THE THEOSOPHIST. THE life of the mind consists of. "There is no Religion higher than Truth." VOL. XXVIII., NO. 9, JUNE 1907.

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1 THE THEOSOPHIST. (Founded in 1879). VOL. XXVIII., NO. 9, JUNE "There no Religion higher thn Truth." [Fmily Motto of the Mhrjhs of Benres.] SOME NOTES ON THE SCIENCE OF THE EMOTIONS. [The Science of the Emotions one of the most enthrlling of studies, nd ny cpble exposion of welcome. Bhgvn Dss fine book on the subject hs been widely circulted, nd will probbly be in the hnds of mny of our reders. These "Notes" re inspired by pendent vlue. Ed.]. THE life of the mind consts of, but hve their own inde constnt flow of response to s constntly chnging environment, immedely cognized or remembered. Such rections, modes of the mind, or chtvrttyh, s they re clled in the yog books, re nlysble into three phses : cognive, n ppetive, nd n ctive. The cognive phse of mentl rection remembered. The ppetive phse such object. The phse of ction, or contion the perception of n object, ctul or the ttrction or version to the flow of the mind (or of nerve currents) towrds muscles, both voluntry nd involuntry, the muscles whose contrctions produce vso-motor effects, fcil expression nd lso motion. These three phses constute the rection of the mind to ny prticulr environment. These three phses re usully treted s three different uns which their union constute mentl ction ;or s three powers or fcul ties Jnn Shkti, Ichchhd Shkti, Kriyd Shkti tht mde up the by mind.

2 642 THE THEOSOPHIST. [JUNE But perception, desire nd ction re but bstrctions from our mode of mind ; for ech of these involves the others. There no perception but some desire bound up wh ; nd both re ssoci ted wh the flow of mind (or nerve currents) to vrious muscles. We cn nlyse these three phses of ny mentl stte for purposes of psychologicl study, just s we resolve motion in ny one direc tion into two components long two directions t right ngles to ech other for convenience of mthemticl investigtion, but they re not seprte uns s re the toms tht combine to form molecule. The only rely of experience on which ll psychology rests series of psychoses or mentl sttes, the uncesing flow of chtvrttyh in never ending procession in response to s environment, wh reference to which the mind hs evolved. Prof. Jmes hs so fr broken from the ssocion-psychology s to recognize tht perception does not involve " fusion of seprte senstions or ides." He relizes tht " the thing perceived the object of unique stte of thought " (Text book of Psychology, p. 313). But th does not go fr enough. Ech stte of the mind whole, nd not fusion of perception-element, desire-element nd motor-element. The mind uny nd not synthes nd s reveled to consciousness, not colescence of different elements. It not s if n imge perceived imprted force of desire nd moved the mind in define direction, though we do bstrct these different phses of mentl ctivy nd erect them into generl concepts. The Niyyiks of Indi hold the Mns to be pu, tomic, nd the gret truth implied in th tht the mind not compound, nd every mentl stte hence un, nd not mde up of different enties clled perception, desire nd ction. Now ny psychos such s we hve described, ny rection of the mind to s environment, my or my not be ccompnied by consciousness. Hmilton nd Lycock, Crpenter, Binet, Frere nd Myers, hve recorded numerous observtions of bsolutely uncon scious mentl rections of the most complicted type, involving even resoning both under norml nd pthologicl condions. Th conclusively proves tht consciousness not necessry fctor of the life of the mind. As Indin philosophers of ll schools mintined, the nthkrn (mind) jd (unconscious) nd the consciousness of the Jlv superdded to when the Jiv s

3 1907.] SOME NOTES ON THE SCIENCE OF THE EMOTIONS. 643 were, sees the opertion of the mind. Huxley described conscious ness s n " epiphenomenon." If th understood to men tht consciousness extrneous to ll mentl ction, in consonnce wh Hindu psychology ; but the impliction in the phrse tht consciousness prticulr phenomenon or ppernce of mtter, product of mteril chnges, ginst ll sound metphysics. Consciousness belongs to the Jiv, who not mtter in ny sense of the term ; nd mentl ctivy independent of nd uninfluenced by consciousness, though consciousness my ccompny Hence the use of the phrse " stte of consciousness " s synonymous wh " stte of " mind nd the definion of psychology given by so mny western philosophers, s the " science of conciousness " or the "science of sttes of consciousness," bsurd.. The ide of con sciousness hs to be completely eliminted from the definion of mind, though we do use consciousness to derive our knowledge of mentl events in tht portion of psychologicl investigtion which conducted by mens of introspection. Over nd bove the three phses of every stte of mind lredy described nd the consciousness tht sometimes ccompnies lso chrcted by morcness or " lessness, greter or lesser per fection " s Spinoz clls,, n expnsion, vihjxs, or contrction, smkoch, ccording s the mentl rection to ech circumstnce of life free nd unrestricted or otherwe. Th my be described s the tone of the mind t ech moment of s life. When th ccompnied by the consciousness of the Jiv, felt s plesure or pin. Plesure nd pin therefore re the interprettions by con sciousness of the generl tone of the mind t ny given moment. Plesure the concomnt of mentl nd bodily dynmogemy, of the free outflow of energy, nd pin of the obstruction to such flow. Plesure s plesure nd pin s pin re not fctors of the mind ;but the tone of the mind, s greter or lesser perfection, whether felt or not, ccording s consciousness shines or does not shine on, constnt chrcter of ll psychoses. So fr we hve considered individul psychoses, prticulr rections to individul sttes of s environment. sttes of mind, s But the mind of ech mn hs reltively permnent tendencies, define wys of rection to the constntly recurring circumstnces of life. Some of these tendencies re common to the whole rce of mn. The

4 THE THE0S0PH1ST. [JUNE presence of snke under the bed produces prcticlly the sme mentl rection in ll men. These re touches tht mke the whole world kin. Other tendencies re common to certin clsses of men. The sight of beggr produces one kind of rection in those we cll chrble nd different one in those we cll hrd-herted. Others, gin, re peculir to one individul or to few. A rose-flower on s stlk cuses in one mn the impulse to pluck nd munch ; in nother to tke to h nostrils ; wheres third stnds gzing t nd drems of s n ngel dncing in the sun. These wys in which minds respond to their environment re cused by the pst htory of the rce nd of the individul. Th reltive fixy of the modes of mentl response to environment generled in Hindu philosophy under the concept of Tms, which one of the fund mentl guns of the nthkrn s of every other form of Prkrti. But if ll the modes of our mentl heredy ctivy re fixed once for ll by or by pst htory, the science of Ethics would be impossible nd the rt of life meningless. It observed in the course of ech mns life tht h rections to the sme surroundings re not lwys the sme. Wht wh the hrd knocks Nture gives ll of us when we infringe her lws, nd the feeble efforts we mke, or imgine we mke, towrds self-culture, our responses to environment chnge ; in word, we re cducble. Th educbily due to Rjs, the second gun of Prkrti whereby the direction of motion lwys corresponds to tht of the force cting. In the bove dcussion we hve crefully voided the lnguge of physiologicl psychology. It certin tht the mind, so fr s we know, cnnot ct whout body ; nor for the mtter of tht, body whout mind, nything but n bstrction. body the ultimte fct of experience, nd in introspective A mind in psychology which must, s Prof. HotTding points out in h Problems of Philosophy, set s problems to experimentl psychology, we cn neglect the considertion of the body ; in other words, the body minus the mind but n bstrction from experience, wheres the mind minus the body cn perhps be treted s concrete fct ; t " " lest the concept mind prtkes less of the unrely of n " bstrction thn the concept body." Perceptions, desires nd contions re ll represented in the body by chnges in nerve cells nd nerve fibres, but psychology chiefly concerned, not wh such

5 SOME NOTES ON THE SCIENCE OF THE EMOTIONS. 615 nerve chnges but wh imges perceived, wh love nd hte nd contions, for psychology not physiology nd their methods re not the sme. In recent yers Western philosophy hs devoted lrge prt of s energies to dcussing the reltions of the mind nd the body. The ssumption behind the dcussion, tht eher cn influence the other, flse. Mind nd body re both bstrct concepts. It legimte to tret the mind s complete cosmos, or the body s complete cosmos ; lso legimte to tret eher s the phenome non of n inscrutble noumenon ; lso legimte to ssume (s the Snkhy philosophy does) the noumenon behind mind nd tht behind body to be the sme, becuse noumenon but, from certinly bsurd to ssume tht the mind cin ct on the body or the body cn ct on the mind. The one cnnot be in the world of theother, for ech s ver cus explicly excluded from concept of the other. Leibnz nd Spinoz, nd mong moderns, Hoffding, hve vigorously protested ginst ssuming cusl reltion between mind nd " body. Bodies ct s (to suppose the impossible) there were no souls t ll, nd souls ct s bodies, nd yet both body nd soul ct s the other." mind to think, neher (Leibnz, Mondology, p. 81). if if if the there were no the one were influencing " Body cnnot determine cn mind determine body to motion or rest or ny stte different from these, such there be. (Spinoz, Ethics, Pt. III. Prop, ii.) Hindu philosophy hs voided th fllcy of imgining if the mind nd the body s cting one world of mind s lws ;nd the world of body s on the other. It regrds the cosmos of subtle mtter, following s own fixed cosmos of gross s own fixed lws, the only point of communy between tht they re both jd, unconscious mtter following them being ;prdkrti, mteril chrctered by the fundmentl guns of Tms, Rjs nd Sttv. essentilly of the nture of consciousness ;he The Atm the seer of the flux of mentl nd bodily sttes tht constute life. Hence the illusion of Freewill, mythicl enty clled will, directing the body, nd the oppose error of mterilm, the body cusing chnges in the sttes of the mind, re both bsent in Hindu thought. Hence we spek not only of perceptions nd desires s phses or sttes of mind, but spek of third phse, tht of ction, conceived s the flow of mind ;definion, unknowble, nd two unknowbles my very well be one

6 646 THE THEOSOPHIST. [JUNE to groups of muscles. Actul motion of the body or of prts thereof belongs to the body nd cn in physiology be spoken of s the result of the flow of nerve force from the brin to the muscles, but no portion of the psychos concerned ; though such motion the only evidence to nother mind of the mentl ction. I see fru on my tble nd seize Physiologicl. Let us see how th fct ppels to vrious sciences. Psychology sees in. current of energy flowing from the fru to the brin through the eyes nd returning s the energy of the motion of the hnd. Introspective Psychology knows of our mentl modifiction illuminted by consciousness nlysble into three phses, the imge of the fru, towrds. The science of Ethics sees here prticulr environment. desire for nd define response motion to Hving thus clered the psychologicl ground, we cn now ttempt to define emotion. Professor Jmes restricts the nme emotion to wht we hve clled the ctive phse of mentl response to environment. " Prticulr perceptions certinly do produce wide spred bodily effects by sort immede influence, ntecedent rousl of n emotion or emotionl ide.. of to the every one of the bodily chnges, whtsoever be, felt, cutely or obscurely, the moment occurs " (Text book Psychology, Chp. XXIV.). The de fect of th concept of emotion tht ssumes tht bodily chnges ber cusl reltion to mentl chnges. To quote Prof. Ribot there would be " gret dvntge in eliminting from... the question, every notion of cuse nd effect,every reltion of cusly No stte of consciousness cn be dsoced from s physicl con dions ; they constute such " {Psychology of nturl whole, which must be studied s the Emotions, p. 112). : Prof. Jmess definion of emotion hs th further defect of neglecting the desire-spect which constnt fctor of ll mentl sttes. In the bsence of t trction or repulsion s between the mind nd s environment, the ide of mentl response nd hence of mentl life Most other psychologts define n emotion to be inconceivble. colescence of perception nd desire which resides in the mind nd impels the body to ct. Th concept miltes ginst the fundmentl experience uny of mind, or rther s tomicy, niiiv s the Niyyik put. It moreover involves the fllcy of the of the would ction of the mind on the body. Others, gin, hve further confused the concept by

7 1907.] SOME NOTES ON THE SCIENCE OF THE EMOTIONS counting plesure nd pin s fctors of emotion. We hve lredy pointed out tht plesure nd pin re the interprettions by con sciousness of the freedom or restriction of mentl ction. To sy tht plesure inclines the mind to ct only populr form of speech ; the fct, the unrestricted flow of energy plesure ; s restriction pin. In the words of Dr. Stout, " whtever condions further nd fvour contion. contion. p yield plesure. Whtever condions obstruct " re sources of dplesure Mnul of Psychology, The concept of emotion will become chology nd ethics if we restrict vluble concept in psy to the reltively permnent lines of the response of the mind to s ever vrying environment. Extr ordinry mentl rections to specil circumstnces tht re not likely to recur in mns life re scrcely susceptible of scientific tretment nd certinly count nothing in self-culture. Hence desirble restrict emotion to the reltively permnent tendencies tht re the outf of every humn being for h life-creer. The culmintion of mns response to environment the to contrction of vrious groups of muscles. These re of two kinds, (1) those tht only ffect the body of the mn, especilly h fce, nd the musculr contrctions whereof we cll the expression of emotions, (2) those motions by which the mn ffects other objects round him. Th we cll be hviour. Here we must note tht every immede experience of objects, prtyksh, nd the conscious mentl response thereto re repeted in memory innumerble times. Memory, smrli, hs been well defined in the Yog sfltrs to be " the not letting go of some thing experienced." Th not letting go of prtyksh, but frequent repetion of, the chief cuse of certin lines of response be coming fixed s emotions. Nture drws the lines of the emotions on the mind, nd memory ploughs them deep. These deep-seted tendencies of the humn mind re clssified s love nd hte, egottic or ltrutic, but we must never forget tht love nd hte, egotm nd ltrum re but bstrctions, swy the mind th wy or the other. nd not enties tht cn P. T. Srinivs Iyengr.

8 648 [JUNE BEFORE THE GREAT PYRAMID. [Continued from p. 581.] Mystic Theories. II. venturing further explntion of these theories, repet once more nd emphticlly tht I will I give purely s personl view or opinion, nd do not ssert nor shll I try to prove tht th the right one. I therefore cn only ppel to the intuive feeling of my reders in drwing conclusions out of the fcts tht re given in bundnce by different wrers. Th preliminry notice the more necessry becuse I shll, lthough closely following Adms theory (nd in th respect com pletely greeing wh him), only enlrge upon detils, wh regrd to theosophicl reders, more thn he hs done for the public t lrge, nd in so doing I tred on dngerous ground, where difficult to dduce proofs of scientific vlue, s I hve to give only personl opin ions bsed on few indictions in the " Secret Doctrine " nd other Theosophicl works ; though these my hve, for me nd mny others, fr greter vlue thn mny lerned nd scientific trete, still I cnnot here spek of relible theory ; nd will be no more thn merely personl explntion of dt. Wh regrd to the " Book of the Ded," I shll only dd, before beginning to trce out the course of inion in the Gret Pyrmid, tht 1 shll follow tht work in so fr only s necessry in connec tion wh our subject, nmely, the Gret Pyrmid, nd cnnot go into fuller considertion of s contents. Th would be too dif ficult tsk. In the " Book of the Ded " then, we find first some introduc tory hymns, in pre of R, tken from the ppyrus of Ani. Accord ing to the ccepted opinion these hymns were pronounced over the mummy, to enble My opinion bout th, however, the postulnt pssed into the ded to re h " spirul body " to heven., tht by the recing of these hymns kind of trnce, nd tht h higher bodies thereby were freed from the physicl or kht, for the higher inion took plce not in the physicl but in the strl body (b nd k) nd in the cusl (Slm).

9 1907.] THE GREAT PYRAMID. 649 During these ceremonies now the Osir (the rel mn) left the khi, in h Shu, fter which the physicl body lying in mummychest ws plced in srcophgus, in the crypt under the Pyrmid. Into th crypt the wter of the Nile ws introduced long subterr nen cnls, so tht the srcophgus ws completely surrounded by th wter, tht t the sme time served s protector to the en trnced body, preventing outside influences from penetrting into. The crypt in which the body ws kept in ll probbily still lower thn the subterrnen chmber in the Pyrmid. suted The Shu during h sty outside the body, sid to be enveloped by shining, trnsprent form (grment) or Klin. Th Khu seems to me to be the so-clled Augoeicles, nd since th point not whout importnce, I will dduce some resons for th opinion of mine. In Annie Besnts " Esoteric Chrtiny " we red : " The culminting point of the Mysteries ws when the Ine becme god, whether by union wh divine Being outside himself, or by the reltion of the divine Self whin him. Th ws termed ecstsy, nd ws stte of wht the Indin Yogi would term high Smdhi, the gross body being entrnced nd the freed sonl effecting s own union wh the Gret One."* (The lics re mine. V.G.) \nd Mr. Med sys : " Th ecstsy not fculty, properly so clled ; stte of the soul, which trnsforms in such wy tht then perceives wht ws previously hidden from." f In these quottions we find, I think, the sme s Adms expressed in Egyptin symbolicl form of speech, t But before the cndidte hs reched tht point of h evolution, where we now suppose him to be, in order to follow him in h ini tion in the Pyrmid, he must hve cquired mny qulies mking him f cndidte for these mysteries, mke him Chrtos ; nd for us my be of out the rod the postulnt must hve trvelled which will in their third degree some use first to trce in h evolution, before following out the rul of the " Book of the Ded " in connection wh the Pyrmid " Esoteric t " Plotinus," p. 42. inion. Chrtiny," lso the other quottions. X See Theosophi, Jnury, p. 144, 3

10 650 THE THEOSOPHIST. At th point every Brother Freemson could esily follow, if he only greed wh me in th : tht the mysteries of Freemsonry re reflection on th plne of the ceremonies of inion, nd tht the cndidte of the symbolicl degrees in the rul, psses symboliclly the vrious stges of inion. For does not Annie Besnt sy : " Especilly were they regrded s useful wh regrd to post-mortem extence, s the Ined lerned tht which ensured h future hppiness.* And not cler tht th usefulness ws effected by the performing of the symbolicl trvels, which ccord ing to my theory do symbolize the pssing of the soul through the phses of s extence fter deth, though I know full well tht hrdly ny Brother Freemson will gree wh me there nd will be sid tht these trvels men the pssing through th life. Very good, but then I sy, tht h trvels my indeed be tken, nd wh good reson, for such morl symboliztion of life, but tht my explntion of them of higher order, nd so both of us re right. Mdme Blvtsky lso sttes th difference, sying tht in those dys there ws " msonry in the Temple nd msonry in the crypt."\ Be tht s my, my firm conviction tht msonry in tht time ws ment to form defenders nd knowers of religion by s symbolicl nd other techings, nd tht mster msonry in the crypt ws performed by one who hd pssed the highest inion nd become Chrtos. A " profne " periodicl, however, not the f plce to explin those things more fully, but mention of them ws necessry in order to point out tht Freemsonry hs to find the explntion of s rul entirely on the lines here indicted, to find s highest expression finlly in the rul of the " " Book of the Ded nd though, s lredy sid, Icnnot go deeper into th point, ; I m nevertheless que willing to further develop my views to every Brother Free mson who feels interested in The ssertion tht there ws th subject. series of mysteries in different degrees nd schools, before the inion in the Pyrmid took plce, not whout corrobortion on the prt of Theosophy. In th cse, however, word to the we must be enough, becrmse n explntion * " Esoteric Chrtiny," p. 21. tlucifer, Vol. IV., p. 228.

