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<center>–––––––</center>

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{{Style P-Subtitle|Vol. I.—SCIENCE.}}

{{Style P-Subtitle|Vol. I.—SCIENCE.}}

<center>1877.</center>

<center>1877.</center>

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<center>{{Style S-Small capitals|Copyright, by}}</center>

<center>{{Style S-Small capitals|Copyright, by}}</center>

<center>{{Style S-Small capitals|New York.}}</center>

<center>{{Style S-Small capitals|New York.}}</center>

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<center>THE AUTHOR</center>

<center>THE AUTHOR</center>

<center>{{Style S-Small capitals|which was founded at New York, a.d. 1875.}}</center>

<center>{{Style S-Small capitals|which was founded at New York, a.d. 1875.}}</center>

<center>To Study the Subjects on which they Treat.</center>

<center>To Study the Subjects on which they Treat.</center>

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{{Style P-Title level |2|PREFACE.}}

{{Style P-Title level |2|PREFACE.}}

<center>———</center>

<center>———</center>

We believe in no Magic which transcends the scope and capacity of the human mind, nor in “miracle,” whether divine or diabolical, if such imply a transgression of the laws of nature instituted from all eternity. Nevertheless, we accept the saying of the gifted author of {{Style S-Italic|Festus,}} that the human heart has not yet fully uttered itself, and that we have never attained or even understood the extent of its powers. Is it too much to believe that man should be developing new sensibilities and a closer relation with nature? The logic of evolution must teach as much, if carried to its legitimate conclusions. If, somewhere, in the line of ascent from vegetable or ascidian to the noblest man a soul was evolved, gifted with intellectual qualities, it cannot be unreasonable to infer and believe that a faculty of perception is also growing in man, enabling him to descry facts and truths even beyond our ordinary ken. Yet we do not hesitate to accept the assertion of Biffé, that “the essential is forever the same. Whether we cut away the marble inward that hides the statue in the

We believe in no Magic which transcends the scope and capacity of the human mind, nor in “miracle,” whether divine or diabolical, if such imply a transgression of the laws of nature instituted from all eternity. Nevertheless, we accept the saying of the gifted author of {{Style S-Italic|Festus,}} that the human heart has not yet fully uttered itself, and that we have never attained or even understood the extent of its powers. Is it too much to believe that man should be developing new sensibilities and a closer relation with nature? The logic of evolution must teach as much, if carried to its legitimate conclusions. If, somewhere, in the line of ascent from vegetable or ascidian to the noblest man a soul was evolved, gifted with intellectual qualities, it cannot be unreasonable to infer and believe that a faculty of perception is also growing in man, enabling him to descry facts and truths even beyond our ordinary ken. Yet we do not hesitate to accept the assertion of Biffé, that “the essential is forever the same. Whether we cut away the marble inward that hides the statue in the

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{{Style P-No indent|block, or pile stone upon stone outward till the temple is completed, our new result is only an {{Style S-Italic|old idea.}} The latest of all the eternities will find its destined other half-soul in the earliest.”}}

{{Style P-No indent|block, or pile stone upon stone outward till the temple is completed, our new result is only an {{Style S-Italic|old idea.}} The latest of all the eternities will find its destined other half-soul in the earliest.”}}

