voice. Further on we find tht mn lerns other lnguges thn tht of h mother. It will hrdly be sid tht even these he lerns by unconscious ringing. How esy indeed it would be to become lingut, if the mere unconscious impct of the sounds of foreign tongue would tech us the foreign lnguge! It ppers to be more constent with sound induction to suppose tht the wys which re now employed to tech mn h lnguge were lso those tht were employed in the infncy of the rce. And tht cn only be if divine techers cme down to tech infnt mn. The considertion of nother question lso seems to help th conclusion. We see tht certin nimls hve the power of imittion, though on very low scle. Mn lso, when he ws in h infncy on the globe, must hve possessed just, let us sy, s much of the power of imittion s the lower nimls then hd. Now th power of imittion very high clss power. To sy nothing of mimics, &c, let us exmine the rts. Mn cn imitte good music, good elocution, good delivery, good pinting, good poetry, good modelling, nd so forth. But every mn does not possess th very power in n eqully efficient degree of development. We must, therefore, suppose tht th fculty lso, like every other fculty of the humn mind, exted in infnt mn in the germinl stte. Nture or God must provide mens for the eduction of every fculty nd long with others the very useful fculty of imittion. Even now we cn see tht there no other mode of teching so effective s teching by exmple. Why then should we mke the most illogicl supposition tht God did not in the beginning pply the best mode of eduction, nd tht Nture rbitrry in following mode of eduction in the beginning of the rce, which hd to be dcrded fterwrds in fvour of teching by exmple nd imittion? To mke such supposition would be to introduce the ide of wnt of uniformity in the working of Nture or Nture's God. If we believe tht in the beginning divine sges cme to the

31 1907.] SELF- CULTURE, 751 globe, to tech infnt mn, dequte provion mde for the development of every fculty. Every other theory would violte the well-ordered process of humn evolution t some point or other. Look, therefore, from whtever pojnt of view we my, the only sound theory which dequtely explins ll the known fcts nd processes of humn eduction, the theosophicl theory of divine sges hving from the infncy of the rce tken prt in humn evolution. And th, s we hve seen, lso the trditionl teching of Snkhy Yog techers of ncient Hindustn. We come, therefore, to the conclusion tht, in the beginning of the rce, divine sges were present on the erth, infnt humnity her nd see, nd judge nd utter. nd tht they mde It ws thus tht lnguge ws given to mn by the gods. A study of the Snskrit lnguge, the most ncient dilect now current of the Aryn stock, would lso led to the sme conclusion. The ncient Vedic lnguge extremely rich in wys of expressing declensions nd conjugtions. Post- Vedic Snskrit less rich. The influence of ccent in chnging the mening of words entirely lost. No one now even drems of the chnge of ccents on ccount of colition nd composition. The more vigorous consonnts which entered into the formtion of ncient words re softening down in modern lnguges on ccount of wht hs been termed by compr tive philologts, the idleness of lter mn. Professor Mx Miiller sys : " There one clss of phonetic chnges which tke plce in one nd the sme lnguge, or in dilects of one fmily of speech, nd which re neither more nor less thn lziness. Every letter requires more or less of musculr exertion. There mnly, shrp nd definite rticultion, nd there n effeminte, vgue nd indtinct utternce. The one requires will, the other mere lser-ller. The principl cuse of phonetic degenercy in lnguge when people shrink from the effort of rticulting ech consonnt nd vowel ; when they ttempt to economize their breth nd their musculr energy. * * * * I only stte the cuse of wht we must cll phonetic decy, however dvntgeous in other respects ; nd I consider the cuse to be neither more nor less thn wnt of musculr energy."

32 752 THE THEOSOPHIST. [JULY Now, if the erly men nd women hd enough of musculr energy to form lnguge so rich in consonntl nd vowel sounds s the Snskrit, or the mother of Snskrit nd ster lnguges, wht ws it tht led to the sudden dppernce of tht musculr energy in lter times, when phonetic decy set in? Are we to suppose tht, with constnt exerce, the muscles of the mouth would become stronger nd cpble of putting forth the sme results with less expenditure of energy? Or, re we to suppose tht the theory of evo lution fble, nd tht mn must lose h powers s he descends from the primitive stte to more nd more modern times? If the former, lziness would not be ny explntion of phonetic decy. If the ltter, we would lend ourselves to the belief tht the humn species ws more perfect in the beginning thn it now gression nd not progress the lw of life. It, nd tht retro would not do to sy tht cycles of decy must intervene in the mrch of evolution, nd tht mn hving ttined to greter degree of musculr energy t one time, must in the succeeding cycle lose of th energy, to cquire it gin in lter cycle. If good tht del were so, the study of comprtive philology must hve shown lso process of wht my be clled phonetic elevtion, s the converse of phonetic decy. Words of th clss hve never been found, however, in the htory of ny lnguge, s hving been elevted by nturl process gin to their ncient stte. The only solution of th problem mnkind the theory tht lnguge ws first given s by divine sges model to ;nd tht mnkind being not yet so fr developed s those divine sges, let fll their lnguge into phonetic decy. only in th wy tht we cn explin how lziness cme in to cuse phonetic decy lnguge. And th gin cn be the only good cuse of the loss of ccent. The sges knew better, nd It mn will know better in future. in When the er cn tke the mening of different intontions of sound, ccent will be restored to lnguge. rgument. As " produce Another quottion will give us more points in fvour of our number of sensuous impressions received by mn, mentl imge or of such perceptions produces understnd tht perception, corresponding vocl expression, nd, secondly, s generl notion or conception, number we my number of sensuous impressions my cuse cry, n interjection, or some

33 1907.] SELF-CULTURE. 753 imittion of the sound tht hppens to form prt of the sensuous impressions ; nd, secondly, tht number my be merged into one generl expression, of such vocl expressions nd leve behind the root s the sign belonging to generl notion. " But s there in mn fculty of reson, which guides nd governs the formtion of sensuous impressions into perceptions, nd of perceptions into generl notions, the grdul formtion of roots out of mere nturl cries or imittions tkes plce, under the sme rtionl control. Generl notions re not formed t rndom, but ccording to lw, tht lw being our reson within, corresponding to the reson without to the reson, selection, if we could but see if I my so cll it, it, of Nture. invribly rtionl selection. not ny ccidentl vriety tht survives nd perpetutes itself Nturl ; It it the individul which comes nerest to the originl intention of its cretor, or wht the type or species to which conquers in lnguge." Now, in the first plce, best clculted to ccomplh the ends for which it the gret struggle for life. So wht belongs ws clled into being, tht it th reson without, Nture, which corresponds to the reson within f in thought the reson nd of The reder who hs diligently followed the explntion of the Snkhy Yog theory in the foregoing pges, will t once see tht th reson without nothing but the gods of the Buddhi Ahnkr without whose help it lnguge, s lso for the origin of ll life. Nturl selection, or nturl elimintion, plne of the universe, impossible to ccount for the origin of crried on ccording to the reson of Nture, the originl intention of the Cretor. But in the domin of lnguge sid tht the work entirely performed by the reson of the individul. Now evident thi the reson of the individul it it not, up to th time, cpble into the future. The process of nturl selection rtionl, but the future of ordinry mn it must be crried on by species, hrdly crry out tht word or of reching very fr no doubt reson which cn see into thought. The reson of the not up to tht. Even comprtive philologts cn process. It cnnot but be tht crried on by the powers of the cosmic plnes. And the process it these cosmic powers these gods tht re sid by the Hindu rli to hve incrnted in the beginning to help the imperfect in fct in the

34 7S4 THE THEOSOPHIST. [JULY beginning only germinl- reson of mn, to not only form h roots nd h lnguge, but by tht process to develop the fculty itself. But why, it my be sid, it necessry for the gods to tke humn frmes? Why cnnot they do the work from their own plne? Becuse, s I hve sid lredy, it only in mn tht eduction becomes possible by instruction, nd becuse mn must be tught from without, nd not from within. In fct, teching from within mens high-clss development. It only yogi who cn lern from within. For the ordinry mn, with ll h fculties running to the outside world, there no intro spection possible t tht stge, nd therefore ll h knowledge nd ll h development must in the beginning come from the outside. Instruction from the outside conveyed by exmple, nd orl precept, nd it but meet tht the teching of lnguge should be done through speech, nd through the physicl er. Sounds nd sights must be crried to the mind from without, nd their connection to3 must be clled forth from without, s it done even now. Why should we suppose tht nother process ws dopted in the beginning of the humn rce? Or, gin, where the wrrnt for supposing tht mn in the beginning of the rce ws endowed with higher powers, which he lost, when the roots nd words hd been mde, for no rhyme or reson? Such supposition knocks evolution on the hed. Nture never mkes such jumps, forwrd or bckwrd. And here I must finh th series of essys on Self-Culture. My object hs been in th series to show how grnd nd how fr-reching the philosophy of Ptnjli. I hve selected some of the phorms of Ptnjli, nd tried to show on wht lines, ccording to th gret seer of ntiquity, the evolution of the humn rce proceeds. I hve tried to explin how we must regulte our society nd our individul lives, in order to secure gretness nd power nd finl hppiness for ourselves nd our rce. Wht hs been sid will perhps be enough to show the reder tht th grnd view of evolution the philosophy of Ptnjli most interesting nd instructive study for the whole Of mnkind ; while to the Hindus it of prmount importnce. All the institutions of the Hindus re bsed upon the techings of th philosophy. Their leg ltors nd techers hve ll been Snkhy Yog philosophers. It the techings of th philosophy tht hve hd to be preched from time

35 1907.] FROM CHAOS TO COSMOS. 75b to time, in order to drg the ntion t vrious periods of its life, from the mire of ignornce, superstition nd decy. And it the techings of th philosophy which, properly put, will ppel to the Hindu mind the most strongly in its present degenerte stte. It for th reson tht I hve given the nme of Self-Culture to th series of essys. Rm Prsd. FROM CHAOS TO COSMOS. [Continued from p. 678.] ANY ttempt to dequtely relize thousndth prt of the immensities of the physicl universe s given in the closing sentences of the foregoing quottion [see Mrch number] utterly fil us. We re unble to conceive wht contined in the stte ment tht " A hlf-million of Nebuls hve recently been dcovered t the Lick Observtory " ; nd s we re further informed tht mny of " these my represent Str systems," compred with which solr system very smll ffir, the thought pplling! Tking our ttention wy from these mgnitudes, to the descriptive ccount of Mrs. Besnt's modus operndi of the evolution of the physi cl tom, s given, with frontpiece illustrtion, in the " Ancient Wdom," how observble its hrmony with the generl trend of the bove quottions, nd how highly suggestive. Here we see represented the sme spirl ide in the infinitely gret nd the infinitesimlly smll. Truly Chos Cosmos, the wondrous chin of living forces which while dul lso constitute unity. One Thought, One Intelligence, One Divine purpose, s golden thred of living fire running through ll. Let us now direct our ttention to n old Gnostic view of world-formtion from Chos to Cosmos. One of the significnt technicl terms whereby prts of the complicted processes of evolution, or world-growth from Chos to Cosmos s occultly seen, ws described s " the bortion." It interesting to note tht Pul uses the sme technicl term. In I. Cor., xv, 8, we red in the old Englh version, " And lst of ll he ws seen of me lso, s of one born out of due time." In the 20th cen tury version, recently publhed, it " given, Lst of ll, he ppered ' " even to me, who m, s it were, the bortion.' Wht the

36 756 THE THEOSOPHIST. [JULY mening (sks Mr. Med, from whom I quote) of the grphic but puzzling " born out of due time," which so mny ccept becuse of its fmilir sound without further question? A more correct trnsl tion " And lst of ll, s to the bortion, he ppered to me lso," nd here note the " rticle, s to the bortion," not s to " n bortion.", Thus giving the ide tht Pul ws illustrting h own experience reference to the world-process. Now " the bortion " teehnicl nd oft-repeted term of one of the gret systems of the Gnos, by term which enters into the min fbric of the Sophi My thus. In the mystic cosmogony of these gnostic circles " the bortion " ws the crude mtter cst out of the Plerom or world of perfection. Th crude nd chotic mtter ws in the cosmogonicl process shped into perfect " JEon " by the World-Chrt ;tht to sy, ws mde into world-system by the ordering or Cosmic power of the " " Logos. The bortion ws the unshped nd unordered chotic mtter which hd to be seprted out, ordered nd perfected in the mcrocosmic tsk of the *' enformtion ccording to substnce," while th gin ws to be completed on the soteriologicl side by microcosmic process of the " enformtion ccording to Gnos." As the world-soul ws perfected by the World- Chrt, so ws the individul soul to be perfected nd redeemed by the individul Chrt." Tht s understnd, in ccord with Pul, I in nother plce, you re redeemed you," which nd perfected by the " Chrt in the foundtion of the " hope of glory " nd immortl ity. In th Gnostic expliction Pul becomes comprehensible nd we hve nother confirmtion of h hving been in close touch with the highest mysticl teching of h time. To chnge the symbol, we hve under contempltion the good nd gret Mother, Nture, who hs chrge of the cosmic forces, ordering of Chos. She understnds her business, possessing ; the vst ccumultion of prcticl experience, gined in the ordering nd perfecting of millions of solr systems. re-crete in more perfect form. Her mrch royl progression through the ges. truly been sid of her, " Wdom When she destroys Perfection mine, 1 it to ever onwrd in one hve her gol. It hs understnding." She rides on the wings of the wind, the lightnings of the electricl btteries re her messengers ;nd ll the powers of the hevens nd the erth, whtever their nme or sttion, re obedient to her behests.

