A GERMAN MYSTIC'S TEACHINGS IN the last three numbers of the PATH we have given a story by the German Mystic

Kernning of the experiences of a sensitive The story is calle! a!vise!ly "#rom $ensitive to Initiate " %e !i! not thin& that it was inten!e! to show what the final initiation is' but only one of the many initiations we have to un!ergo in our passage through matter The trials of (aroline illustrate those we all have' whether we &now them as such or not $he ha! a presence to annoy her) we' although not sensitive as she was' have within us influences an! potential presences that affect us *ust as much) they cause us to have bias this way or that' to be at times clou!e! in our estimate of what is the true course or the true view to ta&e' an!' li&e her' so long as we !o not recognise the cause of the clou!s' we will be unable to !issipate them +ut Kernning was a theosophist' an! one of those men who &new the truth in theory an! at the same time were able to ma&e a practical application of what they &new There are many cases to!ay in which sensitive people !o *ust what (aroline !i! an! have "presences" to annoy them) but how many of our theosophists or spiritualists woul! be able to cast the suppose! obsesser out' as Mohrlan! !i! in the story, They can be counte! on one han! The simplicity with which Kernning wrote shoul! not blin! us to the value of his wor& In the prece!ing articles by him which we have from time to time given' there is much to be learne! by those who loo& below the surface %e therefore a!! the following as a note to the last story in or!er to try to show its theosophic meaning The conversation about "Mantrams" between the $age an! the $tu!ent in the PATH for August involves an occult truth so important that it is worth while to recall that the power of mantrams is recogni-e! by the school of German occultists represente! by Kernning .ea!ers of the PATH who have attentively rea! "$ome Teachings of a German Mystic" have observe! that in nearly all instances the pupils achieve/ an awa&ening of their inner self' or the "spiritual rebirth'" by means of a particular wor!' a sentence' or perhaps even a letter of the alphabet' an! that' in cases where persons are involuntarily awa&ene!' it is by continue! thin&ing upon some ob*ect or person' as in the case of the young sailor whose min! was continually !welling on his absent sweetheart an! was thereby release! from the limitations of his own personality (aroline .uppert was arouse! by a morbi! !welling on her !isappointment in love an! by remorse for her con!uct towar!s her invali! mother' until these thoughts gaine! a mantric power over her' an! it re0uire! intelligent exercise with other man1trains' given her by the A!ept Mohrlan!' to restore her self1control an! give her a symmetrical !evelopment 2ut of a me!ium' or mere sensitive' she thus became an initiate' able to control the psychic forces by her own will 3very hapless "me!ium" who is obsesse! by elementals an! elementaries that ma&e life a torment an! who is compelle! to !o the bi!!ing of these forces generate! by personal vitality' an! whose conflict obscures the true self1

li&e a spring whose waters' fin!ing no a!e0uate channel' rise to the level of their source an! thus !rown it1' has it in his or her power' by intelligent exercise of the will' to obtain comman! over what they are now oblige! to obey +ut' in !oing this' "right motive" must be &ept constantly in view) care must be exercise! to &eep absolutely free from all mercenary or other selfish consi!erations' else one will become a blac& magician The con!ition &nown as "me!iumship" has been the sub*ect of too much in!iscriminate con!emnation) it can be ma!e a blessing as well as a curse' an! the aim shoul! be' not to suppress it' but to !evelop it in the right !irection The psychic powers' li&e all other natural forces' can be ma!e either a goo! servant or a terrible master' an!' in proportion to their subtlety as compare! with other forces' so much greater is their power for goo! or for evil In psychic wor& the power of unite! en!eavor has often been emphasi-e!' an! it is easy to see that the power is !evelope! whether consciously or unconsciously exercise! Thus' with thousan!s thin&ing unite!ly in one !irection' as in the present Theosophical awa&ening' they all help each other' len!ing strength to each other/s will' whether they are aware of it or not Accor!ing to this principle it woul! seem that a wor! use! commonly for mantric purposes has a greater potency over the forces of the spirit' owing to the impression it has ma!e upon the akasa' than a wor! not commonly use!' for in the case of the former the user has the ai! of the wills of all others who have use! it In one of his wor&s' "The #reemason'" Kernning gives a goo! explanation of the power of mantrams' in replying to the strictures of a rationalistic critic' who says that such a use of wor!s is ma!e by the bon-es 4yogis5 of In!ia' an! therefore must be wholly nonsensical6 $ays Kernning7 %hoever has a great love for an art or science not only fin!s !elight in the results' but their very names have a sort of magic power with him %hoever feels a love for another person is move! whenever he thin&s of that person or repeats the name of that person The gambler' in spite of all the arguments against his infatuation ma!e by others' an! often' in!ee!' by himself' always behol!s !ice an! car!s before his eyes The !run&ar! only nee!s' in or!er to be ma!e thirsty' to hear the name of wine The miser lives in the vision of his !ucats an! !ollars' the ambitious man upon the insignia of fame an! the plau!its of the multitu!e' the courtier upon his or!ers an! titles' an! in all these cases' not only are the things themselves concerne!' but the names have become i!oli-e! Now suppose that one shoul!' instea! of swimming in the !epths' fill spirit an! soul with exalte! an! !ivine i!eas an! names' can other than most beneficent results follow, In!ee!' coul! a person be a genuine (hristian without the life of (hrist' an! even his name' becoming animate in spirit an! soul, Therefore there is no nonsensical or unreasonable practice in this) on the contrary'

every one shoul! be ma!e aware of this simple metho!' which is foun!e! upon human nature an! is confirme! by experience' that he may attain the means of ennobling his nature' of !irecting his energies towar!s the highest en! of his life' an! reaching this en! with certainty Path' 2ctober' 8999

The Inner Constitution of Man By W. Q. Ju !e "%e are such stuff as !reams are ma!e of." -- Shakespeare. "Have perseverance as one who !oth for evermore en!ure' for thy sha!ows :personalities; live an! vanish That which in thee shall live forever' that which in thee &nows' for it is &nowle!ge' is not of fleeting life) it is the man that was' that is' an! will be' for whom the hour shall never stri&e." -It is of these "!reams" of which we are ma!e' an! of this man for whom "the hour will never stri&e" that I have to spea& to you tonight 2r' in other wor!s' of the inner constitution of man' !ivi!e! in a sevenfol! manner) calle! sometimes the seven1fol! constitution of man This seven1fol! constitution is not confine!' in our opinion' to man' but is share! with him by the whole of nature also The consi!eration of this sub*ect' therefore' properly !eman!s that of the whole theosophical theory of evolution' so that tonight I cannot hope to go over it' but only that part of it which particularly relates to man In the theosophical theory' spirit an! matter are co1existent' an! coeternal There is no spirit without matter an!' vice versa, there is no matter without spirit These two are the manifestations of the 2ne Absolute reality That is to say' matter is at one pole of this reality an! spirit at the other In other wor!s' spirit contains the plan' as it were' which it impresses upon matter' which receives this an! carries out its evolution from the moment that manifestation begins Therefore' this evolution is on all the seven planes The wor! "plane" is use! in Theosophy 11 an! by many others before this 11 to in!icate not only a place' but also a state or con!ition #or instance we have the plane of min!' of bo!y' the spiritual' an! the physical planes This !oes not mean that they are separate! from each other li&e the compartments of a ship' or floors of a house These planes are con!itions' or states' of which one may interpenetrate the other' an! evolution may be carrie! on to perfection so far as this relates to inner planes' such as those of man/s septenary constitution To illustrate7 (onsi!er the sha!ow from some ob*ect in an electric light' thrown in a certain !irection Another electric light may throw a beam at right angles to this blac& sha!ow The sha!ow an! the light thus cross each other' but they !o not interfere The sha!ow' when it stri&es an ob*ect beyon!' still envelopes it in !ar&ness' although the electric light has shone through its center Thus the sha!ow an! the bright light may exist at the place where they cross' in!epen!ently' otherwise they woul! negative each other' an! there woul! be a cessation of light or of sha!ow beyon!

the point where they met Instea! of this' both sha!ow an! light will continue on to their respective !estinations This sufficiently illustrates my meaning' that the planes of evolution may procee! within each other' an! yet not interfere' an! it is not necessary that they be separate! in any sense whatever There are many illustrations which coul! be !rawn from science Mr Tyn!all substantiates this with respect to the colors of the solar spectrum %e &now these are all in the solar light' unseen by us until they are separate! by the prism An! so on' in almost every !irection' are similar illustrations 3volution procee!s on seven planes throughout the manifeste! universe Man' in this worl!' is the highest manifestation of this evolution' an! therefore contains within himself its higher seven planes' which before his a!vent were not perceptible' although they existe! always in the germ +u!!ha !eclares that man is ma!e up or forme! from thought germs He is not alone in this assertion Many philosophers since his time have sai! the same thing) that man is a thin&er' an! is ma!e up of an! the result of his thoughts %estern min!s have become so accustome! to *u!ging him by his mortal bo!y' an! to listen to theories which teach the con!itions whereby mental states may be materially pro!uce!' that at last it has lost sight of man as a thin&er at all' an! cannot un!erstan! why he is ma!e up of his thoughts %e a!mit that he has a bo!y' an! that this bo!y is not thought' but !eclare that it is the result of his thoughts The bo!y' now use! by all human beings' is the result of the thought of the human race in the past' which thought' at length enable! it to so mol! matter as to furnish the bo!y in which man' who is the thin&er' really lives Man' the thin&er' is not !ivi!e! in this seven1fol! way' but man consisting of bo!y an! other elements of his nature is so !ivi!e! This seven1fol! !ivision is not absent anywhere in nature The seven !ays of a wee& is an instance The layers of the s&in are !ivi!e! in a seven1fol! way In the growth of the chil! before birth' there are seven !istinct !ivisions In the progress an! construction of the great wor&s of man' there is even seen the seven1fol! !ivision 2f a great buil!ing' for example' the architect first formulates the plan The materials existing in various states' represent a secon! stage) collecting them together after that' a thir!) unite! in the buil!ing' a fourth) !ecorating it' a fifth) furnishing it' a sixth) an! its occupation by man' the seventh an! last An! so it is with man The i!eal plan is lai! !own) the materials of which are scattere! through space) these are collecte!) then built together in the various forms of nature' until that of man is reache! The first !ivision of man is bo!y' compose! of what is calle! matter' or atoms' hel! together in a !efinite form Have you ever reflecte! that your bo!y' compose! of matter' is ma!e out of the mineral' vegetable an! animal &ing!oms' an! therefore you have in you portions of the tiger an! all ferocious beasts' as well as the gentle, <ou have also vegetable an! mineral matter collecte! in your bo!y' for this represents all that evolution on the physical plane has accomplishe! in the worl! %ith the 3volutionists of to!ay' we a!mit that at one time there was only a mass of fire mist' an!' although our theory of evolution !oes !o so' it is unnecessary to go beyon! that for our present purpose These say there was first this fire mist' which' by means of the processes of nature' began to revolve into a vortex' an! so continue! until it became sufficiently !ense for a crust to form upon it This &ept growing thic&er' until we have the worl! as it exists to!ay' which finally' without any life or intelligence of its own' pro!uce! these That is' from nothing came forth something %e a!mit with them

that this process went on' but we assert that it was in accor!ance with the plan lai! !own by other human beings' who evolve! it as the result of the experience of other lives on earths which they ha! passe! through in the great wheel of eternity +ut we say further' that this fire mist' of the scientists' are beings' carrying the plan of evolution with them They first put this matter through the mineral school' so to spea&' resi!ing within each particle' an! continuing the process for millions an! millions of years %hen this ha! been sufficiently accomplishe! these beings then passe! on) that is' pushe! forwar! some of this matter into the vegetable &ing!om This process was carrie! on for uncountable years Then this same collection of beings carrie! the evolution of atoms up into the animal &ing!om' where we are now' as mere masses of flesh' not as human shapes This process went on until the whole mass ha! receive! e!ucation in the animal &ing!om The geological history of the worl! verifies these statements' excepting' of course' the presence of these egos I a!mit that its lin&s !o not give us any proof of these beings' but I insist that a survey of the whole scheme !eman!s their presence In the early ages we fin! only forms of trees) later' we observe enormous' or mammoth' beasts They have !isappeare! when the necessity for them passe! There isn/t even a "missing lin& " The anatomist of to!ay insists that these were the forefathers of our animals) that such an! such a huge beast is the original of such an! such a smaller one The process of perfecting that brought them to the stage where they now are was !one by an! through these beings Are our bo!ies' then' the result of this evolution, If so' we are connecte! with all the lower &ing!oms %ithout life this bo!y woul! be useless' an! the Theosophic theory is that there is no spot in space where there is no life %e have been accustome! to tal&ing about life as something belonging to material bo!ies' but as to the intervening space' we have generally thought of it as without life It is un!oubte!ly true' I thin&' that in every point in space there is the same stream of life' in which all beings exist' an! hence this =ife Principle is the secon! !ivision of the Theosophic classification of man/s constitution Now' the 0uestion arises' what is life an! what is !eath, 2r!inarily' !eath is thought of as something that comes to all beings' without exception Theosophy !enies that there is such a thing as !eath at all %e !on/t say there is no !eath for this bo!y +ut we !eclare that what is calle! !eath is really life) is one of its phenomena Man may be compare! to an electric lamp' compose! of carbon interpose! at a brea& in the wire The current' cause! to flow through this wire' reaches the carbon' is resiste! an! bro&en until the carbon is exhauste! Man is a carbon stan!ing in a current of life' consisting of molecules unite! in such a manner that he is capable of living 11 burning 11 *ust so long That is' carrying the theory into every!ay life' he is capable of remaining active *ust so many hours' when he becomes fatigue! because life is so strong he cannot longer resist it In the morning he awa&ens' to once more renew the contest' an! &eeps on so !oing from year to year' until life has grown too strong for him an! he is compelle! to give up the fight an! aban!on his home in the bo!y $o that there is really no such thing as !eath' but only a change' an aban!oning of the bo!y This' then' is the secon! !ivision of man/s nature) calle! in the $ans&rit philosophy' Prana' meaning breath' because it is sai! that man lives by means of breath It is !erive! from the sun' which is the center of life or being for this globe