11 1907.] THE GREAT PYRAMID. 651 of the words might dclose too much. After hving described dif ferent virtues nd the wy of cquiring them, Annie Besnt in " Eso teric Chrtiny," p. 27, wres : " These virtues were necessry for the Greter Mysteries, s they concerned the purifying of the subtle body, in which the soul worked when out of the gross body. The policl or prcticl virtues belonged to mns ordinry life, nd were required to some extent before he could be cndidte even for such school s described below." In th quottion we see wht ws required to be ccepted s dciple. In other books lso hinted t tht in those dys one of the qulifictions for ll inions ws the bily to be consciously ctive in the strl body. A ltle further we red : "... then cme the cthrtic virtues, by which the subtle body, tht of the emotions nd lower mind, ws purified." Th took plce during the evolution of the cndidte s dciple. "... thirdly, the intellectul, belonging to the Augoeides, or the light form of the intellect." The development of these qulies chrcterized the second degree, nd finlly we hve : " Fourthly, the contempltive, or prdigmtic, by which union wh God ws reled," which mrked the lst conceivble inion, fter which the perfect mn ws reborn s the Chrtos. que logicl gin In my opinion to ccept three degrees s Adms does in th lst inory ceremony, if we hold tht in higher school repeti tion took plce of wht hd been tught in the preceding ones, now in higher stge, while the highest degree led him further on. From these dt we my infer tht the body, Khu, in which Osir resides before h union wh Osir-God, must be the sme s wht clled Augoeides by theosophts. We now cn form some ide of the postulnt nd h evolution till the point when he to be ined in the Pyrmid, nd tht th inion took plce there my be found in the bove quoted woi k of Annie Besnt (besides the mny proofs given before). Thete we red : " Only those could be recogned s cndidtes for inion who

12 652 THE THEOSOfHIST. were lredy good, s men count goodness, ccording lo the strict mesure of the lw. Pure, holy, whout defilement, clen from sin, living whout trnsgression such were some of the descriptive phrses used of them. Intelligent lso must they be, of well-developed nd well-trined minds. The evolution crried on in the world, life fter life, developing nd mstering the powers of the mind, the emotions, nd the morl sense, lerning through exoteric religions, prcting the dchrge of duties, seeking to help nd lift others ll th belongs to the ordinry life of n evolving mn. When ll th done, the mn hs become good mn, the Chrlstos of the Greeks, nd th he must be ere he cn become the Chrtos, the Anointed. Hving ccomplhed the exoteric good life, he becomes cndidte for the esoteric life, nd enters on the preprtion for Inion, which consts in the fulfilment of certin condions. " These condions mrk out the ttributes he to cquire, nd while he lbouring to crete these, he sometimes sid to be treding the Probtionry Pth, the Pth which leds up to the Str Gte beyond which the Nrrow Wy, or the Pth of Holiness, the Wy of the Cross. "* And if in connection wh th we red, wht lredy hs been quoted in former number of th periodicl nd wht Mdme Blvtsky sys in the " Secret Doctrine," nmely : " And now, six or seven yers lter (1882), th wht Mr. Stnilnd Wke wres : The so-clled Kings Chmber ws probbly the plce to which the ine ws dmted fter he hd pssed through the nrrow upwrd pssge nd the grnd gllery, wh s lovely termintion, which grdully prepred him for the finl stge of the Scred Mysteries. Hd Mr. Stnilnd Wke been Theosopht, he might hve dded tht the nrrow pssge leding upwrd to the Kings Chmber hd nrrow gte indeed ; the sme str gte which ledeth unto life or the new spirul rebirth lluded to by Jesus in Mtthew ; nd tht ws of th gte in the Inion Temple, tht the wrer ws thinking, who recorded the words lleged to hve been spoken by n Ine."! * " Esoteric Chrtiny," p k t " Secret Doctrine, p

13 ]907.j THE GREAT PYRAMID. 653 Then will be cler tht the Chrtos-Inion indeed took plce in the Pyrmid ; the more so, s lso sid : For Egypt hs remined one of the world-centres of the true Mysteries..." * Now we my proceed wh our consider tion of the Rul of the " Book of the Ded." The entrnced cn didte, s we lredy stted, plced in the chmber under the Pyrmid. He ws put on cross, sometimes of the common form, sometimes of the form of the Tu. H hnds were ttched to wh cords, but the ends of these cords were left loose, to intimte tht the cndidte submted to th figurtive crucifixion of h own free will. The ded now left in h " b," or strl body h " Kht," nd pssed the different preprtory trils outside the physicl body. To follow out these we must open the " Book of the Ded " t chpter XVII., of which the text : " Here begin the Pres nd the Glorifyings of (1) coming out from nd of going into the glorious under world, which in the beutiful Amentet, of The coming forth (IJ) by dy in ll forms tht plese him (the ded,) of plying t drughts nd sting in the hll nd coming forth (III) s living soul." As I hve sid before, impossible to penetrte very deep into complete explntion of these texts ; only brod outline in con nection wh the whole my here be given. The text under con sidertion refers to well-known fct. At h inion the cndidte hd first to descend into the netherworld : he "descended into hell." In connection wh th point importnt to quote wht Mr. Ledbeter sys in " The Chrtin Creed :" " The formul, hnded down to the Egyptins from the exponents of Atlnten mgic in fr dtnt ges, rn thus : " Then shll the cndidte be bound upon the wooden cross he shll die, he shll be buried, nd shll descend into the under-world ; fter the third dy he shll be brought bck from the ded, nd shll be crried up into heven to be t the right hnd of Him from whom he cme, hving lernt to guide (or rule) the living nd the ded." The hll of inion ws often underground in n Egyptin * " Esoteric Chrtiny," p. 131.

14 THE THEOSOPHIST. temple probbly chiefly for the ske of convenience in keeping s sution secret, though the rrngement my lso hve been intended s prt of the symbolm of the descent into mtter which plyed so prominent prt in ll these ncient mysteries. There my hve been such hll in or beneth the Gret Pyrmid, for but very smll portion of s immense bulk hs s yet been investigted or ever likely to be."* Mr. Ledbeter, fter th, sttes wht we hve lredy sid concerning the binding to the cross, nd lso mentions the circum stnce, tht ws fterwrds " brought in still lower vult." Therefore every reder requested to red th prt of the book here quoted wh specil ttention in connection wh our subject. Also in prticulr wht follows on pp A short summry of wht to be found there must here suffice for right understnding of our further sttements. The so-clleci " ded " found himself on the strl plne full of life nd consciousness. During h sty there he hd to gin mny experiences, in order to mke himself of use in tht world. Th descent into the under-world (Amentet) t inion, tkes plce tht the cndidte my try to give help to the gret number of unhppy inhbnts of tht sphere (Km Lok), by pointing out to them the chnces they hve to improve themselves. During th sme " descent into hell " ws, tht, ccording to the Egyptin re, the cndidte hd to pss through wht used to be clled " the tests of erth, wter, ir nd fire " unless, indeed, he hd lredy experienced them t n erlier stge of h development. He lerned thus tht none of these elements cn hrm him in h strl extence. Also he hd to encounter (nd th the cse even now) the most terrify ing pprions in the most lothsome surroundings, so tht he might be trusted in ny circumstnces pertining to these plnes. Now th constuted the use of the ncient Egyptin rul. The text of Ch. XVII. of the " Book of the Ded " will now be cler in s brod outline. Mny of the preceding chpters contin the sme ides, for instnce : The chpter on mking the Shu (the spirul body) enter into (the Thu) the nnder-ivorld, on the dy of the Funerl, when the * " Chrtin Creed," p. 62.

15 1907.] THE GREAT PYRAMID. 655 following words hve to be reced (here then follows detiled text, which the reder dved to red over in th connection). And Ch. VIII, : (1) The clipter of pssing through Amentet nd coming forth by dy. And Ch. IX, : The chpter of coming forth by hving mde the pgsge through the Tomb ; while in Ch. X lso llusion mde to the struggle nd the difficulties pssed there. And here there comes difficulty, for which no solution to be found. Mr. Ledbeter speks of th inion s the Stff/,fl//i-inion, while ll other dt till now point to the fct tht the Chrtos-ini jn ws ment s hving tken plce in the Gret Pyrmid. The Chrtos-inion, too, the highest conceivble inion, nd not the Sotptti, which belongs to the Lesser Mysteries. Therefore stonhing tht Mr. Ledbeter be found in Egypt. here mentions the SStptti s the " highest" inion to Th might only be the cse when we spek of Egypt in the time of s decline, but not when ws in s gretest prospery, nd the Gret Mysteries hd their set in the Gret Pyrmid. Certinly on th point more light to be desired, but I do not see the possibily of solving th dilemm. (1) Another chpter (to be reced), of one who cometh forth ginst enemies in the under-world. The sme expressed in the Chpters XI. (i), XII. (ii), XIII., nd I believe tht Chpter XV. triumphl song fter the con quest nd the pssing successfully through the under-world. Adms thinks tht these chpters were imprted to the cndi dte before he entered the " Tomb " to prepre him for wht ws in store for him. Th explntion lso cceptble, if one sup poses tht ll these chpters relte to the sme person t the sme period. If one does not do so, they re rther to be tken s being vrious description of the sme fct, nmely, the pssing into the under-world. The remining chpters of the " Book of the Ded " do not llow of different conception. Chpter XVII. describes the pssing through the under-world self, enumerting briefly the test, enemies nd dngers tht w the ded, nd from Chpter XVIII. we cn follow the trils in detil. Adms then sys : " The friends re gone. The sun, which from h erliest yers hs greeted the

16 656 THE THEOSOPHIST. wkening of the deprted, for ever hidden from h sight. The " Gte of the erth " pssed ; nd the Ctechumen of Wdom hs become the Postulnt of Immortly. Silence inconceivble to mortl ers reigns round him ; drkness unimginble to mortl eyes lies before him. But under the direction of Anup, the guide of souls, he psses on beyond tht Gte of Ascent, where the divine light lifts the dc of the tomb. " It the region of h fther Shu " (the Light), the Rul continues: "he effces h sins, he destroys h stins." Then s the deprted dvnces through the drkness, nd fer lessly commences the descending pth, the inner Light, unseen by mortl eyes, revels self in vion. He beholds the lower world (XVIII.,) the terrory of Inion, the entry of the hidden plces, concerning which the divine Wdom hs instructed him, the plce " wherein he must enter nd from whence he must come forth," the trnsformtions which he must desire to mke tht he my be trns formed into the likeness of God, the good works which he must do, the throne of the regenerte soul, nd the blessed compny of Osir fter the body hs been lid to rest. In tht sme vion, too, he sees the entrnce of the under-world, or Rust, nd lerns tht the northern door of the tomb of Osir, s the sole entrnce of the Pyrmid the gte of the north."* So the entering of the downwrd-leding nd the going through, of the under-world. When the body in considered s symbolizing pssge in the Pyrmid the treding now plced on the Tu trnce-condion, the trils of the strl plne begin, which re to be followed by those of the mentl plne, to be crowned by birth on the Buddhic plne, while the bodies by different trnsformtions re rendered f to finlly receive th glorious Buddhic principle. All th we shll find in the " Book of the Ded," nd these proceedings of the Inion were ccompnied wh the moving of the physicl body long the symbolicl rod in the Pyrmid. We lredy mentioned the contents of Ch. XVII, s explining wht ws in store for the cndidte in tht under-world. It will, however, not be possible to follow out the rul by quoting the chpters one by one, for, just s hs been the cse wh our Bible, the compilers, who, of " * The Book of the Mster. pp. 155,156.

17 907.] THE GREAT PYRAMID. 667 course, did not hold th opinion s to the text, hve hopelessly con fused. Por here we find : () The pssge through the ceremonies of inion ccording to the Egyptin rul. (b) dciples. (c) The explntion of tht rul given by the hierophnt to the The explntion of the inion of the cndidte s symbol izing the descent into mtter of the Logos. (i/) The explntion of severl techings of exoteric religion, s, reincrntion, the triple, sevenfold nd multiple constution of mn, h reltion s microcosm wh the mcrocosm, etc. We shll, therefore, understnd tht requires considerble mount of study nd much knowledge to nlyze the " Book of the Ded " in th mnner, nd tht th cnnot be done here nd briefly in connection wh -the subject in hnd. point out th circumstnce, becuse of I only whed to my quottions from the " Book the Ded " might seem wholly rbrry whout th explntion, showing no define orderly sequence. If one hs correct ide concerning the composion of the work, th rbrriness dppers. For better understnding of some occurrences in the rul, will be necessry to dd the following observtions. In some prts of the rul much spoken of the " crocodile " nd much bout the "he." Of course, these words re lwys used symboliclly. The "crocodile " generlly designtes Mns, the Mind, nd in tht cse s being the enemy of the rel mn, Osir, s trying to mke him prcte seprteness, the most dngerous quly of the i five-pointed" mn. The five-pointed str, the symbol of the mn redy for inion, gve re to the use of the crocodile-symbol, by s hving five extremies, nmely the four legs nd til. Sometimes th symbol represented s drgon nd sometimes s fh. The " hert" the reincrnting principle or the true Ego, the so-clled " ncestrl hert." In connection wh th profound symbology will be of im portnce to the student to red ttentively wht Mdme Blvtsky sys bout th in the " Secret Doctrine," Prt pp. 240, 241. As hve lredy remrked, in the " Book of the " Ded we find vrious doctrines mixed up together, but besides th the ruls of I different inions re wrongly connected nd mutully exchnged. I.,

18 668 THE THEOSOPHIST. [JUNE So, for instnce, buril in mummy-chest nd the entering of the under-world re prts of first inion nd re ment to symbolize the sme s does the ceremony of the cndidte in the degree of dciple, wh the Freemsons, s I hve explined before, nmely, the pssing through deth, the growing fmilir wh the worlds on the other side of the tomb, the gining of knowledge of the strl nd devchnic condions, the mking friends wh the elementls of those plnes, nd so on. Hence the offerings, nd the grin put into the chest wh the mummy. The strl counterprts of these he might offer to them s scrifice. In fter dys th custom ws followed wh the ordinry ded, though probbly the resons tht hd given re to were long since forgotten ; but who knows of how much use they my hve been to the deprted. JJ Th pssing into the under-world nd th inion by no : mens, of course, the one spoken bout before s the Chrtos- Inion, when the postulnt ws plced on the Tu. Moreover, th lower inion took plce frequently, nd in other temples nd pyrmids s well. The Inion wh which we shll del next time in connection wh the Gret Pyrmid, following out the rul of the " Book of the Ded," tht inion the consummtion of which the birth of the Buddhic body, nd symbolized the outpouring of the Logos into the monument, which gin ws symbol of h field of ctivy, nmely, our solr system. H. J. VAN GlNKEL. [To be concluded.] NO THE BASIS OF THE THEOSOPHICAL SOCIETY. one cn deprecte more strongly thn myself the introduction of ordinry electioneering tctics into the business t present before the T.S., nd no one cn more regret the vrious fctors tht render nything of the kind necessry. Personlly, seems to me (nd I m by no mens lone in my posion) tht the whole question hs been gretly complicted nd the sues much confused by mpprehension, nd, in some cses, deliberte perversion, of Mrs. Besnts ttude wh regrd to two points which, while they cnnot be ignored in the present question, yet certinly should hve

19 1907.] THE BASIS OF THE THEOSOPHICAL SOCIETY. 659 been treted in very different spir to tht in which they hve been delt wh hherto. I will tke these two points under the hedings () nd (b). () Referring to the question whether or not the nomintion of Mrs. Besnt for the office of President ws endorsed by those whom we hve been ccustomed to spek of s " the Msters," Mr. Med sys : " The rtifiction of (the nomintion) by two-thirds mjory vote mens the deth of the constution nd the hnding over of the Society to the mercy of n irresponsible psychic tyrnny." * Mny entirely unjustifible nd wholly unsubstnted inferences hve been drwn from Mrs. Besnts sttement tht she personlly does ccept ntion ; but tht the endorsement by the Msters of her nomi there no fer whtever of her imposing her view on others, nd tht the ccustion of tyrnny ltogether bseless my be shown by quoting her own words tken from the Thcosopht for Mrch, " It should be remembered tht while I personlly regrd myself s the nominee of my Mster s well s of our President- Founder, no member of the Society bound to tke tht view, nor to bse h vote on ny uthory sve tht of h own privte judgment.... Belief in the Msters not incumbent on ny member of the Society : those who believe in them re not bound to believe in ny prticulr mnifesttion sserted s genuine by others. Perfect freedom s to belief or non-belief in ny view or sttement the precious herge of the T.S., nd while I myself know the mnifesttions to be genuine, I defend the right of every member to dbelieve them." Cn nything be less like " tyrnny," psychic or otherwe? Could ny Society desire bs more eclectic thn one from which ny member t liberty to doubt nything even the extence of beings who would seem to be logicl necessy in scheme of evolution tht begins wh the clod nd ends wh the Chrt! I do not personlly fer for the liberty of the subject under Mrs. Besnts ledership, but the point not wht ny one member feels or knows bout her, but wht she herself hs sid nd here we hve her refuttion of the ccustion of lending herself to tyrnny nd utocrcy. The question hs resolved self into one which our * Letter to Lodges, by G. R. S. Med, Mrch, 1907.

20 CGO TtoE THEOSOPHIST. members hve no right to shirk, viz., do we, or do we not, believe wht she sys? Is her word to be trusted even to the sme extent s we should trust the word of ny mn or womn we know in every dy life? It would surely seem strnge to the csul observer tht the nswer to th question ppers to be in the negtive, in Society which lys no smll stress on truth, even mong s obscurest members! But let us sk ourselves, wh her own words before us, do we, or do we not, believe her when she sys we hve entire liberty to use our privte judgment to the utmost lims of s cpcy? If we do, then point () dposed of, nd we my vote for or ginst Mrs. Besnt " " on her own mers we re ble to dcern them!) (if nd exerce our Brh prerogtive of weighing everything in the Universe in our prticulr pir of scles. proper nd desirble proceeding, s I long s we remember tht there re scles should ble to hold wht ours cnt, to be found here A highly be the lst to deny, so size lrger, nd therefore nd there. To proceed to the next point (6). Referring to Ihe question s to whether, Mrs. Besnt were to be elected, she would use her posion to reinstte Mr. Ledbeter in the T.S., Dr. Wells sys :The price if we re sked to py for hving Mrs. Besnt for our President tht Mr. Ledbeter to be restored to h plce s recogned Techer of the Society." Now, here gin we hve Mrs. * Besnts own sttement, cler nd define s her utternces usully re ;but Dr. Wells in short ppendix to h rticle, tells us tht he cnnot tke her seriously, in effect, tht he does not believe wht she sys!wht she does sy however, th :Asked by cble in the event of her election, she would " perm X (Mr. Ledbeters) re-dmsion " she " nswers, publicly repudes teching, if, two yers fter repudion, on lrge mjory vote of whole Society (lics mine, E. M. G.), would reinstte, otherwe not." surely liberl eduction in the study of humn nture to It see the hvoc plyed in mns cricl fculty by selfh fer nd, If prejudice. Th cble hs been construed by some s on Mrs. Besnts prt of morl evil!nd by others s s condoning further instnce of " tyrnny." To del wh the ltter first :how bout tyrnny she hd merely cbled " on no ccount redm " mjory vote " the usul method of tyrnny? Is if " lrge?to tke the second " New Bs of the Thcosophicl Society," Theosophict Review, April, 1907.

21 190?.] THE BASIS OF THE THEOSOPUICAL SOCIETY. 661 nd more universl construction put upon her nswer, especilly when tken, s most people hve tken, in conjunction wh her rticle in Mrch T.R., " The Bs of the Theosophicl Society." Ms Wrd suggests, nd probbly wh good reson, tht the rticle in question does not definely refer to the cse of C. W. L. nd ws not intended to be in ny sense specil pleding for him. Th my very well be so, but I the conclusion tht even think no thoughtful reder cn fil to come to if so, her ttude would still be the sme in regrd to him in so fr s expulsion from the T.S. Let me here point out tht Mrs. Besnt concerned. not questioning the right of individul ction, or of collective ction on the prt of bodies of individuls ;she crefully gurds herself from munderstnding there, in her " prgrph beginning, do not question the right of ny Brnch, etc." The point she res whether expulsion from tlie Society I desirble, be the wrong-doing ever so culpble, the morl dese ever so dngerous. Mrs. Besnt emphticlly pronounces ginst expulsion, nd for th she ccused, both openly nd by insinution, of condoning nd thinking lightly of morl evil My I tke n nlogy which seems to be nd sk you to consider for 1 very close prllel, moment the tretment of physicl dese in the ordinry life of the world in which we live. Wht do we find when we look t the tretment of dese mong svge nd primive communies? Expulsion, bndon ment, desertion for the sufferer :pnic, selfh fer, inhumn cruelty on the prt of those who still hve whole skin!yet wh the knowledge of the lws of sntion nd hygiene, nd wh the devel opment of the philnthropic instinct we find the point of view hs somewht chnged The sick person no longer expelled from the communy, he be incurble he 1 nursed nd tended whin ;nd if h complint wtched nd crefully prevented from spreding dese in s more lothsome forms. Yet who ssert tht in the eyes of n experienced physicin smll-pox less " grve " thn in those of there who would cse of confluent pnic-stricken svge or tht by h tretment of the evil he cn be sid to incur the chrge of condoning?we hve herd good del ltely of Mrs. Besnts fll from the morl nd spirul ltudes from whence she gve us such books s " The Outer Court." Personlly I see very ltle dif ference between her point of view to-dy nd when she wrote the?