37 1907.] FROM CHAOS TO COSMOS. Nture does not wste her energies : she the gret Economt, the Trnsmuter, who holds the Mgicin's wnd. When she destroys it to re-crete in more perfect fshion. She rights ll wrongs ; rewrds the obedient, nd converts the rebel, who eventully becomes her loyl servnt. She the Gret Mother of us ll ; we my ly our hed on her lp with perfect confidence in her protecting love. Under ll conditions during the My nd its ever-chnging vicsi tudes, we my enjoy the sweetest pece if we will, for in the morl sphere there no coercion, or compulsion. Ere we pss to the second prt of our subject, let us tke cursory glnce t the line of thought we hve been pursuing. I invite you to ccompny me in imgintion while we plce ourselves t the centre of the physicl world systems which infinite spce contins, nd our present imperfect instruments of vion revel nd hide from view. Let us think ourselves in possession of powers of sight s much trnscending the most perfect telescopic instrument yet produced, s tht does ordinry physicl vion. We tke our sttion t the grnd centre, which indeed every where, nd yet nowhere. From th vntge-ground we will first direct the splendid powers of our enlrged vion to our own comprtively tiny solr system ; smll nd insignificnt to mny other mighty ones rolling through their inconceivble orbits in spce ; yet, though so compr tively diminutive, lmost infinite to us, even with our enhnced powers of perception nd observtion. mighty sun in the centre, with h vst ttrctive Here we should behold the powers nd glorious life-giving Light. Then would be seen the orbs of Mercury, Venus, the Erth nd Mrs, moving in ordered sequence round their prent fount of Light nd Life, the Sun. Agin, outside in ever greter circumferences we should behold those vster globes of our solr system ; the mighty Jupiter nd h moons, Sturn with h wonder ful ring, Urnus, Neptune, etc. There would lso be the inexplicble cometry systems, ever moving with mthemticl exctitude in their lrger eccentric spheres. As viewed outwrdly we hve before us perfect Cosmos, whose immensely complicted prts ever proceed on their severl creers with the utmost precion nd ccurcy : so perfect tht our stronomicl scientts movements through tens of thousnds of yers cn clculte their complicted of the pst nd into

38 758 THE THEOSOPfilST. the future, with the nicest exctitude! Then if we could so increse our powers of consciousness nd of vion, s to be ble to compre hend nd perceive, with fulness of intellectul power nd clerness of perception, ll the prts of such cosmic system s the mighty nd wondrous str Sirius, in ll its immensities, surely we should shrink into our own nothingness, in view of the overwhelming possi bilities, the unimginble gretnesses of these vst orders of Cosmic Being. I n the quottion given bove from the rticle in Knowledge, the writer gives little informtion regrding the vrious nd vried Nebule vible in the strry hevens. Here gin, the immensity of the opertions viewed pper overwhelming to ll thought nd imgin tion. Amid the eternl Chos of these hlf-million of Nebuls lredy dcovered, there seen slowly evolving by double spirl motion, suing from opposite directions of prent centre, the vst msses of unordered (chotic) cosmic mtter, which will ultimtely form new solr " systems. Photogrphs of spirl Nebuls show msses in the ct of being detched from the spirl brnches. Th prticulrly noticeble in the photogrph of the gret spirl in Cnes Ventice (51 Messier), in which we see the process going on before our eyes." How vst these mighty forces in incessnt collion, our imgi ntion utterly fils to convey ny but the fintest ide : Yet ll these chotic elements re slowly nd surely working towrd the orderly condition review. of those mighty solr systems we hve hd under Hitherto we hve only drwn ttention to one phse, to the physicl spect of the wondrous whirls of living force, which, s we know, re composed of physicl mtter in some of its vried processes of solidifiction. In our studies in Occultm the veil still further lifted for us, nd we re invited to contemplte other systems, other worlds innumerble, where corresponding processes re in opertion in Nture's finer forces. Here we obtin double view. In the first plce there the preprtion of the field in Elementl Nture, followed by the coming down into the depths of mterility ; nd then the long, long processes by which the grdul scent to the " Gret White throne " nd the dimond hert of Deity ccomplhed. Tke the illustrtion of the seven Globes in our own Round, with which we hve become fmilired, in our

39 1907.] FROM CHAOS TO COSMOS. 759 study of the " Secret Doctrine." Multiply them into infinity, nd the imgintion reels in ny ttempt to portry the immensities so close involved. Here we hve just beyond the physicl, nd lmost prt of ring higher comes the Heven-world, wilh its ever-glowing nd flshing colours of living light, suing from, nd returning into their fountin in the hert of Deity. Agin, there re in the spiritul in finities beyond, other glorious spheres the Buddhic, the Nirvnic, which, for the most prt, re mere nmes to us. And gin, still frther for us down here in the mud the unnmble, yet none the less gloriously rel, grdes of spiritul life nd Being, of whom my truly be sid, tht of These " the eye hth not seen nor the er it, it :the link, the strry, or strl worlds of life nd being ;herd " ught for here to those spiritully evolved ones, who re ble to enter Their sphere supernl, vion dulity one bolhed no longer needed ;the subjective nd the objeclive hving become ;:we re wht we see nd we see wht we re ; My with its infinite fields of Illusion behind nd beneth, nd Relity reched. To the merely intellectul mn those regions of the spiritul worlds re terr incognit, lnd of intngible drems, of which he unble to formulte the fintest conception. To the Mystic who, by silence, by medittion, by contempltion ;by seprtion from the corseness of the worldly modern life, nd by fixedness of ttention upon tht which unseen by the fculties of the lower nture, qulified, he my be ble, fter mny dys, nd t fvoured inter vls, to obtin reveled " in the ultimte perfected fint glimmering of th " glory which [To be continued.] Cosmos of Deity. W. A. Myers. to be

40 6 ; 760 [JULY UNIVERSAL BROTHERHOOD AND LOVE IN ISRAELITISM. THE doctrine of the common origin nd unity of everything in nture, nd of mnkind in prticulr, very clerly set forth in the idel creed of Isrelitm mnmed Judm. It tells us in the plinest lnguge possible tht everything hs emnted from the Supreme Being ; tht ll humn fmilies nd rces hve sprung from one source ; nd tht in their inner nture they re ll the children of the " One Fther of ll " (Genes i. et scq. ; Mlchi 0), who " the Lord of the spirits nd souls of ll flesh " (Numbers xvi. 22 ;xxvii. 16; Job xii. 10; Is. lxvii. 16; Zech. xii. etc.,). Heven nd erth nd ll they contin belong to Him (Gen. xiv. 1 19, 22 ll (Zech. ;xxi. 33 xiv. ;xxiv. 3 ; 9 ;Ps. xlvii. Is. lxvi. 1, 2 ; 2 ;Neh. i*. etc.). i. He the 1. ii. King over Chro. xxix. 11, 12., etc.). He hers the pryers of every one who clls on Him, nd nigh to ll Kings, viii. 38, 39 Joel iii. (i ; 5 ;Ps. lxv. etc.), nd H love fills the whole universe (Ps. lvii ;cxlv. 9, 2 ;cxlv. 18, ;civ ;cxix, etc.). In short, ll things of which the universe consts, spirit s well s body, hve proceeded from Him who the root, the life nd the light of ll, in whom they live, move, nd hve their being, nd to whom everything will one dy return (Ps. lxv. Job xxxiv. 14 ;Eccle. xii. " ;etc, etc.). The universe not H dwelling-plce, but in nd within Himself," ffirm our sges. He the ll. "All things re Himself, nd Himself conceled on it 7 every side," sys the " Greter Holy Assembly " (pge 26, originl text), in commenting on Isih xii. 4, which sys One (Tetrgrmmton) m first nd with the lst self. Compre lso Isih xlviii. 12 nd Isrel, my clled ; I m He, I : " : I I, : " Herken unto me, m the first, I the Living m He Him Jcob m lso the lst." These re the bs nd nucleus of universl brotherhood nd love nd the very foundtion O nd corner-stone of the techings of our scred books, of which we instnce few. " One lw nd one mnner of lw shll be to you, s well s unto the strnger " (Exodus xii. 49 ;Levit. xxiv. 22 ;Numbers ix,

41 ] UNIVERSAL BROTHERHOOD IN ISRAELITISM ; xv. 15, 16). " Ye shll do no unrighteousness in judgment, in meteyrd, in weight, or in mesure," but just blnces, just weights, nd just mesures shll ye hve " (Ex. xxiii. 6 ; Lev. xix. 15, 35, 36; Deut. xvi. 19; xvii. ii ; xxv ). "Not to tke life," " not to commit lewdness," " not to stel," " not to ber flse witness," "not to covet" (Ex. xx ; Deut. v. 17, 18, etc., etc.) ; " not to revenge," " not to oppress " (Ex. xxii, ; xxiii. 9 ; Lev. xix. 33; xxv ). The lw enjoins on every kindly nd chritbly one the duty of cting benevolently, towrds ech other co-religiont s well s the strnger, nd even n enemy, without dtinction. " Thou shlt not see thy brother's ox or h sheep go stry, nd hide thyself from them ; thou shlt in ny cse bring them gin unto thy brother. And if thy brother be not nigh unto thee, or if thou know him not, then thou shlt bring it unto thine own house, thee until thy brother seek fter it, nd thou shlt restore nd it shll be with gin. In like mnner, thou shlt do with h ss, nd so. it to him with h riment, nd with ll lost things of thy brother, which he hs lost, nd thou hst found,. thou shouldst not hide thyself " (Deut. xxii. 1 3). The lw enjoins one to do the sme by h enemy lso (Ex. xxiii. " 4). Thou shlt not see thy brother's ss or h ox fll down by the wy, nd hide thyself from them ;thou shlt help him to lift them up gin " (Deut. xxii. 4). "Thou shlt do the sme with him tht htes urgent business (Ex. xxiii. 5). The word " brother " here nd elsewhere ner reltive mening or co-religiont thee," even t the rk of leving thy ;but fellow-being in generl, s cus (xxv. 35) which sys : " And if it it used not confined to in wider. sense, quite plin from Leviti thy brother be wxen poor nd fllen in decy with thee, then shlt thou relieve him ;ye though he be strnger or sojourner.. The word " " strnger here does not men n unknown person, which my be pplied to dtnt reltive s well. The Hebrew word "gir", foreigner, s we shll presently see. When thou repest the hrvest of thy lnd, thou shlt not wholly rep the corners of thy field ;neither shlt thou gther the glenings of thy hrvest. And thou shlt not glen thy vineyrd, neither shlt thou gther every grpe of thy vineyrd." ;thou shlt leve them for 6

42 762 THE THEOSOPHIST. [JULY the poor nd strnger," nd lso " for the ftherless nd the widow " (Lev. xix. 9, 10 ; xxiii. 22 ; xxiv. " 19 21)." When thou cuttest down thine hrvest in thy field, nd hst forgot shef in the field, thou shlt not go gin to fetch it ; it shll be for the strnger, for the ftherless, nd for the widow... When thou betest thine olive tree, thou shlt not go over the boughs gin ; it shll be for the strnger, for the ftherless nd for the widow. When thou gtherest the grpes of thy vineyrd, thou shlt not glen it fterwrds, it shll be for the strnger, for the ftherless, nd for the widow " (Deut. xxiv ). (Here, s well s in mny other plces in the Bible, the strnger tkes precedence over co-religiont where chritble nd benevolent deeds re concerned). And if thy brother be wxen poor nd fllen in decy with thee, then thou shlt relieve him (literlly, strengthen or hold him up) ; ye, though he be strnger or sojourner ; tht he my live with thee " (Lev. xxv. 35 ; Deut. xv. 7 11). " He who hth liberlly given to the poor, h righteousness endureth for ever ; h horn shll be exlted with honour " (Ps. cxii. 9). He tht hth mercy on the poor honoureth h Mker" (Prov. xiv. 31). "He tht hth pity upon the poor, lendeth unto the Lord, nd h rewrd will be pid to him " (Ibid. xix. " 17). Cst thy bred upon the fce of the wters, for thou shlt find it fter mny dys " (Eccles. xi. 1). " If thine enemy be hungry, give him bred to et ; nd if he thirsty, give him wter to drink." (Prov. xxv. 21). "Rejoice not when thine enemy flleth, nd let not thine hert be gld when he stumbleth " (Ibid. xxiv. 17 ; Job. xxxi. 29). " Ye shll wlk fter the Living One, your God, nd fer him, nd keep h commndments, nd obey h voice ; nd ye shll serve him nd cleve unto him " (Deut. xiii. 5) : " ye shll do my judgments nd keep my ordinnces to wlk therein... which if mn do he shll live in them..." (Lev. xviii. 4, 5 ; xix. 37). Th mens, the Tlmud tells us, tht person should imitte the qulities nd ttributes of the Living One, nd do s he does. He should love ll men, nd ct on the principles of mercy nd benevolence towrds every one, irrespective of ntionlity nd creed, or friend nd n enemy, by " clothing the nked, helping the poor nd the needy, viting the sick, consoling the fflicted, doing our " lst duty by the ded ; nd performing ll kinds of chritble nd