The next !ivision is the Astral bo!y' calle! the >esign bo!y' or =inga $arira' that on which the physical structure is built) a further materiali-ation of the i!eal plan which existe! in the beginning of this evolution Ages since' at the time animals were going through the evolution necessary to prepare the human form' only the Astral man existe! This Astral bo!y was therefore first) before man existe! in material form' an!' I thin&' represents the time when accor!ing to the (hristian +ible A!am an! 3ve were banishe! from the Gar!en of Para!ise' for it was a state of para!ise to have only an astral bo!y at a time when a physical one woul! have compelle! man to maintain a perpetual warfare against the monsters of prehistoric ages The Theosophical theory is that A!am was existing as an Astral +o!y' an! having reache! that point in evolution where matter coul! be built into this bo!y he receive! a "coat of s&in'" or became a man of flesh an! bloo! as he is to!ay I a!vert to this because it is from the sacre! boo& of the (hristian' which has been revile! an! scoffe! at because it has never been explaine! except in its literal sense The Astral bo!y is the shape of man/s bo!y' but contains in itself organs which connect the man insi!e the real figure with the outsi!e organs) eyes' ears' nose' etc %ithout the Astral bo!y it woul! be impossible to account for the possession of senses which are not man/s true outer senses The somnambulist' for instance' wal&ing with his eyes open sees nothing) is loo&ing at you an! cannot see you 2ur explanation is' that the connection between himself in the Astral bo!y an! the outer organs is cut off In hypnotism' any organ or organs may be so cut off while others remain active' thus accounting for many of its phenomena The Astral bo!y therefore is in reality more the man than the bo!y' but is so connecte! with it that it is not able to act except in certain cases "Me!iums" are such instances A me!ium is a hysterical' nervous person %e &now that loo&ing over me!iumship we fin! them afflicte! with something a&in to this) catalepsy' for instance The con!ition in which many curious things happen through me!iums is this7 The proper a!*ustment of all the functions' nervous' material' an! mental' is really a con!ition of the Astral bo!y' which is able sometimes to manifest itself In our opinion' nearly all the phenomena of $piritualism may be trace! to the Astral bo!y' are manipulations of it) an! we &now that when one goes to a me!ium he simply awa&ens her Astral bo!y an! receives from it his own thoughts in reply to his 0ueries' an! nothing more' except in some few rare cases The !ivorce between religion an! science has been so great that the "Inner Man" has been force! to manifest improperly an! out of place' in or!er to &eep alive the evi!ence that there was such a bo!y Ha! science been unite! to an! gone han! in han! with spiritual philosophy' we woul! have ha! a uniform !evelopment $ince man/s investigations have been curbe! he has revolte! within' an! he has been manifesting this inner nature for the last forty years The facts of $piritualism are thus of use' but at the same time are !angerous They bring bac& to the earth influences which ought not to return) pictures of ol! crimes which pro!uce in men once more the !esire to commit them %e come next to the !ivision of passions an! !esires' the basis of action from which men fin! their incentive to !o both goo! an! evil %hen a man !ies an! is burie! his &amic bo!y is release! The life principle is also release! from these atoms to go into others Then the &amic bo!y' with all the passions an! !esires is set free %e will suppose the case of a

suici!e His &amic bo!y escapes full of the i!ea of suici!e $imilarly' the man who has in!ulge! in !rin&ing an! all sorts of sensualities' goes out full of these things A mur!erer who is hung is in the same con!ition Guiteau woul! go out full of that last scene where he !efie! his accusers' an! where he !eclare! he woul! !estroy all the people who ha! anything to !o with his incarceration %hat happens, Man/s higher principles go on an! on with evolution' finally being reincarnate! If after !eath these lower elements are sei-e! by me!iums an! brought bac& to earth' infuse! with a!!itional life' not permitte! to !isintegrate' it is a crime 3veryone who goes to a me!ium an! as&s that their !ea! may return commits a crime It is a crime against the person who is !ea!' an! against the me!ium) it brings aroun! her ba! influences' for the ma*ority that can return are full of crime They are of the earth' earthy Now' when I am !ea! my astral bo!y will not have my senses) it will contain only my passions an! !esires' which swerve me as they swerve you also' an! if I am !rawn bac& against my will I may !o harm If you coul! actually see what occurs at a seance you woul! never go to another <ou woul! see all these vile shapes enveloping the sitters li&e a huge octopus Me!iumship is nothing but communicating with the astral !ea!) it is the worship of the !ea!' an! as such it has been con!emne! for ages Moses sai! "<e shall &ill a witch " He prohibite! his people from having anything to !o with such things Having consi!ere! the lower principles of man we now come to that which is immortal' or min!' soul an! spirit' calle! respectively' Manas' +u!!hi an! Atma Atma' or spirit' is universal' an! +u!!hi its vehicle' Manas is the in!ivi!uali-e! thin&er' the one who is conscious These three together are eternally passing through incarnation an! coming bac& again an! again to gain experience) to reap rewar! or punishment +efore birth' in the pre1 natal state' man is in almost the same con!ition that he is after !eath' so that a consi!eration of the post1mortem state will serve for the pre1natal The !ifference is only slight +y a simple illustration you will probably un!erstan! the or!inary' or !evachanic con!ition after !eath' an! its relation to life Imagine a young Theosophist who is to !eliver a speech Previous to his appearance he thin&s of it continually' perhaps for !ays' goes over his i!eas an! won!ers what &in! of an impression he will ma&e In the evening he !elivers it' in a brief time compare! to that he has spent in thin&ing about it %hen he has !elivere! it' he thin&s of the impression he has ma!e The next !ay an! for many !ays he still thin&s of it Isn/t the thought more than the act, The state of >evachan is where he is in a similar manner thin&ing over the things of his last life until he returns to rebirth Thus after the !eath of the bo!y we &eep up this thin&ing' an! !evelop this part of our nature' until the time comes when it is exhauste!' an! we come bac& to life to continue evolution' until the race has been perfecte! Abstract of a lecture !elivere! at Irving Hall' $an #rancisco' 2ctober ?@th' 89A8' printe! in The New Californian, >ecember 89A8' pp ?BC1?8D

MANTRAMS $TE>3NT 1 <ou spo&e of mantrams by which we coul! control elementals on guar! over hi!!en treasure %hat is a mantram, Sage 1 A mantram is a collection of wor!s which' when soun!e! in speech' in!uce certain vibrations not only in the air' but also in the finer ether' thereby pro!ucing certain effects Student. 1 Are the wor!s ta&en at hapha-ar!, Sage 1 2nly by those who' &nowing nothing of mantrams' yet use them Student 1 May they' then' be use! accor!ing to rule an! also irregularly, (an it be possible that people who &now absolutely nothing of their existence or fiel! of operations shoul! at the same time ma&e use of them, 2r is it something li&e !igestion' of which so many people &now nothing whatever' while they in fact are !epen!ent upon its proper use for their

existence, I crave your in!ulgence because I &now nothing of the sub*ect Sage 1 The "common people" in almost every country ma&e use of them continually' but even in that case the principle at the bottom is the same as in the other In a new country where fol&1lore has not yet ha! time to spring up' the people !o not have as many as in such a lan! as In!ia or in long settle! parts of 3urope The aborigines' however' in any country will be possesse! of them Student 1 <ou !o not now infer that they are use! by 3uropeans for the controlling of elementals Sage 1 No I refer to their effect in or!inary intercourse between human beings An! yet there are many men in 3urope' as well as in Asia' who can thus control animals' but those are nearly always special cases There are men in Germany' Austria' Italy' an! Irelan! who can bring about extraor!inary effects on horses' cattle' an! the li&e' by peculiar soun!s uttere! in a certain way In those instances the soun! use! is a mantram of only one member' an! will act only on the particular animal that the user &nows it can rule Student 1 >o these men &now the rules governing the matter, Are they able to convey it to another, Sage 1 Generally not It is a gift self1foun! or inherite!' an! they only &now that it can be !one by them' *ust as a mesmeri-er &nows he can !o a certain thing with a wave of his han!' but is totally ignorant of the principle They are as ignorant of the base of this strange effect as your mo!ern physiologists are of the function an! cause of such a common thing as yawning Student 1 En!er what hea! shoul! we put this unconscious exercise of power, Sage 1 En!er the hea! of natural magic' that materialistic science can never crush out It is a touch with nature an! her laws always preserve! by the masses' who' while they form the ma*ority of the population' are yet ignore! by the "culture! classes " An! so it will be !iscovere! by you that it is not in =on!on or Paris or New <or& !rawing1rooms that you will fin! mantrams' whether regular or irregular' use! by the people "$ociety'" too culture! to be natural' has a!opte! metho!s of speech inten!e! to conceal an! to !eceive' so that natural mantrams can not be stu!ie! within its bor!ers $ingle' natural mantrams are such wor!s as "wife " %hen it is spo&en it

brings up in the min! all that is implie! by the wor! An! if in another language' the wor! woul! be that correspon!ing to the same basic i!ea An! so with expressions of greater length' such as many slang sentences) thus' "I want to see the color of his money " There are also sentences applicable to certain in!ivi!uals' the use of which involves a &nowle!ge of the character of those to whom we spea& %hen these are use!' a peculiar an! lasting vibration is set up in the min! of the person affecte!' lea!ing to a reali-ation in action of the i!ea involve!' or to a toal change of life !ue to the appositeness of the sub*ects brought up an! to the peculiar mental antithesis in!uce! in the hearer As soon as the effect begins to appear the mantram may be forgotten' since the law of habit then has sway in the brain Again' bo!ies of men are acte! on by expressions having the mantramic 0uality) this is observe! in great social or other !isturbances The reason is the same as before A !ominant i!ea is arouse! that touches upon a want of the people or on an abuse which oppresses them' an! the change an! interchange in their brains between the i!ea an! the form of wor!s go on until the result is accomplishe! To the occultist of powerful sight this is seen to be a "ringing" of the wor!s couple! with the whole chain of feelings' interests' aspirations' an! so forth' that grows faster an! !eeper as the time for the relief or change !raws near An! the greater number of persons affecte! by the i!ea involve!' the larger' !eeper' an! wi!er the result A mil! illustration may be foun! in =or! +eaconsfiel! of 3nglan! He &new about mantrams' an! continually invente! phrases of that 0uality "Peace with honor" was one) "a scientific frontier" was another) an! his last' inten!e! to have a wi!er reach' but which !eath prevente! his supplementing' was "3mpress of In!ia " King Henry of 3nglan! also trie! it without himself &nowing why' when he a!!e! to his titles' ">efen!er of the #aith " %ith these hints numerous illustrations will occur to you Student 1 These mantrams have only to !o with human beings as between each other They !o not affect elementals' as I *u!ge from what you say An! they are not !epen!ent upon the sound so much as upon wor!s bringing up i!eas Am I right in this) an! is it the case that there is a fiel! in which certain vocali-ations pro!uce effects in the Akasa by means of which men' animals' an! elementals ali&e can be influence!' without regar! to their &nowle!ge of any &nown language, Sage 1 <ou are right %e have only spo&en of natural' unconsciously1use! mantrams The scientific mantrams belong to the class you last referre! to It is to be !oubte! whether they can be foun! in mo!ern %estern languages 1 especially among 3nglish spea&ing people who are continually changing an! a!!ing to their spo&en wor!s to such an extent that the 3nglish of to!ay coul! har!ly be un!erstoo! by (haucer/s pre!ecessors It

is in the ancient $anscrit an! the language which prece!e! it that mantrams are hi!!en The laws governing their use are also to be foun! in those languages' an! not in any mo!ern philological store Student 1 $uppose' though' that one ac0uires a &nowle!ge of ancient an! correct mantrams' coul! he affect a person spea&ing 3nglish' an! by the use of 3nglish wor!s, Sage 1 He coul!) an! all a!epts have the power to translate a strictly regular mantram into any form of language' so that a single sentence thus uttere! by them will have an immense effect on the person a!!resse!' whether it be by letter or wor! of mouth Student 1 Is there no way in which we might' as it were' imitate those a!epts in this, Sage 1 <es' you shoul! stu!y simple forms of mantramic 0uality' for the purpose of thus reaching the hi!!en min! of all the people who nee! spiritual help <ou will fin! now an! then some expression that has resoun!e! in the brain' at last pro!ucing such a result that he who hear! it turns his min! to spiritual things Student 1 I than& you for your instruction Sage 1 May the +rahmamantram gui!e you to the everlasting truth 1 2M Path' August' 8999

TH3 TH.33 P=AN3$ 2# HEMAN FAG.ATA' $%APNA' $E$HEPTI7 %AKING' >.3AMING' >.3AM=3$$ $=33P I $P3AK of or!inary men The A!ept' the Master' the <ogi' the Mahatma' the +u!!ha' each lives in more than three states while incarnate! upon