22 662 THE THEOSOPHIST. following words : " Whin tht clmer tmosphere of the Court of the Temple there no plce for nger of ny sort, even though the nger be purged from personl ntgonm. For the spirnt hs now to lern tht those who do the wrong re lso h brothers nd tht they suffer more in their wrong-doing thn do their fellowmen by the injury they my inflict ; he hs to lern tht th noble indig ntion of h nd th pssion of h ginst the wrong... not the chrctertic of the soul tht striving onwrds towrds the Divine."* It my be rgued tht we re not there yet! Tht if Mrs. Besnt cpble of cting from tht stndpoint we re not! Grnted. But tht reson for hurling nthems t her hed nd suggesting tht she no longer tkes her stnd on Truth, Right eousness nd Pury! She ends her rticle " Thus believe I," but she begn by recommending ech of us to think of for ourselves. " " You did right to doubt, for ws doubtful mtter re the words which she quotes s pplying to th question. Let us differ, if differ we must : but let us not cll her immorl whose morly trnscends our own! For of truth I believe tht the crux of the whole question, I cnnot but feel tht turns upon our reltive stge of develop ment ; nd while que prepred for the outcry tht such sttement will re in mny qurters, I cnnot end th letter whout mking unequivocl testimony to the fh tht in me. I think I hve sid enough to prove to ll fir-minded reders tht I clim for Mrs. Besnt no sort of utocrtic posion in the T.S., tht I m s fr from whing to see her s " Pope " s she herself. But I do clim for her the right to use her individul judg ment from her stndpoint, whout insinutions being mde to the effect tht she hs her spirul house swept nd grnhed in redi ness for the entrnce of devils, or tht her mentl condion such tht the truest friendship shown only by keeping her out of the office of President. rest of the I believe, s I lwys hve believed, tht she hed of the members of the T.S., in development ; tht she just rung or two bove us on the evolutionry ldder. I believe wh Browning in the yers of life of lerning (in th cse the lives of life nd " lerning) which wer the thickness thin nd let men see," * " Outer Court "p. 30.

23 1907.] THE BASIS OF THE THEOSOPHICAL SOCIETY. 663 nd I ppel to the hundreds who hve felt th lso when they crowded the public hlls where she hs lectured nd the privte houses when she could be interviewed " 1 Wht went ye out for to " see? A society ldy in silk-lined skirt, climing to give psychic secrets to the curious in phenomen? A scientific thinker perhps, or philosopher? Or blend of religious revivlt wh theology up to dte? Ws she ny of these or ll of these, or something more thn these when she gve such lectures, s, " The Evolution of Life nd Form," in 1898, or "The Chrt," in 1899? Ws she ny of these or more thn these to ll the men nd women who occupied every moment of her time wh their personl difficulties nd privte problems? To these men nd women I ppel ; I sk them to put the question firly nd dpssiontely in the light of pst experience nd of wht she hs herself stted in the present cr, whether her clim to their fh nd support such s they cn cknowledge nd testify to wh their best reson nd judgment. If so, let them rtify the nomintion of Colonel Olcott ; if not, let them vote ginst. But let not be becuse they hve ltened to ny voice but tht of the imprtil testimony of their own hert. Imprtil did I sy? My I be prdoned if I find hrd to imgine such posion when the scle on one side must surely be weighed down by grtude, if not by venertion nd by love, born of long yers of mutul confidence nd of tht reltionship of Techer nd tught, which even our bosted Western independence hs surely some plce for in the T.S.! E. M. Green.

24 664 C,UNE ILLUSTRATIVE STORIES. ONCE [Concluded from p. 592.] Unsesonble Hours. 10. Story of the Stolen Brcelet. upon time certin King of Benres ccompnied by h sons nd dughters went for bth in the river. On rriving t the spot reserved for roylty, they ll pulled off their grments nd ornments nd, leving the sme on the bnk, stepped into the river. The sentinel who ws told off to gurd the royl pprels, wlked to nd fro nd kept gzing t the kings prty sporting themselves in the wter. In the mentime trmp cme thher nd pssed by the spot where the royl prty hd plced their dresses. After while monkey seeing some dzzling object mong the dresses, descended from tree, necklce nd quietly sprng upon golden nd rn wy wh unnoticed by the sentinel. After the bth the royl prty, beginning to put on their grments nd ornments, found golden necklce msing nd instntly ques tioned the sentinel, who, being woe-struck nd suspecting the trmp who hd pssed by tht unfrequented spot t tht unusul time, sid tht such person crried off. On serch being mde the mn ws pounced upon wh suspicion, nd he, fering to deny the chrge on the fce of the evidence of the king nd the sentinel, sid tht the necklce ws given to the Sn of the town. Upon the Sn being questioned, he lso fering to deny the chrge, sid tht ws given to the Pund ( techer, of gret erudion). The Pund being questioned promed to return the necklce whin month. The Pund, the Sn, nd the trmp got together nd tlked bout the stolen necklce. On the fcts of the cse being now lid before th council, the Pund enquired wht kind of nimls there were ner the bnk of the river, nd ws told tht there were some monkeys. Thereupon he hd [some grlnds of flowers mde nd seizing severl monkeys in the neighbourhood tied these grlnds round their necks nd let them off. Noticing«;these grlnded ones,uhe monkey who hd pilfered

25 1907.] ILLUSTRATIVE STORIES. 665 the necklce went in serch of nd cme mongst h compnions, putting on h neck. The Pnd then hd the monkey seized nd producing before the king he explined how the necklce hd been pilfered by the monkey, wtching the remsness of the sentinel. The king ws gretly plesed t th nd thnked the Pnd, if not for whose ingenuy three innocent men would hve been punhed. Owing to the foolh mn going bout t n unsesonble time through forbidden spot, set prt for roylty, he ws pounced upon wh suspicion nd becme subjected to gret worry nd trouble, nd but for the ingenuy of the Pnd he would hve implicted two others II. Dncing. Story of Welthy Prince. in the mtter. There lived t Benres prince who belonged to fmily worth eighty million gold coins. H prents thinking tht there ws suf ficient welth for him to support himself, decided not to tech him ny profession, but only tught him dncing nd singing. In the sme town there ws princess who belonged to fmily worth eighty millions of gold coins. On the sme grounds she ws lso tught only dncing nd music. When they grew older they were mrried nd fter some time, both their prents died, nd the welth possessed by these two fmilies ws now owned by one of them. Thrice dy the prince used to cll on the king. Now those d dicted to drinking in tht town determined to cultivte desire in the mind of th prince for intoxicting drinks. Wtching him going to the king nd returning home, they drnk liquor, te fried met nd the like, so s to be seen by him, nd sid whin h hering, " Oh, my tht good Prince live for one hundred yers, for owing to him we re enbled to enjoy ourselves." Hving overherd these ut ternces, the prince enquired from h compnion wht they were drinking, whereupon he " replied, They drnk liquor which superior to ll other drinks in the world." The prince then sent for some nd begn to drink ltle by ltle in privcy. Those ddicted to drinking hving lerned of th, went nd joined the prince, who grdully gined lrge number of such compnions. Now the prince used to send for liquor worth 200 or 300 pieces of money t time, nd when in n inebre stte would present to clever must 4

26 666 THE THEOSOPHIST. [JUNE cins 1,000 pieces of money t time. After the lpse of few yers the Prince hd squndered ll the welth he possessed, nd finding tht h own welth ws spent, he begn to drw on tht of h wife. Some time fter, he squndered ll her welth lso, nd then he begn to sell h household effects, grdens, nd fields, utilizing the proceeds of the sle for dncing, singing nd drinking. When they were dvnced in yers, the house wherein they lived ws cquired by nother person, nd they were turned out of Hving no other plce to go to, they sought shelter by the wll of nother house nd went out begging. While thus engged they rrived t plce where Bhikkhus were fed nd took the food tht ws thrown wy by them. Lord Buddh noticed th nd smiled. Annd Ther thereupon enquired wht mde Buddh smile, to which the Lord replied,. Look Annd t tht Prince, who hving squndered 160 millions of gold coins, now reduced to beggry. Hd he led good life he would hve hd the fortune to ttin to Arhtship, nd h wife would hve ttined to the stte of Sown. Hd he been stedy when young, he would hve been prominent cizen of the town. Now he hs been reduced to such indigent circumstnces, tht he mud of like n infirm fh-hwk, stuck in the dried pond hving no fh. Let the thoughtful mn consider the inclculble mery which th prince nd princess were subjected to nd refrin from indulging in dncing, singing, instrumentl music, nd the like. [Prbw Sutt Aththvnnn.] Gmbling. 12. Story of Anth Pindiks Son. Once upon time the Lord Buddh ws residing t Jetwnrm. An&th Pindik hd son who ws gretly ddicted to gmbling nd indulgence in intoxicting liquors. He ws given lrge sum of money wherewh to trde nd mke source of income to support himself. But, insted of investing th money in some profble undertking, the foolh noblemn joined vicious com pnions nd went on squndering ltle by ltle in gmbling. Whin very short period, the noblemn, to h gret surpre, cue dy found tht he hd spent everything he possessed, whout reserving portion even to support himself Reduced to indigent circumstnces, he went

27 1907.] ILLUSTRATIVE STORIES. 667 to h fther imploring for compssion nd informed him of the hrdship tht he ws enduring. Anth Pindik dmonhed h son, wrning him of the evil consequences resulting from indulgence in gmbling, nd gin gve him 500 pieces of gold, requesting him to invest the sme in some commercil trnsction. Hving lost th money second time in gmbling, the imprudent son cme to the fther for some more money. Hving given to him Anth Pindik informed the Lord Buddh of the circumstnce. The Lord hering how on two previous occsions the foolh money, described h life in previous incrntion. son wsted lrge sums of Once upon time when King Brhmdtt reigned in Benres the Bodhttv ws born in town s welthy mn. Amongst other chries he prcted he hd lrge lms-hll wheret lms were given to the poor dily. When h spn of life drew ner he ordered h son to continue dily the chry t the lms-hll. After deth the virtuous mn ws born s the know how h son ws Skk Dev, nd desiring to progressing, he looked round nd found him reduced to dire dtress. Out of compssion for the imprudent son, the Dev ved the bode of men nd gve the son pot, telling him to bestow gret cre upon served, for so long s would be pre would give whtsoever the son desired. Bidding him thus, the Dev returned to h bode. Now the son begn to spend the tresure he received in the pot on gmbling nd drinking. One dy while in n inebre stte he begn to sport wh the pot, which fell to the ground nd ws smshed. After th hd hppened he lost ll the tresure nd ws reduced to gret mery. Hd th mn bestowed gret ttention on the pot presented to him by the Skk Dev, he would not hve been in wnt, but since he smshed brought ruin upon himself. In like mnner, whosoever indulges in gmbling nd drinking whout considering the difficulty of cquiring riches, will become subjected to inclculble the world to come, nd will not be respected grief nd mery, both in th world nd in by people. [Prbw Sutt Aththvnnn.] Evil Compnions. 13. Story of Devdthth. The Lord Buddh once lived in mngo grove. he Anupi whin the terrory of Mll Princes. Six princes, reltives of

28 608 THE THEOSOPHIST. [JUNE Buddh, nmely Bhddiy, Annd, Anuruddh, Bhgu, Kimbil, nd Devdthth, were dmted to the Order by the Lord. Devdthth lerned spell wherewh he could perform mircle. Now, t th time, lrge concourse of people ssembled t the monstery nd mde offerings to the Lord nd the other dciples, mongst whom were Devdthths compnions, but none eher enquired bout Devdthth or mde ny offerings to him, nor did ny one even remember h nme. He thought of securing com pnion, nd h choice fell on Prince Ajtsttu, the son of King Bimbr. Assuming the form of one over whose body there were cobrs, Devdthth went through the ir nd st upon Ajtsttu s lp. Bewildered by th incident the prince sked, Who re you? I m Devdthth replied the vor, nd gin chnging h form ppered s Bhikkhu. The prince now begn to bestow gret ttention on th Bhikkhu, who, seeing the gret homge pid to him, spired to become the chief of chpter of Bhikkhus. No sooner hd he thought of doing so thn he lost the power of working mir cles. At time when the Buddh ws preching to lrge udience of kings, princes, nd other people, Devdthth pproched him nd on bended knees nd wh uplifted hnds sid to him, " Lord, you re now infirm owing to old ge. You should not trouble so much s tht. I shll look fter the Bhikkhus, Do you, therefore, give the Bhikkhus into my chrge." The Lord rejected th proposl, t which Devdthth becme gretly nnoyed nd went wy, the Lord declring tht neher he nor ny other Bhikkhu would sible for Devdthths ctions. be respon Devdthth, thinking to wrek vengence on the Lord, went to Ajthsttu nd by telling him mny things induced him to kill h fther, the King Bimbr. Devdthth sid tht he would kill the Buddh, nd himself become the chief of the Order. The prince now becme the King of Ejgh rd tried to help Devdthth to hrm Buddh by sending gng o( executioners. These men, on pproching Buddh, herd him prech nd ttined to the stte of S6wn, nd returned to their homes. Ltvdthth, resolving to do the work himself, climbed the Gijjkut Hill nd rolled huge stone over the plce where the Lord st, chip from which struck the Lord nd hurt him. Filing to kill Buddh in th mnner, Dev dthth mde Nlgiri, the chief elephnt of tht king, drink toddy,

29 1907.] ILLUSTRATIVE STORIES. 66J which intoxicted him, nd then cused him to be let loose, so tht he might meet wh nd kill the Buddh. Seeing the elephnt coming, Annd Ther cme forwrd to scrifice h life nd sve Buddh, but he by touching the elephnts trunk subdued him nd went on to the Vihr. Until th dy the people were not wre of the vrious steps tken by Devdthth to kill Buddh. Now fterwrds becme known mongst the people tht King Bimbr ws murdered by h son t the instigtion of Devdthth, nd tht Ajthsttu sent the executioners to kill Buddh t Devdthths instnce, nd tht ws Devdthth who rolled the stone, nd sent Nlgiri to kill the Lord. Hering of these different ttempts there rose gret con sterntion mongst the townsmen. The king, hering of th conster ntion mongst h subjects, becme lrmed nd dcontinued lo help Devdthth. The townsmen lso did not give him ny lms when he went on the begging round. Devdthth then induced number of Bhikkhus to desert Bud dh, nd long wh them went to Gy Sm. Sometime fterwrds these Bhikkhus returned to Buddh wh the exception of one nmed K6klik, who hd struck Devdthth on the brest wh h knees. As result of th blow Devdthth ly ill for nine months nd then desired to see the Lord, for he " sid, He bore no htred towrds me, though I did much to offend him." Devdthth ws then crried on bier to be tken to Buddh, but on h wy he died, the erth opening nd swllowing him up, nd ws born in the Avichi hell. Prince Ajthsttu, who subsequently becme very pious devo tee nd prominent supporter of the religion, ws led stry by bd compny nd killed h fther, in consequence of which heinous crime he ws lso born in the Avichi hell fter deth. [Dhmmpd Athth Kth.] Indolence. 14. Story of Chul KAl. There were three brothers nmed Mh Kl, Mjjun Kl nd Chul Kl in the town of Sethuw, the two former being merchnts by profession, nd the ltter engged in no prticulr work.

30 670 THE THEOSOPHIST. [JUNE Mh Kl nd Chul Kdl once took crtlods of merchnde for sle to Svththi, nd there ws cmping-ground between the Jetwn monstery nd the town ; they untied the crts there. In the evening they observed crowd of people bering flowers nd frnkincense in their hnds wending their wy towrds the monstery. Mh Kl entrusting the crts to h brother went to the monstery to lten to the expounding of the doctrine. The Lord, noticing Mh Kl, preched sermon befting h life. Upon hering the sermon there rose in him desire to join the priesthood nd he informed the Buddh of. He then cme to h brother nd told him of h intention, whereupon Chul Kl d sented. But notwhstnding h opposion, Mh Kl joined the frterny, nd sometime fter h brother lso did the sme. Mh Kl now begn to concentrte h mind nd mde strenuous efforts to dpel the pssions ring in the mind, but Chul Kl ws lcking in energy nd h senses fell n esy prey to wht ws lluring. He retired erly in the night, slept till sunre, nd ws slothful in h endevour to observe the precepts nd ws in different in ttending to the duties devolving on Bhikkhu. When he rose from sleep he ws ccustomed to think of h home ffirs. Though he ws stonhed t the indeftigble energy dplyed by h brother in the priestly duties, yet he remined indolent. After the lpse of some time Mh Kl ttined to Arhtship, thus relizing the expecttion which he entertined when joining the frterny. Going from villge to villge the Lord Buddh, ttended by retinue of Bhikkhus, ved Sethuw, the town from which Mh Kl nd Chul Kl cme. The reltives of these two Bhikkhus, desiring to get them drobed, inved the Lord nd h retinue of Bhikkhus to come to their home for the middy nel. Mh Kl requested Chul Kl to go hed, in order to hve the sets prepred in time. The custom ws to hve set for the Lord prepred in the centre, nd on eher side sets for Sriputt Ther nd Moggelln Ther, the former to the right nd the ltter to the left of the Lord. When Chul Kl rrived t h home the residents begn to tret him wh mockery. When he ordered the inmtes to plce higher sets in the front, they plced lower ones there insted. They then begn to befool him by ddressing him wh such questions s these :Wh whose permsion did you join the priesthood?why did you come

31 1907.] ILLUSTRATIVE STORIES. 671 hher? Who gve you the uthory to commnd us? Wht hve you been lerning ll th while? Why do you not prepre the sets yourself? Finlly, they pulled off h robes nd mde him cover h body wh whe cloth. Crowning him wh wreth of vriegted flowers, they requested him to go forwrd nd wel come the Lord. As he did not properly understnd the duties of priest, he considered no shme to do s ws requested, nd going forwrd conducted the Lord nd H compnions to the house. On the second dy Chul Klis reltives inved the Buddh for lms, nd nother Ther went to their house to hve the sets prepred for the compny of Bhikkhus. At the tetmintion of the mel Mh Kl ws deputed Lord wh the rest returned to the monstery. to prech to the donors of the lms, nd the Some of the Bhikkhus dliked the ide of Mh Kl being left behind, considering how Chul Kl ws befooled the previous dy. A short time fter, Mh Kls wife nd other reltives cme round him nd commenced to shower forth mny bsurd questions in the sme mnner s ws done to Chul Kl. Perceiving tht they were bent on foolery he got up from h set nd by virtue of Irdhi powers, red himself bove the house nd went through the ir to where the Lord ws, nd flling t H feet worshipped him. Now, t th time the Lord ws explining to the Bhikkhus the difference of chrcter of Mh Kl nd Chul Kl. As Chul Kl ws lcking in energy, lzy, nd slothful, he ws unble to mster h senses or to understnd even s much s going, stnding, sting nd sleeping properly. Owing to h indolence he ws unble to led the life of lymn nd become welthy ; owing to lck of energy he ws unble to subdue h pssions nd ttin to Arhtship like h brother. By becoming victim to indolence he becme subjected to gret mery nd grief nd filed to pve the wy for the emnci ption of h sins. [Dhmmpd Athth Kth ]

32 672 FROM CHAOS TO COSMOS. IN pproching the lrge generl subject indicted bove will be convenient to present the first thought from ones personl point of view ; to plce before you the leding fetures of our theme s they re presented to my conciousness for contempltion : firstly, s I look out from my limed purview of the strry hevens bove, nd then turn my gze on my own smll circle of the surging nd wrring elements of contemporry life, which re in constnt collion round me ; nd, secondly, s I turn the eye of the mind inwrd nd view their opertion, their ctivy, their defets nd victories in my own soul ; not forgetting their necessry reflection in my ctions, my life nd wlk in the world. In other words, I wh our study to be prcticl rther thn specultive. In occsionlly giving free ply to the imgintive fculty, we would before ll hold the prcticl sues well in view. In the lnguge of Chrtin Apostle, " Seeing tht these things re, wht mnner of persons ought we to be in ll holy wys of living nd godlikeness "! I therefore inve your ttention to, nd contempltion of, the evolving Universe s being conceived, constructed nd sustined on morl, ethicl nd spirul principles. I conceive of the Cosmos s the embodiment of the highest processes of intelligent thought on lines of mthemticl precion ; there underneth the turmoil, the chotic confusion s viewed outwrdly, the Lw of perfect Cosmic order. I picture to myself both spects of the world processes, the chotic nd the cosmic, s one vst living orgnm wh n infine vriety of prts. I think of the wild whirls of intensest thought, feeling nd pssion s hving their plce in the morl sphere, s truly s the wind, the storm, the cyclone, the erthquke nd volcno, in the physicl. I think of the ethicl principles of morly, justice nd severy (viewed s thoroughness), s the mtrix of Divine Love nd Compssion, nd of the Ftherhood of God. " The Voice of the Lord upon mny wters, the God of glory thundereth," ere the still smll voice of sweet pece nd holy clm cn be herd, ltened to nd ppreced.