43 1907.] UNIVERSAL BROTHERHOOD IN ISRAELITISM. 763 kindly deeds for chnty's own ske, just s the Almighty grcious nd merciful to ll, nd bestows h fvours on every one like the good nd the wicked, the pious nd impious (Sot, 14). " God's benevolence," sy our divines, " clled mercy, becuse we re in debt to Him nd He owes us nothing, nd mn should do likewe." The rule of " relese " enjoined by the lw every " seventh " nd lso every " fiftieth," yer, nother exmple of chritbleness nd loving-kindness. The slve ws to be relesed on the seventh yer (Ex. xxi. 2); nd he ws not to be sent wy empty-hnded, but " thou shlt furnh him liberlly out of thy flock, nd out of thy floor, nd out of thy winepress of tht wherewith the Lord thy God hth blessed thee thou shlt give unto him " (Deut. xv ). "Every creditor tht lendeth nything unto h neighbour shll relese it ; he shll not exct it of h neighbour, or of h brother, becuse it clled ' the Lord's relese ' " (Deut : xv. 2). " If there be mong you poor mn of one of thy brethren within ny of thy gtes in the lnd which the Lord thy God giveth thee, thou shlt not hrden thine hert, nor shut thine hnd from thy poor brother. But thou shlt open thine hnd wide unto him, nd shlt surely lend him sufficient for h need, in tht which he wnteth. Bewre tht there be not thought in thy wicked hert, sying, the seventh yer, the yer of relese, t hnd ; nd thine eye be evil ginst thy poor brother, nd thou givest him nought, nd he cry unto the Lord ginst thee, nd it be sin unto thee. Thou shll surely give him, nd thine hert shll not be grieved when thou givest unto him... therefore, I commnd thee, sying, thou shlt open thine hnd wide unto thy brother, to thy poor, nd to thy needy in thy lnd" (Deut. xv. 7-11). The lnd lso to be relesed t the " Jubilee " yer, nd ech mn to return unto h possession (Lev. xxv ). " The lnd not to be sold for ever... ye shll grnt redemption for it " (Ibid, verses 23, 24,). " Ye shll not sow your fields, nor prune your vineyrd : tht which groweth of its own ccord of thy hrvest, thou shlt not rep, neither gther the grpe of thy vine undressed ; but they should be left for the poor, for thy servnt, for thy mid, for thy hired servnt, for thy strnger nd thy cttle ; nd lso " for the bests of the field " (Ex. xxiii. 1 1 j Lev. xxv. 5 7),

44 ?34 THE THEOSOPHIST. [luly Even the nimls re specilly mentioned in th merciful code. The Sbbths nd Fests re dys of rest not only for ourselves, servnts nd the strngers, but lso for the cttle nd nimls s well (Ex. xx. 10; xxiii. 12; Deut. v. 14-, etc.). No cruelty to be shown to nimls :- "Thou shlt not muzzle the ox when he tredeth out the corn " (Deut. xxv. 4). " A righteous mn regrdeth the life of h best..." (Prov. xii. 10). "No mn shll sit down to h own mels ", inculctes the Tlmud, " until seeing ll the nimls dependent upon h cre re provided with." tht The lnd too, innimte though it in the eyes of the unknow ing gentry, not overlooked. It hs its Sbbth, or period of rest ; And six yers thou shlt sow the lnd, nd shll gther in the fruits thereof : But the seventh yer thou shlt let it rest nd be still..." (Ex. xxiii. 10, 11 ; Lev. xxv. 2, 4). In ddition to ll these, the lw enforces other chritble on every mn, nd especilly vrious kinds of " tithes ", etc., mintennce of the priests nd the levites who re consecrted deeds for the to the service of the Lord nd of the people ; nd lso for the use of the strnger, the ftherless nd the widow. " The firstlings of the cttle nd of the bests ; " " the redemption money of the first-born of the children ; the tithes of the " herd nd of the flock," nd lso of the yerly "produce of the lnd, corn, fruit, wine, oil," etc., re to be dedicted unto the Lord for the use of the priests nd of the levites (Ex. xiii. 1 ; xxxiv. 19 ; Lev. xxvii. 26, 80, 32 ; Deut. xv. 19). " The first fruit of the corn, of the wine, of the oil, nd the first fleece of the sheep," shll be for the priests (Deut. xviii. 4) ; nd lso " everything devoted in " Isrel (Num. xviii. 14). "The tithes of the increse in the produce of the lnd t the end of every three yers," re to be set side for the use of " the strnger, the ftherless, nd the widow" (Deut. xiv. 28, 29). Isrelitm indeed, lw of love nd goodwill, nd its precepts, re the very essence of chrity nd benevolence, tolernce nd unity " mong men. The beginning of the Torh " (Lw), sys the Tlmud " loving-kindness nd its end loving kindness." Gemiloth hsdim, for loving kindness, one of the pillrs upon which the world rests " Tlmud, the world sustined, viz. divine worship nd loving-kindness " (Aboth ; : " By the virtue of three things," sys the : i. 2) ;nd upon these ;the Torh (divine Lw)

45 1907.] UNIVERSAL BROTHERHOOD IN ISRAELITISt. 765 sys Simon, the " Righteous," " the slvtion of Isrel depends." Gemiloth hsdim not mere chrity or ordinry lms-giving. It mercy, chrity, benevolence, compssion, clemency, kindness, ll combined. It goodness it love itself. It the nturl prompting nd the dictting of kind nd loving hert bsed on the ground of humnity, without ny hope or desire of return or rewrd. " It superior to lms-giving," sys the Tlmud. Alms-giving prcted only by mens of (1) property, (2) on nd (3) behlf of the poor, on behlf of the living ; Gemiloth hsdim performed by (1) ll tht mn possesses, property, body, nd soul ; (2) on behlf of the poor nd the rich like, whose ters it cn wipe nd whose sorrows it cn soothe ; nd (3) on behlf of the living nd the ded " ("Succh." 49). Hsdim the plurl of Hcscd, the true mening of which ctive love love shown by unselfh kindness in ction, in thought, in judgment, nd in every deed of our life, ttending to the wnts of others in preference to our own ; in word, renuncition of self in the true sense of the term. Hesed will form the subject of seprte rticle, s it too grnd theme to be cursorily pssed over ; it being the first of the " Seven Pillrs " or " Builders " of the universe nd its very foundtion. " He who shows mercy to God's cretures surely of the seed of Abrhm, our fther " (Tlmud, ' Besh.' 32). "Let thy house be open wide s refuge, nd let the poor (of ll creeds) received within thy wlls," enjoins the Tlmud. be cordilly We now come to the direct nd positive injunctions on the subject. " Thou shlt love thy fellow-creture s thyself ; I m the Living One," sys the Bible (Lev. xix. 18). The sme phrse used in ll the scred Books of other creeds, the generl nd uni versl sense of which universlly dmitted. If it contested in ours by some, it possibly owing to the Hebrew word rcy hving been wrongly rendered in the Englh version s " neigh bour," which, in its limited sense, does not convey the right mening. It should be tken in its wider sense. The Hebrew word for neigh bour shkhen, while rey mens compnion, fellow, or " ny member of the humn fmily" (Gen. xi. 3 ; xxxi. 49 ; Ex. xviii. 7 ; ii. Kings iii. 23 ; ii. Chro. xx. 23 ;etc., etc.). In ll these nd

46 766 THE THEOSOPHIST. [JULY other pssges, the word pplied to people of different ntionlities, creeds nd countries. Yet, s if to remove ll doubts on the subject, th injunction immeditely followed by nother too plin to be minterpreted : " The strnger tht dwelleth with you shll be unto you s one born mong you, nd thou shlt love him s thyself ; for ye were strngers in the lnd of Egypt ; I m the Living One your God" (Ibid, verse 33). And in Deuteronomy (x ) we red : " For the Living One your God God of gods nd Lord of lords, gret God, mighty nd wful,* which regrdeth not persons, nor tketh rewrd (literlly bribe) : He doth execute the judgment of the ftherless nd the widow, nd loveth the strnger in giving him food nd riment. Love ye, therefore, the strnger, for ye were strngers in the lnd of Egypt." The Hebrew word for strnger geir, mening one who lives out of h own country, foreigner ; nd not proselyte s it now understood by the gentry. Th the mening given by the Bible itself : "... thy seed shll be strnger (geir) in lnd tht not theirs..." (Gen. xv. 13). Abrhm clls himself geir while in the lnd of the sons of Heth (Ibid, xxiii. 4), nd Moses sys : " I hve been geir in strnge lnd" (Ex. 22). The Hebrews were not converts to the Egyptin religion, yet they were clled geirim (plurl of geir), strngers, becuse they were in ii. country which ws not their own. The lnd of Cnn, the Bible tells us, ws given them s " " heritge ws to be their own nd no Hebrew, or Isrelite it could be styled geir there. The "strnger" in the injunctions quoted must, therefore, men other thn n Isrelite one of other ntionlity nd creed living in their country :ll the ntions who were llowed to remin in Cnn fter its occuption by the Isrelites, s it though ntives of the country, went by the nme of geirim, ws no longer their own. Agin, these ntions were idoltors nd ungodly, the Bible tells us, nd, like the Egyptins, not friendly to the Isrelites ;yet, the ltter were enjoined to love the former. * The Hebrew word for th nor (from yrn, fered) nd mens, to be fered, inspiring we ;hence, wful, ugust, deserving reverence, mjestic. The Englh rendering " terrible," or " dredful," in th nd other pssges in the Bible incorrect nd objectionble insmuch s ferful, nd severe, which One." it conveys the mening of frightful, just the reverse, nd most derogtory to the " Living

47 1907.] UNIVERSAL BROTHERHOOD IN ISRAELITISM. 767 It quite plin, therefore, tht these commndments to love " fellow-creture " nd the " strnger ", inculcte the loving of ll men like, even our enemies ; nd the very fct of the nme nd the ttributes of the Lord hving been coupled to these commndments (which not the cse with mny others), confirms our conclusion. The " God of gods nd Lord of lords " no respecter of personlities ; He just nd merciful, nd loving to ll, even to the strnger who estrnges himself from Him nd goes fter other gods : ye should, therefore, in like mnner, love ll fellow-being nd the strnger to your creed, s well s the enemy, without dtinction ; nd th in conformity with the injunctions quoted bove : " Ye shll wlk fter the Living One your God," by cting ccording to h wy nd will, " which if mn do he shll live " by it obtin life eternl bls everlsting. Our divines nd sges who, by their techings nd precepts, nd esy to see, hd mde these injunctions the rule nd stndrd of their lives, tell us : " To love fellow-creture s one's own self the sum-totl of the lw" (Tlmud, ' it Sbbth ' 31); nd lid down mxim no less sublime " Wht hteful to thee do not do to nother" (Ibid. 31). Upon one occsion, the Tlmud tells us, n unbeliever went to Shummi, gret divine, nd mockingly sked the Rbbi to tech him the tenets nd principles of our creed in the spce of time he could stnd on one foot. Shummi, knowing him to be jesting, ngrily bde him begone. The mn then went to Hillel, nother gret sge, nd mde the sme " request. Do not unto others," sys the gret Hillel, wht you would not hve others do to you : th the whole lw, the rest merely commentries upon it." A pupil once inquired of h techer, " " Wht rel wdom? The techer replied : " To judge liberlly, to think purely, nd to love fellow-beings." Innumerble instnces of the kind cn be quoted, but enough hve been cited to prove beyond the shdow of doubt tht our religion, even in its exoteric techings, does not only express "the truth of universl brotherhood," but insts most emphticlly on the prctice of universl love by every one in most willing nd liberl spirit. [To be concluded.'] N. E. Dvid.

