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{{Style P-Quote|Within the Sun, or the solar system, or the man, the head, the eye, or the grain of sand, may be found all the experiences of a lifetime or of eternity.—''Tibetan Book of Precepts''.}}
{{Style P-Quote|Within the Sun, or the solar system, or the man, the head, the eye, or the grain of sand, may be found all the experiences of a lifetime or of eternity.—''Tibetan Book of Precepts''.}}
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== No. 6 – September 1889 ==
{{Page aside in Path|v=4|n=6|p=169}}
{{Style P-Title small caps|level=4|plain=yes|1=A Survey of Sanskrit.}}
As the study of Aryan literature is one of the declared objects of the T. S., there is little need of apology in offering some remarks about the Sanskrit language and what may be done with it by those who at the outset are totally unacquainted with it. There are several degrees of perfection in the acquisition of a strange language, from the stage at which one knows a word or two up to the condition of the perfect scholar who makes no mistakes, who writes correctly and converses fluently. Between these two extremes there is a stage which is not nearly half-way if measured by the toil necessary to reach it, and yet much more than half the whole journey if measured according to the fruits and advantages derived from its attainment. It is a stage which includes a general notion of the language in question, and sufficient knowledge of the forms of words for one to be capable of using a lexicon or referring to a grammar in case of necessity, {{Page aside in Path|v=4|n=6|p=170}}(for even this implies a certain degree of knowledge). It may be fairly well defined as the stage in which the student, when supplied with the translation of the passage before him, is able to understand how such a meaning is contained in the passage, which word means what, and so forth.
Applying this to Sanskrit, a person who has before him the "red silk" Bhagavad-Gita and also some tolerably faithful translation would be able to make out how the sense given in the English version was contained in the original. This degree of knowledge places valuable powers in the student's hands. Give him the text and the translation, and he will be practically on a par with the full-fledged scholar; indeed he may even have the advantage over the ordinary Oriental professor, because his theosophical information will give him the key to certain expressions which altogether baffle the professor. He will also be able to keep a check upon the unconscientious translator who weaves his own notions and interpretations, and possibly his own emotions also, into the substance of the text, without warning the reader that he has done so.
There is no doubt that learning Sanskrit becomes possible for the devotee when the toil would not be endurable for the same person apart from his devotedness. On the other hand we not unfrequently hear of people applying themselves to Sanskrit and afterwards turning away in despair and disgust. They had not expected to find half a line and sometimes a whole one strung together without any separation between the words. How can they reach the meaning of the phrase before them when they cannot unravel the words themselves, nor even count how many there are? And then, again, there is the Sanskrit alphabet to learn. Schoolboys sometimes enjoy the fun of a new alphabet; they are eager to write their names in the new character, be it Greek or German. But with grown-up people whose objects and motives are of a less playful sort, a new alphabet to learn is a labor which severely taxes their patience. And when they have learnt what they regard as the alphabet, they find that even this is not all, but that there are any number of combinations or compound letters still to be mastered. The remedy for all this is that people should learn Sanskrit in a transliterated form. Sanskrit may still be Sanskrit as much as ever, though printed in Roman character, and it would be unnecessary to assert the fact, were it not that, through some fault in modern education, we have grown up to regard the printed page as language in its essence, whilst actual speech (of which writing is really but the handmaid) is despised as empty and transient.
Some people appear to have a sentiment of worship towards the Devanagari character; this may be very well, but it must not be carried too far. A word or two about this form of writing might have a salutary effect besides being generally instructive. Devanagari bears the marks of being {{Page aside in Path|v=4|n=6|p=171}}a very primitive method of writing; it is not by any means a perfect system in all respects, but is capable of being improved upon just as much as primitive knives or primitive water-jars. What these possible improvements are may now be explained. There is one which suggests itself immediately, and that is the separation of individual words, or, we might even say, the separation of every sentence from the one which follows, for even this is not fulfilled. As an example, take a line from the Bhagavad-Gita, Chap. 2, v. 13, the meaning of which is,—"So comes the attainment of another body; the wise man in this is not deluded." The Sanskrit words are:—
{{Style P-Quote|Tatha deh'-antara-prāptir; dhiras tatra na muhyati.}}
Now this line, in the Devanagari text, is so knotted together that there is not even a gap left at the place where the semicolon has been placed, but the word prāptir runs on into the first word of the following sentence. The appearance of the line may be faithfully represented as follows:—
{{Style P-Quote|Tathā dehantaraprāptirdhirastatra na muhyati.}}
Now let us examine this line. The first word means "so," and is properly set apart. Then follows a compound word deh'-antara-prāptir including three members which mean respectively "body," "the second," "attainment"; as the three parts form a single composite word, we ought not to complain much of the absence of divisions. But why is not prāptir separated from dhiras? The reason is, that by the Devanagari system the final r of prāptir is written overhead of the dh, like a little boy mounted on his father's shoulder, so that a fore and aft separation is impossible. Once more, we might ask, why is dhiras joined with tatra? Because space can be saved by the use of a monogram for st. Yes, this saving of space or condensation is the explanation of a good deal that is met with, and it goes far to justify the application of the word primitive to this method of writing.
Sanskrit written in this ancient and primitive style ought not to be regarded as a readable text like the lines of a newspaper-column, which deliver their meaning at once as the eye glides over them, but much more as a condensed record of speech. The Sanskrit text would always supply with certainty what the failing memory had lost, in the case of hymns or other verses frequently recited; and one could read it aloud fluently and with intelligence, provided the matter to be read were familiar beforehand. It stands very much in the same position as a letter from some friend who writes an illegible hand; the receiver of the letter can manage it pretty well the second time over. Indeed, the illegible letter is not a bad comparison, for as such letters often contain some word which baffles everybody who tries to decipher it, so the Sanskrit student will not unfrequently meet with some new character, probably a compound, the value of which he cannot determine with confidence.
Learned men with knitted brows inform us that Devanagari is a "syl{{Page aside in Path|v=4|n=6|p=172}}labic" method of writing. There is rather too much learning in the world just now; what we want is a little enlightenment instead of it. We want the enlightenment of a simple heart and clear mind. A single Devanagari character, it is true, may represent as much of a word as two, three, or four letters in the Roman style, and the words may be described as written in little blocks or portions; these portions, however, are not syllables. To explain the matter by examples, the word janma (birth) would be written in two blocks, Ja-NMa, and vaktra (mouth) would be Va-KTRa. Again, sattwa (goodness) would appear as Sa-TTWa, whilst the words rajas tamas (passion, darkness) occurring together would be written Ra-Ja-STa-Ma' (the apostrophe represents the final s). The reader will see from the examples how incorrect and misleading it would be to describe these blocks as "syllables." It is no use attempting to read the words block by block; the method does not answer, and is not likely to. In all the preceding instances the capital letters alone would be represented in the Sanskrit text; the vowels marked here are not really shown at all. For, as in our modern methods of shorthand writing, so in Sanskrit, chief importance is given to the consonants, the vowels being generally mere adjuncts; each of the blocks which go to compose a word is a group of consonants, the first of which probably belongs to the syllable behind, whilst a fresh syllable is commenced by those which follow. The block extends as far as the vowel of the syllable newly commenced (which in many cases is the end of the syllable); if the dull sound of the common vowel (transcribed as a) is intended to be that of the syllable, no sign at all is added, but any special tone such as that of ee or oo is indicated by a proper sign attached to the block. To meet the case of a word beginning with a vowel (such as the names Arjuna, Indra,) there are special block-characters for each vowel tone, to be used on such occasions; and likewise when a consonant stands at the end of a word as the conclusion of the syllable, a stroke is placed after it to show that this is so and that such a consonant is not to be pronounced with the "common vowel" as a further syllable.
The "block system" by which Sanskrit is written is very effective in saving paper and ink, but it makes the text more troublesome to read. The difficulty in reading is further increased by two points of irregularity in the Devanagari system which shall now be mentioned. In a perfect system of writing, the different signs would follow one another in the order of their utterance, but this law is broken in the case of short i in Sanskrit. For although pronounced after everything else in the block to which it is attached, it is written at the beginning of the block. Thus the Sanskrit word kim (what) appears in the form IK-M. This is bad enough when the block is a single k, as here; but when the block is of larger extent, this dis{{Page aside in Path|v=4|n=6|p=173}}placement of the vowel i is much more confusing. Consider the combination yasmin sthito (wherein existing); its form would be Ya-ISM-INSTh-TO! In this instance the i of sthito has obtained an earlier position than the n of the preceding word yasmin.
This is enough on the displacement of i: the other irregularity mentioned may be described as the displacement of r. Such words as "far-mer" and "Ports-mouth" exemplify a certain function of the consonant r in language generally; when thus employed, its place in the syllable is immediately after the vowel to which it forms a terminal, so to speak. The function here performed by r is different from that which it performs in such a word as "France," where, on the contrary, the r is the immediate forerunner of vocal sound. Now in Sanskrit words of the same pattern as "farmer," it will be seen that the r would naturally form the first member of a block of consonants; but as a fact the r is excluded from the block; it is written overhead, at the further extremity of the block and almost beyond the block. Whatever marks or pointings may be written above that block, the r takes its place beyond them all. This overhead r is different in form from the r used in writing Rāma, and is like an apostrophe turned the wrong way. Thus the familiar word karma looks something like Ka-Mra. Or to take a stronger instance of the displacement of r, the words mūrdhni ādhāya (in-the-head fixing) assume the form Mū-DhNyr-ADhAYa. This phrase occurs in the Bhagavad-Gita, Chap. 8, v. 12; a worse case could hardly be found. It should be explained that the i of mūrdhni has become converted into a consonant y and thus entered into partnership with the consonants Dh and N to form a block. It is not at all uncommon for both instances of displacement to occur together. The word nirvana would be an instance; this in Sanskrit would stand as INVrANa. By a simultaneous displacement of the i and the r, these two letters which are properly next-door neighbors appear quite separated. The r is in Sanskrit exactly overhead of the V, and not to the right of it as here printed.
Our conclusions about Sanskrit may be summed up as follows, understanding that what is stated applies to the Devanagari letters and mode of writing. Sanskrit is not a readable text so much as a condensed record of speech, a shorthand which is at least short in space if not also short in time. Its defects are, that it does not maintain the separation of individual words, which makes the text difficult to read; and also that some of the signs are written out of their proper order. The latter defect causes trouble in writing as well as in reading, and it is only by great thoughtfulness, in writing n' dnyat kinchid (nothing else), that one can remember to insert the i of kin before the t of the preceding word. It is better at once to admit that Sanskrit is written in a barbarous fashion, and to begin planning our improvements forthwith. Nevertheless the term "barbarous" will appear {{Page aside in Path|v=4|n=6|p=174}}hardly a just description when we consider how admirably the system fulfils the purpose of ancient times for which it was designed. And, after all, there are worse things than primitive barbarity; what is there so foul in all the world as civilization with its sunless cities, its unnatural pressure of labor, its increase of disease and wretchedness and crime and poverty? But we must restrain such digressions from the subject.
We have now to consider systems of transliterating Sanskrit. In some of these everything is arranged with the most scholarly precision, but one all-important canon is quite overlooked, viz. that the sign used must not suggest the wrong sound. For instance, the Sanskrit word for if, pronounced "chate" (to rhyme with hale), is represented in one system by using an italic k. In the same system janma (birth) is given as "ganma" with an italic g. How this system may suit a German is another question; but the learned Professor who devised the system was not in sympathy with the English-speaking nations. The pretext for using the italic k and g is that the Sanskrit consonants so represented are etymologically akin to the hard k and g. That may be; but it is scarcely the duty of an alphabet to teach us the past history of written forms and words.
Then again, an American Professor has adopted a plain c instead of an italic k, and writes cat to signify chat; accordingly chana (and) would be written cana. But unfortunately ca does not spell "cha"; it spells "ka." We might as well agree at once to spell the English word "chart" without the h; whatever persons of special training might see in it, every plain man would read the word cart!
When we come to apply a transcript form of Sanskrit to the purpose of separating the individual words, some difficulties present themselves which have yet to be mentioned. It is one of the peculiarities of Sanskrit that two adjacent words often actually coalesce, fusing their extremities together as it were. Thus the two words na iha, "not here," become neha. How are we to make two out of neha without robbing one or other constituent? Again yatha uktam, "as said," becomes yathoktam; how can we deal with this? These are difficulties which follow us even when we have got free from Devanagari and taken to our more familiar Roman character. In the Sacred Books of the East, edited by Prof. Max Müller, there is a great deal of Sanskrit here and there, printed in Roman characters, but the separation of the words is restricted to such cases as dhiras tatra, when the words in their conjoint arrangement have preserved their natural form intact, without any fusion or intermixture having occurred. And yet what a pity that the work should cease here! By a little ingenuity a great deal more might be done to render Sanskrit approachable, and this without interfering with its essential character. Not only should the different words {{Page aside in Path|v=4|n=6|p=175}}in every case be written separately, but also the component parts of compound words should be made distinct by the use of hyphens. By this latter practice the difficulty of Sanskrit is very greatly diminished.
{{Style P-Separator custom}}
The following specimen represents a few lines from the Bhagavad-Gita. It is taken from a M.S.S. in which the entire "Song Celestial" is thus transliterated. At the foot of it is given Sir Edwin Arnold's translation.
{{Style P-Quote|Bhagavad-gita. XIII, 7-11.
7. Amānitwam, adambhitwam, ahinsā, kshāntir, ārjavam,
Āchāry'-opāsanam, ṣaucham, sthairyam, ātma-vinigraha',
8. Indriy'-ārtheshu vairāgyam, an-ahankāra eva cha
Janma-mrtyu-jarā-vyādhi-dukha-dosh'-ānudarṣanam.
9. Asaktir, an-abhi-shwanga' putra-dāra-grh'-ādishu,
Nityam cha sama-chittatwam isht'-ānisht'-opapattishu,
10. Mayi ch' ananya-yogena bhaktir a-vyabhichārinī,
Vivikta-deṣa-sevitwam, a-ratir jana-sansadi,
11. Adhyātma-dnāna-nityatwam, tattwa-dnān'-ārtha-darṣanam.
Etad DNĂNAM iti proktam; adnānam yad ato 'nyathā.
''(Translation.)''
7. Humbleness, truthfulness, and harmlessness,
Patience and honour, reverence for the wise,
Purity, constancy, control of self,
8. Contempt of sense delights, self-sacrifice,
Perception of the certitude of ill
In birth, death, age, disease, suffering, and sin,
9. Detachment, lightly holding unto home,
Children, and wife, and all that bindeth men,
An ever tranquil heart in fortunes good
And fortunes evil,
10. With a will set firm
To worship Me—Me only! ceasing not;
Loving all solitudes, and shunning noise
Of foolish crowds;
11. Endeavors resolute
To reach perception of the Utmost Soul,
And grace to understand what gain it were
So to attain,—this is true WISDOM, Prince!
And what is otherwise is ignorance!}}
Meanwhile it is not only in connection with the "red silk Gita" that an acquaintance with Sanskrit is valuable. Why do not Theosophists break through their present estrangement towards Sanskrit, complaining as they do when Sanskrit terms are employed in the teaching delivered to them? With a little adaptation, all Sanskrit terms become extremely easy to pronounce, and it is far better to have fresh names for what are really fresh notions in our philosophy, instead of falling back upon English substitutes. People should pronounce karma as if it were written "kerma" or "komta" {{Page aside in Path|v=4|n=6|p=176}}and the word dharma accordingly. What could be easier? And yet the former word is persistently pronounced like that other word kāma (desire). It would really be much better to print the words just mentioned kerma and dherma respectively, when adopted into an English sentence. The mode of spelling the names in Roman letters is so unimportant a matter, whilst the preservation of the correct utterance is not an unimportant matter; we ought to adopt the spelling which is on the whole the most expressive of the proper sound, and so preserve the sacred language incorrupt. There would thus be two systems of writing Sanskrit in Roman character, the one exoteric or popular, the other esoteric or technical. The first would be used along with English text, the other in quotations—or in Sanskrit books as soon as there grows up a demand for them in this more readable form.
There is one other word which might be noticed, and that is the term parabrahm. The combination bh does not spell "bh" as conceived by English or German speakers, but is more to be compared with gh in "Drogheda" or other Celtic words. How might it best be written in the popular style? Perhaps parabra'hm would convey as correct a notion as anything else, and without causing any misleading impression. The practical result of the final syllable should be "-brom", and this would be quite consistent with the spelling when we reflect on the sound of the word "yacht." The apostrophe in parabra'hm might be regarded either as a mere instrument for disconnecting the a and the h, or as the suggestion of a g, which one would have felt too great a license if actually inserted.
{{Style P-Signature|E. Aldred Williams.}}
{{Style P-Title small caps|level=4|plain=yes|1=One Touch of Nature.}}
<center>''[Read before the Aryan T. S., April 2, 1889.]''</center>
In the famous speech of Ulysses in the third act of Shakespeare's ''Troilus and Cressida'' occurs the often-quoted line, "One touch of nature makes the whole world kin." It is a curious fact, and one on the whole redounding to the credit of humanity, that the line is never quoted in the sense in which Ulysses uses it. He is speaking of the readiness of mankind to forget past benefits, and to prize the glitter of a specious present rather than the true gold of that which has gone by. "The present eye praises the present object," says the wise old Greek, and there is one touch of nature that makes the whole world kin, that is, men's fondness for praising that which is new, though it be gilded dust, rather than that which is ancient, though it be gold that is somewhat dusty. "Then marvel not," he says to Achilles, "that all the Greeks begin to worship Ajax."
Curiously enough, the line is always quoted as exemplifying the sym{{Page aside in Path|v=4|n=6|p=177}}pathy that, once awakened, makes men feel their close relationship to each other! "Nature" is taken as meaning fellow-feeling, one touch of which makes us all brothers. This unconscious misinterpretation, or rather misapplication, of the great poet's words shows us how innate the conviction is of the fact of our universal brotherhood.
We recognise it as our nature, and one throb of fellow-feeling brings the truth home to our awakened consciousness. The touch of sympathy, like the spear of Ithuriel, instantly dispels the illusion of the senses; it lifts us from the purely terrestrial plane, the life of every day, with its apparent gulfs and abysses of worldly circumstance set between soul and soul, to that higher region where we see the non-reality of these separations; where we feel, in all those moments that call out the deeper nature of every human being, that the one great pulse of the universe throbs through all our veins. An intellectual conviction of the necessary identity of spirit will never go half so far towards convincing us of the reality of universal brotherhood, as the sudden flush of enthusiasm that follows the words of some great orator, the thrill with which we hear of some noble action, the grief with which we witness another's pain. We read in ''Light on the Path'' "Kill out all sense of separateness," because "Nothing that is embodied, nothing that is conscious of separation, nothing that is out of the eternal, can aid you." We may endeavor to realize this truth with all the mental power we can bring to bear upon it, meditate upon it for hours, and the sudden swaying of a crowd by some one mighty impulse, or the unexpected revelation of the depths of some human heart, will bring it home to us with a force that makes our intellectual conviction seem a pale and shadowy thing. There was a great spiritual truth in the old myth of the giant Antæus, who regained his strength whenever he touched his mother Earth. To sway the souls of men the poet must fall back upon our common humanity, must make men feel that he is one with them, must give voice to the inarticulate cry of the masses, must speak from the people and not to the people. It is this working from a common basis, this appeal from one man to his comrades, that makes the inspiration of Walt Whitman's poetry so great and so far-reaching, the intense conviction, in short, of universal brotherhood, that makes him say, in his ''Leaves of Grass'':
{{Style P-Quote|"Recorders, ages hence!
* * * * * I will tell you what to say of me;
Publish my name and hang up my picture as that of the tenderest lover,
* * * who was not proud of his songs, but of the measureless
ocean of love within him—and freely poured it forth;" and who wrote to "Him who was crucified: "
We all labor together, transmitting the same charge and succession;<ref>{{Style P-Editors note|Shakespeare wrote: "One touch of nature makes the whole world kin." We read instead: "One touch of nature makes the whole world kind."}}</ref>
{{Page aside in Path|v=4|n=6|p=178}}
We few, equals, indifferent of lands, indifferent of times;
We, in ourselves, containers of all continents, all castes—allowers of all theologies;
* * * * We walk silent among disputes and assertions,
but reject not the disputers nor anything that is asserted;
We hear the bawling and din—we are reached at by divisions, jealousies, recriminations on every side,
They close peremptorily upon us to surround us, my comrade,
Yet we walk unheld, free, the whole earth over, journeying up and down, till we make our ineffaceable mark upon time and the diverse eras,
Till we saturate time and eras, that the men and women of races, ages to come, may prove brethren and lovers, as we are."}}
And here the great poet strikes the same note touched upon by our President the last time he spoke to us. Because the realization of this dream of universal brotherhood must needs be a thing of the future, because we see how far from this true concentration we are, and must be for many centuries to come, perhaps, therefore there is this need that we should "saturate time and eras," as Walt Whitman puts it, that we should "make our ineffaceable mark" upon the age. For this we come together in societies, that each may have his modicum of power reinforced by contact with others; that the reviving breath of another's inspiration may quicken the flame in our own hearts; that the individual atoms, by their union and common intensity of purpose, shall make up the little mass of leaven that shall one day leaven the whole lump.
But, as was said in one of the papers the other evening, a society can only accomplish what its individual members will and carry out, and to inspire us to this individual effort I know of nothing more effective than the words of "the good gray poet," among others, these—
{{Style P-Quote|"Is reform needed? Is it through you?
The greater the reform needed, the greater the personality you need to accomplish it. * * *
Do you not see how it would serve to have such a Body and Soul that when you enter the crowd, an atmosphere of desire and command enters with you, and everyone is impressed with your personality?
* * * * *
Whoever you are I claim your own at any hazard!
These shows of the east and west are tame compared to you;
These immense meadows, these interminable rivers,—you are immense and interminable as they;
These furies, elements, storms, motions of Nature, throes of apparent dissolution,—you are he or she who is master or mistress over them,
Master or mistress in your own right over Nature, elements, pain, passion, dissolution."}}
{{Style P-Signature|K. H.}}
{{Style P-Title small caps|level=4|plain=yes|1=The Story of Ste. Cecile.}}
{{Page aside in Path|v=4|n=6|p=179}}
In a picture gallery in one of the large cities that border upon the Ohio River there is a group of figures painted in oils and set in a massive copper frame.
The artist's name is unknown, but it is said that upon the overthrow of Maximilian this picture was seized and brought to this country from Mexico.
The painting represents a young and beautiful woman rising from the harp which stands beside her, its strings seeming almost to vibrate from the touch of her fingers. Her rich draperies fall in marvelous folds of sheen and splendor, her golden hair floats like an aureole round her fair shoulders, while her face wears a rapt, seraphic expression as she gazes upon an angel faintly outlined holding a crown above her head. Kneeling at the feet of the woman is a youth in Spanish costume, who is overwhelmed, it would seem, by her glorious beauty. Many, many years ago this painting, reaching from floor to ceiling, stood against the wall of a miserable apartment overlooking the busy streets of the Mexican capital. The sun and air streamed in unhindered through its open windows, and at night the ghostly moonlight fell in mirror-like patches on the bare uneven floor. The brilliant coloring of the picture, now softened and mellowed by time, contrasted strangely with the dinginess and poverty of the room. There were brushes and an easel and all the necessary paraphernalia of an artist's studio, but none of its elegancies; indeed, the room served as lodging room, kitchen, and atelier combined.
Its occupant, the artist, was a Spaniard by birth, of middle age, once handsome, now worn and wasted with disease. He was called a miser by some, by others a spendthrift. A miser because it was known that his work had sold for great sums, yet he lived so meanly; a spendthrift because he gave gold coins to little ragged urchins who climbed the uncertain staircase to look at this wonderful picture of Ste. Cecile. His ambition seemed to have burned itself out in the accomplishment of this his last work, yet no offer, however large, could tempt him to part with it. One bright morning a troop of ragged children clambered up the steps to look at Ste. Cecile and to gather the coin that might be their reward. They crept softly along the gallery that ran outside, and peeped in at the open door, but no sound welcomed them. Then they entered on tiptoe—no one was there. Turning to scamper down again, a groan frightened them out of their wits, until they discovered their benefactor, the painter, lying in one corner upon a couch whose draperies he had torn away in his struggles for air.
Seeing that help was needed, the children clattered hastily down to call {{Page aside in Path|v=4|n=6|p=180}}assistance. The first person they encountered was a doctor upon his daily rounds. He was familiar with this quarter of the city and knew something of the poor artist.
Persons, noting his eccentricities, had said the painter was mad, that his love for a beautiful woman had turned his poor brain. He was sane enough to execute wonderful sketches with palette and brush, he passed in and out silent and alone, he harmed no one, he shunned the world, therefore the world passed by on the other side.
Aware that the painter had not many hours to live, the doctor out of sheer sympathy for his lonely condition tarried by the bedside after having administered restoratives.
Panting for breath the patient turned suddenly and said, "Doctor, do you doubt that souls are created eternal, immortal? Is there any who think that from nothing we came and unto nothing we return?" A shiver ran through his worn frame as he pressed this inquiry. The doctor placed his finger upon his own lip to enjoin silence, fearing that even so slight an exertion would hasten dissolution.
Not heeding the caution the man continued:—
"I must tell you, doctor—I must tell you. I cannot carry this secret with me. Listen! this is not the only existence that I have known."
The doctor smiled.
"Ah, you do not believe this? You think I rave? Doctor, I never saw things clearer than at this moment."
Partly rising he looked wildly around and then whispered, "I was born upon another planet! Sometimes the remembrance of that life is wafted to me in vague whispers, fleeting as a breath, intangible as a dream."
"Yes," said the doctor, "we all have such fancies."
"It is no fancy, doctor. In that land I had a twin soul who had power to bring forth music from reeds and shells, entrancing all with the power of song. The chief condition of existence in that realm is self-ab{{Page aside in Path|v=4|n=6|p=181}}negation. The penalty for its infringement is banishment to this planet called Earth for a longer or shorter period according to the enormity of the offense."
The incredulous smile of the doctor seemed to urge the man to further confession.
"You wonder, do you not, doctor, that the fairest of earth's beings are soonest blighted? Ah, you do not know that the cleaner the soul upon its arrival here, the less reason has it to become purified by earthly affliction. You cannot know what terrible sins are expiated here upon earth in long, useless, unhappy lives, or, failing in this, are still farther doomed. Oh that I did not know!"
He clasped his thin transparent hands over his piercing black eyes, and then whispered—
"In that land whence I came I yielded to the tempter and dragged down my twin soul into the abyss! Think of that, doctor! A double transgression! Do you wonder they think me mad? She and I forgot the penalty, and we defied the Power that had created us."
He paused and pushed back the damp locks that clustered upon his forehead, and his breathing grew painfully hurried. Soon he resumed: "So aggravated was my offense in thus assisting in the downfall of my twin soul, that upon me was imposed not only the pang of exile but that of remembrance also. This is rarely inflicted upon transgressors, and only when one has involved another soul in ruin. I found after a time that the earth was very beautiful. There was much in it to remind me of my former home in its waving trees, its green meadows and chattering streams, its singing birds and glorious sky. But, alas! I knew that its inhabitants were doomed, even as myself, to become purified through mortal suffering because of the sin of self-love. I knew that the constant warring of these people in accomplishing their own selfish purposes was the blight and bane of their existence. So blind were they that when one of their number, exalted through suffering, rose to a higher life, they lamented, and often rejoiced when one hopelessly given over to evil passed out of sight. It was the old demon of self, always seeking each his own individual happiness."
The doctor again lifted a warning finger, for the painter was growing weaker and his small store of vital force was rapidly passing away. The look and gesture seemed to nerve the dying man to greater effort.
"Let me finish, doctor," he said plaintively. "I had lived upon the earth three or four years as time is reckoned, when I began to feel stirring within me a power which I had possessed in my former existence—that of portraying surrounding objects. My earthly parents were astonished at this extraordinary gift.
Knowing nothing of its source, and thinking its exercise could lead only to the dwarfing of my other and, as they believed, more useful powers which they hoped to turn to their own and to my profit, they denied me every opportunity. They called me indolent, lacking in force and ambition, and sure to come to want. Then I began to work in secret, stealing away and hiding my productions; working under every possible disadvantage through lack of knowing how to use the crude material appointed to the work of this life.
Finally, one who was also doomed to earth and who had likewise struggled to give expression to the divine power within him came to my aid. {{Page aside in Path|v=4|n=6|p=182}}Shall I ever forget his tender glance, his approving smile? His words of encouragement were as the dews of heaven to the parched and arid desert. He took me gently by the hand, for he was then a gray-haired old man, almost purified from the taint of self, and his skill as a painter was known throughout every royal household in Christendom. He taught me the use of earthly compounds and revealed to me the rules of art, and bidding me to rely not upon the praise of men, he left me.
Instantly a sense of my great power came upon me. At that time I was a boy of barely twelve years. My parents, won by the words of my venerable friend, no longer hindered my life-work. Was I therefore secure? Alas, no. Other and fiercer struggles I must yet endure. Men reviled my work. Jealousy and envy cast their poison over my fairest creations. Among my detractors were those who said boldly that the work was not mine, that it was that of my master, that a boy could not possibly accomplish what I claimed as my own. I was looked upon as an impostor, and my parents as the abettors of my scheme. Yet having begun, I could not but go on. Nothing else prospered under my hand. Men looked coldly on, yet I wrought when others slept—only in the exercise of my gift did I find one ray of comfort.
In all this weary life not once had I met my twin soul. Never had she who was condemned to this life with me crossed my path. Where, or in what country, was her home I knew not. I wandered from place to place hoping somewhere to hear her sweet voice, to look into those liquid eyes. I listened at church doors and beneath the windows of the rich and to the voices of the street singers, always hoping to hear that divine voice among the floating melodies, but all in vain.
Hope seemed dead within me. What I regarded as my masterpieces remained in my studio unsold. Starvation came and sat by my side, adding its pangs to my already wretched condition.
Then came the wonderful tales of a new world; a new hope was born within me. I crossed the sea, facing shipwreck and disaster with the thought that possibly in this land of gold and gems I might find the eyes of my beloved.
I knelt at shrines, I prayed to the Mother of God, I kissed the crucifix, I applied my art to the adornment of sacred places, and so began to feel a peace that I had never known. It seemed that so doing I was nearer to her unseen presence.
I was told of a beautiful woman drawing crowds nightly to listen to her marvelous power of song. I was too poor to gain admission to the brilliantly lighted theatre, but I stood without and I heard the ravishing strains. Then, joy of all joy, I knew without beholding her face that the singer was my long-lost twin soul! I stood so close that I could touch her garments when she entered her carriage. I looked into her eyes, but she only shuddered and drew away from me. The perfume of her breath floated around me. No word did she vouchsafe to me. Oh what anguish I then endured! Still I haunted her presence, I would not be denied, {{Page aside in Path|v=4|n=6|p=183}}until people said that I was mad! I kissed the ground where her rich robes trailed, I gathered the petals that fell from the flowers at her bosom. I painted pictures of her beautiful face, and threw all my skill into the portrayal of her divine form. She was pure as she was beautiful. Men gazed upon the portraits which I painted and offered fabulous sums. Could I sell them? Could such perfection be counted with gold? Listen, doctor, they tried to buy her soul! They were devils! When they could not do this they turned upon her and crushed her with calumny. The earthly vesture of her white soul was too frail to withstand the stroke, and one bright morning the word was wildly circulated that the Queen of Song was dead!
Dead? her probation was ended. She had entered upon that sphere where envy, malice, and self-love could no more enter. I gave thanks upon my knees that this was so: now I looked forward to my own release.
I painted more diligently than before. I scattered with a lavish hand my brightest inspirations, caring not for the gold which now flowed toward me in abundance. Men wondered at my facility; they said that it could not last, that I was burning out my very life. Yet while they talked I threw to them new and startling proofs of what they were now pleased to call my genius.
I could feel that my body was growing weaker while my power increased. They offered me a palace in which to exhibit my art and to carry on my work. I would not accept. My garret was near the sky, and by that much nearer to my twin-soul. I became almost insensible of the needs of the body—my only desire was to complete what I felt was my greatest work, the embodiment of music in its divinest form.
To this I gave unweariedly every faculty of my being. It was not fame, it was not the hope of reward that spurred me on, it was the overwhelming sense that I possessed the power to produce something that would add to the delight of mortals. It was the rekindled flame of unselfish endeavor, the divine spark, and you, doctor, call it Genius!"
Something like a glorified smile broke over the wan features at this point in his story. A youthful look took the place of the painful expression, and his breath became less hurried and gasping.
Stretching forth his long thin arm, he pointed to the picture which covered one side of the miserable apartment, saying:
"Day and night I plied the brush, touching and retouching until I saw my beautiful twin-soul receiving the crown of life upon the canvas before me: almost breathing it seemed, the trembling harp-strings touched by her fingers answering to the breeze that swept my lonely garret. Then I slept. {{Page aside in Path|v=4|n=6|p=184}}Exhausted nature had her way. I awoke not until the next day's sun was sinking behind the low hills. My first waking thought was the picture. There it stood—not as I had left it—but with another figure added to the group in which I recognized myself, now kneeling at her feet—as you see, doctor." He paused a moment and then asked, "Do you think, doctor, that I in the hours of sleep could have added this? I cannot tell; but above our heads still smiled the angel ready to crown my beloved. My work was done. An angel pressed my eyelids, the earthly clogs fell from my wearied limbs, and my soul, free and untrammeled, stood face to face with her whom I loved. Doctor, do not say I was mad; this was real. It was no delusion." The dying man ceased speaking. Gazing long and earnestly with upturned eyes, he at last slowly whispered,
"I behold thy towers, O land of my heart! Sweet are the murmurs of thy streams, but dearer than aught beside is the voice of the Daughter of Song."
Then a Great Shadow passed by, and the earthly tabernacle was dissolved.
{{Style P-Signature|M. Sears Brooks.}}
{{Style P-Title small caps|level=4|plain=yes|1=Reincarnation and Memory.}}
{{Style P-Title small caps|level=5|plain=yes|1=I.}}
The question is often asked: If the theory of reincarnation be true, why have we no recollection of any previous life?
It may easily be conceived as possible that we have lived before on this earth, and that memory of the events of that existence has been blotted out. This lapse of memory is a frequent experience of every-day life; in fact, of all our varied experiences from youth to old age we really remember only a few of the most vivid, and can never recall all the details of even these. Indeed, we forget far more than we remember of the details of this present life, and the wonder is not so much how we can remember the few things that are partially retained, but how we can forget so much of expe{{Page aside in Path|v=4|n=6|p=185}}rience that passes beyond all possible recovery. There is, no doubt, an absolute registration of every incident and experience in life, but nothing known to us as memory can possibly constitute that registry. The essence of what we designate as memory consists in our ability to recall into the sphere of consciousness past conditions and events, and this ability is seldom in any instance more than partial, and is always fleeting and uncertain. There are, indeed, flashes of memory where an event long forgotten is revived with unusual vividness, and we get the impression that nothing is really lost but that a latent or a passive memory contains them all, waiting only the touch of circumstance to recall them into being. So far as any legitimate function of memory is concerned, this is a fallacy. The absolute registration of events already referred to involves far more than can be assigned to the function of memory. This must be borne in mind, and we must accurately apprehend just what the word memory means, before we can intelligently discuss the real question under consideration. In other words, when we have carefully considered the fact, the function, and the phenomena of memory, we can easily understand why that which but partially records passing events, and never is able to recall them entire, should be unable to bridge the chasm of perhaps a thousand years and recover the incidents of a previous incarnation. It may, moreover, appear presently that all that escapes memory, all that memory appears temporarily to retain but in time loses, is nevertheless retained elsewhere and carried on from incarnation to incarnation. Let us bear constantly in mind that nothing exists without a cause, and that nothing is ever really lost. If this principle, recognized as everywhere true in physics, be true also in metaphysics and in all human experience, then each human being represents in himself and carries with him all previous experience, and is at any moment of his existence an epitome of all his past. It is, however, quite evident that nothing known to us as memory answers to this epitome, even for the present life.
The experiments in hypnotism have shown that consciousness and experience may exist independent of what we know as memory. An act to be performed at a future time and an exact date is fixed in some way on the sensorium, and the act is performed automatically at the exact time, although memory bears no record of the experience that led to the act. In another case memory may be impressed and confined to definite limits, thus showing that memory is relatively free from experience. Such illustrations might be multiplied indefinitely, to show that memory is not commensurate with all human experience, even in the present life.
As an element in man's being, consciousness is far broader and deeper than memory. Consciousness represents the fact of experience; memory the form and the details. Hence, while the fact remains and an experience once had can never be destroyed, the form and details in which it first appeared may pass away. This fact of experience remains as a precipitated result, and, divested of memory, ''i. e.'', of form and details, relations and sensations, constitutes the basic element in Karma. Add to the foregoing considerations the ethical element, or relation to other individuals, giving thus the element of motive, and we have the law of Karma deduced from the elements. In the first instance we have the individual as related to himself; in the second, as related to his fellows.
{{Style P-Signature|Harij.}}
{{Style P-No indent|''(To be continued.)''}}
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - The Stream of Thought and Queries|The Stream of Thought and Queries]]}}
<center>[[Judge, William Quan|W. Q. Judge]] (signed "Hadji Erinn"), pp. 186-188 (Part II)</center>
{{Style P-Title small caps|level=3|1=[[Keightley J - Tea Table Talk|Tea Table Talk]]}}
<center>[[Keightley, Julia|Julia Keightley]] (signed "Julius"), pp. 188-191</center>
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{{Style P-Title small caps|level=4|plain=yes|1=A Chat with Correspondents.}}
One illustration of the expansion of Theosophical interest through this country is found in the growth of business during the last two years in the joint office of the PATH and the General Secretary of the American Section. In the PATH department, this appears in the new subscriptions from various quarters; in the remittances for books and documents kept on hand or ordered from publishers as needed; and in the subscriptions transmitted to ''Lucifer'', the ''Theosophist'', and the T. P. S. In the General Secretary's department, it appears in the growing list of members, with the consequent addition to the work of recording such, issuing Diplomas and Charters, and forwarding the Applications and the dues to India; in the increasing official correspondence with Branches and members; in the many requests from outsiders for information and for guidance in reading; in the larger number of cases requiring the issue of circulars or documents to each F. T. S.—involving no small labor in the addressing of wrappers or envelopes; in the occasional supply of items or corrections to the press. And a very large additional work has accrued to the office from (a) the preparation and issue of ''The Theosophical Forum'' each month, (b) the establishment of the Theosophical Circulating Library, (c) the printing and distribution—thanks to private assistance—of thousands of leaflets or tracts expounding the principles of Theosophy in a popular way. And to all this must be added the great labor accruing to the General Secretary, and unshareable by others, from his new function as Secretary of the * * * Section.
Besides occasional aid from kind friends, the Editor and General Secretary has had the constant presence of one or another volunteer. This proving inadequate to the growing work, he was obliged to secure the permanent services of an office-boy, and, later on, of a stenographer. It was to cover the expense of these that the late Convention authorized an appeal to members. Such, then, is the present staff.
{{Page aside in Path|v=4|n=6|p=192}}
But the work has not ceased its growth. Let us hope and trust that it never will. New openings and opportunities continually present themselves, and must be promptly met. It is not, however, to solicit funds that the present Chat takes place. It is to solicit consideration.
It is evident that in an office with so much and such increasing duty, every time-saving appliance is a necessity. Hence the stenographer and the type-writing machine. Some of our friends dislike this. They wish a sweet note of sympathy direct from the General Secretary's own pen, and the intervention of machinery seems to chill the sympathetic current and dispel the fraternal aroma. But, Brethren, have you any right to expect that office business is to be disordered and important affairs put off in order that you may extort a fancied privilege and nurse a sentimental notion? Is it not more rational and manly (using this word as the antithesis to "childish" rather than to "feminine") to see that the Society's work is of more moment than your fancies, and that truth should have the same value to you whether its words are written or printed? Were the Editor of the PATH and the General Secretary to pen and not dictate answers to the letters received, his present life-work would lie over to his next incarnation.
Another thing. The same exigency of scant time makes imperative the obvious duty of condensed statement. But not a few F. T. S. of both sexes imagine it needful to inform the General Secretary of their varying spiritual moods, of their abounding faith in the Cause, and of their feelings and emotions and anticipations. How can any man read such outpourings; how reply to them? If half a page can state your wants, have you any right to send a sheet? With the utmost desire to give you every help, is it possible for the General Secretary to do so otherwise than briefly?
Still another thing,—this time from the editorial side of the complex role. Zealous Theosophists not infrequently send us communications for the PATH. These, with the exception of poetry, are always welcomed. But it does not follow that they can be always used. For, to the publication of any literary matter, there are certain conditions. It must be fresh, readable, instructive, valuable for the end sought. That it should be true is not enough. A friend, hearing a parishioner's comments on the sermons of a well-known clergyman, replied, "But they are true." "Yes," said the parishioner, "that is the trouble; they are too true." An article may be so true as to be truism, so obvious as to be common-place. It may want point or life or finish or verve, and hence, to the larger experience of an editor, discerning quickly what is suitable or otherwise for his columns, may not be useful. Be not offended, Brethren, if your offerings, sincere and honest as they undoubtedly are, and prepared with care and love and zeal, fail to appear in type. Therein is no slight to you, for the decision is not personal but judicial, and the judge—in such matters—is wiser than you can be.
In these things, then, and perhaps in others, the Editor and General Secretary asks consideration,—consideration in making letters concise, clear, and explicit, in remembering his many duties and his little time, in recalling the scores of other correspondents with equal claims to attention, in contentment with the brief replies and the mechanical help a busy man finds imperative. In thus exemplifying Practical Theosophy, you will show that you have not joined the Society and read the PATH in vain.
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - Answers to Questioners|Answers to Questioners]]}}
<center>[[Judge, William Quan|W. Q. Judge]]'s department (signed "Jasper Niemand"), pp. 193-194</center>
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{{Style P-Title small caps|level=4|plain=yes|1=Correspondence.}}
<center>''August 12th, 1889.''</center>
To the Editor:
In the August number of ''The Path'' is an article entitled "The Worship of the Dead," which incidentally discusses the condition in Kama-loka of those taken off untimely by suicide or accident. Does the law affect in the same way those who die in early life of disease?
''Ans.''—We think that those who "die in early life of disease" may be said to have reached their natural limit of life, and that all their "principles" had been separated so as to prevent the fate of the others spoken of. The life of an individual is the expression of his Karma in action; in the case of suicide or accident—both of which are the sudden cutting off of a fixed term—the lower principles have not separated, while in death from disease the natural term of life is fixed by Karma at the limit when death occurs from the disease.—(Ed.)
{{Style P-Title small caps|level=4|plain=yes|1=Notice.}}
Letters That Have Helped Me will be continued in October PATH.
{{Style P-Title small caps|level=3|1=Theosophical Activities}}
{{Style P-Title small caps|level=4|plain=yes|1=America.}}
{{Style P-Subtitle|Visits by the General Secretary.}}
{{Page aside in Path|v=4|n=6|p=195}}
{{Style S-Small capitals|Cleveland.}}—On the 29th of July Mr. William Q. Judge visited the Cleveland Theosophists. A large meeting was held at the house of Dr. Salisbury near Cleveland. About 60 persons were present and listened for three hours to a talk on Theosophy and questions and replies upon the same subject. The greatest interest in Theosophy was manifested.
{{Style S-Small capitals|Chicago.}}—Chicago was reached on the 1st of August, and several meetings were held at the house of Dr. Phelon, President of the Ramayana T. S. At one of these about 25 persons were present. Several visits were also made to Theosophists who could not come to the meeting.
{{Style S-Small capitals|Omaha.}}—At Omaha two public meetings of the Vedanta T. S. of that city were held in Sheeley Block. The room was crowded on each occasion, and the patience of the audience in listening quietly to a full exposition of Theosophical ideas showed their interest in the subject. Dr. M. J. Gahan was present from Grand Island, and made some remarks. The daily papers of Omaha gave full accounts of the meeting. Several private meetings of the Branch were also held on other days. What seemed to attract the attention of the newspapers was Mr. Judge's declaration that the American people were reincarnations of the great nations who dwelt on this continent ages ago, and that this country was destined to be the cradle of the new race as stated by Madame Blavatsky.
{{Style S-Small capitals|Grand Island, Neb.}}—On the 7th of August a public meeting of the Nirvana T. S. was held at Masonic Hall in that city to listen to an address by Mr. William Q. Judge upon "What Theosophy is and What it is not." Over a hundred persons were present and listened attentively from 8 o'clock until 10.30. Previous to this meeting Theosophy had been called in Grand Island "Dr. Gahan's New Religion," as he is the President of the Branch and the most active member of it. The tract called "Karma as a Cure for Trouble" has been republished in the papers by members of the Branch.
{{Style S-Small capitals|Kansas City.}}—On August 12th a meeting of the Theosophists here was held to consult with Mr. William Q. Judge about forming a new Branch, and it is expected that very soon one will be organized there with the name of "Kansas City Theosophical Society."
{{Style S-Small capitals|St. Louis.}}—There is considerable interest in Theosophy in St. Louis, and, notwithstanding the vacation, members of the two active Branches there, Pranava and Arjuna T. S., met Mr. William Q. Judge at the houses of the members and held a joint meeting at the rooms of Arjuna T. S., when Brother Judge talked at some length upon Theosophy and the best method for Branch work, after which general conversation followed. It was found that some of the old charges against Madame Blavatsky, raked up from the past 14 years, with decorative additions, were being circulated in St. Louis, but with little, if any, effect.
{{Style S-Small capitals|Cincinnati.}}—The Branch here is in vacation, but several members came together at Dr. Buck's house for the purpose of having a Theosophical conversation.
The visit, which was made as far as the centre of Nebraska by the General Secretary, showed that the Branches are rapidly learning how to {{Page aside in Path|v=4|n=6|p=196}}carry on Theosophical work, and that the movement has spread with astonishing vigor and is reaching large bodies of people who hitherto had never heard of Theosophy, and whenever the subject comes before them the greatest interest is manifested. The most useful Branches are those that do active work in laying Theosophical literature before the public, in opening small libraries in which Theosophical books can be found, in inducing the public libraries to put Theosophical literature on their shelves, and in general working for the good of other people in this field. Those members who have taken up this course testify that it has been also of great benefit to themselves.
The General Secretary had intended to visit the Pacific Coast, where there are several good Branches and very great vigor, but in consequence of the season and pressing business engagements he was unable to do so, much to his regret.
It is being mooted on the Pacific Coast to have a convention there ad interim for the purpose of mutual-aid discussions of methods for Theosophical work and the election of a delegate to attend the regular Convention. It is hoped that this may be accomplished.
{{Style S-Small capitals|New Branch, San Diego, Cal.}}—A charter for a new Branch to be called Gautama T. S., located at San Diego, has been issued August 21st, 1889, to George H. Stebbins, Vera M. Beane, Stella B. Rotnor, T. B. H. Stenhouse, and Sewell Seaton.
{{Style S-Small capitals|Golden Gate Lodge}} of San Francisco now holds 8 Public Meetings each month,—4 at San Francisco in a public Hall, and 4 in Oakland. The open meetings held at S. F. are advertised in the daily press, and a good attendance is the result. Original papers are prepared by members of the Branch and read at these meetings, followed by questions and answers relating to subject treated upon in paper. Dr. J. A. Anderson read a paper upon "The Hereditary Problem," and Miss M. A. Walsh delivered a very interesting lecture at another meeting; subject, "Do we remember past Incarnations." Dr. Allen Griffiths read a paper on "Personality and Individuality a Theosophical Distinction," and Mr. E. M. Poole an essay upon "Theosophy," both having large and attentive audiences. There is much interest being awakened in Theosophical matters by these meetings, which are growing in numbers and interest. Open meetings are held on each Sunday evening at Oakland and conducted in the same manner. Free discussion is invited and all argument is discouraged.
Members of the T. S. are invited to write in their Catalogues of the Theosophical Circulating Library the following additional books; No. 98, ''Occult Science in India'', by Jacolliot; No. 99, ''Seraphita'', by Balzac; No. 100, ''The Magic Skin'', by Balzac.
{{Style P-Title small caps|level=4|plain=yes|1=India.}}
Col. Olcott returned from Japan to Ceylon on the 19th of June, and was expected at Adyar on the first of July. A meeting was held in Ceylon in the Theosophical Hall at which the high priest Rev. Sumangala presided. An address of welcome to Col. Olcott was read. The Colonel said that he had had a very encouraging and pleasant journey in Japan; that he had been away 5 months from India. He was in Japan 107 days, travelling from Sendai in the north to the extreme south of the empire, and visiting 33 towns. In Yeddo, the capital, there are 1,200,000 Buddhists, out of 37 millions in the whole of the empire who are nominally Buddhists. On arriving in Japan {{Page aside in Path|v=4|n=6|p=197}}he called together the chief priests of the 8 sects, who appointed a joint committee to arrange his tour. 12,000 rupees were collected by them for expenses, and the committee travelled with him all over Japan. During the 107 days of his stay there he delivered 76 public addresses, and the audience at each were estimated at 2,500. Many medals were presented to him by various Japanese societies who had elected him an honorary member, and three Japanese gentlemen were sent back with him to study the Pali language from the high priest. When he left Japan the High Priests all came together again for a farewell meeting, and they gave him a Sanscrit letter in reply to that from the high priest Sumangala of Ceylon.
It is 2,300 years since the quarrel arose between the northern and the southern churches, and this tour of Col. Olcott's is a great event which will result no doubt in immense benefit to Buddhists. The Sanscrit letter is one of friendship from the north to the south, and, as is customary with complimentary letters, the letter is tied with strings of paper made of two colors. The Japanese also presented to the Colonel the imperial flag to be taken to the Theosophists in India, and the Colonel also said that the Buddhist flag which the Theosophical Society, under his efforts, had caused to be adopted in India has also been adopted in Japan where he found it flying. Amongst other demonstrations there was a display of fireworks in Japan, where a bomb was exploded high up in the air and burst into the Buddhist flag fluttering in the breeze. The Colonel also brought back with him religious paintings and pictures, one of them 800 years old.
After the Colonel had spoken Mr. Kawakami spoke on behalf of the Japanese, and another Japanese priest followed with a few remarks full of friendship and love. The high priest Sumangala closed the meeting and praised Col. Olcott, hoping that the relations established between the northern and southern churches would be continued, and that it was the commencement of a real spiritual communion between all Buddhist countries.
{{Style P-Title small caps|level=4|plain=yes|1=Ireland.}}
The Dublin Lodge only had one public meeting during July, having suspended its regular open meetings for the summer. At the meeting in question Mr. J. A. Cree read an excellent paper on "Ideals of Life; and their fulfilment in Prayer, Mysticism, and Poetry." The members have not, however, slackened their exertions during the summer, and the Lodge literature is being dispersed on all sides, with good effect.
<center>Dublin, August 12, 1889.</center>
{{Style P-Title small caps|level=4|plain=yes|1=Literary Notes.}}
{{Page aside in Path|v=4|n=6|p=197}}
''The Theosophical Review'' (Paris) for July is a most admirable number. The continuation of Madame Blavatsky's article, ''The Beacon of the Unknown'', contains the following interesting statement. "'The disciples (Lanoos) of the law of the Diamond Heart must help one another in their studies. The grammarian will be at the service of him who seeks the soul of the metals (chemist) etc., etc.' (Catechism of the Gupta Vidya). The profane would laugh were they told that in the Occult Sciences an alchemist can be useful to a philologist, and vice versa. They would understand better, perhaps, if told that by these nouns (grammarian, or philologist) we mean him who studies the universal language of Symbolism; although only the members of the T. S. * * * Section can clearly understand what the term philologist means in this sense. All corresponds and naturally unites in nature. In its abstract sense, Theosophy is the white ray from which are born the seven colors of the solar prism, each human being assimilating some one of these rays more than he does the six others. It follows that seven persons, each provided with his special ray, can mutually assist one another. Having the septenary branch at their service, they can thus dispose of the seven forces of nature. But it also follows that, in order to arrive at this end, the choice of the seven persons suitable to form such a group must be left to an expert, to an initiate in Occult Science." Other articles are Fragments of a novel on the Latin Decadence, by Peladan, and The Seven Principles of Man from a scientific standpoint, by Papus, a most valuable and clear exposition, well illustrated. Translations of ''The Gates of Gold'' and of ''The Secret Doctrine'' follow; a scholarly article on Chinese classics, by Amaravella, is {{Page aside in Path|v=4|n=6|p=198}}very interesting, and the number closes with a thrilling sonnet on Initiation (Caminade) and the usual reviews and notices.
''Twixt Heaven and Earth'', by Mrs. Sidney Rosenfeld (United Service Pub. Co.) is another novel full of theosophical ideas. It is dedicated to an F. T. S. The scene is laid in Washington and the plot deals with hypnotism chiefly, the hypnotiser being a person of a malignant nature which finally causes his downfall and death. While we do not agree with all there is in the book, we hail its appearance with pleasure, for if the lofty ideas of its heroine were carried into practice by all theosophists, great results would speedily follow.
''The Coming Creed of the World'', by Frederick Gerhard. (W. H. Thompson, 404 Arch St., Philadelphia, $2.00.) This book, of 526 pages, tries to show that there is a better religion than Christianity; it is distinctly antichristian, and evinces a great deal of labor on the author's part but we do not find in it "the coming creed." It is evident that the writer is a student of religious history, upon which he has drawn very largely; he is for religion and not against it; he thinks that at last all will unite to honor God. This book, the result of forty years' research and put forth by the author in his old age, is not dreary nor is it deeply philosophical, but meant for ordinary minds who do not like the christian dogmas. However, we cannot help thinking that nowadays there exists no such thing as Christianity to fight against; we now live under a barbarous materialism clothed in hypocrisy.
We have received "The Buddhist" en bloc, as one may say, 15 numbers in a batch. It is the English supplement to the Sarasavisandaresa of Ceylon. It contains a series of "Studies in Buddhism" by the distinguished A. P. Sinnett, another on "Karma, Heaven, Hell, and Rebirth" by a Siamese Prince, various articles explanatory of Buddhist doctrine, a poetical translation of Chap. I of ''The Dhammapada'', written expressly for ''The Buddhist'' by Sir Edwin Arnold, accounts of Col. Olcott's tour in Japan and Ceylon, and the full text of his paper on "The History of Princess Sanghamitta" read by him before the Women's Educational Association of Ceylon on June 27th. It was this Princess who brought to Ceylon a branch of the sacred Bo-tree, which branch became a tree now 2,200 years old and in full vigor. Interesting examples are given of the union of Buddhists and Hindus under the influence of the Theosophical Society,—a thing hitherto unknown in Ceylon; and the growing interest in the festival of "Wesak", the birthday of Gautama Buddha, shows the revival of Buddhist religious feeling. An American lady contributes one stanza of an unfinished hymn upon "Wesak" by her husband,—a devout man, we should judge, though perhaps not a poet. The subscription is $1.75 per year.
{{Style P-Title small caps|level=3|1=Suggestions for Branch T. S. Work}}
<center>''Questions and suggestions relative hereto can be sent care of "Path."''</center>
{{Style P-Title small caps|level=5|plain=yes|1=VI.}}
It is the purpose and endeavor of this department to select for discussion each month that subject which appears to be attracting the most attention from the greatest number of Theosophists and Theosophical Magazines.
The Law of Cycles applies to the domain of Thought as well as to the manifestations of nature, and there seems to be some influence operating upon the majority of minds which calls attention at certain times more particularly to some one point in the Realms of Theosophic Thought. A search through the latest numbers of ''Lucifer'' and ''The Path'' will show us {{Page aside in Path|v=4|n=6|p=199}}that the chief point of resemblance between the two magazines is in those articles having for their object the arousing of Theosophists to the importance of combined and immediate practical action. "Hiding Theosophy under a Bushel," July PATH; "What are You Doing for Theosophy," August PATH; "Practical Work for Theosophists," Lucifer of June, etc., etc.: these articles were all called forth by an actual want, the existence of which is only too apparent.
The cause and solution of the difficulty, which dates from the birth of the Society, are equally easy to point out. The cause is selfishness; and the solution will only be reached when each of us takes more to heart the needs of his fellows, and works for them instead of for himself.
With a few prominent exceptions people join the Society and remain in it for their own benefit. This is not only untheosophical, but is opposed to the very reasons for which the Society was organized. The most important object of the Society is its first, i. e., "to form the nucleus of an Universal Brotherhood of Humanity;" and of the three it is that which receives the least support from the majority of its members.
It is true that good work and important work is being done, but it is confined to three or four centers, and is due usually to the exertions of some few individuals.
Theosophists do not, and it seems cannot, be made to realize the paramount importance, aye, necessity, of turning their attention and efforts from their own particular selves and concentrating them upon others. No real or permanent advancement can be made by pursuing a selfish course; all such must come through a disinterested effort for others, and with the present means at their command there is no reason why every member of the Society should not perform his or her quota of work.
For those whose natural gifts enable them to write upon Theosophical subjects, there is a large field open. The General Secretary will be glad to forward articles where they will do most good, for it is not always that a branch has amongst its members even one who is capable of writing, and that branch is necessarily at a disadvantage and in need of just such help. Subjects of current and practical interest may be selected, or, if that be beyond the powers of the writer, let him examine the standard works and choose from them portions bearing upon a certain point, string these together, and make an article that cannot help but be instructive. Then there are new branches, where, even if literary talent exists, the members are not sufficiently familiar with the doctrines to trust themselves on paper. They also need assistance.
Although the field of labour for those unable to write is contracted, yet it is larger than they may think. Much good has been done lately by the dissemination of Theosophical Tracts and the spreading of the Literature of the Society.
It must not be forgotten that the Theosophical movement is governed by law, as is everything else, and we are told that the occult influence behind it only lasts for a certain term of years. It is shown, therefore, how important it is for everyone to be given a chance, which, if his nature has reached the proper degree of advancement, is all he needs to have opened before him the glorious truths of the Wisdom Religion. If there be at the end of this period some who have never had the opportunity to study The{{Page aside in Path|v=4|n=6|p=200}}osophy, the fault and Karma will be ours, for to us is entrusted the task of spreading it.
There are several of these tracts that are sold very cheaply, and we do not believe there is one member who is too poor, or who could not if he would, purchase and distribute some of them.
A society such as ours is of course always in need of money. Here is an easy and pleasant means offered our rich members of doing good, but as there is a peculiar Karma attached to such gifts, of this we will not write further.
But how many of us can truthfully answer "Yes" to the self-questioning, "Do I do all I can? Do I give as much time, work, and money to the cause as I can spare from my more imperative duties?" That is the view the true Theosophist takes, and unless his answer is satisfactory, his work does not content him.
Oh! if Theosophists could only be made to understand how important, beyond all powers of description, it is for them to work! Do anything, so that it helps others; and that will help you more, a hundred times, than if the same efforts were expended upon yourself. It requires no sacrifice other than a little effort, a little trouble, and still less money, and yet the good that may result from such endeavor is incalculable.
If anyone who reads this article will write to this Department, telling what he is willing and able to do, opportunities for him to demonstrate his usefulness will be forthcoming. No one need know him, and his reward will be in the thought that through him was some benighted brother taught the supreme need of an altruistic life and the spiritual beauties of Theosophy.
{{Style P-Quote|"I would I could give reasons so strong, so overwhelming, in favour of the great future, that the pitiable plea of present necessity would quail before them." * * *}}
{{Style P-Align right|G. Hijo.}}
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We are requested to publish the following.
{{Style P-Title small caps|level=4|plain=yes|1=The Magnetic Congress in Paris.}}
Magnetism's partisans of all the schools have decided that an international congress, in order to study the magnetism being adapted to sick persons' alleviations or recovery, will be assembled in Paris, from the 21st to the 27th next October. Amongst members of Committee are to be remarked M. M. l'abbe de Meissas, le comte de Constantin, docteur Puel, Huguet, Gerard, Chazarin, etc.
Subscriptions, fixed to fr. 10, will give a right of participating to the different labors of the congress and receiving publications and reports. Adhesions, memoirs, attestations must be addressed before the 1st October to Mr. Millien, secretaire general, place de la Nation, N. 13, or to Journal du Magnetisme, 23 Rue Saint Merri.
{{Style P-Quote|Into the north-land have gone the gods, where they await the coming of the new race who can hold the azure blossom.—''Lapland Verse''.}}
<center>OM.</center>
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== No. 7 – October 1889 ==
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - Letters That Have Helped Me (Path series)|Letters That Have Helped Me]]}}
<center>[[Judge, William Quan|W. Q. Judge]] (signed "Z."), pp. 201-204 (Part X)</center>
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{{Style P-Title small caps|level=4|plain=yes|1=Modern Astrology Defended.}}
Now and again in the course of reading one meets with a book or article which leaves on the mind an indescribable feeling of irritation akin to that produced by wrong notes and discords in music. Of this class the paper on "True and False Astrology" in the PATH for last month, by G. E. W. of Chicago, the self-appointed critic of Lilly, Morrison, Pearce, and Proctor, of astronomical and astrological renown, has proved to be in my case.
There is much in the article which commands assent, and its general drift and intention are no doubt good, but it is marred by the altogether unnecessary importation of personalities, and by the two evident disposition evinced to condemn others upon wholly insufficient ground.
As a student myself for many years of the "Science of the stars," and as a fellow of the T. S., I feel it my duty to protest against this and to endeavour to show to the best of my ability the reverse of the medal. G. E. W. writes—"Since the death of Lieut. W. R. Morrison (Zadkiel) in 1874, there has been no one of general reputation with a pretense of honest astrology in London. It is true that there is another Zadkiel in Morrison's shoes, but his lucubrations, as judged by the annual almanac issued in his name, are disgusting to a sincere believer in star-influence." Now an assertion of this nature, involving the imputation of dishonesty, untruthfulness, and {{Page aside in Path|v=4|n=7|p=205}}fraud, to an author whose work has been before the public for at least 14 years, requires in the minds of all lovers of fair play the fullest proof: nothing short of a series of "disgusting lucubrations" and proven failures of prediction could establish such a sweeping statement. But what is the proof adduced? "The predictions of Zadkiel's Almanac thus far for the year 1889"—and even those predictions not quoted in full, as our critic deems it "a loss of time to quote any further," and is evidently content to believe that because he asserts with confidence that "not one prophecy among the above has come true," his readers will think with him that "the present Zadkiel is a pretender."
As a matter of fact, however, although some portion of the predictions for January which he quotes has not been fulfilled, those for February have proved quite correct, and G. E. W.'s bold statement to the contrary can only be the result of superficial observation. The Czar of Russia was in danger in February, for a plot against his life was discovered early in March and several arrests made, and the King of Italy was also under martial influence, as the riots in Rome and Milan that month attest. The news from India, Burmah, and Afghanistan was "of evil import,"—''e. g.'' the fighting in Burmah, and the strong and oft-repeated rumors of the pending outbreak of a war between Afghanistan and Russia on account of Ishak Khan. That no serious trouble would result in India was foreseen by Zadkiel, for he goes on to say (the quotation is wholly omitted by our critic)—"as Jupiter enters the sign ruling India on 5th inst. (February), some improvement in the state of our Eastern Empire will soon manifest itself, etc." Again, while it may probably be strictly true that "Anarchists," properly so called, were not particularly troublesome in France in February, was it not that month which witnessed the brilliant success of Boulanger at the polls, the intense excitement in connection therewith, and the determination of the Government to endeavour to overthrow Boulangism at all costs? And is it not well known that Boulanger received the greatest assistance from Louise Michel and other prominent "Anarchists"? I remember also that on 24th February or thereabouts there were several determined attempts made in Paris to hold Socialist meetings, which finally had to be dispersed by the Police.
Will G. E. W. in face of this adhere to his assertion that "not one prophecy among the above has come true," and will the Theosophists and others who read his article agree with him on such evidence that "the present Zadkiel is a pretender"? Before they decide, let me point them to the long roll of successful predictions which has marked the career of that astrologer,—the Franco-Prussian war, the Russo-Turkish war, the Zulu war, the war in Egypt, the Expedition to the Soudan and loss of Gordon, the Charleston earthquakes, and scores of others which time and space alone forbid me to refer to; and let me remind them that the books published by this author, the "Text Book of Astrology" in two volumes, and the "Science of the Stars," have probably done more to bring a knowledge of this branch of occult science before the reading public than any others.
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Fair play and common sense alike oppose the violent conclusion which G. E. W. draws from insufficient and ill-considered premises. Of course we all lament with him the inadequacy of modern astrology as instanced by frequent failures in prediction; but it does not follow because there are failures that modern astrologers are "pretenders." I freely admit that there is no perfect astrologer now-a-days, in the West at all events: to be such, a man must be competent to deal with astrology by other methods than those by which we students now laboriously arrive at an approximation of the truth: in other words, as our revered teacher, Madame Blavatsky, states—(''Isis'', Vol. I, p. 359)—"in astrology one has to step beyond the visible world of matter, and enter into the domain of transcendent spirit;" and again, (Idem, page 314)—"the accuracy of the horoscope would depend, of course, no less upon the astrologer's knowledge of the occult forces and races of nature, than upon his astronomical erudition." But because this is the case, and because no adept astrologer throws light on the darkness of futurity, is it fair to dub as a charlatan and a pretender one who, whatever may be his failures and shortcomings, is a sincere truth-seeker, and who, all that G. E. W. may say to the contrary notwithstanding, is admitted by the large majority of students to be ''facile princeps'' among modern astrologers in the west?
I am writing hurriedly to catch the mail steamer leaving to-day, but I propose to say something later on with respect to G. E. W.'s remarks on Horary Astrology; in the meantime I wish him from my heart a calmer judgment and more charitable opinion of his fellow students of Astrology.
{{Style P-Align right|Grenada, W. I.<br>E. D.}}
{{Style P-Title small caps|level=4|plain=yes|1=The Present Situation Disconnectedly Considered.}}
{{Style P-Title small caps|level=5|plain=yes|1=I.}}
From now on, the advancement of the Theosophical cause depends largely upon individual work in one or more directions. Concentrated action in this respect is at once desirable and necessary. The Enemies of the Society are at present active as never before, and their professed determination to create dissension in its ranks must be met and overcome. The silent defensive policy should be succeeded by positive, aggressive action. Detractors should be met, not on the plane of vituperation, but with clear-cut argument and controversy. The constant misrepresentation and abuse of theosophy and theosophists so often seen of late in the public press arises, it is most charitable to believe, from an entire misconception {{Page aside in Path|v=4|n=7|p=207}}of the aims and teachings of theosophy. A trifle of effort on the part of members of the Society would set the matter right. Editors are notably fair and impartial, and entrance to the columns of their newspapers in defense of theosophy would not be hard to obtain. It remains for every member of the Society to do what he can in this respect, and the result will be well worth the effort.
{{Style P-Title small caps|level=5|plain=yes|1=II.}}
A true theosophist is never a bad man or woman. This axiom is beyond controversy. A pure mind and far-reaching influence for good are part and parcel of the theosophic character. But ability to do good is frequently allowed to lapse into inactivity, and the well-meaning theosophist merges into the average person. The rule of averages, it is fair to say, is not conducive to the advancement and healthy growth of the theosophic cause. The average person moves in a rut—travels in a path previously pointed out by the custom of precedent. By simply making a detour and coming back to the old way at the same or another point, a trifle of intelligence may be grasped of what is going on in spheres outside of the accustomed common round. The greatest progress will be made and the largest degree of enlightenment secured, however, in boldly branching out and bidding farewell to all preconceived ideas as to utility, aye, even pseudo-respectability; in proclaiming the social outcast, the criminal, the rich and the poor as of one family; in seeking to raise all to the common level of Universal Brotherhood. That is radical Practical Theosophy.
{{Style P-Title small caps|level=5|plain=yes|1=III.}}
Every walk of life contains elements that may be theosophically solidified. Wealth, position, or attainments are not a bar that need be considered in the theosophic arena; they are ephemeral, personal. On the other hand, theosophic thought and theosophic teaching are for all mankind and are eternal. It has been mistakenly said that theosophy is not for the masses; that intellectuality is the open sesame to the camp of Universal Brotherhood! Monstrous idea! Even a child can grasp with perfect understanding the wholesome truths and noble teachings of theosophy—those truths and teachings that appeal to the common sense of the multitude rather than to the intellectuality of the few.
{{Style P-Title small caps|level=5|plain=yes|1=IV.}}
All great movements have, of a necessity, leaders and teachers of high attainments. It is not designed to belittle intellect or wealth of learning. But these possessions go for nothing without charity, truthfulness, right thinking, right living, and right action. The path of Practical Theosophy is wide; it is narrow; it is straight; it is crooked; but it is never without {{Page aside in Path|v=4|n=7|p=208}}good. Expect nothing; work without thought of or desire for reward; share your happiness with others; be upright in your dealings with your fellow laborer on life's highway; work for the good of humanity; speak ill of no one; judge the act and not the actor; and last, but not least, strive for consistency as a member of the Theosophical Society. Then will be realized the basic idea of Practical Theosophy and Universal Brotherhood.
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{{Style P-Title small caps|level=3|1=[[Judge W.Q. - The Skin of the Earth|The Skin of the Earth]]}}
<center>[[Judge, William Quan|W. Q. Judge]] (signed "Bryan Kinnavan"), pp. 208-211</center>
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{{Style P-Title small caps|level=4|plain=yes|1=Lead, Kindly Light!}}
Ineffaceably stamped upon the memory are those scenes of childhood connected with religious instruction. The infant on its mother's knee listens not only to the old fashioned lullaby, but now and then to snatches of church hymns and Sunday School songs, and thus, as it were, absorbs their familiar airs among its first recognized impressions. Later, the child goes to church and learns to sing the same tunes and to repeat the same {{Page aside in Path|v=4|n=7|p=212}}words, which thus acquire that depth of root in the brain enabling them to outlast years of carelessness or wicked living and to come back sooner or later as gentle reminders of the past or monitors of the future. Have we not all read stories of men steeped in crime, to whom have risen up at some supremely critical moment visions of sainted mothers and happy days of infancy, and whose hardened souls have been touched even to tenderness by the recollection of long ago church bells on peaceful Sundays in quiet country places, and the singing of the old, simple, long-forgotten hymns? Such an awakening is not by any means improbable. We must acknowledge the existence in almost every human being of some good impulses. A long course of worldly life, sordid or violent, will go far towards banishing the higher principles and degrading the soul to a lower level, but it is only in rare cases that the spiritual spark is extinguished entirely. Illustrations of the former are all around us. There are plenty of gamblers who are model husbands; there are thieves who love their children; there are drunkards who are otherwise moral; there are swindlers who are honorable in their dealings with their partners; and all of these and others equally reckless and abandoned are quick to respond to charitable appeals. What do these facts teach? That none are so far gone in depravity as to be beyond the reach of the good; that all—the exceptions are so rare as to be hardly worth noticing—possess some traits that are praiseworthy; that the good impulses, no matter how obscured by disuse, may be reached if only the right chord be touched and the proper moment seized.
The value of early religious training can hardly be over-estimated. There is no question here of creed or form. We might look out from our advanced standpoint of theosophy and say that it is better to rear a child outside the church, in order that the child may not become imbued with erroneous opinions. But how many children are there that could comprehend the subtle distinctions of mentality found in the theosophic works? Not one. Children's minds require the simplest ideas clothed in the plainest language. The strongest of mature brains find perplexities in the involved theories of Karma, Reincarnation, and the Planetary Chain. But the mind of a child can grasp the problems of good and evil and of life and death as propounded by the Christian churches. It would seem, in fact, as if the founder of Christianity reasoned from analogy when he preached the gospel first, and, likening the human race to children, adapted his teachings to the comprehension of infancy. Theosophists who have dipped into the lore of ages can, of course, put Christianity aside as being puerile in its dogmatic form, and can demand a scheme of the universe that is more satisfactory and in accordance with the known aspects of science. The least we can do is to separate the original kernels of truth {{Page aside in Path|v=4|n=7|p=213}}from the outer husk of creed, reserving the former for our use and condemning the latter.