33 FROM CHAOS TO COSMOS. 673 By the force nd energy of (he interply of the opposes of good nd evil, morl power nd ethicl principles re generted nd their stbily ssured. Let us rest in the ssurnce tht morl principles hve their held of ction, guide nd rule the universe from the grin of snd to the plnet, from the microbe to the rchngel. In ll lnguges there pper to be certin words or terms which convey gret fulness of mening nd significnce ; which sum up for us entire volumes of thought, feeling nd emotion ; nd which embody vst systems of scientific, philosophic or religious beliefs. In our own Englh tongue we hve mny illustrtions in the form of opposes ; s Devil nd God ; Evil nd Good ; Hte nd Love ; Wr nd Pece ; Turmoil nd Contentment. In our theosophicl studies there re certin terms, words nd phrses which to the students mong us re beginning to convey some fint ides of wht they contin nd convey to the students of the lnguge nd peoples from whence they re derived. On ccount of the comprtive poverty of our Englh tongue, in philosophic, metphysicl nd spirul nomen clture, s inbily to convey to us the fulness of the New Thought which wing expression for us peoples of the western world, we re grdully incorporting from the Snskr, which contins the rich Hindu lerture of the pst, such words s Atm, Buddhi, Mns, which connote the chrctertics of Dey nd Humny in such n immense vriety of forms. Agin, there re Brhmn, My, Krm, Annd, Nirvn, ech of which might well engge the time llotted for lecture, to convey some fint ide of the tresures of thought nd spirul fct they embody. Perhps of these words, the term My pproches nerest to our present subject of study. How wonderfully full of significnce, how expressive of the world-processes, the following quottion evinces " : Truly unspekble the My side of th world! How beutiful nd romntic on the one hnd, nd yet how horrible nd wretched on the other. Yes, My the mystery of ll mysteries, nd one who hs understood My hs found h own uny wh Brhmn the Supreme Bls nd the Supreme Light."* H. P. B. describes My s Illusion : the Cosmic power which renders phenomenl extence nd the perception thereof possible. I n Hindu philosophy tht lone which chngeless nd eternl * " Doctrine of the Hert," p

34 674 THE THEOSOPHIST. [JUNE clled Rely : ll tht which subject to chnge nd differention nd which therefore hs beginning nd n end regrded s My illusion." " Vny of vnies, ll vny," exclims the Jewh sge ; nd gin, in contrst, " At thy right hnd re fulness of joys nd plesures for evermore." In the old Persin nd Zorostrin religions nd philosophy we find vriety of nomenclture descriptive of, nd contining vrieties of, thought nd belief which re s truly vl relies now s in those fr-off ges of which they give some fint echoes. To nme two terms only, Ahrimn nd Ahur-Mzd ; wht intensy nd fulness of mening they convey even now to one who symptheticlly, yet cursorily, skims the lerture to which they belong. In these expressive words you hve vividly summed up the universl conflict in Nture, the mnifesttions of the opertion of the One Supreme Life in the worlds of physicl nd lower spirul nture. So intense nd fr-reching the conflict, nd so true to the ctulies of the cse the picture presented, tht these terms hve s were embodied whin them in vivid personl form, the dul forces by which the world processes re nimted nd sustined, until they re ultimtely evolved into the glorious uny beyond. It inevble tht they should ssume to the common mind, mong the uninstructed in spirul relies, the ppernce of gret nd terrible personlies ; s only in pictoril presentments cn the unevolved nd ignornt obtin some fint glimpses of bstrct truth. Ahrimn, the incrntion of Evil nd Hte, from whence Dibolos, the Chrtin Devil ; Ahur-Mzd, the incrnte power of Goodness (God), Justice nd Love, the enemy of Ahrimn wh whom he in eternl conflict, summred the invible world-powers in conflict. In the smoke nd dust, the turmoil nd the pin, we re ll involved ; for "the entire cretion groneth nd trvileth together in pin until now ; " until the Mn-Child shll be brought forth nd enthroned, for whom the ntions w. Thus in those fr-wy times the opposes of Hte nd Love, Devil nd God. were summed up in vivid fshion of Wr nd Pece, Evil nd Good In the beutiful old Grecin tongue, the lnguge of philosophic thought nd nomenclture for the western ntions, there re mny

35 1907.] FROM CHAOS TO COSMOS. 675 chrctertic expressions which contin nd convey gret fulness, vriety nd depth of mening. Among them re such terms s Aeon, Logos, nd the ntheticlly contrsted pir which we hve under considertion : Chos nd Cosmos, nd mny others which will occur to the student of Grecin lore. Let us briefly nd cursorily exmine the gret world-process, the mystery of which nd s out come summed up, veiled nd yet reveled, in these expressive forms of thought. I. The Universl Cosmic process, from Chos to Cosmos : () In s physicl or externl, nd (b) in s spirul nd internl spects. II. In s ctivies on the life side of Nture, () Life below the Humn, in Vegetble nd Animl, (b) Humn in s outer ctivies, nd (c) the inner spirul conflict, s sue. We hve in the first plce to direct ttention to the Universl Cosmic processes which re ever reveling themselves in the wr of the underlying powers whin the physicl elements which compose the profoundly vst nd immesurble scheme of the Hevens. Tke ny well mrked nd comprehensive chrt of the strry hevens, there t glnce you will obtin birds-eye view of the vried processes from Chos to Cosmos, by which the One, the Universl Life crries forwrd to completion the vst processes of world-formtion. In recent number of Knowledge,* there n rticle by J. E. Gore, F.R.A.S., entled " The New Cosmogony," myself. of which I shll vil It wrten in contrvention of L Plces nebulr hypothe s, nd contins n interesting sttement of recent dvnces in stronomicl science, cquinting us wh the methods by which old theories of the world processes re being dcrded for pprently more correct generltions. As the theory Mr. Gore outlines ppers to be much more in ccord wh the occult theory wh which we re fmilir thn tht which dplces, of gret interest to us, giving further confirmtion to the generl correctness of the lines upon which these studies re directed. An ide of the new hypothes my be best conveyed by few quottions from the rticle. It commences : " In LPlces Nebulr Hypothes, the originl mss from which * September 1906.

36 676 THE THEOSOPHIST. the solr system ws evolved, ws supposed to const of gseous or meteoroidl mteril filling spce of spheroidl form nd extending to the orb of the plnet Neptune, or somewht beyond gseous stte be ssumed, the whole mss ws supposed to be.. hydrodynmicl equilibrium, nd rotting in. If in period equl to the period of revolution of the present frthest plnet. We might lso ssume tht the originl mss consted of gigntic swrm of meteores, for Prof. G. H. Drwin hs shown tht such would hve nerly the properties of gs. swrm On eher ssumption the mss would contrct by s own grvtion nd, the ngulr velocy grdully incresing, the centrifugl force would in time fltten the spheroidl mss t the poles. From th flttened spheroid L Plce thought tht rings would be detched t certin intervls, nd these rings consolidting would eventully form the plnets nd stelles of the Solr system s we now see them." " hs been shown however by Mr. F. K. Moulton, tht the It mtter detched from the rotting gseous spheroid would be shed continully, nd tht no seprte rings could be formed. Th would occur whether we consider the originl mss to hve been gseous or composed of meteores. But supposing the rings to hve been, by some mircle, detched from the prent mss, we should expect to find tht the plne of Mercurys orb would deve less thn the other plnets from the verge plne of the Solr system lso tht the orbs of the Erth, nd Mrs, would be less eccentric, tht terrestril plnets/ Mercury, Venus, the, ; more nerly cir culr, thn those of the outer plnets. But the known fcts concern ing Mercurys orb re que opposed to these conclusions. The inclintion of s orb to the plne of the ecliptic (70 ) greter thn ny of the lrge plnets, nd the eccentricy of s orb (0-20) only exceeded by tht of some of the minor plnets between Mrs nd Juper. Further, Moulton shows tht the dtribution of msses mong the plnets of the Solr system indictes tht the originl nebulous mss must hve been very heterogeneous nd not homo geneous s L Plces theory postultes." " There re numerous other difficulties connected wh L Plces Hypothes. ingly evident tht. nd for some yers pst hs become incres must be bndoned for something better in greement wh modern tekscopic dcoveries. The ide tht the

37 1907.] FROM CHAOS TO COSMOS. 677 plnets were formed by the condenstion of rings detched from nebulous mss n hypothes for which we find no wrrnt in the hevens. L Plces ide of Nebulr Hypothes ws probbly suggested by considertion of Sturns rings. But modern re serches on tidl ction tend to show tht th wonderful system ws not originlly formed s ring left behind by Sturn during the " progress of condenstion from the nebulous stge... " We see in the hevens numerous forms of nebule spirl nebule, plnetry nebule, etc., but there no rel exmple of ring nebul. Those which hve been termed nnulr nebule re most probbly spirl nebule seen foreshortened. Of the numerous nebule recently dcovered wh the Crossley reflector t the Lick Observtory, found tht lrge proportion re spirl, nd tht prcticlly ll the spirls re lenticulr or dc-shped. Mny of them re reltively very thin. At one time the photogrphs of the gret nebul in Andromed were thought to show signs of ring formtion, but Dr. Roberts, describing h photogrph of th wonderful sys : Tht th nebul nebul, left-hnded spirl nd not nnulr, s I t first suspected, cnnot now be questioned ; for the convolutions cn be trced up to the nucleus which resembles smll bright str t the centre of the dense surrounding nebulosy. Even the ring nebul in Lyr, which sometimes dduced s n exmple of ring formtion, ws found by Prof. Scheberle, of the Lick Observtory, to be two-brnched spirl which commences t the centrl str, nd in clockwe direction energes on oppose sides ner the minor x. Even the pprent ring form of th nebul seems to be fictious. Insted of being nnulr in shpe, ppers to be hollow spheroid, the ring presenting the thickness of shell. So, of ny one who still persts in mintining the theory of ring formtion in nebule my be sid tht the whole hevens re ginst him "The hevens which re clerly ginst L Plces Hypothes, re strongly in fvour of new theory, new cosmogony, which will probbly stnd the test of mthemticl nlys. Th the evolution of suns nd systems from spirl nebule. Of the hlf-million dcovered wh the Crossley reflector,, lrge proportion re spirl, nd the study of these remrkble nd interesting objects will pro bbly form n importnt portion of the work of future stronomers." After giving vrious interesting quottions from the investigtions

38 678 THE THEOSOPH1ST. [JUNE nd mthemticl clcultions of vrious stronomicl scientts, the wrer hs the following suggestive pssge wh which we close our extrcts : " Now remrkble feture of Spirl Nebule tht the spirl brnches (usully two) lmost invribly sue from the centrl nucleus t dimetriclly oppose points, thus greeing wh the new hypothes. The spirls which we see in the hevens re, of course, constructed on colossl scle, nd probbly represent stge in the evolution of str systems rther thn solr systems like ours. But the principle would be the sme in both cses." [To be continued.] W. A. Myers. THE BASIS OF THEOSOPH1C MORALITY. HE recent events in connection wh Mr. Ledbeter nd the X pronouncement thereupon of the Grnd Old Mn of Theosophy, nd the rticle on " The Bs of the Theosophicl Society " from the pen of our revered leder, Mrs. Annie Besnt, hve cused flutter nd serching of herts mongst the members. Some re content to swim on wh the tide of uthory, nd ccept whout demur the officil presentment. Others, on the contrry, would very much like to enter into the fundmentl principles involved, ere coming to ny conclusion on the subject. It behoves us therefore to try to find out the posion of the Theosophicl Society so fr s morls re concerned, nd educe, if possible, the principle, if ny, which should govern the ttude of the Society in th prticulr. If the questions involved did not vlly ffect the constution nd the future of the Theosophicl Society, if the doctrines propound ed come not from responsible nd ccreded personges, perhps then might hve been our duty to llow things to go their even wy, relying on the wdom tht behind the Society to mould events. But s the questions re momentous ones, involving not only the re ltions of members, inter se, but lso ffecting the work of the Society, in not que fvourble world, our Dhrm to spek out, our duty to tke up rms ginst things which re pprently thretening the movement. We hve therefore to think nd dcuss the problem

39 1907.] THE BASIS OF THEOSOPHIC MORALITY. 679 whout ny sort of b whtsoever. Reverence to ones techers virtue, nd one which we cn not sufficiently emphse. But there re moments in the lives of individuls s well s of Society, especilly in Indi wh s tmsic tmosphere, when reverence unllied to understnding, pssive reverence, becomes wekness which we should surmount. Unenvible though the posion my be, nd glling to sensive mind, yet sometimes we hve, like Arjun of old, to mke our stnd ginst our very preceptors, nd, if the sution so demnd, fight for wht we tke to be our own Dhrm under the unspoken guidnce of the silent chrioteer whin. We must begin by clerly reling tht the Theosophicl Society, consting s does of individuls, exts only in order tht my dchrge certin functions wh reference to humny s whole. Were not for the fct tht the Society to be nucleus from which should rde ennobling influences ll round, thereby furthering humn evolution ; were not for the fct tht the only justifiction of the Societys extence lies in s possible power of ffecting for the better, the life nd morls of the world round us, nd tht the ctions of members must in some mesure, t lest, subserve th common purpose, we would be justified in holding ny nd every opinion nd cting up to. But if the Society to ext for the ske of the world, nd not simply for high dciples functioning on empyren heights, then the posion tht the Society tkes one of infine moment to every one of us, nd more so to the world round us. In deciding the present question therefore we should not merely be content wh dcovering fundmentl principles, but we should lso consider tht we re relly striving for the whole of humny, nd tht we hve the well-being of the world round us in our keeping. The question therefore not simply one of " populr pluds " s hs been recently put, but one which will decide the the Theosophicl Movement nd s posion in the world. whole future of Since the Society exts for the ske of humny nd not simply s bckground for individul ltudes, the stndrd of morly obtining in the Society should be one which hrmones, or t lest does not violently clsh, wh those For wht morly but stge in the of the people round us. life of the individul in which some personl fctors re sought to be eliminted in order tht higher synthetic uny wh ll round us my result? Ethics thus

40 680 THE THEOSOPHIST. my be termed Science of Reltions n djective science, which so qulifies nd lims the seprtive individul in us tht thereby we my pproch t lest one step nerer to the uny. Th uny my be regrded s the trnscendent uny of mn wh h Mker nd consequently wh the whole world, which the expression of the Self, or my be the uny which recognes tht, s Mrs. Besnt hs told us in Some Problems " of Life (Pge 29), not the hppiness of the gretest number but the hppiness of ll necessry of one." Indeed no system for the hppiness of ethics there cn be, unless be spirul in s foundtion nd recognes the one Spir s the life in ll. Right or wrong, therefore, cn hve but one mening nd purpose s helps to the recognion of the One Life the life of the orgnic Uny of the Self, nd lter on, the trnscendentl uny. Just s the cells which go to form our bodies re helthy in so fr s they cn subserve the life of the orgnm, nd the solidry which the life of the body, nd just s these individul lives must be co-ordinted wh th view, so too, individuls forming society or ntion hve in some mesure to scrifice wht looks pprently like individul liberty, in order tht the whole my progress. or on the mty heights of selfh In the void of spce, occultm, right or wrong my not nd does not ext in the sme sense s does down here. It my ext, nd mny of us believe does ext, s the powers of the trnsfigured self which mke for uny nd not difference ; pece cn only come, when the humn soul knowing the divine whin s being lso the divine whout, though mnifesting in time nd spce, reles the true uny where the individul nd the world re both seen s verily the one self whout ny difference. It then tht externl compulsions, the snctions of lw, morly, religion, re seen s the expressions merely of tht divine uny towrds which the whole cretion moves. If morly nd ethics be thus the expression of the uny of the self, wht then the mening of the limtions which down here re plced on our individul ctions, etc? To understnd th we must rele tht the true individul the relly indivible, not becuse of s rigidy but rther becuse incpble of divion, for not the self, the " I " s well s the ll? the " I " lwys in nthes Wh us, in the lower plnes, to the " ll." It s though the unique nd ll-pervding self tried to rele s divine nture by first of ll

41 1907.] THE BASIS OF THEOSOPHIC MORALITY. 681 projecting self in time nd spce s concrete centres of individuly which becuse of seprtion reles in some mesure wht ment by the uniqueness of the self. The Universl Self thus becomes the individul wh s specil memory chin. For only when we hve reled uniqueness through seprtion, tht we cn hope to rele the uniqueness of bsolute uny nd homogeney. It some wht similr to the process by which we work out individul sums in mthemtics, nd then grdully understnd the principles. When th uniqueness reled not the uniqueness of plce nd posion, of Krm nd reincrntion, ny not even of the exlted consciousness in dcipleship but rther the essentil uniqueness nd oneness, then cn we see the sme self in ll things nd ll things in the self nd of As fct, evolution proceeds long both the lines of centrltion nd expnsion t one nd the sme time, nd only by scrificing the flse physicl individul t the ltr of morly nd ethics tht the physicl mn recognes, though dimly, the lrger life of uny beyond. Snctions of lw, etc., re thus necessry, in order tht by curbing the life of the flse individul in s tendency to crystlle self, the life of the self my flow outwrds, nd recogne s rel nture in which the " " pprent non-i lso cn eqully merge. The trend of morly therefore towrds lrger self thn tht expressed in given moment through n individul, or collection of individuls. Being s, concrete humn thoughts, feelings n pproximtion towrds uny of nd ctions, must depend to very considerble extent in s mnifesttion on the stge of the in dividul concerned. But whtever be the mode of expression in ny given country or individul, the principle lwys remins constnt. And th principle lwys implies tht the individul should not con fine himself to h personl predilections, theories, or fds, but tht he should lwys strive to solve the problem of " oughtness " of ctions wh reference to the lrger self. Th lrger self my be eher the trnscendent, All-pervding self of Religions vriously clled " Ishvr " Prmtm or " " Brhmn or my be the Lrger ", Self which mnifests self s the Unifying Power, the Orgnic Power synthesing communy or ntion. series of concrete individuls constuting If ny individul so cts tht by h ction he dturbs th lrger self, then we djudge h ctions to be wrong, lthough he my hve cted wh the highest knowledge nd the 6

42 G82 THE THEOSOPHIST. [JUNE best possible motives. It here tht there lies considerble con fusion, nd we re ll pt to regrd morly from n individul stndpoint only. Hence we must understnd ltle further the scope of morl ctions. It pprent tht only portion of individul ctions cn come whin the purview of morly. Wht ctions re then the object of morl lws? The nswer would be, the ction of n individul s seprted self, but th would not be enough. A comprtive study of humn lws shows clerly tht ctions which come under the morl lw must vry wh the stge of individul evolution. But in the midst of th tngle we find one gret principle dimly bodying self forth. It ctions done s individuls, nd tending to produce, effects outside the individul, these re the subject-mtter of ethics. ltle considertion shows why in which the seprted individul should be so., A The lower the stge the greter the tendency to for get the points of inter-ction between individuls inter se. In the svge sttes, mn ignornt of the lws of the lrger self mnifest ing s the lws of reltion, nd hence we find n entire bsence of the morl element in the svge stte. Actions re only plesurble or pinful. They re not morl. Grdully mn comes to recog ne tht ctions do ffect others, for better or for worse, nd tht h ctions must in dim nd chotic wy conform of the communy in generl. Apprently individul conciousness, but relly leds limtion to the needs on the to n expnsion of the seprted self. Even here we re not concerned wh motives, or the desire-impulses which lie behind ctions. But s mn develops the strl body nd mkes orgnic ;s he finds more nd more the presence in desires of the element of uniformy s he dcovers tht ctions re relly due not to externl stimuli merely, but lso, in very lrge mesure, to these impulses ; ; these impulses come to be regrded s necessry fctors in determining the oughtness of ctions. It only when desires re seen not merely s impulses to individul ctivy but s the expression of the lrger self dwning in the minds of mn, tht we require ll humn ctions to conform to th higher stndrd. Wh further evolution, s mn understnds tht there lwys present in ctions the element of the determintion of the will, the element of intention enters into the question. But up to th stge we re concerned wh ctions only,