48 768 [july MAZDEAN SYMBOLISM. In the light of " The Secret Doctrine." [Continued from p. 701]. Dethless Bodies. [Ashhng-Ysht, XVII., 30.] It T T of th Erth or new Continent tht Zrthushtr becme I the Lwgiver nd Ruler. Th ws the Fourth Rce in its beginning... Till then,... there hd been no regulr deth, but only trnsformtion, for men hd no personlity s yet.... They hd rther shdows of bodies,... Deth cme with the complete physicl orgnm, nd with it morl decy." (S. D., II., p. 645.) Devs nd Drog Nsus. [Vendidd, VII., verse 57.] " From the quottions... it evident tht by Devs, Drugs, nd Drug Nsus, the ncient Zorostrin writers ment blck mgicins, elementries, nd elementl spirits." (H. P. B. Theosopht, Vol. VI., p. 220.) Eye (Left) offered to Hom. [Ycn H : XI., verse 4.] " In the sme wy Venus, Mns, nd the left eye re set down s correspondences. Exotericlly there in relity no such ssoci tion... but Esotericlly there ; for the right eye the ' Eye of Wdom '... ; while the left corresponds with the intellectul brin or those cells which re the orgn on the physicl plne, of the thinking fculty." (S. D., III., p. 458.) " Intellect by itself lone, will mke the Blck Mgicin. For intellect lone ccompnied with pride nd selfhness ; it the intellectul plus the spiritul tht res mn. For spiritulity prevents pride nd vnity." (S. D., III., p. 539.)

49 1907.] MAZDEAN SYMBOLISM. 7C9 ESHEM. [Vendidd, X., 13.] " Esmun nd Kneph re ll deities with the ttributes of the serpent,..." (S. D., II., p. 30.) " Asmodeus no Jewh spirit t ll, h origin being purely Persin. Brel, the uthor of ' Heren le et Crocus,' shows tht he the Prsi, Eshem Dev, or Aeshm Dev, the evil spirit of concu pcence, who Mx Muller tells us, mentioned severl times in the Avest s one of the Devs, originlly Gods, who becme evil spirits." " In the sme Frgrd... of the ' Vendidd ' the Brhmn divinities re involved in the sme denomintion with the Aeshm Dev: 'I combt Indr, I combt Suru, I combt the Dev Nonhiti.' The nnottor explins them to be Vedic gods, Indr, Gure, or Siv nd the two swins. There must be some mtke however, for Siv t the time the Veds were completed, ws n boriginl or Aethiopin God, the Bl or Bel of Western Asi. ws not n Aryn or Vedic Deity. Perhps Sury ws the divinity intended." (" Is Unveiled," II., pp ) Extension ok the Erth. He [Vendidd, II., verse 19.] "... The whole of th llegoricl. The three processes of stretching the Erth, refer to the three successive Continents nd Rces suing one fter nd from the other,... After the third time Ahur-Mzd wrns Yim in n ssembly of Celestil gods' nd ' ' excellent mortls tht upon the mteril woild the ftl winters re going to fll, nd ll life will perh. Th the old Mzden Symbolm for the ' Flood,' nd the coming ctclysm to Atlnt, which sweeps wy every Rce in its turn." (S. D., II., p. 645.) Fror or Frvshi. [Ycn H., XIII., J.] " Fror tht which clled in the ' Vendidd ' Frvshi the immortl prt of n individul ; tht which outlives mn the Higher Ego sy the Occultts, or the Divine Double." " In some Mzden works it plinly implied tht Frvrshi the inner immortl Mn, or the Ego which re-incrntes ; tht it ext ed before the physicl body nd survives ll such bodies it hppens 7

50 ' 770 THE THEOSOPHIST. [JULY to be clothed in... Not only mn ws endowed with Frvrshi but gods too, nd the sky, fire, wters nd plnts... It the impersonl nd true Essence of Deity.. " Frvr or F'rvrshi the spiritul counterprt of either God, niml, plnt or even element... the soul of the body whtever the body my hppen to be." (S. D., II., pp. 502, 503, 504.) Fields of Corn. [Vendidd, P. V., verse 5.] " The Esoteric divion of mn's principles symbolized by the divine whet." (S. D., II., p. 390.) " Anroo in the domin of Osir, field divided into fourteen sections, surrounded with n iron enclosure, within which grows the corn of life, seven cubits high, the Km Lok of the Egyptins... those who hve pssed through the Seven Rces of ech Round will be dmitted into the Amenti for ever : the lower fields,..." (S. D., I., Fire. p. [Atsh Niesh] or otherwe they will rest in 737.) (Gth in Ycn, XXXIV., 4.) " Fire in the ncient philosophy of ll times nd countries including our own, hs been regrded s triple principle." (I. U., I., 423.) " Fire... from heven, lwys employed by the Ancients in the temples." U., 520.) "... preserved by the Mgi." (I. U., 528.) " Deity n rcne, living [or movingj Fire, nd the eternl witnesses to th unseen Presence, re Light, Het, Moture ' th I., (I. I., trinity including, nd being the cuse of every phenomenon in Nture." (S. D., I., 32.)?" Wht sys the Esoteric teching with regrd to Fire Fire the most perfect nd undulterted reflection, in Heven s on Erth, of the One Flme. 'It Life nd Deth, the origin nd the end of every mteril thing. divine Substnce.' Thus not only the Fire- It Worshipper, the Prsi, but even the wndering svge tribes of Americ, which proclim themselves born "f fire show more science in

51 ' ] MAZDEAN SYMBOLISM. 771 their creeds nd truth in their superstitions thn ll the specultions of modern physics nd lerning." (S. D., p. 146.) " Intelligence Fire." (S. D., p. 105.) " Fire the Mle Principle." (S. D., p. 87.) "Mond divine fire." (S.D., 198.) " Hermes represented the Scred Science under the symbol ' ' I., ' I., I., I., of Fire." (S. D., II., p. 520.) «Self mens the Fire.".(S. D., II., pp. 599, 675. " Shiv the principle of Fire." (S. D., II., 626.) " Spirit of Deity represented by Fire." (S. D., " Spirit of God ltent in Fire." (S. D., II., p. 625.) p. p. I., p. S7.) "The Seven nd the Forty-nine Scred Fires... the mysterious Powers of the Initites." (S. D., II., pp. 378, 595.) Fuel for Fire. [Vendidd, V., verse 2.] ' Fuel () the five senses or humn pssions, the Self." (S. D., II., p. 675.) Butterfly... (nd) Fire " The Greeks symbolized [Vendidd, V., verse 3.] it (the Humn Mind) by butterfly." (S. D., II., p. 306.) Fortieth Winter of Winters. [Vendidd, II., 41.] " Every fortieth yer to every couple [Hermphrodite] two re born, mle nd femle.' The ltter dtinct echo of the Secret Doctrine of stnz which sys t the expirtion of every Sun, t the end of every fortieth Dy, the double one be [nnul] comes four mle nd femle in one, the first nd second nd the third.' Th cler since every Sun ment whole yer the ltter ws composed of one Dy then, s in the Arctic Circle now composed of six months." (S. D., II.,.305.),: people ; : Ghmbrs. p in [Ycn, III., 2.] : it Zrthushtr ws one of the first reformers who tught to the portion of tht which he hd lerned t h initition, viz.,

52 772 THE THEOSOPHIST. the six periods or Ghmbrs in the successive evolution of the world. The first Medyozrem tht in which the hevenly cnopy ws formed ; the second, Medyoshhem, in which the collected mo ture found the Stremy clouds from which the wters were finlly precipitted ; the third, Peti-shhem, when the erth becme con solidted out of primevl cosmic toms ; the fourth, Iythrem, in which erth gve birth to vegettion ; the fifth, Mediyrem, when the ltter slowly evoluted into niml life ; the sixth, Hmespithmedem, when the lower nimls culminted in mn. The seventh period to come t the end of certin cycle prefigured in the promed coming of the Persin Messih, seted on horse ; i.e., the sun of our solr system will be extinguhed nd the Trly' will begin." (H. S. O. Lecture on the spirit of the Zorostrin Religion. Z. L. T., p. 30.) Gokrd Tree. [Bundhh.] " Gokrn the tree of Eternl Life." (S. D., II., p. 544.) (For further light on th symbol see Hom. N- M. D.) Hom. (Ycn, III., verse 2.) " The Norse Yggdrsil, the Hindu Ashvth, the Gogrd, the Hellenic tree of life, nd the Tibetn Zmpun, re one with the Kbltic Sephirothic Tree, nd even with the Holy Tree mde by Ahur-Mzd, nd the Tree of Eden,... Nevertheless the fruits of ll these ' Trees ' whether Pippl or Hom, or even the more prosic pple, re the ' plnts of life,' in fct nd verity... Pippl- Hom, the fruit of the Tree of knowledge, ws denounced s the forbidden fruit, nd the Serpent of Wdom (the conscious Mns) the voice of reson nd consciousness, remined identified for ges with the Fllen Angel, which the old Drgon the Devil." (S. D., II., pp. 102, 103.) " The wy to the Tree of Eternl Life, the white Hom, the Gokeren, through one end of the Erth to the other. And the Hom in Heven s it on^erth. But to become once more priest of nd heler, mn must hel himself, for th must be done before he cn hel others." (S. D., II., 544.) it, p.

53 .. ' '.... ' ' ' 1907.] MAZDEAN SYMBOLISM. 7?3 " Som-drinking llegoricl of highly spiritul nture." (S. D., II., p. 395.) " Som the moon, stronomiclly ; but in mysticl phrseology it lso the nme of the scred beverge drunk by the Brhmns nd the Initites during their mysteries nd scrificil rites. The Som plnt the Asclepis cid, which yields juice from which tht mystic beverge, the Som drink, mde. Alone the descen dnts of the Rh, the Agnihotr, or ries, knew ll its powers. Fire-priests of the gret Myste But the rel property of the true Som ws (nd t mke new mn of the Initite fter he reborn/ viz., once tht he begins to live in h Astrl Body ;for h spiritul nture ) ' overcoming the physicl, he would soon snp it ' off, nd prt even from tht etherelized form. The prtker of Som finds himself both linked to h externl body, nd yet wy from it in h spiritul form. Freed from the former, he sors for the time being in the etherel higher regions, becoming virtully s one of the Gods yet preserving in h physicl brin the memory of wht he sees nd lerns. Plinly speking Som the fruit of the Tree of knowledge..." (S. D., II., p. 524.) Hirs nd Nils. to [Vendidd, XVII., 2.] " The injunction regrding the buril of hir nd nils be nd intended sfegurd ginst the sorcery of blck mgicins who generlly try to get possession of these things for purposes of blck mgic nd for estblhing link between the intended victim nd the mchievous gencies they evoke. (H.P.B. Theosopht, Vol. vi., p. 220.) Horse. "... Horse hs... [Khorshed Ysht, VI.] more occult primitive mening..horse cycle." (S. D., II., 417.) " The Seven Rys of Sury, the Sun re.. mde prllel to the seven worlds of every Plnetry Chin. The Seven Ancient Rh... re the seven friends of Agni, h seven Horses or seven Heds." (S. D., II., "... p. 640.) Spce nd Time re nmeless..which cn be sensed only through its Seven Rys which re the Seven Cretions, the Seven Worlds. (S. D., II., 647.) '." p. p,

54 77i THE THEOSOPHIST. [joly Krshipt Bird. [Vendidd, III., 42.] " Krshipt the humn Mind-Soul, nd the deity thereof, symbolized in ncient Mginm by bird, s the Greeks symbolized it by butterfly. No sooner hd Krshipt entered the Vr or Mn thn he understood the lw of Mzd or Divine Wdom." (S. D., II., p. 306.) Kershvrs. [Vendidd, XIX., 39.] " ' The Seven Krshvrs... : Two Vorubrshti nd Voruzrshti, lie in the North ; two Viddhfshu nd Trddhfshu ' in the South ; Svhi nd Arzhi in the Est nd West simply the very grphic nd ccurte description of the Chin of our Plnet, the Erth,... [Qunirth], represented in the " Book of Dzyn " (II.) thus : (North) Vorubrshti N Voruzrshti (North) (West) Arzhi W # E Svhi (Est) (South) Trddhfshu Viddhfshu (South) Qunirth. " The Mzden nmes given bove hve only to be replced by those used in the " Secret Doctrine " to present us with the Esoteric tenet. The *' Erth " our world triprtite, becuse the Chin of the Worlds situted on three different plnes bove our Globe ; nd it septemprtite, becuse of the Seven Globes or Spheres which compose the chin. Hence the further mening given in the ' Vendi dd ' (XIX. 39), showing tht : ' "Qunirth lone combined with imt th' (erth), while ll other Krshvres re combined with the word ' ' vt,' tht ' or those upper erths." Nothing could be pliner. The sme my be sid of the modern comprehension of ll other ncient beliefs." (S. D., II., p. 802.)