But all this does not give us the right to scoff at Christianity or to revile it as many theosophists are in the habit of doing. Christianity may be likened to a bridge which has carried part of the world over from an epoch of infancy, or at least of ignorance, to an epoch of knowledge. It should therefore not be made the target of abuse. What if it has been the vehicle of tremendous cruelty and oppression? Nobody denies it—except, possibly, a few prejudiced priests. Let us admit that from the age of Constantine to the age of Victoria the church has only one long record of blood-shed and injustice. The mistake we are apt to make is to charge those crimes to Christianity, when, as a matter of fact, the fault lay in the darkness and degradation of the race. Religion in any other form would probably have evoked the same spirit of malevolence and persecution.
Or, if we were even to admit that the church is as bad as anyone has ever claimed it to be, and if we charge all the crimes of the Inquisition directly to the church, that is, as a result of the church's teaching; still we find that these evils have largely corrected themselves with time, and that now a more liberal spirit pervades all denominations. All Theosophists who have examined the various religions must admit that Christianity stripped of dogma is truthful, even to as great an extent as Mohammedanism, Hinduism, and Buddhism are true when deprived of their external forms. It so happens that we in America are brought up in and surrounded by Christianity. It is the religion of all classes without exception, save Jews. If we were living in Constantinople it would be fitting for us to be Mohammedans, and doubtless we would be; if we were in Bengal we would be bound in the chains of caste which the Hindus have forged; if we were in Ceylon we would be followers of Buddha. Thus our external form of religion is determined, as it should be, by the circumstances of birth. Our real religion is what we make it in our daily lives. But I think it most appropriate that, as we are dwelling in a Christian country, we should be to a certain extent Christians. As there are Buddhist Theosophists, as there are Moslem Theosophists, so there can be and are Christian Theosophists. It must be admitted, however, that some members of the Society have become so irritated against the creeds of the Christian churches that they have lost all patience and continually expend most of their vitality in open abuse of Christianity. Now, it is true that there are many objectionable features to the dogmas—in fact, all are objectionable—but is it not a waste of energy to be crying out against the churches all the time? Does not such a course really obstruct the progress of the truth by arousing the hostility of the church members? If we go out to battle with the sword, immediately the sword is drawn in defense of {{Page aside in Path|v=4|n=7|p=214}}long-cherished theories, even though erroneous, and they out-number us a thousand to one. Would not far greater success be achieved by exercising a larger spirit of forbearance, by dwelling more upon the words of Jesus and less upon the quarrels of the apostles? A Theosophist of renown has written a book to prove that there was no such person as Jesus Christ, but what has he accomplished by it? Nothing except to induce some Theosophists to quote this imaginary work as a real authority and to excite the sneers of Christians. But the worst feature of this and other such attacks is that they are all the time placing Theosophy in direct antagonism to Christianity. They are giving the enemies of Theosophy weapons to use against us. Admitting the abuses that have crept into the churches, admitting even the exoteric nature of their religion as now taught, admitting all the crimes of the past and the ignorance of the present era, there is still no reason why we should not endeavor to reform Christianity. And to do any effectual work in this direction requires more discreet treatment of the church, or at least of the religion of Jesus, than has been accorded to it from many quarters in the last few years. Does anyone expect to convert people from Christianity to Theosophy? The idea is absurd. Can you convert a barn-door into a barn? No, but one can so fit the barn and barn-door that they can henceforth work together in harmony.
But, after all, there is a more important aspect which this question assumes, or should assume, to faithful theosophists. A no small part of duty is to exercise charity towards everybody, not to judge harshly, and to observe the Golden Rule. Our lot is cast in the midst of Christianity. In every city and village the spires denote the devotional tendency of the people. What if many individuals are imperfect and hypocritical! Is it not our duty to endeavor to see their better sides? Should we not exert ourselves to think kindly of these neighbors and friends of ours, even if they may be cherishing beliefs which we have found to be wrong? We admit that all religions are true at bottom, and no exception is made of Christianity. Is it not therefore our part to dwell upon this esoteric side of the national religion, and to think with kindness and charity of its errors, and by so doing and thinking shall we not achieve greater results than by deliberately separating ourselves from the church, and then attacking it as a foreign and hostile power?
{{Style P-Align right|G. E. W.}}
{{Style P-Quote|"The knowledge of the Absolute Spirit, like the effulgence of the sun, or like heat in fire, is naught else than the Absolute Essence itself. The attributes of the latter, heat or flame, are not the attributes of the Spirit, but of that of which the Spirit is the unconscious cause."—''Sankaracharya''.}}
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{{Style P-Title small caps|level=4|plain=yes|1=Sanscrit Pronunciations.}}
The following are hints of how to pronounce some Sanscrit words found in theosophical literature—
{| class="wikitable"
! Word !! Meaning !! Pronunciation
|-
| Arjuna || The shining one || Arjoonah
|-
| Asura || The evil spirits || Asoorah
|-
| Atma || Soul || Atmah
|-
| Avidya || Ignorance || Ahvidya
|-
| Avitchi || Hell || Ahvitchee
|-
| Bhagavad-Gita || Song of God || Bahgavad-Geetah
|-
| Benares || The sacred city || Benahrays
|-
| Brahma || Creator || Brahmah
|-
| Buddha || Enlightened One || Boodhah
|-
| Buddhi || Highest intelligence || Boodhee
|-
| Chela || Disciple || Chaylah
|-
| Devachan || Heaven || Dayva-khan
|-
| Guru || Teacher || Gooroo
|-
| Kama || Desire || Kahmah
|-
| Kali || Death, Dark, Wife || Kahlee
|-
| Krishna || A divine incarnation || Kreeshnah
|-
| Loka || Place or plane || Lokah
|-
| Manas || Mind || Mahnas
|-
| Manvantara || The life of a Manu || Manvantahra
|-
| Siva || The destroyer || Seevah
|-
| Surya || The sun || Sooreea
|-
| Veda || The revealed book of religion || Vaydah
|-
| Vishnu || The Preserver || Vishnoo
|-
| Yuga || An age or term of years || Yoogah
|-
| Yoga || Concentration || Yohgah
|}
These will give a good idea of how, in general, all these Sanscrit terms are to be sounded; the a as ah, o as oh, u as oo, e as eh, i as ee, almost without exception. The error should never be made of pronouncing Manas, Maynas, nor Kali as Kaylai.
On p. 95 of Vol. I of PATH will be found further suggestions.
{{Style P-Quote|Analogy is the guiding law in Nature, the only true Ariadne's thread that can lead us through the inextricable paths of her domain, toward her primal and final mysteries.—''Secret Doctrine''.}}
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{{Style P-Title small caps|level=4|plain=yes|1=Reincarnation and Memory.}}
{{Style P-Title small caps|level=5|plain=yes|1=II.}}
In a previous paper certain relations of experience to memory were considered, and Karma was shown to be a resultant of action. These are elementary considerations, yet none the less important. They are derived from the commonest every-day experience, and hence everyone can test them for himself. It might be profitable to observe, in passing, that this deduction of knowledge from experience is the only way of learning. We have within ourselves the elements and conditions of superior knowledge and illumination, but so long as these elements are latent and inactive they are of no practical value. They make a grave, often a fatal, mistake who imagine that those possessed of supreme wisdom can bestow it upon the ignorant as a gratuity or a favor. They have not so received it, neither can they so impart it. The law never changes, and is the same for Adept and neophyte. Most truly says Hadji Erinn in the last PATH, "It may be a child's school, but it takes a man to go through it."
This digression seemed necessary in order to show the importance of the simpler primary propositions, and the manner in which they are to be received and tested. We are not dealing with Reincarnation as a dogma, but strictly as a scientific hypothesis. For any intelligent person now-a-days to accept the special-creation theory, with birth into the present life as the beginning of man, is to confess the whole problem of life to be incomprehensible and all its mysteries incapable of solution. With shaded eyes and bated breath all such continually ask, "What does it all mean?" The most salient point, the most common objection to the theory of reincarnation, is the lapse of memory. If we could remember distinctly any existence previous to this, the problem would at once be solved. It would then be a matter of common experience, and no one would doubt it. Therefore memory becomes the point of interest in examining the theory. If we are to estimate with any degree of certainty what memory may or may not do, what it may or may not have done, we must first determine by our own daily experience just what memory is now doing. Every reader, therefore, should pause after every statement, and inquire after every proposition—"Is this true? Is it in accordance with my own experience?" If he does this, and is careful as to the use and exact meaning of words, he will find the latent stores of knowledge beginning to unfold within his own soul, and {{Page aside in Path|v=4|n=7|p=217}}the meaning of life will begin to appear. This knowledge of the true meaning of life will not depend on his acceptance of the theory of reincarnation as a dogma, though even in that way it is infinitely superior to any other, but the real benefit to the student will come from the fact that he is beginning to know himself, and to read correctly the lessons of his own experience. Those who oppose the reincarnation theory almost invariably show utter ignorance of these primary considerations, the very alphabet of the whole subject. The questions involved are so deep, so broad, and in their final application so abstruse, that an error in the beginning leads to endless complications and misconceptions further on. This is because human experience covers such a wide area, and human relations are so complicated; and any theory capable of meeting these experiences at every point must be equally potent and applicable. If, therefore, reincarnation be true, and be thus involved in human experience and capable of explaining the mysteries of life, it must be capable of logical deduction from these same experiences. Its ground of operation is our legitimate ground for investigation. Those who are unable or unwilling to study the subject in this way may accept the theory as a dogma, or deny it altogether, as they please; though at this point a great deal may be said as to motive and result on human action. From the standpoint of dogma the principle of justice, both human and divine, overwhelmingly supports reincarnation; while every other theory known to modern times is horribly unjust; thus favoring priest-craft and king-craft, and rendering the essential Brotherhood of man impossible.
{{Style P-Quote|"Man's inhumanity to man
Makes countless millions mourn."}}
The essence of humanity is justice; the essence of all inhumanity is injustice. Wherever exact justice reigns, divine Charity glorifies life with the halo of Divinity.
These preliminary considerations may help to set our subject in its true light, and serve in divesting it of all prejudice. Only in this way can we examine any subject dispassionately, with any probability of arriving at the simple truth.
We may now return to our original inquiry: If the theory of re-incarnation be true, why have we no recollection of any previous life? Passing by all those cases where such reminiscence is claimed by certain individuals like Apollonius of Tyana, and certain experiences difficult of explanation on any other ground in the life of many persons, passing by such considerations as favor belief in reincarnation on the ground of Justice, let us consider memory in relation to experience. From the known character of memory deduced from daily experience, is there any reason to expect it to bridge the chasm between two incarnations, provided more than the present incarnation has existed for the individual? If not, why not? Put in another form, our thesis may be stated in this way: Is the absence of memory of a previous life any bar to the acceptance and rational application of the theory of reincarnation?
The terms cause and effect are related to phenomena. The essence of {{Page aside in Path|v=4|n=7|p=218}}phenomena is motion, or action. Every so-called cause is involved in its effect, and every so-called effect becomes in its turn a cause of further action to be involved in all succeeding effects. Man has sometimes been called "a creature of circumstance." This is a half-truth. Man is also a creator of circumstance. In other words, man bears the same general relation to cause and effect as does every object in nature. If we observe any object in nature we discover it giving rise to or the theatre of phenomena. If we find it acting, we may trace the so-called causes of its present activities. If we find it apparently quiescent, we may discover what activities it will presently give rise to. There is thus a period of activity followed by a period of repose, and this followed by renewed activity. All nature is thus instinct with life, for life is essential action. Thus "the out-breathing and in-breathing of Brahm" involves every atom and every object, no less than every organism.
{{Style P-Quote|Life's pulses quiver everywhere,
A solemn rhythm reigns;
A measured tread is in the air,
The ocean throbs with pain.
The solid earth its pulses keeps
While shadows come and go;
Deeps answer always unto deeps,
Glow answers unto glow.
Back of all action there is rest;
Behind all rest the flame
Of life but smoulders in Brahm's breast,
Ready to glow again.}}
{{Style P-Signature|Harij.}}
{{Style P-Title small caps|level=4|plain=yes|1=H. P. Blavatsky and Theosophists.}}
In a late number of the ''Revue Theosophique'', H. P. Blavatsky says:
{{Style P-Quote|"'Love one another' said Jesus to those who studied the mysteries of the kingdom of heaven.
"'Profess altruism, preserve the union, accord, and harmony of your groups, all you who place yourselves in the ranks of neophytes and seekers of the one Truth', say other Masters to us. 'Without union and intellectual and psychic sympathy you will attain nothing. He who sows discord reaps the whirlwind.'
"Learned Kabalists are not wanting among us in Europe and America. What good does that do us, and what have they done for the society? Instead of getting together to help each other, they look at each other askance, ready to criticise."
"Those who wish to succeed in theosophy, abstract or practical, should remember that want of union is the first condition of failure. But let ten {{Page aside in Path|v=4|n=7|p=219}}determined theosophists unite themselves; let them work together, each according to his own way, in one or another branch of universal science, but let each one be in sympathy with his brother; let this be done, and we can answer for it that each member would make greater progress in the sacred science in one year than could be made in ten years by himself. In theosophy what is needed is emulation and not rivalry.
"In real theosophy it is always the least who becomes the greatest.
"However, the society has more victorious disciples than is commonly supposed. But these stand aside and work instead of declaiming. Such are our most zealous as well as our most devoted disciples. When they write they hide their names; when they read garbled translation of sacred ancient books, they see the real meaning under the veil of obscurity that western philologists have thrown upon them, for they know the mystery language. These few men and women are the pillars of our temple. They alone paralyze the incessant work of our theosophic moles."}}
{{Style P-Title small caps|level=4|plain=yes|1=A Sonnet to Night.}}
{{Style P-Quote|The spicy fragrance of the skies
Falls through the night air on my soul,
From depths where constellations rise,
From depths where suns unnumbered roll:
From star-laid strata—star o'er star
Where God's great lanterns swing and sway,
Behind the "Gates of Light" ajar:
Behind the Barrier of the Day:
And swing, and sway;—and flash their light
Through every crevice of the night.}}
{{Style P-Signature|T. H.}}
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - Universal Applications of Doctrine|Universal Applications of Doctrine]]}}
<center>[[Judge, William Quan|W. Q. Judge]], pp. 219-225</center>
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{{Page aside in Path|v=4|n=7|p=225}}
{{Style P-Title small caps|level=4|plain=yes|1=Prof. Max Muller on Buddhism.}}
The distinguished Sanscritist Max Müller delivered last year before the University of Glasgow a series of lectures—called "Gifford Lectures"—upon Religions, and made the following remarks about Buddhism which will be of interest:—
The essence of Buddhist morality is a belief in Karma, that is of work done in this or in a former life which must go on producing effects until the last penny is paid. There can be no doubt, the lecturer thinks, that this faith has produced very beneficial results, and that it would explain many things which to us remain the riddles of life. Thus, while to us the irregularities with which men are born into the world seem unjust, they can be justified at once by adopting the doctrines of Karma. We are born what we deserve to be born. We are paying our penalty or are receiving our reward in this life for former acts. This makes the sufferer more patient, for he feels that he is working out an old debt, while the happy man knows that he is living on the interest of his capital of good works, and that he must try to lay by more capital for a future life. The Buddhist, trusting in Karma—and he does trust in it with belief as strong as any belief in a religious dogma—can honestly say, Whatever is, is right; and the same {{Page aside in Path|v=4|n=7|p=226}}belief, that makes him see in what he now suffers or enjoys the natural outcome of his former deeds, will support him in trying to avoid evil and to do good, knowing that no good and no evil word, thought, or act performed in this life can ever be lost in the life of the universe. But while Müller regards the Buddhist belief in Karma as extensively useful, he cannot see how it can be accommodated under any of the definitions of religion which he has passed in review.
But who, asks Müller, has the right so to narrow the definition of the word religion that it should cease to be applicable to Buddhism, which is the creed of the majority of mankind?
{{Style P-Title small caps|level=4|plain=yes|1=The Key to Theosophy.}}
{{Style P-Subtitle|H. P. Blavatsky's Last Book.}}
This work is meant to be a clear exposition, in the form of question and answer, of Philosophy and Ethics, for the study of which the Theosophical Society has been founded. There are 307 pages which are divided into fourteen chapters—the number of years the Theosophical Society has been in existence. There is also a conclusion in which the future of the Society is dwelt upon by the author. It is published simultaneously in New York and London.<ref>{{Style P-Editors note|1889. New York, by William Q. Judge, and London by the Theosophical Publishing Company. $1.50. The price in London is 6 shillings, in America $1.50.}}</ref>
The sections are as follows:
# Theosophy and the Theosophical Society.
# Exoteric and Esoteric Theosophy.
# The Working System of the T. S.
# Relations of the T. S. to Theosophy.
# Fundamental Teachings of Theosophy.
# Theosophical Teachings as to Nature and Man.
# On the Various Post-mortem States.
# On Re-incarnation or Re-birth.
# On the Kama-Loka and Devachan.
# On the Nature of our Thinking Principle.
# On the Mysteries of Re-incarnation.
# What is Practical Theosophy?
# On the Misconceptions about the T. S.
# The "Theosophical Mahatmas."
''Conclusion'': The Future of the Theosophical Society.
The conclusion, regarding the future of the Society, is of great interest to all earnest students, showing what our possibilities may be if we live up to our responsibilities. The manner in which the author has dealt with the subject is clear and easily understood by anyone, and the book ought to be in the possession of every Branch Library, and should be recommended by all Theosophists to others inquiring about the subject.
{{Style P-Title small caps|level=3|1=[[Keightley J - Tea Table Talk|Tea Table Talk]]}}
<center>[[Keightley, Julia|Julia Keightley]] (signed "Julius"), pp. 227-229</center>
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<hr>
{{Page aside in Path|v=4|n=7|p=229}}
{{Style P-Title small caps|level=4|plain=yes|1=Literary Notes.}}
The John W. Lovell Co., 150 Worth St., New York, are about to issue a monthly series of publications upon Occultism at 50 cts. each or $5.00 a year. The first will be Mabel Collins's ''Blossom and the Fruit''; and then follow Dr. Anna Kingsford's ''Dreams and Dream Stories'', Rita's ''Sheba'', Edward Maitland's ''The Pilgrim and the Shrine'', Dr. Kingsford's ''The Perfect Way'', and Dr. Hartmann's ''Magic White and Black''.
It is proper to state that this is not a pirated edition, but that the authors are remunerated for their consent to the American reprint.
''The Theosophical Review'' for August (Paris) contains the conclusion of H. P. Blavatsky's article on the "Beacon of the Unknown," in which she forcibly points out that altruism and union are the only conditions which conduce to success in either abstract or practical occultism, and urges the formation of harmonious and helpful groups whose members shall assist one another. Other articles are Amaravella's translation of ''Gates of Gold''; Science and Theosophy, by Dr. F. de Courmelles; What is Theosophy, by Hermes. The Wisdom of the Egyptians, by Lambert, is a learned and valuable article on the 7 principles. A translation from the ''Secret Doctrine'', a review of New Dogmas, by Nus, two striking poems, and the usual notes complete the number. The Hermes T. S. has formed a committee for the purpose of answering all inquirers, a plan which works well and helps those who answer as well as those who ask.
''Testimonia'' is a little series of brochures published by E. A. Sheldon, 253 Main St., Hartford, Conn. ($1.00 a year, 10 cents each). No. 7 is "The Equation of Sex" by Miss Lydia Bell, covering 16 pages. The subject is as vast as it is interesting.
''The Astral Light'', by Nizida. This little book of 180 pages, upon one of the most pregnant facts in Theosophical science, deserves warm greeting. The earlier part states what is known concerning the Astral Light and its contents, and the latter part treats most justly and discriminatingly of the true and the misleading in spiritualistic phenomena. The intervening chapters deal with individual, national, and racial evolution. It is not a book of revelations, nor does it even greatly add to those facts about the Astral Light with which most Theosophists are familiar, but it is a book of singularly vigorous and healthy tone, peculiarly stimulating and bracing to the moral motive, full of high aspiration and contagious resolve. It is hardly possible to read it without marked elevation of mind and a new impulse to endeavor, and for {{Page aside in Path|v=4|n=7|p=230}}this reason we estimate it as having rare value to sincere disciples. Not altogether felicitous, as the illustration of persecution in the present age, was the citation of the grudging of tobacco to paupers by rate-payers (page 98), and the word "transpire" should not be used in the sense of "occur" (page 108), but a very few small blemishes do not impair the worth of this truly excellent book.
{{Style P-Title small caps|level=4|plain=yes|1=Correspondence.}}
<center>''Pasadena, Cal.; August 22d, 1889.''</center>
I noticed in PATH an article on the "change which is coming," accompanied with a guess that this change might be the manufacture of gold. Has not Bellamy come nearer guessing the change—brotherhood and co-operation?
{{Style P-Align right|B.}}
The article referred to, "A Dream of Gold," was only the speculation of one as to what would occur if gold could be made. He was not "guessing at the coming change." Edward Bellamy guessed well at ''a'', but not at ''the'', change. The state Bellamy pictures will not be arrived at except through blood and fire, and perhaps after the fall in value of gold shall have driven the thought of values out of the people's mind. The working man is no doubt oppressed, but he is still human, and, given power, will exhibit the faults of those who now have it.—[Ed.]
{{Style P-Title small caps|level=3|1=Theosophical Activities}}
{{Style P-Title small caps|level=4|plain=yes|1=America.}}
The Aryan T. S. of New York has resumed its meetings after the vacation. In the early summer two generous members offered $40 towards the purchase of new books for the Library, provided $60 were raised by the other members. This was accomplished, and, besides new books procured, many valuable pamphlets have been bound and the Library thoroughly overhauled. There are now about 220 books therein. A friend of the President, not himself an F. T. S., has presented the first six volumes of the ''Theosophist'', and, if a few missing numbers can be procured, the Aryan T. S. will enjoy the possession of a complete set of the ''Theosophist'' from the beginning,—no small achievement, as all earlier numbers are out of print. At the meeting on Sept. 10th a paper upon "The Key-Note of Karma" was contributed by Bro. James M. Pryse, Charter-member of Satwa Lodge, Los Angeles, Calif.; one on "Theosophy" by Bro. H. T. Patterson, Charter-member of Brooklyn T. S.; and one on "Broad Applications of Theosophical Doctrines" by William Q. Judge.
{{Page aside in Path|v=4|n=7|p=231}}
{{Style S-Small capitals|The General Secretary's Fund}} received from May 1st to September 11th: from Branches, $151.50, from individuals, $324.60.
{{Style S-Small capitals|Mrs. Ver Planck's Fund}} has reached $142, of which $71 have been sent to the T. P. S.
{{Style S-Small capitals|Boston, Mass.}}—With the first Sunday in September the Boston Branch began its regular weekly meetings. A systematic study of the Bhagavad-Gita has been taken up. There are a number of new proposals for membership.
{{Style S-Small capitals|The Blavatsky T. S.}} of Washington met again on September 11th, and the President delivered a "Digest of Theosophy" nearly two hours in length. Part of its fruit was an immediate desire to join the Society on the part of two of the hearers. Eight new members have joined the Blavatsky T. S. in as many weeks,—a rate which, if kept up, will soon make this one of our most powerful Branches. It meets at the house of the president, No. 1615 Madison St. N. W., Washington, D. C., and some of its members have secured the use of a part of a column in one of the daily papers. It has several colored members.
{{Style S-Small capitals|The Golden Gate Lodge}} held its usual open meetings in San Francisco and Oakland every Sunday during the past month. Original papers were read and lectures delivered by members before audiences ranging from 100 to 150. Some of the topics were "Why I am a Theosophist" by Prof. Charles H. Sykes; "Involution and Evolution" by Mrs. Sarah A. Harris; "Good and Evil" by Dr. J. A. Anderson; "The Constitution of Man" by Miss M. A. Walsh. Questions and answers follow each lecture, and full and free discussion upon the subject treated and general Theosophic topics is encouraged.
It is purposed to hold at some point in California during the month of either September or October an ''ad interim'' Convention of the Branches upon the Pacific Coast. This is for the purposes of mutual advancement, of the consideration of questions to be submitted to the next Annual Convention, and of appointing a regular delegate thereto; it being understood that no votes for officers or upon any other question except those for submission to the Annual Convention will be taken. The Branches projecting the scheme are the Bandhu, Point Loma, Excelsior, and Golden Gate.
Application for a Charter for a new Branch has been received from Kansas City, Mo., the applicants being Judge Henry N. Ess, Dr. J. P. Knoche, Messrs. George P. Olmstead, George F. Winter, J. H. Knoche, and Chancy P. Fairman.
{{Style P-Title small caps|level=4|plain=yes|1=India.}}
{{Style S-Small capitals|Adyar Library.}}—The library at Headquarters grows very valuable. Though less than three years have passed since its foundation, it has a very fine collection of Oriental books. In Buddhist literature it is richer than any other library in India. A recent valuable addition is a full set of the Pali Tripitikas engraved on palm leaves and comprising 60 vols. of 5,000 pages. 20 stylus writers were occupied on this for two years. It was presented by Mrs. Dias-Bangakoon, F. T. S., of Ceylon. It cost about 3,500 rupees. Col. Olcott brought back Japanese Buddhist books numbering over 1,000.
In the department of Sanscrit literature and ancient philosophy the library is very rich.
Bro. Chas. F. Powell has been detailed by Col. Olcott to Ceylon to take charge of the Headquarters there and of the Buddhist during the absence of Bro. Leadbeater on a tour of inspection through Ceylon for three months.
{{Style P-Title small caps|level=4|plain=yes|1=England.}}
H. P. Blavatsky has returned to London from France in very much better health.
Col. H. S. Olcott is in England, and he expects to give a course of lectures through Great Britain. We hope he will visit Ireland. During his absence from India the former Commission will have charge of the Headquarters.
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In England we can now see that H. P. Blavatsky has made the people think of Theosophy. When she arrived there four years ago it was almost unheard of; now all over England it is being gradually referred to. If even in ridicule, that is a beginning.
Bro. E. T. Sturdy of New Zealand has returned to England, stopping at New York on his way.
Annie Besant, the famous co-worker with Bradlaugh, has become co-editor of ''Lucifer'' and an earnest theosophist. Hereupon the various religious papers in England made a great fuss and became so inconsistent that, whereas hitherto they had denounced theosophy as devilish and atheistic, they now declare that Annie Besant has given up materialism and believes in God.
{{Style P-Title small caps|level=4|plain=yes|1=Switzerland.}}
{{Style P-Subtitle|A Theosophical Retreat.}}
A society has been founded, we are asked to state, with the following name, officers, capital, and objects.
Its name is "Fraternitas."
Its officers are: Countess C. Wachtmeister, F. T. S., president; Dr. A. Pioda, F. T. S., secretary; members, Dr. R. Thurman, Dr. Franz Hartmann.
Capital 50,000 francs divided into 500 fr. shares; no profits to be made, and only right of habitation given.
A house or chalet is to be built when capital is subscribed, upon land donated by Dr. Pioda and situated upon the mountains near Locarno.
When capital stock is taken a general assembly will be called, and then rules will be adopted. The funds will be deposited in Cantonal Bank, Ticino.
No distinctions of race, belief, or opinion are to be made. One end of the Society will be to afford to poor Theosophists a place of retreat.
Prices will be moderate, and the regimen will be vegetarian or not as suits those living there.
Subscriptions will be closed 31st December, 1889.
Address the secretary, Dr. A. Pioda, Locarno, Switzerland.
{{Style P-Title small caps|level=4|plain=yes|1=Ceylon.}}
The following new T. S. Branches were organized during Col. H. S. Olcott's last visit there in June and July.
Maha Mahinda T. S., at Anuradhapura; Upaya Lokartha Sadhaka T. S., at Matale; Ananda T. S., at Mawanella; Maliyadeva T. S., at Kurunegala; Sariputra T. S., at Kataluwa.
Bro. Charles F. Powell publicly embraced the Buddhist religion at Ceylon lately, and then made an address in the Theosophical Hall at Colombo. The High Priest Rev. Sumangala with other priests was on the platform, and Sumangala delivered the opening address.
In Ceylon the Theosophical movement is distinctly Buddhistic: in India it is Brahmanically philosophical; in England it is militant, lively, and interesting; in America it is startlingly rapid, with a mixture of all the rest.
{{Style P-Title small caps|level=4|plain=yes|1=News of Damodar.}}
Damodar K. Mavalankar is a name beloved by many of our older members. He left Adyar at end of 1884 or beginning of 1885, and some said he had gone to Tibet, others that he was dead. In ''Theosophist'' for September there is a letter from Sriman Swamy of Allahabad, who says that he had been in Tibet and there seen Damodar in Lhassa in March 1887 and had spoken with him. Bro. R. Harte has conversed with the Swami, who corroborated what he had written in the letter.
{{Style P-Quote|Man is sacrifice. His first twenty-four years are the morning, and the next forty-four years the midday, libation.—''Chandogya-Upanishad''.}}
<center>OM.</center>
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== No. 8 – November 1889 ==
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{{Style P-Title small caps|level=4|plain=yes|1=Some Notes on the Mahatmas.}}
<center>''[A Paper read before the Aryan T. S. of N. Y., Oct. 8th, 1889.]''</center>
In accordance with the suggestion of our President last Tuesday evening, I have tried to collect such evidence as to the nature of the Mahatmas as I could from the Theosophical books I had in my own library, not having had time to go elsewhere. If I rightly understood Mr. Judge on the occasion referred to, he defined Mahatma, or the great souled, as a purely spiritual existence, and therefore only to be properly spoken of in the singular, as pure spirit is necessarily undifferentiated and therefore one and the same. I have not yet succeeded in finding any definition of "the Mahatma" that implies quite so impersonal an entity. The nearest approach to this idea is in an anonymous article on page 92 of ''Five Years of Theosophy'', entitled "Mahatmas and Chelas," which begins thus: "A {{Page aside in Path|v=4|n=8|p=234}}Mahatma is an individual who, by special training and education, has evolved those higher faculties and has attained that spiritual knowledge which ordinary humanity will acquire after passing through numberless series of re-incarnations during the process of cosmic evolution," (provided, of course, that it moves in the right direction). Such a person having, by proper training in successive incarnations, gradually purged himself of the lower principles of his nature, there arrives a time when the entity consists solely of "that higher Manas which is inseparably linked to the Atma and its vehicle" (the sixth principle). "When, therefore," continues the writer, "people express a desire to 'see a Mahatma,' they really do not seem to understand what it is they ask for. How can they, with their physical eyes, hope to see that which transcends sight? * * Higher things can be perceived only by a sense pertaining to those higher things; whoever therefore wants to see the real Mahatma must use his intellectual sight * * The Mahatma has identified himself with that Universal Soul which runs through Humanity, and to draw his attention one must do so through that Soul."
This definition makes of the Mahatma a purely spiritual existence, and therefore part and parcel of the Divine element of which we all to some extent partake.
But the Glossary of the book quoted (''Five Years of Theosophy'') defines "Mahatma, a great soul: an adept in occultism of the highest order," and other papers in the book by Ramaswamier, Damodar, and Mohini speak of "the living physical body of the Mahatma" (p. 452), of "the Himalayan Brothers as living men, and not disembodied spirits" (p. 458), and of the Mahatma Koothoomi "as a living person like any of us."
Mrs. Sinnett's ''Purpose of Theosophy'' (p. 70) says that "the custodians of the secret Knowledge are variously called Mahatmas, Rishis, Arhats, Adepts, Guru Devas, Brothers, etc. * * * The majority of them now live in Thibet * * They can defy matter, distance, even death itself, * * and have in the routine of their training arrived at such perfection that the real spiritual man is independent of and altogether master of the material body. * * * Far above the best of the Yogis stand the Mahatmas. * * Their existence as human beings has been questioned, but, on the other hand, hundreds of people have not only seen and spoken with them, but some have even lived under the same roof with their own Mahatmas for years together." Mrs. Sinnett also says that it is well-known that "in the formation of the T. S. the founders were acting under the direct wishes of certain of the Mahatmas," and that the Hindus had to be convinced "not of the actual existence of the Mahatmas as living men, for of this they had ample proof, but that the visible founders of the Society were really their agents."
{{Page aside in Path|v=4|n=8|p=235}}
According to Mr. Sinnett, Arhat, Mahatma, Rishi, are interchangeable terms. (''Esot. B.'' p. 49 ''et seq.'') "The Arhats and the Mahatmas are the same men. At that level of spiritual exaltation, supreme knowledge of the esoteric doctrine blends all original sectarian distinctions. By whatever name such illuminati may be called, they are the adepts of occult knowledge, sometimes spoken of in India now as the Brothers. * * The Tibetan Brotherhood is incomparably the highest of such associations. * * The Mahatmas themselves are subordinate by several degrees to the chief of all" (in the Tibetan organization).
In the book called "Man," we are told that "the Adept hierarchy was established by the Dhyan Chohan to watch over and protect the growing race. * * That there are seven classes of Adepts, of which five alone are ordinarily spoken of; the last two are understood only by the higher initiates. The heads of the five classes are known in Thibet as the Chulukiu or jewels of wisdom."
On the next page the authors tell us that "there are nine grades of Adepts, each grade having seven subdivisions. In the Brahmanical system, the nine grades are referred to as the nine jewels (''nava nidhi'')."
"Unlike the ordinary man, * * * the Mahatmas live wholly in the spirit. * * The Mahatmas do not ignore the conditions of daily life; they fully sympathize with the struggling masses of humanity, but the higher cannot stoop to the lower; the lower must see the heights above, and scale them if it will. It must never be thought that the Mahatmas are creators; they are only inspirers and educators. * * * They have undoubtedly a human side to their characters, but it is so inseparably blended with their higher spiritual nature that no one who tries to dissociate the two parts of their being will ever understand either correctly."
In the PATH, Vol. I, No. 9, there is an article on "The Theosophical Mahatmas" by Mme. Blavatsky, in which she says, "Our Masters are not a 'jealous god'; they are simply holy mortals, nevertheless, however, higher than any in this world, morally, intellectually, and spiritually. However holy and advanced in the science of the mysteries, they are still men, members of a Brotherhood, who are the first in it to show themselves subservient to its time-honored laws and rules." In the same article H. P. B. speaks of "the Paraguru, my Master's MASTER." I have been unable to find any other article in the first volume of the PATH on the subject, except one on "The Reticence of the Mahatmas," which does not enter into any definition of their nature. In No. 3, vol. II, a letter signed "Julius" says that "the beings spoken of by Edwin Arnold as Mahatmas are not considered 'men' in the East."
In Vol. II, No. 4, in an article signed "S. B." on the "Reincarnations of Mahatmas," we read: "While the personality of the reincarnated {{Page aside in Path|v=4|n=8|p=236}}Master is a human being, with all the attributes which make up any other human being, its constitution is naturally of a finer order, so as to make it an instrument adapted to the work for which it has been brought into the world." This idea, that the finer soul naturally falls, in re-incarnating, into a finer body, is expressed in the Wisdom of Solomon, 8:20, "Being good, I came into a body undefiled."
In the ''Secret Doctrine'', Vol. I, p. 46, Mme. Blavatsky defines Dangma as "a purified soul, one who has become a Jivanmukta, the highest adept, or rather a Mahatma so-called." In Vol. II, p. 173, she says that the Third Race "created the so-called Sons of Will and Yoga, or the 'ancestors' (the spiritual forefathers) of all the subsequent and present Arhats or Mahatmas." And on p. 423 she speaks of "the great Mahatmas or Buddhas, these Buddhas representing, as we are taught, once living men, great Adepts and Saints, in whom the 'Sons of Wisdom' had incarnated, and who were therefore, so to speak, minor Avatars of the Celestial Beings."
Patanjali tells us in his 3rd Book, Aph. No. 46, that "the ascetic who has acquired complete control over the elements obtains certain perfections; to wit, the power to project his inner-self into the smallest atom, to expand his inner-self to the size of the largest body, to render his material body light or heavy at will, to give indefinite extension to his astral body or its separate members, to exercise an irresistible will upon the minds of others, to obtain the highest excellence of the material body, and the ability to preserve such excellence when attained." And in Aphorism 39 we are told that "the inner-self of the ascetic may be transferred to any other body and there have complete control." The ascetic who has acquired the perfection of discriminative power possesses the "Knowledge that saves from re-birth." That Knowledge "has all things and the nature of all things for its objects, and perceives all that hath been and that is, without limitations of time, place, or circumstance, as if all were in the present and in the presence of the contemplator." This can only mean the virtual annihilation of time and space, and such an ascetic, Mr. Judge informs us, "is a Jivanmukta, and is not subject to re-incarnation. He, however, may yet live upon earth, but is not in any way subject to his body, the soul being perfectly free at every moment. And such is held to be the state of those beings called in theosophical literature Adepts, Mahatmas, Masters."
''Jivanmukta'' means literally a "liberated life"; Arhat, a "worthy one"; Rishi, "a revealer"; Mahatma, "a great soul." We see that all or any of these appellations may easily be applied to those Beings we also call "the Masters," although the terms themselves may have an individual and distinct meaning. That they are thus promiscuously used, the above extracts sufficiently show. They show also, it seems to me, that "the garment that we see him by" is no more the Mahatma, any more than the Othello we may see {{Page aside in Path|v=4|n=8|p=237}}upon the stage this week is the real Salvini. To have obtained that lofty pinnacle of spiritual perfection known as "the great soul" is to have become independent of human conditions, and those who speak of the Masters as "men exactly like ourselves" can only refer to the special personality which for special needs they have chosen to assume for the moment. As well identify a man with his coats, as a being who can "transfer himself to any other body and there have complete control" with any form, however perfect in beauty, under which he may make himself visible to our purblind eyes. At the same time, if we are to believe Mme. Blavatsky, they are still individuals, and not pure spirit, for she says "they are simply holy mortals, nevertheless, however, higher than any in this world, morally, intellectually, and spiritually."
{{Style P-Signature|K. H.}}
{{Style P-Title small caps|level=4|plain=yes|1=The Lining of the Hand.}}
<center>''[A Paper read before the Chicago T. S., September 2, 1889.]''</center>
An interesting bit of history is found in the word "lining," one of the simplest in the English language. Its origin is strictly occult. And yet how little would anyone suspect a mystic flavor in such a well-worn term, used in every-day conversation in reference to our clothes and household utensils. And in even its daily use it is always applied to the inner, as distinguished from the outer, side of any given object. One might {{Page aside in Path|v=4|n=8|p=238}}quote a thousand applications of this term, all appropriate and all referring to the inner, as distinguished from the outward, side of any given object.
The origin of this very common English noun may be sought for, and correctly, in the Latin-derived word "line." But what connection is there between a "line" and a "lining"? Apparently none. The latter might have been construed, once upon a time, as a participle of the former, but that does not afford any explanation of the entirely different meanings of the two words as now used. We have seen what a lining is in the popular acceptation of the term, and we are aware that the geometrical definition of a line is that which has length but neither breadth nor thickness. One might search forever for a rational explanation of the variation in the two significations, and would never find it without referring to occultism. In that branch of science known as cheiromancy the lines traced by Nature upon the palm of the hand are discovered to possess certain senses indicative not only of past events but of the probabilities of the future. It may be supposed that in the Middle Ages, when the English tongue was being gradually evolved from the Norman, Norse, and Saxon, and when palmistry was carried across the channel by the gypsies, the lining of the hand was often referred to, strictly within the original meaning of the lines of the hand. Afterwards the same term was applied to other objects, referring to the entire inner side. Later the first sense was forgotten, and would not be readily revived in this exoteric age,—not, at least, by any of the school-men or theologians.
Concerning the lining of the hand there is a great deal to be said and much to be yet learned, notwithstanding the exhaustive labors of John Indagine, Albertus Magnus, Bartholomew Codes, le Sieur de Peruchio, J. Fricasso, and, more than any other, that enthusiastic Frenchman, Adrien Desbarolles. For, whatever may be claimed of cheiromancy, and there is no doubt but that it occupies an important field, it cannot yet be classed as an exact science. In this opinion I am aware that I am going contrary to the dicta of Heron-Allen, Rosa Baughan, and other recent English writers who say that all the important events in the life of any individual can be accurately determined. But it appears to me, after some years of careful investigation and comparison, that it is only rarely that events are so strongly portrayed on the palm as to be seen at a glance and boldly announced. My own experience is that the story of a life is much more intricate. The lines are generally so modified by one another and so inter-related that even a very careful inspection will frequently fail to bring out facts with any degree of exactness. I do not deny that the hieroglyphics are there and that they are mathematically correct, but our knowledge of them is still so limited as to render an interpretation frequently unjust and almost always incomplete. The reason for this must be found in the fact that, as all men and women are different in character and disposition, so much so that no two persons are alike, just in the same manner are all lives different in their details, so that each individual's career is unlike that of anyone else. There are millions of contingencies that may happen, and Nature must write the romance of each life on the limited space assigned to her. Our rules of cheiromancy are derived from the personal observations of a few students. Can it be for a moment supposed that they have seen and recognized more than a mere fraction of the signs taken from Nature's wide vocabulary? It is, of course, the fashion for professional cheiromants to claim everything. Especially is the fashion prominent in the works of recent writers on this subject. The elder authors were more modest, however, and interjected many pious disclaimers and humble confessions of ignorance into their folios. And yet they were men of deep learning—the quintessence of their times.
To illustrate the influence of modifiers on the lining of the hand, the instance might be quoted of a gentleman known to the writer who, according to the lines, should have been divorced, but who is living happily (or was at last accounts) with his family. In his case the divorce line, after standing out with great distinctness for several years, was finally continued {{Page aside in Path|v=4|n=8|p=239}}up to the mount of Saturn and took on an altogether different signification. I recall also the case of a gentleman who has written several books on occult subjects, and who, according to all the laws of cheiromancy, should have been dead these twenty years past, but who is still enjoying excellent health. There is also another, a physician, whose career ought to have terminated last year, but who awkwardly persists in clinging to this earthly sphere and retaining his "clothes of skin." In the second of these cases there is no apparent modifier, and yet it must be somewhere on the palm to indicate Nature's reprieve. The last-mentioned instance may be simply a case of wrong measurement on the life-line, but more probably there is a modifier, if it could be discovered. Certainly there is no square of protection anywhere near the fatal epoch. It must be some other character employed by Nature than the ones known to modern cheiromants.
In the face of these and similar apparent exceptions to the rules, it is better not to press too closely the claim for cheiromancy of being an exact science. Let us put it on its proper footing. We may suppose that the Atlanteans were versed in palmistry among other magic arts. Undoubtedly some vestiges of it descended to the Aryans along with the Zodiac and the rudiments of astrology. In that most ancient occult work known as the Book of Job, both astrology and palmistry are clearly indicated. The English priests mistranslated all such passages as much as possible, in order to prevent them from being understood by the masses. In the Vulgate, on the contrary, the sense was very nearly preserved, as in chapter 37, verse 7, where it reads: "Qui in manu omnium hominum signat ut noverint singuli opera sua". (He places signs in the hand of every man in order that all may know his works). In connection with this, how ridiculous is the reading of the English Version: "He sealeth up the hand of every man; that all men may know his work!" But this is on a par with other false renderings of the Old Testament, as, for instance, the first word in the first chapter of Genesis.
However, there is no doubt that cheiromancy was known among the earliest tribes of the present human race. If the later initiated were ever more guarded in referring to it than they were in speaking of astrology, the reason is not hard to find. It was comparatively safe for the ancients to compute astrologic directions with some degree of publicity, because by its very nature astrology was so difficult that ordinary minds were totally incapable of comprehending it or its rules. The Chaldean seer had no fear in calculating nativities, because the common people could not rise to his level. Cheiromancy, on the other hand, was simple and could be easily learned, the rules requiring only an effort of memory. Hence it had to be more sacredly guarded from the public, and the candidates for initiation into the mysteries might have been specially cautioned against writing or {{Page aside in Path|v=4|n=8|p=240}}saying anything about it publicly. One of the lower caste tribes of India, having fled to escape the atrocities committed by Timour Beg in 1408 A. D., passed through Egypt and reached Europe in 1417. From the circumstance of their having come from Egypt they were mistakenly called Egyptians, which name has since clung to them through nearly 500 years of wanderings. The gypsies appear to have had some leaders who instructed them in the secret art of palmistry. It was the one bequest to them from their progenitors, who may perhaps have derived it from Enoch himself. Among the gypsies there were never any written rules of palmistry,—in fact, there are none even at the present day. The indications were carefully transmitted from mother to daughter,—as the fortune-telling was always monopolized by the females of this nomadic race. Many of these rules have from time to time passed into the possession of curious outsiders, but it is believed that even now the gypsies have a knowledge of certain important hieroglyphs which have never been given to the public, and which are unknown to the writers of our latest works on cheiromancy.
After indulging in some criticism on palmistry, based upon a knowledge of what it will not do, there is great pleasure in recognizing the services which it really performs. By the shape of the hand the expert cheiromant at once determines the disposition, character, and probable occupation of the owner of that hand. Physiognomy betrays the ruling planet, although the same result can be attained by an examination of the mounts of the palm. It is thus possible for one sitting in a window on a busy street of a great city to tell at a glance the leading characteristics of every individual in the passing throng, as well as the planet under which each one may have been born. This of itself is no ordinary feat, and borders closely upon the magical. D'Arpentigny's interpretation of the thumb and fingers comes the nearest to reducing this branch of the art to exactitude of any authority, ancient or modern. In fact, so far as the mere disposition and capacity of any person are concerned, this may be set down as certainly exposed to the trained eye of the disciple of D'Arpentigny. Cheirognomy is therefore to all intents and purposes an exact science. But when we come to the particular events, past, present, and future, of a particular career, then the honest cheiromant must pause and examine his ground with the utmost circumspection.<ref>{{Style P-Editors note|The reader will observe the distinction made between the two branches of palmistry, viz., cheirognomy and cheiromancy.}}</ref> No doubt there are some people whose lives have been so influenced by one great single passion or purpose as to cause the nature of that leading motive to be infallibly stamped upon the palm. Such fortunes are seen at a glance. But, speaking from experience, I have found that in the great majority of instances the subjects have been living an uneventful career,—that is to say, a career uneventful as seen by an outsider; for to {{Page aside in Path|v=4|n=8|p=241}}the individual his own career is never uneventful. To the blacksmith in a country village, for instance, every occurrence is of as much importance, apparently, as are the experiences of a soldier in battle, or of a financier in a great city. But the cheiromant is compelled to establish a standard by which all lives are impartially measured. The most difficult fortunes to tell are those of mediocrity, and they are the most common. Given the hand of a talented actress, of a great soldier, of a statesman or poet, and that is most interesting and easy for the practised cheiromant to read. In stupidity and stagnation he is more often confounded.
Some recent writers on palmistry have attempted to separate it from astrology, and in so doing their arguments are as absurdly incongruous as are the efforts of Christian writers to reconcile the two opposing dogmas of free-will and predestination. No unprejudiced thinker can for a moment entertain their ridiculous sophisms. To accept palmistry and reject astrology is simply to accept a limb while rejecting the whole body, or to believe in a part while denying the whole. Cheiromancy is merely a branch of astrology. As the latter shows us how the careers of men may be indicated by the place of the planets at birth, so the lines of the hand are simply the written word of Nature in corroboration of the astral positions. Or, to be more explicit, they are the direct results of the planetary influences. Whether brought down to earth by the rays of light penetrating space, or whether transmitted through a more incomprehensible medium, there is no doubt that the subtle forces are always at work. The signature of Nature is invariably stamped upon the hand of the infant at birth, as if the child were a coin fresh from the mint. The physiological cheiromants claim that the tendencies of a man's nature are the result of his ante-natal and ancestral circumstances, instead of direct astral influences, and that it is these tendencies that mould the formations of his hands, and that the events of his life may be explained and foretold by a careful study of these causes, based upon experiences which, in these cases, do duty for experiments.<ref>{{Style P-Editors note|Heron-Allen, ''Manual of Cheirosophy'', p. 68.}}</ref> But what shall we say of the constant changing of the lines during life-time, or how account for the actual presence of the lines themselves on any such theory? The argument is altogether too weak and unsupported by other circumstances. The full extent of heredity in this science may be easily found to consist in the shape of the palm and fingers. Here Nature performs another of her miracles which would be remarkable if not an every-day occurrence. Just as the features of the face resemble the parents, so does the shape of the hand in many respects resemble that of the parent. And it must do so, of course, in all instances where the child inherits the disposition of its parents, thus proving the law of signature. But the lines on the palm are always different, and never bear any resemblance to the lining of the parent's {{Page aside in Path|v=4|n=8|p=242}}hand. Here again the law is proved, for the career of the son is seldom or never a duplicate of that of his father. No heredity can possibly influence the lines. In fact, there is no possible escape for us, in seeking a natural explanation of the causes of the lines, except in the plain logical and astrological deductions of ancient cheiromancy.
{{Style P-Align right|Chicago, Sept. 1, 1889.<br>G. E. W.}}
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - Letters That Have Helped Me (Path series)|Letters That Have Helped Me]]}}
<center>[[Judge, William Quan|W. Q. Judge]] (signed "Z."), pp. 242-245 (Part XI)</center>
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{{Style P-Title small caps|level=4|plain=yes|1=Reincarnation and Memory.}}
{{Style P-Title small caps|level=5|plain=yes|1=III.}}
In the further discussion of this subject we need a few terms with definite meanings such as every one can understand. We are looking at the doctrine of re-incarnation from a single stand-point, and for this one view a comprehensive philosophy and exhaustive classification are not necessary. We need only to appeal to common experience and to logical deductions drawn therefrom. The self-conscious center in man we call the ego. Experience is the varied relations existing between the ego and all its surroundings or environment resulting in action. Action implies re-action. If the ego in man acts upon his environment, so environment re-acts upon the ego. This action and re-action constitute man's experience. The law of this action, that is, the direct relation between action and re-action, is that of all force, all attraction, all motion everywhere, viz., quantity and quality are both mathematical and rhythmical. Circular motion begets circular motion, like attracts like. For every given impulse sent out a like impulse is returned, both as to form and as to intensity or quantity. The self-conscious center in man, the ego, the "I," stands in the center of his "sphere of life," is the center of his environment, and it therefore actually stands between two worlds; the seen and the unseen; the world of action and the world of thought; the world of effects and the world of causes. Now the unseen world of causes, whence come our thoughts, our impulses, the "within" to all of man's outer world, or the center of his sphere, is also the noumenal or spiritual world, as contrasted with his phenomenal or physical world. Man's experience, therefore, whether he is aware of it or not, is drawn constantly from these two worlds, though seldom in equal degree. We say of one, "he is a man of action": of another, "he is a man of thought." We say of one, "he is spiritually minded"; of another, "he is carnally minded." We say of one, "he lives on a low plane"; of another, "he is high-minded." It may thus be seen that both our observation and common experience have become stereotyped in forms of common expression. The logical deduction thus drawn from common experience and observation leads to the conception that man is a conscious center between an upper and a lower world, or, if you please, that the {{Page aside in Path|v=4|n=8|p=246}}"sphere" of man's life, of which the ego is the conscious center, is composed of two semi-spheres. A perfect sphere is an ideal in nature. It is the design drawn by the Architect upon the phenomenal trestle-board of nature. In outer nature the sphere is always imperfect. Every fruit, like an apple, for example, has an actual center just as an ideal sphere which it represents has an ideal center. These ideals only are perfect. The core, or seed-pit of the apple, is its center of life, but the two halves made by cleavage through the core are neither equal nor symmetrical, hence they are imperfect. The design of nature is its ideal. Without this ideal there could be no persistence of form, no such thing as species, no correspondences, no harmony.
Now to return to the life of man, let us observe that, relatively independent of nature's ideals, he has also his own ideals, and that these ideals or aims more or less shape his life. Man's ideals are a compound derived from his appetites, passions, or desires, on the one hand, and his aspirations, hopes, and disappointments, on the other. All these make up the round of his experience, and constitute his sphere of life. As to symmetry man's sphere is thus distorted. With the ego as the center, if man's sphere of life is to be rounded to perfection, his experience should be so adjusted that it shall pertain equally to the two worlds of which his consciousness takes equal cognisance. His thought shall inspire his action, and his action shall again give rise to thought. He will thus act consciously and designedly, rather than impulsively or passionately. Man would thus have a rounded experience and a range of consciousness that would be both extended and clear, and by so adjusting his experience of the two worlds in which his ego abides, by checking one set of experiences with the other, he would have real knowledge of both.
As a matter of fact, there are individuals who in one short life have well-nigh exhausted physical sensuous experience. The aged Faust was exactly in this condition. But in such cases, the development being altogether one-sided and the experience pertaining so largely to the gross and material, the range of consciousness is really very narrow indeed. The vehicle of this experience, the physical body, is cast off at death, and the ego thus released and rounding up its experience on the higher or spiritual plane would find itself confined to very narrow dimensions. With little conscious experience in the higher realm which now constitutes the theatre of its being, and its familiar channels destroyed, with no organ of physical memory like the physical brain, there could remain but a confused precipitate in consciousness by which even the recent experiences of earth-life could be retained, and this must soon fade away. The ego now enters on a new phase of existence, in the world of causes, but where it has to work out, or "experience", the effects of its recent life on earth. When these have run their {{Page aside in Path|v=4|n=8|p=247}}course and become exhausted, let us say that it returns to life on earth. Nothing remains of its former life save only precipitated results. The former body is destroyed, and the senses of its former life changed beyond recognition. In other words, nothing remains of the former personality. The precipitated results as impulses to new activities belong to the individual life, or to the real ego. Thus the personal and the individual memory differ as do the elements of a compound from the precipitated result in life's alembic.
{{Style P-Signature|Harij.}}
{{Style P-Title small caps|level=3|1=[[Buck JD - Brotherhood|Brotherhood]]}}
<center>[[Buck, Jirah Dewey|J. D. Buck]], pp. 247-248</center>
{{Style P-Title small caps|level=3|1=[[Gebhard A - The Society and its Object|The Society and its Object]]}}
<center>[[Gebhard, Arthur|Arthur Gebhard]], pp. 248-251</center>
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{{Style P-Quote|"Consider when thou speakest whether thy words will promote love; if not, then speak not. And thou shalt have no enemies all the days of thy life. But if thou canst justly say a good thing of any man, be not silent; this is the secret to win many loves."—''Kapilya''.}}
{{Style P-Title small caps|level=3|1=[[Edge HT - Popular Misconceptions about the Fourth Dimension|Popular Misconceptions about the Fourth Dimension]]}}
<center>[[Edge, Henry Travers|H. T. Edge]], pp. 252-253</center>
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{{Style P-Quote|"Fire and Flame destroy the body of an Arhat: their essence makes him immortal."—''Bodhi Mur'', Book II.}}
{{Style P-Quote|When we consider Life, what it is, then we find that it is a burning fire which consumeth, and when it hath no more fuel to feed upon it goeth out.—''Jacob Boehme''.}}
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{{Style P-Title small caps|level=4|plain=yes|1=Kama Loka—Suicides—Accidental Deaths.}}
<center>''[Extracts from a Private Letter upon Kama Loka and Suicides.]''</center>
Suicides, although not wholly dissevered from their 6th and 7th "principles," and quite potent in the spiritualistic séance room, nevertheless, until the day when they would have died a natural death, are separated from their higher principles by a gulf.
The 6th and 7th "principles" remain passive and negative, whereas, in cases of accidental death, the higher and the lower groups actually attract each other. In cases of good and innocent egos, moreover, the latter gravitate irresistibly toward the 6th and 7th, and thus either slumber surrounded by happy dreams, or sleep a dreamless profound sleep until the hour strikes. With a little reflection and an eye to the eternal justice and fitness of things, you will see why.
The victim of accidental death, whether good or bad, is irresponsible for his death. Even if his death were due to some action of his in a previous life or an antecedent birth, was, in short, the working of the law of retribution, still it was not the direct result of an act deliberately committed by the personal Ego of that life during which he happened to be killed. Had he been allowed to live longer, he might have atoned for his antecedent still more effectually; and even now, the Ego having been made to pay off the debt of his maker (the personal Ego), is free from the blows of retributive justice. The Dhyan Chohans, who have no hand in the guidance of the living human Ego, protect the hapless victim when it is violently thrust out of its element into a new one before it is matured and made fit and ready for that new place. We tell you what we know, for we are made to learn it through personal experience. Yes, the victims, whether good or bad, sleep to the hour of the last judgment, which is that hour of the supreme struggle between the 6th and 7th, and the 5th and 4th "principles" at the threshold of the gestation state. And even after that, when the 6th and 7th principles, carrying with them a portion of the 5th, have gone into their Akasic Samadhi, even then it may happen that the "spiritual spoil" from the 5th "principle" will prove too weak to be reborn in Devachan; in which case it will then reclothe itself in a new body—the subjective "Being" created from the Karma of the victim (or no victim, as the case may be), and enter upon a new earth-existence—whether that be upon this or some other planet.
In no case, then,—with the exception of suicides and shells—is there a possibility for any other to be attracted to a seance room. And it is clear {{Page aside in Path|v=4|n=8|p=255}}that this is not opposition to our former teaching: that while shells will be many, spirits very few.
Referring now to men who fall victim to their vices, classed by some among "suicides."
In our humble opinion there is a great difference between suicides and those men who through excess of vicious indulgence fall into an early grave. We, who look at it from a standpoint which would not be acceptable to a Life Insurance Company, say that there are very few, if any, of the men who indulge in these vices, who feel perfectly sure that such a course of action will lead them eventually to premature death. Such is the penalty of illusion. They will not escape from the punishment for their "vices," but it is the causes of the vices, and not the effect, that will receive punishment, especially an unforeseen though probable effect. As well call a man a "suicide" who meets his death in a storm at sea, as one who kills himself with overstudy. Water is liable to drown a man, or too much brain work to produce a softening of that organ which may carry him away. In such a case no one ought to cross the Kalapani, or even to take a bath for fear of getting faint in it and drowning. And there are such cases. If such a view prevailed no man would do his duty, least of all sacrifice himself for even a laudable and highly beneficial cause, as many of us do. Motive is everything, and man is punished in a case of direct responsibility and not otherwise.
In a victim's case the natural hour of death was anticipated accidentally, while in that of the "suicide" death is brought on voluntarily and with a full and deliberate knowledge of its immediate consequences. Thus a man who causes his death in a fit of temporary insanity is not a ''felo de se'' to the great grief and often trouble of Life Insurance Companies. Nor is he left a prey to the temptations which assail us in the state of Kama Loka, but falls asleep like any other victim.
"A Guiteau will not remain in the earth's atmosphere with his higher principles over him—inactive and paralyzed—still there. Guiteau is gone into a state during the period of which he will be ever firing at his president—thereby tossing into confusion and shuffling the destinies of millions of persons—when he will be ever tried and ever hung, ever bathing in the reflection in the astral light of his deeds and thoughts, and especially those in which he indulged in his last hour upon the scaffold. And it is so with every murderer who is hung or otherwise despatched. Those who were vicious and not insane are only partly killed on execution. They live over their crime and their punishment in that plane of the astral light in which they are," and from there they affect all persons in any way sensitive whom they can get at. Especially at spiritualistic seances they surround the {{Page aside in Path|v=4|n=8|p=256}}medium. And anyone who is naturally gifted with the power to see their plane of the astral light, or has the power from training, can see and hear over and over again the scenes of blood and punishment continually repeated in the vicinity of these unfortunates. In cases of collective murder, such as where many men enter or storm a building and cruelly kill the inmates after a prolonged struggle with the latter, the whole scene will often be re-enacted several times a year so strongly that many can see it with all its horrible details, and nearly all can hear the sounds, the groans, cries, falls of bodies, and slashing of human flesh.
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{{Style P-Title small caps|level=4|plain=yes|1=Literary Notes.}}
The Hermetic Publishing Co. of Chicago prints "Christos," a little volume aiming to prove the double nature of Jesus,—as a perfect spirit in a perfect body, manifesting the completeness of the creative thought of the Supreme Intelligence, and to awaken a conception of each man's possibilities as shown in Jesus the Man. (May be ordered through the PATH; 60cts.)
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - To Theosophists Willing to Work|To Theosophists Willing to Work]]}}
<center>[[Judge, William Quan|W. Q. Judge]], General Secretary, pp. 256-257</center>
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{{Page aside in Path|v=4|n=8|p=257}}
{{Style P-Title small caps|level=3|1=Suggestions for Branch T. S. Work}}
<center>''Questions and suggestions relative hereto can be sent care of "Path."''</center>
{{Style P-Title small caps|level=5|plain=yes|1=VII.}}
{{Style P-Title small caps|level=5|plain=yes|1=The Theosophist's Attitude.}}
There has been much discussion of late concerning the attitude which the true Theosophist, ''i. e.'', one who has the welfare of the Human Race at heart and is willing to sacrifice his personal feelings and comfort for its benefit, should bear towards others not Theosophists in his personal relations with them.
The missionary instinct is strong in the Western Races, and to their credit be it said that, whenever they get hold of a good thing, they want to share it with their fellows, provided it does not require too great a sacrifice. Unfortunately the means they select to propagate their opinions have not always been of the best, nor are they as careful as they should be, perhaps, to ascertain whether the views they are trying to persuade another to accept are as good for him as those he may already profess. It is an unquestionable fact that the religion of Mohammed is more suited to the majority of Mohammedans than any other. Some few would undoubtedly be benefited if they were to become Christians, while a still smaller number are in a condition to profit by Theosophy as such.
Theosophists must not forget that their philosophy is the most spiritualized the world at present can offer, and by no means everyone, indeed {{Page aside in Path|v=4|n=8|p=258}}only a small minority, can appreciate sufficiently its true depth of meaning to be benefited thereby. Nor does it follow that those who can and do value it are better and more spiritually developed than others,—Intellect and soul, alas! do not always go hand in hand. It may mean simply that in this incarnation their Karma rules favorably upon such a movement; and it is a sadly well-known fact that even those who do believe in Theosophy are not always benefited and improved by their belief. We have too many confirmatory examples to deny this.
From these things we should learn a lesson, and learn it well, that it behooves us to be very careful to whom and in what circumstances we attempt to teach Theosophy. Intelligent people unhesitatingly condemn indiscriminate missionary work of any kind, and we must proceed with thought and deliberation.
As we said in our last paper, members of the Theosophical Society have an important and daily-increasing duty to perform to others, in spreading Theosophical literature so as to give everyone an opportunity to "read, learn, mark, and inwardly digest."
But a belief cannot be forced. Theosophy is not a scientific fact capable of demonstration; it appeals rather to our hearts, our souls, our intuition, and, unless our natures are prepared by past experience to accept it and believe it on our own authority, we will not believe it, and cannot be made to do so. A vessel is able to hold just so much water; do we pour in more, it spills and is wasted.
The object of the Society and the spreading of the Theosophical literature spoken of last month is to give everyone whose nature is in a condition to accept Theosophy, a chance to become acquainted with it. If they are ready, that is all they need; if they are not, we believe that forcing will only do harm. If a man once laughs at a thing, it is doubtful if he will ever afterwards give it an unbiased hearing. To the uninitiated and unprepared the new and strange theories of life Theosophy offers appear ridiculous. Any further presentation of facts will only bring forth scoffing and ridicule, harmful both to himself and others. Let him alone, and his mind, his nature, will of itself develop sufficiently to enable him to appreciate these doctrines: not in this incarnation perhaps, or for several incarnations, but when his Karma so decrees. In the meanwhile let him see the beauty of our faith in our lives, and with this living proof and confirmation before him his eyes may the sooner be opened. In all brotherly love we hope it. Example is, after all, the best and truest teacher.
It may appear that these statements are contradictory, but a little thought will show that they are not. There are so many sides to each question in Theosophy, and they are consequently often so complicated, {{Page aside in Path|v=4|n=8|p=259}}that sometimes there is a semblance of a difference. Each fact has its particular bearing upon each plane, and those often seeming most radically opposite, when placed together and considered as a whole are seen to fit perfectly. This has been a difficulty to combat ever since Theosophical doctrines were first promulgated. Minds not sufficiently spiritualized to grasp a fact in its entirety, in other words, by intuition, were constantly finding contradictions, and would write to some of the magazines or members of the Society, making the wildest statements or asking the most extraordinary questions. A little further study and thought would usually show them the missing link that reconciled the two facts. So with Theosophical writers. They construct an essay on some doctrine of the Wisdom Religion from one point of view, and the readers grasp it from another. Hence differences, confusion of ideas, unsettled opinions. Who for instance upon the first reading of ''Light on the Path'' had other than a general notion that here was a masterly treatise he did not understand? And yet with each subsequent reading ideas were grasped, they grew, and at last became absorbing facts. Facts, the wisdom of which our intuition taught us; and absorbing because they influenced our whole lives.
So it is with everything in Theosophy from our first hearing of it, provided always we are prepared for it; otherwise it may do us some harm and none other than a remote good. Ideas are presented: we accept them as they appear to us reasonable; they group themselves in our minds with others similar or with a bearing upon them; before we know it they become opinions, then beliefs, and to all intents and purposes for us, facts, with an influence further reaching than we realize.
Is it not self-evident how useless it is to argue with one unprepared? Yet Theosophists must not go too far in the opposite direction, nor forget that upon them mainly depends the world's knowledge of their faith. They must be ever on the lookout for a promising pupil; ready to teach, sympathize, and help, suffer if need be, to bring one more brother to the fold. But there is a wide difference between this and missionary work.
The Masters say, "We do not ask you to believe upon our authority; you must do so upon your own, and until then we will wait for you." They do not say for a century, a thousand years, but "until then we will wait for you"; and we must model our patience upon theirs, for the soul's growth is a gradual one, and in "the fullness of time" all things come about.
{{Style P-Align right|G. Hijo.}}
{{Style P-Quote|"I am wiser than this man; for it may well be that neither of us knows anything really beautiful and good, but he thinks that he knows something when he knows nothing, whereas I neither know nor think that I know anything. I do therefore seem to be wiser than he, at least in this small particular, that what I know not, I do not even think I know."—''The Apology of Socrates''.}}
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{{Style P-Title small caps|level=3|1=Theosophical Activities}}
{{Style P-Title small caps|level=4|plain=yes|1=The Theosophical Society.}}
{{Style P-Subtitle|Presidential Order.}}
I. The desire to amend certain portions of the Rules of the Theosophical Society, adopted in the Convention which met at Adyar in December, 1888, having been notified to me officially by the representatives of three Sections, I hereby, and in accordance with Paragraph 11 of Section E, summon a Special Session of the General Council to meet at Adyar on the 27th of May, 1890, at noon, to consider and vote upon such amendments as may be offered.
II. The Councils of organized Sections shall select one or more Delegates or Proxies to represent them in the Special Session aforesaid.
III. For this reason and because of my necessary absence in Europe upon official business, the Convention will not meet this year as usual. But permission is hereby given to the President's Commissioners to invite all Fellows and Officers of the Society to meet socially at the Headquarters on the 27th of December, for mutual conference, and to listen to lectures upon theosophical topics, if, upon inquiry, they find that such a social gathering would {{Page aside in Path|v=4|n=8|p=261}}be desired by a reasonable number of Fellows and Branches.
Sections and Branches will be expected to make the usual annual returns not later than December 1st, so that they may be included in the President's Annual Address and Report.
IV. The Councils of Sections and Fellows generally are earnestly requested to draw up and notify to the president at Adyar, not later than the 1st of February, whatever changes they recommend to be made in the latest revised code of Rules, so that he may intimate the same to all other Sections in ample time for them to instruct their representatives in the Special Session herein provided for.
V. The British Section having misapprehended the intended effect of the new Rules upon the autonomous powers conceded to it in the Constitution granted by me in the month of November last, I hereby declare that the said Section is authorized, pending the final decision of the General Council in the Special Session above summoned, to collect the moneys and apply the other provisions of its Constitution as adopted and by me officially ratified.
VI. Should it hereafter appear that another date than the one I have designated would be more convenient for the Indian and Ceylon Sections, the President's Commissioners are hereby instructed to announce the change in the ''Theosophist'' and especially notify the General Secretaries of Sections at least three months in advance.
VII. The President's Commissioners will furnish copies of the present Order to all whom it may officially concern. Copies have already been sent to the General Secretaries of the British and American Sections.
{{Style P-Align right|H. S. Olcott,<br>President Theosophical Society.}}
<center>London, 27th September, 1889.</center>
{{Style P-Title small caps|level=4|plain=yes|1=America.}}
The Golden Gate Lodge T. S. gives further proof of its vitality by the issuance for wide distribution of a tract entitled "A Theosophist; his relation to himself and others." It is very clearly written, and it most vividly explains why Theosophists do not proselyte, why their reliance on Law is so absolute, and why the smallest duty is so peremptory. Perhaps the true Theosophist is made to appear somewhat wooden, and he would appear very much so if the following passage was not later subjected to some qualification: "In fact, to the true Theosophist, the position and condition of all others, whether near and dear to him or unknown and distant, is a matter which gives him no worry or anxiety, no joy or sorrow, and scarcely any concern." Nor is it quite the fact that a Theosophist abrogates the use of moral judgment. But, allowing for a few rather ultra statements, this is a remarkably good tract, and the enterprise in issuing such, and in adding the facts about the T. S., the Branch Library, and our magazine literature, is delightfully encouraging. We expect, and we get, great things from the Pacific Coast.
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The Brooklyn T. S. has adopted a most excellent list of topics for discussion, assigning to them evenings proportionate to their importance, and covering the meeting-season with a systematic arrangement. We publish this in full, commending it to the thoughtful consideration—and imitation—of other Branches.
{{Style P-Title small caps|level=4|plain=yes|1=Brooklyn Theosophical Society.}}
{| class="wikitable"
! Date of Meeting !! Subject for Discussion !! Date of Meeting !! Subject for Discussion
|-
| Sep. 18, 1889 || What is Theosophy? || Jan. 29, 1890 || Premonition
|-
| Sep. 25 || " || Feb. 5 || Spirit Manifestation
|-
| Oct. 2 || What are the objects of Theosophy? || Feb. 12 || Astral Light
|-
| Oct. 9 || Evolution and Involution || Feb. 19 || "
|-
| Oct. 16 || " || Feb. 26 || Alchemy
|-
| Oct. 23 || " || Mar. 5 || "
|-
| Oct. 30 || Reincarnation || Mar. 12 || "
|-
| Nov. 6 || " || Mar. 19 || Rosicrucianism
|-
| Nov. 13 || Karma || Mar. 26 || "
|-
| Nov. 20 || The different Principles in Man || Apr. 2 || "
|-
| Nov. 27 || " || Apr. 9 || Prophecy
|-
| Dec. 4 || " || Apr. 16 || "
|-
| Dec. 11 || " || Apr. 23 || Mahatmas
|-
| Dec. 18 || The Post Mortem Condition || Apr. 30 || "
|-
| Dec. 25 || Kama Loka || May 7 || Avatars
|-
| Jan. 1, 1890 || Devachan || May 14 || "
|-
| Jan. 8 || Thought Transference || May 21 || Spirit and Matter
|-
| Jan. 15 || Mesmerism || May 28 || "
|-
| Jan. 22 || Dreams || June 4 || "
|}
This Branch now numbers 11 members, and meets each Wednesday evening at the house of Mr. H. T. Patterson. Much benefit has accrued from the constant presence of visitors, and on Oct. 9th, through the courtesy of the Aryan T. S., a paper by Mr. A. H. Gebhard was obtained and read.
{{Page aside in Path|v=4|n=8|p=262}}
Persons entitled to use the Circulating Theosophical Library are invited to write in their catalogues the following additional books: No. 101, ''Clothed with the Sun'', by Dr. Anna Kingsford; No. 102, ''The Astral Light'', by Nizida; No. 103, ''Lucifer'', Vol. IV; No. 104, ''The Key to Theosophy'', by H. P. Blavatsky; No. 105, ditto; No. 106, ''Geometrical Psychology''; No. 107, Mohini's ''Bhagavad-Gita''; No. 108, ''Wheel of the Law'', by H. Alabaster; No. 109, ''Origin and Growth of Religion—Buddhism'', by Rhys Davids.
The Gautama T. S., San Diego, Cal., is reading in course from ''The Mystery of the Ages''. It has received contributions of about 20 volumes for its Library, and has voted a small fund for the same purpose.
Tract No. 4, of the series, and the 3d reprint from the T. P. S. pamphlets, has just been issued. It is called "The Necessity for Reincarnation", and will be furnished at the rate of 50 cts. per 100.
{{Style P-Title small caps|level=4|plain=yes|1=Ireland.}}
The Dublin Lodge T. S. has taken a large new room at 95 Lower Leeson St., where the books of the Lodge are. Through the exertions of Bro. F. J. Allan, Sec'y, a good programme of papers is ready and will carry the Lodge to April. Small prospectuses of the Lodge are to be distributed at Col. Olcott's first lecture there. Bro. Allan's exertions cannot be too highly commended.
Col. Olcott in Ireland. The President was expected to lecture in Dublin on 14th Oct., in Limerick on 15th, Dublin again on 16th, Belfast on 17th, and again in Dublin on 19th. Letters and paragraphs are appearing in the Dublin, Limerick, and Cork local papers. The Colonel's visit is looked forward to with great hope. The Protestant Y. M. A. of Limerick waived a meeting of theirs on 15th to enable the Col. to lecture in the Athenæum there. In Dublin and Belfast the lectures were on "Have we lived on this Earth before," Long live Ireland!
Bro. B. Keightley goes to Ireland with Col. Olcott.
{{Style P-Title small caps|level=3|1=[[Keightley J - Tea Table Talk|Tea Table Talk]]}}
<center>[[Keightley, Julia|Julia Keightley]] (signed "Julius"), pp. 262-264</center>
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{{Style P-Quote|As a man leaves worn-out clothes and wears new ones, so the soul leaves old bodies and enters new ones.—''Bhagavad-Gita''.}}
{{Style P-Quote|The body, ungoverned by the Self, is like a cart without a driver, unintelligent and mad.—''Tibetan Verse''.}}