43 1907.] THE BASIS OF THEOSOPHIC MORALITY. 683 deciding questions of motive nd intention in secondry wy in so fr s they ffect ctions. But when we recogne the strl life, questions of desire ssume greter importnce, nd thus we find the gret Chrtin Techer brnding the thought of lust in mn s being " Sin," recogning tht desires do directly ffect others prt from their tendency to result in ctions. Wh the recognion of thought-power in mn comes to us the obligtion not only to ct correctly nd desire correctly in wy hrmonious to the lrger life of the self round us, but we hve perforce to recogne tht even in our thoughts we must not dturb the orgnic uny of the self. Thus in the Lw of Torts, no nswer tht wrong done hs been due to thoughtlessness nd wnt of mture con sidertion. Society demnds, for exmple, tht mn deling wh inflmmble substnces must not be content simply wh h own motives or intentions, but on the contrry he must think of ll possi ble consequences prt from h motive or intention. We must not only ct, but lso think, t our peril. Our nlys thus fr hs shown tht morly the expression of the life of the lrger self liming in some mesure the ctivies of the seprted self or individul. We hve seen tht morl lws being bsed on the life of the lrger self, lwys recogne the communl life, or the life of the Uny binding together society or ntion. We hve seen tht ctions re the expressions of the seprted self in order tht by going out my grdully recogne s essentil uny wh other modes of life round. We hve seen tht desires nd thoughts do not only influence ctions but lso ffect others vlly, nd tht, doctrines must lso be judged by their tendency to produce desirble or undesirble results outside the individul. We hve noted tht the uncertinty though only pprent, in morl lws of different climes, due to the stge of individuls constuting the communy. We hve seen tht curb the seprted the criminl lws of country re the ttempts to ctivies of the flse individul in us, in order tht lrger type of self-consciousness my mnifest in the life of the ntion ; nd tht these wh their snctions re not relly lims to in dividul ctivies, but on the contrry should be regrded s ids, which, by curbing the individul expression in some prticulr wys, -mke possible for the humn mind to recogne the lrger self exctly long these lines. As humny evolves, s mn seen to be

44 684 THE THEOSOPHIST. the power behind ctions, desires nd thoughts, the criminl lws of country expnd, grdully embrcing motives, intentions nd even the thoughts of the individuls. We see clerly tht every society hs thus the right, though uncodified, of expecting the thought nd desires nd ctions of s individul uns to conform to or rther the stge of the lrger self of Uny which overshdows the stndrd, nd finds expression through s constution nd lws. The nerer the pproximtion of individul expression to th common stndrd of unwrten principles nd uncodified lws, which lie behind the constution, the greter the possibily of the reltion by the society of s own Idels. Punhments, or wht looks like tht, must lwys be provided, not wh view to curb the individuls nd mke them utomtic slves, but rther becuse the erring individul my rele some dy the evil effects ing the uny of the self. of h trnsgressions in dturb Mrs. Besnt hs often told us tht the pronouncement of morl lw in the cse of sint cursing n erring individul hs the effect of impressing the consciousness more clerly til points involved in sin thn would hve hppened on the essen if the mn hd been left to himself to find out through suffering the morl lw violted. In intellectul domins lso the vlue of theory lies here. Since tht the cse the uthortive pronouncement by society on the individul conduct of one of s members hs th beneficil effect of bringing out to the erring mind the principles involved. Some further words of explntion my perhps be useful in understnding why morl lws, nd for tht mtter, ll other lws, ffect only the individul, the seprted self. Thus we find in the scriptures tht mn beyond the Guns cn comm no sin. To understnd why th so, Iwill inve my reders to the excellent chpters on the Lw of Krm in tht memorble book, The Ancient Wdom. There we re tught how n ction produces different re sults ffecting the environment, modifying the chrcter, nd so forth. The sme truth indicted in the Bhgvt Gttd where the Krks (lerlly grmmticl cses but relly the cuses behind Krm) re mentioned " These five cuses, : O mighty-rmed! lern of me s declred in the Snkhy system for the ccomplhment of ll ctions :The body the ctor, the vrious orgns, the diverse kinds of energies nd the presiding deies lso the fifth." (XVIII 13 to 14.)

45 1907.] THE BASIS OF THEOSOPHIC MORALITY. 685 These Krks re better understood if we regrd them s the define lines long which the individul ctions tend to produce the results lines long which the minfesttions of the self tke plce, nd by running up which we cn gin rech the uny of life, the self being relly the one s well s the All. Actions done by the flse individul produce results ffecting ll, in order tht these pp rently different deprtments of the one life my be unified. But for th the seprted self would lwys remin so. All ctions done in the spir of seprteness produce results long these lines, nd be cuse so done wh seprteness, mnifest these five-fold energies in nthes to the seprted life. But if the notion of the self be not seprtive, these Krks go to produce conscious uny, embrcing these five-fold deprtments of Nture, uny which richer thn the Uny of void nd nothingness. Not only th so ; if the sepr tive conception enters into us, even in our understnding of these five-fold cuses, the result would be the ccentution of seprteness. Thus if we regrd the body s the " non-i " our highest endevours in Yog cn not but produce " body results," which re clled " phenomen, " nd ultimtely led to rebirth, the one-self being thus polred by our own thoughts. Is there ny one of us who hs trnscended seprteness? Are the members of the Theosophicl Society beyond individuly? Are the people mongst whom we re living in reltion of the supreme Uny? We would not err much if we put negtive nswer to the queries. If so, should we not regrd ll these five-fold fctors in deciding ny question of Theosophic Morls? Are not these the cuses which stfctorily ccount for the diversies of view regrding prticulr ctions of prticulr individuls? In the rticle on The Bs of The Theosophicl Society we re told s to how public opinion vries in different climes nd in different times, but wht does tht prove? It proves only tht the Krks vry just s the pprent eccentric behviour of blloon going up into the sky does not dprove the Lw of grvtion but only leds us to exmine into the circumstnces, so s to find out the ply of oppose forces ; so lso the vrion in the ides of people or ntions regrding the morl quly of prticulr ctions no proof of the non-ex tence, futily nd wnt of bsoluteness of the principles which lie behind morl lws. Tht principle ever remins constnt nd lwys strives to hrmone the flse individul by softening nd toning

46 686 THE THEOSOPHIST. [june down to the recognion of the needs of other men round. True, morly nd define morl lws must be reltive. But the reltivy becuse of the vrious fctors which lie behind ctions. Polyg my my be wrong, but s Mrs. Besnt hs herself stted : " Polyg my, for instnce, introduced reltions between the sexes fr better thn the promcuy which preceded. Among people t the lowest stge of sexul reltions, polygmy ws step upwrds nd therefore ws right, not wrong. When the soul evolves, polygmy gives plce to monogmy. As ring from promcuy polygmy ws n dvnce; s sinking from monogmy polygmy would be degrdtion.*" Would be fir therefore tht becuse certin ntions llow polygmy, tht sufficient justifiction for nother belonging to different rce, wh different environments, to do something which not only degrding, but immorl nd criminl? The Theosophicl Society body of individuls who hve not trnscended seprteness. Ny, I do not think mny of s leding members hve done so eher. Or else we should not hve so much of the prepondernce of the forml element in the vivid descriptions (sometimes too vivid to be true) of the Astrl Plne, etc. The Society self, s Mrs. Besnt hs put in the rticle under review, " Seeks to re the level of morly by right rgument nd by the noble exmples of s best members rther thn by the infliction of penlties on s worst." We will come to the infliction of penlties lter on, but menwhile let us try to rele the posion of the Society. It must be dmted on ll hnds tht the Society exts for the whole of humny nd tht s work the ring of the morl stndrd. Knowing tht morly the most concrete wy of evolving the lrger consciousness, s principl im to build up nucleus of Brotherhood irrespective of cste, creed, rce, sex or colour. It will be better if we dilte ltle on th point. Wht th nucleus? Is the Executive Commtee of the Society or Section? Is the President or ny other exlted personge? Is even the Holy Msters who re behind the movement? One cn not but deprecte the wy in which the Holy ones re regrded by mny of our members. They re regrded s towering individules, wh immense power, cpble of doing nything tht they like. People re pt thus to forget fct which often * "Some Problems of Life." Pge 17. reerted

47 1907.] THE BASIS OF THEOSOPHIC MORALITY. 687 in the scriptures of ll ntions. They forget tht Mster Mster only in so fr s He one wh the Divine Life, so much so tht individul connottion of the " I," which to us the only connottion, hs cesed to ext in Him. A Mster not Mster if He hs not trnscended Ahmkr. For exmple, there re two wys of curing desed person. In the one cse, highly evolved individul, knowing himself s seprte from the physicl body nd knowing lso the lws of physicl bodies, pours out h seprtive will, producing modific tions in physicl mtter nd thereby chnges in some mesure the desed condion of the person he wnts to cure : or he my utile the higher powers of will nd thought to produce physicl results, knowing the tttvs re the lws which govern such co-rel tion of energies. In th wy he my perform mircles. The other wy by reling the Divine Uny, which s the Gd sys lwjs the sme in ll Bhuts. He merges Himself in the Divine Uny ; tking wh him the spir of compssion for the prticulr person. the Th spir of compssion, s we know, but n expression of the sme Divine Uny. Here we my notice tht ll the virtues nd qulifictions of dcipleship re but the modes of the Divine Uny in mnifesttion. They re, further, hrmonious modes, for though wht we cll sins re lso modes of Divine Life, they re only so s expressing but frgmentry portion of Divine Life. Every sin hs got n element of uny s well s n element of seprteness, nd so fr s s essence, produces uny, so fr tends to produce seprteness, but rther of the Divine. in so fr In so fr, however, not of the Divine of my, nd he spir of outwrdness. Thus we see tht while the purified sint, the Holy dept, cn merge in the Divine life wh ll h principles intct, the gret sinners cn not do so. The dept, by moulding, purifying nd elevting the principles which underlie the physicl body, the strl body, etc, nd the centres of censciousness, hs mde them the expressions of the Divine self in mnifesttion. Hence he cn enter into the self wh these "remins", s H. P. B. hs clled them. Hving trnsfigured these, in the light of the Self, they cn remin in the self. But the sinner cnnot do so. He hs on the contrry impressed these wh the stmp of seprteness ;hence these cn not remin hrmoniously in the self, so tht while the dept would remin self-conscious, ix.} crry wh him the quintessence of ll experiences nd if need be

48 688 THE THEOSOPHIST. [JUNE come out gin in n pprently seprted grb, we find tht Shupl could only mix wh Sri Krhn in h essence. H lower principles could not enter. All th by the wy, however. Such n dept devoid of hmkr. He comes not by the projection of h seprted will but by merging in the self where lone he one wh everything. Just s on the lower plnes we cn sometimes reform criminl by penlties inflicted on h physicl body, nd just s such method not relly helpful becuse the consciousness remins unffected, nd just s we cn lso reform him by ppeling to h higher instincts, so lso cn we help most effictively by mens of the higher princi ples. A. Mster thus relly so becuse he hs reched the self nd not simply becuse He cn function in h individul consciousness on higher plnes which we my not even know of. It the Divine Life which cn show us the Divine Life, nd the nucleus of spirul Brotherhood nd uny the Life of the Mster, the Divine Life. How cn be built up such nucleus? Not by lectures lone nor by homilies, nor even by voyges in the higher regions. As the Gd sys, the self not reched by chry, by medtion, but by being the self. In order tht Brotherhood nd spirul uny, where no phenomen enter, my be reled through the Theosophicl Society, or, in other words, if we hope to mke of the Theosophicl Society such nucleus, every individul member hs to develop th Divine Life of uny whin himself. But if on the other hnd individul members re phenomenlly given, relying more on the form thn on the life, which they s yet cnnot grsp, nd yet up to which they re expected to live, then every such member would be br to the Theosophicl Society being such nucleus. Fortuntely, however, mens vices do not proceed from thinking, nd therefore, though wek, they re incpble of dturbing much the spir of uny. But where member fted by h Krm to be leder, nd wht more, techer, of men, so forgets himself tht he ctully preches, though secretly, dogms nd lines of conduct which go ginst the spir of spirul uny, then the cse becomes different. The in crese of power nd cpcies must men n increse of our responsibilies, nd the Theosophicl Society hs the right to try to stop him from dturbing the Idel. The Society does not s in inquion over ny member whose ctions nd thoughts ffect only himself. The Society hs such right if were to be true to s Idels.

49 1907.] THE BASIS OF THEOSOPHIC MORALITY- 689 It the inherent right or rther the effort of n orgnm to try to purge self but does not generlly exerce tht right sve nd except s provided in the rules when member convicted of criminl offence. The reson not, s hs been unfortuntely suggested, tht cn punh only those who brek the eleventh commndment nd who hve been found out, but lies on very simple fct tht the powers of the Society to rech nd elevte the people for which lone exts would be otherwe gone. The criminl lws hve deeper mening thn usully supposed. They represent the minimum verge of responsibily, the minimum verge of uny, necessry to hold together people, nd led them on to the reltion of the next higher stge which finds s expression through the civil lws of Contrct, Tort, etc. But the cse will be different if techings, not only lothsome to the higher uns of humny, but decidedly criminl nd jeoprding the physicl fbric of the Society, re preched in the nme of the Theosophicl Society, when n individul member exerces h locl vlue (of posion nd phenomenl powers) to inculcte such techings in order tht, nd knowing tht, they would be prcted in life cler tht the sensible nd the more thoughtful of the members must step in nd drw the line somewhere. There no such thing s permsible wrong-doing in the Society, striving s does for the evolution of the Spirul Uny. But there re sins nd sins. There re sins due to wekness which we re striving to combt by bringing into the mind of not only the members but of ll humny the truth of the immortl self which, no body, no vehicle cn colour or dtort. There re gin sins of self-ssertion, in tellectul sins which re fr more dngerous becuse they re so subtle tht very few cn dcriminte rightly. There re sins of buse of posion, ginst which not only the Society but lso our present humny hs right to be herd. If we do not give them hering, if we try to impose upon them stndrd to which they cnnot respond, nd further, s hs been ttempted, if we try to mystify people wh orcles nd pronouncements from sources not vilble to them, then the Society must be regrded to hve filed to justify s extence. Are we to educte the people to look to the self whin s the fountin of ll strength, pury, nd hppiness or re we to retrd their evolution by mystic though uthortive pronouncements f Is the society to fulfil s purpose of elevting people from the stge 7

50 G90 THE THEOSOPHIST. [JUNE of morl obligtion, to the still higher obligtion of uny, or re we to llow nd perm the Society to drift into chep irresponsibily, which will result if we ppel to theories beyond the ordinry ken. It for the members to choose whether they will be true to their inner guide, or be merely content to swim on wh uthory ; whether they will decide things ccording to their inner lights, or crete centre of dsolution by bsing their judgments on fcts beyond their power to exmine nd scrutine. R. L. Mookerjee. THE MAZDEAN SYMBOLISM. In the Light of the " Secret Doctrine." N humble ttempt mde in compiling th pper, where the techings of the " Secret Doctrine " throwing light on some obscure words, phrses nd symbology in the Zorostrin or rther the Mzden Scriptures, re put together in some form. Our revered Techer H. P. Blvtsky hs correctly sid : " The whole of the Mgin or Mzden lerture or wht remins of mgicl, occult, hence llegoricl nd symbolicl, even s mystery of the lw." And yet if there ny work or key in the world t present vilble to the people in generl which cn throw light to some extent on the World-scriptures, including Mzdenm, the " Secret Doctrine," her gret work. For the fcily of the student the words nd phrses selected from the Avest re rrnged in lphbeticl order. One reference lso given to ech of them in the Avest Scriptures. For further reference of the sme word occurring in numerous plces in the whole scripture, the student dved to consult the " Complete Dictionry of the Avest Lnguge" by Ervd Kvsji Edlji Kng. In cses where the student finds tht the teching of the " Secret Doctrine " quoted ginst certin word or phrse from the Avest, fr fetched or inpplicble to the sense of tht term in the Avest, s not so expressly ment by the uthor of the " Secret

51 ] THE MAZDEAN SYMBOLISM. 691 Doctrine," the blme for tht shortcoming should of course be lid on th compiler, nd not on the uthor of tht gret cosmopoln work. Severl subjects compiled in th pper hve lredy been delt wh, not only s quottions, but in ble nd elborte rticles which re ll publhed in " Zorstrinm in the Light of Occult Philos ophy," nd " Zorostrinm in the light of Theosophy." Yet perhps pper like th in very bridged form, wh some ddi tionl mtters, nd especilly confining ll the explntions nd suggestions whin the very words of the " Secret Doctrine," my be found useful to students, s redy reference for helping them to understnd the Mzden symbolm in the line of their own light, reson, nd intuion. The Secret Doctrine or the Ancient Wdom the source from which ll World-Religions hve tken their birth, nd, therefore, none could be better uthory to give some relible description of the child thn s very prent Theosophy. Ahur-Mzd. [Gth in Ycn, H. XXVIII., verse 2.] " Stepping out of the Circle of Infiny, tht no mn comprehendeth, Ain Suph... the Zeron Akerne of the Mzdens or ny other Unknowble, becomes One (the Achd, the Ek, the Ahu) ; then he (or trnsformed by evolution into the One in Mny, the Dhyni Buddhs or the Elohim or Amshspnds, h third step being ) tken in the seprtion of the flesh or Mn. And from Mn the inner divine enty becomes.. once more the Elohim " (The Secret Doctrine, Vol. third Edion, 138). "... primrily in the Rigved the Asurs re shown s Spirul Divine Beings; their etymology derived from Asu, I, breth, the Breth of God, nd they men the sme s the Supreme Spir or the Zorostrin Aur" (S. D. II., 62.) " In the Mzden or Mgin religion, Asur the Lord Asur Vhvveds, the ll knowing Mzdh becoming lter Ahur Mzdh, or p. p. Omncient s Lord ; nd Asur Benfey shows, Lord who bestows intelligence, Asur Medh nd Ahur Mzdo.. The Indo Irnin Asur ws lwys regrded s seven-fold. Th fct, combined wh the nme Mzdh, s bove, which the

52 THE THEOSOPHIST. [JUNE mkes of the seven-fold Asur the Lord, or Lords collectively, who bestows intelligence, connects the Amshspnds wh the Asurs,..." (S. D. II., p. 97.) " Ahur- Mzd in s lerl trnsltion mens the We Lord (Ahur, Lord nd Mzd, We Moreover th nme of Ahur in Snskr Asur connects him wh the Mnsputrs, the Sons of Wdom who informed the mindless mn nd endowed him wh h mind (Mns). Ahur (Asur) my be derived from the root be, but in s priml significtion wht the Secret Teching " The One Supreme nd Eternl mnifests self s Avlokeshvr to be." (S. D. II., p. 643.) ). h to shows.which of the Vedntts." " It the Logos (S. D., who the Ahur Mzd I., p. 135.)..nd the Atmn shown in the Mystic Symbolm of Cosmogony, Theogony, nd Anthropogony, plying two prts in the drm of cretion nd Being tht of purely humn Personly, nd the Divine Impersonly, of the so clled Avtrs, divine Incr ntions, nd cf the Universl nd the Frvrshi (or Ferouer) ophy.".s. D. II., p. 502.) Spir, clled Chrtos by the Gnostics, of Ahurmzd in the Mzden philos "The six Amshspnds seven wh himself (Ahur- Mzd) the Chief of ll the primive Spirul Angels nd Men re collectively h Logos." (S. D. II., p. 512.) " Ormzd or Ahur-Mzd the synthes of the Amshspnds..." (S. D. II., p. 398.) Lord of Wdom. the Word the or the Logos, " Ahur-Mzd. Mker of the mteril world. Ormzd the fther of our Erth (Spent Army) (S. D. II., p. 402.) " Ahur-Mzd (Ormzd) ws the hed nd synthes of the seven Amesh Spents or Amshspnds nd, therefore, n Amesh Spent himself. " (S. D. II., p. 743.).", "Ahur-Mzd..." (S. D. II., p. 544.) the Spirul Divine, nd Purified Mn,

53 1907.] THE MAZDEAN SYMBOLISM. 693 AlRYANA VAEJO OR IrAn Vej. [ Vendidd Prgrd verse 3.) " Tht which, in the Vendidd for instnce, I., referred to Airyn Vejo wherein ws born the originl Zoroster (by originl we men the Amshspnd clled Zrthushtr, s the lord nd ruler of the Vr mde by Yim in tht lnd) clled in Purnic lerture Shvet Dvip, Mount Meru, the bode of Vhnu, &c, nd in the " " Secret Doctrine simply nmed the Lnd of the Gods under their chiefs, the Spirs of th Plnet." (S. D. II., pp. 6.) " All the trdions of the humn rce gthering s primive fmilies t the region of their birth-plce show them to us grouped round the countries where Jewh trdion plces the Grden of Eden, where the Aryns (Zorostrins) estblhed 5, their Airyn Vejo... They re hemmed in to the North by the countries which join Lke Arl, nd to the South by Blttn or Ltle Thibet." (S. D. II., P. 204.) " There re uncreted lights nd creted lights. There (in the Airyn Vejo, where Vr built), the strs, the moon, nd the sun re only once yer) seen to re nd set, nd yer seems only s dy (nd night)." (Quoted from Bundhh.) Th cler reference to the ( II., p. 305.) " (Airyn Vejo) It Lnd of Gods or the (now) Polr Regions." (S. D. the Se of Arl, Blttn, nd Ltle Thibet now sid to hve been suted between ;but in olden times s re ws fr lrger, s ws the birth-plce of physicl humny of which Io the mother nd symbol." (S. D. II., p. 434.) "... The Serpent lluded to (Vendidd the North Pole, nd lso the Pole of the Hevens. These two xes produce the sesons, ccording to the ngle of inclintion to ech other. The two xes were no more prllel by the good river Dy I., 3) ;hence the eternl spring of Airyn Vejo hd dppered nd the Airyn Mgi hd to emigrte to Sogdin, sys the exoteric ccounts. But the Esoteric Teching sttes tht the pole hd pssed from the equtor, nd tht the Lnd of Bls of the Fourth Rce, s inhernce from the Third, hd now become the region of desoltion nd woe." (S. D. II., p. 372.)