55 . ' ' ' ' 1907.] MAZDEAN SYMBOLISM. 775 Kr-Fh. [Vendidd, p. XIX., verse 42.] " Its (of the word Fh) theologicl mening phllic, but the metphysicl, divine. Jesus ws clled Fh, s were Vhnu nd Bcchus." (S. D., II, p. 327.) Light uncreted or rtificil. [Vendidd, II., 40.] " ' Uncreted Lights ' which enlighten men ciples.'" (S. D., II., p. 305.) Mgv. within (re) h ' prin [Gth in Ycn, LI., verse 15.] " The word Mgh, mgus, derived from the Snskrit, Mhji, the gret or we (the nointed by ihe divine wdom). p. 129). it" Th ws when (I. U., I., yet hd its seven holy rivers tht wshed wy ll sin, nd its seven dtricts, wherein there ws no dereliction of virtue, no contention, no devition from virtue, s ws then inhbited by the cste of the Mgs tht cste which even the Brhmns cknowledged s not inferior to their own, nd which ws the nursery of the first Zrthushtr." (S. D., II., pp. 336, 337.) " The Mgi or Mzdens. origin of the Secret Doctrine teches us. Mzdisnin. [Ycn H., III., verse 15.]." it (S. D., II., p. 643). "The Brhmns nd Mgi in the night of time, First they were one, the hierrchy of depts, of men profoundly versed in physicl nd spiritul sciences nd occult knowledge, of vrious ntionlities, ll celibtes, nd enlrging their numbers by the trnsmsion of their knowledge to voluntry neo phytes. Then when their numbers becme too lrge to be contined in the Airynm Vejo,' the depts scttered fr nd wide, nd we cn trce them estblhing other hierrchies on the model of the first in every prt of the globe, ech hierrchy incresing, nd finlly becoming so lrge s to hve to restrict dmsion going bck to the world, mrrying left hnd ; the hlf depts nd lying the first foundtion of science or sorcery, nd muse of the holy knowledge. In the third stge the numbers of the True ones becme with every ge

56 776 THE THEOSOPHIST. [JULY more limited nd secret, the dmsions being beset now with new difficulties " (H. P. B. Theosopht, Vol. IV., p. 224.) " Mgic, Mgi, mens in its spiritul secret sense, the ' Gret Life,' or divine life in spirit. The root Mgh, s seen in the Snskrit mht, Zend mz, Greek megs, nd Ltin mgnus, ll signifying ' " gret.' (S. D., III., 465.) Menstrution. [Vendidd, XVI., 1.] " The seclusion of womn during the period of menstrution time-honoured custom mongst severl ntions. Elementls, it sid, re esily ttrcted towrds the femle during th period ; nd so re the infernl incubi. If womn moving bout freely, the contgion of bd mgnetic ur supposed to infect every person nd thing in the house nd render them menble to the sme influence ; nd hence seclusion nd purifiction re strictly enjoined in th cse by the codes of severl ntions." (H.P. B. Theosopht, Vol. VI., p. 220.) Metllic Vessels. [Vendidd, VII., ] " The successive rces destroyed nd replced by others, without ny period of trnsition, re chrcterized in Greece by the nme of metls, to express their ever-decresing vlue. Gold, the most brillint nd precious of l! symbols of brightness... qulifies the first rce... The men of the second rce, those of the ge of silver, re lredy fr inferior to the first,... The men of the ge of bronze [the third rce]... Iron, the blck metl, ws yet unknown. The fourth rce with Hesiod, tht of the heroes who fell before Thebes, or under the wlls of Troy." (Quoted in S. D., II., p. 283.) MlTHRA. [Meher-Ysht, X.]. " Mithrs -the rock-born God, the symbol of the mle mundne Fire, or the personified Primordil Light, nd Mithr the Fire-God dess... the pure element of Fire." U., 156.) " Mithrs or Mihr the Mond Mystery." (S. D., p. 412.) (I. I., I.,

57 1907.] THE BROTHERHOOD OF RELIGIONS. 777 " Mercury... plnet.. still more occult. It iden ticl with the Mzden Mithr the Genius, or God, estblhed between the Sun nd the Moon, the perpetul compron of the Sun of Wdom." (S. D., II., p. 31.) " In the Temple of the Sun in Upper Egypt the seven fires burning continully for ges before the ltrs of Mithr." (S. D., II., p. 638.) " The Sbsi ws periodicl festivl with Mysteries encted in honour of some Gods, vrint on the Mithric Mysteries. The whole evolution of Rces ws performed in these Mysteries." (S. D,II., p. 437.) "The numericl orkhltic vlue of the nme Abrsx directly refers to the Persin title of the god ' Mithrs,' Ruler of the yer, worshipped from the erliest times under the ppelltion of Io." (S D., II., p. 497.) Nsrvnji M. Desi. [To be concluded.] THE BROTHERHOOD OF RELIGIONS. THERE [Concluded from p. 568.] Common Stories. re certin stories which re told of the Founders of Religions, the outline the sme in ll, th identity of outline being due to the fct tht ech seen s n incrntion of the Logos, nd tht the symbol of the Logos in ll creeds the Sun. In very truth the Sun the source of life nd light for the worlds of h system seen in the ncient religions s the very body of the Logos, H mnifested form on the plne of physicl mtter, while in modern religions the Sun used s symbol of the ll-pervding Lord, meet imge of the One by whom the worlds re supported. The ever-repeted story of the Sun, the nnul story for our erth, the root-truth, the root-mythos, in the physicl mnifesttion of every Founder of gret religion, nd Their humn lives ever tell gin on the world's stge the drm of the Sun, 8

58 778 THE THEOSOPHIST. [JULY Th sttement cnnot be mde in reltion to the religion of Islm, nd the reson obvious. The gret Prophet of Arbi regrded by h followers s purely humn, nd not s n incrntion of the Logos, nd they think rightly ; but in ll religions whereof the Founder seen s divine incrntion, the outline of the gret mythos ppers. The fct hs been used s n rgument to prove tht the Founders hd no htoricl extence, but tht mtke. The htoricl life contined the events which re-incrnted the mythos, nd from the htoricl figure shone out the rys of the divine Sun ; it not tht the Sun the Founder, but tht both the Sun nd He re physicl representtives of the centrl life of world-system, nd tht wht the Sun to h system the Founder to H religion. Mithr of Persi hs for h sign the Bull, s hs Osir of Egypt, becuse the Bull ws the sign of the Zodic for the vernl equinox the Resurrection when the religion ws estblhed ; Onnes of Chlde hd the Fh s symbol for the sme reson ; Jupiter ws Jupiter Ammon, nd Jesus the Lmb, for the sme reson. The Divine Founder born in secret plce, s Shn K'rshn in dungeon, the Lord Mithr in cve, the Lord Jesus in cvechnged into " stble " in the cnonicl ccounts. The mysteries of Adon were celebrted erlier, it sid, in tht sme cve. The birth t the winter solstice, nd ever ccompnied with mrvellous events, vrying with the ntion. Devs rin flowers on Devki the mother nd her Divine Son ; Angels fill the ir with their songs when Mry the Virgin Mother gives birth to the Divine child ; divine voices chnt tht the Lord of the erth born when Neith the immculte Virgin brings forth Osir the Sviour ; when Zrthustr born the light from H body fills the room with rdince ; Devs chnt joyously when the infnt Buddh born, nd in the Chinese writings, though not in the Indin, He sid to hve been born of virgin-mother, My, overshdowed by Shing-Shin, the spirit. The birth of severl of these ws herlded by the ppernce of str. Krshn nd Jesus like re thretened with slughter in infncy the one by Kms, the other by Herod. Nrd declres the nture of the infnt Krshu, Asit speks of the future glories of the infnt Buddh. Simeon welcomes the infnt Jesus s the world's slvtion.

59 1907.] THE BROTHERHOOD OF RELIGIONS. 779 Buddh tempted by Mr, Jesus by Stn. All these gret Ones hel the sick, cure the deformed, re the ded. Thus resembling ech other in their lives, the Founders of world fiths re likewe resemblnt in their deths. Their deth violent deth, come how it my, nd it ever springs from the ide of scrifice, tht scrifice of the Logos, by which the worlds were mde, enshrined in the Purush Sukt of the ' Rigvcd. From tht deth They re triumphnt, scending into heven. Osir slin, H body divided, like tht of the Purush of the Ved, but He res nd reigns. Thmmuz wept over, slin, nd rejoiced over, ren. The story of Adon replic of tht of the Syrin Thmmuz. Krshn pierced by the rrow of hunter, nd scends into H own world. Mithr slin, nd res gin from the ded, the slvtion of H people. Jesus killed, but res nd scends to heven. And ll the deths nd resurrections fll t the vernl equinox. These innumerble likenesses cnnot grow out of chnce ; they re the signs of common story, re-ppering continully. The superficil resemblnces lep to the eyes s we turn over the pges of the world-scriptures, nd the more we study, the more do the common stories revel themselves, the ever-repeted firy-tles of the gret World- Legend. Common Ethics. Tht sublime morlity common possession of the worldreligions fct too well estblhed to need rgument. All tht necessry here to give few quottions, enough to indicte the rich veins of metl from which these priceless nuggets re tken. Returning good for evil. Mnu " sys : By forgiveness of " injuries the lerned re " purified ; Let him not be ngry gin with the ngry mn ; being hrshly ddressed, let him spek softly." In the Smved : " Cross the psses difficult to cross ; wrth with pece ; untruth with trxith." The Buddh teches : " A mn who foolhly does me wrong, 1 will return to him the kindness of my ungrudging love ; the more evil comes from him, the more good shll go from me ; " " Let mn overcome nger by love ; let him overcome evil by good ; let him overcome the greedy by liberlity, " the lir by truth " ; Htred ceseth not by htred t ny time ; htred ceseth by love." Lo-tzse sys : "The good I would meet

60 780 THE THEOSOPHIST. [JULY with goodness ; the not good I would meet with goodness lso. The fithful I would meet with fith ; the not fithful I would meet with filh lso ; Virtue fithful. Confucius nswered questioner : yourself, do not to others. Recompense evil with kindness." " Wht you do not wh done to When you re lboring for others, let it be with the sme zel s if it were for yourself." Jesus sid : " Love your enemies, bless them tht curse you, do good to them tht hte you, nd pry for them who despitefully use you nd persecute you." Humility nd Tenderness. Lo-tzse sys : " By undivided tten tion to the pssion-nture, nd tenderness, child. it possible to be little By putting wy impurity from the hidden eye of the hert, it possible to be without spot. There purity nd quietude by which we my rule the whole world. To keep tenderness I pronounce strength." "The sge... puts himself lst, nd yet first ; bndons himself, nd yet preserved. Is not th from hving no selfhness? Hereby he preserves self-interest intct. He not selfdplying, nd therefore he shines. He not self-pproving, nd therefore he dtinguhed. He not self-pring, nd therefore he hs merit. He not self-exlting, nd therefore he stnds high." Jesus teches " : Except ye become s little children, ye cnnot enter " " the kingdom of heven ; He tht exlteth himself shll be bsed, nd he tht humbleth himself shll be exlted." Righteousness more importnt thn forms. Mnu lys down of " " ction, mentl, verbl or corporel : " Of tht threefold ction, be it known in the world tht the hert the instigtor ;" " To mn contminted by sensulity, neither the Veds, nor liberlity, nor scrifices, nor observnces, nor pious usterities, will procure felicity." The Buddh " sys : It the hert of love nd fith ccompnying good ctions which spreds, s it were, beneficent shde, from the world of men to the world of ngels," Jesus complined : " Ye like mint nd ne nd cummin, nd forget the lw justice, mercy nd truth." weightier mtters of the Thus might I continue to quote text fter text on every virtue, nd from the tree of every religion similr leves might be plucked. For ll tech the sme truths ; ll re the chnnels of one life ; every scripture repets the one messge, becuse there only one gret Brotherhood of Techers, nd ech who comes forth from it speks with single lnguge.