It was while most anxious to solve these perplexing problems that we came into contact with certain men, endowed with such mysterious powers and such profound knowledge that we may truly designate them as the sages of the Orient. To their instructions we lent a ready ear. They showed us that by combining science with religion, the existence of God and immortality of man’s spirit may be demonstrated like a problem of Euclid. For the first time we received the assurance that the Oriental philosophy has room for no other faith than an absolute and immovable faith in the omnipotence of man’s own immortal self. We were taught that this omnipotence comes from the kinship of man’s spirit with the Universal Soul—God! The latter, they said, can never be demonstrated but by the former. Man-spirit proves God-spirit, as the one drop of water proves a source from which it must have come. Tell one who had never seen water, that there is an ocean of water, and he must accept it on faith or reject it altogether. But let one drop fall upon his hand, and he then has the fact from which all the rest may be inferred. After that he could by degrees understand that a boundless and fathomless ocean of water existed. Blind faith would no longer be necessary; he would have supplanted it with knowledge. When one sees mortal man displaying tremendous capabilities, controlling the forces of nature and opening up to view the world of spirit, the reflective mind is overwhelmed with the conviction that if one man’s spiritual {{Style S-Italic|Ego}} can do this much, the capabilities of the Father Spirit must be relatively as much vaster as the whole ocean surpasses the single drop in volume and potency. {{Style S-Italic|Ex nihilo nihil fit;}} prove the soul of man by its wondrous powers—you have proved God! In our studies, mysteries were shown to be no mysteries. Names and places that to the Western mind have only a significance derived from Eastern fable, were shown to be realities. Reverently we stepped in spirit within the temple of Isis; to lift aside the veil of “the one that is and was and shall be” at Saïs; to look through the rent curtain of the Sanctum Sanctorum at Jerusalem; and even to interrogate within the crypts which once existed beneath the sacred edifice, the mysterious Bath-Kol. The {{Style S-Italic|Filia Vocis}}—the daughter of the divine voice—

It was while most anxious to solve these perplexing problems that we came into contact with certain men, endowed with such mysterious powers and such profound knowledge that we may truly designate them as the sages of the Orient. To their instructions we lent a ready ear. They showed us that by combining science with religion, the existence of God and immortality of man’s spirit may be demonstrated like a problem of Euclid. For the first time we received the assurance that the Oriental philosophy has room for no other faith than an absolute and immovable faith in the omnipotence of man’s own immortal self. We were taught that this omnipotence comes from the kinship of man’s spirit with the Universal Soul—God! The latter, they said, can never be demonstrated but by the former. Man-spirit proves God-spirit, as the one drop of water proves a source from which it must have come. Tell one who had never seen water, that there is an ocean of water, and he must accept it on faith or reject it altogether. But let one drop fall upon his hand, and he then has the fact from which all the rest may be inferred. After that he could by degrees understand that a boundless and fathomless ocean of water existed. Blind faith would no longer be necessary; he would have supplanted it with knowledge. When one sees mortal man displaying tremendous capabilities, controlling the forces of nature and opening up to view the world of spirit, the reflective mind is overwhelmed with the conviction that if one man’s spiritual {{Style S-Italic|Ego}} can do this much, the capabilities of the Father Spirit must be relatively as much vaster as the whole ocean surpasses the single drop in volume and potency. {{Style S-Italic|Ex nihilo nihil fit;}} prove the soul of man by its wondrous powers—you have proved God! In our studies, mysteries were shown to be no mysteries. Names and places that to the Western mind have only a significance derived from Eastern fable, were shown to be realities. Reverently we stepped in spirit within the temple of Isis; to lift aside the veil of “the one that is and was and shall be” at Saïs; to look through the rent curtain of the Sanctum Sanctorum at Jerusalem; and even to interrogate within the crypts which once existed beneath the sacred edifice, the mysterious Bath-Kol. The {{Style S-Italic|Filia Vocis}}—the daughter of the divine voice—

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{{Style P-No indent|responded from the mercy-seat within the veil,{{Footnote mark|*|fn1}} and science, theology, every human hypothesis and conception born of imperfect knowledge, lost forever their authoritative character in our sight. The one-living God had spoken through his oracle—man, and we were satisfied. Such knowledge is priceless; and it has been hidden only from those who overlooked it, derided it, or denied its existence.}}

{{Style P-No indent|responded from the mercy-seat within the veil,{{Footnote mark|*|fn1}} and science, theology, every human hypothesis and conception born of imperfect knowledge, lost forever their authoritative character in our sight. The one-living God had spoken through his oracle—man, and we were satisfied. Such knowledge is priceless; and it has been hidden only from those who overlooked it, derided it, or denied its existence.}}

{{Footnotes end}}

{{Footnotes end}}

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The Christians, who will see that we question the evidences of the genuineness of their faith.

The Christians, who will see that we question the evidences of the genuineness of their faith.