=I#3

this worl!' an! they are fully conscious of them all' while the or!inary man is only conscious of the first 1 the wa&ing1life' as the wor! conscious is now un!erstoo! 3very theosophist who is in earnest ought to &now the importance of these three states' an! especially how essential it is that one shoul! not lose in $wapna the memory of experiences in $ushupti' nor in Fagrata those of $wapna' an! vice versa Fagrata' our wa&ing state' is the one in which we must be regenerate!) where we must come to a full consciousness of the $elf within' for in no other is salvation possible %hen a man !ies he goes either to the $upreme (on!ition from which no return against his will is possible' or to the other states 1 heaven' hell' avitchi' !evachan' what not 1 from which return to incarnation is inevitable +ut he cannot go to the $upreme $tate unless he has perfecte! an! regenerate! himself) unless the won!erful an! shining heights on which the Masters stan! have been reache! while he is in a bo!y This consummation' so !evoutly !esire!' cannot be secure! unless at some perio! in his evolution the being ta&es the steps that lea! to the final attainment These steps can an! must be ta&en In the very first is containe! the possibility of the last' for causes once put in motion eternally pro!uce their natural results Among those steps are an ac0uaintance with an! un!erstan!ing of the three states first spo&en of Fagrata acts on $wapna' pro!ucing !reams an! suggestions' an! either !isturbs the instructions that come !own from the higher state or ai!s the person through wa&ing calmness an! concentration which ten! to lessen the !istortions of the mental experiences of !ream life $wapna again in its turn acts on the wa&ing state 4Fagrata5 by the goo! or ba! suggestions ma!e to him in !reams All experience an! all religions are full of proofs of this In the fable! Gar!en of 3!en the wily serpent whispere! in the ear of the sleeping mortal to the en! that when awa&e he shoul! violate the comman! In Fob it is sai! that Go! instructeth man in sleep' in !reams' an! in visions of the night An! the common introspective an! !ream life of the most or!inary people nee!s no proof Many cases are within my &nowle!ge where the man was le! to commit acts against which his better nature rebelle!' the suggestion for the act coming to him in !ream It was because the unholy state of his wa&ing thoughts infecte! his !reams' an! lai! him open to evil influences +y natural action an! reaction he poisone! both Fagrata an! $wapna

It is therefore our !uty to purify an! &eep clear these two planes The thir! state common to all is Sushupti' which has been translate! "dreamless sleep " The translation is ina!e0uate' for' while it is !reamless' it is also a state in which even criminals commune through the higher nature with spiritual beings an! enter into the spiritual plane It is the great spiritual reservoir by means of which the tremen!ous momentum towar! evil living is hel! in chec& An! because it is involuntary with them' it is constantly salutary in its effect In or!er to un!erstan! the sub*ect better' it is well to consi!er a little in !etail what happens when one falls asleep' has !reams' an! then enters $ushupti As his outer senses are !ulle! the brain begins to throw up images' the repro!uctions of wa&ing acts an! thoughts' an! soon he is asleep He has then entere! a plane of experience which is as real as that *ust 0uitte!' only that it is of a !ifferent sort %e may roughly !ivi!e this from the wa&ing life by an imaginary partition on the one si!e' an! from $ushupti by another partition on the other In this region he wan!ers until he begins to rise beyon! it into the higher There no !isturbances come from the brain action' an! the being is a parta&er to the extent his nature permits of the "ban0uet of the go!s " +ut he has to return to wa&ing state' an! he can get bac& by no other roa! than the one he came upon' for' as $ushupti exten!s in every !irection an! $wapna un!er it also in every !irection' there is no possibility of emerging at once from $ushupti into Fagrata An! this is true even though on returning no memory of any !ream is retaine! Now the or!inary non1concentrate! man' by reason of the want of focus !ue to multitu!inous an! confuse! thought' has put his $wapna fiel! or state into confusion' an! in passing through it the useful an! elevating experiences of $ushupti become mixe! up an! !istorte!' not resulting in the benefit to him as a wa&ing person which is his right as well as his !uty to have Here again is seen the lasting effect' either pre*u!icial or the opposite' of the con!uct an! thoughts when awa&e $o it appears' then' that what he shoul! try to accomplish is such a clearing up an! vivification of $wapna state as shall result in removing the confusion an! !istortion existing there' in or!er that upon emerging into wa&ing life he may retain a wi!er an! brighter memory of what occurre! in $ushupti This is !one by an increase of concentration upon high thoughts' upon noble purposes' upon all that is best an! most spiritual in him while awa&e The best result cannot be accomplishe! in a wee& or a year' perhaps not in a life' but' once begun' it will lea! to the perfection of spiritual cultivation in some incarnation hereafter

+y this course a centre of attraction is set up in him while awa&e' an! to that all his energies flow' so that it may be figure! to ourselves as a focus in the wa&ing man To this focal point1loo&ing at it from that plane 1 converge the rays from the whole wa&ing man towar! $wapna' carrying him into !ream 1 state with greater clearness +y reaction this creates another focus in $wapna' through which he can emerge into $ushupti in a collecte! con!ition .eturning he goes by means of these points through $wapna' an! there' the confusion being lessene!' he enters into his usual wa&ing state the possessor' to some extent at least' of the benefits an! &nowle!ge of $ushupti The !ifference between the man who is not concentrate! an! the one who is' consists in this' that the first passes from one state to the other through the imaginary partitions postulate! above' *ust as san! !oes through a sieve' while the concentrate! man passes from one to the other similarly to water through a pipe or the rays of the sun through a lens In the first case each stream of san! is a !ifferent experience' a !ifferent set of confuse! an! irregular thoughts' whereas the collecte! man goes an! returns the owner of regular an! clear experience These thoughts are not inten!e! to be exhaustive' but so far as they go it is believe! they are correct The sub*ect is one of enormous extent as well as great importance' an! theosophists are urge! to purify' elevate' an! concentrate the thoughts an! acts of their wa&ing hours so that they shall not continually an! aimlessly' night after night an! !ay succee!ing !ay' go into an! return from these natural an! wisely appointe! states' no wiser' no better able to help their fellow men #or by this way' as by the spi!er/s small threa!' we may gain the free space of spiritual life 3E$3+I2 Path' August' 8999 E.+AN

Wis o" of the Go s Mr. Ju !e's E#$%anation of Theoso$hy : ndependent, $toc&ton' (alifornia' 2ctober A' 89A8; $everal hun!re! of the most intelligent people in the city gathere! in Turn1Gerein hall last night to listen to %illiam H Fu!ge/s lecture about Theosophy To accommo!ate all who atten!e! a!!itional benches ha! to be put in the hall' an! this cause! noise which !elaye! the beginning of the a!!ress after Mr Fu!ge was intro!uce! by #re! M %est It !i! not !isconcert or flurry him' though' he being a very calm man He spea&s easily an! clearly' an! has no mannerisms to !istract attention from the meaning of what he says He will lecture again tonight an! will probably have even a larger au!ience than last night Huestions which anybo!y chooses to as& concerning Theosophy will be answere! by him tonight He went to the hall imme!iately on arriving on the train last night Mr Fu!ge sai! that he coul! not in the hour or so which his lecture was to occupy give more than a s&etch of Theosophy' since it embraces the history of man&in! He coul! not even go through the list of its literature' which exists among all peoples' which ha! existe! long before the Theosophical $ociety was foun!e!' sixteen years ago' an! in which writings of Paracelsus an! even of the early (hristian fathers are inclu!e! WHAT IT IS N&T. He first propose! to tell what Theosophy is not so as to remove misconceptions It is not materialism In In!ia the people began to loo& upon our civili-ation with a!miration 2ur civili-ation is not necessarily the best %e have not yet begun to ma&e it what it shoul! be +ut when the people of the far 3ast hear! how strong the %estern nations were an! how rich they were in money' they wishe! to emulate our prosperity an! material civili-ation They associate! this civili-ation with the !octrines of Huxley an! others that man is but a mass of molecules without a soul The sprea! of such materialism was a !angerous thing an! to counteract it Theosophy was once more brought forwar! by those who foun!e! the Theosophical $ociety "Theosophy is not +u!!hism'" sai! Mr Fu!ge "The religion of +u!!ha is not a ba! one There is little !ifference theoretically between it an! (hristianity Theosophy only ta&es from +u!!hism that which is true +rahmanism is the religion of In!ia If anybo!y has given you the i!ea that +u!!hism is' the i!ea is a mista&e I have been there an! &now The +rahmanical boo&s are the four Ge!as The Hin!us say these boo&s were reveale! from Go! *ust as the

(hristians say the boo&s of the +ible were The Ge!as gave rise to the caste system 2nly the +rahmans were privilege! to rea! them In them is the same !octrine about man having an immortal soul an! about his !uties as in the boo&s of other religions That part of +rahmanism is Theosophy in my opinion' but Theosophy is not +rahmanism +u!!hism is a pure religion theoretically It inclu!es over half the human race in its fol! In +u!!hism an! in +rahmanism there is truth' an! in all other religions there is truth' an! it is that truth which is Theosophy N&T S'IRIT(A)ISM. "It has been state! in the newspapers in $an #rancisco' New <or&' =on!on an! everywhere else except in In!ia that Theosophy is nothing more than spiritualism +y spiritualists in this connection people who are spiritual are not meant' but those who go to seances an! who believe in an! want to practice conversation with the !ea! The Theosophical $ociety has never authori-e! a seance Its aim is to !iscourage such practices Theosophy ta&es the facts which spiritualists base their conclusions on but explains them in a !ifferent way %e thin& spiritualism is an insi!ious form of materialism though spiritualists may not be aware of the fact It is materialism *ust as is the !escription of heaven as having streets pave! with gol! an! being hung with gates of *asper These things coul! not exist in heaven The things which spiritualists say occur we a!mit !o happen' but we !o not a!mit the conclusions There are in spiritualism facts which are useful in !etermining the !estiny of man %hen mesmerism was first broache! the scientists an! the Aca!emy of #rance !enie! that there coul! be such a thing Now they a!mit there is but they call it by another name' hypnotism If they calle! it mesmerism they woul! be confessing that they erre! before MA*AME B)A+ATS,Y. "Theosophy is not +lavats&yism Ma!ame +lavats&y was an ol! frien! of mine whom I greatly respecte! $he is !ea! That is' her bo!y is !ea!' for Theosophy teaches that the spirit !oes not !ie All she ever as&e! of her many frien!s was that they live with the highest altruistic aims They follow her teachings as well as they can' for they are not perfect No human being is "Theosophy is not (hristianity nor is it against (hristianity In my opinion to!ay there is no (hristianity in practice' though there is a goo! !eal in theory There is churchianity' an! the (hristian religion is !ivi!e! into sects' but if (hristianity is what Fesus taught there is none of it Fesus sai! that if a man as& you for your coat give him also your cloa&' meaning thereby that you shoul! give him money or what you can' an! that if a man stri&e you on one chee& turn to him the other How many !o so, CRITICISM &- CHRISTIANITY. "Theosophy has no 0uarrel with true (hristianity If it exists' by all means let it flourish The !ogmas of the church were ma!e up not by Fesus (hrist but by intereste! priests after his !eath Theosophy is oppose!' as =uther was oppose!' to churchianity If you are a (hristian' what sort are you, A (atholic, The (atholics inclu!e the large mass of (hristians' theirs being the original (hristian religion 2r !o you belong to one of the other sects' of which there

are over D?B, The !octrine of (hristians who belong to rival !enominations is that all the others outsi!e of a particular sect must be !amne! That is not (hristianity as Fesus woul! teach it' an! we have no 0uarre! with the real thing %e have been raise! in (hristianity %e have stu!ie! the spirit of the +ible an! have not been carrie! away li&e +ob Ingersoll by the letter "The Theosophical $ociety is not Theosophy It was organi-e! in New <or& with the ob*ect of universal brotherhoo! an! of investigating the hi!!en' recon!ite laws that govern humanity (NI+ERSA) BR&THERH&&*. "(omplete an! perfect toleration is !eman!e! in the $ociety' an! this is so well observe! that it has never given out a !octrine which the members must believe in People with all sorts of religion an! with no religion at all belong to it It has bro&en !own the caste !istinctions of the Hin!us an! +u!!hists who come within its pale' which nothing else coul! !o True universal brotherhoo! was something other people ha! thought of before we !i!' but universal brotherhoo! is not practice!' much as it is spo&en about (hristianity was to have brought it about' but it has not succee!e! Nations are arme! to the teeth against each other Eniversal brotherhoo! is not something sentimental %e are actually unite! an! feel each other/s thoughts an! actions The progress or the lac& of progress of one community or one nation has its effect on every other in the worl! "Theosophy is !erive! from Gree& wor!s meaning the wis!om of the go!s The (hristian +ible says that the go!s create! man The wor! is in the plural It !oes not mean a go! of woo! an! stone' but natural forces' cause an! effect' evolution' which has brought man into being as it has everything else If you cannot believe that Go! is a being li&e yourself infinitely exten!e! on the screen of space' but that all things are Go!' Theosophy means a &nowle!ge of that "It is that which' if un!erstoo!' will reunite religion an! science They were unite! when 3gypt rose to the highest height of civili-ation Ma!ame +lavats&y believe! that the same union an! as glorious a civili-ation woul! be pro!uce! in America' where a new race is being forme! an! where all new things will come forth HY'N&TISM AN* *REAMS. "The phenomena of hypnotism an! !reams show that man has an inner self' which has nothing to !o with the outer bo!y that we thin& is man %e hol! that if this inner being' the soul' has a continuous existence !uring sleep' when the bo!y is in a state of !eath' it always ha! an! always will have existence That it has a continuous existence is shown by the fact that our perio!s of sleep ma&e no gap in the line of our lives To fin! out truth men have to be born an! born again in !ifferent bo!ies &NE S&() IN MANY B&*IES.