61 1907.] THE BROTHERHOOD OF RELIGIONS. 781 Hence religions re not rivls, nd should not be hters of ech other. They re children of common prent, giving out for the benefit of mnkind the truths they hve lerned in the ncestrl home. There rel Brotherhood of Religions, nd ll who study the religions of the world must recogne the identity of their techings. To comprtive mythologt, ll religions re eqully flse, nd re outgrowths of ignornce. To Theosopht, ll religions re true, nd re outgrowths of the Wdom. Ech religion hs n equl right to every truth, nd none my clim ught s h exclusively, " Mine, not thine, nor h." Rther the true word : " Mine, becuse thine nd h." There only one Religion the knowledge of God, nd ll religions re brnches from tht stem, the Tree of Life, the roots of which re in heven while the brnches re outspred in the world of men. The hevenly root the Wdom not fith, not belief, not hope, but the knowledge of God, which Eternl Life. From ny one of its brnches mn my pluck lef for the heling of the ntions. Let none deny tht which to nother mn truth, for he my see truth tht others do not see ; but let none try to impose h own vion on others, lest he should blind them in forcing them to see wht not within their field of view. There but one sun nd every energy on our erth but some form of solr force ; s one sun feeds the whole erth, so one Self shines in every hert. There only one blsphemy the denil of God in mn. There only one heresy the heresy of seprteness, which sys: " I m other thn thou, we re not one." We need for the redemp tion of the world more thn ltrum, noble s tht. We my lern unselfhness, scrifice, self-surrender, but we do not stnd estblhed in the One, until we cn sy : " There re no others ; it my Self in ll." When ll men sy th, the world will hve its Golden Age : when one mn sys it in life, h presence benediction wherever he goes. We re brothers, but more thn brothers ; brothers hve only common fther ; we hve common Self. In ll round us, then, let us see the glory of the Self, nd let us remem ber tht to deny the Self in the lowest, to deny it in ourselves nd in God. Annie Besnt.

62 [JULY [Written in nswer to questions, ECHOES FROM THE PAST. in 1834, to Nwtmrm Ootmrm Trivedi, of Surt, by Mster K. H.] (People of Guzert re simple ; they hve religious lum of mind, bul they hve been entngled in sectrin religions.) Th not peculir to Guzert. Almost everywhere it so. K. H. (Cn I bring them from exoteric religion to esoteric f) Not the work of dy nor of few yers. Indi hs been going down for thousnds of yers. She must tke eqully long for her regenertion. The duty of the philnthropt to work with the tide nd sst the onwrd impulse. K.H. (/ wh to form club... to dcuss... " Sndtn Dhrm ; " cn I succeed t) No effort ever lost. Every cuse must produce its effects. The result my vry ccording to the circumstnces which form prt of the cuse. It lwys wer to work nd force the current of events thn to wit for time hbit which hs demorled the Hindus nd degenerted the country. K. H. (// people cn see phenomen they will lten... should I get the sstnce of high chel... in time of bsolute necessity?) Those who re crried wy by phenomen re generlly the ones who being under the dominion of My re thus unble nd incompetent to study or understnd the philosophy. Exhibition of phenomen in such cses not only wste of power, but positively injurious. In some it encourges superstition, while in others it develops the ltent germ of hostility towrds philnthropts who would resort to such phenomen being shown. Both the extremes re prejudicil to rel humn progress, which hppiness. For time, wonders my ttrct mob, but tht no step towrds the regenertion of humnity. As Subb Row hs explined to you, the im of the philnthropt should be the spiritul enlightenment of h fellowmen. And whoever works unselfhly to tht gcl necessrily puts himself in mgnetic communiction with our chels

63 1907.] ECHOES FROM THE PAST. 783 nd ourselves. Subb Row the best person to dve you, but he not very good correspondent. Whtever hs to be lernt from him must be done verblly. K. H. Letter received in mid-ocen by Colonel Olcott. Munderstndings hve grown up between fellows both in London nd Pr which imperil the interests of the movement. You will be told tht the chief origintor of most if not of ll these dturbnces H. P. B. Th not so ; though her presence in Englnd hs, of course, shre in them. But the lrgest shre rests with others, whose serene unconsciousness of their own defects very mrked nd much to be blmed. One of the most vluble effects of Upsik's msion tht it drives men to self-study, nd destroys in theirl blind servility for persons. Observe your own cse, for exmple. But your revolt, good frlnd, ginst her " infllibility " s you once thought it hs gone too fr, to her... nd you hve been unjust... Try to remove such mconceptions s you will find, by kind persusion nd n ppel to the feelings of loylty to the cuse of truth, if not to us. Mke ll these men feel tht we hve no fvorites, nor ffections for persons, but only for their good cts nd humnity s whole. But^ we employ gents the best vilble. Of these, for the lst 30 yers, the chief hs been the personlity known s H.P.B. to the world (but otherwe to us). Imperfect nd very " troublesome " no doubt she proves to some ; nevertheless there no likelihood of our finding better one for yers to come, nd your Theosophts should be mde to understnd it Since 1885 I hve not written nor cused to be written sve through her gency, direct or remote, letter or line to nybody in Europe or Americ, nor communicted orlly with or through ny third prty. Theosophts should lern it. You will understnd lter the significnce of th declrtion, so keep it in mind... Her fidelity to our work being constnt nd her sufferings hving come upon her through it, neither my Brother Assocites will desert or supplnt her. As remrked, ingrtitude not mong our vices.. Inor either of Ionce before.to help you in your present perplexity H.P.B. hs next to no concern with dmin-

64 784 THE THEOSOPHIST. [JULY trtive detils, nd should be kept cler of them so fr s her strong nture cn be controlled. But th you must tell to ll ; with occult mtters she hs everything to do.... We hve not " bndoned her." She not " given over to chels." She our direct gent. I wrn you ginst permitting your suspicions nd resentment ginst her "mny follies" to bis your intuitive loylty to her. In the djustment of th Europen business you will hve two things to consider, the externl nd dmintrtive, nd the internl nd psychicl. Keep the former under your control nd tht of your most prudent ssocites jointly ; leve the ltter to her. You re left to deve the prcticl detils. I hve lso noted your thoughts bout the Secret Doctrine. Be ssured tht wht she hs not nnotted from scientific nd other works, we hve given or suggested to her. Every mtke or erroneous notion corrected nd explined by her from the works of other Theosophts ws corrected by me or under my instruction. It more vluble work thn its predecessor, n epitome of occult tmths tht will mke it source of informtion nd instruction for the ernest student for long yers to come.... (th letter)... merely given you s wrning nd guide ; to others s wrning only ; for you my use it dcreetly if needs be... Prepre, however, to hve the uthenticity of the present denied in certin qurters. (Signed) K. H. H.P.B. on Spiritulm. Our Society s body might certinly be wrecked by mmnge ment or the deth of its founders, but the IDEA which it represents nd which hs gined so wide currency, will run on like crested wve of thought until it dshes upon the hrd bech where mteril m picking nd sorting its pebbles. Of the thirteen persons who composed our first bord of officers, in 1875, nine were Spiritults of greter or less experience. It goes without sying, then, tht the im of the Society ws not to destroy but to better nd purify Spiritulm. The phenomen we knew to be rel, nd we believed them to be the most importnt of ll current subjects for investigtion. For, whether they should finlly prove to be trceble to the gency

65 1907.] ECHOES FROM THE PAST. 785 of the deprted, or but mnifesttions of occult nturl forces cting in concert with ltent psycho-physiologicl humn powers, they opened up gret field of reserch, the outcome of which must be enlightenment upon the mster-problem of life, Mn nd h Rel tions... We hd reson to know tht the whole truth could only be found in one qurter, the Asitic schools of philosophv, nd we felt convinced tht the truth could never be dcovered until men of ll rces nd creeds should join like brothers in the serch... Our first step ws to ly down the proposition tht, even dmit ting the phenomen to be rel, they need not be scribed to deprted souls. We showed tht there ws mple htoricl evidence tht such phenomen hd, from the remotest times, been exhibited by men who were not medium?, who repudited the pssivity excted of mediums, nd who simply climed to pror'uee them by cultivting inherent powers in their living selves. Hence the burden of proving tht thes*: wonders were nd could only be done by the ded with the gency of pssive gents, ly with the Spiritults. To deny our proposition involved either the repudition of the testimony of the most trustworthy uthorities in mny countries nd in different epochs, or the wholesle scription of mediumship to every wonder worker mentioned in htory. The l'ter horn of the dilemm hd been tken. Reference to the works of the most noted spiritultic writers, s well s the newspper orgns of the movement, will show tht the thums, or " mircles," of every " mgicin," sint, religious leder, nd scetic, from the Chlden Mgur.ti, the ncient Hindu sint, the Egyptin Jnnes nd Jmbres, the Hebrew Moses nd Jesus, nd the Mussulmn Prophet, down to the Benres Snnyst of M. Jcolliot, nd the common fkir of to- dy, who hs mde Anglo- Indin mouths gpe with wonder, hve ech nd ll been spoken of s true mediumtic mrvels. Th ws the best tht could be done with difficult subject, but it could not prevent Spiritults from thinking. The more they hve thought, red, nd compred notes, during the pst five yers, with those who hve trvelled in Asi nd studied psychologicl science s science, the more hs the first crid feeling ginst our Society bted Little by little, body of persons, including some of the best minds in the movement, hs come over to our side, nd mny now cordilly 9

66 786 THE THEOSOPHIST. [luly endorse our position tht there cn be no spiritul intercourse, either with the souls of the living or the ded, unless it preceded by selfspiritultion, the conquest of the mener self, the eduction of the nobler powers within us. The serious dngers s well s the more evident grtifictions of mediumship re becoming grdully pprecit ed. Phenomenlm, thnks to the splendid works of Prof. Zollner, Mr. Crookes, Mr. Vrley, nd other ble experimentlts, towrds its proper limits of problem of science. tending There thought ful nd more nd more ernest study of spiritul philosophy.... Should nothing occur to brek the present hrmony nd impede the progress of ides, we my well expect within nother five yers to see the entire body of investigtors of the phenomen of mesmerm nd mediumm more or less imbued with conviction tht the gretest psychologicl truth, in its most undulterted from, cn be found in the Indin philosophies. And, let it be remembered, we scribe th gret result not to nything we few my personlly hve done or sid, but to the grdul growth of conviction tht the experience of mnkind nd the lessons of the pst cn no longer be ignored. "M. A. Oxon," profoundly sympthetic writer, personl nd esteemed friend ; one, in short, who, I trust, whether he remins friendly or ntgontic to our views, would never confound the doctrine with its dherents, or, putting it more plinly, vit the sins of the occultts upon occultm nd vice vers. As everything ehe coming from M. A. CK'on's pen, it (The clims of Occultm) bers peculir stmp, not only of originlity, but of tht intense individulity, tht quiet but determined resolution to bring every new plis, every dcovery in psychologicl sciences, bck to its (to him) first principles Spiritulm. And when writing the word, I do not men by it the vulgr " se'ncc room " Spiritulm, which M. A. Oxon hs from the very first outgrown ; but tht primitive ide, which underlies ll the subsequent theories ; the old prent root from which hve sprung the modern weeds, nmely, belief in gurdin ngel, or tutelry spirit, who, whether h chrge conscious of it or not i.e., mediumtic or non-mediumtic plced by still higher power over every (bptized?) mortl to wtch over h ctions during life. And th, if not the correct outline of M. A. Oxon's fith, undoubtedly the min ide of ll the

67 1907.] ECHOES FROM THE PAST. 787 Chrtin-bom Spiritults, pst, present nd future. The doctrine Chrtin s it now my be nd pre-eminently Romn Ctholic it hs not originted, s we ll know, with the Chrtin but with the Pgn world. Besides being represented in the tutelry Dimon of Socrtes, tht ncient " guide " of whom our Spiritults mke the most they cn, it the doctrine of the Alexndrin Greek Theurgts, of the Zorostrins, nd of the lter Bbylonin Jews, one, moreover, sdly dfigured by the successors of ll these the Chrtins... H doctrine then seems to us more thn ever to centre in, nd gyrte round, tht min ide tht the spirit of the living mn inc* pble of cting outside of its body independently nd per se ; but tht it must needs like tottering bby guided by its mother or nursebe led on by some kind of spiritul strings by, dembodied spirit, n individulity entirely dtrinct from, nd, t some time even foreign to, himself, s such spirit cn only be humn soul, hving t some period or other, lived on th plnet of ours. I trust tht I hve now correctly stted my friend's belief which tht of most of the intellectul, progressive, nd liberl Spiritults of our dy, one, moreover, shred by ll those Theosophts who hve joined our movement by deserting the rnks of the oi polloi of Spiritulm. Nevertheless, nd bound though we be to respect the privte opinions of those of our Brother-fellows who hve strted out t the reserch of truth by the sme pth s M. A. Oxon, however widely they my hve diverged from the one we ourselves follow, yet we will lwys sy tht such not the belief of ll the Theosophts, the writer in cluded We will not qurrel, but simply rgue, for " Light! More Light! " the rllying cry of both, progressive Spiritults nd Theosophts.... It not the first time tht the just reproch unjustly lid t my door. It but too true, tht " the mteril sdly needed reducing to order," but it never ws my province to do so, s I gve out one detched chpter fter the other, nd ws quite ignornt s Mr. Sinnetl correctly sttes in the " Occult World " whether I hd strted upon series of rticles, one book or two books. Neither did I much cre. It ws my duty to give out some hints, to point to the dngerous phses of modern Spiritulm, nd to bring to ber upon tht question ll the ssertions nd testimony of the ncient world