<center>OM.</center>
<center>OM.</center>


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Latest revision as of 15:16, 12 November 2026

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Electronic journal edition: articles by authors with dictionary entries are linked to their separate pages; other materials are reproduced here in journal order. The texts in this draft are prepared directly from the 1889 scan, checked page by page against the page images — not taken from Project Gutenberg or any other electronic edition.

No. 1 – April 1889

"Why should you inquire if my hunger has been appeased? Hunger and thirst are functions of the body: ask the condition of the mind, then, for man is not affected by the functions nor the faculties. For your three other questions: Where I dwell? Whether I go? Whence I come?, hear this reply. Man, who is the soul, goes everywhere, and penetrates everywhere, like the ether; and is it rational to inquire where it is, or whence or whether thou goest? I am neither coming nor going, nor is my dwelling in any one place; nor art thou, thou; nor are others, others; nor am I, I."
Vishnu Purana

The Theosophical Society, as such, is not responsible for any opinion or declaration in this magazine, by whomsoever expressed, unless contained in an official document.[1]

Where any article, or statement, has the author's name attached, he alone is responsible, and for those which are unsigned, the Editor will be accountable.

1

Lo Here! And Lo There!

Occultism is becoming quite the fashion, and mysticism is fast replacing materialism. The credulous and the scoffers often meet face to face. The prophets of the new regime send forth oracles from every mole-hill, and the imagination of the ignorant converts the mole-hills into the delectable mountains of truth. As a matter of fact, all this has come about since the founding of the Theosophical Society. Previous to that time, phenomenal spiritualism contended single-handed with materialism and the waning power of the old religions. Such philosophy as existed was of a materialistic type, and consisted in the effort to transfer material existence to the spiritual plane. It is true that, with a higher class of minds, the writings of men like Swedenborg and A. J. Davis had considerable influence, and these had already2become dissatisfied with phenomenalism, and had begun to see that all true revelations of spiritual things come from within rather than from without. Since the founding of the T. S., and the appearance of Isis Unveiled, all these conditions have changed. Among spiritualists there had been some preparation for the new régime by works like Art Magic and Ghost Land, and if any had the patience and the hardihood to wade through the writings of P. B. Randolph, they might have discovered amid the ravings of sexual insanity, lucid passages that were indeed food for serious thought. Isis Unveiled, that cyclopædia of occultism, entered the arena at this point. The work was the wonder of the curious, the scorn of the phenomenalist, and the ridicule of the materialist. This great work ran rapidly through many editions, and has been read by thousands of curious investigators. It would be a herculean task, indeed, to write a correct history of the past decade, and the changes that have occurred in the spiritual life of the race. A more critical and scientific spirit has entered the camp of the spiritualists, and fraudulent manifestations have frequently been exposed by the spiritualists themselves. These exposés have so often occurred that the real value of physical manifestations, even when genuine, has been seriously called in question; and the result has been an increase in the number of students of the higher philosophy of spirit existence and spirit communion among avowed spiritualists.

Every earnest student of theosophy proper, ought by this time to have learned that little is gained to the cause of truth by either argument or invective, and that nothing is gained by denunciation. To explain, to illustrate, and to unfold a principle of philosophy, or a law of nature, is, however, quite another matter. There is no abomination known to man that has not been proclaimed in the name of the Lord, and marshaled in the cause of truth. The unwary have been thus entrapped, and the ignorant imposed upon. Glimpses of deeper truths and broader philosophies have in later times been derived from the materials at hand, and many persons have in consequence, posed as teachers and prophets. Like satellites, these pseudo-prophets have missed entirely the true orbit, and are prone to erratic curves and tangents. Ambitious of a circle of their own, with satellites to reflect their own borrowed light, these self-intoxicated and self-deluded orbs, have posed as true suns, unmindful of the source of such light as they have derived, and that they must soon become blind leaders of the blind. Making haste to repudiate the source whence their borrowed splendor has been derived, they have thus voluntarily cut themselves off from any renewal or further supply. Mystical mutterings are put forth as true philosophy, under the vain conceit that the less the meaning the more the truth; and that the more occult a thing is, the less the common sense that is to be derived from it, and the less can it be applied to the uses of3common every day life. These pseudo-prophets imagine that, when they have caught the sounds of a language, they are already familiar with its real meaning and true genius. It is not our present purpose to name either the true or the false, but rather to point out some signs by which they may each be known, everywhere and at all times.

From pure ignorance of the nature of man and of the spiritual history of the human race, one may imagine that he is the first to discover a principle or law in spiritual science or in ethics. He may be ignorant of the fact that the old dreamers and speculators of the Aryan race have traversed the spiritual nature of man, as conquering armies have tramped over the old world. He may never have heard of the Wisdom Religion, or of the Ancient Mysteries, the signs and symbols of which are alike found in the Zodiac, in the figure of homo in the latest almanac, and engraved on the oldest monuments of man; and while he is himself entirely ignorant of the true meaning of these ancient symbols, he may imagine that this archaic and universal language is equally unknown to every one else. It would be but natural, under such circumstances, that one should magnify himself and the value and novelty of his own discovery, and in equal proportion belittle all the rest of mankind; nor would it be a profitable undertaking for one familiar with the records of antiquity and with the Wisdom Religion to undertake to enlighten such an individual. Such an one is very likely to pose as a prophet, or a high-priest of a new philosophy or a new religion, and in time may gather around him followers even more ignorant than himself. Now two principles will enter into the new oracle; these are the discovery itself, and the individual proprietorship regarding it. Efforts will be made to promulgate the new doctrine, and coupled with this effort will be the demand that people shall not forget the existence, magnitude, and proprietorship of the prophet. The value of the new oracle turns solely on this personal equation, just as do the discoveries in astronomy. In astronomy the personal equation is accurately calculated and constantly eliminated. In the other case, the personal equation is regarded as of the first importance, and is allowed to remain, is sedulously guarded and magnified till, like the dragon that it is, it swallows all the rest. This personal equation they struggle at all hazards to preserve.

Just here, then, is the test of all new doctrines and new oracles. Nothing so blinds one to truth as egotism, and as a rule it is safe to conclude that, where the egotism is apparent and prominent, the truth is infinitesimal. If the reader will try the great religions and the great discoveries by this test, he will very soon be convinced of its efficacy. One who has really made a great discovery feels overwhelmed and belittled in the presence of the revelation, and he is apt to exclaim, "What am I, O thou4All Bountiful, in the presence of thy greatness!" This is, indeed, the true sign that one has gazed, even though but for an instant, on the light behind the veil of self. The true initiate ever veils his eyes in the presence of the nameless and the ineffable.

Lord Buddha left his kingdom to seek a remedy for the woes of man. John the Baptist received this answer when he asked, Is it He? "He heals the sick, raises the dead, and preaches the gospel to the poor." By these signs may we know them.

One says, "This is my doctrine. I made this great discovery, and all others are frauds. I have patented this process and am prepared to protect my rights by law." It is enough! such have saved us even the trouble of investigating their claims, for judgment has already been pronounced from their own mouths. Truth belongs to God and nature, and is the birthright of man, and she flees the touch of him who would make merchandise of her and barter her for gold, or who would retain her in his selfish embrace. She is not there.

It is our privilege, and may be our duty to examine many things, and the thing examined may be measured by itself, and judged by its own standards. The real animus will appear through all disguises, and when it has been the most carefully guarded, and most cunningly concealed, it is then most apparent.

Such things need not be condemned, for they condemn themselves; and it is folly to denounce them, for that only keeps them alive. It is a subterfuge of our own egotism to denounce another, under the plea of protecting the ignorant and innocent from imposture. If the ignorant are attracted to such things, experience is the necessary schoolmaster, and these ignorant ones need just the lesson in discrimination and unselfishness that is in store for them. It is enough for us to place truth in its best light by both precept and example, and thus all who are really in search of the truth will recognize it by kinship with the truth in themselves. Error will thus fall away from truth as the veil from the chiseled marble. Who will look at the veil when once the statue is revealed? People are then looking up and not down.

There is nothing more remarkable about the Theosophic movement than its freedom from controversy. Volumes have, indeed, been written to ridicule and denounce it, and not always because it has been misunderstood. It has been the custom under these circumstances to restate the issues, define again the position of theosophy, and then to go ahead with the work in hand. The founders of the society have been abused and vilified beyond measure, and this abuse has been the most personal and villainous known to the modern secular press. For every argument attempted against the issues raised by Mme. Blavatsky, there has been a volume of5personal abuse. She has generally demolished the argument, and passed the abuse in silent contempt, or with a word of scorn. In this way the adversary has attempted to withdraw public interest from the real issues. The tactics at this point are like those of the school boy who, when unable to contend with his adversary, contented himself with making faces at his rival's sister! All such efforts have signally failed in dislodging the issues raised. The slogan of the T. S. has gone around the globe, "THERE IS NO RELIGION HIGHER THAN TRUTH." This motto to-day supplements the religions of the world as Zerubbabel supplemented the riddle of Darius the King, and the Almighty Power of Truth is appreciated to-day as it has not been for centuries. But here comes a strange thing. The heroic soul in a sick body, who has thus stood in the breach of the beleaguered city, and turned the tide of battle, taking the arrows of hate in her own tortured body, sensitive as only woman can be, proclaiming at every utterance, "I am nothing, but the servant of those Great Souls who have sent me as their messenger"—this sister of humanity has had to face ingratitude and suspicion even from those who have professed themselves Theosophists, and who should have turned with scorn from the vilifications of the common enemy. This has, indeed, been the unkindest cut of all. Some of these seem to have entirely forgotten the source whence they have derived all that they profess to place so high, and have imagined that they could draw off from the main body of workers and still receive the heavenly manna. These have coveted the gift while scorning the hand that bore it. Verily, these are entitled to their mess of pottage: though they are ignorant of the fact that egotism is a plague of darkness, and that the Great Cause of humanity moves on. Those who have derived their first and only light from the Theosophical Society, may foolishly imagine that it all originated within themselves. Theo-Sophia is by no means a new thing under the sun. The record made by the society in a single decade will not soon be effaced, and those who have received its blessings and returned them by schismatic efforts which tend to hamper and impede the work must take the consequences of their own acts. The egotism and innate selfishness of such cases are apparent, and cannot long be concealed from any. It is indeed a golden opportunity to help a noble cause in its struggles against overwhelming odds, and every unselfish endeavor in this direction brings sure reward. Individual effort may, indeed, seem insignificant, but if the society works as one6man for the elevation of the whole human race, then every worker becomes in truth the whole society, heir to its hard-earned laurels, and to its filial triumphs; for such is the law of harmony under the reign of Universal Brotherhood.

Every inquirer must, indeed, judge for himself, and we have indicated the criterion. We cannot close our eyes to these patent signs, though we may refrain from specific condemnation.

In the absence of any creed, in the absence of all personal claim for infallibility, the leaders of the T. S. have endeavored to set forth the truth for the benefit of man.

The second volume of The Secret Doctrine is prefaced by this motto: "My doctrine is not mine, but His that sent me!" and it might be said to all cavillers within, as to all haters without the society: "If this be egoism, make the most of it!"

Harij.

Culled from Aryan Science.

Rain Clouds.

In the Vishnu Purana it is said: "During eight months of the year the sun attracts the waters and then pours them upon the earth as rain;" and, "The water which the clouds shed upon the earth is the ambrosia of the living beings, for it gives fertility to the plants which are the support of their existence. By this all vegetables grow and are matured and become the means of maintaining life."

Jupiter's Satellites.

In the Vishnu Purana Jupiter is named Brihaspati, and is described as having a golden car drawn by eight pale colored horses. This refers to his satellites.

Origin of Planet Mercury.

The Puranas have a legend that the moon was originally in Jupiter's house but was seduced into living with Tara (the present path of the moon), the result of which was the birth of Mercury: meaning that Mercury was withdrawn from its original orbit into its present one nearer the sun.

The End of the World.

This event is brought about, the Puranas state, by the rays of the sun dilating into seven suns which then burn up the world.

The Earth's Sphericity.

The earth, situated in the middle of the heavens and composed of the five elements, is spherical in shape. Aryabhatiyam.

A hundredth part of the circumference of a circle appears to be a straight line. Our earth is a big sphere, and the portion visible to man being exceedingly small, the earth appears to be flat.

Some fancy that those on the other side of the earth have their heads hanging down. Just as we live here, so do the rest, and feel in no way uneasy.

7 Those at the north have for their zenith the north, and those at the south, the south, pole; the equator forms the horizon for both, and both find the heavens move from left to right and right to left, respectively. Goladhyaya.

The Atmosphere.

The atmosphere surrounds the earth to the height of 60 miles, and clouds, lightning and the like are all phenomena connected with it. Ibid.

Polar Days and Nights.

For the period when the sun is north it is visible for six months at the north pole and invisible at the south, and vice versa. Ibid.

Planetary Light.

The earth, the planets and the comets all receive their light from the sun, that half towards the sun being always bright, the color varying with the peculiarity of the substance of each. Lathvaryabhatiyam.

Currents in Earth and its Oceans: and Blood Circulation.

Just in the same way as there are arteries for the circulation of blood in the human body, the earth has undercurrents lying one over the other. Varanasamhita. [We find now that the gulf-stream is a well defined current in a great body of water, and in the Mediterranean two currents run out and in over one another. On land are many well defined rivers running all their course underground.]

Letters That Have Helped Me

W. Q. Judge (signed "Z."), pp. 7-10 (Part V)

The Magic Screen of Time

W. Q. Judge (signed "Bryan Kinnavan"), pp. 10-13

The Seven Dwipas

Charles Johnston, pp. 13-17 (Part I)

The Fourth Dimension

F. S. Collins, pp. 17-20

20

Theosophical Aspects of Contemporary Thought and Literature.