".eincarnation in this worl! is necessary If man has only one life to !o it in' how can he improve the character of his soul' the real man, Half of it is spent in sleep an! in the vegetation of chil!hoo! 2ne life will not suffice to let a man fin! out truth' or gain experience' or learn the &nowle!ge that men have foun! There is no way to !o so except by reincarnation If there is common sense in creation why is a person create! with all the powers man has if they must be yiel!e! up forever in a few years, %ithout reincarnation we cannot account for the ine0ualities of life Henry %ar! +eecher believe! in reincarnation' for he sai! that those who live! an! !ie! before Fesus came must have been eternally !amne! if they coul! not come bac& an! hear about it The (hristian fathers teach reincarnation by analogy "Karma is the !octrine of perfect *ustice 11 that no one can prevent a man from suffering or being rewar!e! for what he has !one %ithout the laws of reincarnation an! Karma there is no escape from con!emning the creator of the universe' an! without them there is no sense in cosmos %hat !i! I !o to be born in a goo! family an! to live ami! pleasant surroun!ings when thousan!s upon thousan!s of other human beings were born in places of !isease an! crime at the same time an! never ha! a !ay of enlightenment or contentment, <ou cannot say it was chance If you say the =or! wille! it' there is no use in tal&ing to you The real reason is that they ma!e characters in previous lives which !rew them there .eincarnation explains why great min!s are foun! in misshapen bo!ies an! why men of fine physi0ue are foun! with no brains at all GR&WING (NREST. "If you are satisfie! you will not in0uire into these things) but people are not satisfie! There is unrest in the worl! Enless something li&e Theosophy is offere! men will fall bac& to superstition or materialism In =egislatures lawyers ma&e laws an! then !evise means for other men to escape obeying them If men &new an! believe! that they woul! have to suffer in the bo!y from age to age until by evolution they ha! pushe! forwar! to the highest plane' laws woul! be obeye! an! laws woul! not be nee!e! ".eincarnation is shown in the +ible' which says that 3sau was hate! an! Facob was love! before they were born Fesus sai! that Fohn the +aptist' was 3lias' though 3lias ha! !ie! centuries before How coul! the man in the +ible who was born blin! be punishe! for something he !i! if he ha! not live! before," The lectures are given un!er the auspices of the local Theosophical $ociety A!mission was free' but a collection was ta&en to !efray expenses' as the $ociety is small

WHAT OUR SOCIETY NEEDS MOST The first ob*ect of our $ociety is the formation of a nucleus of a Eniversal +rotherhoo! This is a practical ob*ect an! at the same time a fact in nature It has been long regar!e! by the greater number of men as an Etopian i!eal' one that might be hel! up' tal&e! about' !esire!' but impossible of attainment An! it was no won!er that people so regar!e! it' because the or!inary religious view of Go!' nature' an! man place! everything on a selfish basis' offere! personal !istinction in heaven to the saints who might !ie in the o!or of sanctity' an! thus ma!e impossible the reali-ation of this beautiful !ream +ut when the Theosophical philosophy shows that there is a unity among beings not only in their better natures but also on the physical plane' our first ob*ect becomes most practical #or if all men are brothers in fact' that is' *oine! one to another by a tie which no one can brea&' then the formation of the nucleus for the future brotherhoo! is something that has to !o with all the affairs of man' affects civili-ations' an! lea!s to the physical as well as moral betterment of each member of the great family This first ob*ect means philanthropy 3ach Theosophist shoul! therefore not only continue his private or public acts of charity' but also strive to so un!erstan! Theosophical philosophy as to be able to expoun! it in a practical an! easily un!erstoo! manner' so that he may be a wi!er philanthropist by ministering to the nee!s of the inner man This inner man is a thin&ing being who fee!s upon a right or wrong philosophy If he is given one which is wrong' then' becoming warpe! an! !isease!' he lea!s his instrument' the outer man' into bewil!erment an! sorrow Now as Theosophical theories were an! are still 0uite strange' fascinating' an! peculiar when contraste! with the usual !octrines of men an! things' very many members have occupie! themselves with much metaphysical speculation or with !iving into the occult an! the won!erful' forgetting that the higher philanthropy calls for a sprea!ing among men of a right basis for ethics' for thought' for action $o we often fin! Theosophists among themselves !ebating complicate! !octrines that have no present application to practical life' an! at the same time other members an! some en0uirers breathing a sigh of relief when anyone !irects the in0uiries into such a channel as shall cause all the !octrines to be exten!e! to !aily life an! there applie! %hat we most nee! is such a Theosophical e!ucation as will give us the ability to expoun! Theosophy in a way to be un!erstoo! by the or!inary person This practical' clear exposition is entirely possible That it is of the highest importance there can be no !oubt whatever It relates to an! affects ethics' every !ay life' every thought' an! conse0uently every act The most learne!' astute' an! successful church' the .oman (atholic' procee!s on this basis $houl! we refrain from a goo! practise because a

bigot ta&es the same metho!, The priests of .ome !o not explain' nor attempt to explain or expoun!' the highly metaphysical an! obscure' though important' basis of their various !octrines They touch the people in their !aily life' a &nowle!ge of their own system in all its !etails enabling them to put !eep !octrine into every man/s language' although the learning of the preacher may be temporarily conceale! %ith them the appeal is to fear) with us it is to reason an! experience $o we have a natural a!vantage which ought not to be overloo&e! High scholarship an! a &nowle!ge of metaphysics are goo! things to have' but the mass of the people are neither scholars nor metaphysicians If our !octrines are of any such use as to comman! the efforts of sages in helping on to their promulgation' then it must be that those sages 1 our Masters 1 !esire the !octrines to be place! before as many of the mass as we can reach This our Theosophical scholars an! metaphysicians can !o by a little effort It is in!ee! a little !ifficult' because slightly !isagreeable' for a member who is naturally metaphysical to come !own to the or!inary level of human min!s in general' but it can be !one An! when one !oes !o this' the rewar! is great from the evi!ent relief an! satisfaction of the en0uirer It is pre1eminently our !uty to be thus practical in exposition as often as possible Intellectual stu!y only of our Theosophy will not spee!ily better the worl! It must' of course' have effect through immortal i!eas once more set in motion' but while we are waiting for those i!eas to bear fruit among men a revolution may brea& out an! sweep us away %e shoul! !o as +u!!ha taught his !isciples' preach' practise' promulgate' an! illustrate our !octrines He spo&e to the meanest of men with effect' although having a !eeper !octrine for greater an! more learne! min!s =et us' then' ac0uire the art of practical exposition of ethics base! on our theories an! enforce! by the fact of Eniversal +rotherhoo! Path' $eptember' 89A?

T.o Syste"s // of )ust an Sorro. 0By Wi%%ia" Q. Ju !e1 The great +u!!ha referre! to two systems for the government of life which he sai! were each ignoble' an! one both ignoble an! evil 2ne is the $ystem of =ust' which is !evotion to the enervating pleasures of sense) it was sai! by him to be vile' vulgar' unsoun!' ignominious' an! pro!uctive of evil <et it is that which governs the lives of most people in these !ays The other extreme is the $ystem of $orrow It consists of mortification of the flesh an! of self torture in or!er to ac0uire &nowle!ge an! powers This was extensively practise! by Hin!u ascetics in +u!!ha/s time' an! is to!ay pursue! to some extent The In!ian boo&s are full of stories of the great powers over nature ac0uire! by saints through the practice of austerities Not ten years ago there !ie! in In!ia a certain $vami 11 or holy man 11 who was &nown as the $vami of A&al&ot He !i! many won!erful things' an! nearly all of them &nown to young an! ol! in In!ia to!ay His powers were obtaine! through the use of the $ystem of $orrow In the !hagavad-"ita this practice is spo&en of by Krishna' who !eclares that it is not the best metho!' although pro!uctive of great results +oth of these systems were &nown practically to Gautama As the Prince $i!!hartha' he was surroun!e! by his father/s or!er with every luxury to tempt the senses There were gar!ens' flowers' *ewels' music' animals' servants' an! the most beautiful women There are so many stories tol! of the magnificent things collecte! about him that we must infer for his youth a complete reali-ation of the $ystem of =ust' or sensation' even if it was of the finer an! more noble 0uality This at last' please! him not' an! he entere! on the practice of the $ystem of $orrow' which he !eclare!' after he ha! obtaine! Nirvana' to be ignoble an! unworthy of a true man This he continue! in until he ha! trie! all the varieties It was then that he !eci!e! on the mi!!le path from which comes attainment to truth an! Nirvana It is a well1&nown !octrine in the occult lo!ges of In!ia that the same result can be obtaine! in two ways' by one extreme or the other +ut in or!er to reach the en! in those ways' great power is re0uire!' 11 more power than men in general possess The reason is that' from the action of a law which may be roughly calle! The =aw of Ten!ency' the extreme practice warps the being in such a manner that success is prevente! $o' when one follows the $ystem of $orrow' he will in!ee! ac0uire great powers' such as those possesse! by Gisvamitra' Gasishtha' an! others' but with the greater number of cases it will all en! at last in confusion

The $ystem of =ust has the same en! an! with no exception #or its ten!ency being !ownwar!' an impulse is set up that sen!s the man lower an! lower with no hope of salvation In pursuing the mi!!le course 11 that of mo!eration 11 +u!!ha !i! not ignore any !epartment of his nature' for he says' "+y five means have I seen these truths' 11 by the mental eye' by un!erstan!ing' by wis!om' by science' an! by intuition " Herein he agrees with the teaching of the !hagavad-"ita, which tells us not to eat too much nor too little' not to oversleep nor to refuse proper sleep Krishna says further' ">o necessary acts' ever remembering me #ix your min! on me Treat every creature as my tabernacle This is the best !evotion In this path there is no rugge!ness' no !efeat " The $ystem of Mo!eration' then' is the best' for it clears the inner eye an! strengthens every part of the nature Theosophists' whether they are +u!!hists or not' shoul! remember this $ome are incline! to pursue an extreme course in one !irection or another $ome say that the mental powers only are to be !evelope!) others ignore those an! claim that the spiritual alone shoul! have attention The latter err as well as the former It is true that the spirit is the greater +ut it is also true that the mental plane an! powers cannot be obliterate! unless we obliterate the Eniverse in the Night of +rahma If we !o not use the mental eye as +u!!ha !irects' some !ay we will meet on the mental plane a new experience for which we are unprepare!' an! !efeat shall be our portion The true practice woul! prevent this There are numerous instances of such !isasters being thus cause! Ascetics of extraor!inary powers have been brought into sin an! contempt through experiences which were new to them because they live! forever on a plane where others of a !ifferent sort ha! place It is only when salvation has been obtaine! that we can hope to be above the influence of all Karma "$uch is the The heart of it is Is peace an! consummation sweet 2bey6" A +E>>HI$T law love)

the

en!

of

it

T.o S$iritua%isti2 'ro$he2ies &NE N())I-IE*3 THE &THER -&R THE -(T(RE Bt Wi%%ia" Q. Ju !e In 89CC the #eligio-Philosophical $ournal ha! 0uestions an! answers publishe! in its pages' giving spirit lore from "the in!epen!ent voice'" hea!e! as follows7 +y the spirit of Fames Nolan through his own materiali-e! organs of speech in the presence of his me!ium' Mrs Hollis1+illing' at her resi!ence' ?I 2g!en avenue' (hicago The series went on until the year 89C9' an! covere! a multitu!e of sub*ects They are important from the fact that they are !efinite' an!' being from an accepte! spirit' shoul! have as much weight as anything invente! by living spiritualists 2ccasion will be ta&en to use them now an! then to show how the "spirits" agree with Theosophy' albeit their followers !o not The following may serve to !iscover what certainty there is in a prophecy by a "spirit " *ISC&+ERY 'R&'HESIE*. Huestion %hat is your opinion' as a spirit' of the hollow globe theory 11 that is' that the interior of the earth is a!apte! to the habitation of man, Answer I am not prepare! to answer that 0uestion I will say this much' that there is lan! at the North Pole' an! an open sea where you will fin! people in less than fifteen %ears. That was in >ecember' 89CC' an! now it is 89AD' sixteen years' an! the prophecy not fulfille! %e waite! the full time' as was tol! to (ol +un!y we woul!' when he was &in! enough to give the files of the paper containing the complete series These failures are always passe! over

-(T(RE GREAT IN+ENT&R NAME* In March' 89C9' Nolan was as&e! if it were possible to ma&e a telescope through which we might see beings on other planets' an! he replie!7 <es In the year 8AB8 there will be a lens constructe!' by the ai! of which the trees an! inhabitants in the planet nearest the earth can be seen The feat will be accomplishe! in 3nglan! by a person by the name of Hollingsworth He is yet a boy This is also !efinite' an! one of its parts can now be in0uire! into by Theosophists >oes any one in 3nglan! &now of such a boy who by this time is a man an! must now be at wor& in some line lea!ing to the en! given, If so' he shoul! be !iscovere! to us an! watche! to see if the new telescope will be ma!e 8AB8 is not so far off' either' that we may not all be able to verify the pre!iction or a!! it to the lot in the false list These two instances are interesting from their !efiniteness' as it is not easy to fix such matters It might be a goo! thing for the spiritualists themselves to scrutini-e the recor! for the purpose of seeing how much the "spirits" really &now that men !o not