54 THE THEOSOPHIST. AlRYAMA. [Gth in Ycn H : XLIX., verse 7.] " The holy Airymn the bestower of mel [Vendidd XX., 1 2] invoked in the pryer clled Airymnhyo, the divine spect of Ahrimn." (S. D. II., P. 544.) Akomn. [Gth in Ycn H : XXII., verse 5.] " Spirs nd Genii were clled Ekiinu... of which some were good nd some evil." (S. D. II., P. 258.) Alburz Mountin. [Yqn H : X., verse 10.] " Ashburz or Azburj, whether the pek of Teneriffe or not, ws volcno, when the sinking of the Western Atl or Hell begn, nd those who were sved told the tle to their children." (S. D. II., 426.) "It (Ashburz or Azburj).. the North Pole, the country of Mem which the seventh divion, s nswers to the seventh Principle (or fourth, metphysiclly), of the Occult clcultion. It represents the region of Atm, of pure Soul, nd Spiruly... It the country inhbed by beings who live ten thousnd yers, who re free from sickness or filing ; where there neher virtue nor vice, cste or lws, for these men re of the sme nture s " Gods. (S. D. II. pp. S. 421,422.) Amshspnds. [Gth in Ycn H : XXIX., verse 11.] " Behold, 0 Lnoo, the Rdint Child of the Two, the Unprlleled refulgent Glory-Bright Spce, Son of Drk Spce, who emerges from the depths of the gret Drk Wters. It Oeohoo, the younger, the... He shines forth s the Sun, he the Blzing Divine Drgon of Wdom ; the Ek Chtur, nd Chtur..." (S. tkes to self Tri, nd the Union produces the Spt in whom re the Seven, which become the Tridsh, the Hosts nd the Multudes I., D. 58.) " There re three chief groups of Builders nd s mny of the p. Plnetry Spirs nd the Lipiks, ech Group being gin divided into seven sub-groups..the Builders re the representtives

55 ] THE MAZ&EAN SYMBOLISM. 695 of the first Mind- Born enties, therefore of the Primevl Rhi- Prjpti ;..of the Seven Amshspnds of the Zorostrins wh Ormzd " t their hed ;... (S. D. p. 152.) Every ntion hs eher the Seven or Ten Rhi-Mnus, nd Prjpt ;... or ten nd Seven Amshspnds (Six exotericlly. The Amshspnds re six Ormzd their chief nd Logos exclud ed. But in the Secret Doctrine he the seventh nd highest,.. if One nd ll hve been derived from the primive Dhyn Chohns of the Esoteric Doctrine, or the Builders, of the Stnzs of vol I." (S. D. II., p. 382.) " The Zorostrins regrded their Amshspnds s dul enties (Ferouers), pplying th duly in Esoteric philosophy t ny rte to ll the spirul nd invible denizens of the numberless worlds in spce, which re vible to our eye...in these (Chlden) Orcles, the Seven Cosmocrtores of the World... re double ;one set being commsioned to rule the superior worlds, the spirul nd siderel, nd the other to guide nd wtch over the worlds of mtter. (S. D. pp ) " Belief in Cretors, or the personified Powers in Nture, I., truth no polythem, but "The Avestic Amshspnds re I., host wh.) in necessy." (S. D. II., 626 )philosophicl like St. leder Michel over them, nd seem identicl wh the Legions of Heven, to judge from the ccount in the Vendidd. Thus in Frgrd XIX., Zrthushtr told by Ahur Mzd to invoke the Amesh Spents who rule over the seven Krshvres of the Erth. In the sme Frgrd in h invoction ginst Angr Minyu nd h host, Zrthushtr ppels to them in these words, Bright Srvh, ; I invoke the Seven word which the Orientlts hve given up s one of the unknown mening, but which mens the sme s Amshspnds, but in their highest occult mening. The Srvh re the Noumenoi of the phenomenl Amshspnds, the Souls or Spirs of those fested Powers mni ;nd their sons nd their flocks refer to the Plnetry Angels nd their siderel flocks of strs nd constelltions. Amshspnd the exoteric term used in the terrestril combintions nd ffirs only." (S. D. II., p. 402.) " The former (i.e., the Protectors nd Instructors) s ctul nd exting Enties which gve birth to, nursed, nd instructed Mnkind in s erly youth, pper in every Scripture, in tht of the Zorostrins

56 696 THE THEOSOPHIST. [JUNE s well s in the Hindu Gospel. of Wdom the synthes Ormzd or Ahur Mzd the Lord of Amshspnds or Amesh Spents, the Immortl Benefctors, the word or the Logos nd s six highest spects in Mzdenm. The Immortl Benefctors re described in Zmyd Yusht s : " The Amesh Spents the shining, hving efficcious eyes, gret, helpful,... imperhble nd pure... which re ll seven of like mind, like speech, ll seven doing like,... which re the cretors nd destroyers of the cretures of Ahur Mzd, their cretors nd overseers, their protectors nd rulers." These few lines re sufficient to indicte the dul nd even the triple chrcter of the Amshspnds, our Dhyn Chohns or the Serpents of Wdom. They re identicl wh nd yet seprte from Ormzd (Ahur Mzd). They re lso the Angels of the Strs of Chrtins the Str yzts of the Zorostrins--or gin the Seven Plnets (including the Sun) of every religion. (These seven becme eight, the Ogdod of the lter mteriled religions. The seventh or the highest principle being no longer the pervding Spir, the Synthes, but becoming n nthropomorphic number, or ddionl un). The ephet the shining hving efficcious eyes proves. Th on the physicl nd siderel plne. On the Spirul they re the Divine Powers of Ahur Mzd, but on the Astrl or physicl plne gin they re the Builders the Wtchers the Pr or Fthers, nd the first Preceptors of Mnkind." (S. D. II., p. 398.) " The Cretor Thy God the Host clled in the " Secret Doctrine " the Dhyn Chohns ;... they re the Amshspnds wh the Zorostrins ;... The rel Cretor of the Kosmos... the Lord the Gods or the Working Host the Army collec tively tken, the One in Mny." (S. D. III., pp ) " The Dhyn Chohns vry infinely in their respective degrees of consciousness nd intelligence ; nd to cll them ll pure Spirs, whout ny of the erthly lloy which time wont to prey upon/ only to indulge in poeticl fncy. For ech of these Beings eher ws, or perhps to become, mn, if not in the present, then in pst or coming Mnvntr. They re perfected when not incipient, men ; nd in their higher, less mteril, sphere differ morlly from terrestril humn beings only in tht they re devoid of the feeling of personly, nd of the humn emotionl

57 ] THE MAZDEAN SYMBOLISM. 697 nture two purely erthly chrctertics. The former or the perfected hve become free from these feelings becuse () they hve no longer fleshly bodies n ever-numbing weight on the Soul nd (b), the pure spirul element being left untrmmtled nd more free, they re less influenced by My thn mn cn ever be, unless, he n Adept who keeps h two personlies the spirul nd the physicl entirely seprted. The incipient Monds, hving never yet hd terrestril bodies, cn hve no sense of personly or egom... There fore Young ws right in sying tht ngels re men of superior kind... nd no more... mn cn even during h terrestril life become s one of us. Thus by eting of the fru of knowl edge which dpels ignornce tht mn becomes like one of the " Elohim or the Dhyn ;... (S. D., p. 297.) " In sober truth, every so-clled Spir eher dembodied or I., future mn. As from the highest rchngel (Dhyn Chohn) down to the lst conscious Builder (the inferior clss of Spirul Enties), ll such re men, hving lived?eons go in other Mnvntrs on th or other spheres, so the in ferior, semi-intelligent nd non-intelligent Elementls re ll future men. The fct lone, tht spir endowed wh intelligence, proof to the occultt tht such being must hve been mn, nd cquired h knowledge nd intelligence throughout the humn cycle." (S. D., ) " The Seven we Ones [Rys of Wdom, Dhyn] fshion seven Pths [or Lines, nd lso Rces in nother sense]. To one of these my the dtressed mortl come.the Pths my men I. p. Lines [Mrydh], but they re primrily Bems of Light flling on the Pths leding, to Wdom.. "It mens Wys or Pths. They re in short the Seven Rys which fll free from the Mcrocosmic Centre, the Seven Principles in the Metphysicl, the seven Rces in the physicl sense. All depends upon the key used." (S. D., II. p. 201.) Angremenyush. [Gth in Ycn H :XLIV., verse 12.] "... Angr Minyu the drk mteril spect of the former (Ahrimn). Keep us from our hter, Mzd nd Arm Spent, 8 O

58 ..,., "9 THE THEOSOPHIST. [lune hs s pryer nd invoction, n identicl mening wh Led us not into tempttion nd ddressed by mn to the terrible spir of duly in mn himself. For Ahur-Mzd the Spirul, Divine nd Purified Mn ; nd Arm Spent, the Mterily, the sme s Ahrimn or Spir of the Erth or Angr Minyu in one sense." (S. D., II., p. 544.) " The pure Dhyni nd Devs of the oldest religions hd become in course of time, wh the Zorostrins, the seven Devs, the Minters of Ahrimn ech chined to h plnet, wh the Brhmns the Asurs... (S. D., " 630). Ahrimn destroys the Bull creted by Ormzd, which the emblem of terrestril illusive life, the germ of sorrow, I., p. nd, forgetting tht the perhing fine seed must die, in order tht the plnt of immortly, the plnt of spirul, eternl life, should sprout nd live, Ahrimn " (S. D. II., p. 98.) proclimed the enemy, the opposing power, the Devil. " The Ahrimns nd Typhons, the Smels, nd Stns, must be ll dethroned on tht dy when every drk evil pssion will be dued. " (S. D., II., p. 438.) " The erliest Zorostrins did not believe in Evil or Drkness being co-eternl wh Good or Light, nd they give the sme inter prettion. Ahrimn the shdow of Ahur-Mzd (Asur Mzd)."(S.D., II., p, 512.) ".,The Asurs the Ahrimns, the Elohim, or Sons of God, of whom Stn ws one ll these Spirul Beings who were clled the Light, fct ngels of Drkness becuse tht Drkness now neglected if sub bsolute not entirely forgotten in Theology," (S. D II., p, 513.) " Light (sy the Mgins) produced severl Beings, ll of them spirul, luminous, nd powerful. But gret One (the Gret Asur, Ahrimn, Lucifer, &c,) hd n evil thought contrry to the Light." (S. D., II p, 514,) "In the Zend Avest, Angr Minyu (Ahrimn), surrounding himself wh Fire (the Flmes of the Stnzs), seeks to conquer the Hevens (so does every Yogi, &c. for one must tke the King dom of Heven by violence we re tught), when Ahur Mzd, descending from the solid heven he inhbs, to the help of the hevens tht revolve (in time nd spce, the mnifested worlds of cycles including those of incrntion), nd the Amshspnds, the

59 1907.] THE MAZDEAN SYMBOLISM. 699 seven bright Srvli ccompnied by their strs, fight Ahrimn, nd the vnquhed Devs fll to the Erth long wh him. In the Vendidd the Devs re clled evil-doing nd re shown to rush wy into the depths of the world of hell or mtter (XIX, 47), Th n llegory which shows the Devs compelled to incrnte, once tht they hve seprted themselves from their Prent Essence, or in other words, fter the un hd become multiple fter differention nd mnifesttion." (S. D. II. p. 543.) Ardvur. [Ycn LXV., verse 1.] ".. Who ws the Mzden Goddess Ardvur Anh? We mintin nd cn prove wht we sy, tht the sid personge im plored by Ahur, nd Srsvti [the Brhminicl Goddess of Secret or Occult Wdom] re identicl. (H. P. B. Theosopht Vol, IV. p. 224.) ARMAITI. [Ycn XII., verse 2.] Arm Spent the «Spir of the Erth. S. D. II., p. 544,] ASCHMOGH. [Gth in Ycn XXXIV. verse, 8]. " It (Zohr) tells us tht the serpent which ws used by Shmel, the supposed Stn, to seduce Eve, ws kind of flying cmel... Nevertheless the Zohr ws right in s description, for we find clled in the the Avest represented old Zorostrin MSS., Aschmogh, which in s hving fter the fll lost s nture nd s nme, nd described s huge serpent wh cmels neck.., There re none (such huge serpents) now ; but there no reson why they should not hve exted during the Mesozoic ge ;..." D., II., p 215,) AsHA. [Gth in Ygn XXVIII., verse 7.] " The primive nmes of the Gods re ll connected wh fire,... In the Hebrew... (Az) Fire, In Occultm, to kindle fire synonymous to evoking one of the three gret fire- powers, or to cll on God." (S. D., II., p. 120);

60 700 THE THEOSOPHIST. AZIVAK. [Vendidd Prgrd,.. verse 3,] " The Avest describes the serpent Dhk s of the region of Buri or Bbyloni. In the Medin htory re two kings of the nme Deiokes or Dhk, nd Astyges or Azdhk. There were children of Zohk seted on vrious Estern thrones, fter Feridun. It pprent, therefore, tht by Zohk ment the Assyrin dynsty, whose symbol ws the purpureum signtim drcon the purple sign of the Drgon. From very remote ntiquy (Genes XIV.) th dynsty ruled Asi, Armeni, Syri, Arbi, Bbyloni, Medi, Persi Bctri, nd Afghntn. It ws finlly overthrown by Cyrus nd Drius Hystspes, fter 1,000 yers rule. Yim nd Threton, or Jmshed nd Feridun, re doubtless personifictions. Zohk probbly imposed the Assyrin or Mgin worship of fire upon the Persins. Drius ws the vicegerent of Ahur Mzd." (Is Unveiled, Vol. II., p. 486, Sixth Edion). " The fllen Angels, in every ncient system re mde the prototypes of fllen men llegoriclly, nd those men themselves, Esotericlly. Wr in heven between Threton nd Azidhk, the destroying serpent, ends on erth,... in the bttle of pious men ginst the power of Evil." (S. D., II., p. 407.) Bull. [Ygn XIII., verse 7.] " In Esoteric Philosophy the Cow the symbol of Cretive Nture nd the Bull (her clf) the Spir which vivifies her, or the Holy Spir,"... (S. D., II., p. 436.) " Bull the emblem of life in ll religions." U. II., " In the old symbolm tht used in Egyptin Hieroglyphics when the bulls hed only found Perfect Circle, wh the procretive power ltent in whole bull p. represented, solr God, (I. p. 236.) mens the dey, the personl dey. When the ment, for then the symbol of the cting genertive power." (S. D., III., 200.) " It Clothing. [Vendidd Prgrd VII., verse. 22]. the Inner Principle in them which belongs to the Wters of Immortly, while s differented clothing mns body." (S. D., 296.) I., p. s perhble s

61 1907.] THE MAZDEAN SYMBOLISM, 701 "... the rel mn the " soul, nd h mteril frme no prt of him. Mn becme the living nd niml Un, from which the cst off clothes determined the shpe of every life nd niml in th Round." (S. D., II., p. 304.) " Cots of skin nd mtter " re " the impulses produced by our physicl senses nd gross selfh body." (S. D., I. p. 706.) " As the cots of skin of men thickened nd they fell more nd more into physicl sin, the intercourse between the Physicl nd "... Ye shll mke n offering of your flesh or cots of Etherel Divine Mn ws stopped." (S. D., II, p. 294.) skin nd divesting yourselves of your bodies ye shll remin pure spirs." fs. D., II., p. 790.) Dog. [ Vendidd Prgrd XIII.]. " It not s (Sddr 31) sys not single hed of cttle would remin in extence but for the dogs but tht ll humny, endowed s wh the highest intellect mong the intelligences of the niml kingdom, would under the ledership of Angreminyus, mutully destroy themselves physiclly nd spirully but for the presence of the dogs the highest spirul principles. The dog Vrihpr (the hedge-hog sys the commenttor), the good creture tht from midnight (our time of ignornce) till the sun up (spirul enlightenment), goes nd kills thousnds of the cretures the evil spirs (Frgrd XIII., Vendidd our Spirul Consciousness. He who kills (stifles s Voice whin himself) shll not find h wy over the Chinvd Bridge (leding to Prde).... the seven dogs described s the blue, the yellow the spotted &c, cn be ), shown to hve, ll of them, reference to the sme seven humn prin ciples, s clssified by Occultm. The whole collection of the formule of exorcm so clled of the Akkdins, full of reference to seven evil nd seven good spirs which re our principles in their dul spect." (H.P.B. Theosopht Vol. IV., p. 224 et seq). Nsrvnji M. Desi. [To be concluded].

62 702 [JUNE ECHOES FROM THE PAST Letter to Mr. from Mster. My Der Brother, I hve to pologize for the dely in nswering severl of your letters. I ws gretly occupied wh business entirely foreign to occult mtters, nd which hd to be trnscted in the usul dry, mtter-of-fct wy. Moreover, I do not find much to nswer in your letters. In the first you notify me of your intention of studying Adv Phi losophy wh " good old Svmi "! I The mn, no doubt, very good ; but from wht I gther in your letter, if he teches you nything you sy to me ; i.e-, nything sve n impressionl, nonthinking nd 7/o/j-intelligent Principle they cll Prbrhm, then he will not be teching you the true spir of tht philosophy, not from s esoteric spect, t ny rte. However, th no business of mine. You re, of course, t liberty to try nd lern something, since seems tht we could tech you nothing. Only since two professors of two different schools like the two proverbil cooks in the mtter of suce cn succeed but in mking confusion still worse confound ed, I believe I hd better retire from the field of competion l together ; t ny rte, until you think yourself in better posion to understnd nd pprece our techings, s you kindly express We re held nd described by some persons s no better thn refined or " cultured tntriks "?Well, we ought to feel grteful for the prefixed djective, since would hve been s esy for our would-be biogrphers to cll us unrefined tntriks. Moreover, the esy wy wh which you notify us of the compron mde, mkes me feel confident of the fct tht you know ltle, nything, bout the professors of tht sect ;otherwe, you would hve hrdly, s gentlemn, given room to such simile in your letters. One more word will suffice. The " tntriks " t lest the modern sect, for over 400 yers observe res nd ceremonies, the fting description of which will never be ttempted by the pen of one of our Brotherhood. In the light of the Europens, " " chrcter for depts nd scetics seems s indpensble s to servnt-mids. We re sorry we re unble to stfy, t present, the curiosy of our well-whers s to our rel worth. cnnot leve unnoticed the remrk tht your wnt of progress hs been due to the fct tht you were not llowed to come to us nd I if.