The story in the February Atlantic, to which we have been indebted for a number of admirable occult stories during the past few years, is of quite another flavor from Bellamy's "To Whom this May Come." "The Gift of Fernseed" is by Harry Perry Robinson, a young Englishman who has been living on the Northwest coast for some years; it is most weird in conception and related with striking realism. It is a tale of the black magic wrought by a malevolent Indian medicine man upon Arthur Sayce, a young physician, in whose name the story is told. Sayce drinks a drug at the hands of the Indian, which has the effect of making him invisible, but retaining all his senses but that of touch. This is accomplished by effecting a kind of disintegration that takes place in every particle of his body, dissolving the coarser physical, and leaving only the finer and invisible particles of the second principle, the vehicle of life. This process is accompanied by the most intense pain, and here the author tallies well with what is related of the transformation effected in the various yoga practises, also attended with extreme pain; only in this story it is effected by artificial means that dissolve the physical elements, while in the former the physical body remains apparently intact, but in reality changed in nature by the discipline to which it has been subjected. Is is also a fine touch that Sayce,21while in this enchanted condition, was enabled to make himself manifest to animals and to sleeping persons; for animals, existing nearer nature than we, are more susceptible to impalpable influences, and these have the guidance of instinct, while in our sleep we return to Nature ourselves, and are then unconsciously upon the same plane upon which Sayce consciously found himself. From what we are told of suicides and others who are prematurely torn from their bodies by violent death it seems as if theirs must be a similar state to that here described, until they are released by the "second death." It is a shudderingly powerful tale and the reader is made to sympathize keenly with the Indian wizard's victim, in the keen mental tortures of his condition. The sorcery of the tale has a bright relief in the figure of Father Francis, the unselfish and saintly mission priest.

Many a Theosophical student has doubtless felt the relationship inherent between their faith and the higher socialistic ideas, for the latter are based upon Universal Brotherhood also; showing the evils of Individualism, the essential selfishness of competition in business, and the sense that only by working for the good of the whole can the true welfare of the individual be promoted. The philosophical Socialists write like intuitive Theosophists. For instance, these words by Laurence Gronlund in the chapter on morals in his "Co-operative Commonwealth.": "The religion of the future, besides, will lay special stress on our interdependence; it will teach men that the only way in which they can enter into vital relations with the Great Mystery is through Humanity. Socialism, in other words, will elevate religion from being a narrow personal concern between the individual and his maker into a social concern between Humanity and its Destiny. Humanity will not become a god, as Comte would have it, but the mediator between man and the Mystery. When at some time you are lying sleepless in bed in the solemn hours of the night, do what I often have done: project yourself into space and fancy the insignificant little planet which is our dwelling place rolling swiftly past you, swarming with its ant-colonies of kings and beggars, capitalists and workers, all in the hollow of the hand of that Great Mystery! Is not that a train of thought that should make manifest to us the 'solidarity,' the interdependence of mankind? What is more natural than that each of us should desire and try to help our species along on the road to its destiny, since the ability has mercifully been granted us to cooperate with that Will of the Universe which our own nature suggests to us?"

In his "Ça Ira! or Danton in the French Revolution," Gronlund rises to still loftier heights, and his view of the shaping of the course of events by the intelligent will of "the Power behind Evolution" constitutes the basic thought of the work, like the motive of a grand symphony.

A Word on Pronouns

Frances Ellen Burr, pp. 22-23 (with an editorial note)

Answers to Questioners

W. Q. Judge (signed "Jasper Niemand"), pp. 23-24

24

Suggestions for Branch T. S. Work.

Questions and suggestions relative hereto can be sent care of "Path."
I.

The work of Branches of the Theosophical Society divides itself into two classes:—

(a.) That done by the Branch at its meetings;

(b.) Activity of the Branch outside of its meetings.

As yet there seems to be but little activity of the second class in the United States, while the opportunities for it are numerous.

In India many Branches have established Sanscrit schools, and others have opened free dispensaries. Of the latter the one at Bombay is a notable example. In this country the present great need is for Sunday Schools where children shall be taught theosophical doctrine. There is no necessity for Sanscrit schools, but that the children of theosophists should have to go to Sectarian Sunday schools, where ideas will be crammed into them that cannot be gotten rid of in half a life time, is an injustice to the children and a blot on theosophical work. The pertinent question arises: Why is it that theosophists think so much of our doctrines and yet keep them away from their children? Is it because they think the latter cannot understand, or because public opinion is against it, or because of laziness? Let each reply to himself.

As to the Branch Work in Itself.

Regular meetings should be held, say as often as once a week. Members should all strive to contribute their ideas, either in writing or extemporaneously, upon theosophical doctrines.

This Society is one which seeks truth, and not one which forces upon members any ideas whatsoever. Hence should be avoided the error, sometimes encountered, of sitting still, waiting for valuable pieces of information to be communicated to those who have entered the body.

Libraries.—Each Branch should start a library. The poorest one can do this. If the treasury cannot afford funds for books, the members can contribute theosophical works for a nucleus. Upon the nucleus will grow an adequate library. If possible, where inquirers are known and have no books they should be allowed to use the library at stated times.

25

Distribution of Literature.—There is now a sufficient body of literature to meet all present needs. Some of it is cheap, some dear. The Path can supply some cheap books. The Wilkesbarre Letters on Theosophy are a succinct statement, comprehensible by everybody, of what Theosophy is; Light on the Path is suitable for devotional minds; Bhagavad Gita should be read by everybody; Theosophical Pub. Soc. prints valuable matter; and so on in every direction. Each Branch should distribute such publications in its own district.

Open Meetings.—No Branch should exclude visitors or inquirers, but such theosophical and interesting discussions and papers as would invite attendance, ought to be the rule. It is contrary to the spirit of this movement to make it exclusive. It is for all people, and, if in a Branch a nucleus of members well read and informed upon theosophical doctrines, is formed, there can be no fear that inquirers will overrun the meetings.

To that end, therefore, definite subjects ought to be taken up for thought and discussion. These, if pursued continuously until all present are fully acquainted with them, will in a short time create the desired nucleus.

Topic for Discussion and Thought for April.

A Universal Brotherhood of Humanity.

This is the Society's first, fundamental and only doctrine.

The T. S. was organized for the purpose of creating a nucleus of such a brotherhood. [See first papers of the T. S., and all its magazines.]

Observe, a nucleus is to be formed. It is not thought that the final realization of a universal brotherhood is possible in this age.

A Nucleus is the central part of a body around which matter is collected. If the effort to form this nucleus is not made, there will be no hope for the future. But if the nucleus is formed now, the progress of the cycles will show its growth.

Reincarnation is connected with this idea. For, all those who now26work to this end will, in coming cycles, go on with the same efforts. The people of to-day will not remain a century; but ideas are eternal, and once this idea of Universal Brotherhood is broadly sown, around the nucleus formed by the Society other souls in other lives will collect and make its universality possible.

Universal Brotherhood is a law and not a vague unattainable. Metaphysically expressed it is, "Spiritual identity." All human beings are spirits. Each spirit is chained to a body; but the spirit has its eternal and incessant interchange, interaction, interrelation and communion with all spirit. Even the body to which it is chained is, in a way, connected with the ocean of spirit; for any atom of the body is only a grosser part of the spiritual plane. [See Bhagavad-Gita, that there is no particle of matter—prakriti—without spirit—purusha—being always present.] Spirit is called, in A. P. Sinnett's book Esoteric Buddhism, the 7th principle. This is merely a convenient classification, because in fact, spirit is the underlying and interpenetrating principle—the only reality—the other principles are merely illusionary appearances that are impermanent. If man is a spirit, then, through the universal diffusion of spirit, he must affect all other beings by his acts and thoughts.

The effort to form a nucleus of a Universal Brotherhood should begin with each member.

In this respect: the atoms of the body, and all the different departments of the nature of each person, are intended for component parts of the Universal Brotherhood which each man should be in himself. There should be a harmony and adjustment among these, in order that the man may, in turn, be a fit unit in the larger brotherhood. Between the members of a Branch or group the same harmony should prevail. This can only be brought about by toleration and an absence of self-assertion, and by the members giving continued thought to one theosophical subject at a time, during several meetings; they then all become attuned to each other.

In order to see the bearings of this subject, theosophical literature should be read, such as: Esoteric Buddhism, Five Years of Theosophy, The Purpose of Theosophy, The Secret Doctrine, Light on the Path, Patanjali's Yoga Philosophy, the Bhagavad Gita, and other works.

Quotation from the "Secret Doctrine."

"The next great Manvantara will witness the men of our own life-cycle becoming the instructors and guides of a mankind whose Monads may now yet be imprisoned, semi-conscious, in the most intellectual of the animal kingdom while their lower principles will be animating, perhaps, the highest specimens of the vegetable world."

27

Partial References.

Karma, Path, Vol. I, p. 175; and Providence, Vol. 3, p. 215; Lessons of, Vol. 2, p. 325; Reincarnation and Spirits, Vol. I, pp. 232, 320, 184; R. of Mahatmas, Vol. 2, p. 114; Poetry of R., Vol. 2, pp. 102, 133, 168, 193, 230; Western Study of R., Vol. I, p. 33; Heredity, Vol. 3, p. 256; Reincarnation, Vol. 3, pp. 23, 163; Pride of Possession, Vol. 2, p. 375; Epitome of Theosophy, Vol. 2, p. 320.

G. Hijo.

Tea Table Talk

Julia Keightley (signed "Julius"), pp. 27-30

30

Book Notes.

"The Inner House," by Walter Besant, is an amusing book whose foundation idea is the scientific discovery of a means of prolonging life forever. At first the discovery delighted the world; then came its inconveniences, which arose apparently from the fact put as follows by President Lincoln, viz.: "You cannot repeal human nature." Without intending it, perhaps, the author presents us with a forcible moral in the failure of physical immortality to elevate and content mankind, unaccompanied, as it were, by any discovery or any action tending to transform the human nature into its divine apotheosis. Men rested upon the physiological discovery and life became a burden.

A Study of Man, by Dr. J. D. Buck. (Robert Clarke & Co., Cincinnati, Ohio, 1889.) This book, by a member of the Theosophical Society, should be read by theosophists and be in the libraries of Branch Societies. It is the result of many years of experience and thought, and by a man who looks at life and its problems from a scientist's standpoint, but also from that of one who sees that the only reality is the Spirit. It is valuable to the ordinary reader because it is written in the language used by all and not in the mystical way so usual with theosophic writers. The analysis of man from a physiological and anatomical standpoint and the acceptance of the theory of evolution as applied to man, lead logically to the author's view of the spiritual human evolution running parallel on a higher plane. This carries out, in the case of man, the equilibrium which is everywhere found in nature. This theory of evolution and involution, eternally proceeding is the key to the whole work. Among other things he says: "The cosmic form in which31all things are created, and in which all things exist, is a universal duality. Involution and evolution express the two-fold process of the one law of development, corresponding to the two planes of being, the subjective and the objective. Consciousness is the central fact of being. Experience is the only method of knowing; therefore to know is to become. The modulus of nature, that is, the pattern after which she everywhere builds, and the method to which she continually conforms, is an Ideal or Archetypal man. Two natures meet on the human plane and are focalized in man. These are the animal ego and the higher self; the one an inheritance from lower life, the other an overshadowing from the next higher plane. The discoveries of physical science already impinge so closely on the borders of the unseen universe, as to reveal glimpses beyond the realm of the ordinary senses. The expansion of this centre (consciousness) is understanding; the illumination of it is conscience, and the harmonious adjustment of God and nature in us is at-one-ment."[2]

The T. P. S. Fund has reached the sum of $122.00. Of this $15 were contributed by and through the T. S. Branches, and $107 by a few unattached theosophists and by the public at large.

Geomancy, by Dr. Franz Hartmann, has been received from the Theosophical Publishing Company of London. It has just appeared; is well printed on good paper and nicely bound. We have not had time to review it.

Notice.
Patanjali's Yoga Aphorisms.

We wish to draw the attention of students interested in oriental thought, to the edition of Patanjali's Yoga Aphorisms which the Path will shortly issue. It is an interpretation by William Q. Judge, and not a new translation, and puts the Aphorisms in such a way that the irritation and distress which supervened upon reading the Bombay Edition, disappear. There are no sanscrit types. It will also have a preface, and an appendix containing the original text of the Bombay Edition.

The profits, if any, from the sale of this book will be devoted to further theosophical publications.

Price, postage free, $1.25.

Theosophical Activities.

American Section T. S.
To Fellows of the Theosophical Society in the Americas.
President's Office, Adyar, January 7th, 1889.

By virtue of the authority vested in me by the General Council, I hereby extend, until further orders, the jurisdiction of the American Section, so as to include all Branches, existing, and to be formed, and all unattached Fellows of the Society, in the continents of North and South America, and in the West Indies.

The General Secretary of the American Section, as representative of the President, will communicate this notification to the parties concerned.

[Sgd.]

H. S. Olcott,

President of the Theosophical Society.

Attest.

T. Vijiaraghava Charlu,

Recording Secretary of the Theosophical Society.

32 New Branches.—A new Branch is being organized in Brooklyn, N. Y., where there are many inquirers and students. We expect to have full details in May.

From the Pacific coast news comes that a new Branch will soon be started in San José.

Aryan T. S., N. Y.—The meetings for several weeks have been devoted to the study and discussion of concentration, with beneficial results. At nearly every meeting there are some 60 to 80 people present. Several interesting notes of experiments in concentration have been gathered together, and it is contemplated to issue in pamphlet form all the papers read during this series of meetings.

April Convention.—We repeat the notice that the annual Convention will be held on 28 April at Chicago, in the Palmer House. A large meeting is expected.

Change in Rules in India.—A notice of the coming convention was sent to each member-at-large in the United States, and they were asked to express their opinion as to the proposition made at Adyar to do away with dues and fees. Several replies have been received by the General Secretary, all but one being opposed to such a radical change as yet.

EUROPE.

The Dublin Lodge is very active. Frequent meetings are held, some being open to the public. In consequence, the Society grows. The Lodge has started a small Journal, the first number of which is before us, and contains interesting matter. The result of section work among the members has been very encouraging, and our dear Irish brothers write that they are spurred on to renewed and constant work for the cause.

Photographs of H. P. Blavatsky. Some of these have been received by the Path to be sold for benefit of the T. P. S. fund. There are two sizes, one cabinet, the other 8x10. They are splendid likenesses. The smaller costs $1.50 and has the signature of H. P. B. attached; the price of the larger is $2.00.

ASIA.

Col. H. S. Olcott writes from Kyoto to the Editor of Path saying that his work there has begun splendidly. He has addressed an audience of 2,000 Japanese of all sects of Buddhism and was received with thrilling applause. He is lodged in a temple where no white man was ever permitted to sleep; and was asked to perform the ceremony of administering the Silas in the temple. Preparations are being made to receive him in other towns. Kyoto is the spiritual capital of Japanese Buddhism, and there are situated the headquarters of all the twelve sects. He expects to induce the chief priests to form an Advisory Board in aid of the laymen who are to form into T. S. Branches for the purpose of reviving and purifying Buddhism. This is a grand work, and it has been justly said of Col. Olcott by the Asiatics, that he is "a reformer of religions."

Years roll into centuries, centuries into cycles, and cycles become ages; but Time reigns over them all, for they are only His divisions.

OM.

No. 2 – May 1889

Letters That Have Helped Me

W. Q. Judge (signed "J. N.", "Z."), pp. 33-37 (Part VI)

The Seven Dwipas

Charles Johnston, pp. 37-41 (Part II, concluded)

Why a Guru is Yet Premature

Alexander Fullerton, pp. 41-47

A Dream of Gold

James H. Connelly, pp. 47-49

The Wandering Eye

W. Q. Judge (signed "Bryan Kinnavan"), pp. 49-50

Tea Table Talk

Julia Keightley (signed "Julius"), pp. 51-55

Answers to Questioners

W. Q. Judge (signed "Hadji"), pp. 55-56

56

Suggestions for Branch T. S. Work.

Questions and suggestions relative hereto can be sent care of "Path."
II.
The Initial Effort.

Much has been written about the Initial Effort, but it remains, and ever will remain, the most difficult step to take.

Obstructions and hindrances are as numerous as man's desires, his greatest enemy being self. The conquest of self is the ultimate goal, the Initial Effort the hardest part of the task. Nothing after will seem impossible.

The first step is also the longest. It necessitates a revolution of self, a remodeling and reconstructing of motives, with a constant impulse to adhere to the new ideals, particularly the endeavor to form a Universal Brotherhood, and practice that doctrine.

Failure usually means lack of sufficient moral courage to continue; the curse of our age.

Impulses for Better Work. Who, upon reading some Theosophic work, has not been filled with an intense longing to be up and doing; has not made new resolutions for better; is not filled with disgust at his own selfish life and passions? Who at times has not the desire to start, and start at once, and then draws back appalled when the realization comes of what that means. C'est le premier pas qui coûte. After that all is comparatively easy. Once the new road is entered upon it becomes easier to follow than the old.

Want of Conviction is the trouble. You may believe, but you are not convinced. With absolute conviction comes strength. This is self evident.

Conviction cannot be forced. It grows. Coming from repeated trials 57and failures it at last blooms into an all strengthening surety that permits of no wavering and no disgust.

The chance will come. As conviction is the result of repeated trials, it is the fruit of the blossoms of experience. When it comes the whole being is filled with inexpressible comfort and joy. It is like the first awakening of the soul, in the peace and strength it brings. Then is the chance to enter upon the Path: it may not come again for ages, so waste it not.

Fear nothing, for what is there to fear more than self, and it is the Conquest of self that is attempted. It will be a grand struggle, and at times the whole soul will cry out in agony, but the reward will come as sure as it was preceded by that agony, and then;—"The Silence that is Peace."

Further Thoughts on Universal Brotherhood.

The Struggle. Those Theosophists who have determined to carry out the first of the Society's three objects have a hard struggle before them. They must contend against the spirit of the 19th Century which is

Individualism. This spirit is competition between individuals. This begets individualism, which is selfishness because it ignores the law that all men are brothers.

Education, society, commerce, and national life itself are each and all based on individualism. Hence in beginning the life of Universal Brotherhood we encounter the opposition of the prevailing idea or spirit of the age.

This Prevailing Spirit is a Reality. Occultism teaches that it is no abstraction, but a positive dynamic energy, which affects all men within its radius. Hence the necessity for each of us to use our influence to counteract it.

Avoid being mere theorizers. An error to be guarded against is that of merely theorizing about Universal Brotherhood.

The signing of the application and obligation, in which adherence is given to the principle of Universal Brotherhood, and then ignoring it as Utopian is treason to self and to the Theosophical Society. The doctrine must be lived.

How Theosophy should mould our Lives. Theosophy should be above all else a thing of the heart and life, not of the mind. It does not demand a severance from home and business, but a complete yielding up of self, a devotion of the life and energies to the good of our fellowmen; and this is to each and all, with no distinction of race, sex, colour, or religion; for those are but the outer wrappings of the soul within, and it is the souls, one with ours, as all are with the Divine, which we seek to aid, to relieve, as far as within us lies. So long as we live among men, the opportunity in some form or another is ours.

58 Example is the Greatest of Teachers. Example is undoubtedly the greatest of teachers. The actions of a child can sometimes influence a philosopher more than all his books.

There is a deep and solemn thought for us in that, a grave responsibility. Let each take it to heart by giving to all, of what he may have; such money as is possible, and invariable kindness, sympathy, consideration, patience. He may not be perfectly successful in this, our very common humanity prevents it; but our influence will not be the less that we work as a man among men, tempted, weak, defeated sometimes like the rest, but ever struggling on towards the goal we have set ourselves.

Benefit of Living the Life. There are no means of estimating the good such a life can do, no matter how obscure. Nor must thought of this trouble us. Work on, do what you honestly believe right towards everyone, sacrifice your own convenience, wishes, pleasures, to others, never minding the reward, that is of too slight importance.

The Desire of Reward must be Eliminated. Those who have undertaken the great task of living for others, and of making all else bend to this one great object, have no time to think of what will be their gain; it is enough for them if they have at all succeeded in making their conduct conform to their ideals.

Perform all Duties. No duty, though it may seem most lowly and insignificant, is unworthy the performance, and that with our whole heart, above all if it be for some one else. Let each therefore look to it that he neglects none of these, and when he considers himself perfect in this respect, then is time enough for him to turn to higher, and see if on the mental and moral plane he is doing all he can.

It will be still longer ere he need concern himself with his spiritual relations. These will meantime take care of themselves.

I would we could take the Golden Rule to heart.

Do unto Others as we would be done by. The secret of Universal Brotherhood lies in this.

The subject is so comprehensive it is not easy to discuss systematically; its branches and nearly infinite ramifications leave us with but little to start upon, but there are two headings, to both of which each may supply such subdivisions as suit and interest him best.

1. What universal Brotherhood, if carried out, would do for the world.

2. How it should influence our daily conduct towards individuals and the world at large.

As references for this subject, nearly anything published on Theosophy may be read with profit, but as so wide a field of research is rather confus59ing, our readers may specially consult references published in April PATH, page 27.

"Light on the Path".

"Through the Gates of Gold", Chap. 3, et infra.

"The Life", pamphlet.

"Guide to Theosophy", article on "Brotherhood" and others.

or The Bhagavad-Gita.

"Letters that have Helped me", PATH vols. II, III, IV.

"PATH" vol. I. pages 24, 155, 208, vol. III, page 193.

"LUCIFER" vol. I, pages 3, 8, 90, 170, 212, 379, 450, 477.

G. Hijo.

When pierced hangs the dew-drop's tiny prism By some minutest needle-ray of light, A stain of blood or blue betrays to sight The fervors of that white drop's secret schism; And were the oceans all one cataclysm Hung out betwixt the sun and farther night, The same dispersing force would spring a bright, Wide arch of rainbow o'er the vast abysm.

And I would that the vital beam, far lined Through space to throw its spectrum sensitive Of worlds and suns and galaxies upon The universe's awful wall, may find My soul a crystal medium fit to give His paint of color in the throbbing dawn.

O. E. W.

Theosophical Activities

America.

Brahmana T. S.—What is Truth? Considered at a late meeting of the Brahmana T. S., for the purpose of eliciting "the truth." Not for enforced acceptance, either by any of the "Branches," or any individual members thereof.

I. It is harmony; the principle of unity in all knowledge; the correlation and persistence of force in physical science, and the guidance to health and wholeness in occult wisdom.

II. It is the "Spirit of Truth" among T. S. brethren "at large," and is capable of mutual free criticism in open meeting, or in private, and without disparagement or aspersion of character anywhere.

60 III. It is self-abnegation and universal love; the "still small Voice" which can answer Pilate out of the "Silence;" the Respiration and Inspiration of "Eternal Life."

Milwaukee, Wis., 808 Grand Ave.

J. V. Beneficio.

The Cincinnati Theosophical Society holds regular meetings and is doing much interesting work. The branch keeps a standing advertisement in the Sunday papers to the effect that literature on the subject of Theosophy may be had free from Mr. Shoemaker, F. T. S. On Apr. 26 a special meeting of the Society was held, when Mr. Wm. Q. Judge, the General Secretary of the Theosophical Society in America, and Dr. A. Keightley of London, were present.

At the meeting of the Aryan Theosophical Society held in its hall Tuesday evening Apr. 23, Dr. A. Keightley of London was present and read an interesting address. The meeting was very fully attended.

Considerable interest is being manifested in matters Theosophical at Fall River, Mass., and it is confidently expected that a branch of the Society will be formed soon in that city.

The Theosophical Movement at Wilkesbarre, Penn., is taking definite shape, and the Wilkesbarre Theosophical Society is not a thing of the dim and distant future. There are awakenings at Scranton, Pa., also.

New Branch in Brooklyn, N. Y.—On 22d April, 1889, a charter was issued to Col. H. N. Hooper, Henry T. Patterson, and others, for a new Branch T. S. in Brooklyn. There are many students of theosophy in the city of churches, and the probabilities are that the Branch will grow. It is the 27th society in America and the 7th in reality for 1889, since another application was received from the West about the same time. The new Brooklyn T. S. has organized and held two meetings.

Circulation of Literature.—There is great activity in this direction. Some New York members are sending out tracts and other matter.

The Daily Press now pays more attention and less ridicule to theosophy and the T. S. The N. Y. World last month had two columns in two issues, in which is given a full and accurate statement of theosophical doctrine and literature, with not one word of contumely. Theosophists should be encouraged; our 14 years of work begin to tell on the public mind. In Pennsylvania and out on the Pacific coast numerous references are constantly made to the subject. The New York Times also prints an interview with Dr. A. Keightley in which interesting details are given about H. P. Blavatsky; it was printed April 29th.

Dr. A. Keightley of London, who came here to attend the convention as special representative of H. P. Blavatsky, and bearing greetings from the British Section T. S., has been visiting the Cincinnati T. S. and will visit Boston, Malden, and Philadelphia. Some earnest theosophist offered to pay his expenses out to distant Western Branches, but he could not go because at any moment he may be called back to London.

61 Cincinnati T. S.—This Branch held a meeting at the house of Mr. Hosea, its president, on the 1st May, at which Dr. Keightley and Mr. W. Q. Judge spoke of matters theosophical, after which there was general discussion.

Ireland.

Dublin Lodge, T. S.—During the month of March 2 new members were added. On the 13th an excellent paper by one of the lady members on "Reincarnation" was read and discussed. Thanks are due to Bros. Griffiths, San Francisco; S. V. Edge and H. T. Edge, England, for copies of "Golden Gate", "Spirit Revealed," and "Perfect Way".

Japan.

Col. H. S. Olcott continues his work in Japan. His first letter reported great enthusiasm, the only drawback being a want of good interpreters. He has been lodged at Kioto in the great temple where no white man has been before permitted to sleep. In all parts arrangements are being made for his reception in various towns, and the press of Japan admit that he is already doing much good. It seems probable that his mission, which is to unite the Northern and Southern Buddhist Churches, will be successful. In a very late letter he says: "On 19 March H. E. the governor of Tokio, Baron Tagasaki, gave me a dinner at which the Prime Minister and fourteen other ministers and other dignitaries were present. My views upon religion and Japanese Politics were asked, and my remarks proved acceptable. It looks as if important results might grow out of the visit, and that the practical usefulness of the T. S. be again demonstrated." His health continues to be good.

France.

The Countess D'Adhemar has started a new Magazine for the Hermes T. S., entitled Revue Théosophique, under the guidance of H. P. Blavatsky. The first number is interesting.

61

The Theosophical Convention Held in Chicago

The third annual convention, of the Theosophical society in America was held in the Palmer House, Chicago, on Sunday and Monday, April 28 and 29 last. The attendance was good. Twenty out of 26 branch societies were represented, and the delegates got through with their work rapidly and effectively with Dr. J. D. Buck of Cincinnati as chairman. The following gentlemen were present, representing the various branch societies the names of which are annexed: Wm. Q. Judge, representing the Aryan of New York; Wm. Q. Judge, proxy, representing The Krishna of Philadelphia; C. D. Hill, representing the Chicago T. S. The other branches were represented as follows: Ramayana, Dr. W. P. Phelon; Arjuna, Elliott B. Page; Pranava, Howard Carter; Golden Gate Lodge, Wm. Q. Judge, proxy; Los 62Angeles, Elliott B. Page, proxy; Ishwara, Dr. J. W. B. La Pierre, president, and Joseph Taylor, delegate; Cincinnati, Dr. J. D. Buck; Boston and Malden branches, Wm. Q. Judge, proxy; Vedanta, Dr. Borglum, president, and J. M. Wing, secretary; Nirvana, Dr. M. J. Gahan, president; Point Loma, Sidney Thomas; Lotus, W. L. Ducey; Varuna, W. Q. Judge, proxy; Isis, Mrs. M. J. Riggle; Brahmana, Bryan Butts, president; and Brooklyn, Wm. Q. Judge, proxy. There was a large number of theosophists present during the closed and open sessions of the convention, who were much interested in the proceedings although entitled to no voice in the voting. They came from all parts of the country, and the number was considerably swelled by the attendance of many members of the local branches. About three hundred were present at the first session.

The first session was the closed meeting on Sunday. It was called to order by General Secretary William Q. Judge. Dr. J. D. Buck of Cincinnati was nominated chairman by Mr. Elliott B. Page, and was elected. Mr. Page was nominated as secretary by Mr. Judge and elected. Dr. La Pierre, Wm. Q. Judge, and Dr. Phelon, as committee on credentials, reported that 20 out of 26 societies were represented in the convention. A short recess was then taken, during which Col. J. C. Bundy invited the delegates and strangers to an entertainment to be given at his house, and this was accepted. After the recess Mr. Judge moved that Dr. A. Keightley, of London, representing the London Lodge, the British section of the society, and Madame H. P. Blavatsky, be admitted to the convention. The motion carried and Dr. Keightley was introduced. He spoke briefly to the delegates of the movement in England, and read a short address from the British Section of the Theosophical Society to the American Section. He said that the presence in England of Madame Blavatsky, the publication of "Lucifer," the "Secret Doctrine," and other theosophical efforts had had the effect of stimulating inquiry and had resulted in renewed activity. Branches already were organized at Cambridge, Liverpool, Glasgow, and Yorkshire, as also throughout Ireland and Scotland, and the prospects were very flattering indeed. During the past six months more than seventy persons had joined the Society, and numerous others had associated themselves with the various branches. The British Section tendered, through him, to the American Section its warmest wishes and congratulations on the success of its efforts in the United States. The communication was filed on motion. The reports of the secretaries and Presidents of the various branches throughout the United States were then read and received.

The annual report of the report of General Secretary Judge was read by that officer, and the convention heard it with interest. The report touched upon the Indian movement for the abolition of dues and fees, and also the suspension of the revision of the rules affecting that issue sent out by the 63commissioners in power in India during the absence of Col. Olcott from that country. The report included a letter from Mr. Z. Sawai, of Kioto, Japan, who spoke encouragingly of the work of Col. Olcott among the Japanese and the beneficial results looked forward to owing to the spread of Theosophy among the Buddhists of that part of the world. The statistical part of the report showed that during the past year six new branches of the society had been formed. They were: Varuna, Dharma, Isis, Brahmana, Satwa, and Brooklyn.

At this date there were 26 active branches in the United States. Another branch was now in process of organization at San Jose, Cal. The number of new members admitted since the last convention was 232. The General Secretary had to report the dissolution of The Purana Theosophical Society at Santa Cruz, which on April 7th by a unanimous vote decided to disband and surrender the charter. The dissolution of The Purana was not due to lack of interest in Theosophical matters, but to certain difficulties in Santa Cruz, to the active working of the branch located there.

Mr. Judge, being also the Treasurer of the society, submitted the report of the Treasurer. It showed that during the year ending April 28, 1889, there had been received by the Treasurer the sum of $1,123.98 and that the expenditures had been $763.20, leaving a balance of $360.78 in the treasury.

A letter from Madame H. P. Blavatsky, the corresponding secretary of the Theosophical Society, dated at London, April 7, and carried to the convention by Dr. Keightley, was submitted to the convention by Mr. Judge and read. Madame Blavatsky reviewed the work of the society in all quarters of the globe; Col. Olcott's unceasing and untiring efforts in India and Japan; the progress in England and particularly in America. She dwelt with emphasis on the enemies of the society; materialism and phenomenalism, and that arch enemy, internal dissension. She exhorted Theosophists in America to learn the highest lesson of Theosophy, viz., Altruism and Universal Brotherhood, and cited it as a cure for the bad effects of too eager a nipping after the unknown by unskilled people. In conclusion she quoted the words of the Masters urging men to be unselfish and to live for the sake of Humanity.

In the afternoon Dr. Keightley read an address to the convention in which he spoke of the life and work of Madame Blavatsky in London. He related many interesting incidents concerning the Theosophical leader; she was, he said, so identified with the society that an injury to it, as a body, reacted with painful physical effects upon her. This was particularly true of the occult or Esoteric section, the entire Karma of which she had assumed.

After Dr. Keightley the convention was addressed by Mr. Wm. Q. Judge, who also read an address to the convention from the Dublin Lodge. He was followed by Mrs. M. L. Brainard in a paper entitled "The Idol 64Worship of the Christian Creed." Interesting papers were also read by Dr. W. P. Phelon and Dr. J. D. Buck, after which the convention adjourned until Monday.

The delegates were called to order on Monday morning with Dr. Buck in the chair. The General Secretary read a letter from Mr. Geo. E. Wright, of Chicago, donating $50. A vote of thanks was passed for the contribution. On motion of Dr. La Pierre, the Secretary was instructed to cast the vote of the convention for Wm. Q. Judge as General Secretary for the ensuing year. On motion of Dr. Phelon the Secretary was instructed to cast the vote of the convention for Wm. Q. Judge as treasurer. The following names were submitted to compose the Executive Committee: Alexander Fullerton, Abner Doubleday, Henry Turner Patterson, Dr. J. D. Buck, C. D. Hill, and J. W. B. La Pierre; Wm. Q. Judge, ex-officio. Mr. Judge moved that unless necessary to make a change the convention meet the fourth Sunday in April, 1890, in Chicago, which was carried. A vote of thanks was passed to the two Chicago branches for the reception and entertainment of the delegates. A vote of thanks was also passed to Col. J. C. and Mrs. Bundy for the fraternal greetings extended by them to the delegates.

The convention then adjourned.

After the convention there was a large meeting in conference of the Ramayana and Chicago branches at the house of Dr. Phelon on Lincoln Street. Dr. Buck, Dr. Keightley, and Wm. Q. Judge were present. There was a long and serious conference on Theosophical work for the next year, and many things were related about the inside life and doings of prominent Theosophists. The General Secretary also initiated several new members in a private room at the Palmer House in the presence of fifty Theosophists. On the evening of the 29th Dr. J. D. Buck delivered a lecture at the Methodist Church Block, on Clark Street, entitled "The Old Wisdom Religion, or, Theosophy." A large and intelligent audience was present and listened attentively.

The Path will print further details of the convention in its next issue. The Chicago papers devoted much space to the doings of the convention. Several donations were made at the last meeting for the general fund.

The establishment of both Nature and Soul, is by analogy.—Kapila's Aphs., 10.

When the body sleeps people see the playground of the soul, but it they never see; therefore let no one wake a man suddenly, for if the soul get not rightly back to his body, it is not easy to remedy.—Upanishads.

OM.

No. 3 – June 1889

"There is no religion higher than truth."
Family motto of the Maharajas of Benares

Letters That Have Helped Me

W. Q. Judge (signed "Z.", "J. N."), pp. 65-71 (Part VII)

71

True and False Astrology.

When the difficulty of acquiring a knowledge of astrology is considered, it is not to be wondered at that so few in our day are proficient in that science. The rules appear designedly abstruse, as if to discourage ordinary students from entering a field that is reserved only for certain favored ones. In order to calculate an event in the life of a person with any degree of precision, one must know geometry, plane and spherical trigonometry, as well as astronomy, to say nothing of the complicated system of astrologic deductions involving all the others above mentioned. According to Steele's Sciences: "The issue of any important undertaking and the fortunes of an individual were foretold by the astrologer who drew up a horoscope representing the position of the sun, moon, and planets at the beginning of the enterprise or at the birth of a person. It was a complete and complicated system, and contained regular rules which guided the interpretation, and which were so abstruse as to require years for their mastery."

So, too, in his preface to the Grammar of Astrology Zadkiel says: "The art of Nativities requires many years of patient experimenting before it can be well understood and practised with certainty and satisfaction. The art of Atmospherical Astrology (weather forecasting) and also that of Mundane Astrology (the fate of nations) alike demand much time to penetrate the arcana, and a good education to follow their practise..."

The condition of this age being not only material and practical, but also superficial, it follows that a difficult and visionary science like Astrology can meet with little or no encouragement from ordinary students. Young men acquire at college a smattering of many sciences, few of which are ever called into requisition in after life. And, especially in America, if they do here and there dig deeper into one mine of knowledge than another, it is solely with a view to immediate financial reward. The practical takes precedence of everything else. The highest mathematics, according to the popular notion, consists in the adding up of bank deposits or the figuring of interest on mortgages. There is little room or favor for a study which has "no money in it," especially when so much valuable time is "wasted" in learning its principles. Besides, it must be confessed that astrology is not regarded as exactly the proper thing in orthodox society. Church people generally, while they join the materialists in contemptuously denying its truth, yet retain enough of the flavor of bigotry to discountenance the study of the science as being based on heretical ideas.

Thus is astrology hemmed in on every side. The result is that there is no single avowed astrologer of note in the Western hemisphere to-day.

72 In Europe the situation is not much better. Since the death of Lieut. W. R. Morrison (Zadkiel) in 1874, there has been no one of general reputation with a pretense of honest astrology in London. It is true that there is another Zadkiel in Morrison's shoes, but his lucubrations, as judged by the annual almanac issued in his name, are disgusting to a sincere believer in star-influence. For example, let us take the predictions of Zadkiel's Almanac thus far for the year 1889. Under the heading "Voice of the Stars" for January we find the following:

"The martial star of Old England which has been dimmed for so long past, now begins to shine with its wonted lustre again, so that the energy and patience of her children will be soon rewarded. The solar eclipse of the first day of the month will be visible in North America; we shall soon hear of trouble in some of the north-western states, and earthquake shocks about the 97th degree of west longitude. The Central Pacific railroad will meet with some misfortune. The partial eclipse of the moon, partly visible here on the 17th inst., will be quickly followed by excitement and temporary depression on Change. News from Russia will be warlike, albeit the internal state of that country will interfere with the ambitious projects of the military and slav parties."

Under the heading of February Zadkiel says:

"Mars, by his transits, brings trouble on the Czar of Russia and the King of Italy early this month, and those monarchs will do well to keep out of danger and avoid warlike proceedings as far as possible. News from India, Burmah, and Afghanistan will be of evil import; strife and privation will afflict several provinces. Some great public scandal will be rife in London about the 5th inst. In France the Anarchists will be very active and mischievous this month."

It would, indeed, be a loss of time to quote any further. Sufficient to say that, aside from the announcement of the solar and lunar eclipses (which were, of course, generally known and looked for), not one prophecy among the above has come true. The Central Pacific railroad did not meet with any misfortune, nor was the news from Russia at all warlike in January. Neither in February did Mars bring trouble on the Czar of Russia or the King of Italy, nor was the news from India of evil import, nor were the Anarchists particularly active in France. On the other hand, we cannot help wondering why this precious prophet did not give us some hint of what actually did occur in those months. For instance, he might have alluded to the Arch-duke Rudolph's tragic suicide, to the Panama Canal failure, to the disastrous end of the Parnell sensation, to the abdication of King Milan, to the remarkably mild winter in America, and a few other happenings of general interest, as to all of which he is silent.

I think that the above extracts are enough to show that the present Zadkiel is a pretender. And yet the original owner of that pseudonym 73was not by any means entirely above reproach. He wrote a Grammar of Astrology which was designed to accompany William Lilly's Introduction to Astrology, and which is, in fact, bound up with the latter in one of Bohn's volumes. Now, a grammar ought to be plain sailing for the student, and with some little help perhaps, at the start, from a proficient, he should be enabled to follow the rules laid down, and arrive at satisfactory results. But I defy anybody to make head or tail of Zadkiel's rules. He leaves out certain essential points, without which one cannot bridge the chasms continually appearing in the mathematical calculations necessary to reach requisite solutions. Both Lilly and Zadkiel appear to have purposely given out incomplete teachings, just about as if they were trying to eat their cake and keep it too, or, in other words, to sell their book and yet not really let anyone into their secret.

But, through good and bad report, through false and true teachings, astrology itself remains unchanged. The mild radiance and subtle influence of the planets continue to extend across the tremendous abysses separating this world from others, through the conducting ether, and the lives of individuals continue to tally with the positions of the various planetary bodies as calculated with reference to their position at the time of birth. The science of nativities has been corroborated over and over again, in fact by everyone without exception who has made a careful and unprejudiced examination of the same. All of the objections that naturally arise in the mind of the new investigator have occurred to many others for some thousands of years past, and have all been satisfactorily answered. It is not possible, for instance, that so profound a thinker as Kepler could have practised astrology and believed in it, without having studied it in every aspect. Let us, at least, give him the credit of possessing common sense. Recent astronomers generally maintain an obstinate silence on the subject of astrology, preferring not to run counter to the current of modern materialistic thought, yet some could be named who hold a high place in scientific circles, and who are, secretly, believers. Proctor, it is true, in his Myths and Marvels of Astronomy, attempted to deride star-divination, but his efforts were not very successful in that direction. Anyway he was a time-server. In always aiming to popularize astronomy and himself, he did not hesitate to cater to the popular and churchly ideas on astrologic subjects. But even he directed his attacks mainly at horary astrology. The latter is a parasite that has become attached to the science by long association, but is in no way a part of it. As long ago as Lord Bacon's time efforts were made to rid the science of this offender. Said Bacon:

"But we receive astrology as a part of physics, without attributing more to it than reason and the evidence of things allow, and strip it of its superstition and conceits."

74 This is the Keynote. Let us take what we find to be certain in this science and eject what is unworthy or unreasonable. The doctrine of nativities requires no argument simply because it invariably corroborates itself. Horary astrology, however, is and always has been extremely chimerical. The only reason it has ever been permitted to exist is because it gives the professional astrologer (one who peddles out his prophecies at so much per prophecy) a wider field for the exercise of his imagination and thereby increases his revenues. As there may be some readers who are not acquainted with the astrologic terms, I may explain that horary astrology is the astrology of the "hour"; in other words, it answers questions as to the immediate outcome of any particular business in which the seeker may be engaged. Thus it professes to tell a speculator whether to buy or sell stocks, a loser whether he shall gain the object of his choice, a plundered householder where to recover his stolen property, etc. Now, these are all temporarily of great interest to the questioner; but to what a ridiculous insignificance do they sink when brought into relation with the tremendous spaces and majestic influences of the solar system? Common sense should crush this miserable and impertinent horary falsehood under its heel. Indeed, it carries predestination into the most trivial affairs of life, and binds us irretrievably to fatalism if believed in.

The doctrine of nativities, on the other hand, is one of the grandest of which we can conceive. It is not that the planets are brought into a certain position simply for the benefit or injury of individuals.[3] The star influence is perpetually the same, except as it is modified by distance and the relations of one planet to another. Hence, a person born under a certain combination of time and place receives a certain kind of planetary influence which gives him to a limited extent the direction in which he is to travel through life. But this is not predestination. Far from it. Whether born as a monarch or as a peasant, whether the brain be mediocre or specially gifted, whether the physical formation be strong or sickly, the individual still has the opportunity of spiritual growth and improvement, subject only to the modifications of Karmic law. Anyone who has read King Oscar's pathetic and noble essay in the Nineteenth Century for February can there see that the struggle of the monad towards a higher spiritual plane is as well exemplified as in the life of the obscurest artisan.

The directions of astrology, taken in relation to the planetary positions at time of birth, refer exclusively to material events. They indicate periods 75of sickness, financial misfortune, marriage, worldly success, death. Even these may in many instances be nullified by interposing an active opposition of the will. But they do not touch the life of the inner man, who is thus left free to develop into a higher or retrograde into a lower state. A blacksmith may thus become as spiritually perfect as a college professor.

Looked at in this light, astrology is seen not to interfere with the harmony of natural law, but is, on the contrary, one of the most useful illustrations of the unity that pervades not only our own little world but the entire universe.

Chicago, March 25, 1889.

G. E. W.

The Practical Ethics of Theosophy.

[A paper read before the Krishna T. S.]

Let us be practical, my friends; let us be practical, I say. I shall touch to-day only upon the practical ethics of Theosophy, and in a very simple, colloquial style.

My general experience among the classes interested in and leaning on Theosophy, Mental Science, Christian Science, Mind Healing,—and, indeed, all students of psychics, and of those silent and invisible forces in Nature which move with a solemn stillness, and yet which are invincible,—is that they are too dreamy, too theoretical, too vague, and too hysterical, to meet the trials of this commonplace, work-a-day life.

Many of us who call ourselves Theosophists proceed to repeat the fundamental teachings of this science-religion, without ever troubling ourselves to sift them to the bottom of their meaning, or satisfying ourselves that we apply them to our own lives.

I recall a few cases which illustrate this point, and I may safely relate them as convincing proof of what I have said.

The first is of a lady who believed herself a devoted Theosophist; so did others. But, when a marplot of a dressmaker failed to deliver her new gown while she waited to don it for a dinner party, her impatience grew to such a fume that it boiled over in a flood of petulant tears, while she threw herself, face downwards, on a couch. Now, if a woman's theosophy, superior will, Divine wisdom, or whatever you choose to call it, does not serve her at times of such frivolous disappointment, it is not worth much.

The second is of a lady who became enamored of Mental Science; enamored! mark you. For the time being she was enraptured with the group of ideas represented under this title, as a child is with a new doll, or a suitor with a fresh sweetheart. These subjects are not matters for 76amorous jugglery. They are to live by, to study as a science, and to rest on as a companion, in whom you feel a deeper confidence and higher solace day by day. She was a gifted elocutionist; coughs, colds, and sore throat had been her mortal dread and worst enemies. After her first few lessons in Mental Science, she boldly and persistently denied the existence of influenza or catarrh; and believed this positive attitude of mind a bulwark against the inheritance of generations and the indiscreet habits of years. But the colds continued to come; crowding thick and fast upon her, making her so hoarse she could hardly speak, while she bravely fired off her ammunition of denials from behind a great fortress of catarrh. Do you not think she would have better shown divine wisdom by keeping out of draughts, changing wet stockings for dry ones, and wearing sufficient clothing? I do.

One more illustration, and I have done. Not long since I was regretting the existence in life of those little, far away, desolate Islands where a seeming fate hurls us and then leaves us to stand all alone, while we feel the ground slipping away from under our feet; a waste of dark waters around us, and no human help in sight. A friend turned on me and upbraided me severely for not believing in Universal Brotherhood. It was useless for me to protest. By and by an emergency came into my life. I needed twenty-five dollars instantly, to save a near friend from disaster. It was five o'clock in the afternoon, and I sought his aid at his place of business—and it is a large importing house. I explained the grievous circumstances, and that my bank was closed. He simply replied, "I am sorry I can't help you. But you are unnecessarily excited. I guess you can bridge over your worst anticipations to-night. It's not so long to wait until the Bank opens in the morning." Later on a question of moment came up relative to matters in which we both had an interest. Certain movements of my own had been sat upon in uncharitable judgment by a dozen critics. I had not been present at the assembly; so he wrote me ten pages of gossippy scurrility, trusting "that in spirit life I had advanced beyond the world's superficial judgment", and signed himself a loyal, sincere, and faithful friend. This is an instance of how Universal Brotherhood may be talked most beautifully. But in this sordid, selfish world, cannot each one of us try to form the nucleus of a Universal Brotherhood by practising a material and spiritual philanthropy in our own little circle?

If we are going to drift into the desperate and deplorable cant about our existing as perfect beings emanating from the Divine, and therefore incapable of sickness, sorrow, strife, sin; if we are going to audaciously assert that we to-day are living in the harmony of a Universal Brotherhood; if we are going to occupy our time straining our spiritual eyes after 77astral bodies, the joys of DEVACHAN, and the luminous tableaux of NIRVANA; if we are going to find happiness and solace in these thoughts alone; we may as well return to the old and misty creeds of pulpit orthodoxy.

That we are still only sons of God, and not gods unto men, is proved by the fact that we have not shaken off our old conditions of sickness, sorrow, strife, sin. If we were living to-day a practical universal Brotherhood, we should not have an Alaska St., Philadelphia; a Five Points, New York; a Seven Dials, London; with their struggling, sinning, squalid, starving populations. If we were all awake spiritually, we would gaze clearly, confidently, fearlessly, and without effort, on the astral phenomena crowding the very atmosphere about us; and until the psychic vision is completely unembarrassed, it is as useless to sit in wonder-gazing expectation as to try to read the headlines of the Morning "Press," while the fleshly tissue of the eyelids is still sealed by slumber.

What is Theosophy? Well, Webster and Worcester define it as "Divine Wisdom;" but it is something more. Theosophy appears to me to be that form of philosophy that links God and Nature in man: a human pantheism. If God and Nature be linked in man as the highest expression of Divine power, our work begins with ourselves; that is, the attainment of human perfection through personal effort.

What we want is not to talk Theosophy, but to live it. Live it as the man Jesus did, walking in the ways of Eternal Truth, from which he was surnamed Christus.

If Theosophy is to serve any purpose in elevating the alter ego; if Theosophy is to teach man the Divine Wisdom which he may achieve along lines of worldly practice and experience, and so ultimately lift him on to new heights of manhood; then the very beginnings of it are rooted in laws which may apply to the homely worries of every day life, and their practical remedy.

Do not let us regard the argument for the study of cosmogony and the essential nature of man which has come to us under the name of Theosophy, merely as a beautiful poetical picture; not much more than a charming dream of what might be in some intangible state of existence, and in an indefinite, nameless somewhere, quite out of mortal reach.

The Theosophic life is not a mere theoretical speculation. It is neither a species of clap-trap mysticism, nor the dreary scheme of visionary philosophers with the vain hope of delivering themselves from the evils and troubles of life,—from all activity, self consciousness, and personal existence.

The exactions of the Theosophist's life—the life, I say—are real. It demands the constant repression of the gross animal passions; the subor78dinating of fleshly desires and tempers to the higher spiritual behests; the eradication of selfishness; the fostering of broad, generous sympathies toward our fellow man; the cheerful performance of the duty that lies nearest to us. The Theosophic life requires pure thought, noble aspirations, high and holy ideal for the inner life; it teaches the love of right for righteousness sake; it distinguishes between good and evil by the light that shines within; and it develops the spiritual essence of man by meditation.

You see, it is an arduous, patient, uphill journey that each one must climb for himself; and only by strength of will and grace of holiness may we poor mortal pilgrims hope to attain final glory.

There is no shifting responsibilities; no shirking to-morrow's result of to-day's action, whether it be good or evil; there are no vicarious atonements. If we would be sound in soul, we must be our own spiritual surgeon and lay the axe to the root of the fungous growth of sin, just as the surgeon of the body lays the scalpel to the cancer on the human breast.

The process of the practical Theosophic life is entirely within ourselves; the motive, the effort, and the consequences being distinctly personal.

If you fail in an undertaking, blame no man. The cause of failure is a deficiency in yourself. Remember the law of the survival of the fittest. All our blunders and suffering in life are the result of our own ignorance or wilful error. For the law of KARMA is the law of life. What ye sow, that shall ye also reap. Byron fully illustrates this order of things when he says, "Love and liquor are both ecstacies; after one the heartache, and after the other the headache." If you plant thistle seeds, are you very surprised if strawberries do not grow? And if you lead a profligate, 79indolent life, should you be greatly amazed if honor and acclaim do not single you out?

Each one is positively the Truth, the Light, and the Way unto himself. Each one of us is an individual unit,—a fragment of the Great Whole,—travelling over the mountain paths of life, en route to the Golden Summit.

The ways are steep and narrow, they are entangled with thorns and thickets and brambles and briers which smart and lacerate. And when we meet a great jagged boulder, which fate seems to have rolled as a test of our strength into our pathway, let us not stand kicking against it, wounding ourselves: it is as useless as when the gentle sea-mist endeavors to caress the cruel rocks, which tear the phantom lover to shreds. Let us not pause in despair before these boulders, and so deter our own progress. Our object is to surmount the obstacle. Climb over it; walk around it; plough through it; only let us be sure to get it behind us.

And let us act. Action is effort, action is growth. Growth is divine pain. All nature travails and groans in growth. Remember, we never stand still; if we do not endeavor to advance, we retrograde. For feelings which end in themselves and do not express themselves by fulfilling a function, leave us feeble and sickly in character, debilitated in mind and soul. Believe me, spiritual excellence and the scheme for human perfection do not come to any one of us in a windfall. Whatever measure of success we may obtain in Theosophic growth is won by unflagging toil and pre-eminent psychic endowments.

Don't be too confident of yourself. Salvation is wrought out in fear and trembling. Seek out the truth; there is no goal higher than truth. But the search is not without its trials; and there are few who are fitted by temperament and research to lift the veil of Isis.

Spirituality is only possible of development by retiring within one's self where lies the higher world of thought, and sympathy, and instructive culture. The unfoldment of this ineffable life and its marvelous lessons are of gradual growth, but they are everlasting. Spirituality is the culture that issues from discipline, and the courage that springs from the brow of pain, and that dares all dangers.

So we are again brought face to face with the bald fact that the Theosophic life means unshrinking, incessant, untiring desire combined with efficient exercise. Prayer in operation: prayer in operation carried through every movement of our waking day,—every second of our sleeping hours.

You may say this is impossible. I say it is not. You will say it is hard work. Yes! But practical Theosophy wasn't made for lazy people.

When you once come to realize that prayer in operation means only to work for the love of your work, it will not be so difficult. Whatsoever your calling may be, lofty or humble; whether it be to preserve human life or carry a hod; whether you are making the thought of future generations or washing dishes; perform your duty to the utmost measure of your ability, to the glory and satisfaction of your own highest self. There is no such thing as accomplishing great results without work; and spirituality makes no apology for indolence.