TWO LOST KEYS THE BHA+AGA*/GITA / THE 4&*IAC

It has never been a!mitte! by orientalists that there existe! a &ey to the !hagavad-"ita' other than a &nowle!ge of the $ans&rit language in which it is written Hence our 3uropean translators of the poem have given but its philosophical aspect +ut it is believe! by many stu!ents of theosophy 1 among them such an authority as H P +lavats&y 1 that there are several &eys to the noble poem' an! that they have been for the time lost to the worl! There has been no loss of them in the absolute sense' since they are preserve! intact in many rolls an! boo&s ma!e of polishe! stones hi!!en an! guar!e! in certain un!ergroun! temples in the 3ast' the location of which woul! not be !ivulge! by those who &now No search has been ma!e by the profane for these won!erful boo&s' because there is no belief in their existence) an! for the sincere stu!ent who can pro*ect his mental sight in the right !irection' there is no nee! for such !iscovery of the mere outwar! form in which those &eys are &ept There is also a &ey for the Jo!iac The mo!ern astrologers an! astronomers have lifte! up their puny voices to !eclare regar!ing the probable origin of the Jo!iac' giving a very commonplace explanation' an! some going so far as to spea& of the suppose! author of it' not that they have name! him or given him a !istinct place in history' but only referre! to the un&nown individual It is very much to be !oubte! if these mo!ern star1 ga-ers woul! have been able to construct anything whatever in the way of

a Jo!iac' ha! they not ha! this immemorial arrangement of signs rea!y to han! The !hagavad-"ita an! the Jo!iac' while !iffering so much from each other in that the one is a boo& an! the other the sun/s path in the heavens' are two great storehouses of &nowle!ge which may be construe! after the same metho! It is very true that the former is now in boo& shape' but that is only because the necessities of stu!y un!er con!itions which have prevaile! for some thousan!s of years re0uire it' but it exists in the i!eal worl! imbe!!e! in the evolutionary history of the human race %ere all copies of it !estroye! tomorrow' the materials for their reconstruction are near at han! an! coul! be regathere! by those sages who &now the realities un!erlying all appearances An! in the same way the Jo!iac coul! be regathere! by those sages who &now the realities un!erlying all appearances An! in the same way the Jo!iac coul! be ma!e over again by the same sages 1 not' however' by our mo!ern astronomers The latter no !oubt woul! be able to construct a path of the sun with certain classifications of stars thereon' but it woul! not be the Jo!iac) it woul! bear but little relation to the great cosmic an! microcosmic perio!s an! events which that path really has They woul! not apply it as it is foun! use! in ol! an! new almanacs to the in!ivi!ual human being' for they !o not &now that it can in any way be so connecte!' since their system har!ly a!mits any actual sympathy between man an! the Jo!iac' not yet having come to &now that man is himself a -o!iacal highway through which his own particular sun ma&es a circuit (onsi!ering how laughable in the eyes of the highly1e!ucate! scientific person of to!ay the singular figures an! arrangement of the Jo!iac are' it is strange that they have not long ago abolishe! it all +ut they seem unable to !o so #or some mysterious reason the almanacs still contain the ol! signs' an! the moon/s perio!s continue to be referre! to these ancient figures In!ee!' mo!ern astronomers still use the ol! symbology' an! give to each new asteroi! a symbol precisely in line with the ancient -o!iacal mar&s so familiar to us They coul! not abolish them' were the effort to be ma!e The stu!ent of the !hagavad-"ita soon begins to feel that there is somewhere a &ey to the poem' something that will open up clearly the vague thoughts of greater meanings which constantly rise in his min! After a while he is able to see that in a philosophical an! !evotional sense the verses are full of meaning' but un!er it all there runs a !eep suggestiveness of some other an! gran!er sweep for its wor!s This is what the lost &ey will reveal +ut who has that &ey or where it is hi!!en is not yet reveale!' for it is sai!

by those who &now the +rotherhoo! that man is not yet in the mass rea!y for the full explanation to be put into his han!s #or the present it is enough for the stu!ent to stu!y the path to !evotion' which' when foun!' will lea! to that belonging to &nowle!ge An! so of the Jo!iac As our ac0uaintance' through !evotion an! en!eavor' with the *ourney of our own sun through our own human -o!iac grows better' we will learn the meaning of the great pilgrimage of the earthly luminary #or it is impossible in this stu!y to learn a little of ourselves without &nowing more of the great system of which we are a copy #or AtmKn The moon An! the whole Is containe! within it %I==IAM +.3H2N' # T $ Path' August' 89AB is also collection the it of sun' is) stars

THE SYNTHESIS OF OCCULT SCIENCE TH3 impassable gulf between min! an! matter !iscovere! by mo!ern science is a logical result of the present metho!s of so1calle! scientific investigation These metho!s are analytical an! hypothetical' an! the results arrive! at are necessarily tentative an! incomplete 3ven the so1 calle! "$ynthetic Philosophy" of $pencer is' at best' an effort to grasp the entire metho! an! mo!ulus of nature within one of its processes only The aim is at synthesis' but it can har!ly !eserve the name of philosophy' for it is purely speculative an! hypothetical It is as though the physiologist un!ertoo& to stu!y the function of respiration in man through the single process of expiration' ignoring the fact that every expiratory act must be supplemente! by inspiration or respiration cease altogether Ta&ing' therefore' the facts of experience !erive! from the phenomena of nature an! viewing both cosmic an! organic processes purely from their ob*ective si!e' the "missing lin&s'" //impassable gulfs' an! "unthin&able gaps occur constantly Not so in 2ccult $cience $o far as the science of occultism is concerne!' it is both experimental an! analytical' but it ac&nowle!ges no "missing lin&s'" "impassable gulfs'" or "unthin&able

gaps'" because it fin!s none +ac& of occult science there lies a complete an! all1embracing Philosophy This philosophy is not simply synthetical in its metho!s' for the simplest as the wil!est hypothesis can claim that much) but it is s%nthesis itself. It regar!s Nature as one complete whole' an! so the stu!ent of occultism may stan! at either point of observation He may from the stan!1point of Nature/s wholeness an! completeness follow the process of segregation an! !ifferentiation to the minutest atom con!itione! in space an! time) or' from the phenomenal !isplay of the atom' he may reach forwar! an! upwar! till the atom becomes an integral part of cosmos' involve! in the universal harmony of creation The mo!ern scientist may !o this inci!entally or empirically' but the occultist !oes it systematically an! habitually' an! hence philosophically The mo!ern scientist is confesse!ly an! boastfully agnostic. The occultist is reverently an! progressively gnostic. Mo!ern science recogni-es matter as "living" an! "!ea!'" "organic" an! "inorganic'" an! "=ife" as merely a phenomenon of matter 2ccult science recogni-es' "foremost of all' the postulate that there is no such thing in Nature as inorganic substances or bo!ies $tones' minerals' roc&s' an! even chemical &atoms& are simply organic units in profoun! lethargy Their coma has an en!' an! their inertia becomes activity " 'Secret (octrine, Gol I' p @?@ fn 5 2ccultism recogni-es 2N3 ENIG3.$A=' A==1P3.GA>ING =I#3 Mo!ern science recogni-es life as a special phenomenon of matter' a mere transient manifestation !ue to temporary con!itions 3ven logic an! analogy ought to have taught us better' for the simple reason that so1calle! "inorganic" or "!ea!" matter constantly becomes organic an! living' while matter from the organic plane is continually being re!uce! to the inorganic How rational an! *ustifiable' then' to suppose that the capacity or "potency" of life is latent in all matter6 The "elements'" "atoms'" an! "molecules" of mo!ern science' partly physical an! partly metaphysical' though altogether hypothetical' are' nevertheless' sel!om philosophical' for the simple reason that they are regar!e! solely as phenomenal The =aw of Avoga!ro involve! a generali-ation as to physical structure an! number' an! the later experiments of Prof Neumann !e!uce! the same law mathematically from the first principles of the mechanical theory of gases' but it remaine! for Prof (roo&es to perceive the philosophical necessity of a primor!ial substratum' prot%le, an! so' as pointe! out in the Secret (octrine, to lay the foun!ations of )*etachemistr%)+ in other wor!s' a complete philosophy of physics an! chemistry that shall ta&e the place of mere hypothesis an! empiricism' if one or two generali-ations !e!uce! as logical or mathematical necessities from the phenomena of physics an! chemistry have been able to wor& such revolutions in the ol! chemistry' what may we not expect from a complete synthesis that shall grasp universals by a law

that compasses the whole !omain of matter, An! yet this complete synthesis has been in the possession of the true occultist for ages Glimpses of this philosophy have been sufficient to give to min!s li&e Kepler' >escartes' =eibnit-' Kant' $chopenhauer' an!' lastly' to Prof (roo&es' i!eas that claime! an! hel! the intereste! attention of the scientific worl! %hile' at certain points' such writers supplement an! corroborate each other' neither anywhere nor altogether !o they reveal the complete synthesis' for none of them possesse! it' an! yet it has all along existe! "=et the rea!er remember these /Mona!/s of =eibnit-' every one of which is a living mirror of the universe' every mona! reflecting every other' an! compare this view an! !efinition with certain $ans&rit stan-as 'Slokas, translate! by $ir %illiam Fones' in which it is sai! that the creative source of the >ivine Min!' /Hi!!en in a veil of thic& !ar&ness' forme! mirrors of the atoms of the worl!' an! cast reflection from its own face on ever% atom&.)--S.(., Gol 8' p @?D It may be humiliating to "Mo!ern 3xact $cience" an! repugnant to the whole of (hristen!om to have to a!mit that the Pagans whom they have !espise!' an! the "Heathen $criptures" they long ri!icule! or ignore!' nevertheless possess a fun! of wis!om never !reame! of un!er %estern s&ies They have the lesson' however' to learn' that $cience by no means originate! in' nor is it confine! to' the %est' nor are superstition an! ignorance confine! to the 3ast It can easily be shown that every real !iscovery an! every important a!vancement in mo!ern science have alrea!y been anticipate! centuries ago by ancient science an! philosophy It is true that these ancient !octrines have been embo!ie! in un&nown languages an! symbols' an! recor!e! in boo&s inaccessible to western min!s till a very recent !ate #ar beyon! all this inaccessibility' however' as a cause preventing these ol! truths from reaching mo!ern times' has been the pre*u!ice' the scorn an! contempt of ancient learning manifeste! by the lea!ers of mo!ern thought Nor is the lesson yet learne! that bigotry an! scorn are never the mar& of wis!om or the harbingers of learning) for still' with comparatively few exceptions' any claim or !iscussion of these ancient !octrines is met with contempt an! scorn The recor! has' however' been at least outline! an! presente! to the worl! As the authors of the Secret (octrine have remar&e!' these !octrines may not be largely accepte! by the present generation' but !uring the twentieth century they will become &nown an! appreciate! The scope an! bearing of philosophy itself are har!ly yet appreciate! by

mo!ern thought' because of its materialistic ten!ency A complete science of metaphysics an! a complete philosophy of science are not yet even conceive! of as possible) hence the ancient wis!om by its very vastness has escape! recognition in mo!ern times That the authors of ancient wis!om have spo&en from at least two whole planes of conscious experience beyon! that of our every1!ay "sense1perception" is to us inconceivable' an! yet such is the fact) an! why shoul! the mo!ern a!vocate of evolution be shoc&e! an! staggere! by such a !isclosure, It but *ustifies his hypothesis an! exten!s its theatre Is it because the present custo!ians of this ancient learning !o not scramble for recognition on the stoc& exchange' an! enter into competition in the marts of the worl!, If the practical outcome of such competition nee!e! illustration' Mr Keely might serve as an example The !iscoveries of the age are alrea!y whole centuries in a!vance of its ethical culture' an! the &nowle!ge that shoul! place still further power in the han!s of a few in!ivi!uals whose ethical co!e is below' rather than above' that of the ignorant' toiling' suffering masses' coul! only minister to anarchy an! increase oppression 2n these higher planes of consciousness the law of progress is absolute) &nowle!ge an! power go han! in han! with beneficence to man' not alone to the in!ivi!ual possessors of wis!om' but to the whole human race The custo!ians of the higher &nowle!ge are e0ually by both motive an! !evelopment almoners of the !ivine These are the very con!itions of the higher consciousness referre! to The synthesis of occult science becomes' therefore' the higher synthesis of the faculties of man %hat matter' therefore' if the ignorant shall scout its very existence' or treat it with ri!icule an! contempt, Those who &now of its existence an! who have learne! something of its scope an! nature can' in their turn' affor! to smile' but with pity an! sorrow at the willing bon!age to ignorance an! misery that scorns enlightenment an! closes its eyes to the plainest truths of experience =eaving' for the present' the fiel! of physics an! cosmogenesis' it may be profitable to consi!er some of the applications of these !octrines to the functions an! life of man The intellect !erive! is similar to a is present with always con!ucts them to the beautiful 11>3M2PHI=E$ II "In reality' as 2ccult philosophy teaches us' everything which changes is from philosophy charioteer) for our !esires' it an!

organic) it has the life principle in it' an! it has all the potentiality of the higher lives If' as we say' all in nature is an aspect of the one element' an! life is universal' how can there be such a thing as an inorganic atom6"485 Man is a perfecte! animal' but before he coul! have reache! perfection even on the animal plane' there must have !awne! upon him the light of a higher plane 2nly the perfecte! animal can cross the threshol! of the next higher' or the human plane' an! as he !oes so there shines upon him the ray from the suprahuman plane Therefore' as the !awn of humanity illumines the animal plane' an! as a gui!ing star lures the Mona! to higher consciousness' so the !awn of !ivinity illumines the human plane' luring the mona! to the supra1human plane of consciousness This is neither more nor less than the philosophical an! metaphysical aspect of the law of evolution Man has not one principle more than the tiniest insect) he is' however' "the vehicle of a fully !evelope! *onad, self1conscious an! !eliberately following its own line of progress' whereas in the insect' an! even the higher animal' the higher tria! of principles is absolutely !ormant " The original *onad has' therefore' loc&e! within it the potentiality of !ivinity It is plainly' therefore' a misnomer to call that process of thought a "$ynthetic Philosophy" that !eals only with phenomena an! en!s with matter on the physical plane These two generali-ations of 2ccult philosophy' en!owing every atom with the potentiality of life' an! regar!ing every insect or animal as alrea!y possessing the potentialities of the higher planes though these powers are yet !ormant' a!! to the or!inary $pencerian theory of evolution precisely that element that it lac&s' vi-, the metaphysical an! philosophical) an!' thus en!owe!' the theory becomes synthetical The *onad, then' is essentially an! potentially the same in the lowest vegetable organism' up through all forms an! gra!ations of animal life to man' and be%ond. There is a gra!ual unfol!ing of its potentialities from "Monera" to man' an! there are two whole planes of consciousness' the sixth an! the seventh "senses'" not yet unfol!e! to the average humanity 3very mona! that is enclose! in a form' an! hence limite! by matter' becomes conscious on its own plane an! in its own !egree (onsciousness' therefore' no less than sensitiveness' belongs to plants as well as to animals $elf1consciousness belongs to man' because' while embo!ie! in a form, the higher tria! of principles' Atma1+u!!hi1Manas' is no longer !ormant' but active This activity is' however' far from being fully !evelope! %hen this activity has become fully !evelope!' man will alrea!y have become conscious on a still higher plane' en!owe! with the sixth an! the opening of the seventh sense' an! will have become a "go!" in the sense given to that term by Plato an! his followers In thus giving this larger an! completer meaning to the law of evolution' the 2ccult philosophy entirely eliminates the "missing lin&s" of mo!ern science'

an!' by giving to man a glimpse of his nature an! !estiny' not only points out the line of the higher evolution' but puts him in possession of the means of achieving it The "atoms" an! "mona!s" of the $ecret >octrine are very !ifferent from the atoms an! molecules of mo!ern science To the latter these are mere particles of matter en!owe! with blin! force7 to the former' they are the "!ar& nucleoles'" an! potentially "Go!s'" conscious an! intelligent from their primeval embo!iment at the beginning of !ifferentiation in the !awn of the Manvantara There are no longer any har! an! fast lines between the "organic" an! the "inorganic") between the "living" an! "!ea!" matter 3very atom is en!owe! with an! move! by intelligence' an! is conscious in its own !egree' on its own plane of !evelopment This is a glimpse of the .ne /ife that11 .uns through all time' =ives un!ivi!e!' operates unspent exten!s through all extent'

