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  | notes =
  | notes = The clippings on this leaf come from different issues of Light. A dark wavy line crosses part of the last line of Arundale’s long paragraph. The writer has not been identified.<!-- HANDWRITING-ATTRIBUTION-RECHECK -->
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{| style="width:100%; border:0; border-collapse:collapse;"
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| style="text-align:center; width:50%;" | LIGHT.
| style="text-align:right; width:25%;" | [September 16, 1882.
|}
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{{Style P-HPB SB. Title continued|Strange Power of an Oriental.|14-29}}
{{Style P-HPB SB. Title continued|Strange Power of an Oriental.|14-29}}


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{{Style P-Quote|1=“Again the staff was waved, and lo! the room was full of serpents; twisting and winding themselves, all about, some of them as thick as a man’s leg. Fear and disgust over-mastered us, as we saw this grewsome maze of serpents revolving about us from all corners of the room. In like manner as before, all vanished in a twinkling. We felt relieved when every trace of them had disappeared; and when the Dervish desired us to take courage for what was coming, assuring us that no one should be hurt, we waited with excited expectation, but without alarm. The Dervish made similar strokes in the air; and this time, notwithstanding our encouragement, we were again seized with anxiety, for we saw all four walls of the room in motion, approaching one another, and threatening to hem us in. We were neither drunk nor dreaming, yet we all saw the room become continually smaller. I believed my last hour had come, and that the Dervish must either be the very devil, or in league with him, little as I had ever believed such fables. We now pressed together in the middle of the room that we might avoid, as long as possible, being crushed by the approaching walls, for there seemed no chance of anything else.
 
“We looked imploringly at the grave and undisturbed countenance of the diabolical Dervish. Ah! what was that? Another anxious glance, and the whole desperate-seeming situation suddenly changed. All was over. Everything had again resumed its normal appearance.
 
“We were in no way troubled by any after symptoms of nervous or mental disorder; we left the magician’s room in perplexity, without having discovered or received an explanation of the prodigy, but very grateful for the mysterious entertainment. Without apparatus or assistants, without once during the whole time raising himself from his sitting posture, in the sight of us ten continually, this Dervish had been able to produce all the above phenomena with a stroke of his wand, and then again to dismiss them. It was no picture that we gazed upon, all was natural, solid, living. Having to resume our march, we could not avail ourselves of the Dervish’s invitation to witness a second exhibition of his powers.”}}
 
So far my informant. The Spiritist will perceive that the Dervish must have possessed the rare faculty and developed talent of “psychologising” his surroundings, as one knows from many similar cases, described by Professor Perty and others.
 
{{Style P-Signature custom|J. Pl.|align=right}}
 
{{Footnotes start}}
<nowiki>*</nowiki> Contrast this condition with the darkness and singing required at Spiritualistic circles.—{{Style S-Small capitals|Tr.}}
{{Footnotes end}}
 
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  | author signed =
  | author signed =
  | source title = Light
  | source title = Light
  | source details = v. 2, No. 89, September 16, 1882, p. 410; includes an enclosed letter signed A. J. Penny
  | source details = v. 2, No. 88, September 9, 1882
  | publication date = 1882-09-16
  | publication date = 1882-09-09
  | original date =
  | original date =
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{{Style P-Title|“THE PERFECT WAY.”}}
 
<center>''To the Editor of'' “{{Style S-Small capitals|Light.}}”</center>
 
{{Style S-Small capitals|Sir,}}—With reference to the letter from the Countess of Caithness in “Light,” August 19th, having so great a regard for the authoress she names, and for herself, I cannot trust myself to make any comment on that letter, further than to say, that it is to me a cause of continual wonder and distress that so many Spiritualistic and philosophic minds fail to find in the life and teachings of Jesus Christ, the most perfect Theosophy which the human mind can conceive, and the most perfect nourishment for all those souls who hunger and thirst after righteousness—the teachings of “The (most) Perfect Way” to purity, unselfishness, love, truth, light, and Spiritual knowledge.
 
But although I cannot say more at present, I have great satisfaction in sending for publication (by permission) the following letter from one who always writes with that wisdom which is born of maturity of thought and devotion.
 
{{Style P-Signature custom|{{Style S-Small capitals|George Wyld,}} M.D. {{Style S-HPB SB. Archivist note|1=FTS<ref name="editor-fts-notes">Handwritten initials appear beside the signatures of George Wyld and F. Arundale and beside Eugene Nus’s byline. The writer has not been identified.<!-- HANDWRITING-ATTRIBUTION-RECHECK --></ref>}}|1 style=plain|align=right}}
 
{{Style S-Small capitals|Dear Dr. Wyld,}}—When Lady Caithness says that “thousands are literally starving for want of Spiritual food adequate to their present Spiritual growth,”<nowiki>*</nowiki> I think we shall all agree with her, and with her rejoice, whenever this want is met by nourishing supplies; but as to the giving of a ''new'' Gospel—is it likely that a new one should be sent by God while the first is so much slighted, and the blessings promised by its bringer are so generally forfeited from neglect of conditions indispensable to their acceptance? The Lord Jesus Christ—whom, if we believe his assertions at all, we know to be the Truth as well as the Life—assured us of rest for our souls under the easy yoke of His meekness and lowliness of heart, of never again thirsting spiritually if we drink of the “Water of Life” that He offers. Have the hungry Spirits of our day attained that rest or quenched their souls’ thirst? Have they found the peace which He bequeathed to all who deny themselves, taking up their cross daily, and following Him? And, if not, what good shall any interpretation of the mysteries of God do them until these offers are accepted, the painful mysteries of our own nature illumined, and its anguishing unrest appeased?
 