Remember:

The spark divine dwells in thee; let it grow. That which the upreaching spirit can achieve The grand and all creative forces know; They will assist and strengthen, as the light Lifts up the acorn to the oak tree's height; Thou hast but to resolve, and lo! God's whole Great universe shall fortify thy soul.

Em'ly.

80

June.

Theosophy, thou art the truth In morning of delightful day. Thou art the day itself—thy youth Knows no declining nor decay. Survivor of the vast array Of creeds in every age and clime, Thou dost the centuries survey In one eternal June of time.

Thou art the universal love Which lights and leads men on their way; Thou art the wisdom from above No man may idly disobey. When Earth in distant lives is gray, Yet wilt thou rule in golden prime, Maintaining thy majestic sway In one eternal June of Time.

Where Truth's reviving waters play And laws of Love and Wisdom chime, Forever and forever stay In one eternal June of Time.

J. C. T.

The Tell-Tale Picture Gallery

W. Q. Judge (signed "Bryan Kinnavan"), pp. 80-85

The Fourth Dimension

F. S. Collins, pp. 85-87 (concluded)

Answers to Questioners

W. Q. Judge (signed "Hadji", "Moulvie", "Nilakant"), pp. 87-89

89

Suggestions for Branch T. S. Work.

Questions and suggestions relative hereto can be sent care of "Path."
III.
Universal Brotherhood.

Next to the truth expressed, the most admirable quality of Occult Axioms is their simplicity. For clearness of expression and depth of wisdom perhaps none is better than the well known Hermetic Law "As above, so below." In other words, the doctrine of analogies.

It is our intention in this number to analyse the subject of "Universal Brotherhood" from this standpoint; the topic is interesting and instructive, and worthy of careful consideration and discussion.

Analogy with Nature. Nature gives many illustrations of a law running through the universe, that might be called the Law of Interdependence or Solidarity. This, when applied to humanity, becomes the Law of Universal Brotherhood. Where nature has full sway, interdependence is perfect, but as action apart from the operations of nature becomes more and more possible, divergence from this law is greater and greater, until, humanity reached, hardly any traces of it are left, those few we have existing only in the minds of the Great Men of the age.

Analogy with Science. A tendency to admit a universal basis, a single element, one original force, etc., is becoming more and more frequent as the world grows wiser. Planets revolve around a central sun, which in its turn, we are told, revolves around some greater centre, carrying its system with it, and so on ad infinitum.

The Human Body. Every part is sensitive to injury inflicted upon any other portion of the body. When the sight of one eye has been destroyed, 90sight of the other is sometimes lost. And so, following the lines of analogy, each man influences his brother, for weal or woe, according as his characteristics are good or bad. We are as intimately connected as different parts of our own body. Therefore it behooves us to be doubly careful, for our evil acts and thoughts, besides doing ourselves harm, influence through these subtle and little understood ties, our fellow men.

The Animal World. Enlightened men, as we consider ourselves, are the only occupants of this world who live at the expense of each other. Natural history teaches us that wolves, lions, and tigers do not prey upon their species. There is a shameful lesson for us in this thought.

And if it is not carrying analogy too far, illustrations can be drawn from inanimate nature, for does not the sun shine and the rain fall upon the just and unjust alike?

Humanity. Men indeed departed far from the path of righteousness when they refused to accept and treat one another as brothers. Nor may any great progress be expected in general advancement until this great law is made a real factor in the life of every human being.

Perhaps the first signs of the realization of this ideal are in the growth of democracy and the obliteration of class distinctions. The nations showing the greatest advance in civilization to-day are those farthest from the old time aristocracy, and it is a significant fact that in America, the land of the birth of the next great Race, the democratic idea is nearer its highest development.

As yet, unfortunately, man realizes only in a commercial sense his dependence upon his fellows. But socially, morally, and spiritually, this dependence exists, and indeed in a greater and more influential degree as the plane of action ascends. Even commercially a rich man is more or less independent, but spiritually not so. On the latter plane we are too intimately connected to act without reference to universal good, and this great truth some are beginning to realize.

If Theosophists knew what an important part analogy plays in the education of an occultist, they would pay more attention to that art, and as an interesting essay on the subject we refer our readers to November "PATH," 1888, on "Analogies."[4]

Original Thought. It is important to impress upon Theosophists the necessity for self-evolved and directed thought. We Western nations, in contra-distinction with the Hindus, are accustomed, except in our own sphere of business, to have our thinking done for us. We pay ministers to do most of our worshiping, scientists to advance our science, politicians to construct our politics and make our laws, while, wrapt up in ourselves, we are content to follow our own narrow groove. With scientists this is advantageous, for here undivided attention is the requisite of success, but in other matters, especially religion, each must do his own thinking. Even Theosophy, broad and all-embracing as it is, commands each inquirer to learn for himself and believe nothing upon faith. The information received from Mme. Blavatsky, and from the same source through other channels, is all we have for a guide, except our own intuition. Other writings are but personal views and commentaries upon what has already been written.

91 The path has been pointed out and an outline given, a description of the scenery along the road is ours, but it depends upon each of us unaided to fill in the details and go on the great journey, alone yet accompanied by many, and unconsciously helped by those beneficent beings who have the welfare of the Race at heart.

Intuition. We are accustomed to talk much and think little about intuition, but I doubt if many of us realize what an aid it really is. It was my custom at first to write and ask about any point that troubled me, but I soon found that before the answer came I had obtained the reply myself. I had answered my own question, and this has been the case with others.

We are so used to have our thinking done for us that we are surprised when we can do it ourselves. But do it we can and do it we must, for beyond certain bounds we are told nothing, and anything further we must find out and teach ourselves.

Be not afraid to trust intuition. It will never deceive if you are honest with yourself. Often it is but the recollection of what we have learned long ages ago. That is why some things appear so easy for us to understand, why strange facts, when we think of them, cease to be strange, why we have a penchant for some particular branch of knowledge, for mathematics, for science, or, above all, for occultism. It is but the cropping out of old tendencies, the partial remembrance of forgotten things.

We become perfect when we have tested all experience, absorbed all knowledge, and are full of an unconquerable desire for union with the "Divine."

There are not many articles upon these subjects to which we can refer our readers. That already mentioned is probably the most comprehensive.

We would suggest, however, that each member try to think of additional analogies, and amplify those already given.

G. Hijo.

Tea Table Talk

Julia Keightley (signed "Julius"), pp. 91-94

94

Theosophical Activities

America.

Brooklyn T. S. has had regular weekly meetings on Wednesday evenings since its organization, at which papers have been read on such subjects as Practical Theosophy, Reincarnation, &c. This month they will hold a public meeting, and as Brooklyn has many inquirers interest is sure to be aroused.

Aryan T. S., N. Y.—At the meetings a certain subject is continued during several weeks. Concentration has been under discussion for over a month, and the meeting of May 14th was very interesting, as several members had taken up Patanjali's Yoga Philosophy, dividing the work. Miss Hillard read a valuable paper reviewing the System as a whole, and Brother H. T. Patterson one which considered some questions arising out of the first ten Aphorisms. These two, with the discussion thereon, occupied the evening, thus leaving the subject for next meeting. This method tends to inform members equally, and is felt to be of great benefit. The Branch meetings are always full, and many visitors present each evening; an open meeting is the rule for each night, so that no inquirers need remain away. Whenever there are initiations the open meeting ceases at half past nine.

Theosophical Tracts.—The Tract "Theosophy as a Guide in Life" which appeared in the T. P. S. has been reprinted in New York by a member of the Aryan T. S. for distribution, and will be sold very cheaply at 50 cts. per 100.

95 Interest in Theosophy has grown very much of late, as is attested by the fact that the New York Weekly World gave it four columns lately, setting forth fairly and concisely its principal doctrines. This has been read from Maine to California, as is shown by letters passing in to the Editor on the subject, of which we have been allowed to see samples. And on May 15 the same paper printed another column headed "Heathenism in New York." One of the correspondents, a minister, wrote from Washington Territory demanding the theosophical reply to the question, "Granting as true all the theosophists claim, how is a man to get rid of the sin and evil he has done—where is the pardon?" Surely if this questioner examines the law of Karma, he will find that "not all the blood of beasts on Jewish altars slain" nor the blood of anyone can wash out a single sin or fault, but that the man must reap his own crops and expiate each act of evil.

A Circulating Library has been established at the General Secretary's office in New York, Room 47, 21 Park Row. Donations of money and books have been made by members of the Aryan T. S. sufficient to start it, and it is expected that students throughout the country will be benefitted by its use. Applications may be sent to the Librarian at that address; the Library will lend its books, at a small weekly charge, to members and to students unable to purchase such, for terms up to three weeks (six weeks for Isis Unveiled and The Secret Doctrine), and donations of either money or books will be gladly received.

Dr. A. Keightley has gone to Boston on a visit to the theosophists in that vicinity.

At a recent meeting of the Krishna T. S. a paper on "Krishna" was read, contributed by a distant fellow theosophist. We recommend to those members who have time at their disposal and are not themselves attendants at Branch meetings to get up papers upon theosophical subjects for the use of various Branches. We will gladly indicate those Branches which would be benefitted by such work. If members engaged more freely in such efforts, there would soon spring up in all sections of our Society a unity of thought and action the value of which cannot be overstated.

East Oakland, Cal.—The Golden Gate Lodge is exhibiting an energy which should operate as a spur and as a model to sister Branches. Not only are public meetings held in San Francisco on the 2d and 4th Sundays of each month, but similar ones have lately been opened on the 1st and 3d Sundays in Oakland, where, indeed, there is now hope of a new Branch. The G. G. Lodge has also issued for general circulation a most excellent tract—"Theosophy, its Aims and Objects."

Satwa T. S.—The Secretary's new address is Box 1772, Los Angeles. The Branch has two meetings a week, one closed, the other open. Bros. John and Jas. Pryse have gone away on long journeys, but left earnest workers behind.

Los Angeles T. S. continues its activity. The two Branches in the city will probably infuse theosophy into that section. Both are asking for application blanks for new members.

In response to the appeal for funds for the General Secretary's office which the Convention authorized, there have been received up to May 25th, from Branches $70.50, from individuals $164.

Ireland.

Dublin Lodge.—At the first open meeting of this lodge in the month of April an excellent paper on Count Tolstoi's life and teachings was read by Mr. Fuller; and at the second open meeting an instructive paper by Mr. Armstrong on "Suggestions for theosophical inquirers" was read,—followed in both cases by harmonious and animated discussion. The attendance was good, and interest is still spreading both in Dublin and Limerick.

Fred J. Dick.

Errata.

In the April, 1889, issue of the PATH, two glaring errors crept in on the first page in the initial verse. "Whither" was printed "whether." Subscribers will please correct.

"The future exists in and grows out of the present. He who knows this will do his whole duty."

OM.

No. 4 – July 1889

"Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man. All this is Brahman. Let a man meditate on this as beginning, ending, and breathing in Brahman."
Chāndogya Upanishad

Judge the Act: Not the Person

Julia Keightley (signed "Jasper Niemand"), pp. 97-105

105

Hiding Theosophy under a Bushel.

If there be in the doctrines promulgated through our Society any virtue or uplifting powers, they should be brought to the attention of all thinking men and women. If theosophists have themselves found any solutions of vexing problems, or any help in their pilgrimage through life, they should not pocket this great benefit and thus keep it from those whom they alone can reach; and if in such members there exists the loyalty that all true men should possess, then it is incumbent on them to not only give out to others the new thoughts they have received, but also to direct atten106tion to the Society's work as an organized body. The crouching in idleness behind the idea that these doctrines are as old as mankind is a weak and untheosophical act. Many sincere theosophists have worked hard against great opposition and bitter ridicule for fourteen years to establish our Society on a firm basis and to accumulate a mass of literary matter upon which all can draw. For other members to use all this and then to fear the name of the Society, is cowardice. However, such weak souls will always hide their heads and cannot harm the cause.

But those who know that all over this great land are millions whose minds and hearts need just the theosophical doctrines, will hasten to spread a knowledge in every quarter, not only of theosophy, but also of where and how theosophical books can be obtained and entrance to our ranks effected. Seek no fashionable quarters; they are useless and ever limited by the small and silly considerations that govern "Society," but all over this broad country are those who care more for the light of truth than for anything social life can give.

J.

There is a Tide in the Affairs of Men

J. D. Buck (signed "J. D. B."), pp. 106-107

108

The Astral Light.

They say that every deed that we have done, And every word and thought, or foul or fair, Are stamped imperishably on the air, Just as the sitter's face is thrown upon The darkened plate by th' all pervading sun. Likewise, 'tis said, nor time nor change can e'er These pictured records of our lives impair, Though centuries may roll when we are gone, Stupendous thought! that what we are should be Forever blazoned in the Astral Light, Where he who wills unfailingly may see Whatever each has wrought of wrong or right! If this be truth, resolve, O Soul, to-night, To purge thyself of all iniquity!

St. George Best.

Letters That Have Helped Me

W. Q. Judge (signed "Z.", "J. N."), pp. 108-114 (Part VIII)

115

Peace with Honor;

Or, A Scientific Frontier.

The PATH has never been a controversial magazine, and does not intend to be. But it cannot in justice to its readers fail to notice the recent exposures, in the Religio-Philosophical Journal, of self-confessed lying, jealousy, and violation of confidential relations. These are shown forth in the letters of Mabel Collins and Dr. Coues about Light on the Path, and later by the extremely vulgar Chicagoan wit of an article giving the confidential papers of the Esoteric Section of the T. S. "Peace with honor" has become 116impossible, and the lines that demark the frontier between true theosophists and those who are in the Society for gain or glory must be drawn.

The course of the Religio-Philosophical matters not. Its editor is a Chicagoan who will fight when his property is in any way attacked, and having shot off the missiles furnished by two recreant theosophists, will probably not soon indulge in similar work. But the others must continue if they are not exceptions to the rules that govern in similar cases. Dr. Coues, a president of a T. S. Branch, chairman at one General Convention. Mabel Collins, late joint editor of Lucifer with H. P. Blavatsky, are now, quite evidently, embarked on a campaign designed to bully and injure an old and dying woman. Both, actuated by similar motives of jealousy, present a sad spectacle. Dr. Coues, after losing the management of the old Board of Control, begs and implores Mme. Blavatsky for two years to make him President of the Society which he had ever injured by his presence; failing in this struggle, he casts about him for means of injuring her who had no power to raise to the head of our Society a man who had done nothing to deserve it. The heavy guns hurt none but the conspirators, for the explosion serves but to tear off the masks they held between theosophists and themselves, revealing them as moved solely by disappointed vanity and jealousy, while Light on the Path remains a gem as before and the Esoteric Section proceeds with its work.

The issue raised by the Religio-Philosophical Journal is a false one. It is, that H. P. Blavatsky has attempted to coerce the press. It also thinks that an Esoteric Section of the T. S. is wrong and unjustifiable. Inasmuch as the editor of that Journal joined the T. S. in 1885, and the upper and other Sections of the T. S. have always been in existence, embracing many members, it is rather late for him to propose an amendment,[5] and it was improper to remain in the T. S. and attack its organization.

As long ago as 1881 the R. P. Journal printed articles by W. E. Coleman attacking the personal character of H. P. Blavatsky and the T. S. in general. To these the editor of THE PATH replied, but the reply was not printed; and the Journal has ever since been admitting similar scurrilous articles to Coleman's first. Without orders or suggestions all fair men, let alone theosophists, should have hastened to reply. Doubtless silence made the Editor think the attacks were justified. The press must have lately acquired the right to dictate to bodies of men and women that they shall not follow a common policy of rebuking calumniators and denouncing slanders: but we have yet to hear that the press has any such prerogative.

This whole trouble started in the Religio is but a tempest in a teapot. What if such a circular as he prints was sent in the Esoteric Section, or if a pledge was signed? Everyone has a right to join such a body and to sign a pledge; and the Religio, or any other paper, has no right to object. Many of these journalists who object to these things are Knights Templar who take most binding oaths; perhaps the Editor of the Religio is one; we should like to ask, if he does not object; and if the published oath of that body is the correct one, perhaps he can explain how his present attitude is consistent with that oath, or maybe American civilization permits some fine distinctions not admitted by us.

"A scientific frontier" must be drawn. Theosophists who supinely sit down inactive while fellow theosophists are slandered and the cause itself dragged through the mud by scoffers, are only paper and straw theosophists: the mildew of self will destroy the paper, and the straw will be blown away by the wind, and those others who, while in the T. S., try to exalt themselves and misrepresent the Society are much less theosophists. Yet all these things will do the Society good, and will tend to separate the wheat from the chaff in readiness for the closing cycle.

Suggestions for Branch T. S. Work.

Questions and suggestions relative hereto can be sent care of "Path."

117

IV.
Intuition.

In our last number we discussed very superficially what we called "Original Thought." Our article was written before the appearance of the May PATH with Mr. Fullerton's "Why a Guru is yet Premature," which so excellently exemplifies our paper. The importance of the subject leads us to follow up the discussion under the heading of Intuition.

As Mr. Fullerton very justly observes, until we have exhausted all our present resources we have no right to ask the aid of the Guru, and Intuition is one, if not the most important, of these resources; for, as he again remarks, our Intuition is the faculty our guide, when he comes, will most employ, and its development is therefore necessary.

What is Intuition? Webster defines it as "immediate perception." This is good in itself, but Theosophists give it a higher meaning. Intuition, in the Occult Sense, may be said to be that faculty which teaches us from within, in distinction from the usual manner of obtaining information, i. e. through books, speech, etc. It is the channel by means of which we derive instruction from our inner selves, or from other sources through our inner selves.

The gift is currently supposed to belong more especially to woman, as she is often said to jump at conclusions without using her reasoning faculties. There may be some truth in this, as there usually is in popular saws, for to woman belongs the more highly developed and sensitive organization. Intuition, however, is by no means opposed to the use of reason; on the contrary, it should be assisted by it as by all our mental powers.

How to develop Intuition. Like most of our faculties, its exercise and development go hand-in-hand. As an oarsman rows to attain proficiency in rowing, or a child is required to memorize long pieces of poetry to develop its memory, so a Theosophist must practise Intuition to become intuitive. But as the oarsman may overtrain, or the child forget what it has learned ten minutes after it recites, it is necessary for us to be careful how we proceed.

Relations of Contemplation and Intuition. A hint is given when it is said that Intuition is the faculty brought more or less into play in contemplation. Contemplation in one sense is the exercise of Intuition, and when we seriously consider some doubtful or intricate point, we never fail to be astonished at the rapidity with which our doubts are cleared. Our Intuition has in a few moments taught us what we desired to know, when it might have required hours of book study to reach the same result. And not the least curious part of it is that we are sure we are right. If we are not, it is because our imagination has clouded our answer. This leads to another important point.

Relations of Imagination and Intuition. Imagination for the purposes of our present discussion may be described as of two kinds, True and False. True imagination is closely allied to Intuition, and is one of the most important factors in occultism. It may be defined as the development of the ordinary imagination when all elements that render it false are abstracted; in other words, when we have so conquered our physical tendencies that they no longer influence us sufficiently to colour our imaginings. If this be the case in thinking intently upon any subject, the ideas we may have, in other words, the results of our imagination, are the teachings of Intuition, 118and may be accepted as true because there exist no extraneous elements which give false meaning to our thoughts or divert them by our desires until they lose their true significance and reach us either in such a condition that reason refuses to accept them, or, worse still, in a form that appeals to our lower instead of our higher nature.

Is it not strange how all the lessons of Theosophy come sooner or later back to the same old point, teach the same old truth,—the absolute importance of conquering, once and for all, our lower nature! It would seem, and truly, that not the slightest advance can be made in any direction until this fundamental object is attained.

Contemplation, we therefore see, is the exercising of our intuition, and true imagination the source through which it reaches us. The development of each travels on lines parallel to the others, and must be attended to with equal care, for the power of practising any one of them with satisfactory results depends upon the degree of perfection we have acquired in all three, and they in turn depend upon our personal purity, in the fullest sense of that word.

It is of course understood that in this discussion we have had reference alone to the least developed form of Intuition. It is capable of much higher uses than the more or less mental operations just spoken of; but the same rules apply to its spiritual development, for is it not written, "As above, so below"? This more elevated application does not as yet concern us; we must perfect its action on the mental plane, before we should or, indeed, could turn higher.

Discussion of Branch Meetings. It must not be forgotten that the object of these papers is to present with some system a means by which American Theosophists can regularly discuss the same subjects at about the same time, thus generating currents of thought in one direction that will materially aid each other. A short analysis of each topic is attempted with appropriate references, both for the purpose of saving time and helping the pursuit of knowledge upon the different points by suggesting lines of thought. It is also hoped that it will not be without benefit to Theosophists-at-large, as each month brings certain subjects more prominently before them for their consideration and study. They will have a chance to exercise their faculties of contemplation and intuition by following up and filling out the thoughts they find outlined.

Theosophic thought has been noticed to move in cycles. I have frequently found an article in the next issue of some magazine upon the subject I had been thinking about: if therefore Theosophists desire any particular topic treated, they are invited to send questions and suggestions through the PATH.

As references, the best each can use is his own Intuition; if that fails him, he will read with profit—Patanjali's Raj Yoga Philosophy; Guide to Theosophy, articles on "Imagination" and "Concentration"; articles in Five Years of Theosophy, "Contemplation" and "Elixir of Life"; Magic White and Black, pages 65, 84, 103, 111, 114, 155, for Imagination, pages 21, 25, 81 for Intuition; PATH, Vol. III, page 116; and the usual standard works.

G. Hijo.

119

Literary Notes.

The Light of Egypt; or, the Science of the Soul and the Stars. Anon. (1889, Rel. Phil. Pub. House, Chicago, $3.50.) This is a paper-covered book of 292 pages to which the author is afraid to put a name. It is not by the editor of the R. P. J., because he is known to be a ridiculer of theosophical works, and this book is a plagiarism similar to Street's Hidden Way, only that here the author has assimilated doctrines put forth in such works as Isis Unveiled, Esoteric Buddhism, The Secret Doctrine, and The Theosophist, and then dressed them up in slightly different words. The method adopted to make it appear original is to omit citation of authorities and to denounce the doctrines of Karma and Reincarnation as applicable to this earth, while admitted otherwise. A whole chapter is devoted to Karma, but we find it illogical and very muddy. The theory of life-waves along the planetary chain, first put forward in The Theosophist and modified in Esoteric Buddhism, is adopted by the author as "hers," after "twenty years of intercourse with the Adepts of Light." It is strange that it was not brought forward before in the author's other works. On page 85 we find a reproduction of what H. P. Blavatsky long ago said, "The fifth race is coming to a close, and already forerunners of the sixth race are among the people," and has repeated in her Secret Doctrine at p. 444, vol. 2. After ridiculing Karma on the ground that if the first races had no Karma there could not be the present fall, the author proceeds to answer the question, "What is the real cause of so much misery in the world?", by gravely stating "it is the result of innumerable laws, which in their action and reaction produce discord in the scale of human development"—only another way of saying, "it is the result of Karma"—, and then devotes a page or two to proving it 120is Karma by showing the gradual degradation of man through the various ages. The preface astonished us, for the book is a rehash, pretty well done, of theosophical doctrines from first to last. A great blemish is the ignorant mistake of calling Karma, Devachan, and Reincarnation, "Buddhist doctrine," when mere tyros know they are Brahmanical Vedic doctrines taught to Buddhists. "What is new in the book is not true, and what is true is not new" but quite theosophical. Its numerous ex cathedra unsupported statements about nature are as refreshing as those in theosophical writings, lacking, however, the logical and reasonable force of the latter. The second part is devoted to astrology, and is merely another rehash of all that can be found in Lilly, Ptolemy, Sibley, and others. The book is by Mrs. Emma Hardinge Britten, and will no doubt be as good a business venture as her other two works.

Light on the Path in Sanscrit. This valuable work has been translated into Sanscrit by the learned Pandit N. Bhashyacharya, F. T. S., of the Library at the T. S. Headquarters in India. This is one of the T. S. books of the year issued to the last Convention in Adyar in 1888. The learned Pandit says in his note appended to the translation, "While these thoughts were passing through my mind, I was also contemplating upon the marvellous change of events in the world that has given rise to the most elaborate and recondite philosophy of the East finding almost an inspired expression from the pen of a lady in the far West." This little book is beautifully printed in the Devanagiri character by the Government Branch Press of Mysore, India, and covers in all only 30 pages.

Hertha, or the Spiritual Side of the Woman Question, is a small book by Elizabeth Hughes, F. T. S. (1889. E. Hughes, 247 South Spring St., Los Angeles, Cal.; Cloth 50c., Paper 25c., 81 pp.) The author thinks the question is differently regarded now from twenty years ago; and yet that collectively the woman soul sleeps now, not alive to the situation. The advanced ideas of the present day may be traced to the Illuminati. Woman has been degraded, is passing through a transitory state, and the future is now foreshadowed. Only a woman could penetrate the mysteries of India. "Alone, misunderstood, calumniated, has Helena Blavatsky borne through dangers and privations manifold and terrible this priceless lore to our western world * * * * From the mother's womb, from her bosom, are the elements of the future world created, and when motherhood becomes divine, instead of less than human, the angels will rejoice."

The Key to Theosophy, by H. P. Blavatsky. An advance sheet reads as follows:

Theo. They are three, and have been so from the beginning. (1.) To form a nucleus of a Universal Brotherhood of Humanity, without distinction of race, colour, or creed. (2.) To promote the study of Aryan and other Scriptures of the world's religions and sciences, and to vindicate the importance of old Asiatic literature, namely, of the Brahmanical, Buddhist, and Zoroastrian philosophies. (3.) To investigate the hidden mysteries of Nature under every aspect possible, and the psychic and spiritual powers latent in man especially. These are, broadly stated, the three chief objects of the Theosophical Society.

Enq. Can you give me some more detailed information upon these?

Theo. We may divide each of the three objects into as many explanatory clauses as may be found necessary.

Enq. Then let us begin with the first. What means would you resort to in order to promote such a feeling of brotherhood among races that are known to be of the most diversified religions, customs, beliefs, and modes of thought.

121 Theo. Allow me to add that which you seem unwilling to express. Of course we know that with the exception of two remnants of races—the Parsees and the Jews—every nation is divided, not merely against all other nations, but even against itself. This is found most prominently among the so-called civilized Christian nations. Hence your wonder, and the reason why our first object appears to you a Utopia. Is it not so?

Enq. Well, yes; but what have you to say against it?

This has been copyrighted here and will shortly be issued; 250 pp.

Bro. Too Karam writes us that the Bombay Publication Fund has taken in hand a revision of the existing translation of Patanjali's Yoga Philosophy, and that the new work will not only be free from the defects of the old, but will contain very important and useful notes, carefully selected from some ten Commentaries. It will make its appearance in about six months. The issue in America and India, respectively, of a new edition of Patanjali certainly shows that he is being read.

The same Fund has now in press a translation into English of the first 12 Upanishads, with the Commentaries thereon of the famous Sankaracharya. We shall notice this when received, and publish its price.

The Voice of the Silence is a most important work almost finished, by H. P. Blavatsky. It is a translation by her of the first series of Fragments from the Book of the Golden Precepts. It has been copyrighted here and will shortly be issued. It will explain Light on the Path and throw light on Patanjali's Yoga Philosophy. Its value cannot be overstated.

Tea Table Talk.

Julia Keightley (signed "Julius"), pp. 121-125

125

Theosophical Activities

America.

Brooklyn T. S.—This Branch held its first public meeting in Conservatory Hall, Brooklyn, on the evening of June 8th. Col. H. N. Hooper presided. The meeting was addressed by Dr. A. Keightley and Mr. William Q. Judge. Dr. Keightley explained the doctrine of Karma, and Mr. Judge gave a short history of the rise and progress of the theosophical movement, showing what theosophy is and what it is not. There will be other public meetings of the Branch next fall.

The Chicago Branches. Although some of the bitterest opponents of theosophy are in this city, the Branches are doing excellent work. Groups meet not only at the regular gathering, but also in the houses of Dr. Phelon of the Ramayana T. S. and others. Mrs. Brainard has started many centres of theosophical activity, and other members are working hard. It will be found that the attacks unjustly made upon us will have the effect of showing forth Theosophy as it should be known—as an ethical reform.

Vedanta T. S. in Omaha has been having interesting meetings, and the Branch is arranging for a hall in which to meet.

Bro. W. H. Hoisington, the blind minister at Rochelle, Ill., constantly lectures through the West on Theosophy. For years he has been an earnest, diligent Theosophist, of that sort valued by the Masters, who desire at once to impart to others whatever treasure of truth they may have found themselves. Bro. Hoisington's services can be obtained in Western towns at small expense, and he can render valuable aid to many inquirers. This case illustrates how Theosophy is gradually acquiring the apparatus the age demands,—libraries, pamphlets, journals, lecturers, &c.

126 Washington, D. C. On Sunday, June 16th, a public meeting was held at Grand Army Hall on Pennsylvania Ave., over which Mr. Anthony Higgins presided. Mr. Higgins is the President of the new Blavatsky T. S. in Washington, and is a well-known lecturer on "Spiritualism," who has discovered truth in Theosophy. About 200 persons were present. The subject for discussion was "What Theosophy is and What it is not." Dr. A. Keightley of London spoke at length upon Karma and Reincarnation. A very striking illustration made by him was that the building up of the material body upon the model made by the subtile one was just like the process of electroplating. Dr. Keightley also gave a number of interesting facts about the daily life of H. P. Blavatsky. Mr. William Q. Judge said that the people and the press of Washington had been deluded as to what Theosophy was, for some years, by Dr. Elliott Coues, and that, such an impression being prejudiced, it was necessary to lay the truth before the people; he then told of the progress of the Society in a speech about an hour long. The Chairman closed the meeting in arguments lasting half an hour, in which he paid attention to the question of Dr. Coues and his various statements and positions.

The Blavatsky Theosophical Society was chartered and duly organized the following week. It seems peculiarly fitting that the Capital of the Country, named after him who created the Republic, should contain a Branch named 127after her who formed the Society. And we sincerely hope that its career may manifest the same growth as has the city, and be as honorable and useful as has the illustrious woman whom it commemorates.

The Theosophical Publication Fund initiated by Mrs. Ver Planck has reached $138.40.

The contributions to the office-fund of the General Secretary from May 1st to June 26th are: from Branches, $105; from individuals, $276.39.

Ireland.

Dublin Lodge T. S., held two open meetings in May which were well attended. The papers read were on "Objections to Theosophy," and "One Self-Evident Condition." The latter paper was by Bro. J. A. Kelly.

F. J. Dick.

Questions in "Forum No. 2."

III. In what precise way is "Meditation" to be practiced by a Theosophist?

IV. What are the three books referred to in Forum No. 1. as dictated or inspired by Higher Powers?

V. Some Theosophists say that reading books is needless, but that one should think upon Theosophical subjects. Is this the true theory?

VI. If everyone starts from and returns into "that" (spirit), what is the object of existence in matter? Is this the only way to fulfil the soul's desire?

A copy of Forum No. 2 and of any succeeding number may be had by remitting 5 cts. in stamps to the editor.

Notice.

The Executive Committee of the American Section T. S. considered on June 22d the charge of untheosophical conduct preferred against Dr. Elliott Coues of Washington, D. C., found him guilty thereof, and unanimously expelled him from the Theosophical Society.

Under instructions of the Resolution of the Convention in April, the General Secretary has revoked the Charter of the Gnostic T. S., Washington, D. C., that Branch having sent no dues or reports for long time.

128

Circulating Theosophical Library.

The following books constitute at date the Circulating Theosophical Library, and under the Rules published in June PATH, will be lent to (a) members of the Theosophical Society, (b) poor students, unable to purchase such, whose application is endorsed by a member, the endorser becoming responsible for book and charges. A copy of the Rules will be furnished to anyone enclosing a stamp to the General Secretary.

  1. Isis Unveiled, Vol. I.
  2. Isis Unveiled, Vol. II.
  3. Secret Doctrine, Vol. I.
  4. Secret Doctrine, Vol. I.
  5. Secret Doctrine, Vol. II.
  6. Secret Doctrine, Vol. II.
  7. Bible Myths and their Parallels in other Religions.
  8. The Path, Vol. I.
  9. The Path, Vol. II.
  10. The Path, Vol. III.
  11. Jehoshua, the Life of.
  12. Incidents in the Life of H. P. Blavatsky.
  13. Geometrical Psychology.
  14. Apollonius of Tyana.
  15. Geomancy.
  16. Man, a Study of.
  17. Mystery of the Ages.
  18. Theosophy, Hints on Esoteric, No. I.
  19. Sankhya Karika.
  20. Guide to Theosophy.
  21. Occult World Phenomena.
  22. Probodha Chandrodaya Nataka.
  23. Magical Writings of Thos. Vaughan.
  24. Rosicrucians.
  25. Problems of the Hidden Life.
  26. Problems of the Hidden Life.
  27. Reincarnation.
  28. Louis Lambert.
  29. United, Vol. I.
  30. United, Vol. II.
  31. Man, Fragments of Forgotten History.
  32. Rosicrucians, Among the.
  33. Rosicrucians, Among the.
  34. Guide to Theosophy.
  35. Esoteric Buddhism.
  36. Karma, a Novel.
  37. Ghost, an Unlaid.
  38. All's Dross but Love.
  39. Song Celestial.
  40. Pearls of the Faith.
  41. Indian Idylls.
  42. Wisdom of the Brahmins.
  43. Idyll of the White Lotus.
  44. Magic, White and Black.
  45. Five Years of Theosophy.
  46. Theosophy, Religion, and Occult Science.
  47. Soul of Things, Vol. I.
  48. Soul of Things, Vol. II.
  49. Soul of Things, Vol. III.
  50. Transcendental Physics.
  51. Animal Magnetism (Deleuze).
  52. Blossom and the Fruit.
  53. Occult World.
  54. Duchess Emilia.
  55. Zanoni.
  56. Strange Story.
  57. Purpose of Theosophy.
  58. Purpose of Theosophy.
  59. Gates of Gold, Through the.
  60. Patanjali's Yoga Philosophy (American edition).
  61. Wilkesbarre Letters on Theosophy.
  62. Wilkesbarre Letters on Theosophy.
  63. (unclear in the scan).
  64. Buddhist Catechism.
  65. Mysteries of the Hand.
  66. Light on the Path.
  67. Buddhist Diet-Book.
  68. Spiritual Guide.
  69. Bhagavad-Gita.
  70. Posthumous Humanity.
  71. Hours with the Mystics, Vol. I.
  72. Hours with the Mystics, Vol. II.
  73. Sympneumata.
  74. Marcus Aurelius Antoninus (Meditations).
  75. Isaacs, Mr.
  76. Modern Palmistry.
  77. Zanoni.
  78. Evolution Religieuse Contemporaine.
  79. Emerson's Writings, Essays, 1st Series.
  80. Emerson's Writings, Essays, 2d Series.
  81. Mysteries of a Turkish Bath.
  82. Life, Notes from.
  83. Light on the Path (with comments).
  84. The Coming Race.
  85. The Light of Asia.


Obituary Notice.

Mrs. Martha Bangle, formerly Secretary of the Golden Gate Lodge of the T. S., East Oakland, Cal., departed this life on June 7th, 1889, after much suffering from consumption of the lungs.

Mrs. Bangle was a devoted Theosophist, loyal, earnest, zealous. She will be remembered and honored for her character and her work.

"The Absolute is not to be defined, and no mortal nor immortal has ever seen or comprehended it during the periods of Existence."—Secret Doctrine.

OM.

No. 5 – August 1889

Letters That Have Helped Me

W. Q. Judge (signed "Z."), pp. 129-134 (Part IX)

134

The Worship of the Dead.

Some of the Evil Consequences of Mediumship.
[Extracts from a Private Letter.]

Ques.—Is there any intermediate condition between the spiritual beatitude of Devachan and the forlorn shade-life of the only-half-conscious reliquae of human beings who have lost their sixth principle? Because, if so, that might give a locus standi in imagination to the "Ernests" and "Joeys" of the spiritual mediums,—the better sort of controlling spirits.

Ans.—Alas! no, my friend; not that I know of. From Sukhava down to the "Territory of Doubt" there is a variety of spiritual states, but I am not aware of any such intermediate condition. The "forlorn shadow" has to do the best it can. As soon as it has stepped outside the Kama-Loka,—crossed the "Golden Bridge" leading to the "Seven Golden Mountains"—the Ego can confabulate no more with easy-going mediums. No "Ernest" or "Joey" has ever returned from the Rupa-loka, let alone the Arupa-loka, to hold sweet intercourse with men. Of course there is a "better sort of reliquae;" and the "Shells" or "Earth-walkers," as they 135are here called, are not necessarily all bad. But even those who are good are made bad for the time being by mediums. The "Shells" may well not care, since they have nothing to lose anyhow. But there is another kind of "Spirits" we have lost sight of; the suicides and those killed by accident. Both kinds can communicate, and both have to pay dearly for such visits. And now to explain what I mean. Well, this class is the one which the French Spiritists call "les esprits souffrants." They are an exception to the rule, as they have to remain within the earth's attraction and in its atmosphere—the Kama-loka—till the very last moment of what would have been the natural duration of their lives. In other words, that particular wave of life-evolution must run on to its shore. But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life, a chance to overload their Karma, by tempting them into open doors, viz. mediums and sensitives, for they will have to pay roundly for every such pleasure. I will explain. The Suicides, who, foolishly hoping to escape life, find themselves still alive, have suffering enough in store for them from that very life. Their punishment is in the intensity of the latter. Having lost by the rash act their 7th and 6th principles, though not forever, as they can regain both, instead of accepting their punishment and taking their chances of redemption, they are often made to regret life and tempted to regain a hold upon it by sinful means. In the Kama-loka, the land of intense desires, they can gratify their earthly yearnings only through a living proxy; and by so doing, at the expiration of the natural term, they generally lose their monad forever. As to the victims of accident, these fare still worse. Unless they were so good and pure as to be drawn immediately within the Akasic Samadhi, i. e. to fall into a state of quiet slumber, a sleep full of rosy dreams, during which they have no recollection of the accident, but move and live among their familiar friends and scenes until their natural life-term is finished, when they find themselves born in the Devachan, a gloomy fate is theirs. Unhappy shades, if sinful and sensual they wander about (not shells, for their connection with their two higher principles is not quite broken) until their death-hour comes. Cut off in the full flush of earthly passions which bind them to familiar scenes, they are enticed by the opportunities which mediums afford, to gratify them vicariously. They are the Pisachas, the Incubi and Succubi of mediaeval times; the demons of thirst, gluttony, lust, and avarice; Elementaries of intensified craft, wickedness, and cruelty; provoking their victims to horrid crimes, and revelling in their commission! They not only ruin their victims, but these psychic vampires, borne along by the torrent of their hellish impulses, at last—at the fixed close of their natural period of life—they are carried out of the earth's aura into regions where for ages they endure exquisite suffering and end with entire destruction.

136 Now the causes producing the "new being" and determining the nature of Karma are Trishna (or tanha)—thirst, desire for sentient existence, and Upadana, which is the realisation or consummation of trishna or that desire. And both of these the medium helps to develop ne plus ultra in an Elementary, be he a suicide or a victim, (alone the Shells and Elementals are left unhurt, tho' the morality of the sensitives can by no means be improved by the intercourse). The rule is that a person who dies a natural death will remain from "a few hours to several short years" within the earth's attraction, i. e. the Kama-loka. But exceptions are the cases of suicides and those who die a violent death in general. Hence one of such Egos who was destined to live—say 80 or 90 years, but who either killed himself or was killed by some accident, let us suppose at the age of 20, would have to pass in the Kama-loka not a few years but, in his case, 60 or 70 years as an Elementary, or rather an "earth-walker," since he is not, unfortunately for him, even a "Shell." Happy, thrice happy, in comparison, are those disembodied entities who sleep their long slumber and live in dream in the bosom of Space! And woe to those whose trishna may attract them to mediums, and woe to the latter who tempt them with such an easy upadana. For in grasping them and satisfying their thirst for life, the medium helps to develop in them—is in fact the cause of—a new set of Skandhas, a new body, with far worse tendencies and passions than the one they lost. All the future of this new body will be determined thus, not only by the Karma of demerit of the previous set or group, but also by that of the new set of the future being. Were the mediums and spiritualists but to know, as I said, that with every new "angel guide" they welcome with rapture, they entice the latter into an upadana which will be productive of untold evils for the Ego that will be reborn under its nefarious shadow; that with every seance, especially for materialisation, they multiply the causes for misery, causes that will make the unfortunate Ego fail in his spiritual birth or be reborn into a far worse existence than ever; they would perhaps be less lavish in their hospitality. * * * * * It is through this that the gross and pernicious doctrine of spirit brides and husbands arises. But one day it will return to curse those who now are guilty of thus attracting these wandering shades into the vehicle of a medium's body; it is now cursing many men who find themselves forever in a mental hell, at war with themselves and with their best thoughts, they know not why. And if some poor suicide, drawn thus down into vicarious existence, "misses his spiritual birth" and loses the monad—the God within, shall no Karma strike those who were the remote or proximate agents? It will.

What Are You Doing for Theosophy?

137 The field of Theosophic work is varied and extensive. How many members of the Society have given the subject of practical work in any department of theosophy their close attention? How many are sitting with their hands folded, reading theosophic publications, and wondering what is going to turn up next in the affairs of the Society,—how many are doing just this thing? What percentage of the members of the Society are making Universal Brotherhood a factor in their lives? There may be some who, because of surroundings and force of circumstances, are uncertain at which end of the road to alight from the train of interested passiveness. They keep moving along, and, while admiring the scenery from the car window, do not realize that a fine view may be had from the platform and a still more extensive from the hilltop over yonder.

Theosophists, or rather some members of the Theosophical Society, frequently bewail their lack of advancement in theosophic knowledge and say: "There is little I can do for myself; I make no progress; where is the help I expected? I do not receive that enlightenment in respect of spiritual things I so much desire and look for." The desire for enlightenment and progress is admirable in itself. But have you ever looked at the back of the picture, my fellow member of the Theosophical Society? So? You see nothing? Has it ever occurred to you that it is possible to paint a picture on both sides of the canvas? As fair a picture can be made on the rough back as is outlined on the other side. Do you see the application?

Instead of following in the old rut of passive, inactive membership in the Society, turn from the beaten path into the highway of usefulness. Do something; no matter how small and insignificant the effort may at first appear to you, the results will be far-reaching and of benefit to others. Help yourself by helping others, and remember that there are always ways to an end. Make up your mind to follow a certain line of theosophic work, for concentrated endeavor in one direction will sooner bring results than a miscellaneous, wandering, and spasmodic effort. The great 138majority of the members of the Theosophical Society are, perhaps, poor in purse. That, however, is not an insurmountable obstacle. Those who have not an abundance of money need not consider themselves on that account debarred from laboring for the cause. Much good can be accomplished with the coin of the realm, but its possession does not insure contentment or knowledge. You, members of the Theosophical Society, you with your well-filled purses, can do no better than by giving financial aid and encouragement to the Society while not neglecting the fundamental and higher laws of Universal Brotherhood. Have you done so? Have you helped your poorer brother and pointed him the way, or have you talked theosophy while leaving the practical work to be outlined and performed by others?

You, members of the Theosophical Society, who are gifted with a ready tongue and quick, you who are strong in argument and apt at controversy, have you preached theosophy at every point and at every opportunity? Or, rather, have you quietly listened to the views of others without advancing idea or argument? Have you defended the Founders of the Society when their motives have been impugned and their characters unjustly attacked in your presence? Have you done these things?

You, members of the Theosophical Society, who have a large acquaintance among the rich or poor, have you done what you could to bring these two widely diverging classes together through an understanding of the truths of Universal Brotherhood, Karma, and Reincarnation? Have you talked to the business man, the clerk, the laborer, everyone, in fact, in behalf of theosophy? Have you done these things?

You, members of the Theosophical Society, who are connected with the press or have access to the columns of the newspapers in your several localities, you, perhaps, can do as much as any, if not more, to arouse an interest in the great work to which you should be devoted. What have you done, what are you doing, in this respect? Have you replied to attacks upon theosophy and the Founders of the Theosophical Society that are now so frequent and virulent in the columns of the people's educators? Have you endeavored to set right false notions of theosophy appearing in the public prints? Have you done these things?

In all, you, members of the Theosophical Society, what have you done and what are you doing to make theosophy a factor in your lives? The cycle is near its close. What is to be done must be done quickly. Do not delay, but keep ahead of time; and your reward will be in proportion to your work.

Do what you can, always remembering to "Let the motive be in the deed, and not in the event. Be not one whose motive for action is the hope of reward. Let not thy life be spent in inaction. Depend upon application, perform thy duty, abandon all thought of the consequence, and make the event equal, whether it terminate in good or evil."[6]

Exeter.

The Stream of Thought and Queries

W. Q. Judge (signed "Hadji Erinn"), pp. 139-142 (Part I)

Influence

Katharine Hillard, pp. 143-145

145

Theosophy.

[A paper read before the Satwa T. S., Los Angeles, Cal.]

Theosophy and its Philosophy include all the philosophies pertaining to all life and existences, material, moral, and spiritual. Mankind as they stand between two eternities—past and future—commencing to think towards eternal principles—must start from where they stand. We can look back, cannot go back; for good or ill, on we must go towards that one eternal ocean of Divine Essence of which all tangible, thinkable things are but a breath; unthought, unthinkable, the one eternal, incomprehensible whole, the That; however expressed inexpressible which we call God, Deus, Jehovah, Allah, Lord, Omnipotence, Omniscience, Omnipresence, 146OM. The embodiment of the eternal principles. Yet these principles may be divided and subdivided ad infinitum. One God or many Gods, underlying all systems of religious or scientific thought; none wholly right, none wholly wrong, yet upon the whole right, for what is, is right, for it is the legitimate result of a cause, or an eternal chain of causes; positive and negative, objective and subjective; attraction and repulsion, formation and transformation, creation and destruction. Yet in the economy of nature not one atom is lost. Ordination and foreordination, these eternal principles permeate every living, moving thing, each in its degree. "Mean tho' they be, not wholly so, since created by 'That' breath." Even the very insects have these attributes of deity; they are positive and negative, objective and subjective, attract and repel, form and transform, create and destroy, ordain and foreordain.

Will these attributes of Deity be annihilated? In the economy of nature not one atom is lost. This Ego going the eternal rounds of all existences, through its numberless personalities, builds up its individuality, character, Karma. Mankind how fearfully and wonderfully made; looking up, comparative atoms; looking down, Gods. "Know ye not that ye are Gods?", searching out and laying hold of the secret forces of nature, commanding them to obey and serve. This too on the low material plane, and plane succeeding plane in one eternal chain, with our powers, capabilities, and possibilities enlarging and expanding; most wonderful thought.

And as our knowledge and powers enlarge, in just proportion our responsibilities enlarge. "Let him that thinketh he standeth take heed lest he fall." Is this not an exemplification of the fable of the fallen angels? Surely in this philosophy there is no profitable room for disputation. It should be considered a privilege to help our fellow creatures. To do another a wrong is to wrong ourselves more. To be just, kind, and charitable is the only evidence of a noble soul. Although but an individual atom in the universe, that individuality is everything to us. Having an existence carries with it the right to exist and a duty to preserve and better that existence. To have the power of thought carries with it the right to think and the responsibilities of these thoughts. Having the power of action carries with it the right and duty to act, with its attendant responsibilities. Neglect of duty is a crime. Knowledge and power, void of responsibilities, lead to conflict and confusion, misery and destruction. For good or evil this is Karma. But the most important thought of all to bear 147in mind is, strict honesty of purpose. Be just in all things, get knowledge and understanding, learn to discriminate. The power of discrimination also carries with it its duties and responsibilities. All actions bring with them their natural and legitimate results, hence the necessity to act honestly and wisely. Cultivate the gift of appreciation; learn to appreciate the sublime, the beautiful, the noble and useful; with appreciation there is no value. Despise not little things.

The moral law is the great governing force of the universe; it demands the most intelligent action with the strictest justice without the least jot or tittle of allowance. All natural or divine laws are necessary to our existence, consequently blessings. All laws must carry with them their penalties, or they are null and void, therefore these laws with their penalties are blessings. Sin is the violation of laws or the abuse of blessings; the greater the blessing, more subject it is to the greatest abuse. Everything must be considered in degree, for these laws or principles being eternal, must hold good through the eternal planes of existence. All things exist from necessity; this being true, we must always have had an existence somewhere in the eternal chain of existences in the past, and necessarily must continue to exist somewhere in the eternal chain of planes of existences in the future and return to that eternal ocean of Divine Essence from whence we emanate.

S. Calhoun.

Answers to Queries

Julia Keightley (signed "Julius"), pp. 147-150

150

"The Light of Egypt",

Or the Science of the Soul and the Stars.

We are informed by the Religio-Philosophical Journal that a mistake was made in the notice of this book in the July PATH, in saying that it had paper covers, sold at $3.50, and was by Mrs. E. H. Britten. We cheerfully make the correction, as, although the copy we received had paper covers and was marked $3.50, the covers are cloth and the price $3.00.

Having now obtained from the publisher of the book a statement that positively Mrs. Britten did not write it, and which assertion we suppose will not be retracted, we now propose to show from what source the work emanated.

Some few years ago was started (about 1884) an order called "H. B. of L."—or Hindu, Hermetic, or Hibernian Brotherhood of Luxor, as one may choose—which under pledge of secrecy pretended to give occult information and teaching to its members. The "private secretary" of this was Mr. T. H. Burgoyne, of whom a short biography has hitherto been written. The instructions were to be free. In August, 1887, a circular was received by the members of the order reading thus:

To the American Members of the H. B. of L.

Dear and Esteemed:

[The first paragraph, for which we have no room, stated that because the order was not sufficiently united the Private Secretary had determined upon a plan of instruction, and then proceeds.—Ed.]

"Those members who have read and thought upon the work just issued to them, The Mysteries of Eros, will see that I have therein, but briefly, outlined a few of the first principles, as it were,—the ALPHABET only—of Occultism. I am, therefore, preparing an elaborate course of lessons giving the theoretical and revealing the practical secrets of the science, which I am about to teach in connection with a series of lessons on the Ancient Chaldean Astrology. This system of Chaldean Astrology constitutes the basic principles from which ALL doctrines, theories, systems and practices radiate, and cannot be found in published works. I have thoroughly elucidated this science in the lessons, after eighteen years of incessant labor, study and practice. Apart also, from this series of lessons, I have in preparation a Special Course upon Egyptian and Chaldean Magic, which will follow as a natural sequence.

The actual teaching alone, connected with these lessons, will absorb the whole of my time for at least twelve months, hence it is impossible for me to attempt this work without remuneration. I have, therefore, decided to form a Special Class within our Order, for those who desire this sublime knowledge. My terms to each will be $60 for the complete course, payable quarterly in advance (viz. $15). Therefore, all wishing to subscribe, will do me a special favor by sending their names at once, so as to enable me to make the necessary preparations.

In conclusion, I desire to impress upon each individual member who desires to attain unto actual initiation the great necessity of subscribing for this Elaborate Course in Occult Instruction, as these teachings are not simply metaphysical speculations, but ACTUAL FACTS, each and all of which have been verified by actual experiences in the great astral soul-world of nature; further, each fact and theory advanced is issued with the knowledge, full consent and approval of our revered Masters, the Hermetic Adepts and guardians of "The Wisdom of the Ages."

Fraternally yours,
T. H. Burgoyne,
Private Secretary.

Address, P. O. Box ( ) Monterey, California.

The private secretary signed all his letters to the order with the symbol found on the title page of "The Light of Egypt." An inspection shows that the book is mostly a reprint of the instructions which were "lithographs of the original produced by the Autocopyist." The $60 per head was collected, of course, although members had been told they were to have the matter free, and now, behold, we all have it for $3 each! One must see here a sudden and radical decline in value of occult teaching, and, as a jolly theosophist in the South says, "we will have to lay it to Karma, Kali-Yuga, or Malaria". As many copies of these "Instructions" are extant, no one will now have the temerity to say that "The Light of Egypt"—always a synonym for darkness—is not merely a reprint of those, with slight plagiarisms from other books. The only difference is that which always exists between $60 and $3. The originals were not "bound in cloth," and it is hard on worthy people to see all this offering in the Chicago mart for one-twentieth of what they cost when secret.

Correspondence.

153 Dear Path:—Can you explain these?

1. A young lady practising on the piano a new and difficult piece felt a voice say "Stop! play no more." She paid no attention, but soon her arms felt heavy as lead. Persisting she spoke, "I will learn this", when a mighty crash as upon the outside of the house alarmed her, but no cause for it could be discovered. Returning she began again, when the window was violently shaken as if by unseen hands. Her nephew, a musician, had died a short time before this.

Answer.—If it be admitted that the noises were not produced quite naturally, then it is probable they were psychical. Such loud noises may be internal or psychic and only heard by the subject. The symptom of heaviness of arms indicates that she is mediumistic to a slight degree, or was at the time. Had she persisted and not given up, quite likely nothing more would have happened,—but she desisted and left thus a mental deposit for a repetition. If she were then mediumistic, it is probable that through elementals and the innumerable means for causing the production of such physical effects the noises resulted. Almost each such case is sui generis, and needs not only careful diagnosis but an equally careful record of the circumstances at the time.