It may be conceive! that the "3go" in man is a mona! that has gathere! to itself innumerable experiences through aeons of time' slowly unfol!ing its latent potencies through plane after plane of matter It is hence calle! the )eternal pilgrim.) The *anasic, or min! principle' is cosmic an! universal It is the creator of all forms' an! the basis of all law in nature Not so with consciousness (onsciousness is a con!ition of the mona! as the result of embo!iment in matter an! the !welling in a physical form $elf1consciousness' which from the animal plane loo&ing upwar! is the beginning of perfection' from the !ivine plane loo&ing !ownwar! is the perfection of selfishness an! the curse of separateness It is the "worl! of illusion" that man has create! for himself "Maya is the perceptive faculty of every 3go which consi!ers itself a Enit' separate from an! in!epen!ent of the 2ne Infinite an! 3ternal $at or /be1ness " The "eternal pilgrim" must therefore mount higher' an! flee from the plane of self1consciousness it has struggle! so har! to reach The complex structure that we call "Man" is ma!e up of a congeries of almost innumerable "=ives " Not only every microscopic cell of which the tissues are compose!' but the molecules an! atoms of which these cells are compose!' are permeate! with the essence of the "2ne =ife " 3very so1calle! organic cell is &nown to have its nucleus' a center of finer or more sensitive matter The nutritive' all the formative an! functional processes consist of flux an! re1flux' of inspiration an! expiration' to an! from the nucleus The nucleus is therefore in its own !egree an! after its &in! a "mona!"

imprisone! in a "form " 3very microscopic cell' therefore' has a consciousness an! an intelligence of its own' an! man thus consists of innumerable "lives " This is but physiological synthesis' logically !e!uce! no less from the &nown facts in physiology an! histology than the logical se0uence of the philosophy of occultism Health of the bo!y as a whole !epen!s on the integrity of all its parts' an! more especially upon their harmonious association an! cooperation A !isease! tissue is one in which a group of in!ivi!ual cells refuse to cooperate' an! wherein is set up !iscor!ant action' using less or claiming more than their !ue share of foo! or energy >isease of the very tissue of mans bo!y is neither more nor less than the "sin of separateness " Moreover' the grouping of cells is upon the principle of hierarchies $maller groups are subor!inate to larger congeries' an! these again are subor!inate to larger' or to the whole 3very microscopic cell therefore typifies an! epitomi-es man' as man is an epitome of the Eniverse As alrea!y remar&e!' the "3ternal Pilgrim'" the Alter13go in man' is a mona! progressing through the ages +y right an! by en!owment the ego is &ing in the !omain of mans bo!ily life It !escen!e! into matter in the cosmic process till it reache! the mineral plane' an! then *ourneye! upwar! through the "three &ing!oms" till it reache! the human plane The elements of its being' li&e the cells an! molecules of mans bo!y' are groupings of structures accessory or subor!inate to it The human mona! or 3go is therefore a&in to all below it an! heir to all above it' lin&e! by in!issoluble bon!s to spirit an! matter' "Go!" an! "Nature " The attributes that it gathers' an! the faculties that it unfol!s' are but the latent an! !ormant potentialities awa&ing to conscious life The tissue cells constitute mans bo!ily structure' but the or!er in which they are arrange!' the principle upon which they are groupe!' constituting the human form, is not simply an evolve! shape from the lower animal plane' but an involved principle from a higher plane' an ol!er worl!' vi-' the "=unar Pitris " "Hanuman the Mon&ey" ante!ates >arwins "missing lin&" by thousan!s of millenniums $o also the *anasic, or min! element' with its cosmic an! infinite potentialities' is not merely the !evelope! "instinct" of the animal *ind is the latent or active potentiality of Cosmic deation, the essence of every form' the basis of every law' the potency of every principle in the universe Human thought is the reflection or repro!uction in the realm of mans consciousness of these forms' laws' an! principles Hence man senses an! apprehen!s nature *ust as nature unfol!s in him %hen' therefore' the Mona! has passe! through the form of the animal ego' involve! an! unfol!e! the human form' the higher tria! of principles awa&ens from the sleep of ages an! over1sha!owe! by the "Manasa1 putra" an! built into its essence an! substance How coul! man epitomi-e (osmos if he !i! not touch it at every point an! involve it in every principle, If mans being is woven in the web of !estiny' his potencies an! possibilities ta&e hol! of !ivinity as the woof an! pattern of his boun!less life %hy' then' shoul! he grow weary or !isheartene!, Alas6 why shoul!

he be !egra!e!' this heir of all things6 The peculiarity also of this theology' an! in which its transcen!ency consists' is this' that it !oes not consi!er the highest Go! to be the principle of beings' but the principle of principles, i e of !eiform processions from itself' all which are eternally roote! in the unfathomable !epths of the immensely great source of their existence' an! of which they may be calle! supersensuous ramifications an! superluminous blossoms 11Thomas Taylor Intro!uction to *%stical 0%mns of .rpheus

III It has often been thought a strange thing that there are no !ogmas an! no cree! in Theosophy or 2ccultism Is theosophy a religion, is often as&e! No' it is religion. Is it a philosoph%1 No' it is philosophy Is it a science, No' it is science. If a consensus of religion' philosophy' an! science is possible' an! if it has ever been reache! in human thought' that thought must long since have passe! the boun!aries of all cree!s an! cease! to !ogmati-e Hence comes the !ifficulty in answering 0uestions No proposition stan!s apart or can be ta&en separately without limiting an! often !istorting its meaning 3very proposition has to be consi!ere! an! hel! as subservient to the synthetic whole .eally intelligent people' capable of correct reasoning' often lac& sufficient interest to en!eavor to apprehen! the universality of these principles They expect' where they have any interest at all in the sub*ect' to be tol! "all about it" in an hours conversation' or to learn it from a column in some newspaper) all about man' all about Nature' all about >eity) an! then either to re*ect it or to ma&e it a part of their previous cree! These are really no wiser than the penny1a1liner who catches some point an! turns it into ri!icule' or ma&es it a butt for coarse *est or silly sarcasm' an! then complacently imagines that he has !emolishe! the whole structure6 If such persons were for one moment place! face to face with their own folly' they woul! be ama-e! The most profoun! thin&er an! the most correct reasoner might well affor! to !evote a life1time to the apprehension of the philosophy of occultism' an! other life1times to mastering the scientific !etails' while at the same time his ethics an! his religious life are ma!e consistent with the principle of altruism an! the +rotherhoo! of man If this be regar!e! as too har! a tas&' it is' nevertheless' the line of the higher evolution of man' an!' soon or late' every soul must follow it' retrogra!e' or cease to be Man is but a lin& in an en!less chain of being) a se0uence of a past eternity of causes an! processes) a potentiality born into time' but

spanning two eternities' his past an! his future' an! in his consciousness these are all one' (uration, the ever1present In a former article man was shown to be a series of almost innumerable "=ives'" an! these lives' these living entities calle! "cells'" were shown to be associate! together on the principle of hierarchies' groupe! accor!ing to ran& an! or!er' service an! !evelopment' an! this was shown to be the "physical synthesis" of man' an! the organic synthesis as well >isease was also shown to be the organic nutritive' or physiological "sin of separateness " 3very !epartment of man/s being' every organ an! cell of his bo!y' was also shown to possess a consciousness an! an intelligence of its own' hel!' however' subor!inate to the whole In health every action is synchronous an! rhythmical' however varie! an! expan!e!' however intense an! comprehensive 3nough is alrea!y &nown in mo!ern physics to *ustify all these statements' at least by analogy The principle of electrical in!uction an! vibration' the 0uantitative an! 0ualitative transmission of vibration an! its exact registration' an! their application to telegraphy' the telephone' an! the phonograph' have upset all previous theories of physics an! physiology "A metallic plate' for instance' can that tal& li&e a human being, <ea or nay, Mr +ouillar!11an! he was no common man11sai! No) to accept such a fact were to upset all our notions of physiology $o sai! Mr +ouillar!' right in the face of 3!ison/s phonograph in full Aca!emy' an! he throttle! the luc&less interpreter of the famous American inventor' accusing it of ventrilo0uism " 4?5 2ccultism teaches that the 3go both prece!es an! survives the physical bo!y The phenomena of mans life an! the process of his thought can be apprehen!e! an! explaine! on no other theory Mo!ern physiology teaches in !etail certain facts regar!ing the life of man It' moreover' groups these facts an! !e!uces certain so1calle! principles an! laws' but such a thing as a synthesis of the whole man is sel!om even attempte! "Psychology" is mere empiricism' represente! by !is*ointe! facts' an! these' of course' but little un!erstoo!' an! more often misinterprete! As& the mo!ern physiologist if man can think when unconscious' an! he will answer No) an! if as&e! if man can be conscious an! not thin&' he will as rea!ily answer No +oth answers will be base! on what is &nown' or suppose! to be &nown' of memory The i!ea that the real man' the 3go' is always conscious on some plane' an! that it "thin&s'" as we or!inarily use the term' only on the lower plane through the physical brain' in terms of extension an! !uration' or space an! time' is sel!om in the least apprehen!e! by the mo!ern physiologist If' however' one grasps the i!ea of the ego as the real man !welling in the physical bo!y an! using it as its instrument through which it is relate! to space an! time' perception' sensation' thought' an! feeling' the gaps in physiology an! psychology begin to !isappear Here again it shoul! be particularly borne in min! that

this !octrine of the ego must be consi!ere! in the light of the complete synthesis of occultism' an! *ust to the extent that this is intelligently !one will the significance of the ego appear The brief an! concise outline of the philosophy of occultism given in the Intro!uction to the Secret (octrine is therefore very significant' an! the stu!ent who !esires to apprehen! that which follows in these two large volumes ought to stu!y this outline very carefully No subse0uent proposition' no principle in the life of man' can be correctly un!erstoo! apart from it The sub*ect1matter following is necessarily fragmentary' but the outline is both inclusive an! philosophical' an! if one reasons logically an! follows the plainest analogies he can never go far astray The relation of min! to brain' of thought to consciousness' of life to matter' an! of man to Nature an! to >eity' is there clearly !efine!) not' in!ee!' in all its !etails' but in a philosophical mo!ulus' to be wor&e! out in reason an! in life The all1perva!ing =ife' the cyclic or perio!ical movements' the perio!s of action an! of repose' an! the intimate relations an! inter1!epen!ences of all things apply to (osmos' an! e0ually to every atom in its vast embrace $tu!ents sometimes complain that they cannot un!erstan!' that the sub*ect is so vast' an! so !eep an! intricate' an! not ma!e clear lt is because they !o not reali-e what they have un!erta&en 2ccultism can neither be taught nor learne! in "a few easy lessons " The "ob*ect lessons" sometimes given by H P + ' almost always misun!erstoo! an! misapplie!' though often explaine! at the time' serve! as often to excite vulgar curiosity an! personal abuse as to arrest attention an! stu!y If' before the a!vent of the T $ in the face of the cree!s of (hristen!om' the materialism of science' the in!ifferences an! supercilious scorn of Agnosticism' an! the babel of spiritualism' it ha! been propose! to begin at the foun!ations an! reconstruct our entire &nowle!ge of Nature an! of man) to show the unity an! the foun!ations of the worl!s religions) to eliminate from science all its "missing lin&s") to ma&e Agnosticism gnostic) an! to place the science of psychology an! the nature an! laws of min! an! soul over against "Me!iumship") it woul! have been hel! as an herculean tas&' an! !eclare! impossible of accomplishment Now that the thing has virtually been accomplishe! an! this bo!y of &nowle!ge presente! to the worl!' people thin& it strange that they cannot compass it all' as the poet +urns is sai! to have written some of his shorter poems' "while stan!ing on one leg6" Again' people complain at the unfamiliar terms an! the strange wor!s importe! from foreign languages <et if one were to un!erta&e the stu!y of physics' chemistry' music' or me!icine' 0uite as great obstacles have to be overcome Is it a strange thing' then' that the science that inclu!es all these' an! un!erta&es to give a synthesis of the whole realm of Nature an!