63 1907.] ECHOES FROM THE PAST. 703 be tught personlly. No more thn yourself ws Mr. Sinnett c corded ny such privilege. Yet he seems to understnd perfectly well whtever he tught, nd even the few hzy points upon subjects of n extremely bstruse nture will be very soon clered for him. Nor hve we ever hd " " one word of unplesntness between us not even between him nd M., whose bluntness in speking out h mind often very gret, nd, since you bring out gin the question of our supposed identy wh the " O. G."... the question in dys of yore, I will, wh your permsion hve few words to sy to th. Even now, you confess tht you re not sure, tht you cnnot tell whether I m not D or " Spir of the high Estern plne " [the ltter being n honour, indeed, fter being suspected s tntrik ] ; ergo, you think, I " " cn not honestly wonder t your doubts. No ; I wonder t nothing, for I knew ll th long go. Some dy th nd much more will be demonstrted by you objectively subjective proof being no proof t ll. I hve been more thn once suspected by you of tking my knowledge nd impressions bout you nd other persons nd things in the outside world from Olcotts nd the O. L.s heds. Kindly give, thought to the following lw, when lluding to my tking my ides of you " out of the Old Ldys hed or Olcotts, or ny ones else." It fmilir sying tht well-mtched couple " grow together," so s to come to close resemblnce in fetures s well s in mind. But do you know tht between dept nd chel Mster nd Pupil there grdully forms closer tie; for the psychic interchnge regulted scientificlly ; wheres between husbnd nd wife unided nture left to herself. As the wter in full tnk runs into n empty one which connected wh ; nd s the common level will be sooner or lter reched ccording to the cpcy of the feed-pipe, so does the knowledge of the dept flow to the chel ; nd the chel ttins the dept-level ccording to h receptive cpcies. At the sme time the chel, being n individul, seprte evolution, unconsciously imprts to the Mster the quly of h ccumulted mently. The Mster bsorbs h knowledge, nd, if question of lnguge he does not know, the Mster will get the chels lingutic ccumultions just s they re -idioms nd ll unless he tkes the trouble to sift nd remodel the phrses when using. Proof M.. who does not know Englh nd hs to use Olcotts or the O.L.s lnguge. So you see que possible for me to ctch H. P. B.s or ny other chels ides bout you whout mening to do you ny injustice ; for whenever we find such ides unless trifling we never proceed to judge nd render our sentences merely on the testimony of such borrowed light ; but lwys scertin independently nd for ourselves whether the ides so reflected in us re right or wrong. And now few words bout your letter of the 5th ultimo. However gret the services in connection wh lerry worth rendered us by Mr., the President of the hs, nevertheless, done nothing whtever for h Brnch. You hve

64 704 THE THEOSOPHIST. dropped out of your thoughts to ll intents nd purposes, my der Brother, from the first. All your energies were devoted to the comprehension of our philosophy, nd the knowledge nd cquire ments of our secret doctrines. You hve done good del in th direction nd I thnk you hertily. Yet no ttempt ws ever mde to orgnize your Brnch on firm foundtion, not even regulr meetings held ; on the ple tht you were not llowed to know tl, you gve your Fellows nothing. And since you sy you pprece sincery, then will I sy more. Mny re the Fellows of the Brnch who complined tht out of the only two Englhmen men of rel eduction nd lern ing who took n ctive prt in the work of the Society, the President of the while leving mny letter unnswered from fellows loyl nd devoted to the cuse, nd pying ltle, if ny, ttention to h own Brnch, ws known to hold most friendly correspondence wh one who ws publicly nd widely known s the gretest enemy of the Founders ; their trducer nd slnderer nd the open opponent of the Society. I spek, s you lredy know, of mn who hs done more to injure the Society nd the cuse thn ll the ppers put together. In one of your ltest letters you do me the honour to sy tht you firmly believe me " gentlemn," incpble of n ungentlemnly ct. Lst yer, during Council Meeting in your billird room, nd in the presence of severl Theosophts, when, through H.P B., I dved you to offer to resign, since he entertined such merble opinion of the Founders you felt very indignnt t the suggestion nd declred publicly tht I ws " no gentlemn." Th ltle contrdiction nd chnge of opinion must not prevent me from telling you gin, tht hd then nd there been shown the necessy of resigning under rules, 16 nd 17, the cuse would not hve suffered s hs nd he himself would not hve ppered in the contemptible light of [] tror who forfes h ivovd of honour ns Theosopht ; [6] n untruthful mn, delibe rtely telling flsehoods ; nd [c] when he hd finlly left the Society, reviler of innocent persons. The hrm he hs done, nd the flse hoods he told, re detiled in letter to me which I send you. The fct lone tht he ccused H.P.B., who hd seen him but once in her life, nd long fter he hd joined, of confessing to him tht the Society hd policl object, nd tht she hd sked him to mke policl progrmme for her, shows you the mn s lir. If he hs letter to tht effect from H.P.B., why does he not produce? You my, if you like, regrd me once more s no gentle mn, but when I red the letter he wrote to you in which he speks of the dintegrtion of the Society nd mkes other flse suggestions, I wondered from the bottom of my hert tht mn of your bily nd dcrimintion, who undertkes to fthom tht which no unine hs ever fthomed, should be so tken in by n mbious nd vin ltle mn who succeeded in striking the right cord in your hert nd plys upon ever since 1 Yes ; he ws once

65 ECHOES FROM THE PAST. 705 upon time n honest, sincere mn ; he hs some good qulies in him, tht my be clled redeeming qulies ; wh ll tht, he hs shown tht to chieve n object nd gin dvntge over those he htes more thn the Founders if possible, he could lso lie nd resort to dhonourble ctions. But enough of him who mentioned here simply in connection wh your resigntion s the President of the. For, when the Chohn nd M. fter clling re petedly my ttention to the fct tht gret hrm ws done to the cuse by vilifictions (nd by h bosting tht he ws supported by the of the himself, whom he would force io qu tht Society of humbugs nd myths), told me tht ws nigh time tht something should be done to stop such stte of things, I hd but to confess tht they were right nd I wrong. It ws I, certinly, who suggested to the dvbil y of such chnge ; nd I m gld you liked the ide. You prefer, s you tell me, to be " simply zelous though independent theosopht, simple member of the Society, wh whose objects however fulty the system... you sympthize from the bottom of your hert," nd Mr. Sinnett who hd no more, nd perhps less, objective certinty of our identy thn you hd nevertheless perfectly willing to work wh us whout ever feeling h loylty wvering or h inbily to defend " the system nd policy of our order." Thus, every one feels himself in h right plce. Of course, no honest mn could ssoce wh us once he felt " conviction " tht our system ws " " que wrong ; nd one, moreover, who believes, s you do, tht since we broch some theories to which you cnnot subscribe, you should not trouble yourself even bout tht portion of our philosophy which true. Hd I ny intention of rguing, I might perhps remrk tht the ltter most esy method of burking ll the sciences s well s ll religious systems ; for there not one in which flse fcts nd unproven nd even.the wildest theories do not bound. But I prefer to drop the question. To close, I my frnkly confess tht I rejoice to find you believ ing tht " s n independent member of the Society I [you] shll prob bly be more useful nd more ble to do good " thn you hve hherto been. I rejoice, but I cnnot help knowing tht mny chnge will yet occur in you before you find yourself finlly settled in your ides. Prdon me, der Brother ; I would not give you pin but such my opinion nd I bide by. You sk me to get the " O. L." to refrin from proposing you for the council. I do not believe there the slightest dnger of her doing. I know, in fct, tht she the lst person in the world to propose you now. Rightly or wrongly she feels herself injured by you to the very root of her hert ; nd, I m bound to ccnf.ss, tht no doubt unwillingly yet you hve hurt her feelings very deeply upon severl occsions. Nevertheless, perm me to sign myself your obedient servnt. 9

66 706 THE THEOSOPHIST. [JOKE Whenever you need me, nd when you hve done your study wh the " Svmi " then I will gin be t your service. Yours fhfully, K. H. THEOSOPHY IN MANY LANDS. Memoril Meeting in Clcutt. A Memoril meeting in honour of the lte Colonel Henry Steel Olcott ws held in Clcutt on 1st Mrch Bbu Norendro Nth Sen presided, nd delivered n eloquent nd impres sive speech. extrcts. We re indebted to the Indin Mirror for the following The first Resolution, which ws moved by Ms Lilin Edger, M.A., rn s follows : " Resolved tht th meeting of the friends nd dmirers of the lte Colonel H. S. Olcott, President-Founder of the Theosophicl Society, desires to plce on record s sense of the loss which the cuse of spirul regenertion hs sustined by h deth, nd s pprecion of h mny yers of devoted work for the uplifting of Indi." Ms Edger sid in prt, referring to Colonel Olcotts pst lbors : " And ll through the Colonies of the Fr Est, he worked wh out rest nd put before them nd explined to them the two idels of the Theosophicl Society which he himself fully reled. The first, to strive to put before ll ntions the highest idels of their own religion ; nd the second, to try to drw more closely together the Est nd the West. Some of you know how he lived in Indi. You know how he ppreced even the simplest of your idels. I cn tell you how he lived wh the people in the Colonies where I trvelled wh him ; how he beheld nd ppreced their idels, nd strove every hour of the dy to try to bring the people to understnd more clerly the mening of the Western idels nd to strive to rele them the more in their lives ; nd s he did th, s he emphsized the Western idels, he t the sme time showed the point of contct between the West nd the Est. The bs on which the two idels rested ws one nd the sme. How unselfhness, how spirtion

67 1007.] THEOSOrHY IN MANY LANDS. 707 nd recognion of the diviny in every mn, nd of the uny which underlies ll beings, must be t the bs of every religion, nd in trying to impress tht upon the minds of others he ws ble to show how the Est, though hving different forms of idels, ws still work ing towrds the sme end. Added to tht, in h own life he lived those idels. The two things which guided, perhps more thn ny other in h life, were the ide of unselfhness nd the ide of truth. One more unselfh nd more considerte for those round him, more full of love, I hve never met. And wh such devotion to truth, nd lso such devotion to the uny of opinions, none could help but respect nd revere him. I think, tht could you ll hve known him in h personl life, your grtude to him would be still greter thn now." Bbu Sr Chndr Bws,.., B.L., proposed the second Resolution, which rn thus : " Tht th meeting of opinion tht suble memoril should be red to preserve the memory of Colonel Olcotl nd uthores the Theosophicl Lodges in Clcutt to tke steps in tht direction." In the course of h remrks, while moving the bove Resolution, he sid : " Young Indi ws digging the grve of ncient Indi, nd steril ing the germs of future Indi when Mdme Blvtsky nd Colonel Olcott heroiclly flung themselves blinded Indin youth. And if, cross the downwrd rush of the t the present irreligion nd scepticm hs rolled bck, won bck to the ncient fh, ncestors hs been deepened, if if if moment, the wve of Hindu youths hve been their love nd respect for their they re beginning to understnd nd pproch the beuty, the grndeur, the sublimy, the comprehen siveness nd the trnscendent chrcter of Hindum, nd, bove ll, if their herts re conquest of the world in slowly beting wh the fint hope tht the spirul future my, if cred for th mrvellous fet, to my mind, they choose, be theirs the not ltle belongs to noble bnd of workers mong whom Colonel Olcott occupies nent plce. Such preserve. It promi the mn whose memory we hve been clled upon to true, indeed, tht he hs red h own memoril by h own lbours extending over period of 31 yers. He hs red h own memoril in 205 Buddht schools, estblhed in Ceylon,

68 708 THE THEOSOPHIST. [jtine which t the present moment count 25,000 pupils on their rolls. hs red h own memoril in the Pnchm Free Schools strted by him for the uplifting of the desped nd degrded Prihs of Indi. He hs red h own memoril in 893 chrters sued by him for s mny brnches of the Theosophicl Society ll over the world. He hs red h own memoril in the temple of every ptriotic Indin hert. He hs red h own memoril in the snctury of the hert of every right-thinking member of the humn rce ll over the terrestril globe. These re memorils more lsting nd vluble thn ny of bronze or mrble tht you cn re. But still, from worldly point of view, we owe to ourselves He to re him suble memoril memoril worthy of the illustrious decesed nd h splendid services to humny in generl nd our beloved ftherlnd in prticulr. But while thus exhorting you to re memoril, I sk you, wh ll the ernestness which I cn commnd, to crry on the gret work, inugurted by Colonel Olcott, nd to give to tht permnence nd durbily which, to my mind, the most fting monument to h memory." Mrs. Besnt spoke t some length in support of the second Resolution, nd in closing her remrks sid : " Remember the work which he hs left behind. It ws truly sid by the one moving the second Resolution, tht h best memoril by crrying on the work for which he lived nd died. Tht true. H energy ws beyond our comprehension. Four or five lectures dy he gve, he, mn of 75, nd no wonder tht under such strin h hert filed nd refused to crry on the overburden tht ws put upon ing for the cuse he loved ;. remember him Remember him by work if you will, by mking those Prih schools in Mdrs sure of their extence. He begged from door to door nd estblhed them. He knew no dtinction of religion, cste, colour or creed. To him ll were the sme. The Brhmns he pred, but when the Brhmns desped the Prih, then he rebuked them. He strove to help the merble s well s to chmpion ncient fhs. Much work of pece to be done. H drem ws drem tht in the wdom-religion, Theosophy, ll fhs would recognize their mother nd live in pece whin single home ;tht Hindum* her eldest born her next born ;;Zorostrinm, then Buddhm,

69 1901] THEOSOf,HY IN MANY LANDS then Chrtiny, then Islmm, should ll recognize their one com mon origin which belongs to ll like. Wht will be for Indi when ll religions join hnds nd no mn stnds prt from the Indin ntion becuse h religion th or tht or the other? The Indin ntion of which we ll drem must be mde of mny creeds s well s of mny ntions. The first step to tht tht ll creed-ntgonm shll vnh nd one common love for Wdom shll spred from North to South, from Est to West. build for him whtever memoril you will shpe for So, him, wht your memory my wh to give, but believe me tht when Mussulmns nd Hindus join hnds of brotherhood to forget the ncient wrongs nd lbour together for the future good of ll ; whenprs nd Chrtins, Jins nd Buddhts, Sikhs nd others, forget their ncient ntgonm nd stretch forth hnds of love, there, in tht union, in tht Brotherhood, of Colonel Henry Steel Olcott." the noblest nd immortl memoril of the work Mrs. Besnts Election. The Scndinvin Section hs voted unnimously for Mrs. Besnt. In some of the letters received, the posion put netly. A Swede wres " : To me, personlly, seems more thn foolh tht high corrobortion of the lte beloved Presidents will nd dvice should mke h ide less vlid "! One from Englnd, on the contrry, sys, wring to Mrs. Besnt " : If only the Msters nme hd not been put forwrd, every one here would hve hiled your nomintion wh delight" A more topsy-turvy view would be hrd to imgine. The Netherlnds Section hs polled 781 votes for Mrs. Besnt nd one ginst her. Much unrest chrcterizes Americ. the sution in th country just now in consequence of the cr which the Society fcing in con nection wh the coming election to the Presidency. Circulrs re being sent round in bundnce from our own members nd Brnches nd lso from those belonging to other Sections, nd the < Messenger ", in spir of firness, prints documents on both " sides. " There cn be no hiding the fct tht, on the correct settlement of the sues t present involved, depends the future of the Society s

70 ?10 THE THEOSOPHIST. t present constuted. It, therefore, essentil tht every member should vote ccording to h own judgment nd reson, not being in the slightest degree influenced by the irrtionl ide tht he does tht nd decides to vote ginst the present cndidte, he my incur the dplesure of the Msters. The " Los Angeles Times " (from which cy m wring) of April 19th printed brief ccount of the present trouble nd th hs probbly ppered in newsppers elsewhere. The Society thus gin brought prominently before the notice of the public s ws bout we took yer go. No hrm ws done then, becuse officilly strong stnd for sound morls nd were thus entled to respect nd dmirtion. If I if the result of the present controversy emphsize gin the fct tht the T.S. represents clen ethics nd common sense, we shll unquestionbly continue to grow s n in fluence for good in the communy. H. H. Indi. Everything now very quiet t the Indin Hed-qurters, the College nd Schools being closed for the summer vction, nd mny of the workers hving left in serch of cooler qurters. Mrs. Besnt left on April 29th for Bomby, en route for Munich, where she ws to preside over the Interntionl Theosophicl Congress, held from My 18th to My 21st. Two dys before her deprture she took prt in to lrge Swdeshi meeting in the Town Hll, whch ws presided over by Mr. Rdice, the Collector. Mrs. Besnt, who ws received wh gret enthusm nd cries of Bnde Mtdrm, gve most impressive nd stirring speech, in which she exhorted her herers to support the Swdeshi movement nd to encourge locl industries. There ws second meeting on the following dy, which resulted in the foundtion of Swdeshi- Vstu-Prchrini Sbh, wh Mr, Rdice s President Whe Lotus Dy ws observed s usul t the Hed-qurters, the portr of H. P. B. nd the bust of Colonel Olcott being decorted wh Lotus (lowers. In Mrs. Besnts bsence, some notes were red of lecture on H. P. B., given by her on the Sundy before Whe Lotus Dy lst yer. M. J.

71 1907.] 7U CORRESPONDENCE. A Few Words to the Point. In the mss of lerture, sued under officil tles, tht being forced upon the over. wrought minds of members of the Theosophicl Society, my be tht smll voice will not be herd, but hd better go forth thn be silent. It difficult for one in whom the love principle predomintes to come forwrd nd pprently strike blows t those wh whom he in rely t pece, but there re times when personlies must be bnhed from memory nd n imprtil stnd be tken by the mind for tht which ppels to s truth. In reding the rticles recently circulted by my co-workers, I hve been stonhed by the tency wh which mny of them hold to n ide for which there bsolutely no foundtion, i.e., tht Mrs. Besnt hs or will ccred the techings tht hve been condemned, nd for which leder in the Society hs pid penlty tht should stfy the most exsperted denuncor, let lone ny one who stnds, s every member of the T.S. supposed to do, for Brotherly Compssion. It cler to my mind tht she hs simply sserted the truth tht one my fil long certin line while chieving pre-eminent success long others, nd upheld the fct tht debt, entiling dgrce, my be excted by the Krmic Lw wh which no Mster will interfere from soul tht in other wys hs reched high point of dvncement. She probbly sees, s others mong us see, tht some of our most vluble techings, some of our most importnt books, re put under unjust nd dngerous suspicion, tht the crefully corroborted work of trustworthy group of psychic students jeoprdized, becuse the subject-mtter ws penned by one who now bsed. She probbly sees s I see tht the grndest triumph for the Theosophicl Society would be the repudion of the prescribed techings by the once respected leder, nd h dillusion ment. And just here I must sk, lthough the nlogy not exct, wht more beutiful figures hve been put before our eyes by our beloved friend, Mr. Med, thn the Mry Mgdlene of Pt Sophi, thn the Helen of Simon Mgus? Are we only to theorize? Another point tht cler to my mind th : If Colonel Olcott chnged h mind s to whom he should nomi nte, nd if Mrs. Besnt lso chnged hers nd ccepted the nomin tion fter hving previously dvocted tht of one of her ssoces, ws probbly becuse the sution hd been chnged by the scndl tht hd thrown the Society into petty rebellions, into frntic strife nd embryonic secessions, nd leder ws needed who combined wh executive bily, equilibrium, diplomcy, tolernce, ptience, gentleness, courge, honesty, justice nd mercy, qulies tht no other proposed cndidte possesses in uny s does Mrs. Besnt. Her life-long expe

72 THE THEOSOPHIST. rience 9 leder, her world-wide lecturing, her personl reltion wh vrious sects nd ntions hve fted her to meet the peculir sution of the moment nd to restore clm nd order in the Theosophicl Society more expertly thn could her perhps eqully scholrly but less well-trined comrdes. Th, to my mind, sufficient reson for the selection of Mrs. Besnt for the presidency. The very or frudulency of the Adyr phenomen the ppernce of the Msters does not for me ffect the vlue of the bove conclu sion ; in weighing the evidence for nd ginst the phenomen, we must remember tht on one hnd, we hve the testimony of declin ing invlid, on the other, we hve tht of h experienced co-worker, sound in mind nd body. if, impossible for me to lend myself to the brusque, dcourteous nd rbrry methods tht re now being used to defet Mrs. Besnts election, for the simple reson tht ever since my connection wh the T.S., nd especilly since my trnsference to the Americn Section, hve openly dpproved of, nd thrown counterblncing influence ginst, these very chrctertics. While respecting officil posions, while pprecing personl kindness, hve nevertheless constntly contended wh these regrettble qulies, which re mence to the welfre of the Society both wh s members nd wh the public. It It I I evident to me tht the mss of the members of the Society re wery of the word " filure. " They hve hd enough of dcord, they re longing for n object to love, to dmire, for every prominent figure tht held their ffection hs been debsed, dplced, or d countennced they wnt rdion fter the long intervl of obscury they wnt clm in plce of strife sted wh the subject of iniquy they would welcome n er of gentle methods, of compssionte modes of reform, n dvent to power of Pece-lovers. ; ; ; Annie C. McQueen. To the Edor of The Theosopht. Perhps you will llow me to sy few words in connection wh the dcussion red by the recent rticle by Mrs. Besnt on " The Bs of the Theosophicl Society." hve tried to reduce to the briefest possible sttement wht hve to sy. Mrs. Besnts rticle hs been ttcked wh much vehemence nd, s to me, wh no ltle munderstnding nd mrepresenttion ;seems for some, therefore, ppers to require further explntion which Mrs. Besnt no doubt will give ;perhps in doing so she will be ble to show tht she hs been munderstood nd tht she relly shres the views of her crics ;but wh direct defence or explntion of tht rticle no one but herself hs, of course, in the mentime, nything to do. only wh now to sy tht ppers to me possible to ccept the rticle s stnds nd tht, so fr from seeing immorly in the teching, see in simply n expnsion of the doctrine tught by divine techers in every ge nd verifible by those who cn put side prejudice nd give unbsed thought to the subject. There pp rently no question here of dmting to the T. S. person whose views on ny point outrge the helthy populr stndrd of morly. Nq I I I I