2. An aunt—a Spiritualist—of a young girl promised to return after death. One day the girl was intently studying arithmetic when a cold shiver ran over her, and looking up she saw form on the mirror a mist that soon took shape as the aunt who had died. Her shoulders were roughly shaken, and as the shape disappeared the aunt's voice was heard singing a favorite hymn.

Answer.—Mere "spooks" and elementals aided by tendencies left in the family aura by the spiritualistic aunt. The rude shaking of the shoulders while a favorite hymn was sung was not gentle nor consistent, but strangely like the pranks played by elementals. There must have been on the girl's part some favoring predisposition of a psychic nature, and that, operating during the intent state of her mind while studying the lesson, tended to bring about those conditions which permitted the life-desire of the aunt for reappearance after death to be used by nature's forces and produced the misty picture on the mirror. We do not believe the aunt knew anything about the matter. Her intentions and desires in life were enough as soon as the conditions favored, and the producing of a picture together with the favorite hymn were only tricks of the astral light. But the shaking of the shoulder was done by an elemental. Could you open your ears and eyes to what 154goes on in the astral light, you would hear all the hymns ever sung still resounding, and see all the acts ever done being reenacted. Given the photographic plate, the object, the sun, and the chemicals, and you will produce the picture, but never apply the chemicals and there will be no picture; and it is obvious that no intelligence on the part of plate or chemicals is needed to produce the well-known result. It is much the same on the occult side of things.

Theosophical Tracts.

A Suggestion.

Earnest Theosophists, of small means and opportunity, often inquire what one thing they can do to further the spread of Truth and contribute to the upbuilding of the Society. There is certainly one which is simple, inexpensive, and often most efficient, and which can be systematically carried on in precise proportion to spareable funds. It is the mailing of a Theosophic tract to any name in any place in any State. One cent stamped envelopes are sold by the P. O. at the rate of $5.90 per 500, and each of the two tracts thus far issued from the PATH office is furnished at the rate of 50 cts. per 100, smaller quantities in either case being in proportion.

The two tracts referred to were printed and electrotyped by private funds, and were then presented to the office, so that receipts from sales make possible new editions. Moreover, the PATH has been informed that provision will be made for the reprinting in this country of certain others which are successively to appear in the pamphlets of the T. P. S., so that in time a series of these brief circulars, treating condensedly of some Theosophical topic and bearing the address, etc. of the General Secretary, will be available to anyone wishing to purchase them for distribution. Due notice of each new issue will appear in the PATH.

In the press, in private correspondence, and in social life, a Theosophist on the alert for an opportunity to sow seed finds many a name whereto may be sent a circular. It simply requires to be folded, placed in a stamped envelope, addressed, and mailed. The donor is unknown. Possibly the circular may be wasted; yet who can foretell that? The ground may be altogether ready for the sowing.

Of the two tracts referred to, there have been sold within the last two months, of the "Epitome of Theosophy" 1024 copies, of "Theosophy as a Guide in Life" 2254 copies. From the PATH office there have now been issued, of the former about 10,000, of the latter about 6,000. The latter is perhaps more fitted for general public use, but almost every Theosophist could keep on hand a small supply of each, and be prepared to use either when opportunity arose.

155

Literary Notes.

Psychology, as a Natural Science applied to the solution of Occult Psychic Phenomena; C. G. Raue, M. D.; (1889, Porter & Coates, Philadelphia, $3.50). This is one of the most valuable contributions yet made by modern science to the knowledge of which it treats. With truly Germanic thoroughness and solidity, the author builds up, step by step, a system perfectly explicatory of the causes, inceptions, processes, and products of the mental activities, from their lowest and simplest to their highest and most complex manifestations. In so doing he irrefragably demonstrates the existence and powers of the soul. Soul, he affirms, consists of that organized system of immaterial forces by which it projects itself into the material world,—not a nonentity, or a mere property of material forces, but the highest complex of organized immaterial forces, with capabilities higher than any other being known on earth. "Soul and body consist of an uninterrupted circuit of living forces, from the highest mental to the lowest bodily forces." "Man is planted in material soil. He grows and unfolds into spiritual development, into a sphere that is most probably the moving cause of all terrestrial evolutions. We cannot say how much of sustenance the human soul may constantly receive from that spiritual source." "When the soul departs from the body, it leaves as a perfectly organized being of immaterial forces, as fully substantial as any living body ever was in this world, with this difference only: It cannot be reached by any mechanical or chemical means of detection. It is then and there the same soul it was before, beautiful or ugly, good or bad, wise or foolish, corresponding exactly to the development which it has attained while associated with material forces." Many occult psychic phenomena the author finds it easy to explain as psychic activity, intensely concentrated, effecting objective changes through being an immediate action of force upon force, and not, as the common view takes for granted, of mind upon matter. He does not deny the possible self-assertion of the spirits of the 156dead, for to do so would be to repudiate the law of the indestructibility of forces, but is inclined to think that, in a vast majority of cases at least, supposed spiritualistic manifestations can be explained by telurage, telepathy, and clairvoyance, or, in other words, the operation of the psychic forces in the living organism of the medium, through heightened and predominant activity of the vital forces unknown to the self-consciousness of the higher senses. And such forces, as already suggested, might be able to operate upon material as well as immaterial forces. Dr. Raue has no patience with the materialists, "learned bodies with big brains minus souls," and is unsparing in his exposure and denunciation of their "fundamental error of considering as cause what is in fact but a condition," from which arise all their consequent misconceptions. He does not trust himself to speculate much upon the future of the soul, farther than to assume as beyond question that it must be a continued process of development. Perhaps in his conservative avoidance of a realm that is not open to such inductive reasoning as would be accepted by readers tinged with materialism, the author has done well. His work would be more complete if illuminated by the light of Eastern philosophy, but, as far as it goes, it is admirable and may confidently be expected to do much good.

The Theosophical Review, Paris, under the direction of H. P. Blavatsky and managed by the Countess D'Adhemar, F. T. S., fulfils the promise of its artistic and hermetic covers. The articles for June are The Beacon of the Unknown, by H. P. Blavatsky; Christ, Buddha, and Jehovah, by the Countess D'Adhemar; Through the Gates of Gold, the initial effort, translated admirably by Amaravella; and a translation from Esoteric Buddhism: Egyptian Wisdom by Lambert; The Secret Doctrine, remarks by H. P. Blavatsky. Book Notices and General Notes make the ensemble of this welcome addition to our literature.

Bhagavad-Gita, published in parts, in Sanscrit and English, with notes in both languages and "an esoteric explanation" in English. We presume this is by P. D. Goswami, of Serhampore, Bengal, India, as it is to him intending subscribers are directed to apply. The price is five shillings, or about $1.25. Part I, at hand, extends to verse 34 of chap. 2, and, as well as the notes, has an "Introduction to the Esoteric meaning." We think the work will be of value, although by no means the esoteric exposition of this poem. The key has been lost. The notes agree with the views expressed by Mr. William Brehon in the PATH vol. 2. As the present work has got beyond the first chapter, we would like to ask why so little space has been given to this most important chapter; the names of the generals on each side of the battle have not been sufficiently explained. They represent mental and psychical forces and functions, and in an esoteric exposition should not be dismissed so quickly. The notes will be found of great use to students of Bhagavad-Gita.

Seraphita by Balzac, with an introduction by Mr. George Frederic Parsons. As we said not long ago about Lords Lambert, the introduction pleases us even as much as the story. Were Balzac living now, we should be compelled to call him a theosophist. In Seraphita Reincarnation is plainly acknowledged; the heroine had lived many lives, and her last one was merely the rounding out the complete whole. Although there is much mysticism in nearly all Balzac's works, yet they need these introductions by one who well understands theosophy to give them their true direction.

The Reality of Theosophy is a little pamphlet by Caroline A. Huling, F. T. S. (1889. Chicago, 8 pp., 10c.) This gives a brief review of the Theosophical movement, and is an excellent little budget of information to hand to enquirers about theosophy.

157 The Theosophist. The May number shows that Bro. Harte intends to infuse greater liveliness into the magazine. On the subject of fees and dues the editor is abroad, and, to quote himself on p. 514, "at present the ideas prevailing about it" with him "seem to be exceedingly confused." There need be no confusion if the Rules declare that no fees or dues are payable to headquarters, but that Sections may impose them if they see fit.

Thoughts on the Prasnopnishat by Rama Prasad is full of valuable hints to those who can understand with the inner sense. It deals with prana, or breath, in its comprehensive aspect. There is a paper by Bro. Wolleb of California on Theosophy, taken from the Golden Gate. Next follows a translation of the Nada-Bindu-Upanishad from the Rig Veda, which starts with A. U. M. Some notes are added to this. Bro. Johnston continues his paper on "Sanskrit Study in the West," and then there follow Psychic Notes of very great interest. This is to be made a standing department, and, as correspondence is invited, it will increase in value. Long may the pioneer magazine of the T. S. flourish.

The June issue is very good, except that the first and last articles (unsigned) give the impression that the magazine or the Society endorses the views expressed as to Adyar's being the only actual centre for theosophical effort, and that the Society has been greatly benefitted by the Revised Rules, which, by the way, have been re-revised. We understand the circulation of the Theosophist is reviving, and we are glad of it.

Lucifer for June is a good number, notwithstanding the blot found in the "Talking Image." Our sense of respect and loyalty prevents our appreciating cuts direct and bitter unwarranted sarcasm directed against two noble workers such as H. P. Blavatsky and Col. Olcott. It seems easier to destroy than to build. The number contains a good article on Practical Theosophy by the well known Annie Besant, who is now a member of the Theosophical Society.

The Vedantin is a 16 p. monthly journal published in Madras, India, devoted to presenting the Advaita philosophy, and in opening the editor remarks, "This is the first journal ever published in any language on Advaita philosophy." The two first numbers contain interesting articles upon various aspects of the Vedantic philosophy; no editor's name is given. Subscription 6 shillings, 6 pence, yearly; address Proprietor Vedantin, Sedapet, Madras, India.

Suggestions for Branch T. S. Work

Questions and suggestions relative hereto can be sent care of "Path."

157

V.
Contemplation.

There has been much discussion as to the meaning of this term, mode of practise, results to strive for, etc.: an examination of the subject should therefore prove interesting. Following the ever-present Law of Analogy, as 158with all occult things, contemplation has its higher and lower meanings, and what is also customary; but the lower stages need concern us at present.

What is Contemplation. In the usual sense it is to bring consciously directed and concentrated thought to bear upon any subject or subjects. For this to be perfect, our attention must be absolute and the control over our thoughts complete, but even without these necessary adjuncts the practise is beneficial, for, like intuition, expansion through use is its only method of growth.

The Practise of Contemplation. An advanced Theosophist once wrote me that a certain time should be set apart from each day—a quarter or half an hour, if more could not be spared, and preferably at night when there is less danger of interruption and distracting noise—for the practice of contemplation. Go where you can be absolutely alone, and then think intently upon spiritual things, reason from the known to the unknown, meditate upon your inner selves. After following this method for some while, the mind seems to crave its few moments of peace and quiet, and if the time is chosen regularly, as it should be, it reaches this untroubled and peaceful state more and more easily, until the mere seeking of the accustomed attitude (which should be comfortable) at the accustomed time is enough to make troubles take wings and to fill the mind with cheering and elevating thoughts.

It is in this condition that intuition is most active; when the true imagination clothes our intuitive ideas in their most attractive garb, and when we learn what it is advisable and right for us to know.

The benefit of this practise is not at first easily understood, for, though just a few such moments give a more elevated tone to our whole aura, our moral and mental natures, the effects are at first hardly perceptible. It is a habit that will grow both in intensity and in the desire for more frequent and longer indulgence. In intensity, for it develops into higher stages until it may become spiritual ecstacy or even communion; and in frequency, for after awhile we are never entirely free from its influence,—the condition becomes chronic, as it were. And so, from such small beginnings as 15 minutes a day, contemplation and its results can grow to have an incalculably beneficial effect upon us.

Praying. Contemplation has another very interesting phase. I refer to its relations to prayer.

When a devotional mind encounters and accepts Theosophy, the subject of prayer is one of the first issues to suggest itself. To whom and about what shall I pray?—is demanded. A conscious personal God is obliterated, and with him seems to go all reason for praying. There exists no one to forgive us our sins or give us our daily bread. The bewilder159ment arising from this frame of mind is often painful, for it requires an entire remodeling of our attitude towards spiritual things to enable us to recover a state of mental and spiritual equilibrium which will cause us to realize that true praying is just as essential to us as before, if, indeed, it be not more so. Without it a void is created and an important want left unsatisfied, for one of the greatest needs of human nature is for something to worship, for communion of some sort with Divinity. Theosophic writers do not seem to have realized that, for a time at least, the new-made Theosophist has no means of gratifying this instinctive craving. Most, I think, go on praying as before, using the same words, but giving them a slightly different significance. This, however, is by no means satisfactory, and, indeed, until the Theosophist understands the true meaning and functions of contemplation, he will remain in a more or less chaotic condition in regard to such things. The question that arises is, of course,—

What is True Prayer? A person who properly digests the fundamental teachings of Theosophy will not ask the Divine Essence for some material benefits or personal favors, and, if I do not much mistake, the usual plea of the christian is for something he wants and has not.

True prayer is the contemplation of all sacred things, of their application to ourselves, our daily life and actions, accompanied by the most heartfelt and intense desire to make their influence stronger, and our lives better and nobler, that some knowledge of them may be vouchsafed us. All such thoughts must be closely interwoven with a consciousness of that Supreme and Divine Essence from which all things have sprung. This is the only prayer possible to us now. When we know it as perfected spirits may, it will be a union of our minds with the Divine mind, the least conception of which is beyond our present ken.

Concentration. The art of concentration, necessary as an aid to the proper performance of contemplation, is expounded in Patanjali's Yoga Philosophy. Since the publication of the American edition of that work, from which are eliminated the confusion of brackets and the soul-wearying interpolations, the student should have little difficulty in attaining a right conception, and some proficiency in the practise, of the art. One serious danger, however, it would be well to point out.

Self-mesmerism. A correspondent writes, "We are told to cultivate concentration, but are warned against self-mesmerism, yet the two seem similar. Can you give me a clue to the difference?"

In concentration we bring to a focus upon any chosen subject our whole galaxy of mental and higher (if any) powers. It is not easy, but the result of concentrated attention and thought will amply repay any effort, however intense.

Self-mesmerism is the exact opposite. By this we so distribute and 160weaken our mental functions that they cease to exercise a controlling impulse over our personality, which therefore is laid open to outside influences, often to our material injury, for it is not always possible to throw off such "control" when once firmly seated. See Page 40, et seq., Five Years of Theosophy.

It is the old distinction between the Adept and the Medium. One a consciously active, ever-striving agent for good; the other an unconscious passivity used by outside forces, often for evil and impure purposes.

With the exercise of a little care, there is no danger of confusing the two. Concentration intensifies our own control; self-mesmerism lessens it.

References, same as last month.

G. Hijo.

All-Pervading.

Freely spreads the upper air, They who seek its calm are wise, There the soul surrenders care, There the truth knows no disguise; There no trader sells nor buys, There the bound obtain release, Blest are they who reach the skies Of the universal peace.

Thought of self can have no share In that bliss beyond surmise; Souls, celestial flights would dare, Conquered self must sacrifice; Then the wings of love will rise— Wings that falter not nor cease— Till they rest within the skies Of the universal peace.

Man, your title makes you heir To the gift that glorifies, Bid your pinions then prepare For their sacred exercise— Charity and soft replies, Works that pain and want decrease— Point your vans toward the skies Of the universal peace.

J. C. T.

160

Theosophical Activities

America.

The Theosophical Headquarters, 21 Park Row, New York, has been further enriched by the gift of a clock. This is of brass, of the "chatelaine" pattern, and depends upon the wall by chains. An umbrella stand of pottery, painted with lotus flowers by a Theosophist, is another kind and most useful gift.

The last photograph of Madame Blavatsky has been enlarged to life size, 161and a copy at present occupies the frame destined for the crayon portrait soon to be completed. It is a singularly perfect likeness, reproducing marvellously the expression of her remarkable eyes, and attracts great attention from every visitor.

The Pranava T. S., of St. Louis, Mo., has elected as President Mr. Wm. H. Cornell, and as Secretary Mr. Wm. Throckmorton.

The Vedanta T. S., Omaha, Neb., meets every Sunday afternoon at 4 o'clock at Room 205, Sheely Block. Visiting members and all earnest inquirers are cordially welcomed. The neat and comfortable room is to be open every night in the week, with some member in attendance, and a full Library free to all. This is an invaluable scheme, one which any Branch with sufficient means could profitably copy.

The Golden Gate Lodge has removed from East Oakland to San Francisco.

At Wilkesbarre, Pa., though no Branch has yet been organized, meetings are frequently held on Sunday afternoons, whereat are read instructive extracts from The Secret Doctrine and other works. On June 23d was read the poem "Songs from the Unseen," by Mrs. J. C. Ver Planck, which appeared in the PATH of Dec., 1887. Why cannot earnest Theosophists in other towns similarly meet, confer, study, and prepare the way to organization? Demosthenes said that the secret of oratorical success was "action, action, ACTION!" And this is true of all other success.

The New Blavatsky T. S., Washington, D. C., has held another and very successful public meeting, the hall being three-quarters full, and four reporters being present. The President spoke for over an hour and a half, and throughout secured close attention from the assembly. The career of this new Branch will be noted by all American Theosophists, both for its name and its location.

Japan.

In a private letter to the Editor, Col. H. S. Olcott writes as follows:

Tokio, March 21, '89.—My visit appears to be a success. The Japanese press agree that a profound sensation has been created, and the various sects are all working with me in good feeling for the common end. I have received the most polite and cordial treatment from all classes: the people have flocked to my lectures by thousands and applauded me to the echo; I have been made an Honorary Member of two Japanese learned societies; Baron Tagasaki gave me a dinner at which the Prime Minister and fourteen other Ministers and dignitaries were present. My views upon Religion and Japanese politics were asked, and my remarks proved acceptable. It looks as if important results might grow out of the visit, and thus the practical usefulness of the T. S. be again demonstrated. One result is that a large Buddhist library is to be organized and a monthly magazine started by a Chief Priest of a Jodo temple. * * * I don't know whether you quite realize as yet what a huge thing this is that I have undertaken,—the breaking 162of the silence between Northern and Southern Buddhism and bringing them together. And I shall accomplish it, thanks to the irresistible power I feel always behind me, pushing me forward like a full breeze astern filling the ship's sails.

The Bijou of Asia just at hand says, "The coming of Col. Olcott will be welcomed greatly by the Japanese Buddhist public. Forty and more places are calling him to come and address. We hope his visit will result in a general spiritual union of our Buddhist brethren for brisk operation against materialism and christianity."

Japan, Kioto. (Extract from letter to General Secretary.) At Kioto the Yamato Theosophical Society (a Branch) has been established; it is a single Branch formed here, and will be the centre of the movement for our country.

Yours faithfully,
M. Matsuyama.

Europe.

Dublin Lodge T. S.—At the first open meeting in June a paper by Bro. C. A. Weeks on "The Gospel according to Matthew Arnold" was read and discussed. At the second open meeting papers and extracts were read bearing on the recent lapses from the ranks of the Society, and a short address—signed by all the members and associates present—expressing undiminished adhesion to the Cause, was forwarded to H. P. B. The attendance is still improving.

F. J. Allan,
Secretary.

Madame H. P. Blavatsky has been happily able to make a visit to Paris and even to extend her trip to Fontainebleau, where she is now enjoying a much-needed rest.

To the Editor of The Path.

Dear Mr. Editor,—Will you allow an English F. T. S. to say a few words—through the medium of your magazine—to brother and sister Theosophists in America? I feel sure I may speak for the majority of my comrades in England, when I say that no one of us could read the loyal and soul-stirring words of Jasper Niemand in your July number without feeling instantly a ready and hearty response to them rising within ourselves; nor, I venture to think, without feeling in addition the wish—to which I now try to give some expression—to put that response into words.

As an F. T. S. who has been privileged to know H. P. Blavatsky for some few years past—who has received from her untold and unmerited help and kindness—one who has, from time to time, stayed under the same roof with her and seen her under the most varied conditions and circumstances of social life—I feel I may fairly claim to testify most fully and emphatically to all that Jasper Niemand so beautifully says of her.

I may further, and in conclusion, assure American Theosophists that we in England cannot too highly value H. P. B.'s presence among us—and, we would say to our brothers and sisters across the sea, that we join hearts and hands with them in answering devotion and loyalty to her who is indeed to 163us the visible "messenger * * * and a part of the message"—and this, come what may.

An English F. T. S.

[Note. Yes, come what may. Other enemies within the borders will arise, have raised their heads already. Treason is not dead, and those who attack the T. S. under the pretence of exposing H. P. B. still are with us. We know some of their names, and—their ages.—Ed.]

H*** Lodge, * * *, Monday, July 7th, 1889

To Madame Blavatsky:

Dear Madame,—We, the undersigned, members of the * * * Lodge of the Esoteric Section of the Theosophical Society, have read the various papers sent from time to time, relating to the * * * affair, and we unanimously express our contempt for the dishonorable actions of both * * * and * * * [parties concerned], especially in regard to their breach of the Pledges of Secrecy and Fidelity to the T. S.

We beg you to accept our sincere sympathy with you in this trouble, knowing how disheartening it must be to you to have your earnest efforts thus combated by dishonorable dealing. We have every confidence in you as an Occult Teacher, and earnestly ask you to continue the E. S. instructions to us at the earliest opportunity. It matters not to us whether the said teaching be the fruits of your own labor, or the instructions of Mahatmas. We are satisfied to receive what is to us undoubtedly valuable instruction, and some of us, who have been students of so-called Occultism for the last ten years, are satisfied that we have at last got upon the Right Path, through your great and valuable assistance.

We are, dear Madame, Your most sincerely and fraternally, (Signed), [Here follow the names of the President and members, which we withhold on account of this Lodge being of an Esoteric character.—Ed.]

India.

Ambasamudrum T. S.—Bro. C. F. Powell, of N. Y., presided at a meeting here, when a new Branch was formed in May with Mr. V. Coopooswamy Iyer as President.

Balachur T. S.—In Bengal, at Balachur, a charter for a Branch has been obtained by Rai Bahadur Bhunpat Sing.

Gyanankur T. S. has removed to Sinthee, near Baragur. The Theosophist calls this "a reincarnation."

In Bengal pamphlets called "The Theosophical Series" are to be issued in the Bengali language. Conventions with the Jain sect have been held by members and interest aroused. The Jains are a pure sect.

164 Bro. C. F. Powell has been visiting the branches at Chittoor, Bangalore, Udamalpet, Coimbatore, Tinevelly, Ambasamudrum, Madura, and other places, with good results. He will continue this good work.

Deaths.—Bros. M. V. Subhara Naidu of Rajamurdry, and P. Parthasaradhi Chetty of Madras, died recently. Both were good theosophists and are much regretted.

Tasmania.

A charter for a new Branch at Hobart, Tasmania, has been issued. Bro. W. H. Dawson is the moving spirit. This town is an active business place, and it is hoped the Branch will do good.

Questions in "Forum No. 3."

VII. In the first four sentences of Light on the Path the term "Masters" is in the plural. Why so? Who are these Masters?

VIII. How is the Johnstown disaster to be interpreted from the point of view of Karma?

Questions in "Forum No. 4."

IX. What is meant by "He who has mastered vibration, alone understands"? (In Tea Table Talk, PATH for Oct., 1887.)

X. Is the ascetic life obligatory or essential for all men?

XI. How can a "Black Magician" be known? How should he be treated,—as a part of the Universal Brotherhood?

Forum No. 1 cannot be supplied. No. 2 and any succeeding number can be had by remitting 5 cts. in stamps to the editor.

Tea Table Talk

Julia Keightley (signed "Julius"), pp. 164-168

168

Within the Sun, or the solar system, or the man, the head, the eye, or the grain of sand, may be found all the experiences of a lifetime or of eternity.—Tibetan Book of Precepts.

OM.

No. 6 – September 1889

169

A Survey of Sanskrit.

As the study of Aryan literature is one of the declared objects of the T. S., there is little need of apology in offering some remarks about the Sanskrit language and what may be done with it by those who at the outset are totally unacquainted with it. There are several degrees of perfection in the acquisition of a strange language, from the stage at which one knows a word or two up to the condition of the perfect scholar who makes no mistakes, who writes correctly and converses fluently. Between these two extremes there is a stage which is not nearly half-way if measured by the toil necessary to reach it, and yet much more than half the whole journey if measured according to the fruits and advantages derived from its attainment. It is a stage which includes a general notion of the language in question, and sufficient knowledge of the forms of words for one to be capable of using a lexicon or referring to a grammar in case of necessity, 170(for even this implies a certain degree of knowledge). It may be fairly well defined as the stage in which the student, when supplied with the translation of the passage before him, is able to understand how such a meaning is contained in the passage, which word means what, and so forth.

Applying this to Sanskrit, a person who has before him the "red silk" Bhagavad-Gita and also some tolerably faithful translation would be able to make out how the sense given in the English version was contained in the original. This degree of knowledge places valuable powers in the student's hands. Give him the text and the translation, and he will be practically on a par with the full-fledged scholar; indeed he may even have the advantage over the ordinary Oriental professor, because his theosophical information will give him the key to certain expressions which altogether baffle the professor. He will also be able to keep a check upon the unconscientious translator who weaves his own notions and interpretations, and possibly his own emotions also, into the substance of the text, without warning the reader that he has done so.

There is no doubt that learning Sanskrit becomes possible for the devotee when the toil would not be endurable for the same person apart from his devotedness. On the other hand we not unfrequently hear of people applying themselves to Sanskrit and afterwards turning away in despair and disgust. They had not expected to find half a line and sometimes a whole one strung together without any separation between the words. How can they reach the meaning of the phrase before them when they cannot unravel the words themselves, nor even count how many there are? And then, again, there is the Sanskrit alphabet to learn. Schoolboys sometimes enjoy the fun of a new alphabet; they are eager to write their names in the new character, be it Greek or German. But with grown-up people whose objects and motives are of a less playful sort, a new alphabet to learn is a labor which severely taxes their patience. And when they have learnt what they regard as the alphabet, they find that even this is not all, but that there are any number of combinations or compound letters still to be mastered. The remedy for all this is that people should learn Sanskrit in a transliterated form. Sanskrit may still be Sanskrit as much as ever, though printed in Roman character, and it would be unnecessary to assert the fact, were it not that, through some fault in modern education, we have grown up to regard the printed page as language in its essence, whilst actual speech (of which writing is really but the handmaid) is despised as empty and transient.

Some people appear to have a sentiment of worship towards the Devanagari character; this may be very well, but it must not be carried too far. A word or two about this form of writing might have a salutary effect besides being generally instructive. Devanagari bears the marks of being 171a very primitive method of writing; it is not by any means a perfect system in all respects, but is capable of being improved upon just as much as primitive knives or primitive water-jars. What these possible improvements are may now be explained. There is one which suggests itself immediately, and that is the separation of individual words, or, we might even say, the separation of every sentence from the one which follows, for even this is not fulfilled. As an example, take a line from the Bhagavad-Gita, Chap. 2, v. 13, the meaning of which is,—"So comes the attainment of another body; the wise man in this is not deluded." The Sanskrit words are:—

Tatha deh'-antara-prāptir; dhiras tatra na muhyati.

Now this line, in the Devanagari text, is so knotted together that there is not even a gap left at the place where the semicolon has been placed, but the word prāptir runs on into the first word of the following sentence. The appearance of the line may be faithfully represented as follows:—

Tathā dehantaraprāptirdhirastatra na muhyati.

Now let us examine this line. The first word means "so," and is properly set apart. Then follows a compound word deh'-antara-prāptir including three members which mean respectively "body," "the second," "attainment"; as the three parts form a single composite word, we ought not to complain much of the absence of divisions. But why is not prāptir separated from dhiras? The reason is, that by the Devanagari system the final r of prāptir is written overhead of the dh, like a little boy mounted on his father's shoulder, so that a fore and aft separation is impossible. Once more, we might ask, why is dhiras joined with tatra? Because space can be saved by the use of a monogram for st. Yes, this saving of space or condensation is the explanation of a good deal that is met with, and it goes far to justify the application of the word primitive to this method of writing.

Sanskrit written in this ancient and primitive style ought not to be regarded as a readable text like the lines of a newspaper-column, which deliver their meaning at once as the eye glides over them, but much more as a condensed record of speech. The Sanskrit text would always supply with certainty what the failing memory had lost, in the case of hymns or other verses frequently recited; and one could read it aloud fluently and with intelligence, provided the matter to be read were familiar beforehand. It stands very much in the same position as a letter from some friend who writes an illegible hand; the receiver of the letter can manage it pretty well the second time over. Indeed, the illegible letter is not a bad comparison, for as such letters often contain some word which baffles everybody who tries to decipher it, so the Sanskrit student will not unfrequently meet with some new character, probably a compound, the value of which he cannot determine with confidence.

Learned men with knitted brows inform us that Devanagari is a "syl172labic" method of writing. There is rather too much learning in the world just now; what we want is a little enlightenment instead of it. We want the enlightenment of a simple heart and clear mind. A single Devanagari character, it is true, may represent as much of a word as two, three, or four letters in the Roman style, and the words may be described as written in little blocks or portions; these portions, however, are not syllables. To explain the matter by examples, the word janma (birth) would be written in two blocks, Ja-NMa, and vaktra (mouth) would be Va-KTRa. Again, sattwa (goodness) would appear as Sa-TTWa, whilst the words rajas tamas (passion, darkness) occurring together would be written Ra-Ja-STa-Ma' (the apostrophe represents the final s). The reader will see from the examples how incorrect and misleading it would be to describe these blocks as "syllables." It is no use attempting to read the words block by block; the method does not answer, and is not likely to. In all the preceding instances the capital letters alone would be represented in the Sanskrit text; the vowels marked here are not really shown at all. For, as in our modern methods of shorthand writing, so in Sanskrit, chief importance is given to the consonants, the vowels being generally mere adjuncts; each of the blocks which go to compose a word is a group of consonants, the first of which probably belongs to the syllable behind, whilst a fresh syllable is commenced by those which follow. The block extends as far as the vowel of the syllable newly commenced (which in many cases is the end of the syllable); if the dull sound of the common vowel (transcribed as a) is intended to be that of the syllable, no sign at all is added, but any special tone such as that of ee or oo is indicated by a proper sign attached to the block. To meet the case of a word beginning with a vowel (such as the names Arjuna, Indra,) there are special block-characters for each vowel tone, to be used on such occasions; and likewise when a consonant stands at the end of a word as the conclusion of the syllable, a stroke is placed after it to show that this is so and that such a consonant is not to be pronounced with the "common vowel" as a further syllable.

The "block system" by which Sanskrit is written is very effective in saving paper and ink, but it makes the text more troublesome to read. The difficulty in reading is further increased by two points of irregularity in the Devanagari system which shall now be mentioned. In a perfect system of writing, the different signs would follow one another in the order of their utterance, but this law is broken in the case of short i in Sanskrit. For although pronounced after everything else in the block to which it is attached, it is written at the beginning of the block. Thus the Sanskrit word kim (what) appears in the form IK-M. This is bad enough when the block is a single k, as here; but when the block is of larger extent, this dis173placement of the vowel i is much more confusing. Consider the combination yasmin sthito (wherein existing); its form would be Ya-ISM-INSTh-TO! In this instance the i of sthito has obtained an earlier position than the n of the preceding word yasmin.

This is enough on the displacement of i: the other irregularity mentioned may be described as the displacement of r. Such words as "far-mer" and "Ports-mouth" exemplify a certain function of the consonant r in language generally; when thus employed, its place in the syllable is immediately after the vowel to which it forms a terminal, so to speak. The function here performed by r is different from that which it performs in such a word as "France," where, on the contrary, the r is the immediate forerunner of vocal sound. Now in Sanskrit words of the same pattern as "farmer," it will be seen that the r would naturally form the first member of a block of consonants; but as a fact the r is excluded from the block; it is written overhead, at the further extremity of the block and almost beyond the block. Whatever marks or pointings may be written above that block, the r takes its place beyond them all. This overhead r is different in form from the r used in writing Rāma, and is like an apostrophe turned the wrong way. Thus the familiar word karma looks something like Ka-Mra. Or to take a stronger instance of the displacement of r, the words mūrdhni ādhāya (in-the-head fixing) assume the form Mū-DhNyr-ADhAYa. This phrase occurs in the Bhagavad-Gita, Chap. 8, v. 12; a worse case could hardly be found. It should be explained that the i of mūrdhni has become converted into a consonant y and thus entered into partnership with the consonants Dh and N to form a block. It is not at all uncommon for both instances of displacement to occur together. The word nirvana would be an instance; this in Sanskrit would stand as INVrANa. By a simultaneous displacement of the i and the r, these two letters which are properly next-door neighbors appear quite separated. The r is in Sanskrit exactly overhead of the V, and not to the right of it as here printed.

Our conclusions about Sanskrit may be summed up as follows, understanding that what is stated applies to the Devanagari letters and mode of writing. Sanskrit is not a readable text so much as a condensed record of speech, a shorthand which is at least short in space if not also short in time. Its defects are, that it does not maintain the separation of individual words, which makes the text difficult to read; and also that some of the signs are written out of their proper order. The latter defect causes trouble in writing as well as in reading, and it is only by great thoughtfulness, in writing n' dnyat kinchid (nothing else), that one can remember to insert the i of kin before the t of the preceding word. It is better at once to admit that Sanskrit is written in a barbarous fashion, and to begin planning our improvements forthwith. Nevertheless the term "barbarous" will appear 174hardly a just description when we consider how admirably the system fulfils the purpose of ancient times for which it was designed. And, after all, there are worse things than primitive barbarity; what is there so foul in all the world as civilization with its sunless cities, its unnatural pressure of labor, its increase of disease and wretchedness and crime and poverty? But we must restrain such digressions from the subject.

We have now to consider systems of transliterating Sanskrit. In some of these everything is arranged with the most scholarly precision, but one all-important canon is quite overlooked, viz. that the sign used must not suggest the wrong sound. For instance, the Sanskrit word for if, pronounced "chate" (to rhyme with hale), is represented in one system by using an italic k. In the same system janma (birth) is given as "ganma" with an italic g. How this system may suit a German is another question; but the learned Professor who devised the system was not in sympathy with the English-speaking nations. The pretext for using the italic k and g is that the Sanskrit consonants so represented are etymologically akin to the hard k and g. That may be; but it is scarcely the duty of an alphabet to teach us the past history of written forms and words.

Then again, an American Professor has adopted a plain c instead of an italic k, and writes cat to signify chat; accordingly chana (and) would be written cana. But unfortunately ca does not spell "cha"; it spells "ka." We might as well agree at once to spell the English word "chart" without the h; whatever persons of special training might see in it, every plain man would read the word cart!

When we come to apply a transcript form of Sanskrit to the purpose of separating the individual words, some difficulties present themselves which have yet to be mentioned. It is one of the peculiarities of Sanskrit that two adjacent words often actually coalesce, fusing their extremities together as it were. Thus the two words na iha, "not here," become neha. How are we to make two out of neha without robbing one or other constituent? Again yatha uktam, "as said," becomes yathoktam; how can we deal with this? These are difficulties which follow us even when we have got free from Devanagari and taken to our more familiar Roman character. In the Sacred Books of the East, edited by Prof. Max Müller, there is a great deal of Sanskrit here and there, printed in Roman characters, but the separation of the words is restricted to such cases as dhiras tatra, when the words in their conjoint arrangement have preserved their natural form intact, without any fusion or intermixture having occurred. And yet what a pity that the work should cease here! By a little ingenuity a great deal more might be done to render Sanskrit approachable, and this without interfering with its essential character. Not only should the different words 175in every case be written separately, but also the component parts of compound words should be made distinct by the use of hyphens. By this latter practice the difficulty of Sanskrit is very greatly diminished.

The following specimen represents a few lines from the Bhagavad-Gita. It is taken from a M.S.S. in which the entire "Song Celestial" is thus transliterated. At the foot of it is given Sir Edwin Arnold's translation.

Bhagavad-gita. XIII, 7-11.

7. Amānitwam, adambhitwam, ahinsā, kshāntir, ārjavam, Āchāry'-opāsanam, ṣaucham, sthairyam, ātma-vinigraha', 8. Indriy'-ārtheshu vairāgyam, an-ahankāra eva cha Janma-mrtyu-jarā-vyādhi-dukha-dosh'-ānudarṣanam. 9. Asaktir, an-abhi-shwanga' putra-dāra-grh'-ādishu, Nityam cha sama-chittatwam isht'-ānisht'-opapattishu, 10. Mayi ch' ananya-yogena bhaktir a-vyabhichārinī, Vivikta-deṣa-sevitwam, a-ratir jana-sansadi, 11. Adhyātma-dnāna-nityatwam, tattwa-dnān'-ārtha-darṣanam. Etad DNĂNAM iti proktam; adnānam yad ato 'nyathā.

(Translation.)

7. Humbleness, truthfulness, and harmlessness, Patience and honour, reverence for the wise, Purity, constancy, control of self, 8. Contempt of sense delights, self-sacrifice, Perception of the certitude of ill In birth, death, age, disease, suffering, and sin, 9. Detachment, lightly holding unto home, Children, and wife, and all that bindeth men, An ever tranquil heart in fortunes good And fortunes evil, 10. With a will set firm To worship Me—Me only! ceasing not; Loving all solitudes, and shunning noise Of foolish crowds; 11. Endeavors resolute To reach perception of the Utmost Soul, And grace to understand what gain it were So to attain,—this is true WISDOM, Prince! And what is otherwise is ignorance!

Meanwhile it is not only in connection with the "red silk Gita" that an acquaintance with Sanskrit is valuable. Why do not Theosophists break through their present estrangement towards Sanskrit, complaining as they do when Sanskrit terms are employed in the teaching delivered to them? With a little adaptation, all Sanskrit terms become extremely easy to pronounce, and it is far better to have fresh names for what are really fresh notions in our philosophy, instead of falling back upon English substitutes. People should pronounce karma as if it were written "kerma" or "komta" 176and the word dharma accordingly. What could be easier? And yet the former word is persistently pronounced like that other word kāma (desire). It would really be much better to print the words just mentioned kerma and dherma respectively, when adopted into an English sentence. The mode of spelling the names in Roman letters is so unimportant a matter, whilst the preservation of the correct utterance is not an unimportant matter; we ought to adopt the spelling which is on the whole the most expressive of the proper sound, and so preserve the sacred language incorrupt. There would thus be two systems of writing Sanskrit in Roman character, the one exoteric or popular, the other esoteric or technical. The first would be used along with English text, the other in quotations—or in Sanskrit books as soon as there grows up a demand for them in this more readable form.

There is one other word which might be noticed, and that is the term parabrahm. The combination bh does not spell "bh" as conceived by English or German speakers, but is more to be compared with gh in "Drogheda" or other Celtic words. How might it best be written in the popular style? Perhaps parabra'hm would convey as correct a notion as anything else, and without causing any misleading impression. The practical result of the final syllable should be "-brom", and this would be quite consistent with the spelling when we reflect on the sound of the word "yacht." The apostrophe in parabra'hm might be regarded either as a mere instrument for disconnecting the a and the h, or as the suggestion of a g, which one would have felt too great a license if actually inserted.

E. Aldred Williams.

One Touch of Nature.

[Read before the Aryan T. S., April 2, 1889.]

In the famous speech of Ulysses in the third act of Shakespeare's Troilus and Cressida occurs the often-quoted line, "One touch of nature makes the whole world kin." It is a curious fact, and one on the whole redounding to the credit of humanity, that the line is never quoted in the sense in which Ulysses uses it. He is speaking of the readiness of mankind to forget past benefits, and to prize the glitter of a specious present rather than the true gold of that which has gone by. "The present eye praises the present object," says the wise old Greek, and there is one touch of nature that makes the whole world kin, that is, men's fondness for praising that which is new, though it be gilded dust, rather than that which is ancient, though it be gold that is somewhat dusty. "Then marvel not," he says to Achilles, "that all the Greeks begin to worship Ajax."

Curiously enough, the line is always quoted as exemplifying the sym177pathy that, once awakened, makes men feel their close relationship to each other! "Nature" is taken as meaning fellow-feeling, one touch of which makes us all brothers. This unconscious misinterpretation, or rather misapplication, of the great poet's words shows us how innate the conviction is of the fact of our universal brotherhood.

We recognise it as our nature, and one throb of fellow-feeling brings the truth home to our awakened consciousness. The touch of sympathy, like the spear of Ithuriel, instantly dispels the illusion of the senses; it lifts us from the purely terrestrial plane, the life of every day, with its apparent gulfs and abysses of worldly circumstance set between soul and soul, to that higher region where we see the non-reality of these separations; where we feel, in all those moments that call out the deeper nature of every human being, that the one great pulse of the universe throbs through all our veins. An intellectual conviction of the necessary identity of spirit will never go half so far towards convincing us of the reality of universal brotherhood, as the sudden flush of enthusiasm that follows the words of some great orator, the thrill with which we hear of some noble action, the grief with which we witness another's pain. We read in Light on the Path "Kill out all sense of separateness," because "Nothing that is embodied, nothing that is conscious of separation, nothing that is out of the eternal, can aid you." We may endeavor to realize this truth with all the mental power we can bring to bear upon it, meditate upon it for hours, and the sudden swaying of a crowd by some one mighty impulse, or the unexpected revelation of the depths of some human heart, will bring it home to us with a force that makes our intellectual conviction seem a pale and shadowy thing. There was a great spiritual truth in the old myth of the giant Antæus, who regained his strength whenever he touched his mother Earth. To sway the souls of men the poet must fall back upon our common humanity, must make men feel that he is one with them, must give voice to the inarticulate cry of the masses, must speak from the people and not to the people. It is this working from a common basis, this appeal from one man to his comrades, that makes the inspiration of Walt Whitman's poetry so great and so far-reaching, the intense conviction, in short, of universal brotherhood, that makes him say, in his Leaves of Grass:

"Recorders, ages hence!

  • * * * * I will tell you what to say of me;

Publish my name and hang up my picture as that of the tenderest lover,

  • * * who was not proud of his songs, but of the measureless

ocean of love within him—and freely poured it forth;" and who wrote to "Him who was crucified: " We all labor together, transmitting the same charge and succession;[7]

178 We few, equals, indifferent of lands, indifferent of times; We, in ourselves, containers of all continents, all castes—allowers of all theologies;

  • * * * We walk silent among disputes and assertions,

but reject not the disputers nor anything that is asserted; We hear the bawling and din—we are reached at by divisions, jealousies, recriminations on every side, They close peremptorily upon us to surround us, my comrade, Yet we walk unheld, free, the whole earth over, journeying up and down, till we make our ineffaceable mark upon time and the diverse eras, Till we saturate time and eras, that the men and women of races, ages to come, may prove brethren and lovers, as we are."

And here the great poet strikes the same note touched upon by our President the last time he spoke to us. Because the realization of this dream of universal brotherhood must needs be a thing of the future, because we see how far from this true concentration we are, and must be for many centuries to come, perhaps, therefore there is this need that we should "saturate time and eras," as Walt Whitman puts it, that we should "make our ineffaceable mark" upon the age. For this we come together in societies, that each may have his modicum of power reinforced by contact with others; that the reviving breath of another's inspiration may quicken the flame in our own hearts; that the individual atoms, by their union and common intensity of purpose, shall make up the little mass of leaven that shall one day leaven the whole lump.

But, as was said in one of the papers the other evening, a society can only accomplish what its individual members will and carry out, and to inspire us to this individual effort I know of nothing more effective than the words of "the good gray poet," among others, these—

"Is reform needed? Is it through you? The greater the reform needed, the greater the personality you need to accomplish it. * * * Do you not see how it would serve to have such a Body and Soul that when you enter the crowd, an atmosphere of desire and command enters with you, and everyone is impressed with your personality?

  • * * * *

Whoever you are I claim your own at any hazard! These shows of the east and west are tame compared to you; These immense meadows, these interminable rivers,—you are immense and interminable as they; These furies, elements, storms, motions of Nature, throes of apparent dissolution,—you are he or she who is master or mistress over them, Master or mistress in your own right over Nature, elements, pain, passion, dissolution."

K. H.

The Story of Ste. Cecile.

179 In a picture gallery in one of the large cities that border upon the Ohio River there is a group of figures painted in oils and set in a massive copper frame.

The artist's name is unknown, but it is said that upon the overthrow of Maximilian this picture was seized and brought to this country from Mexico.

The painting represents a young and beautiful woman rising from the harp which stands beside her, its strings seeming almost to vibrate from the touch of her fingers. Her rich draperies fall in marvelous folds of sheen and splendor, her golden hair floats like an aureole round her fair shoulders, while her face wears a rapt, seraphic expression as she gazes upon an angel faintly outlined holding a crown above her head. Kneeling at the feet of the woman is a youth in Spanish costume, who is overwhelmed, it would seem, by her glorious beauty. Many, many years ago this painting, reaching from floor to ceiling, stood against the wall of a miserable apartment overlooking the busy streets of the Mexican capital. The sun and air streamed in unhindered through its open windows, and at night the ghostly moonlight fell in mirror-like patches on the bare uneven floor. The brilliant coloring of the picture, now softened and mellowed by time, contrasted strangely with the dinginess and poverty of the room. There were brushes and an easel and all the necessary paraphernalia of an artist's studio, but none of its elegancies; indeed, the room served as lodging room, kitchen, and atelier combined.

Its occupant, the artist, was a Spaniard by birth, of middle age, once handsome, now worn and wasted with disease. He was called a miser by some, by others a spendthrift. A miser because it was known that his work had sold for great sums, yet he lived so meanly; a spendthrift because he gave gold coins to little ragged urchins who climbed the uncertain staircase to look at this wonderful picture of Ste. Cecile. His ambition seemed to have burned itself out in the accomplishment of this his last work, yet no offer, however large, could tempt him to part with it. One bright morning a troop of ragged children clambered up the steps to look at Ste. Cecile and to gather the coin that might be their reward. They crept softly along the gallery that ran outside, and peeped in at the open door, but no sound welcomed them. Then they entered on tiptoe—no one was there. Turning to scamper down again, a groan frightened them out of their wits, until they discovered their benefactor, the painter, lying in one corner upon a couch whose draperies he had torn away in his struggles for air.

Seeing that help was needed, the children clattered hastily down to call 180assistance. The first person they encountered was a doctor upon his daily rounds. He was familiar with this quarter of the city and knew something of the poor artist.

Persons, noting his eccentricities, had said the painter was mad, that his love for a beautiful woman had turned his poor brain. He was sane enough to execute wonderful sketches with palette and brush, he passed in and out silent and alone, he harmed no one, he shunned the world, therefore the world passed by on the other side.

Aware that the painter had not many hours to live, the doctor out of sheer sympathy for his lonely condition tarried by the bedside after having administered restoratives.

Panting for breath the patient turned suddenly and said, "Doctor, do you doubt that souls are created eternal, immortal? Is there any who think that from nothing we came and unto nothing we return?" A shiver ran through his worn frame as he pressed this inquiry. The doctor placed his finger upon his own lip to enjoin silence, fearing that even so slight an exertion would hasten dissolution.

Not heeding the caution the man continued:—

"I must tell you, doctor—I must tell you. I cannot carry this secret with me. Listen! this is not the only existence that I have known."

The doctor smiled.

"Ah, you do not believe this? You think I rave? Doctor, I never saw things clearer than at this moment."

Partly rising he looked wildly around and then whispered, "I was born upon another planet! Sometimes the remembrance of that life is wafted to me in vague whispers, fleeting as a breath, intangible as a dream."

"Yes," said the doctor, "we all have such fancies."

"It is no fancy, doctor. In that land I had a twin soul who had power to bring forth music from reeds and shells, entrancing all with the power of song. The chief condition of existence in that realm is self-ab181negation. The penalty for its infringement is banishment to this planet called Earth for a longer or shorter period according to the enormity of the offense."

The incredulous smile of the doctor seemed to urge the man to further confession.

"You wonder, do you not, doctor, that the fairest of earth's beings are soonest blighted? Ah, you do not know that the cleaner the soul upon its arrival here, the less reason has it to become purified by earthly affliction. You cannot know what terrible sins are expiated here upon earth in long, useless, unhappy lives, or, failing in this, are still farther doomed. Oh that I did not know!"

He clasped his thin transparent hands over his piercing black eyes, and then whispered—

"In that land whence I came I yielded to the tempter and dragged down my twin soul into the abyss! Think of that, doctor! A double transgression! Do you wonder they think me mad? She and I forgot the penalty, and we defied the Power that had created us."

He paused and pushed back the damp locks that clustered upon his forehead, and his breathing grew painfully hurried. Soon he resumed: "So aggravated was my offense in thus assisting in the downfall of my twin soul, that upon me was imposed not only the pang of exile but that of remembrance also. This is rarely inflicted upon transgressors, and only when one has involved another soul in ruin. I found after a time that the earth was very beautiful. There was much in it to remind me of my former home in its waving trees, its green meadows and chattering streams, its singing birds and glorious sky. But, alas! I knew that its inhabitants were doomed, even as myself, to become purified through mortal suffering because of the sin of self-love. I knew that the constant warring of these people in accomplishing their own selfish purposes was the blight and bane of their existence. So blind were they that when one of their number, exalted through suffering, rose to a higher life, they lamented, and often rejoiced when one hopelessly given over to evil passed out of sight. It was the old demon of self, always seeking each his own individual happiness."

The doctor again lifted a warning finger, for the painter was growing weaker and his small store of vital force was rapidly passing away. The look and gesture seemed to nerve the dying man to greater effort.

"Let me finish, doctor," he said plaintively. "I had lived upon the earth three or four years as time is reckoned, when I began to feel stirring within me a power which I had possessed in my former existence—that of portraying surrounding objects. My earthly parents were astonished at this extraordinary gift.

Knowing nothing of its source, and thinking its exercise could lead only to the dwarfing of my other and, as they believed, more useful powers which they hoped to turn to their own and to my profit, they denied me every opportunity. They called me indolent, lacking in force and ambition, and sure to come to want. Then I began to work in secret, stealing away and hiding my productions; working under every possible disadvantage through lack of knowing how to use the crude material appointed to the work of this life.

Finally, one who was also doomed to earth and who had likewise struggled to give expression to the divine power within him came to my aid. 182Shall I ever forget his tender glance, his approving smile? His words of encouragement were as the dews of heaven to the parched and arid desert. He took me gently by the hand, for he was then a gray-haired old man, almost purified from the taint of self, and his skill as a painter was known throughout every royal household in Christendom. He taught me the use of earthly compounds and revealed to me the rules of art, and bidding me to rely not upon the praise of men, he left me.

Instantly a sense of my great power came upon me. At that time I was a boy of barely twelve years. My parents, won by the words of my venerable friend, no longer hindered my life-work. Was I therefore secure? Alas, no. Other and fiercer struggles I must yet endure. Men reviled my work. Jealousy and envy cast their poison over my fairest creations. Among my detractors were those who said boldly that the work was not mine, that it was that of my master, that a boy could not possibly accomplish what I claimed as my own. I was looked upon as an impostor, and my parents as the abettors of my scheme. Yet having begun, I could not but go on. Nothing else prospered under my hand. Men looked coldly on, yet I wrought when others slept—only in the exercise of my gift did I find one ray of comfort.

In all this weary life not once had I met my twin soul. Never had she who was condemned to this life with me crossed my path. Where, or in what country, was her home I knew not. I wandered from place to place hoping somewhere to hear her sweet voice, to look into those liquid eyes. I listened at church doors and beneath the windows of the rich and to the voices of the street singers, always hoping to hear that divine voice among the floating melodies, but all in vain.

Hope seemed dead within me. What I regarded as my masterpieces remained in my studio unsold. Starvation came and sat by my side, adding its pangs to my already wretched condition.

Then came the wonderful tales of a new world; a new hope was born within me. I crossed the sea, facing shipwreck and disaster with the thought that possibly in this land of gold and gems I might find the eyes of my beloved.

I knelt at shrines, I prayed to the Mother of God, I kissed the crucifix, I applied my art to the adornment of sacred places, and so began to feel a peace that I had never known. It seemed that so doing I was nearer to her unseen presence.

I was told of a beautiful woman drawing crowds nightly to listen to her marvelous power of song. I was too poor to gain admission to the brilliantly lighted theatre, but I stood without and I heard the ravishing strains. Then, joy of all joy, I knew without beholding her face that the singer was my long-lost twin soul! I stood so close that I could touch her garments when she entered her carriage. I looked into her eyes, but she only shuddered and drew away from me. The perfume of her breath floated around me. No word did she vouchsafe to me. Oh what anguish I then endured! Still I haunted her presence, I would not be denied, 183until people said that I was mad! I kissed the ground where her rich robes trailed, I gathered the petals that fell from the flowers at her bosom. I painted pictures of her beautiful face, and threw all my skill into the portrayal of her divine form. She was pure as she was beautiful. Men gazed upon the portraits which I painted and offered fabulous sums. Could I sell them? Could such perfection be counted with gold? Listen, doctor, they tried to buy her soul! They were devils! When they could not do this they turned upon her and crushed her with calumny. The earthly vesture of her white soul was too frail to withstand the stroke, and one bright morning the word was wildly circulated that the Queen of Song was dead!