of life' shoul! have its own nomenclature, +eyon! all these necessary an! natural obstacles' there is another' vi-., that contentious spirit that !isputes an! opposes every point before it is fairly state! or un!erstoo! $uppose one ignorant of mathematics were to procee! in the same manner an! say' "I !ont like that proposition'" "I !ont see wh% they turn a six upsi!e !own to ma&e a nine'" "%hy !on/t two an! two ma&e five,"' an! so on' how long woul! it ta&e such a one to learn mathematics, In the stu!y of the $ecret >octrine it is not a matter of li&es or !isli&es' of belief or unbelief' but solely a matter of intelligence an! un!erstan!ing He who ac&nowle!ges his ignorance an! yet is unwilling to lay asi!e his li&es an! !isli&es' an! even his cree!s an! !ogmas' for the time' in or!er to see what is presente! in its own light an! purely on its merits' has neither nee! nor use for the $ecret >octrine 3ven where a greater number of propositions are accepte! or "believe!" an! a few are re*ecte!' the synthetic whole is entirely lost sight of +ut' says some one' this is a plea for blin! cre!ulity' an! an attempt to bin! the min! an! the conscience of man to a blin! acceptance of these !octrines No one but the ignorant or the !ishonest can ma&e such an assertion in the face of the facts =isten to the following from p xix' Intro!uction to the Secret (octrine. "It is above everything important to &eep in min! that no theosophical boo& ac0uires the least a!!itional value from preten!e! authority " If that be a!vocating blin! cre!ulity' let the enemies of the T $ ma&e the most of it If any authority pertains to the Secret (octrine, it must be sought insi!e' not outsi!e It must rest on its comprehensiveness' its completeness' its continuity an! reasonableness) in other wor!s' on its philosophical s%nthesis, a thing misse! ali&e by the superficial an! the contentious' by the in!olent' the superstitious' an! the !ogmatic 2 wise man7 you have as&e! rightly Now listen carefully The illusive fancies arising from error are not conclusive The great an! peaceful ones live regenerating the worl! li&e the coming of spring' an! after having themselves crosse! the ocean of embo!ie! existence' help those who try to !o the same thing' without personal motives --Crest $ewel of 2isdom IG In the foregoing articles' necessarily brief an! fragmentary' a few points have been given to show the general bearing of the Secret (octrine on all problems in Nature an! in =ife

$ynthesis is the very essence of philosophy11"the combination of separate elements of thought into a whole"11the opposite of analysis' an! analysis is the very essence of science In the "2utline of the $ecret >octrine" by "( F '" now running through the pages of /ucifer, this philosophy or synthesis of the whole is ma!e very clear There have been many philosophisers in mo!ern times' but there can be but one philosophy' one synthesis of the whole of 3ternal Nature %ith the single exception of the writings of Plato' no one in mo!ern times ha! given to the %estern worl! any approximation to a complete philosophy' previous to the appearance of H P +lavats&ys Secret (octrine. The writings of Plato are carefully veile! in the symbolical language of initiation The Secret (octrine, coming more than two millenniums later' an! in an age of so1calle! $cience' is a!!resse! to the $cientific thought of the age' an! hence consi!ers the whole sub*ect largely from the stan!1point of $cience The present age is as !eficient in philosophy as was the age of Plato in &nowle!ge of science It follows' therefore' that while the $ecret >octrine itself apprehen!s e0ually both philosophy an! science' in a!!ressing itself to the thought of an age it must recogni-e here' as it !oes everywhere' the law of c%cles that rules in the intellectual !evelopment of a race no less than in the revolutions of suns an! worl!s' an! so a!!ress the times from that plane of thought that is in the ascen!ant It is *ust because analytical thought is in the ascen!ant' because it is the thought-form of the age' that the great ma*ority of rea!ers are li&ely to overloo& the broa! synthesis an! so miss the philosophy of the $ecret >octrine The only ob*ect of these brief an! fragmentary papers has been to call attention to this point %e are now in a transition perio!' an! in the approaching twentieth century there will be a revival of genuine philosophy' an! the $ecret >octrine will be the basis of the "New Philosophy " $cience to!ay' in the persons of such a!vance! stu!ents as Keely' (roo&es' =o!ge' .ichar!son' an! many others' alrea!y trea!s so close to the bor!ers of occult philosophy that it will not be possible to prevent the new age from entering the occult realm H P +lavats&ys Secret (octrine is a storehouse of scientific facts' but this is not its chief value These facts are place!' approximately at least' in such relation to the synthesis or philosophy of occultism as to ren!er comparatively easy the tas& of the stu!ent who is in search of real &nowle!ge' an! to further his progress beyon! all preconception' provi!e! he is teachable' in earnest' an! intelligent Nowhere else in 3nglish literature is the =aw of 3volution given such sweep an! swing It remin!s one of the ceaseless un!er1tone of the !eep sea' an! seems to view our 3arth in all its changes "from the birth of time to the crac& of !oom " It

follows man in his triple evolution' physical' mental' an! spiritual' throughout the perfect circle of his boun!less life >arwinism ha! reache! its limits an! a reboun! Man is in!ee! evolve! from lower forms +ut which man, the physical, the psychical, the intellectual, or the spiritual, The $ecret >octrine points where the lines of evolution an! involution meet) where matter an! spirit clasp han!s) an! where the rising animal stan!s face to face with the fallen go!) for all natures meet an! mingle in man Fu!ge no proposition of the $ecret >octrine as though it stoo! alone' for not one stan!s alone Not "in!epen!ence" here more than with the units that constitute Humanity It is interdependence everywhere) in nature' as in life 3ven members of the T $ have often won!ere! why H P + an! others well &nown in the $ociety lay so much stress on !octrines li&e Karma an! .eincarnation It is not alone because these !octrines are easily apprehen!e! an! beneficent to in!ivi!uals' not only because they furnish' as they necessarily !o' a soli! foun!ation for ethics' or all human con!uct' but because they are the very &ey1notes of the higher evolution of man %ithout Karma an! .eincarnation evolution is but a fragment) a process whose beginnings are un&nown' an! whose outcome cannot be !iscerne!) a glimpse of what might be) a hope of what shoul! be +ut in the light of Karma an! .eincarnation evolution becomes the logic of what must be The lin&s in the chain of being are all fille! in' an! the circles of reason an! of life are complete Karma gives the eternal law of action' an! .eincarnation furnishes the boun!less fiel! for its !isplay Thousan!s of persons can un!erstan! these two principles' apply them as a basis of con!uct' an! weave them into the fabric of their lives' who may not be able to grasp the complete synthesis of that en!less evolution of which these !octrines form so important a part In thus affor!ing even the superficial thin&er an! the wea& or illogical reasoner a perfect basis for ethics an! an unerring gui!e in life' Theosophy is buil!ing towar! the future reali-ation of the Eniversal +rotherhoo! an! the higher evolution of man +ut few in this generation reali-e the wor& that is thus un!erta&en' or how much has alrea!y been accomplishe! The obscurity of the present age in regar! to genuine philosophical thought is nowhere more apparent than in the manner in which opposition has been wage! towar! these !octrines of Karma an! .eincarnation In the seventeen years since the Theosophical movement has been before the worl! there has not appeare!' from any source' a serious an! logical attempt to !iscre!it these !octrines from a philosophical basis There have been !enial' ri!icule' an! !enunciation ad nauseum. There coul! be no !iscussion from such a basis' for from the very beginning these !octrines have been put forth an! a!vocate! from the logical an! !ispassionate plane of philosophy .i!icule is both

unanswerable an! unworthy of answer It is not the argument' but the atmosphere of wea& min!s' born of pre*u!ice an! ignorance The synthesis of occultism is therefore the philosophy of Nature an! of =ife) the full 11 or free11truth that apprehen!s every scientific fact in the light of the unerring processes of 3ternal Nature The time must presently come when the really a!vance! thin&ers of the age will be compelle! to lay by their in!ifference' an! their scorn an! conceit' an! follow the lines of philosophical investigation lai! !own in the Secret (octrine. Gery few seem yet to have reali-e! how ample are these resources' because it involves a process of thought almost un&nown to the present age of empiricism an! in!uction It is a revelation from archaic ages' in!estructible an! eternal' yet capable of being obscure! an! lost) capable of being again an! again reborn' or li&e man himself11 reincarnate! "He who lives in one color of the rainbow is blin! to the rest =ive in the =ight !iffuse! through the entire arc' an! you will &now it all "11 The Path. "He who &nows not the common things of life is a beast among men He who &nows only the common things of life is a man among beasts He who &nows all that can be learne! by !iligent in0uiry is a go! among men.)-Plato. Path, November' 89A8' #ebruary' March' May' 89A?

485 Huotations are from the Secret (octrine an! other writings of H P +lavats&y 4?5 >r F 2ehorowic-' "Mental $uggestion'" p ?A8

SHA)) WE A N&TE &- WARNING

TEACH

C)AIR+&YANCE5

M< attention has been arreste! by the a!!ress !elivere! in the A!yar course by >r >aly an! reporte! in the $eptember Theosophist It is entitle! "(lairvoyance " (oming out in the A!yar course' it has a certain flavor of authority which will appeal to many members of the $ociety an! may cause them to a!opt the suggestions for practice given in the latter part of the a!!ress <et at the same time it is very true that the Theosophical $ociety is not responsible for the utterances of members in their private capacity The fact that clairvoyance is a power sought after by many persons cannot be !ispute!' but the 0uestions' Is it well to try to !evelop clairvoyance, an! $hall we teach it, have not yet been !efinitely !eci!e! Hence I may be permitte! to give my views upon them At the outset I !esire to !eclare my personal attitu!e on these 0uestions an! my beliefs as to facts In using the term "clairvoyance" I inten! to inclu!e in it all clear perception on that plane I I have for many years been convince! by proofs furnishe! by others an! from personal experience that clairvoyance is a power belonging to man/s s inner nature) an! also that it is possesse! by the animal &ing!om ? This faculty is either inherite! or e!uce! by practice

D Those who have it by birth are generally physically !isease! or nervously !erange! The cases where clairvoyance is shown by a perfectly healthy an! well1balance! person are rare I The recor!s of spiritualism for over forty years in America conclusively prove that clairvoyance cannot be safely sought after by persons who have no competent gui!e) that its pursuit has !one harm) an! that almost every me!ium to whom one puts the 0uestion "Am I able to !evelop clairvoyance," will reply "<es " L There are no competent gui!es in this pursuit to be foun! here or in 3urope who are willing to teach one how to ac0uire it without !anger @ The 0ualifications such a gui!e shoul! possess ren!er the fin!ing of one !ifficult if not impossible They are7 the power to loo& within an! see clearly the whole inner nature of the stu!ent) a complete &nowle!ge of all the planes upon which clairvoyance acts' inclu!ing &nowle!ge of the source' the meaning' an! the effect of all that is perceive! by the clairvoyant) an!

last' but not least' the power to stop at will the exercise of the power 3vi!ently these re0uirements call for an a!ept %ho are the teachers of clairvoyance' an! those who a!vise that it be practice!, In the main' the first are me!iums' an! any investigator &nows how little they &now 3very one of them !iffers from every other in his powers The ma*ority have only one sort of clairvoyance) here an! there are some who combine' at most' three classes of the faculty Not a single one is able to mentally see behin! the image or i!ea perceive!' an! cannot say in a given case whether the image seen is the ob*ect itself or the result of a thought from another min! #or in these planes of perception the thoughts of men become as ob*ective as material ob*ects are to our human eyes It is true that a clairvoyant can tell you that what is being thus perceive! is not apprehen!e! by the physical eye' but beyon! that he cannot go 2f this I have ha! hun!re!s of examples In AA out of 8BB instances the seer mistoo& the thought from another min! for a clairvoyant perception of a living person or physical ob*ect The seers of whom I spea& see always accor!ing to their inner ten!ency' which is governe! by subtle laws of here!ity which are wholly un&nown to scientific men an! much more to me!iums an! seers 2ne will only reach the symbolic plane) another that which is &nown to occultists as the positive si!e of soun!) another to the negative or positive aspects of the epi!ermis an! its emanations) an! so on through innumerable layer after layer of clairvoyance an! octave after octave of vibrations They all &now but the little they have experience!' an! for any other person to see& to !evelop the power is !angerous The philosophy of it all' the laws that cause the image to appear an! !isappear' are terra incognita The occult septenary scheme in nature with all its mo!ifications pro!uces multiple effects' an! no mere clairvoyant is able to see the truth that un!erlies the simplest instance of clairvoyant perception If a man moves from one chair to another' imme!iately hun!re!s of possibilities arise for the clairvoyant eye' an! he alone who is a highly traine! an! philosophical seer 1 an a!ept' in short 1 can combine them all so as to arrive at true clear1perception In the simple act !escribe! almost all the centres of force in the moving being go into operation' an! each one pro!uces its own peculiar effect in the astral light At once the motion ma!e an! thoughts arouse! elicit their own soun!' color' motion in ether' amount of etheric light' symbolic picture' !isturbance of elemental forces' an! so on through the great catalogue >i! but one win& his eye' the same effects follow in !ue or!er An! the seer can perceive but that which attunes itself to his own !evelopment an! personal peculiarities' all limite! in force an! !egree

%hat' may I as&' !o clairvoyants &now of the law of prevention or encrustation which is acting always with many people, Nothing' absolutely nothing How !o they explain those cases where' try as they will' they cannot see anything whatever regar!ing certain things, Fu!ging from human nature an! the sor!i!ness of many schools of clairvoyance' are we not safe in affirming that if there were any real or reliable clairvoyance about us now1a1!ays among those who offer to teach it or ta&e pay for it' long ago fortunes woul! have been ma!e by them' ban&s !espoile!' lost articles foun!' an! frien!s more often reunite!, A!mitting that there have been spora!ic instances of success on these lines' !oes not the exception prove that true clairvoyance is not un!erstoo! or li&ely to be, +ut what shall theosophists !o, $top all attempts at clairvoyance An! why, +ecause it lea!s them slowly but surely 1 almost beyon! recall into an interior an! exterior passive state where the will is gra!ually overpowere! an! they are at last in the power of the !emons who lur& aroun! the threshol! of our consciousness Above all' follow no a!vice to "sit for !evelopment " Ma!ness lies that way The feathery touches which come upon the s&in while trying these experiments are sai! by me!iums to be the gentle touches of "the spirits " +ut they are not They are cause! by the ethereal flui!s from within us ma&ing their way out through the s&in an! thus pro!ucing the illusion of a touch %hen enough has gone out' then the victim is getting gra!ually negative' the future prey for spoo&s an! will1o/1 the1wisp images "+ut what'" they say' "shall we pursue an! stu!y," $tu!y the philosophy of life' leave the !ecorations that line the roa! of spiritual !evelopment for future lives' an! practice altruism %I==IAM Path' >ecember' 89AB H FE>G3