73 1907.] CORRESPONDENCE. 713 one under such cloud would be likely to pply for dmsion nd obviously the members of the Society could not extend to such person the sympthy which would mke membership worth h while. Nor, gin, if we turn to the question of expulsion, re we concerned wh nything more thn forml exclusion. A mn guilty of grve morl lpse by virtue of such lpse, h own rel excluder, cutting himself off, for the time being, from rel reltionship nominlly, however, he still remins member. The question then expedient for the Society to formlly excommunicte him The nswer think, Yes, we ignore the divine lw nd regrd solely the supposed opinion of the world. If, on the other hnd, we respect the divine lw nd prefer to follow the teching nd exmples of the Msters of Wdom, the nswer No. Why should we nominlly expel him We re unwilling to cknowledge tht prtly in order to grtify our own self- righteousness, nd prtly to certify the public tht we re very superior persons ;the reson given tht necessry to purify the Society. Yes, in the eyes of the impure perhps so, certinly not in the eyes of Him Who of purer eyes thn to behold iniquy nd Who hs commnded us to be s He nd therefore lso of purer eyes thn to behold iniquy. But we my not cst stum bling-block before our fellow-men nd they will think our morly lx we esily tolerte lx morly in member?no one suggests tht we should do such thing. Right-minded, nd ernest people, how ever unsympthetic respecting the views nd work of the T. S., will never mjudge us s Society, we hold up constently the highest morl idels both in life nd teching. At most the world will sk " Why do you not expel him?," to which we " reply, Becuse we re Spirul Society, hving s our bs of membership the mnifest tion of the Chrt Spir in mn ;beholding (dwelling upon) tht nd tht only in Him, nd therefore seeing no cuse to formlly reject him." further urged, Cn Chrt be sid to be in ny wy mnifested in the life of one holding immorl idels," the nswer " Certinly, hve you never red in your scriptures tht the Chrt sometimes sick, in pron, nked our privilege then not to turn from Him but to minter to Him " " Even the wicked mn, sys Sri Krhn, " entering into My Being," i.e., mnifesting those chrc tertics which mke him f nd proper person for T. membership, " must be ccounted righteous potentilly he " so now, ctully soon he will become so. The dnger not tht he wh h fults should remin in nominl membership, but tht we should see these fults, nd seeing should become self-righteous, nd becoming selfrighteous should judge him. In uprooting the tres we cnnot but if if, If if, " ;?? :, uproot the whet lso ;therefore " let both grow together till the hrvest," the commnd of the Mster. But, prt from theoring, such one will, s mtter of fct, do hrm retined s nominl member? Let us trust the Lw. Refusing to judge our neighbour whose good krm hs mde him member of the T. S. we, s were, put both him, our Society, nd the world in which we work nd to which we minter, into the cre of the Supreme. The good Lw will work out blessing, nd not evil, for ll concerned. To tke n indirect illustrtion :we my suppose the mny millions expended by some Europen Power nnully, on the upkeep of nvy nd rmy, to be krmic fine, the penlty of pride nd unjustifible 10 if, I S.?,

74 714 THE THEOSOPHIST. ggressiveness in the pst ; perhps on the ground tht her conduct ws now idel s regrds her neighbours nd dependent peoples, her sttesmen should relx these precutions, the penlty of stored-up krm would be excted in the form of loss of prestige, terrory, &c. The T. S. hs no such evil krm s yet behind. Newly founded by the Msters of wdom hs everything to gin nd nothing to lose by mking the Lw of the Divine Life the Lw of s being. Wh reference to Mr. Meds exmple, no doubt would be desirble to exclude from the T. S. Reding-room, members who stel umbrels, &c, nd could be shown tht they pprently re in the Society wh no higher object in view thn to stel, nominl expulsion would be their due ;but ny one such could be found to be, in spe of such then eccentric morl defect, rel helper of h fellow-men very unlikely contingency then, ccording to the view suggested by Mrs. Besnt, he would be t nd proper person for membership.* suppose the dciples of Jesus, the Chrt, from time to time urged their Mster to expel the thief, Juds ;but pprently he stfied the Lords requirement for membership mong the dciples, nd though pprently very much better for him he hd been expelled he ws llowed to remin. Unless the Ego leds, s Mster hs recently told us, krm must be llowed, so fr s Mster concerned, to run s course. Here whout doubt we hve the explntion of the chrge invribly brought ginst the Mster nd h dciples by n ignornt world. The Divine indifference of the Mster, the product of Wdom, Love, fh in the working out of the Lw, the ignornt confused wh tht indifference which sign of low morl development. " As bove, so below." " All progress represented by spirl move ment." At primive levels mn indifferent to morl lpse ;t higher stge we re only too eger to cst stones finlly we return, but on fr higher level still, to the ttude of indifference, neher ttrcted to nor repelled by the form, becuse we now know s the Gret Rely the One Life of which only the trnsory expres sion.! if if if if, by ; E. B. Hill. I To the Edor of The Thcosophl It not my intention to enter into controversy wh Mrs. Besnt, or even to correct the vrious m-sttements of fct contined in her letter, but in justice to her s well s myself there one thing feel bound to sy. It ws wh gret surpre tht found Mrs. Besnt : J I* my here sy tht the indignnt cricm on Mrs. Besnts remrk tht " persons holding views leding to murder, theft, dultery, Ac, my be still eligible for T.S. membership, good illustrtion of the mrepresenttion to which objected t the beginning of my letter (or obvious tht her reference to persons who mtke immorl for morl theory, not to persons glorying in theories which they inow will led to such results. should be noted tht the chief vlue of considertions such s the bove to indicte generlly the importnce of guiding spirul principle in deling wh our fellow-men ;prcticlly the mtter free from perplexy obvious tht ny one whose nme crried the slightest weight would resign membership out of sympthy wh the current views of the Society, nd lso the So-iety hs the right nd the power to del exceptionlly wh exceptionl cses. XTh letter should hve ppered lst month bt ws mlid. Ed. note. t It ; I ; if I I

75 REVIEWS. 715 regrded my letter bout the Adyr phenomen s n ttck on her personl honour. After crefully re-reding cn find nothing tht seems resonbly to wrrnt such construction, nd m que sure tht nothing ws further from my mind thn ny such intention. Yours frternlly, Bertrm Keightley., I I A correspondent wres : Dr. Cobb, the best known Rector in the Cy of London, mn of gret influence, (unfortuntely subscriber to the Theosophicl Review, nd red the lmentble April sue. After reding he preched on the Chrtin ttude towrds wrong-doers, nd told h congregtion tht, under no circumstnces, would member of the church be cst out from. Thus brotherhood in the Theosophicl Society rebuked by n eminent clergymn, in consequence of the frenzied violence shown by some of the leders of the T.S. towrds mn who hs grievously blundered.?), physicins sttement At Adyr I" used to ttend our lte beloved nd revered Colonel dily, nd spent severl hours wh him. Ech time [him] found him in perfect equilibrium of mind. Although h hert ws very wek h brin ws not so. ws sound. He ws very rtionl in nswering questions. H memory did not fil, nd he remembered h old mirths very well nd enjoyed mking repetion of them. sw him signing importnt documents in desirble stte, nd he ws not t ll wek so s to be deluded by nything. In the fce of th m surpred to see our brother " stting, Ever since lst Chrtms Colonel Olcott hs been in no condion of mind or body, eher to think clerly or to tke ny importnt decion whtever," etc., etc. On certin question he hd in hnd t tht time, bout certin brother nd ster, he ws very firm in h decion, nd we could not mke him chnge h own opinion in the mtter. He stood like rock nd did not swerve b, wh ll our persusions nd solictions in the mtter." D. Edl Behrm, Physicin. I I A I : It J. I REVIEWS. THE HYMNS OF HERMES.* Echoes from the Gnos, Vol. II., by G. R. S. Med. Mr. Med hs certinly done gret service to the dily incres ing bnd of spirul spirnts ll over the world by the sue of the splendid ltle volume before us. We cn hrdly think of nother * London :The Theosophicl Publhing Society ; Price Is. net.

76 . THE THEOSOPHIST. [JUNE person eqully competent to wre on th scred theme. Uniquely fted by h clssicl erudion s lso by h mystic nd theosophic lore to spek wh uthory on Thrice Gretest Hermes, the uthor presents in the brief spce t h dposl, under the interesting hedings of " The service of song," " A triple Trgion," A hymn to All-fther " God," The Secret " Hymnocly," A hymn of grce for Gnos," nd "A song of pre to the Aicm" much interesting food for contempltion. To those who " love the life of the spir nd long for the light of gnostic illumintion," the book must be truly welcome. S. V. R. MAGAZINES. The Theosophicl Review (My) opens wh pper on " Returning the Gift," in which we re reminded tht we should improve our opportunies " for returning th gift of the Gods, Divine Wdom, which we hve received, by pssing on some frgment of to those whose drkness greter thn our own ; only tct nd dcrimintion must be shown in the prticulr frgment tht used wh the prticulr individul on the prticulr occsion." Agin " : Wht does Brotherhood imply, if not the shring wh our Brothers tht which we ourselves hve received "? The wrer of the pper sys tht even those who re behind pron brs re often redy to ccept the min techings of Theosophy if tctfully presented in simple form. " Signs of the Times in the " Theosophicl Society nother rticle worthy of our serious thought. After lluding to the too prevlent tendency to drop the primry techings of the T.S. too soon, the wrer goes on to sy : " There however, still more serious evil rmpnt mong us which thretens the druption of our Society unless cn be checked. For, besides ttcks upon the form of much of our theosophicl teching, thrusts re frequently mde t those who hve been the chnnels of tht teching, nd in such unfriendly cricms there lurks, indeed, dngerous element. I., For mens tht bsest of things, ingrtude to the techers nd wrers who give their lives to the movement, nd whose whole energies re devoted to the effort to put t the dposl of ll who seek, the priceless teching they hve gined wh so much effort nd so rduous personl trining." " The Seven Commndments," by M. Chrles, pertin to the Lnd of the Abstrct," nd lie behind the wrten ones. The wrer presents them in the following order "Work (nd Ply)." II. "Wrfre," or struggle. III. " Fness (for exting condions). IV. " Adptbily (for coming condions)." These he styles the four lower lws or rules for the control of Action." The three which follow " re for the regultion of Energy." They re :V. " Inspirtion," or in-brething, s referring "to the principle of self-preservtion " VI. " Expirtion " or " the lw of the out-brething, or the forth-giving of the self " VII. " Aspi rtion,.. which includes ll the others." A. M. Glss dcusses the question, Is mtter Electricy?" There re other rticles on " " " :

77 REVIEWS. 717 " The Ster Lnds," " The Chrcter of Giordno Bruno," " George Borrows Reltion to Occultm," " nd, In support of the Argument tive." Mr. Med prefces the numerous letters referring to " The Communictions from Adyr nd the Presidentil Election," by the remrk tht he hs decided to " bstin " from further cricm, nd he dds, tht " If I hve indvertently fllen into ny rel error of fct, in ny detil, or into ny fult of mnner of sttement, I regret nd unreservedly whdrw from my letter the phrse, Mrs. Besnt forgot her intention. " The wy open for further whdrwls. The Edors sttement tht, " In future the questions of principle involved must be treted from purely detched nd philosophicl stndpoint, whout reference to individuls, they wh to vil themselves of the hosply of the Review," will be hiled wh joy. The contributions in th sue, referring to the Presidentil election re in fvour of Mrs. Besnt. I Theosophy in Indi, for My, contins copious notes of very interesting lecture on H.P.B., which ws delivered by Mrs. Besnt t Benres on My 6th, The " Hymn of Synesius, Bhop of Ptolem," sublime. Ms Edger continues her importnt " Studies in the Pedigree of Mn," nd Seeker wres in h ernest style, on "The Yogi nd h Tt." " Another Illusion Gone," n rticle by Mnjeri S. Rmier, which considers, further, the question red by P. T. Srinivs Iyengr, nerly yer go, in the sme mgzine, s to the ccurcy of certin trnsltions, or word-renderings, formerly mde by T. Subb Ro. There much other mtter minly relting to ffirs of the Indin Section. The Lotus Journl (My) opens wh instlment No. VI. of " Life s seen by the Ded," by Henry Hotchner (Scribe). Mrs. Tffinder tells us of " The Lotus Circle Movement on the Pcific Cost." Her rticle to be concluded. Following th we find Prt II., of the story on "Thought-Brownies " continution of H. VV.s rticle on " Mdme " Blvtsky the second pper on "Gret Florentine Pinters," by Gertrude L. Mllet ;nd n illustrted rticle on " The Origin of Flowers," by W. C. Worsdell. ; ; Brod Views (My). Stnley M. Bligh considers the importnce of the fct tht Englnd needs " lrger rurl popultion to blnce the increse of town dwellers," nd thinks tht " rurl popultion, to be of ny rel benef to the communy, must be prosperous, contented, nd in touch wh the soil." He clls ttention to "one method by which the desired end my be obtined." The Edor dcusses the subject of " The Age of Humny," viewing chiefly from the occult stndpoint. C. A. Wheeler engges in vigorous " Defence of the Jesus," essying the difficult tsk of removing the widespred (nd in h view the unjust) prejudices ginst th religious body. " Ntionl Eugenics," or the " Science which ims t the collection of ny fcts tht my guide the current genertion in efforts to improve those which re to come " evidently n edoril contribution clled forth by movement recently " set on foot in connexion wh the universy of London," nd clled the " Frnc Glton Lbortory for the study of Ntionl Eugenics. " Mr. Glton gretly interested in studying the " dstrous effects brought bout if,

78 . Jl8 THE THEOSOPHIST. by mrrige between persons physiclly or mentlly unl to become prents," nd "endevors to encourge the growth of higher public opinion on these subjects." The Edor, however, viewing the mtter in the light of Krm nd reincrntion, of opinion tht, generlly " speking, if we tke cre of the souls the bodies will tke cre of themselves," nd, " gin, tht the future of the rce in progress will depend on soul culture in fr higher degree thn on body culture, for the simple reson tht no skill in the ltter effort will protect the ego coming into incrntion who deserves desed body, from getting by the development of heredry germs tht my lie s fr bck in the pst s we like to imgine," nd, on the contrry, n ego who does not deserve desed body, will grow helthy one in spe of most unfvourble surroundings. There re lso rticles n " Edgr Alln Poe," " The clim of Truth," nd " The mening of Life." The 0. H. C. Mgzine for My contins biogrphicl ppers on " Rmds, Shivjis Guru ; " "Anm;" " Nurjhn ; " nd " Hrchndr, the Moon of Indi." Other rticles rc, "TheSign of the Kli Yug," nd continution of "The Hindu Ctechm." Revue Thcosophiqne (April) opens wh trnsltion of Mrs. Besnts " Bs of the Theosophicl Society." Then follow Dr. Pscls "The Conscience," I. Hemdes " Prcelse," nd trnsltions from H.P.B. Sophi (April). The scholrly chrcter of th excellent journl lwys incresing. Slomon Reinchs rticle on Smuel Zrz gives us the result of scientificl inquiry executed in the Bibliolec Ntionl of Mdrid, wh the help of young Hebrew scholr, on the life nd wrings of Smuel Zrz, Spnh Rbbint of the four teenth century who, ccording to the trdion, hd to die on the pyre, becuse he believed in the eterny of the world. Th most probbly legend, s Mr. Reinch shows, but the tle chrcterticl, nevertheless : "At certin occsion," we re " told, mny Rbbints being ssembled in order to red some ct of mtrimony, the dte ws indicted by them, s usul : Tht yer fter the cretion of the world (i.e., fter 376O B. C). And Zrz, lifting h hnd to h berd, dded : And, perhps, mny more, whing to show by th tht he believed the world to be eternl. The Rbbint Knpntn stood up nd sid : Why do they not burn Zrz? Zrz must be burnt. They brought him to the tribunl nd condemned him to be burnt becuse he believed in the eterny of the world." No doubt such hs relly been the lot of mny sdsvl-vddin of those dys, nd if Zrz escped the cuse evidently tht he ws creful enough not to directly express h opinion in h works, nd tht he, indeed, in mny cses vcillted between the theologicl nd the philosophicl decion, being t once nd wh equl sincery theologer nd philosopher." Thus he decides in fvour of orthodoxy of " th pssge And God spoke let us mke mn," by the funny explntion to sy tht the elements hd themselves produced tht which in their nture.. ;but for mn, he clerly shows us, there must needs be divine origin, viz., from the immede product of the intelligence of the cretor." But even th only seeming concession to the :, " : : " While creting the other things, God restricted himself

79 1907.] REVIEWS. 719 theory of the cretion out of nothing. The ltter ws rel stumb ling-block to Zrz, nd tht he hd, indeed, personlly done wy wh nd replced by belief in n eternl prkrli, shown by mny pssges, e.g., tht one where he openly speks on primive mtter ( Greek ide introduced in Spin by the Arnbic philosophers) nd sys (s h own opinion) tht the rel mening of being nd non-being only tht of pssing from one form to nother. Th pure stkdry-vdd. And there nother interesting prllel to Indin thought in tht sying of Zrzs tht, before the cretion, the world ws comprehended in the essence of God, nd tht detched self by virtue of the sme divine nture. It my, however, lso be noted here tht the cretion out of nothing not necessrily (s Zrz believes nd mny others ccept s mtter of course) n unphilosophicl ide, but my be understood to refer to the bsoluteness of God which seems to be contrdicted by the ssertion tht there something besides Him, i.e., besides the chin cvdviliym, out of which He my crete. For we must not forget tht, notwhstnding so mny pinful opertions wh Fther, Son, nd Holy Ghost, the Chrtin Church hs never ttined to such height of philosophicl thought s shown by the shrp dtinction of the msculine nd the neuter Brhmn. There much of interest lso in the other rticles : " Epilogues of the month," by Arimi, " Dilogues of Love," by Le6n Hebreo, Silence," by Eugenio Astol,"The Present of the Gods," by Rfel Urbno. Received wh thnks : Revt Teosofic (Hbn, Februry), Ultr (Rom, Februry ; wh scholrly pper by Alberto Ginol on " The King Num Pompilius nd Pythgors), L Vcrddd (Mrch), Omtunto (wh trnsltion of John Lws " The Hed-qurters of the T. S. t Adyr," in Theosophy in Austrlsi), Thcosofche Beweging (April) ; Revue Tluosophique, Journl Dtt Mgnetmc, Pcwrt Theosophie (Mrch 1907), The Loins Journl, The Vdhn, The Theosophie Messenger, The Phrenologicl Journl, Modern Astrology, Mind, The Metphysicl Mgzine, The Aren, Aotes nd Queries, Est nd West, The Journl of Eduction, nd numerous other Indin Periodicls, in Englh nd Vernculr nd some trcts of the Mdur Hll of Theosophy ; further, The Indin Review (Mrch ; wh noteworthy rticle on "Some Aspects of Religious Reform)," Bulletin of the New York Public Librry (Mrch) ; nd Chrh Smhil, Prt XLIII., treting of gstric nd dropsicl deses. Teosofk Tidskrift )April), Dc Gulden Keien (Februry-Mrch), Sri Krhn Sukthi (April), L Verddd (April), Theosofch Mndbld (April), Mysore Review (wh nother instlment of the trnsltion of Chnkys Arthsstr), Revt Teosofic (Mrch), Theosophie (Antwerp, April), The Vdhn (April), Dc T/ieosofche Beiveging (My), Sophi (Mrch ; wh fine picture of Colonel Olcott nd mny fhful necrology). Theosophy in Austrlsi (April).

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