The promise of our Lord that His Spirit would guide into all truth is most precious to me, but no child is advanced to a higher class while elementary lessons are unlearned; and I dare not hope for more abundant revelations from on high until those already vouchsafed have been honoured by ''practical'' acceptance. When “lip-labouring Christendom” seems still so very far from peace or lowliness of spirit, and I find “''the angel of knowledge''” welcomed as the herald of a new Gospel, I ask myself with surprise, Can two Gospels differ so widely if they come from the same source?—Yours sincerely,
 
{{Style P-Signature custom|A. J. Penny.|align=right}}
 
{{Footnotes start}}
<nowiki>*</nowiki> See Letter from the Countess of Caithness in “{{Style S-Small capitals|Light}}” for August 19th.
{{Footnotes end}}
 
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{{Style P-Title|“THE PERFECT WAY.”}}
 
<center>''To the Editor of'' “{{Style S-Small capitals|Light.}}”</center>
 
{{Style S-Small capitals|Sir,}}—In reference to a letter by Mrs. Penny in your issue of September 9th I should like to make a few remarks.
 
Mrs. Penny takes exception to the term, a “New Gospel,” as the lectures of the “Perfect Way” series have been designated by the Countess of Caithness. Now, if, as all must agree, Truth is one from the beginning we can never obtain more than a new unfoldment, and the “Perfect Way” has shewn itself clearly to be what it claims, “Not an Invention, but a Restoration.” History repeats itself, and we see constantly the light which shone clearly at one time become dimmed, not through its own lack of illuminating power, but in consequence of the accumulation of the mists of error and ignorance. When these are swept away, through the instrumentality of the divinely appointed messengers, we may call it a new Gospel if we so choose, but it is but the restoration of the old, and its new unfoldment suited to the developing necessities of mankind. A student of the sacred text should remember that parables and symbols are the earthly channels for the conveyance of spiritual truths, and likewise that the capacity to appreciate and receive truth is a growing quality, and the interpretation of the mysteries has at all times been suited to the development of the learner. “The hungry Spirits of our day,” who have not “attained to rest, or quenched their souls’ thirst,” will welcome the new unfoldment, and be thankful to the illumined ones, who are able to withdraw the veil and reveal not ''another'' Gospel “differing widely” from the first, but the same eternal truth that has been from the beginning.
 
As one who had the privilege of attending the lectures of the “Perfect Way,” and to whom the pages of the book are still a great source of profit and enjoyment, I may state that I find nothing there to contradict the older revelation or prevent the “practical acceptance” of the teachings of the Great Master.
 
{{Style P-Signature custom|F. Arundale. {{Style S-HPB SB. Archivist note|1=FTS.<ref name="editor-fts-notes" />}}|align=right}}
 
September 11th.
 
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  | author signed =
  | author signed =
  | source title = Light
  | source title = Light
  | source details = v. 2, No. 89, September 16, 1882, pp. 410–411; translated by Dr. Dixon from Bulletin de la Société Scientifique d’Etudes Psychologiques
  | source details = v. 2, No. 89, September 16, 1882
  | publication date = 1882-09-16
  | publication date = 1882-09-16
  | original date =
  | original date =
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{{Style P-Title|THOUGHTS ON NECESSITY AND FREEDOM<br>OF WILL.}}


{{Style S-HPB SB. Continues on|14-31}}
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<center>'''By Eugene Nus.''' {{Style S-HPB SB. Archivist note|1=FT.S.<ref name="editor-fts-notes" />}}</center>
 
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<center>''Translated from the “Bulletin de la Société Scientifique d’Etudes Psychologiques” by Dr. Dixon.''</center>
 
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Is there anyone who does not feel satisfaction after doing what he thinks good, and dissatisfaction when he has done what he thinks evil? False ideas of duty and right may be nourished, but no one is without some notion of what is good, which he ought to do, and of what is evil, which he ought not to do. Such notion is from conscience. Conscience is proof of moral freedom. The impression which a thing done leaves on the mind shews that Will presided over the doing of it. If our actions were not under our mastery they would leave behind neither satisfaction nor dissatisfaction. They leave an impression stamped in the mind more or less deeply in proportion to our freedom. The moment we begin to judge ourselves we ourselves bring the evidence that in the action judged we had freedom of will. Error itself implies this freedom. The merely instinctive being hesitates not: his course is fixed.
 
This freedom is the characteristic of humanity. From wherever man may have come, however he may have been formed, he is endowed with this faculty. It confers upon him moral life, which is not merely superior to the animal instinctive life, but is a totally other life. By this faculty we modify, transform, re-create ourselves in the way of good. By the way of good we progress towards the type of absolute perfection which we call God—the Supreme Good. This way is illumined by another faculty which we have—the ideal, also specially human. By these two forces the moral life progresses.
 
Whence these forces? The mysteries of creation are not open to us. Man does not create them, but he developes them;{{Style S-HPB SB. Continues on|14-31}}


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<gallery widths=300px heights=300px>
Light v.02 n.88 1882-09-09.pdf|page=7|Light, v. 2, No. 88, September 9, 1882, p. 407
Light v.02 n.89 1882-09-16.pdf|page=2|Light, v. 2, No. 89, September 16, 1882, p. 410
</gallery>
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