68 788 THE THE0S0PH1ST. [JULY nd its sges tht I could find s n evidence to corroborte my conclusions. I did the best I could, nd knew how. If the critics of Ish Unveiled but consider tht (1) its uthor hd never studied the Englh lnguge, nd fter lerning it in her childhood colloquilly hd not spoken it before coming to Americ hlf--dozen times during period of mny yers ; (2, tht most of the doctrines (or shll we sy hypotheses?) given, hd to be trnslted from n Asitic lnguge ; nd (3) tht most, if not ll of the quottions from, nd references to, other works, some of these out of print, nd mny inccessible but to the few nd which the uthor person lly hd never red or seen, though the pssges quoted were proved in ech instnce miivite'y correct, thi*n my friends would perhps feel less criticlly inclined. Indeed, the clims mde for " Brotherhood " of " living" men, were never hlf s pretentious s those which re dily mde by the Spiritults on behlf of the dembodied souls of ded people! THEOSOPHY IN MANY LANDS. Interntionl Congress of the T.S. in Europe. IN greeting the Federted Sections of the Europen Congress, Dr. Rudolf Steiner, the Generl Secretry of the Germn Section, pid wrm tribute to the two gret founders of the Theosophicl Society Mdme Blvtsky nd Colonel Olcott who hd become the willing nd loyl instruments of the Gret Techers who guide nd direct ll spiritul movements throughout the world. Dr. Steiner then offered to Mrs. Besnt, the Hon'ble President of the Congress, the respectful nd ffectionte homge of ll the members ssembled, nd referred with specil stfction to the presence of Hungrin members t the Congress. The following members spoke on behlf of their respective countries : Mr. Wllce (for Ms Spink, Brith Section), Herr Fricke (Hollnd), M. Arvid Knos (Scndinvin Section), ldy, who red greeting for Dr. Pscl (Frnce), Sr. Otto Penzig (Itly), M. Ngy D.-zso (Hungry), Mile. Ann Komensky (Russi), M. Polk( Belgium), M. Nickoff (Bulgri).

69 1907.] THEOSOPHY IN MANY LANDS. 789 Mrs. Besnt ws then clled on mid loud cheers. The follow ing n outline of her presidentil speech : I hve come from Indi to greet the Federted Sections nd I bring messge from the Benres Brnch, messge of loving greeting nd brotherly ffection from Indin herts. It in the Theosophicl Society tht lies the hope of union between Est nd West, nd s our Society grows, so will Est nd West long seprte come nerer nd nerer on Universl Brotherhood. A word of congrtultion, too, both until we see one gret union bsed to Dr. Steiner, the Generl Secretry of the Germn Section, on the success h untiring efforts hve obtined, nd to the Germn Section itself on being the fortu nte possessor of Generl Secretry in whom the esoteric nd the exoteric find n equl prominence, ech plying its ppointed prt. It well we should meet in Germny, for we re in the lnd of mighty philosophers, splendid poets, gret rtts, nd gret mystics. Here hve been born leders of thought nd of power, men who hve done much to give knowledge to the world. And though we re meeting in time of tril nd turmoil, out of the nguh new life will be born. Wht mtters the struggle, wht mtters the nguh nd the turmoil if the child of pece the result? We hve no dogms in our Society, for mn's belief should be settled in the court of h conscience, but nevertheless it mtke to sy tht it does not mtter wht one believes. As the Bligvd-Gitd puts it : "A mn consts of h fith," nd wht mn's fith churches tht, if tht he. It used, indeed, to be sid by the mn's fith were orthodox little else mttered. Aginst tht doctrine conscience wked, nd in modern times we go to the opposite extreme, nd we sy tht believes s long s h conduct right. it mtters for though we re right in hving no dogms, yet we believe, for wht we believe tlit we become. The gret foe of spiritul life die, but principles re immortl, nd on which the T.S. yers go, when H. P. B. ws in the Mster s to spiritul movement if not wht mn Both extremes re wrong, it founded, the work of the Society the future of the movement. ; it does mtter wht ignornce. Personlities my we deny the very principles over. Some body, she ws tlking with her It ws founded s fell nd ws divided into two, nd the Mster

70 790 THE THEOSOPHIST. [JULY sid : " The Society hs wrenched itself wy from us, nd it will go to pieces t the deth ".... Fortuntely, however, since then, mny lives hve been given, much progress hs been mde nd we my venture to hope tht th judgment hs been reversed, for no such sentence irremedible, so long s mn cn redeem himself. The Society my once gin re to the level ou spiritul movement, if in the persons not only of the most dvnced but lso of the humblest we hve vehicles for the pouring of the spiritul life over the world. When our beloved Colonel ly dying t Adyr he pryed the Msters' blessing on the movement he loved nd for which he hd given so mny yers of h life, nd the trust now in our hnds. How shll we use it? In the West where the religion of the Chrt supreme, it hs the duty of spirituling the churches tht hve stryed so fr wy from the mystic Chrt ; gret indeed the Chrtin's heritge, for the Chrt of the three yers' mintry ws not Mster, but Mster of Msters. Tke heed, therefore, how you use the precious trust you re privileged to ber. To the Theosophicl Society given the opportunity nd thn tht cn we imgine no greter privilege. of spreding the Ancient Wdom, But I pry tht in your knowledge you forget not wdom, for knowledge by itself oltes nd petrifies unless wedded to divine love from which union comes the little child Wdom, born in the cve of the hert. If Chrt nd h Apostles knew of wht they spoke it ws becuse they were psychics, nd were not tied clown to the physicl plne. Let those who fight ginst ll tht not of th plne be creful lest they fll into the error of imgining tht it better to be blind thn to see, in other worlds. Wht folly th 1 Psychm not Spiritulity ; it no more spiritul to see on the Astrl plne thn on the physicl. Spiritulity unity. There re mny who wnt to be one with the sints, but who will not be one with the sinners, yet we cnnot be one without the other. There beutiful story by Olive Schreiner of womn who climbed to the Gtes of Heven. Pure were her grments, but s she trod the golden pvement the Angels cried "These grments re stined with blood." And the womn nswered ; " It the blood of women who hd fllen. I trod on them so tht I might keep my own grments pure." At these words the Hevenly Throne vnhed from her sight nd the womn went

71 1907.] THEOSOPHY IN MANY LANDS. 791 bck into the world. Agin she climbed to Heven with fllen womn in her rms nd her grments were ll spotted with blood. And the chorus of Angels cried : " See how pure re th womn's grments, nd unsullied." And the womn sid : " I sw my ster fllen, nd in ring her my grments becme spotted." Then cme gret light nd voice welcomed her to the Hevenly Throne. I would dictte to none, for t lst ll rods led to the one gret Pth, but 1 would sy to you tht you hve no right to judge lest you yourselves be judged. If you err, err on the side of love, on the side of compssion, rther thn on the side of htred nd of bitterness. Let it be sid of our Society tht while it knows no religion higher thn truth, it lso knows no prctice greter thn love. If you cn unite the hed which sees nd the hert which loves, then for you will come the gret dwn, for you shll then hve the Chrt born within you. The Congress then djourned, nd re-ssembling for the fter noon meeting, it ltened to vluble ppers from Aln Leo, Michel Buer nd Jmes I. Wedgwood. The evening meeting ws devoted to n dmirble concei t. On the morning of the 19th Mrs Besnt delivered lecture on " The plce of phenomen in the T.S." Th ws followed by n interesting ccount of " Theosopby in Russi," by " Mine. Kmensky." Then followed Dr. Steiner, with dcourse on " The Rosicrucin Initition," full of vluble informtion. The performnce of fine Mystery Ply, by the fmous Edourd Schure, " entitled, The Scred Drm of Eleus " chrmed the udience in the evening. The morning of the 20th ws devoted, fter recittion by Herr Giirgs, to lecture from Mrs. Besnt, on " The plce of the Msters in the T.S. ; " in the fternoon were given ppers by Arvid Knos, C. Unger, nd Ele Wolfrm, nd Dr. Steiner delivered powerful lecture. The evening ws spent in ltening to fine music. On the lst dy of the Congress, the morning ws spent in dcussion on ii) the necessity of supporting Occultm within the Society, nd (ii) eduction. In the fternoon Dr. Steiner explined the symbols decorting the hll, nd in the evening, fter music, frewell speeches were delivered by the Generl Secretries present nd Mrs. Besnt, nd Dr. Steiner closed the meeting.

72 792 THE THEOSOPHIST. At the meeting of the Council of the Federtion, on the invi ttion of the Hungrin delegtes, the next meeting ws fixed t Budpest. Mr, Wllce ws ppointed Secretry of the Federtion. G. S. A. Frnce. To those interested in the progess of the Theosophicl move ment in Frnce the choice of Theosophy s subject for study nd debte in the meeting of the the nme of " Pstorl Conferences," note. Annul Protestnt Synod, known under sign of the times worthy of Theosophy now no longer considered s rod to spiritul ruin, it no longer dmsed without considertion by sincere Chrtins ; on the contrry we find Theosophy generl topic of converstion in meetings ; dcussions re on Theosophicl subjects in which not unfrequently the rguments of the Theosopht re triumphnt. On the 16th of April lst lrge number of Protestnt priests, belonging to Pr nd the provinces, ltened to remrkble explntion of Theosophicl principles on the prt of the Rev. Chzel, n explntion in which the brod outlines of Theosophy were clerly stted. Criticing sttements mde in Theosophic literture the Rev. Chzel ccused Theosophts of mking vgue nd inccu rte sttements, inccurte from htoricl nd scientific point of view. He further regrded Theosophy s mixture of ides childh nd sublime, s compound of mysticm nd intellectulm, nd s kind of "Bedeker" to the superphysicl plnes. Another priest, however, the Rev. J. Monnier, Professor of Protestnt Theology, contributed n eloquent defence of Theosophic principles. He showed how much Chrtin thought owes to Hindum nd to Theosophy. He referred to the gret mystics of ll times s hving lid stress on the Estern sources from which esoteric Chrtinity hs been derived, nd quoted the words of gret thinkers of modern times who hve insted on the sme stndpoint. The reverend gentlemn then proceeded to defend the title of Theosophy s the " Bedeker " to the superphysicl plnes, showing the consoltion fforded by

73 1907.] THEOSOPHY IN MANY LANDS. 793 Theosophic doctrines grouped under th title, nd concluded by stting tht Theosophy tught sublime truths in lnguge which perhps might benefit by some modifiction, but he counselled ll to study the techings from which Chrtinity might hve much to lern. " In Romn Ctholic religious meeting," he " sid, priest once sid ' we ought to ssimilte Protestntm ; ' s for myself I sy ' " to you in the sme wy : we ought to ssimilte Theosophy.' The Rev. J. Monnier ws followed by other spekers who referred to the gret tolernce shown by Theosophts in religious mtters, to their efforts towrds purity of life, to their striving fter gret idel. These dcussions hve been reported in ll the Protestnt newsppers, wlwch quote the Rev. Chzel s hving sid tht " nowhere hs the humn mind mde more desperte efforts to understnd the bsolute nd to throw light on the invible worlds thn in the lnd of the Brhmns, nd tht Theosophy revels th thirst for Unity, of which our need so gret. Tht the Theosophicl idel indeed high : the certinty of Beyond, the purifiction of the soul, nd universl Brotherhood." It seems then tht it in Protestnt circles tht t present Theosophy hs its gretest ctivity. Slowly but surely Theosophic principles re modifying Protestnt ides, nd the pst few yers hve seen n importnt widening of Protestnt thought. My we lso hope to see similr influence in Remn Ctholicm. A. Notes on the Munich Congress. The Theosophicl Congress held in Germny the 18th, 19th, 20th, nd 21st of My ws genuine success. There ws very lrge ttendnce, nd lmost every Section ws well represented. Dr. Steiner nd h Committee spred no pins to hve everything pss off delightfully. The lrge hll ws rtticlly hung with redf nd seven lrge plnetry symbols occupied prominent positions on the wlls ; the pillrs on either side were decorted with occult symbols, inscriptions, etc., the whole representing the interior of n ncient Rosicrucin temple. At the opening of the Congress wrm welcome ws 10 extended