Dead? her probation was ended. She had entered upon that sphere where envy, malice, and self-love could no more enter. I gave thanks upon my knees that this was so: now I looked forward to my own release.

I painted more diligently than before. I scattered with a lavish hand my brightest inspirations, caring not for the gold which now flowed toward me in abundance. Men wondered at my facility; they said that it could not last, that I was burning out my very life. Yet while they talked I threw to them new and startling proofs of what they were now pleased to call my genius.

I could feel that my body was growing weaker while my power increased. They offered me a palace in which to exhibit my art and to carry on my work. I would not accept. My garret was near the sky, and by that much nearer to my twin-soul. I became almost insensible of the needs of the body—my only desire was to complete what I felt was my greatest work, the embodiment of music in its divinest form.

To this I gave unweariedly every faculty of my being. It was not fame, it was not the hope of reward that spurred me on, it was the overwhelming sense that I possessed the power to produce something that would add to the delight of mortals. It was the rekindled flame of unselfish endeavor, the divine spark, and you, doctor, call it Genius!"

Something like a glorified smile broke over the wan features at this point in his story. A youthful look took the place of the painful expression, and his breath became less hurried and gasping.

Stretching forth his long thin arm, he pointed to the picture which covered one side of the miserable apartment, saying:

"Day and night I plied the brush, touching and retouching until I saw my beautiful twin-soul receiving the crown of life upon the canvas before me: almost breathing it seemed, the trembling harp-strings touched by her fingers answering to the breeze that swept my lonely garret. Then I slept. 184Exhausted nature had her way. I awoke not until the next day's sun was sinking behind the low hills. My first waking thought was the picture. There it stood—not as I had left it—but with another figure added to the group in which I recognized myself, now kneeling at her feet—as you see, doctor." He paused a moment and then asked, "Do you think, doctor, that I in the hours of sleep could have added this? I cannot tell; but above our heads still smiled the angel ready to crown my beloved. My work was done. An angel pressed my eyelids, the earthly clogs fell from my wearied limbs, and my soul, free and untrammeled, stood face to face with her whom I loved. Doctor, do not say I was mad; this was real. It was no delusion." The dying man ceased speaking. Gazing long and earnestly with upturned eyes, he at last slowly whispered,

"I behold thy towers, O land of my heart! Sweet are the murmurs of thy streams, but dearer than aught beside is the voice of the Daughter of Song."

Then a Great Shadow passed by, and the earthly tabernacle was dissolved.

M. Sears Brooks.

Reincarnation and Memory.

I.

The question is often asked: If the theory of reincarnation be true, why have we no recollection of any previous life?

It may easily be conceived as possible that we have lived before on this earth, and that memory of the events of that existence has been blotted out. This lapse of memory is a frequent experience of every-day life; in fact, of all our varied experiences from youth to old age we really remember only a few of the most vivid, and can never recall all the details of even these. Indeed, we forget far more than we remember of the details of this present life, and the wonder is not so much how we can remember the few things that are partially retained, but how we can forget so much of expe185rience that passes beyond all possible recovery. There is, no doubt, an absolute registration of every incident and experience in life, but nothing known to us as memory can possibly constitute that registry. The essence of what we designate as memory consists in our ability to recall into the sphere of consciousness past conditions and events, and this ability is seldom in any instance more than partial, and is always fleeting and uncertain. There are, indeed, flashes of memory where an event long forgotten is revived with unusual vividness, and we get the impression that nothing is really lost but that a latent or a passive memory contains them all, waiting only the touch of circumstance to recall them into being. So far as any legitimate function of memory is concerned, this is a fallacy. The absolute registration of events already referred to involves far more than can be assigned to the function of memory. This must be borne in mind, and we must accurately apprehend just what the word memory means, before we can intelligently discuss the real question under consideration. In other words, when we have carefully considered the fact, the function, and the phenomena of memory, we can easily understand why that which but partially records passing events, and never is able to recall them entire, should be unable to bridge the chasm of perhaps a thousand years and recover the incidents of a previous incarnation. It may, moreover, appear presently that all that escapes memory, all that memory appears temporarily to retain but in time loses, is nevertheless retained elsewhere and carried on from incarnation to incarnation. Let us bear constantly in mind that nothing exists without a cause, and that nothing is ever really lost. If this principle, recognized as everywhere true in physics, be true also in metaphysics and in all human experience, then each human being represents in himself and carries with him all previous experience, and is at any moment of his existence an epitome of all his past. It is, however, quite evident that nothing known to us as memory answers to this epitome, even for the present life.

The experiments in hypnotism have shown that consciousness and experience may exist independent of what we know as memory. An act to be performed at a future time and an exact date is fixed in some way on the sensorium, and the act is performed automatically at the exact time, although memory bears no record of the experience that led to the act. In another case memory may be impressed and confined to definite limits, thus showing that memory is relatively free from experience. Such illustrations might be multiplied indefinitely, to show that memory is not commensurate with all human experience, even in the present life.

As an element in man's being, consciousness is far broader and deeper than memory. Consciousness represents the fact of experience; memory the form and the details. Hence, while the fact remains and an experience once had can never be destroyed, the form and details in which it first appeared may pass away. This fact of experience remains as a precipitated result, and, divested of memory, i. e., of form and details, relations and sensations, constitutes the basic element in Karma. Add to the foregoing considerations the ethical element, or relation to other individuals, giving thus the element of motive, and we have the law of Karma deduced from the elements. In the first instance we have the individual as related to himself; in the second, as related to his fellows.

Harij.

(To be continued.)

The Stream of Thought and Queries

W. Q. Judge (signed "Hadji Erinn"), pp. 186-188 (Part II)

Tea Table Talk

Julia Keightley (signed "Julius"), pp. 188-191

191

A Chat with Correspondents.

One illustration of the expansion of Theosophical interest through this country is found in the growth of business during the last two years in the joint office of the PATH and the General Secretary of the American Section. In the PATH department, this appears in the new subscriptions from various quarters; in the remittances for books and documents kept on hand or ordered from publishers as needed; and in the subscriptions transmitted to Lucifer, the Theosophist, and the T. P. S. In the General Secretary's department, it appears in the growing list of members, with the consequent addition to the work of recording such, issuing Diplomas and Charters, and forwarding the Applications and the dues to India; in the increasing official correspondence with Branches and members; in the many requests from outsiders for information and for guidance in reading; in the larger number of cases requiring the issue of circulars or documents to each F. T. S.—involving no small labor in the addressing of wrappers or envelopes; in the occasional supply of items or corrections to the press. And a very large additional work has accrued to the office from (a) the preparation and issue of The Theosophical Forum each month, (b) the establishment of the Theosophical Circulating Library, (c) the printing and distribution—thanks to private assistance—of thousands of leaflets or tracts expounding the principles of Theosophy in a popular way. And to all this must be added the great labor accruing to the General Secretary, and unshareable by others, from his new function as Secretary of the * * * Section.

Besides occasional aid from kind friends, the Editor and General Secretary has had the constant presence of one or another volunteer. This proving inadequate to the growing work, he was obliged to secure the permanent services of an office-boy, and, later on, of a stenographer. It was to cover the expense of these that the late Convention authorized an appeal to members. Such, then, is the present staff.

192 But the work has not ceased its growth. Let us hope and trust that it never will. New openings and opportunities continually present themselves, and must be promptly met. It is not, however, to solicit funds that the present Chat takes place. It is to solicit consideration.

It is evident that in an office with so much and such increasing duty, every time-saving appliance is a necessity. Hence the stenographer and the type-writing machine. Some of our friends dislike this. They wish a sweet note of sympathy direct from the General Secretary's own pen, and the intervention of machinery seems to chill the sympathetic current and dispel the fraternal aroma. But, Brethren, have you any right to expect that office business is to be disordered and important affairs put off in order that you may extort a fancied privilege and nurse a sentimental notion? Is it not more rational and manly (using this word as the antithesis to "childish" rather than to "feminine") to see that the Society's work is of more moment than your fancies, and that truth should have the same value to you whether its words are written or printed? Were the Editor of the PATH and the General Secretary to pen and not dictate answers to the letters received, his present life-work would lie over to his next incarnation.

Another thing. The same exigency of scant time makes imperative the obvious duty of condensed statement. But not a few F. T. S. of both sexes imagine it needful to inform the General Secretary of their varying spiritual moods, of their abounding faith in the Cause, and of their feelings and emotions and anticipations. How can any man read such outpourings; how reply to them? If half a page can state your wants, have you any right to send a sheet? With the utmost desire to give you every help, is it possible for the General Secretary to do so otherwise than briefly?

Still another thing,—this time from the editorial side of the complex role. Zealous Theosophists not infrequently send us communications for the PATH. These, with the exception of poetry, are always welcomed. But it does not follow that they can be always used. For, to the publication of any literary matter, there are certain conditions. It must be fresh, readable, instructive, valuable for the end sought. That it should be true is not enough. A friend, hearing a parishioner's comments on the sermons of a well-known clergyman, replied, "But they are true." "Yes," said the parishioner, "that is the trouble; they are too true." An article may be so true as to be truism, so obvious as to be common-place. It may want point or life or finish or verve, and hence, to the larger experience of an editor, discerning quickly what is suitable or otherwise for his columns, may not be useful. Be not offended, Brethren, if your offerings, sincere and honest as they undoubtedly are, and prepared with care and love and zeal, fail to appear in type. Therein is no slight to you, for the decision is not personal but judicial, and the judge—in such matters—is wiser than you can be.

In these things, then, and perhaps in others, the Editor and General Secretary asks consideration,—consideration in making letters concise, clear, and explicit, in remembering his many duties and his little time, in recalling the scores of other correspondents with equal claims to attention, in contentment with the brief replies and the mechanical help a busy man finds imperative. In thus exemplifying Practical Theosophy, you will show that you have not joined the Society and read the PATH in vain.

Answers to Questioners

W. Q. Judge's department (signed "Jasper Niemand"), pp. 193-194

194

Correspondence.

August 12th, 1889.

To the Editor:

In the August number of The Path is an article entitled "The Worship of the Dead," which incidentally discusses the condition in Kama-loka of those taken off untimely by suicide or accident. Does the law affect in the same way those who die in early life of disease?

Ans.—We think that those who "die in early life of disease" may be said to have reached their natural limit of life, and that all their "principles" had been separated so as to prevent the fate of the others spoken of. The life of an individual is the expression of his Karma in action; in the case of suicide or accident—both of which are the sudden cutting off of a fixed term—the lower principles have not separated, while in death from disease the natural term of life is fixed by Karma at the limit when death occurs from the disease.—(Ed.)

Notice.

Letters That Have Helped Me will be continued in October PATH.

Theosophical Activities

America.

Visits by the General Secretary.

195 Cleveland.—On the 29th of July Mr. William Q. Judge visited the Cleveland Theosophists. A large meeting was held at the house of Dr. Salisbury near Cleveland. About 60 persons were present and listened for three hours to a talk on Theosophy and questions and replies upon the same subject. The greatest interest in Theosophy was manifested.

Chicago.—Chicago was reached on the 1st of August, and several meetings were held at the house of Dr. Phelon, President of the Ramayana T. S. At one of these about 25 persons were present. Several visits were also made to Theosophists who could not come to the meeting.

Omaha.—At Omaha two public meetings of the Vedanta T. S. of that city were held in Sheeley Block. The room was crowded on each occasion, and the patience of the audience in listening quietly to a full exposition of Theosophical ideas showed their interest in the subject. Dr. M. J. Gahan was present from Grand Island, and made some remarks. The daily papers of Omaha gave full accounts of the meeting. Several private meetings of the Branch were also held on other days. What seemed to attract the attention of the newspapers was Mr. Judge's declaration that the American people were reincarnations of the great nations who dwelt on this continent ages ago, and that this country was destined to be the cradle of the new race as stated by Madame Blavatsky.

Grand Island, Neb.—On the 7th of August a public meeting of the Nirvana T. S. was held at Masonic Hall in that city to listen to an address by Mr. William Q. Judge upon "What Theosophy is and What it is not." Over a hundred persons were present and listened attentively from 8 o'clock until 10.30. Previous to this meeting Theosophy had been called in Grand Island "Dr. Gahan's New Religion," as he is the President of the Branch and the most active member of it. The tract called "Karma as a Cure for Trouble" has been republished in the papers by members of the Branch.

Kansas City.—On August 12th a meeting of the Theosophists here was held to consult with Mr. William Q. Judge about forming a new Branch, and it is expected that very soon one will be organized there with the name of "Kansas City Theosophical Society."

St. Louis.—There is considerable interest in Theosophy in St. Louis, and, notwithstanding the vacation, members of the two active Branches there, Pranava and Arjuna T. S., met Mr. William Q. Judge at the houses of the members and held a joint meeting at the rooms of Arjuna T. S., when Brother Judge talked at some length upon Theosophy and the best method for Branch work, after which general conversation followed. It was found that some of the old charges against Madame Blavatsky, raked up from the past 14 years, with decorative additions, were being circulated in St. Louis, but with little, if any, effect.

Cincinnati.—The Branch here is in vacation, but several members came together at Dr. Buck's house for the purpose of having a Theosophical conversation.

The visit, which was made as far as the centre of Nebraska by the General Secretary, showed that the Branches are rapidly learning how to 196carry on Theosophical work, and that the movement has spread with astonishing vigor and is reaching large bodies of people who hitherto had never heard of Theosophy, and whenever the subject comes before them the greatest interest is manifested. The most useful Branches are those that do active work in laying Theosophical literature before the public, in opening small libraries in which Theosophical books can be found, in inducing the public libraries to put Theosophical literature on their shelves, and in general working for the good of other people in this field. Those members who have taken up this course testify that it has been also of great benefit to themselves.

The General Secretary had intended to visit the Pacific Coast, where there are several good Branches and very great vigor, but in consequence of the season and pressing business engagements he was unable to do so, much to his regret.

It is being mooted on the Pacific Coast to have a convention there ad interim for the purpose of mutual-aid discussions of methods for Theosophical work and the election of a delegate to attend the regular Convention. It is hoped that this may be accomplished.

New Branch, San Diego, Cal.—A charter for a new Branch to be called Gautama T. S., located at San Diego, has been issued August 21st, 1889, to George H. Stebbins, Vera M. Beane, Stella B. Rotnor, T. B. H. Stenhouse, and Sewell Seaton.

Golden Gate Lodge of San Francisco now holds 8 Public Meetings each month,—4 at San Francisco in a public Hall, and 4 in Oakland. The open meetings held at S. F. are advertised in the daily press, and a good attendance is the result. Original papers are prepared by members of the Branch and read at these meetings, followed by questions and answers relating to subject treated upon in paper. Dr. J. A. Anderson read a paper upon "The Hereditary Problem," and Miss M. A. Walsh delivered a very interesting lecture at another meeting; subject, "Do we remember past Incarnations." Dr. Allen Griffiths read a paper on "Personality and Individuality a Theosophical Distinction," and Mr. E. M. Poole an essay upon "Theosophy," both having large and attentive audiences. There is much interest being awakened in Theosophical matters by these meetings, which are growing in numbers and interest. Open meetings are held on each Sunday evening at Oakland and conducted in the same manner. Free discussion is invited and all argument is discouraged.

Members of the T. S. are invited to write in their Catalogues of the Theosophical Circulating Library the following additional books; No. 98, Occult Science in India, by Jacolliot; No. 99, Seraphita, by Balzac; No. 100, The Magic Skin, by Balzac.

India.

Col. Olcott returned from Japan to Ceylon on the 19th of June, and was expected at Adyar on the first of July. A meeting was held in Ceylon in the Theosophical Hall at which the high priest Rev. Sumangala presided. An address of welcome to Col. Olcott was read. The Colonel said that he had had a very encouraging and pleasant journey in Japan; that he had been away 5 months from India. He was in Japan 107 days, travelling from Sendai in the north to the extreme south of the empire, and visiting 33 towns. In Yeddo, the capital, there are 1,200,000 Buddhists, out of 37 millions in the whole of the empire who are nominally Buddhists. On arriving in Japan 197he called together the chief priests of the 8 sects, who appointed a joint committee to arrange his tour. 12,000 rupees were collected by them for expenses, and the committee travelled with him all over Japan. During the 107 days of his stay there he delivered 76 public addresses, and the audience at each were estimated at 2,500. Many medals were presented to him by various Japanese societies who had elected him an honorary member, and three Japanese gentlemen were sent back with him to study the Pali language from the high priest. When he left Japan the High Priests all came together again for a farewell meeting, and they gave him a Sanscrit letter in reply to that from the high priest Sumangala of Ceylon.

It is 2,300 years since the quarrel arose between the northern and the southern churches, and this tour of Col. Olcott's is a great event which will result no doubt in immense benefit to Buddhists. The Sanscrit letter is one of friendship from the north to the south, and, as is customary with complimentary letters, the letter is tied with strings of paper made of two colors. The Japanese also presented to the Colonel the imperial flag to be taken to the Theosophists in India, and the Colonel also said that the Buddhist flag which the Theosophical Society, under his efforts, had caused to be adopted in India has also been adopted in Japan where he found it flying. Amongst other demonstrations there was a display of fireworks in Japan, where a bomb was exploded high up in the air and burst into the Buddhist flag fluttering in the breeze. The Colonel also brought back with him religious paintings and pictures, one of them 800 years old.

After the Colonel had spoken Mr. Kawakami spoke on behalf of the Japanese, and another Japanese priest followed with a few remarks full of friendship and love. The high priest Sumangala closed the meeting and praised Col. Olcott, hoping that the relations established between the northern and southern churches would be continued, and that it was the commencement of a real spiritual communion between all Buddhist countries.

Ireland.

The Dublin Lodge only had one public meeting during July, having suspended its regular open meetings for the summer. At the meeting in question Mr. J. A. Cree read an excellent paper on "Ideals of Life; and their fulfilment in Prayer, Mysticism, and Poetry." The members have not, however, slackened their exertions during the summer, and the Lodge literature is being dispersed on all sides, with good effect.

Dublin, August 12, 1889.

Literary Notes.

197 The Theosophical Review (Paris) for July is a most admirable number. The continuation of Madame Blavatsky's article, The Beacon of the Unknown, contains the following interesting statement. "'The disciples (Lanoos) of the law of the Diamond Heart must help one another in their studies. The grammarian will be at the service of him who seeks the soul of the metals (chemist) etc., etc.' (Catechism of the Gupta Vidya). The profane would laugh were they told that in the Occult Sciences an alchemist can be useful to a philologist, and vice versa. They would understand better, perhaps, if told that by these nouns (grammarian, or philologist) we mean him who studies the universal language of Symbolism; although only the members of the T. S. * * * Section can clearly understand what the term philologist means in this sense. All corresponds and naturally unites in nature. In its abstract sense, Theosophy is the white ray from which are born the seven colors of the solar prism, each human being assimilating some one of these rays more than he does the six others. It follows that seven persons, each provided with his special ray, can mutually assist one another. Having the septenary branch at their service, they can thus dispose of the seven forces of nature. But it also follows that, in order to arrive at this end, the choice of the seven persons suitable to form such a group must be left to an expert, to an initiate in Occult Science." Other articles are Fragments of a novel on the Latin Decadence, by Peladan, and The Seven Principles of Man from a scientific standpoint, by Papus, a most valuable and clear exposition, well illustrated. Translations of The Gates of Gold and of The Secret Doctrine follow; a scholarly article on Chinese classics, by Amaravella, is 198very interesting, and the number closes with a thrilling sonnet on Initiation (Caminade) and the usual reviews and notices.

Twixt Heaven and Earth, by Mrs. Sidney Rosenfeld (United Service Pub. Co.) is another novel full of theosophical ideas. It is dedicated to an F. T. S. The scene is laid in Washington and the plot deals with hypnotism chiefly, the hypnotiser being a person of a malignant nature which finally causes his downfall and death. While we do not agree with all there is in the book, we hail its appearance with pleasure, for if the lofty ideas of its heroine were carried into practice by all theosophists, great results would speedily follow.

The Coming Creed of the World, by Frederick Gerhard. (W. H. Thompson, 404 Arch St., Philadelphia, $2.00.) This book, of 526 pages, tries to show that there is a better religion than Christianity; it is distinctly antichristian, and evinces a great deal of labor on the author's part but we do not find in it "the coming creed." It is evident that the writer is a student of religious history, upon which he has drawn very largely; he is for religion and not against it; he thinks that at last all will unite to honor God. This book, the result of forty years' research and put forth by the author in his old age, is not dreary nor is it deeply philosophical, but meant for ordinary minds who do not like the christian dogmas. However, we cannot help thinking that nowadays there exists no such thing as Christianity to fight against; we now live under a barbarous materialism clothed in hypocrisy.

We have received "The Buddhist" en bloc, as one may say, 15 numbers in a batch. It is the English supplement to the Sarasavisandaresa of Ceylon. It contains a series of "Studies in Buddhism" by the distinguished A. P. Sinnett, another on "Karma, Heaven, Hell, and Rebirth" by a Siamese Prince, various articles explanatory of Buddhist doctrine, a poetical translation of Chap. I of The Dhammapada, written expressly for The Buddhist by Sir Edwin Arnold, accounts of Col. Olcott's tour in Japan and Ceylon, and the full text of his paper on "The History of Princess Sanghamitta" read by him before the Women's Educational Association of Ceylon on June 27th. It was this Princess who brought to Ceylon a branch of the sacred Bo-tree, which branch became a tree now 2,200 years old and in full vigor. Interesting examples are given of the union of Buddhists and Hindus under the influence of the Theosophical Society,—a thing hitherto unknown in Ceylon; and the growing interest in the festival of "Wesak", the birthday of Gautama Buddha, shows the revival of Buddhist religious feeling. An American lady contributes one stanza of an unfinished hymn upon "Wesak" by her husband,—a devout man, we should judge, though perhaps not a poet. The subscription is $1.75 per year.

Suggestions for Branch T. S. Work

Questions and suggestions relative hereto can be sent care of "Path."
VI.

It is the purpose and endeavor of this department to select for discussion each month that subject which appears to be attracting the most attention from the greatest number of Theosophists and Theosophical Magazines.

The Law of Cycles applies to the domain of Thought as well as to the manifestations of nature, and there seems to be some influence operating upon the majority of minds which calls attention at certain times more particularly to some one point in the Realms of Theosophic Thought. A search through the latest numbers of Lucifer and The Path will show us 199that the chief point of resemblance between the two magazines is in those articles having for their object the arousing of Theosophists to the importance of combined and immediate practical action. "Hiding Theosophy under a Bushel," July PATH; "What are You Doing for Theosophy," August PATH; "Practical Work for Theosophists," Lucifer of June, etc., etc.: these articles were all called forth by an actual want, the existence of which is only too apparent.

The cause and solution of the difficulty, which dates from the birth of the Society, are equally easy to point out. The cause is selfishness; and the solution will only be reached when each of us takes more to heart the needs of his fellows, and works for them instead of for himself.

With a few prominent exceptions people join the Society and remain in it for their own benefit. This is not only untheosophical, but is opposed to the very reasons for which the Society was organized. The most important object of the Society is its first, i. e., "to form the nucleus of an Universal Brotherhood of Humanity;" and of the three it is that which receives the least support from the majority of its members.

It is true that good work and important work is being done, but it is confined to three or four centers, and is due usually to the exertions of some few individuals.

Theosophists do not, and it seems cannot, be made to realize the paramount importance, aye, necessity, of turning their attention and efforts from their own particular selves and concentrating them upon others. No real or permanent advancement can be made by pursuing a selfish course; all such must come through a disinterested effort for others, and with the present means at their command there is no reason why every member of the Society should not perform his or her quota of work.

For those whose natural gifts enable them to write upon Theosophical subjects, there is a large field open. The General Secretary will be glad to forward articles where they will do most good, for it is not always that a branch has amongst its members even one who is capable of writing, and that branch is necessarily at a disadvantage and in need of just such help. Subjects of current and practical interest may be selected, or, if that be beyond the powers of the writer, let him examine the standard works and choose from them portions bearing upon a certain point, string these together, and make an article that cannot help but be instructive. Then there are new branches, where, even if literary talent exists, the members are not sufficiently familiar with the doctrines to trust themselves on paper. They also need assistance.

Although the field of labour for those unable to write is contracted, yet it is larger than they may think. Much good has been done lately by the dissemination of Theosophical Tracts and the spreading of the Literature of the Society.

It must not be forgotten that the Theosophical movement is governed by law, as is everything else, and we are told that the occult influence behind it only lasts for a certain term of years. It is shown, therefore, how important it is for everyone to be given a chance, which, if his nature has reached the proper degree of advancement, is all he needs to have opened before him the glorious truths of the Wisdom Religion. If there be at the end of this period some who have never had the opportunity to study The200osophy, the fault and Karma will be ours, for to us is entrusted the task of spreading it.

There are several of these tracts that are sold very cheaply, and we do not believe there is one member who is too poor, or who could not if he would, purchase and distribute some of them.

A society such as ours is of course always in need of money. Here is an easy and pleasant means offered our rich members of doing good, but as there is a peculiar Karma attached to such gifts, of this we will not write further.

But how many of us can truthfully answer "Yes" to the self-questioning, "Do I do all I can? Do I give as much time, work, and money to the cause as I can spare from my more imperative duties?" That is the view the true Theosophist takes, and unless his answer is satisfactory, his work does not content him.

Oh! if Theosophists could only be made to understand how important, beyond all powers of description, it is for them to work! Do anything, so that it helps others; and that will help you more, a hundred times, than if the same efforts were expended upon yourself. It requires no sacrifice other than a little effort, a little trouble, and still less money, and yet the good that may result from such endeavor is incalculable.

If anyone who reads this article will write to this Department, telling what he is willing and able to do, opportunities for him to demonstrate his usefulness will be forthcoming. No one need know him, and his reward will be in the thought that through him was some benighted brother taught the supreme need of an altruistic life and the spiritual beauties of Theosophy.

"I would I could give reasons so strong, so overwhelming, in favour of the great future, that the pitiable plea of present necessity would quail before them." * * *

G. Hijo.

We are requested to publish the following.

The Magnetic Congress in Paris.

Magnetism's partisans of all the schools have decided that an international congress, in order to study the magnetism being adapted to sick persons' alleviations or recovery, will be assembled in Paris, from the 21st to the 27th next October. Amongst members of Committee are to be remarked M. M. l'abbe de Meissas, le comte de Constantin, docteur Puel, Huguet, Gerard, Chazarin, etc.

Subscriptions, fixed to fr. 10, will give a right of participating to the different labors of the congress and receiving publications and reports. Adhesions, memoirs, attestations must be addressed before the 1st October to Mr. Millien, secretaire general, place de la Nation, N. 13, or to Journal du Magnetisme, 23 Rue Saint Merri.

Into the north-land have gone the gods, where they await the coming of the new race who can hold the azure blossom.—Lapland Verse.

OM.

No. 7 – October 1889

Letters That Have Helped Me

W. Q. Judge (signed "Z."), pp. 201-204 (Part X)

204

Modern Astrology Defended.

Now and again in the course of reading one meets with a book or article which leaves on the mind an indescribable feeling of irritation akin to that produced by wrong notes and discords in music. Of this class the paper on "True and False Astrology" in the PATH for last month, by G. E. W. of Chicago, the self-appointed critic of Lilly, Morrison, Pearce, and Proctor, of astronomical and astrological renown, has proved to be in my case.

There is much in the article which commands assent, and its general drift and intention are no doubt good, but it is marred by the altogether unnecessary importation of personalities, and by the two evident disposition evinced to condemn others upon wholly insufficient ground.

As a student myself for many years of the "Science of the stars," and as a fellow of the T. S., I feel it my duty to protest against this and to endeavour to show to the best of my ability the reverse of the medal. G. E. W. writes—"Since the death of Lieut. W. R. Morrison (Zadkiel) in 1874, there has been no one of general reputation with a pretense of honest astrology in London. It is true that there is another Zadkiel in Morrison's shoes, but his lucubrations, as judged by the annual almanac issued in his name, are disgusting to a sincere believer in star-influence." Now an assertion of this nature, involving the imputation of dishonesty, untruthfulness, and 205fraud, to an author whose work has been before the public for at least 14 years, requires in the minds of all lovers of fair play the fullest proof: nothing short of a series of "disgusting lucubrations" and proven failures of prediction could establish such a sweeping statement. But what is the proof adduced? "The predictions of Zadkiel's Almanac thus far for the year 1889"—and even those predictions not quoted in full, as our critic deems it "a loss of time to quote any further," and is evidently content to believe that because he asserts with confidence that "not one prophecy among the above has come true," his readers will think with him that "the present Zadkiel is a pretender."

As a matter of fact, however, although some portion of the predictions for January which he quotes has not been fulfilled, those for February have proved quite correct, and G. E. W.'s bold statement to the contrary can only be the result of superficial observation. The Czar of Russia was in danger in February, for a plot against his life was discovered early in March and several arrests made, and the King of Italy was also under martial influence, as the riots in Rome and Milan that month attest. The news from India, Burmah, and Afghanistan was "of evil import,"—e. g. the fighting in Burmah, and the strong and oft-repeated rumors of the pending outbreak of a war between Afghanistan and Russia on account of Ishak Khan. That no serious trouble would result in India was foreseen by Zadkiel, for he goes on to say (the quotation is wholly omitted by our critic)—"as Jupiter enters the sign ruling India on 5th inst. (February), some improvement in the state of our Eastern Empire will soon manifest itself, etc." Again, while it may probably be strictly true that "Anarchists," properly so called, were not particularly troublesome in France in February, was it not that month which witnessed the brilliant success of Boulanger at the polls, the intense excitement in connection therewith, and the determination of the Government to endeavour to overthrow Boulangism at all costs? And is it not well known that Boulanger received the greatest assistance from Louise Michel and other prominent "Anarchists"? I remember also that on 24th February or thereabouts there were several determined attempts made in Paris to hold Socialist meetings, which finally had to be dispersed by the Police.

Will G. E. W. in face of this adhere to his assertion that "not one prophecy among the above has come true," and will the Theosophists and others who read his article agree with him on such evidence that "the present Zadkiel is a pretender"? Before they decide, let me point them to the long roll of successful predictions which has marked the career of that astrologer,—the Franco-Prussian war, the Russo-Turkish war, the Zulu war, the war in Egypt, the Expedition to the Soudan and loss of Gordon, the Charleston earthquakes, and scores of others which time and space alone forbid me to refer to; and let me remind them that the books published by this author, the "Text Book of Astrology" in two volumes, and the "Science of the Stars," have probably done more to bring a knowledge of this branch of occult science before the reading public than any others.

206 Fair play and common sense alike oppose the violent conclusion which G. E. W. draws from insufficient and ill-considered premises. Of course we all lament with him the inadequacy of modern astrology as instanced by frequent failures in prediction; but it does not follow because there are failures that modern astrologers are "pretenders." I freely admit that there is no perfect astrologer now-a-days, in the West at all events: to be such, a man must be competent to deal with astrology by other methods than those by which we students now laboriously arrive at an approximation of the truth: in other words, as our revered teacher, Madame Blavatsky, states—(Isis, Vol. I, p. 359)—"in astrology one has to step beyond the visible world of matter, and enter into the domain of transcendent spirit;" and again, (Idem, page 314)—"the accuracy of the horoscope would depend, of course, no less upon the astrologer's knowledge of the occult forces and races of nature, than upon his astronomical erudition." But because this is the case, and because no adept astrologer throws light on the darkness of futurity, is it fair to dub as a charlatan and a pretender one who, whatever may be his failures and shortcomings, is a sincere truth-seeker, and who, all that G. E. W. may say to the contrary notwithstanding, is admitted by the large majority of students to be facile princeps among modern astrologers in the west?

I am writing hurriedly to catch the mail steamer leaving to-day, but I propose to say something later on with respect to G. E. W.'s remarks on Horary Astrology; in the meantime I wish him from my heart a calmer judgment and more charitable opinion of his fellow students of Astrology.

Grenada, W. I.
E. D.

The Present Situation Disconnectedly Considered.

I.

From now on, the advancement of the Theosophical cause depends largely upon individual work in one or more directions. Concentrated action in this respect is at once desirable and necessary. The Enemies of the Society are at present active as never before, and their professed determination to create dissension in its ranks must be met and overcome. The silent defensive policy should be succeeded by positive, aggressive action. Detractors should be met, not on the plane of vituperation, but with clear-cut argument and controversy. The constant misrepresentation and abuse of theosophy and theosophists so often seen of late in the public press arises, it is most charitable to believe, from an entire misconception 207of the aims and teachings of theosophy. A trifle of effort on the part of members of the Society would set the matter right. Editors are notably fair and impartial, and entrance to the columns of their newspapers in defense of theosophy would not be hard to obtain. It remains for every member of the Society to do what he can in this respect, and the result will be well worth the effort.

II.

A true theosophist is never a bad man or woman. This axiom is beyond controversy. A pure mind and far-reaching influence for good are part and parcel of the theosophic character. But ability to do good is frequently allowed to lapse into inactivity, and the well-meaning theosophist merges into the average person. The rule of averages, it is fair to say, is not conducive to the advancement and healthy growth of the theosophic cause. The average person moves in a rut—travels in a path previously pointed out by the custom of precedent. By simply making a detour and coming back to the old way at the same or another point, a trifle of intelligence may be grasped of what is going on in spheres outside of the accustomed common round. The greatest progress will be made and the largest degree of enlightenment secured, however, in boldly branching out and bidding farewell to all preconceived ideas as to utility, aye, even pseudo-respectability; in proclaiming the social outcast, the criminal, the rich and the poor as of one family; in seeking to raise all to the common level of Universal Brotherhood. That is radical Practical Theosophy.

III.

Every walk of life contains elements that may be theosophically solidified. Wealth, position, or attainments are not a bar that need be considered in the theosophic arena; they are ephemeral, personal. On the other hand, theosophic thought and theosophic teaching are for all mankind and are eternal. It has been mistakenly said that theosophy is not for the masses; that intellectuality is the open sesame to the camp of Universal Brotherhood! Monstrous idea! Even a child can grasp with perfect understanding the wholesome truths and noble teachings of theosophy—those truths and teachings that appeal to the common sense of the multitude rather than to the intellectuality of the few.

IV.

All great movements have, of a necessity, leaders and teachers of high attainments. It is not designed to belittle intellect or wealth of learning. But these possessions go for nothing without charity, truthfulness, right thinking, right living, and right action. The path of Practical Theosophy is wide; it is narrow; it is straight; it is crooked; but it is never without 208good. Expect nothing; work without thought of or desire for reward; share your happiness with others; be upright in your dealings with your fellow laborer on life's highway; work for the good of humanity; speak ill of no one; judge the act and not the actor; and last, but not least, strive for consistency as a member of the Theosophical Society. Then will be realized the basic idea of Practical Theosophy and Universal Brotherhood.

Exeter.

The Skin of the Earth

W. Q. Judge (signed "Bryan Kinnavan"), pp. 208-211

211

Lead, Kindly Light!

Ineffaceably stamped upon the memory are those scenes of childhood connected with religious instruction. The infant on its mother's knee listens not only to the old fashioned lullaby, but now and then to snatches of church hymns and Sunday School songs, and thus, as it were, absorbs their familiar airs among its first recognized impressions. Later, the child goes to church and learns to sing the same tunes and to repeat the same 212words, which thus acquire that depth of root in the brain enabling them to outlast years of carelessness or wicked living and to come back sooner or later as gentle reminders of the past or monitors of the future. Have we not all read stories of men steeped in crime, to whom have risen up at some supremely critical moment visions of sainted mothers and happy days of infancy, and whose hardened souls have been touched even to tenderness by the recollection of long ago church bells on peaceful Sundays in quiet country places, and the singing of the old, simple, long-forgotten hymns? Such an awakening is not by any means improbable. We must acknowledge the existence in almost every human being of some good impulses. A long course of worldly life, sordid or violent, will go far towards banishing the higher principles and degrading the soul to a lower level, but it is only in rare cases that the spiritual spark is extinguished entirely. Illustrations of the former are all around us. There are plenty of gamblers who are model husbands; there are thieves who love their children; there are drunkards who are otherwise moral; there are swindlers who are honorable in their dealings with their partners; and all of these and others equally reckless and abandoned are quick to respond to charitable appeals. What do these facts teach? That none are so far gone in depravity as to be beyond the reach of the good; that all—the exceptions are so rare as to be hardly worth noticing—possess some traits that are praiseworthy; that the good impulses, no matter how obscured by disuse, may be reached if only the right chord be touched and the proper moment seized.

The value of early religious training can hardly be over-estimated. There is no question here of creed or form. We might look out from our advanced standpoint of theosophy and say that it is better to rear a child outside the church, in order that the child may not become imbued with erroneous opinions. But how many children are there that could comprehend the subtle distinctions of mentality found in the theosophic works? Not one. Children's minds require the simplest ideas clothed in the plainest language. The strongest of mature brains find perplexities in the involved theories of Karma, Reincarnation, and the Planetary Chain. But the mind of a child can grasp the problems of good and evil and of life and death as propounded by the Christian churches. It would seem, in fact, as if the founder of Christianity reasoned from analogy when he preached the gospel first, and, likening the human race to children, adapted his teachings to the comprehension of infancy. Theosophists who have dipped into the lore of ages can, of course, put Christianity aside as being puerile in its dogmatic form, and can demand a scheme of the universe that is more satisfactory and in accordance with the known aspects of science. The least we can do is to separate the original kernels of truth 213from the outer husk of creed, reserving the former for our use and condemning the latter.

But all this does not give us the right to scoff at Christianity or to revile it as many theosophists are in the habit of doing. Christianity may be likened to a bridge which has carried part of the world over from an epoch of infancy, or at least of ignorance, to an epoch of knowledge. It should therefore not be made the target of abuse. What if it has been the vehicle of tremendous cruelty and oppression? Nobody denies it—except, possibly, a few prejudiced priests. Let us admit that from the age of Constantine to the age of Victoria the church has only one long record of blood-shed and injustice. The mistake we are apt to make is to charge those crimes to Christianity, when, as a matter of fact, the fault lay in the darkness and degradation of the race. Religion in any other form would probably have evoked the same spirit of malevolence and persecution.

Or, if we were even to admit that the church is as bad as anyone has ever claimed it to be, and if we charge all the crimes of the Inquisition directly to the church, that is, as a result of the church's teaching; still we find that these evils have largely corrected themselves with time, and that now a more liberal spirit pervades all denominations. All Theosophists who have examined the various religions must admit that Christianity stripped of dogma is truthful, even to as great an extent as Mohammedanism, Hinduism, and Buddhism are true when deprived of their external forms. It so happens that we in America are brought up in and surrounded by Christianity. It is the religion of all classes without exception, save Jews. If we were living in Constantinople it would be fitting for us to be Mohammedans, and doubtless we would be; if we were in Bengal we would be bound in the chains of caste which the Hindus have forged; if we were in Ceylon we would be followers of Buddha. Thus our external form of religion is determined, as it should be, by the circumstances of birth. Our real religion is what we make it in our daily lives. But I think it most appropriate that, as we are dwelling in a Christian country, we should be to a certain extent Christians. As there are Buddhist Theosophists, as there are Moslem Theosophists, so there can be and are Christian Theosophists. It must be admitted, however, that some members of the Society have become so irritated against the creeds of the Christian churches that they have lost all patience and continually expend most of their vitality in open abuse of Christianity. Now, it is true that there are many objectionable features to the dogmas—in fact, all are objectionable—but is it not a waste of energy to be crying out against the churches all the time? Does not such a course really obstruct the progress of the truth by arousing the hostility of the church members? If we go out to battle with the sword, immediately the sword is drawn in defense of 214long-cherished theories, even though erroneous, and they out-number us a thousand to one. Would not far greater success be achieved by exercising a larger spirit of forbearance, by dwelling more upon the words of Jesus and less upon the quarrels of the apostles? A Theosophist of renown has written a book to prove that there was no such person as Jesus Christ, but what has he accomplished by it? Nothing except to induce some Theosophists to quote this imaginary work as a real authority and to excite the sneers of Christians. But the worst feature of this and other such attacks is that they are all the time placing Theosophy in direct antagonism to Christianity. They are giving the enemies of Theosophy weapons to use against us. Admitting the abuses that have crept into the churches, admitting even the exoteric nature of their religion as now taught, admitting all the crimes of the past and the ignorance of the present era, there is still no reason why we should not endeavor to reform Christianity. And to do any effectual work in this direction requires more discreet treatment of the church, or at least of the religion of Jesus, than has been accorded to it from many quarters in the last few years. Does anyone expect to convert people from Christianity to Theosophy? The idea is absurd. Can you convert a barn-door into a barn? No, but one can so fit the barn and barn-door that they can henceforth work together in harmony.

But, after all, there is a more important aspect which this question assumes, or should assume, to faithful theosophists. A no small part of duty is to exercise charity towards everybody, not to judge harshly, and to observe the Golden Rule. Our lot is cast in the midst of Christianity. In every city and village the spires denote the devotional tendency of the people. What if many individuals are imperfect and hypocritical! Is it not our duty to endeavor to see their better sides? Should we not exert ourselves to think kindly of these neighbors and friends of ours, even if they may be cherishing beliefs which we have found to be wrong? We admit that all religions are true at bottom, and no exception is made of Christianity. Is it not therefore our part to dwell upon this esoteric side of the national religion, and to think with kindness and charity of its errors, and by so doing and thinking shall we not achieve greater results than by deliberately separating ourselves from the church, and then attacking it as a foreign and hostile power?

G. E. W.

"The knowledge of the Absolute Spirit, like the effulgence of the sun, or like heat in fire, is naught else than the Absolute Essence itself. The attributes of the latter, heat or flame, are not the attributes of the Spirit, but of that of which the Spirit is the unconscious cause."—Sankaracharya.

215

Sanscrit Pronunciations.

The following are hints of how to pronounce some Sanscrit words found in theosophical literature—

Word Meaning Pronunciation
Arjuna The shining one Arjoonah
Asura The evil spirits Asoorah
Atma Soul Atmah
Avidya Ignorance Ahvidya
Avitchi Hell Ahvitchee
Bhagavad-Gita Song of God Bahgavad-Geetah
Benares The sacred city Benahrays
Brahma Creator Brahmah
Buddha Enlightened One Boodhah
Buddhi Highest intelligence Boodhee
Chela Disciple Chaylah
Devachan Heaven Dayva-khan
Guru Teacher Gooroo
Kama Desire Kahmah
Kali Death, Dark, Wife Kahlee
Krishna A divine incarnation Kreeshnah
Loka Place or plane Lokah
Manas Mind Mahnas
Manvantara The life of a Manu Manvantahra
Siva The destroyer Seevah
Surya The sun Sooreea
Veda The revealed book of religion Vaydah
Vishnu The Preserver Vishnoo
Yuga An age or term of years Yoogah
Yoga Concentration Yohgah

These will give a good idea of how, in general, all these Sanscrit terms are to be sounded; the a as ah, o as oh, u as oo, e as eh, i as ee, almost without exception. The error should never be made of pronouncing Manas, Maynas, nor Kali as Kaylai.

On p. 95 of Vol. I of PATH will be found further suggestions.

Analogy is the guiding law in Nature, the only true Ariadne's thread that can lead us through the inextricable paths of her domain, toward her primal and final mysteries.—Secret Doctrine.

216

Reincarnation and Memory.

II.

In a previous paper certain relations of experience to memory were considered, and Karma was shown to be a resultant of action. These are elementary considerations, yet none the less important. They are derived from the commonest every-day experience, and hence everyone can test them for himself. It might be profitable to observe, in passing, that this deduction of knowledge from experience is the only way of learning. We have within ourselves the elements and conditions of superior knowledge and illumination, but so long as these elements are latent and inactive they are of no practical value. They make a grave, often a fatal, mistake who imagine that those possessed of supreme wisdom can bestow it upon the ignorant as a gratuity or a favor. They have not so received it, neither can they so impart it. The law never changes, and is the same for Adept and neophyte. Most truly says Hadji Erinn in the last PATH, "It may be a child's school, but it takes a man to go through it."

This digression seemed necessary in order to show the importance of the simpler primary propositions, and the manner in which they are to be received and tested. We are not dealing with Reincarnation as a dogma, but strictly as a scientific hypothesis. For any intelligent person now-a-days to accept the special-creation theory, with birth into the present life as the beginning of man, is to confess the whole problem of life to be incomprehensible and all its mysteries incapable of solution. With shaded eyes and bated breath all such continually ask, "What does it all mean?" The most salient point, the most common objection to the theory of reincarnation, is the lapse of memory. If we could remember distinctly any existence previous to this, the problem would at once be solved. It would then be a matter of common experience, and no one would doubt it. Therefore memory becomes the point of interest in examining the theory. If we are to estimate with any degree of certainty what memory may or may not do, what it may or may not have done, we must first determine by our own daily experience just what memory is now doing. Every reader, therefore, should pause after every statement, and inquire after every proposition—"Is this true? Is it in accordance with my own experience?" If he does this, and is careful as to the use and exact meaning of words, he will find the latent stores of knowledge beginning to unfold within his own soul, and 217the meaning of life will begin to appear. This knowledge of the true meaning of life will not depend on his acceptance of the theory of reincarnation as a dogma, though even in that way it is infinitely superior to any other, but the real benefit to the student will come from the fact that he is beginning to know himself, and to read correctly the lessons of his own experience. Those who oppose the reincarnation theory almost invariably show utter ignorance of these primary considerations, the very alphabet of the whole subject. The questions involved are so deep, so broad, and in their final application so abstruse, that an error in the beginning leads to endless complications and misconceptions further on. This is because human experience covers such a wide area, and human relations are so complicated; and any theory capable of meeting these experiences at every point must be equally potent and applicable. If, therefore, reincarnation be true, and be thus involved in human experience and capable of explaining the mysteries of life, it must be capable of logical deduction from these same experiences. Its ground of operation is our legitimate ground for investigation. Those who are unable or unwilling to study the subject in this way may accept the theory as a dogma, or deny it altogether, as they please; though at this point a great deal may be said as to motive and result on human action. From the standpoint of dogma the principle of justice, both human and divine, overwhelmingly supports reincarnation; while every other theory known to modern times is horribly unjust; thus favoring priest-craft and king-craft, and rendering the essential Brotherhood of man impossible.

"Man's inhumanity to man Makes countless millions mourn."

The essence of humanity is justice; the essence of all inhumanity is injustice. Wherever exact justice reigns, divine Charity glorifies life with the halo of Divinity.

These preliminary considerations may help to set our subject in its true light, and serve in divesting it of all prejudice. Only in this way can we examine any subject dispassionately, with any probability of arriving at the simple truth.

We may now return to our original inquiry: If the theory of re-incarnation be true, why have we no recollection of any previous life? Passing by all those cases where such reminiscence is claimed by certain individuals like Apollonius of Tyana, and certain experiences difficult of explanation on any other ground in the life of many persons, passing by such considerations as favor belief in reincarnation on the ground of Justice, let us consider memory in relation to experience. From the known character of memory deduced from daily experience, is there any reason to expect it to bridge the chasm between two incarnations, provided more than the present incarnation has existed for the individual? If not, why not? Put in another form, our thesis may be stated in this way: Is the absence of memory of a previous life any bar to the acceptance and rational application of the theory of reincarnation?

The terms cause and effect are related to phenomena. The essence of 218phenomena is motion, or action. Every so-called cause is involved in its effect, and every so-called effect becomes in its turn a cause of further action to be involved in all succeeding effects. Man has sometimes been called "a creature of circumstance." This is a half-truth. Man is also a creator of circumstance. In other words, man bears the same general relation to cause and effect as does every object in nature. If we observe any object in nature we discover it giving rise to or the theatre of phenomena. If we find it acting, we may trace the so-called causes of its present activities. If we find it apparently quiescent, we may discover what activities it will presently give rise to. There is thus a period of activity followed by a period of repose, and this followed by renewed activity. All nature is thus instinct with life, for life is essential action. Thus "the out-breathing and in-breathing of Brahm" involves every atom and every object, no less than every organism.

Life's pulses quiver everywhere, A solemn rhythm reigns; A measured tread is in the air, The ocean throbs with pain.

The solid earth its pulses keeps While shadows come and go; Deeps answer always unto deeps, Glow answers unto glow.

Back of all action there is rest; Behind all rest the flame Of life but smoulders in Brahm's breast, Ready to glow again.

Harij.

H. P. Blavatsky and Theosophists.

In a late number of the Revue Theosophique, H. P. Blavatsky says:

"'Love one another' said Jesus to those who studied the mysteries of the kingdom of heaven.

"'Profess altruism, preserve the union, accord, and harmony of your groups, all you who place yourselves in the ranks of neophytes and seekers of the one Truth', say other Masters to us. 'Without union and intellectual and psychic sympathy you will attain nothing. He who sows discord reaps the whirlwind.'

"Learned Kabalists are not wanting among us in Europe and America. What good does that do us, and what have they done for the society? Instead of getting together to help each other, they look at each other askance, ready to criticise."

"Those who wish to succeed in theosophy, abstract or practical, should remember that want of union is the first condition of failure. But let ten 219determined theosophists unite themselves; let them work together, each according to his own way, in one or another branch of universal science, but let each one be in sympathy with his brother; let this be done, and we can answer for it that each member would make greater progress in the sacred science in one year than could be made in ten years by himself. In theosophy what is needed is emulation and not rivalry.

"In real theosophy it is always the least who becomes the greatest.

"However, the society has more victorious disciples than is commonly supposed. But these stand aside and work instead of declaiming. Such are our most zealous as well as our most devoted disciples. When they write they hide their names; when they read garbled translation of sacred ancient books, they see the real meaning under the veil of obscurity that western philologists have thrown upon them, for they know the mystery language. These few men and women are the pillars of our temple. They alone paralyze the incessant work of our theosophic moles."

A Sonnet to Night.

The spicy fragrance of the skies Falls through the night air on my soul, From depths where constellations rise, From depths where suns unnumbered roll: From star-laid strata—star o'er star Where God's great lanterns swing and sway, Behind the "Gates of Light" ajar: Behind the Barrier of the Day: And swing, and sway;—and flash their light Through every crevice of the night.

T. H.

Universal Applications of Doctrine

W. Q. Judge, pp. 219-225

225

Prof. Max Muller on Buddhism.

The distinguished Sanscritist Max Müller delivered last year before the University of Glasgow a series of lectures—called "Gifford Lectures"—upon Religions, and made the following remarks about Buddhism which will be of interest:—

The essence of Buddhist morality is a belief in Karma, that is of work done in this or in a former life which must go on producing effects until the last penny is paid. There can be no doubt, the lecturer thinks, that this faith has produced very beneficial results, and that it would explain many things which to us remain the riddles of life. Thus, while to us the irregularities with which men are born into the world seem unjust, they can be justified at once by adopting the doctrines of Karma. We are born what we deserve to be born. We are paying our penalty or are receiving our reward in this life for former acts. This makes the sufferer more patient, for he feels that he is working out an old debt, while the happy man knows that he is living on the interest of his capital of good works, and that he must try to lay by more capital for a future life. The Buddhist, trusting in Karma—and he does trust in it with belief as strong as any belief in a religious dogma—can honestly say, Whatever is, is right; and the same 226belief, that makes him see in what he now suffers or enjoys the natural outcome of his former deeds, will support him in trying to avoid evil and to do good, knowing that no good and no evil word, thought, or act performed in this life can ever be lost in the life of the universe. But while Müller regards the Buddhist belief in Karma as extensively useful, he cannot see how it can be accommodated under any of the definitions of religion which he has passed in review.

But who, asks Müller, has the right so to narrow the definition of the word religion that it should cease to be applicable to Buddhism, which is the creed of the majority of mankind?

The Key to Theosophy.

H. P. Blavatsky's Last Book.

This work is meant to be a clear exposition, in the form of question and answer, of Philosophy and Ethics, for the study of which the Theosophical Society has been founded. There are 307 pages which are divided into fourteen chapters—the number of years the Theosophical Society has been in existence. There is also a conclusion in which the future of the Society is dwelt upon by the author. It is published simultaneously in New York and London.[8]

The sections are as follows:

  1. Theosophy and the Theosophical Society.
  2. Exoteric and Esoteric Theosophy.
  3. The Working System of the T. S.
  4. Relations of the T. S. to Theosophy.
  5. Fundamental Teachings of Theosophy.
  6. Theosophical Teachings as to Nature and Man.
  7. On the Various Post-mortem States.
  8. On Re-incarnation or Re-birth.
  9. On the Kama-Loka and Devachan.
  10. On the Nature of our Thinking Principle.
  11. On the Mysteries of Re-incarnation.
  12. What is Practical Theosophy?
  13. On the Misconceptions about the T. S.
  14. The "Theosophical Mahatmas."

Conclusion: The Future of the Theosophical Society.