74 794 THE THEOSOl'HIST. [JULY to ll present by Dr. Steiner in the nme of the Germn Section ; he ws followed by the Generl Secretries nd Delegtes from the different Sections who brought greetings to the Germn Section. In h introductory ddress Dr. Steiner delivered stirring eulogy to the lte President-Founder, the entire udience stnding while it ws spoken. In introducing Mrs. Besnt he pid her glowing tribute, nd she ws given stirring ovtion, nd her fine ddress will long be remembered by those present. The meetings tht followed the opening one were full of interest. Two lectures were delivered by Mrs. Besnt, "The plce of Phenomen in the Theosophicl Society," nd " The Reltion of the Msters to the Theosophicl Society." Both were pposite, profoundly interesting, instructive nd convincing. Th lst ws msterpiece, nd fter it ws over people left the hll in ters, nd I sw severl lening ginst the wll of the outer room, too overcome to spek. There were no frictions of ny kind. Mny " cme to scoff, nd styed to weep." Two Englh ldies sid tht they could not live long enough to undo the bd krm of voting ginst A. B. She received constnt signs of loylty, nd ws content, but I m sure her hert longs for the prodigls even though the fithful ones were there in overwhelming numbers. Interesting ppers were given by Dr. Pscl, Aln Leo, Jmes Wedgwood ; nd lectures by Michel Buer, Arvid Knos, Dr. Crl Unger, Ele Wol frm nd Mr. Biley. Especilly instructive were the splendid lectures of Dr. Steiner on " Plnetry Evolution, nd " The Rosicrucins." Mny subjects of importnce were dcussed informlly t different times ; nd these occsions were most interesting, especilly when phenomen ws the subject. A Greek Mystery-Ply ws given, the prts being extremely well done by mteurs, ll T. S. Members, nd some fine musicl progrmmes were rendered during the evenings. At the close of the Congress vote of thnks ws extended to the Germn Section by the Generl Secretries nd Delegtes present. I m sure tht ll hertily greed with Mrs% Besnt when she stted tht the Germn Section of the T. S. should not only be proud of its progress, but lso in possessing so ble n executive leder nd spiritul techer s Dr. Steiner.

75 1907.] 795 REVIEWS. LOTUS SONGS.* All who re interested in Lotus Circles will welcome th volume of songs, (words only) which hve been selected with gret cre nd seem dmirbly dpted to the use of children who sing in these groups or in other meetings. The words convey the noble sentiments nd elevting idels of the world's gret poets. The book netly bound in pper cover nd contins 70 pges. VORTEX PHILOSOPHY : Or the Geometry of Science. By C. S. Wke. Vortex motion field of philosophicl specultion which would require much study to del with stfctorily in the line of review. Those who re interested in th field of reserch would find bundnt food for thought in th book. It contins sixteen illustrtive digrms some of them beutifully colored. In the lst portion, devoted to ' Orgnic Philosophy,' we find severl explntory tbles. Grild the Chste n interesting novel written in Tmil, by Mr. K. Prthsrthi Aiyngr. The plot of the story in the min identicl with tht of Clerkes Tle the well-known work of the " Fther of Englh undefined." Tht old clssic fble hs been here in mny prticulrs suitbly enlrged to meet the tstes of Tmil reders nd, in some cses, it hs been ltered nd dpted with the sme end in view. In ll^th work, the Indin novelt hs shown much tste nd skill ; h style nd diction hve chrm ll their own ; nd he deserves to be congrtulted on h superior performnce. The present prt tkes the story to the trgic point where Grild driven by her princely husbnd to her pesnt home in utter wretched ness, nd Prt II., the sue of which promed t n erly dte, will crry the chste wife bck gin to her noble Lord. The book my be hd for one Rupee, of its uthor t the Office of the Tmil Journl of Eduction, Mdrs. * Lotus Journl : 8, Inverness Plce, Queen's Rod, London W : Price 6i/. nett.

76 796 THE THEOSOPHIST. [JULY MAGAZINES. The Theosophicl Review, June, gives us the opening portion ci n interesting pper on " The :LXIVth Chpter of the ' Book of the Ded, "' by M. W. Blckden. Next, Dr. Montgu Lomx writes on " The Mening of My," nd lso dels, quite pertinently, with Mr. Orge's strnge views on the sme subject. W. C. Worsdell, in h " pper, On Knowledge," sys tht lthough " observtion of externl fct my be clled ' knowledge,' it knowledge which, regrded from the bsolute nd universl stndpoint, of very imperfect nd unrelible kind." Further on we red, " It only on the riip levels of thought, the relm of bstrction, of subtle generl tion, of insight, iuttiition nd imgintion tht permnence obtins, tht we rech the stte of closer contct with the Divine Mind in Nture ; for the idel mind of our humn constitution begins t th level to enter into communion with, nd become inspired by, the Universl Mind of Nture which underlies nd governs ll the gret processes of Nture on ll her plnes. It by contct with nd response to the touch of tht Universl Mind on the prt of our " higher" idel or bstrct mind tht rel knowledge obtined 5 rel, becuse such knowledge true, relible, permnent! nd un hmpered by the illusion-giving mntle of form. Here dwell the insight nd power of the genius, the imgintion of the poet, the intuition of the Theosopht, " Hector Pryor's rticle on '1 Reincr ntion nd Resurrection" ' from Chrtin stndpoint,' nd well worth the ttention of tht body of believers. Mr. Med gives us trnsltion entitled " ' Prmenides Truthwrds.' " Joseph Offord, in h rticle, " Ancient Egyptin Religion," presents us with the ides gthered from recent book on th subject by M. Edourd Nville, the noted Sws Egyptologt, nd director ot " the Egyptin Explo rtion Fund's excvtions t Deir-el Bhri." Frnc Sedl'k contrib utes n rticle on " The Mening of Colours," nd H. M. Howsin, one on " Science nd the Devs." " Wht Theosophy mens to Me," by Clr M. Codd, seems to hve been written direct jrom the hert, nd ppels to the hert. Mrs. Besnt's pmphlet on " The Testing of the Theosophicl Society," re-printed.* ttention Brod Views, June. In the opening rticle, the Editor clls to the shocking ignornce dplyed by the judiciry when questions relting to Spiritulm come before the courts for decion. * Th rticle ppered in My Theosopht Supplement, nd ws lso publhed s pmphlet

77 1907.] REVIEWS. 797 Among the mny complictions which re being developed in Mr. Mllock's seril romnce, tht of multiplex personlity now clims the ttention of the reder. The question of " Smll Lnd Lots " considered by W. A. C. Lloyd from different viewpoint to tht presented in former sue of th mgzine. The clims of " Mystic Msonry " re set forth by Alfred J. Fulding. Ernest Udny shows us " A Glimpse of the rel Shkespere " Edwrd Hrper writes on *' The Perplexities of Employment," nd A. L. B. Hrdcstle on " The Guild Fools of Medievl Frnce." " Ignornce, Stupidity, Cruelty nd Flsehood," s mnifested by the verge humnity of th present ge, form the subject of n interesting rticle by ' A tired Recluse,' " A notble Empire Founder," by M. de Vere, gives brief biogrphy of tht remrkble mn, Cptin John Smith, one of the erly settlers of Americ, who lnded on its shores with smll bnd of followers from Englnd on the 14th My, 1607, nd founded the Colony of " Jmestown, Virgini. A Tle of Blck Mgic," trnslted from the Germn by Frnz Hrtmnn, m.d., weird nd thrilling nrrtive. Theosophy nd New Thought, June. After numerous interesting editoril notes we find the " following : Do we Prctice wht we Prech? " by ' Seeker.' Prof. E. A. Wodehouse contributes nother interesting instlment of h rticle on Plto, in which he gives us thrilling ccount of the lst dys of Socrtes. Following th re ppers on " The Soul of the Theosophicl Society," nd " The Dy of Remembrnce 1907 " (White Lotus Dy). The New Zelnd Theosophicl Mgzine, My, re-publhes from The Thcosophl "The Lst Dys of the President- Founder," lso from The Hindu, of Mdrs, description of the funerl ceremonies nd the cremtion of the " body. The Being of God," dcussed by W. A. Myers, nd " The Trining of our Children," by C. W. Chrtie. Then follow ' The Strnger's Pge ; ' ' correspondence For the Children,' nd ' Questions nd Answers,' " The Simple Life," very good poem by Helen Thome. " Our Lot in Life," by Kber Hrron, nd " The Problem of Evil," by R. H., re brief but useful rticles. We quote few words from the ltter in our Cuttings nd Comments, The Lotus Journl for June opens with continued rticle on Mdme Blvtsky, by H. W. which gives two very good portrits of th noted ldy tken in her younger dys. E. M. Mllet in ' Outlines of Theosophy,' trets of " The Second Object of the T. S.,"

78 798 THE THEOSOPHIST. [JULY nd Mrs. Tffinder concludes her seril the Pcific Cost." The Light of Reson for June prcticl nd elevting rticles. on " The Lotus Movement on s usul filled with brief, ernest, Theosophy in Austrlsi for June nnounces tht "The new ddress of the Hedqurters, nd the Sydney Brnch of the T.S. Hoskins' Buildings, Spring St." " The Outlook " contins numerous very interesting items, illustrting the progress of the intellectul nd scientific world, nd it ' goes without sying ' tht the mgzine well " edited. The Higher Life, ccording to trvelling Swmi," embodies the first portion of converstion held with Swmi Abhednnd in Mdrs, nd will repy creful perusl. The mtter glened from The West Austrlin. It would be continued. The Editoril " Without Reservtion," touches the right spring in the humn hert. We rc sorry we cnnot copy the entire rticle, but the mgzine hs only just now reched us (t Ootcmund) nd our spce nerly filled, but we shll quote little from it in ' Cuttings nd Comments.' Following the Editoril we note " A Vion of Isoltion," by Ernest Hwthorne ; "The Dwn of Brighter Dy," by N. C. Cooper " ; Frgments of Memory," by H. E. W., nd " A Drem of Life," by Isbel Morton ll interesting mtter. We cknowledge, with thnks, the receipt of the Report of the Mdur T.S. for the yer The pmphlet shows tht the Brnch decidedly ctive, nd doing good work. We hve lso received printed copy of the Address of the President of the Fif teenth Mdrs Provincil Conference held t Vizgptm on the 5th, 6th nd 7th June It n ble production nd contins much food for serious thought.

79 1907.] 709 CUTTINGS AND COMMENTS. " Thoughts like the pollen of flowers, leve one brin nd fsten to nother." The Gril hs th cheery prgrph : Be of Dwell upon ^ood your dcourgements, nd you multiply their cheer shdows until everything grows so drk tht you cnnot see the divine fce of success which smiling into your eyes from the very midst of your endevours. Dcourgement never builded nything. Cheerful con fidence the gret rchitect, building cottges nd cthedrls nd business offices. The gret believers re lwys the gret chievers. Believe in the divinity of yourself nd the divinity of your business, nd the two of you will work one success. Get t the very soul of your business, nd t the very soul of yourself, which lwys yourself t your best. However the seeming, tht i gret enough centre to chieve your honest desire, even s the corn gret enough centre to chieve God's honest ide of n ok. I m sure tht God t H best meets the corn t its best, nd tht the only reson why oks greten in our fields nd on our hills. Smile t your business, nd it will smile bck gin. Follow the light of tht smile, nd yours re the ers tht will her it lugh in the lrge legues of fulfilled desire. # From n excellent rticle by C. J. Brker in Mrch Whl Theosophicl Review, on " The Vlution of Theosophy," Theosophy we tke the following prgrph : " worth 1 Therefore, unless we live Theosophy, wht shll Theosophy vil? Are we to prde before the world, s bnd of mummers, dressed up for the occsion in temple gr ments, set of Buffoons, mightily we in our own conceit, exhibiting the wondrous prowess of St. George, slying the Drgon of Super stition nd Mterilm, while ll the time we re unble to exterminte single evil pssion within our own brests? Wc my interpret symbols from A to Z. We my be perfectly fmilir with the Chins nd the Rounds, nd the Rces ; with ll the wondrous detil of our teching bout the Birth nd Evolution of the Soul nd of the System to which we belong. We my be perfect geniuses in the line of comprtive religion, philosophy nd science ; be ble to plce finger unerringly upon ny given element, s it reppers, metmorphosed, on the dil of time ; recogne ll present forms s but the modifictions of forms tht re now pst nd gone. Wht shll ll th knowledgs of the process of the Divine Becoming vil, unless we ourselvee become Divine? " * The Editor of Light sys in the sue of April 27th : The Divinity The gret thought of the inter-blending of God nd of mn. Mn seems to be ' in the ir.' No one hs the courge to clim it ; nd no one seems responsible for it ; but every one influenced by it : nd yet it in wy, revolutionry. In prticulr, not one of the old conventionl doctrines will survive it,,