The conclusion, regarding the future of the Society, is of great interest to all earnest students, showing what our possibilities may be if we live up to our responsibilities. The manner in which the author has dealt with the subject is clear and easily understood by anyone, and the book ought to be in the possession of every Branch Library, and should be recommended by all Theosophists to others inquiring about the subject.

Tea Table Talk

Julia Keightley (signed "Julius"), pp. 227-229

229

Literary Notes.

The John W. Lovell Co., 150 Worth St., New York, are about to issue a monthly series of publications upon Occultism at 50 cts. each or $5.00 a year. The first will be Mabel Collins's Blossom and the Fruit; and then follow Dr. Anna Kingsford's Dreams and Dream Stories, Rita's Sheba, Edward Maitland's The Pilgrim and the Shrine, Dr. Kingsford's The Perfect Way, and Dr. Hartmann's Magic White and Black.

It is proper to state that this is not a pirated edition, but that the authors are remunerated for their consent to the American reprint.

The Theosophical Review for August (Paris) contains the conclusion of H. P. Blavatsky's article on the "Beacon of the Unknown," in which she forcibly points out that altruism and union are the only conditions which conduce to success in either abstract or practical occultism, and urges the formation of harmonious and helpful groups whose members shall assist one another. Other articles are Amaravella's translation of Gates of Gold; Science and Theosophy, by Dr. F. de Courmelles; What is Theosophy, by Hermes. The Wisdom of the Egyptians, by Lambert, is a learned and valuable article on the 7 principles. A translation from the Secret Doctrine, a review of New Dogmas, by Nus, two striking poems, and the usual notes complete the number. The Hermes T. S. has formed a committee for the purpose of answering all inquirers, a plan which works well and helps those who answer as well as those who ask.

Testimonia is a little series of brochures published by E. A. Sheldon, 253 Main St., Hartford, Conn. ($1.00 a year, 10 cents each). No. 7 is "The Equation of Sex" by Miss Lydia Bell, covering 16 pages. The subject is as vast as it is interesting.

The Astral Light, by Nizida. This little book of 180 pages, upon one of the most pregnant facts in Theosophical science, deserves warm greeting. The earlier part states what is known concerning the Astral Light and its contents, and the latter part treats most justly and discriminatingly of the true and the misleading in spiritualistic phenomena. The intervening chapters deal with individual, national, and racial evolution. It is not a book of revelations, nor does it even greatly add to those facts about the Astral Light with which most Theosophists are familiar, but it is a book of singularly vigorous and healthy tone, peculiarly stimulating and bracing to the moral motive, full of high aspiration and contagious resolve. It is hardly possible to read it without marked elevation of mind and a new impulse to endeavor, and for 230this reason we estimate it as having rare value to sincere disciples. Not altogether felicitous, as the illustration of persecution in the present age, was the citation of the grudging of tobacco to paupers by rate-payers (page 98), and the word "transpire" should not be used in the sense of "occur" (page 108), but a very few small blemishes do not impair the worth of this truly excellent book.

Correspondence.

Pasadena, Cal.; August 22d, 1889.

I noticed in PATH an article on the "change which is coming," accompanied with a guess that this change might be the manufacture of gold. Has not Bellamy come nearer guessing the change—brotherhood and co-operation?

B.

The article referred to, "A Dream of Gold," was only the speculation of one as to what would occur if gold could be made. He was not "guessing at the coming change." Edward Bellamy guessed well at a, but not at the, change. The state Bellamy pictures will not be arrived at except through blood and fire, and perhaps after the fall in value of gold shall have driven the thought of values out of the people's mind. The working man is no doubt oppressed, but he is still human, and, given power, will exhibit the faults of those who now have it.—[Ed.]

Theosophical Activities

America.

The Aryan T. S. of New York has resumed its meetings after the vacation. In the early summer two generous members offered $40 towards the purchase of new books for the Library, provided $60 were raised by the other members. This was accomplished, and, besides new books procured, many valuable pamphlets have been bound and the Library thoroughly overhauled. There are now about 220 books therein. A friend of the President, not himself an F. T. S., has presented the first six volumes of the Theosophist, and, if a few missing numbers can be procured, the Aryan T. S. will enjoy the possession of a complete set of the Theosophist from the beginning,—no small achievement, as all earlier numbers are out of print. At the meeting on Sept. 10th a paper upon "The Key-Note of Karma" was contributed by Bro. James M. Pryse, Charter-member of Satwa Lodge, Los Angeles, Calif.; one on "Theosophy" by Bro. H. T. Patterson, Charter-member of Brooklyn T. S.; and one on "Broad Applications of Theosophical Doctrines" by William Q. Judge.

231 The General Secretary's Fund received from May 1st to September 11th: from Branches, $151.50, from individuals, $324.60.

Mrs. Ver Planck's Fund has reached $142, of which $71 have been sent to the T. P. S.

Boston, Mass.—With the first Sunday in September the Boston Branch began its regular weekly meetings. A systematic study of the Bhagavad-Gita has been taken up. There are a number of new proposals for membership.

The Blavatsky T. S. of Washington met again on September 11th, and the President delivered a "Digest of Theosophy" nearly two hours in length. Part of its fruit was an immediate desire to join the Society on the part of two of the hearers. Eight new members have joined the Blavatsky T. S. in as many weeks,—a rate which, if kept up, will soon make this one of our most powerful Branches. It meets at the house of the president, No. 1615 Madison St. N. W., Washington, D. C., and some of its members have secured the use of a part of a column in one of the daily papers. It has several colored members.

The Golden Gate Lodge held its usual open meetings in San Francisco and Oakland every Sunday during the past month. Original papers were read and lectures delivered by members before audiences ranging from 100 to 150. Some of the topics were "Why I am a Theosophist" by Prof. Charles H. Sykes; "Involution and Evolution" by Mrs. Sarah A. Harris; "Good and Evil" by Dr. J. A. Anderson; "The Constitution of Man" by Miss M. A. Walsh. Questions and answers follow each lecture, and full and free discussion upon the subject treated and general Theosophic topics is encouraged.

It is purposed to hold at some point in California during the month of either September or October an ad interim Convention of the Branches upon the Pacific Coast. This is for the purposes of mutual advancement, of the consideration of questions to be submitted to the next Annual Convention, and of appointing a regular delegate thereto; it being understood that no votes for officers or upon any other question except those for submission to the Annual Convention will be taken. The Branches projecting the scheme are the Bandhu, Point Loma, Excelsior, and Golden Gate.

Application for a Charter for a new Branch has been received from Kansas City, Mo., the applicants being Judge Henry N. Ess, Dr. J. P. Knoche, Messrs. George P. Olmstead, George F. Winter, J. H. Knoche, and Chancy P. Fairman.

India.

Adyar Library.—The library at Headquarters grows very valuable. Though less than three years have passed since its foundation, it has a very fine collection of Oriental books. In Buddhist literature it is richer than any other library in India. A recent valuable addition is a full set of the Pali Tripitikas engraved on palm leaves and comprising 60 vols. of 5,000 pages. 20 stylus writers were occupied on this for two years. It was presented by Mrs. Dias-Bangakoon, F. T. S., of Ceylon. It cost about 3,500 rupees. Col. Olcott brought back Japanese Buddhist books numbering over 1,000.

In the department of Sanscrit literature and ancient philosophy the library is very rich.

Bro. Chas. F. Powell has been detailed by Col. Olcott to Ceylon to take charge of the Headquarters there and of the Buddhist during the absence of Bro. Leadbeater on a tour of inspection through Ceylon for three months.

England.

H. P. Blavatsky has returned to London from France in very much better health.

Col. H. S. Olcott is in England, and he expects to give a course of lectures through Great Britain. We hope he will visit Ireland. During his absence from India the former Commission will have charge of the Headquarters.

232 In England we can now see that H. P. Blavatsky has made the people think of Theosophy. When she arrived there four years ago it was almost unheard of; now all over England it is being gradually referred to. If even in ridicule, that is a beginning.

Bro. E. T. Sturdy of New Zealand has returned to England, stopping at New York on his way.

Annie Besant, the famous co-worker with Bradlaugh, has become co-editor of Lucifer and an earnest theosophist. Hereupon the various religious papers in England made a great fuss and became so inconsistent that, whereas hitherto they had denounced theosophy as devilish and atheistic, they now declare that Annie Besant has given up materialism and believes in God.

Switzerland.

A Theosophical Retreat.

A society has been founded, we are asked to state, with the following name, officers, capital, and objects.

Its name is "Fraternitas."

Its officers are: Countess C. Wachtmeister, F. T. S., president; Dr. A. Pioda, F. T. S., secretary; members, Dr. R. Thurman, Dr. Franz Hartmann.

Capital 50,000 francs divided into 500 fr. shares; no profits to be made, and only right of habitation given.

A house or chalet is to be built when capital is subscribed, upon land donated by Dr. Pioda and situated upon the mountains near Locarno.

When capital stock is taken a general assembly will be called, and then rules will be adopted. The funds will be deposited in Cantonal Bank, Ticino.

No distinctions of race, belief, or opinion are to be made. One end of the Society will be to afford to poor Theosophists a place of retreat.

Prices will be moderate, and the regimen will be vegetarian or not as suits those living there.

Subscriptions will be closed 31st December, 1889.

Address the secretary, Dr. A. Pioda, Locarno, Switzerland.

Ceylon.

The following new T. S. Branches were organized during Col. H. S. Olcott's last visit there in June and July.

Maha Mahinda T. S., at Anuradhapura; Upaya Lokartha Sadhaka T. S., at Matale; Ananda T. S., at Mawanella; Maliyadeva T. S., at Kurunegala; Sariputra T. S., at Kataluwa.

Bro. Charles F. Powell publicly embraced the Buddhist religion at Ceylon lately, and then made an address in the Theosophical Hall at Colombo. The High Priest Rev. Sumangala with other priests was on the platform, and Sumangala delivered the opening address.

In Ceylon the Theosophical movement is distinctly Buddhistic: in India it is Brahmanically philosophical; in England it is militant, lively, and interesting; in America it is startlingly rapid, with a mixture of all the rest.

News of Damodar.

Damodar K. Mavalankar is a name beloved by many of our older members. He left Adyar at end of 1884 or beginning of 1885, and some said he had gone to Tibet, others that he was dead. In Theosophist for September there is a letter from Sriman Swamy of Allahabad, who says that he had been in Tibet and there seen Damodar in Lhassa in March 1887 and had spoken with him. Bro. R. Harte has conversed with the Swami, who corroborated what he had written in the letter.

Man is sacrifice. His first twenty-four years are the morning, and the next forty-four years the midday, libation.—Chandogya-Upanishad.

OM.

No. 8 – November 1889

233

Some Notes on the Mahatmas.

[A Paper read before the Aryan T. S. of N. Y., Oct. 8th, 1889.]

In accordance with the suggestion of our President last Tuesday evening, I have tried to collect such evidence as to the nature of the Mahatmas as I could from the Theosophical books I had in my own library, not having had time to go elsewhere. If I rightly understood Mr. Judge on the occasion referred to, he defined Mahatma, or the great souled, as a purely spiritual existence, and therefore only to be properly spoken of in the singular, as pure spirit is necessarily undifferentiated and therefore one and the same. I have not yet succeeded in finding any definition of "the Mahatma" that implies quite so impersonal an entity. The nearest approach to this idea is in an anonymous article on page 92 of Five Years of Theosophy, entitled "Mahatmas and Chelas," which begins thus: "A 234Mahatma is an individual who, by special training and education, has evolved those higher faculties and has attained that spiritual knowledge which ordinary humanity will acquire after passing through numberless series of re-incarnations during the process of cosmic evolution," (provided, of course, that it moves in the right direction). Such a person having, by proper training in successive incarnations, gradually purged himself of the lower principles of his nature, there arrives a time when the entity consists solely of "that higher Manas which is inseparably linked to the Atma and its vehicle" (the sixth principle). "When, therefore," continues the writer, "people express a desire to 'see a Mahatma,' they really do not seem to understand what it is they ask for. How can they, with their physical eyes, hope to see that which transcends sight? * * Higher things can be perceived only by a sense pertaining to those higher things; whoever therefore wants to see the real Mahatma must use his intellectual sight * * The Mahatma has identified himself with that Universal Soul which runs through Humanity, and to draw his attention one must do so through that Soul."

This definition makes of the Mahatma a purely spiritual existence, and therefore part and parcel of the Divine element of which we all to some extent partake.

But the Glossary of the book quoted (Five Years of Theosophy) defines "Mahatma, a great soul: an adept in occultism of the highest order," and other papers in the book by Ramaswamier, Damodar, and Mohini speak of "the living physical body of the Mahatma" (p. 452), of "the Himalayan Brothers as living men, and not disembodied spirits" (p. 458), and of the Mahatma Koothoomi "as a living person like any of us."

Mrs. Sinnett's Purpose of Theosophy (p. 70) says that "the custodians of the secret Knowledge are variously called Mahatmas, Rishis, Arhats, Adepts, Guru Devas, Brothers, etc. * * * The majority of them now live in Thibet * * They can defy matter, distance, even death itself, * * and have in the routine of their training arrived at such perfection that the real spiritual man is independent of and altogether master of the material body. * * * Far above the best of the Yogis stand the Mahatmas. * * Their existence as human beings has been questioned, but, on the other hand, hundreds of people have not only seen and spoken with them, but some have even lived under the same roof with their own Mahatmas for years together." Mrs. Sinnett also says that it is well-known that "in the formation of the T. S. the founders were acting under the direct wishes of certain of the Mahatmas," and that the Hindus had to be convinced "not of the actual existence of the Mahatmas as living men, for of this they had ample proof, but that the visible founders of the Society were really their agents."

235 According to Mr. Sinnett, Arhat, Mahatma, Rishi, are interchangeable terms. (Esot. B. p. 49 et seq.) "The Arhats and the Mahatmas are the same men. At that level of spiritual exaltation, supreme knowledge of the esoteric doctrine blends all original sectarian distinctions. By whatever name such illuminati may be called, they are the adepts of occult knowledge, sometimes spoken of in India now as the Brothers. * * The Tibetan Brotherhood is incomparably the highest of such associations. * * The Mahatmas themselves are subordinate by several degrees to the chief of all" (in the Tibetan organization).

In the book called "Man," we are told that "the Adept hierarchy was established by the Dhyan Chohan to watch over and protect the growing race. * * That there are seven classes of Adepts, of which five alone are ordinarily spoken of; the last two are understood only by the higher initiates. The heads of the five classes are known in Thibet as the Chulukiu or jewels of wisdom."

On the next page the authors tell us that "there are nine grades of Adepts, each grade having seven subdivisions. In the Brahmanical system, the nine grades are referred to as the nine jewels (nava nidhi)."

"Unlike the ordinary man, * * * the Mahatmas live wholly in the spirit. * * The Mahatmas do not ignore the conditions of daily life; they fully sympathize with the struggling masses of humanity, but the higher cannot stoop to the lower; the lower must see the heights above, and scale them if it will. It must never be thought that the Mahatmas are creators; they are only inspirers and educators. * * * They have undoubtedly a human side to their characters, but it is so inseparably blended with their higher spiritual nature that no one who tries to dissociate the two parts of their being will ever understand either correctly."

In the PATH, Vol. I, No. 9, there is an article on "The Theosophical Mahatmas" by Mme. Blavatsky, in which she says, "Our Masters are not a 'jealous god'; they are simply holy mortals, nevertheless, however, higher than any in this world, morally, intellectually, and spiritually. However holy and advanced in the science of the mysteries, they are still men, members of a Brotherhood, who are the first in it to show themselves subservient to its time-honored laws and rules." In the same article H. P. B. speaks of "the Paraguru, my Master's MASTER." I have been unable to find any other article in the first volume of the PATH on the subject, except one on "The Reticence of the Mahatmas," which does not enter into any definition of their nature. In No. 3, vol. II, a letter signed "Julius" says that "the beings spoken of by Edwin Arnold as Mahatmas are not considered 'men' in the East."

In Vol. II, No. 4, in an article signed "S. B." on the "Reincarnations of Mahatmas," we read: "While the personality of the reincarnated 236Master is a human being, with all the attributes which make up any other human being, its constitution is naturally of a finer order, so as to make it an instrument adapted to the work for which it has been brought into the world." This idea, that the finer soul naturally falls, in re-incarnating, into a finer body, is expressed in the Wisdom of Solomon, 8:20, "Being good, I came into a body undefiled."

In the Secret Doctrine, Vol. I, p. 46, Mme. Blavatsky defines Dangma as "a purified soul, one who has become a Jivanmukta, the highest adept, or rather a Mahatma so-called." In Vol. II, p. 173, she says that the Third Race "created the so-called Sons of Will and Yoga, or the 'ancestors' (the spiritual forefathers) of all the subsequent and present Arhats or Mahatmas." And on p. 423 she speaks of "the great Mahatmas or Buddhas, these Buddhas representing, as we are taught, once living men, great Adepts and Saints, in whom the 'Sons of Wisdom' had incarnated, and who were therefore, so to speak, minor Avatars of the Celestial Beings."

Patanjali tells us in his 3rd Book, Aph. No. 46, that "the ascetic who has acquired complete control over the elements obtains certain perfections; to wit, the power to project his inner-self into the smallest atom, to expand his inner-self to the size of the largest body, to render his material body light or heavy at will, to give indefinite extension to his astral body or its separate members, to exercise an irresistible will upon the minds of others, to obtain the highest excellence of the material body, and the ability to preserve such excellence when attained." And in Aphorism 39 we are told that "the inner-self of the ascetic may be transferred to any other body and there have complete control." The ascetic who has acquired the perfection of discriminative power possesses the "Knowledge that saves from re-birth." That Knowledge "has all things and the nature of all things for its objects, and perceives all that hath been and that is, without limitations of time, place, or circumstance, as if all were in the present and in the presence of the contemplator." This can only mean the virtual annihilation of time and space, and such an ascetic, Mr. Judge informs us, "is a Jivanmukta, and is not subject to re-incarnation. He, however, may yet live upon earth, but is not in any way subject to his body, the soul being perfectly free at every moment. And such is held to be the state of those beings called in theosophical literature Adepts, Mahatmas, Masters."

Jivanmukta means literally a "liberated life"; Arhat, a "worthy one"; Rishi, "a revealer"; Mahatma, "a great soul." We see that all or any of these appellations may easily be applied to those Beings we also call "the Masters," although the terms themselves may have an individual and distinct meaning. That they are thus promiscuously used, the above extracts sufficiently show. They show also, it seems to me, that "the garment that we see him by" is no more the Mahatma, any more than the Othello we may see 237upon the stage this week is the real Salvini. To have obtained that lofty pinnacle of spiritual perfection known as "the great soul" is to have become independent of human conditions, and those who speak of the Masters as "men exactly like ourselves" can only refer to the special personality which for special needs they have chosen to assume for the moment. As well identify a man with his coats, as a being who can "transfer himself to any other body and there have complete control" with any form, however perfect in beauty, under which he may make himself visible to our purblind eyes. At the same time, if we are to believe Mme. Blavatsky, they are still individuals, and not pure spirit, for she says "they are simply holy mortals, nevertheless, however, higher than any in this world, morally, intellectually, and spiritually."

K. H.

The Lining of the Hand.

[A Paper read before the Chicago T. S., September 2, 1889.]

An interesting bit of history is found in the word "lining," one of the simplest in the English language. Its origin is strictly occult. And yet how little would anyone suspect a mystic flavor in such a well-worn term, used in every-day conversation in reference to our clothes and household utensils. And in even its daily use it is always applied to the inner, as distinguished from the outer, side of any given object. One might 238quote a thousand applications of this term, all appropriate and all referring to the inner, as distinguished from the outward, side of any given object.

The origin of this very common English noun may be sought for, and correctly, in the Latin-derived word "line." But what connection is there between a "line" and a "lining"? Apparently none. The latter might have been construed, once upon a time, as a participle of the former, but that does not afford any explanation of the entirely different meanings of the two words as now used. We have seen what a lining is in the popular acceptation of the term, and we are aware that the geometrical definition of a line is that which has length but neither breadth nor thickness. One might search forever for a rational explanation of the variation in the two significations, and would never find it without referring to occultism. In that branch of science known as cheiromancy the lines traced by Nature upon the palm of the hand are discovered to possess certain senses indicative not only of past events but of the probabilities of the future. It may be supposed that in the Middle Ages, when the English tongue was being gradually evolved from the Norman, Norse, and Saxon, and when palmistry was carried across the channel by the gypsies, the lining of the hand was often referred to, strictly within the original meaning of the lines of the hand. Afterwards the same term was applied to other objects, referring to the entire inner side. Later the first sense was forgotten, and would not be readily revived in this exoteric age,—not, at least, by any of the school-men or theologians.

Concerning the lining of the hand there is a great deal to be said and much to be yet learned, notwithstanding the exhaustive labors of John Indagine, Albertus Magnus, Bartholomew Codes, le Sieur de Peruchio, J. Fricasso, and, more than any other, that enthusiastic Frenchman, Adrien Desbarolles. For, whatever may be claimed of cheiromancy, and there is no doubt but that it occupies an important field, it cannot yet be classed as an exact science. In this opinion I am aware that I am going contrary to the dicta of Heron-Allen, Rosa Baughan, and other recent English writers who say that all the important events in the life of any individual can be accurately determined. But it appears to me, after some years of careful investigation and comparison, that it is only rarely that events are so strongly portrayed on the palm as to be seen at a glance and boldly announced. My own experience is that the story of a life is much more intricate. The lines are generally so modified by one another and so inter-related that even a very careful inspection will frequently fail to bring out facts with any degree of exactness. I do not deny that the hieroglyphics are there and that they are mathematically correct, but our knowledge of them is still so limited as to render an interpretation frequently unjust and almost always incomplete. The reason for this must be found in the fact that, as all men and women are different in character and disposition, so much so that no two persons are alike, just in the same manner are all lives different in their details, so that each individual's career is unlike that of anyone else. There are millions of contingencies that may happen, and Nature must write the romance of each life on the limited space assigned to her. Our rules of cheiromancy are derived from the personal observations of a few students. Can it be for a moment supposed that they have seen and recognized more than a mere fraction of the signs taken from Nature's wide vocabulary? It is, of course, the fashion for professional cheiromants to claim everything. Especially is the fashion prominent in the works of recent writers on this subject. The elder authors were more modest, however, and interjected many pious disclaimers and humble confessions of ignorance into their folios. And yet they were men of deep learning—the quintessence of their times.

To illustrate the influence of modifiers on the lining of the hand, the instance might be quoted of a gentleman known to the writer who, according to the lines, should have been divorced, but who is living happily (or was at last accounts) with his family. In his case the divorce line, after standing out with great distinctness for several years, was finally continued 239up to the mount of Saturn and took on an altogether different signification. I recall also the case of a gentleman who has written several books on occult subjects, and who, according to all the laws of cheiromancy, should have been dead these twenty years past, but who is still enjoying excellent health. There is also another, a physician, whose career ought to have terminated last year, but who awkwardly persists in clinging to this earthly sphere and retaining his "clothes of skin." In the second of these cases there is no apparent modifier, and yet it must be somewhere on the palm to indicate Nature's reprieve. The last-mentioned instance may be simply a case of wrong measurement on the life-line, but more probably there is a modifier, if it could be discovered. Certainly there is no square of protection anywhere near the fatal epoch. It must be some other character employed by Nature than the ones known to modern cheiromants.

In the face of these and similar apparent exceptions to the rules, it is better not to press too closely the claim for cheiromancy of being an exact science. Let us put it on its proper footing. We may suppose that the Atlanteans were versed in palmistry among other magic arts. Undoubtedly some vestiges of it descended to the Aryans along with the Zodiac and the rudiments of astrology. In that most ancient occult work known as the Book of Job, both astrology and palmistry are clearly indicated. The English priests mistranslated all such passages as much as possible, in order to prevent them from being understood by the masses. In the Vulgate, on the contrary, the sense was very nearly preserved, as in chapter 37, verse 7, where it reads: "Qui in manu omnium hominum signat ut noverint singuli opera sua". (He places signs in the hand of every man in order that all may know his works). In connection with this, how ridiculous is the reading of the English Version: "He sealeth up the hand of every man; that all men may know his work!" But this is on a par with other false renderings of the Old Testament, as, for instance, the first word in the first chapter of Genesis.

However, there is no doubt that cheiromancy was known among the earliest tribes of the present human race. If the later initiated were ever more guarded in referring to it than they were in speaking of astrology, the reason is not hard to find. It was comparatively safe for the ancients to compute astrologic directions with some degree of publicity, because by its very nature astrology was so difficult that ordinary minds were totally incapable of comprehending it or its rules. The Chaldean seer had no fear in calculating nativities, because the common people could not rise to his level. Cheiromancy, on the other hand, was simple and could be easily learned, the rules requiring only an effort of memory. Hence it had to be more sacredly guarded from the public, and the candidates for initiation into the mysteries might have been specially cautioned against writing or 240saying anything about it publicly. One of the lower caste tribes of India, having fled to escape the atrocities committed by Timour Beg in 1408 A. D., passed through Egypt and reached Europe in 1417. From the circumstance of their having come from Egypt they were mistakenly called Egyptians, which name has since clung to them through nearly 500 years of wanderings. The gypsies appear to have had some leaders who instructed them in the secret art of palmistry. It was the one bequest to them from their progenitors, who may perhaps have derived it from Enoch himself. Among the gypsies there were never any written rules of palmistry,—in fact, there are none even at the present day. The indications were carefully transmitted from mother to daughter,—as the fortune-telling was always monopolized by the females of this nomadic race. Many of these rules have from time to time passed into the possession of curious outsiders, but it is believed that even now the gypsies have a knowledge of certain important hieroglyphs which have never been given to the public, and which are unknown to the writers of our latest works on cheiromancy.

After indulging in some criticism on palmistry, based upon a knowledge of what it will not do, there is great pleasure in recognizing the services which it really performs. By the shape of the hand the expert cheiromant at once determines the disposition, character, and probable occupation of the owner of that hand. Physiognomy betrays the ruling planet, although the same result can be attained by an examination of the mounts of the palm. It is thus possible for one sitting in a window on a busy street of a great city to tell at a glance the leading characteristics of every individual in the passing throng, as well as the planet under which each one may have been born. This of itself is no ordinary feat, and borders closely upon the magical. D'Arpentigny's interpretation of the thumb and fingers comes the nearest to reducing this branch of the art to exactitude of any authority, ancient or modern. In fact, so far as the mere disposition and capacity of any person are concerned, this may be set down as certainly exposed to the trained eye of the disciple of D'Arpentigny. Cheirognomy is therefore to all intents and purposes an exact science. But when we come to the particular events, past, present, and future, of a particular career, then the honest cheiromant must pause and examine his ground with the utmost circumspection.[9] No doubt there are some people whose lives have been so influenced by one great single passion or purpose as to cause the nature of that leading motive to be infallibly stamped upon the palm. Such fortunes are seen at a glance. But, speaking from experience, I have found that in the great majority of instances the subjects have been living an uneventful career,—that is to say, a career uneventful as seen by an outsider; for to 241the individual his own career is never uneventful. To the blacksmith in a country village, for instance, every occurrence is of as much importance, apparently, as are the experiences of a soldier in battle, or of a financier in a great city. But the cheiromant is compelled to establish a standard by which all lives are impartially measured. The most difficult fortunes to tell are those of mediocrity, and they are the most common. Given the hand of a talented actress, of a great soldier, of a statesman or poet, and that is most interesting and easy for the practised cheiromant to read. In stupidity and stagnation he is more often confounded.

Some recent writers on palmistry have attempted to separate it from astrology, and in so doing their arguments are as absurdly incongruous as are the efforts of Christian writers to reconcile the two opposing dogmas of free-will and predestination. No unprejudiced thinker can for a moment entertain their ridiculous sophisms. To accept palmistry and reject astrology is simply to accept a limb while rejecting the whole body, or to believe in a part while denying the whole. Cheiromancy is merely a branch of astrology. As the latter shows us how the careers of men may be indicated by the place of the planets at birth, so the lines of the hand are simply the written word of Nature in corroboration of the astral positions. Or, to be more explicit, they are the direct results of the planetary influences. Whether brought down to earth by the rays of light penetrating space, or whether transmitted through a more incomprehensible medium, there is no doubt that the subtle forces are always at work. The signature of Nature is invariably stamped upon the hand of the infant at birth, as if the child were a coin fresh from the mint. The physiological cheiromants claim that the tendencies of a man's nature are the result of his ante-natal and ancestral circumstances, instead of direct astral influences, and that it is these tendencies that mould the formations of his hands, and that the events of his life may be explained and foretold by a careful study of these causes, based upon experiences which, in these cases, do duty for experiments.[10] But what shall we say of the constant changing of the lines during life-time, or how account for the actual presence of the lines themselves on any such theory? The argument is altogether too weak and unsupported by other circumstances. The full extent of heredity in this science may be easily found to consist in the shape of the palm and fingers. Here Nature performs another of her miracles which would be remarkable if not an every-day occurrence. Just as the features of the face resemble the parents, so does the shape of the hand in many respects resemble that of the parent. And it must do so, of course, in all instances where the child inherits the disposition of its parents, thus proving the law of signature. But the lines on the palm are always different, and never bear any resemblance to the lining of the parent's 242hand. Here again the law is proved, for the career of the son is seldom or never a duplicate of that of his father. No heredity can possibly influence the lines. In fact, there is no possible escape for us, in seeking a natural explanation of the causes of the lines, except in the plain logical and astrological deductions of ancient cheiromancy.

Chicago, Sept. 1, 1889.
G. E. W.

Letters That Have Helped Me

W. Q. Judge (signed "Z."), pp. 242-245 (Part XI)

245

Reincarnation and Memory.

III.

In the further discussion of this subject we need a few terms with definite meanings such as every one can understand. We are looking at the doctrine of re-incarnation from a single stand-point, and for this one view a comprehensive philosophy and exhaustive classification are not necessary. We need only to appeal to common experience and to logical deductions drawn therefrom. The self-conscious center in man we call the ego. Experience is the varied relations existing between the ego and all its surroundings or environment resulting in action. Action implies re-action. If the ego in man acts upon his environment, so environment re-acts upon the ego. This action and re-action constitute man's experience. The law of this action, that is, the direct relation between action and re-action, is that of all force, all attraction, all motion everywhere, viz., quantity and quality are both mathematical and rhythmical. Circular motion begets circular motion, like attracts like. For every given impulse sent out a like impulse is returned, both as to form and as to intensity or quantity. The self-conscious center in man, the ego, the "I," stands in the center of his "sphere of life," is the center of his environment, and it therefore actually stands between two worlds; the seen and the unseen; the world of action and the world of thought; the world of effects and the world of causes. Now the unseen world of causes, whence come our thoughts, our impulses, the "within" to all of man's outer world, or the center of his sphere, is also the noumenal or spiritual world, as contrasted with his phenomenal or physical world. Man's experience, therefore, whether he is aware of it or not, is drawn constantly from these two worlds, though seldom in equal degree. We say of one, "he is a man of action": of another, "he is a man of thought." We say of one, "he is spiritually minded"; of another, "he is carnally minded." We say of one, "he lives on a low plane"; of another, "he is high-minded." It may thus be seen that both our observation and common experience have become stereotyped in forms of common expression. The logical deduction thus drawn from common experience and observation leads to the conception that man is a conscious center between an upper and a lower world, or, if you please, that the 246"sphere" of man's life, of which the ego is the conscious center, is composed of two semi-spheres. A perfect sphere is an ideal in nature. It is the design drawn by the Architect upon the phenomenal trestle-board of nature. In outer nature the sphere is always imperfect. Every fruit, like an apple, for example, has an actual center just as an ideal sphere which it represents has an ideal center. These ideals only are perfect. The core, or seed-pit of the apple, is its center of life, but the two halves made by cleavage through the core are neither equal nor symmetrical, hence they are imperfect. The design of nature is its ideal. Without this ideal there could be no persistence of form, no such thing as species, no correspondences, no harmony.

Now to return to the life of man, let us observe that, relatively independent of nature's ideals, he has also his own ideals, and that these ideals or aims more or less shape his life. Man's ideals are a compound derived from his appetites, passions, or desires, on the one hand, and his aspirations, hopes, and disappointments, on the other. All these make up the round of his experience, and constitute his sphere of life. As to symmetry man's sphere is thus distorted. With the ego as the center, if man's sphere of life is to be rounded to perfection, his experience should be so adjusted that it shall pertain equally to the two worlds of which his consciousness takes equal cognisance. His thought shall inspire his action, and his action shall again give rise to thought. He will thus act consciously and designedly, rather than impulsively or passionately. Man would thus have a rounded experience and a range of consciousness that would be both extended and clear, and by so adjusting his experience of the two worlds in which his ego abides, by checking one set of experiences with the other, he would have real knowledge of both.

As a matter of fact, there are individuals who in one short life have well-nigh exhausted physical sensuous experience. The aged Faust was exactly in this condition. But in such cases, the development being altogether one-sided and the experience pertaining so largely to the gross and material, the range of consciousness is really very narrow indeed. The vehicle of this experience, the physical body, is cast off at death, and the ego thus released and rounding up its experience on the higher or spiritual plane would find itself confined to very narrow dimensions. With little conscious experience in the higher realm which now constitutes the theatre of its being, and its familiar channels destroyed, with no organ of physical memory like the physical brain, there could remain but a confused precipitate in consciousness by which even the recent experiences of earth-life could be retained, and this must soon fade away. The ego now enters on a new phase of existence, in the world of causes, but where it has to work out, or "experience", the effects of its recent life on earth. When these have run their 247course and become exhausted, let us say that it returns to life on earth. Nothing remains of its former life save only precipitated results. The former body is destroyed, and the senses of its former life changed beyond recognition. In other words, nothing remains of the former personality. The precipitated results as impulses to new activities belong to the individual life, or to the real ego. Thus the personal and the individual memory differ as do the elements of a compound from the precipitated result in life's alembic.

Harij.

Brotherhood

J. D. Buck, pp. 247-248

The Society and its Object

Arthur Gebhard, pp. 248-251

251

"Consider when thou speakest whether thy words will promote love; if not, then speak not. And thou shalt have no enemies all the days of thy life. But if thou canst justly say a good thing of any man, be not silent; this is the secret to win many loves."—Kapilya.

Popular Misconceptions about the Fourth Dimension

H. T. Edge, pp. 252-253

253

"Fire and Flame destroy the body of an Arhat: their essence makes him immortal."—Bodhi Mur, Book II.

When we consider Life, what it is, then we find that it is a burning fire which consumeth, and when it hath no more fuel to feed upon it goeth out.—Jacob Boehme.

254

Kama Loka—Suicides—Accidental Deaths.

[Extracts from a Private Letter upon Kama Loka and Suicides.]

Suicides, although not wholly dissevered from their 6th and 7th "principles," and quite potent in the spiritualistic séance room, nevertheless, until the day when they would have died a natural death, are separated from their higher principles by a gulf.

The 6th and 7th "principles" remain passive and negative, whereas, in cases of accidental death, the higher and the lower groups actually attract each other. In cases of good and innocent egos, moreover, the latter gravitate irresistibly toward the 6th and 7th, and thus either slumber surrounded by happy dreams, or sleep a dreamless profound sleep until the hour strikes. With a little reflection and an eye to the eternal justice and fitness of things, you will see why.

The victim of accidental death, whether good or bad, is irresponsible for his death. Even if his death were due to some action of his in a previous life or an antecedent birth, was, in short, the working of the law of retribution, still it was not the direct result of an act deliberately committed by the personal Ego of that life during which he happened to be killed. Had he been allowed to live longer, he might have atoned for his antecedent still more effectually; and even now, the Ego having been made to pay off the debt of his maker (the personal Ego), is free from the blows of retributive justice. The Dhyan Chohans, who have no hand in the guidance of the living human Ego, protect the hapless victim when it is violently thrust out of its element into a new one before it is matured and made fit and ready for that new place. We tell you what we know, for we are made to learn it through personal experience. Yes, the victims, whether good or bad, sleep to the hour of the last judgment, which is that hour of the supreme struggle between the 6th and 7th, and the 5th and 4th "principles" at the threshold of the gestation state. And even after that, when the 6th and 7th principles, carrying with them a portion of the 5th, have gone into their Akasic Samadhi, even then it may happen that the "spiritual spoil" from the 5th "principle" will prove too weak to be reborn in Devachan; in which case it will then reclothe itself in a new body—the subjective "Being" created from the Karma of the victim (or no victim, as the case may be), and enter upon a new earth-existence—whether that be upon this or some other planet.

In no case, then,—with the exception of suicides and shells—is there a possibility for any other to be attracted to a seance room. And it is clear 255that this is not opposition to our former teaching: that while shells will be many, spirits very few.

Referring now to men who fall victim to their vices, classed by some among "suicides."

In our humble opinion there is a great difference between suicides and those men who through excess of vicious indulgence fall into an early grave. We, who look at it from a standpoint which would not be acceptable to a Life Insurance Company, say that there are very few, if any, of the men who indulge in these vices, who feel perfectly sure that such a course of action will lead them eventually to premature death. Such is the penalty of illusion. They will not escape from the punishment for their "vices," but it is the causes of the vices, and not the effect, that will receive punishment, especially an unforeseen though probable effect. As well call a man a "suicide" who meets his death in a storm at sea, as one who kills himself with overstudy. Water is liable to drown a man, or too much brain work to produce a softening of that organ which may carry him away. In such a case no one ought to cross the Kalapani, or even to take a bath for fear of getting faint in it and drowning. And there are such cases. If such a view prevailed no man would do his duty, least of all sacrifice himself for even a laudable and highly beneficial cause, as many of us do. Motive is everything, and man is punished in a case of direct responsibility and not otherwise.

In a victim's case the natural hour of death was anticipated accidentally, while in that of the "suicide" death is brought on voluntarily and with a full and deliberate knowledge of its immediate consequences. Thus a man who causes his death in a fit of temporary insanity is not a felo de se to the great grief and often trouble of Life Insurance Companies. Nor is he left a prey to the temptations which assail us in the state of Kama Loka, but falls asleep like any other victim.

"A Guiteau will not remain in the earth's atmosphere with his higher principles over him—inactive and paralyzed—still there. Guiteau is gone into a state during the period of which he will be ever firing at his president—thereby tossing into confusion and shuffling the destinies of millions of persons—when he will be ever tried and ever hung, ever bathing in the reflection in the astral light of his deeds and thoughts, and especially those in which he indulged in his last hour upon the scaffold. And it is so with every murderer who is hung or otherwise despatched. Those who were vicious and not insane are only partly killed on execution. They live over their crime and their punishment in that plane of the astral light in which they are," and from there they affect all persons in any way sensitive whom they can get at. Especially at spiritualistic seances they surround the 256medium. And anyone who is naturally gifted with the power to see their plane of the astral light, or has the power from training, can see and hear over and over again the scenes of blood and punishment continually repeated in the vicinity of these unfortunates. In cases of collective murder, such as where many men enter or storm a building and cruelly kill the inmates after a prolonged struggle with the latter, the whole scene will often be re-enacted several times a year so strongly that many can see it with all its horrible details, and nearly all can hear the sounds, the groans, cries, falls of bodies, and slashing of human flesh.

* * *

Literary Notes.

The Hermetic Publishing Co. of Chicago prints "Christos," a little volume aiming to prove the double nature of Jesus,—as a perfect spirit in a perfect body, manifesting the completeness of the creative thought of the Supreme Intelligence, and to awaken a conception of each man's possibilities as shown in Jesus the Man. (May be ordered through the PATH; 60cts.)

To Theosophists Willing to Work

W. Q. Judge, General Secretary, pp. 256-257

257

Suggestions for Branch T. S. Work

Questions and suggestions relative hereto can be sent care of "Path."
VII.
The Theosophist's Attitude.

There has been much discussion of late concerning the attitude which the true Theosophist, i. e., one who has the welfare of the Human Race at heart and is willing to sacrifice his personal feelings and comfort for its benefit, should bear towards others not Theosophists in his personal relations with them.

The missionary instinct is strong in the Western Races, and to their credit be it said that, whenever they get hold of a good thing, they want to share it with their fellows, provided it does not require too great a sacrifice. Unfortunately the means they select to propagate their opinions have not always been of the best, nor are they as careful as they should be, perhaps, to ascertain whether the views they are trying to persuade another to accept are as good for him as those he may already profess. It is an unquestionable fact that the religion of Mohammed is more suited to the majority of Mohammedans than any other. Some few would undoubtedly be benefited if they were to become Christians, while a still smaller number are in a condition to profit by Theosophy as such.

Theosophists must not forget that their philosophy is the most spiritualized the world at present can offer, and by no means everyone, indeed 258only a small minority, can appreciate sufficiently its true depth of meaning to be benefited thereby. Nor does it follow that those who can and do value it are better and more spiritually developed than others,—Intellect and soul, alas! do not always go hand in hand. It may mean simply that in this incarnation their Karma rules favorably upon such a movement; and it is a sadly well-known fact that even those who do believe in Theosophy are not always benefited and improved by their belief. We have too many confirmatory examples to deny this.

From these things we should learn a lesson, and learn it well, that it behooves us to be very careful to whom and in what circumstances we attempt to teach Theosophy. Intelligent people unhesitatingly condemn indiscriminate missionary work of any kind, and we must proceed with thought and deliberation.

As we said in our last paper, members of the Theosophical Society have an important and daily-increasing duty to perform to others, in spreading Theosophical literature so as to give everyone an opportunity to "read, learn, mark, and inwardly digest."

But a belief cannot be forced. Theosophy is not a scientific fact capable of demonstration; it appeals rather to our hearts, our souls, our intuition, and, unless our natures are prepared by past experience to accept it and believe it on our own authority, we will not believe it, and cannot be made to do so. A vessel is able to hold just so much water; do we pour in more, it spills and is wasted.

The object of the Society and the spreading of the Theosophical literature spoken of last month is to give everyone whose nature is in a condition to accept Theosophy, a chance to become acquainted with it. If they are ready, that is all they need; if they are not, we believe that forcing will only do harm. If a man once laughs at a thing, it is doubtful if he will ever afterwards give it an unbiased hearing. To the uninitiated and unprepared the new and strange theories of life Theosophy offers appear ridiculous. Any further presentation of facts will only bring forth scoffing and ridicule, harmful both to himself and others. Let him alone, and his mind, his nature, will of itself develop sufficiently to enable him to appreciate these doctrines: not in this incarnation perhaps, or for several incarnations, but when his Karma so decrees. In the meanwhile let him see the beauty of our faith in our lives, and with this living proof and confirmation before him his eyes may the sooner be opened. In all brotherly love we hope it. Example is, after all, the best and truest teacher.

It may appear that these statements are contradictory, but a little thought will show that they are not. There are so many sides to each question in Theosophy, and they are consequently often so complicated, 259that sometimes there is a semblance of a difference. Each fact has its particular bearing upon each plane, and those often seeming most radically opposite, when placed together and considered as a whole are seen to fit perfectly. This has been a difficulty to combat ever since Theosophical doctrines were first promulgated. Minds not sufficiently spiritualized to grasp a fact in its entirety, in other words, by intuition, were constantly finding contradictions, and would write to some of the magazines or members of the Society, making the wildest statements or asking the most extraordinary questions. A little further study and thought would usually show them the missing link that reconciled the two facts. So with Theosophical writers. They construct an essay on some doctrine of the Wisdom Religion from one point of view, and the readers grasp it from another. Hence differences, confusion of ideas, unsettled opinions. Who for instance upon the first reading of Light on the Path had other than a general notion that here was a masterly treatise he did not understand? And yet with each subsequent reading ideas were grasped, they grew, and at last became absorbing facts. Facts, the wisdom of which our intuition taught us; and absorbing because they influenced our whole lives.

So it is with everything in Theosophy from our first hearing of it, provided always we are prepared for it; otherwise it may do us some harm and none other than a remote good. Ideas are presented: we accept them as they appear to us reasonable; they group themselves in our minds with others similar or with a bearing upon them; before we know it they become opinions, then beliefs, and to all intents and purposes for us, facts, with an influence further reaching than we realize.

Is it not self-evident how useless it is to argue with one unprepared? Yet Theosophists must not go too far in the opposite direction, nor forget that upon them mainly depends the world's knowledge of their faith. They must be ever on the lookout for a promising pupil; ready to teach, sympathize, and help, suffer if need be, to bring one more brother to the fold. But there is a wide difference between this and missionary work.

The Masters say, "We do not ask you to believe upon our authority; you must do so upon your own, and until then we will wait for you." They do not say for a century, a thousand years, but "until then we will wait for you"; and we must model our patience upon theirs, for the soul's growth is a gradual one, and in "the fullness of time" all things come about.

G. Hijo.

"I am wiser than this man; for it may well be that neither of us knows anything really beautiful and good, but he thinks that he knows something when he knows nothing, whereas I neither know nor think that I know anything. I do therefore seem to be wiser than he, at least in this small particular, that what I know not, I do not even think I know."—The Apology of Socrates.

260

Theosophical Activities

The Theosophical Society.

Presidential Order.

I. The desire to amend certain portions of the Rules of the Theosophical Society, adopted in the Convention which met at Adyar in December, 1888, having been notified to me officially by the representatives of three Sections, I hereby, and in accordance with Paragraph 11 of Section E, summon a Special Session of the General Council to meet at Adyar on the 27th of May, 1890, at noon, to consider and vote upon such amendments as may be offered.

II. The Councils of organized Sections shall select one or more Delegates or Proxies to represent them in the Special Session aforesaid.

III. For this reason and because of my necessary absence in Europe upon official business, the Convention will not meet this year as usual. But permission is hereby given to the President's Commissioners to invite all Fellows and Officers of the Society to meet socially at the Headquarters on the 27th of December, for mutual conference, and to listen to lectures upon theosophical topics, if, upon inquiry, they find that such a social gathering would 261be desired by a reasonable number of Fellows and Branches.

Sections and Branches will be expected to make the usual annual returns not later than December 1st, so that they may be included in the President's Annual Address and Report.

IV. The Councils of Sections and Fellows generally are earnestly requested to draw up and notify to the president at Adyar, not later than the 1st of February, whatever changes they recommend to be made in the latest revised code of Rules, so that he may intimate the same to all other Sections in ample time for them to instruct their representatives in the Special Session herein provided for.

V. The British Section having misapprehended the intended effect of the new Rules upon the autonomous powers conceded to it in the Constitution granted by me in the month of November last, I hereby declare that the said Section is authorized, pending the final decision of the General Council in the Special Session above summoned, to collect the moneys and apply the other provisions of its Constitution as adopted and by me officially ratified.

VI. Should it hereafter appear that another date than the one I have designated would be more convenient for the Indian and Ceylon Sections, the President's Commissioners are hereby instructed to announce the change in the Theosophist and especially notify the General Secretaries of Sections at least three months in advance.

VII. The President's Commissioners will furnish copies of the present Order to all whom it may officially concern. Copies have already been sent to the General Secretaries of the British and American Sections.

H. S. Olcott,
President Theosophical Society.

London, 27th September, 1889.

America.

The Golden Gate Lodge T. S. gives further proof of its vitality by the issuance for wide distribution of a tract entitled "A Theosophist; his relation to himself and others." It is very clearly written, and it most vividly explains why Theosophists do not proselyte, why their reliance on Law is so absolute, and why the smallest duty is so peremptory. Perhaps the true Theosophist is made to appear somewhat wooden, and he would appear very much so if the following passage was not later subjected to some qualification: "In fact, to the true Theosophist, the position and condition of all others, whether near and dear to him or unknown and distant, is a matter which gives him no worry or anxiety, no joy or sorrow, and scarcely any concern." Nor is it quite the fact that a Theosophist abrogates the use of moral judgment. But, allowing for a few rather ultra statements, this is a remarkably good tract, and the enterprise in issuing such, and in adding the facts about the T. S., the Branch Library, and our magazine literature, is delightfully encouraging. We expect, and we get, great things from the Pacific Coast.

261 The Brooklyn T. S. has adopted a most excellent list of topics for discussion, assigning to them evenings proportionate to their importance, and covering the meeting-season with a systematic arrangement. We publish this in full, commending it to the thoughtful consideration—and imitation—of other Branches.

Brooklyn Theosophical Society.

Date of Meeting Subject for Discussion Date of Meeting Subject for Discussion
Sep. 18, 1889 What is Theosophy? Jan. 29, 1890 Premonition
Sep. 25 " Feb. 5 Spirit Manifestation
Oct. 2 What are the objects of Theosophy? Feb. 12 Astral Light
Oct. 9 Evolution and Involution Feb. 19 "
Oct. 16 " Feb. 26 Alchemy
Oct. 23 " Mar. 5 "
Oct. 30 Reincarnation Mar. 12 "
Nov. 6 " Mar. 19 Rosicrucianism
Nov. 13 Karma Mar. 26 "
Nov. 20 The different Principles in Man Apr. 2 "
Nov. 27 " Apr. 9 Prophecy
Dec. 4 " Apr. 16 "
Dec. 11 " Apr. 23 Mahatmas
Dec. 18 The Post Mortem Condition Apr. 30 "
Dec. 25 Kama Loka May 7 Avatars
Jan. 1, 1890 Devachan May 14 "
Jan. 8 Thought Transference May 21 Spirit and Matter
Jan. 15 Mesmerism May 28 "
Jan. 22 Dreams June 4 "

This Branch now numbers 11 members, and meets each Wednesday evening at the house of Mr. H. T. Patterson. Much benefit has accrued from the constant presence of visitors, and on Oct. 9th, through the courtesy of the Aryan T. S., a paper by Mr. A. H. Gebhard was obtained and read.

262 Persons entitled to use the Circulating Theosophical Library are invited to write in their catalogues the following additional books: No. 101, Clothed with the Sun, by Dr. Anna Kingsford; No. 102, The Astral Light, by Nizida; No. 103, Lucifer, Vol. IV; No. 104, The Key to Theosophy, by H. P. Blavatsky; No. 105, ditto; No. 106, Geometrical Psychology; No. 107, Mohini's Bhagavad-Gita; No. 108, Wheel of the Law, by H. Alabaster; No. 109, Origin and Growth of Religion—Buddhism, by Rhys Davids.

The Gautama T. S., San Diego, Cal., is reading in course from The Mystery of the Ages. It has received contributions of about 20 volumes for its Library, and has voted a small fund for the same purpose.

Tract No. 4, of the series, and the 3d reprint from the T. P. S. pamphlets, has just been issued. It is called "The Necessity for Reincarnation", and will be furnished at the rate of 50 cts. per 100.

Ireland.

The Dublin Lodge T. S. has taken a large new room at 95 Lower Leeson St., where the books of the Lodge are. Through the exertions of Bro. F. J. Allan, Sec'y, a good programme of papers is ready and will carry the Lodge to April. Small prospectuses of the Lodge are to be distributed at Col. Olcott's first lecture there. Bro. Allan's exertions cannot be too highly commended.

Col. Olcott in Ireland. The President was expected to lecture in Dublin on 14th Oct., in Limerick on 15th, Dublin again on 16th, Belfast on 17th, and again in Dublin on 19th. Letters and paragraphs are appearing in the Dublin, Limerick, and Cork local papers. The Colonel's visit is looked forward to with great hope. The Protestant Y. M. A. of Limerick waived a meeting of theirs on 15th to enable the Col. to lecture in the Athenæum there. In Dublin and Belfast the lectures were on "Have we lived on this Earth before," Long live Ireland!

Bro. B. Keightley goes to Ireland with Col. Olcott.

Tea Table Talk

Julia Keightley (signed "Julius"), pp. 262-264

264

As a man leaves worn-out clothes and wears new ones, so the soul leaves old bodies and enters new ones.—Bhagavad-Gita.

The body, ungoverned by the Self, is like a cart without a driver, unintelligent and mad.—Tibetan Verse.

OM.


Footnotes

  1. ↑ This disclaimer is printed under the volume/issue heading at the start of every number of The Path; given here once for the whole volume instead of repeating it in each issue. – Editor.
  2. ↑ Students of * * * * may see some point to this fact.
  3. ↑ At their nearest approach to the Earth the planets are set at about the following distances: The moon 226,000 miles, Venus 211,000,000 miles, Mars 34,000,000 miles, Mercury 26,000,000 miles, the Sun (he is reckoned as a planet in astrology) 90,000,000 miles, Jupiter 400,000,000 miles, Saturn 800,000,000 miles. Just imagine all these uniting their influences, at the command of an astrologer, so as to decide whether a man ought to purchase a new hat or not, or to indicate for him the whereabouts of a lost dog!
  4. ↑ "Analogies", by Alexander Fullerton (The Path, vol. III, no. 8, November 1888).
  5. ↑ In Supplement to The Theosophist, 1881, the other Sections are mentioned. – Editor.
  6. ↑ Bhagavad-Gita. – Editor.
  7. ↑ Shakespeare wrote: "One touch of nature makes the whole world kin." We read instead: "One touch of nature makes the whole world kind." – Editor.
  8. ↑ 1889. New York, by William Q. Judge, and London by the Theosophical Publishing Company. $1.50. The price in London is 6 shillings, in America $1.50. – Editor.
  9. ↑ The reader will observe the distinction made between the two branches of palmistry, viz., cheirognomy and cheiromancy. – Editor.
  10. ↑ Heron-Allen, Manual of Cheirosophy, p. 68. – Editor.
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