TH3 $3G3N#2=> >IGI$I2N %H< N2T (HANG3 TH3 >3$IGNATI2N, M. $innett/s boo& 3soteric !uddhism has !one a great !eal towar!s bringing before the %est the 3astern philosophy regar!ing man an! his constitution' but it has also serve! to perpetuate the use of a wor! that is mislea!ing an! incorrect In that wor& on p @8 he states' "$even !istinct principles are recogni-e! by 3soteric $cience as entering into the constitution of man'" an! then gives his scheme of !ivision thus' The bod%' Gitality' Astral +o!y' Animal $oul' Human $oul' $piritual $oul' an! seventh' $pirit or Atma Now if $pirit be' as the whole philosophy !eclares' in all an! through all' it is erroneous to call it one of the series This very early le! to the accusation that we believe! in seven !istinct spirits in man It always lea!s to misconception' an! !irectly ten!s to preventing our un!erstan!ing fully that the Atma inclu!es' an! is the substratum of' all the others In In!ia it cause! a protracte! an!' at times' heate! !iscussion between the a!herents of the rigi! seven1fol! classification of 3soteric !uddhism an! several learne! an! unlearne! Hin!us who supporte! a four1fol! or five1 fol! !ivision >uring that !ebate the chief Hin!u controverter' while hol!ing to a !ifferent system' a!mitte! the existence of "a real esoteric seven1fol! classification'" which of course cannot be given to the public Mr $innett also evi!ently ma!e a mista&e when he sai! that the first mentione! !ivision is the esoteric one Now it woul! seem that many of these misconceptions an! !ifferences coul! be prevente! if a wor! were a!opte! an! invariably use! that woul! clearly express the i!ea inten!e! to be conveye! As the prime !eclaration of theosophy is that all these so1calle! bo!ies an! appearances are for the purpose of enabling the 2N31the Atma1to fully comprehen! nature an! "bring about the aim of the soul'" why not !enominate all that it uses for that purpose as vehicles, This name is strictly in accor! with all parts of the philosophy It is in effect the same as 4padhi' or basis' foun!ation' carrier +y its use we ma&e no error when we say that theosophy !eclares there is Atma' which wor&s with an! through six vehicles $trictly' the bo!y is a vehicle for the astral bo!y' it for the next' an! so on up to Atma' which is therefore seen to be all an! in all' as is clearly !eclare! in !hagavad"ita

This change' or to some other than "principles'" shoul! be a!opte! by all theosophists' for every !ay there is more in0uiry by new min!s' an! theosophists themselves' in!ee!' nee! to use their wor!s with care when !ealing with such sub*ects 2r if greater clearness is !esire!' let us say that there is one principle which acts through si5 vehicles The scheme will then stan! thus7 Atma 4spirit5' one principle' in!ivisible Its vehicles are7 !uddhi.................................................................... $piritual ......... $oul *anas.................................................................... Human $oul ......... 6ama Animal $oul #upa..................................................................... /inga Astral +o!y Sharira................................................................. Prana or Gitality $iva................................................................. #upa....................................................................... The +o!y ......... Names have power' an! if we go on tal&ing of C principles when in truth there is but one' we are continually clou!ing our conception of theosophic truth 3E$3+I2 Path' April' 89AB E.+AN

Sayin!s of Jesus In the )i!ht of Theoso$hy :The Theosophical 7orum, >ecember 8ADC' pp I?I1?L) the following' hel! in the archives of the Theosophical $ociety' Point =oma' is a copy of an original article' or what appear rather to be hastily written notes' in the han!writing throughout of %illiam H Fu!ge' hitherto' we believe' unpublishe! 11 3!s ; The references herein are ta&en from St. *atthew in the revise! version In (hap I account is given of Fesus being le! into the wil!erness to be tempte! of "the !evil'" which means' theosophically' the trials of the !isciple in the worl! or wil!erness of his own nature The tempter suggests first that brea! be ma!e out of stones after the long fast +ut Fesus replie!7 "It is written Man shall not live by brea! alone' but by every wor! that procee!eth out of the mouth of Go! " After a perio! of prayer' or aspiration' the mystics in all ages ha! first to resist the temptation to at once satisfy imme!iate bo!ily wants an! then on triumphing they receive instruction an! benefit from "Go!" who is the Higher $elf The Higher $elf is the go! they all' inclu!ing Fesus' aspire! to an! spo&e of as "od an! 7ather. Esually the clash an! roar of the lower nature prevents the wor!s or "voice" of that #ather from being hear! $ha&espeare &new the value of

fasting to release the inner' for he sai! that when the bo!ily encasement was re!uce! the inner self came forth more easily An! here Fesus is only repeating what all the schools of real occultism teach' that is' that the real man has his own appropriate foo!' or the communion with the Mona! which is not perfectly conscious on this plane' but must be sought for in its own proper habitation Then the "!evil" too& him to a high place suggesting that he throw himself !own an! be save! by the angels' to which Fesus replie!7 "Thou shalt not tempt the =or! thy Go! " This coul! not mean that he a!*ure! $atan not to tempt him 11 his Go! 11 but rather that it was neither common sense nor the act of an occultist to show his powers for no en! but vanity This is one of the rules of the =o!ge' that if you have occult power you shall not use it except for the benefit of others The sermon on the mount is of high importance theosophically If ta&en literally it is a string of meaningless promises which are bro&en every !ay' but a!!ing Karma an! .eincarnation they are the ol! !eclarations of all great teachers an! holy boo&s prior to the allege! time of Fesus The first beatitu!e' that the poor in spirit will have heaven is that which was always taught as the result of humility #or only when the personal self is thoroughly eliminate!' an! the i!ea of separateness is !estroye! by that of universal brotherhoo!' !oes the illumination from within' !esire! by all earnest stu!ents' come to one Many neglect this in*unction' being carrie! away by scientific phrases or having personal en!s 2ne nee!s not be a "(hristian" to see an! accept this in*unction of Fesus' since it was only repeate! as of ol! by him) carrie! on' as (onfucius !i! his i!eas The Re Ra6$uts By Wi%%ia" Q. Ju !e +rother (harles Fohnston' # T $ ' formerly of the >ublin =o!ge in Irelan!' is a member of the .oyal Aca!emy of $cience an! retire! from the +ritish (ivil $ervice of In!ia His interest in In!ian 0uestions of religion' philosophy' an! ethnology is very great' an! as his linguistic accomplishments are extensive' his stu!ies in that fiel! are of value The mperial and Asiatic 8uarterl% #eview for 2ctober' 89AD' has an article by him un!er the above title which Theosophists will !o well to rea! if they can procure it $tarting with the assertion of !e Huatrefages that there are four principal color groups in the human family' of white' yellow' re!' an! blac& races' he a!!s this from the *ahabharata7 The color of the +rahmans is white) of the Kshatriyas re!' of the Gaisyas yellow' of the $u!ras blac&

%hile (ol To! has given much of what is calle! the history of the .a*puts' Fohnston shows that although we have been in contact with .a*putana for over a hun!re! years' there as yet exists no material for an exact stu!y of its ethnology) while the latter as an exact science is very young an! was for a long time hampere! by the ol! Mosaic tra!itions about $hem' Ham' an! Faphet He hol!s that the .a*puts are re! in color' an! also ma&es goo! argument on the point that in ancient times they as Kshatriyas or warriors were above the +rahmans so far as mystical an! spiritual &nowle!ge went Huoting the !rihadaran%aka-4panishad thus' "This &nowle!ge has never before !welt in any +rahman'" he goes to point out that Krishna' the great King an! $age' was a Kshatriya' while next comes +u!!ha' a!mitte! by the Hin!us to be an Avatara' who was also a Kshatriya' all being hel! by him to be .a*puts Krishna trace! his !octrine from the Kshatriya Manu through a line of .a*arshis or .a*anya sages This is in the !hagavad-"ita, where the last personage name! in the line is I&shva&u' of whose race was +u!!ha Hence he ascribes the spirit of the 4panishads an! of +u!!hism to the mystical genius of the .a*anya race The well1&nown characteristics of the +rahmans of not having missionaries shoul! be remembere! at this point The reformers they have ha! have been mostly among themselves' as' for instance' the great +rahman $am&aracharya If Fohnston/s argument be right' then it is a very remar&able fact that the Gayatri' or that holy verse which is the "mother of the Ge!as'" repeate! every morning by thousan!s of +rahmans as they bathe in the Ganges' was compose! by a Kshatriya an! not by a +rahman 2n this we have in the 4panishads these wor!s7 "The +rahman sat at the foot of the Kshatriya " This uphol!s the spiritual !ignity of the .a*anyas' who are the Kshatriyas an! the .e! .a*puts An!' as he shows' to this time the .anas of Mewar "unite spiritual with royal authority an! officiate as high priests in the temple of the guar!ian !eity of their race " %e shoul! not forget' either' that it is recor!e! respecting the procee!ings after the !eath an! cremation of the bo!y of +u!!ha that the Moriyas of Pipphalivana' saying that +u!!ha was of their sol!ier caste' too& away the embers to erect a cairn over them M An! the name to be applie! to these is lohita, or re!' which is also the name of the planet Mars' the fighter M $ee *aha-Parinibbana Sutta 4The +oo& of the Great >ecease5' American .riental (epartment, Nos 8D an! 8I' Fune an! November' 89AD Fohnston/s ethnological !e!uction is as follows7 "That the Kshatriyas of ancient In!ia are i!entical in ethnic characteristics with the .a*puts of to!ay " The .e! .a*puts are the !escen!ants of the solar race' a race of &ings' of mystical men who not only coul! learn of mystic occultism but coul! also fight an! rule' which is contrary to the regulation for the +rahman If we turn now to The Secret (octrine, Gol I' p DC9' there is most interesting an! suggestive matter on this hea!' with names also' given !oubtless with a purpose not !ivulge! Huoting from the 9ishnu-Purana 4+& IG' ch xxiv an! iv5' she says7 Two persons' >evapi' of the race of Kuru an! Maru' of the family of I&shva&u continue alive throughout the whole four ages' resi!ing at the village of Kalapa They will return hither' in the beginning of the Krita age Maru' the son of $ighra through the power of <oga is still

living in the village calle! Kalapa' an!' in a future age' will be the restorer of the Kshatriya race in the $olar !ynasty Max Muller' it is sai!' translates Moru as Morya' of the Morya !ynasty' evi!ently of the same race or family as those who came an! too& the embers from the cremation of +u!!ha To ta&e the embers' when rea! un!er the rules of In!ian symbolism' is very much li&e "ta&ing the essence of spiritual culture after all the rest is burne! or purge! away " Another valuable article to rea! in connection with this is the Moryas an! Koothoomi in 7ive :ears of Theosoph%, p I9D All stu!ents of these extremely interesting points are in!ebte! to +rother Fohnston for his paper' all too short as it was :#rom The Path, May 89AI' pp DL1DC;

P.22#$ 2# TH3 HI>>3N $3=# TH.2EGH >.3AM$ TH3 !ream state is common to all people $ome persons say they never !ream' but upon examination it will be foun! they have ha! one or two !reams an! that they meant only to say their !reams were few It is !oubtful whether the person exists who never has ha! a !ream +ut it is sai! that !reams are not of importance) that they are !ue to bloo! pressure' or to in!igestion' or to !isease' or to various causes They are suppose! to be unimportant because' loo&ing at them from the utilitarian view1point' no great use is seen to follow <et there are many who always ma&e use of their !reams' an! history' both secular an! religious' is not

without recor!s of benefit' of warning' of instruction from the !ream The well1&nown case of Pharaoh/s !ream of lean an! fat &ine which enable! Foseph as interpreter to foresee an! provi!e against a famine represents a class of !ream not at all uncommon +ut the utilitarian view is only one of many >reams show conclusively that although the bo!y an! brain are asleep 1 for sleep begins primarily in the brain an! is governe! by it 1 there is still active a recollector an! perceiver who watches the introspective experience of !reaming $orrow' *oy' fear' anger' ambition' love' hate' an! all possible emotions are felt an! perceive! in !reams The utility of this on the wa&ing plane has nothing to !o with the fact of perception Time all is measure! therein' not accor!ing to solar !ivision but in respect to the effect pro!uce! upon the !reamer An! as the counting of this time is !one at a vastly 0uic&er rate than is possible for the brain' it follows that some person is counting In all these !reams there is a recollection of the events perceive!' an! the memory of it is carrie! into the wa&ing state .eason an! all the powers of intelligent wa&ing man are use! in !reams) an! as emotion' reasoning' perception' an! memory are all foun! to be even more active in !reams than in wa&ing life' it must follow that the Hi!!en $elf is the one who has an! !oes all this The fanciful portion of !reams !oes not invali!ate the position #ancy is not peculiar to !reaming) it is also present in wa&ing consciousness In many people fancy is 0uite as usual an! vivi! as with any !reamer An! we &now that chil!ren have a strong !evelopment of fancy Its presence in !ream simply means that the thin&er' being liberate! temporarily from the bo!y an! the set forms or grooves of the brain' expan!s that or!inary faculty +ut passing beyon! fancy we have the fact that !reams have prophecy of events not yet come This coul! not be unless there exists the inner Hi!!en $elf who sees plainly the future an! the past in an ever present IN (=AI.G2<AN(3 %a&ing clairvoyance cannot now be !enie! $tu!ents of Theosophy &now it to be a faculty of man' an! in America its prevalence is such as to call for no great proof There is the clairvoyance of events past' of those to come' an! of those ta&ing place To perceive events that have ta&en place in which the clairvoyant ha! no part nor was informe! about' means that some other instrument than the brain is use! This must be the Hi!!en $elf $eeing an! reporting events that subse0uently transpire gives the same conclusion If the brain is the min!' it must have ha! a part in a past event which it now reports' either as actor or as hearer from another who was present' but as in the cases cite! it ha! no such connection as actor' then it follows that it has receive! the

report from some other perceiver This other one is the Hi!!en $elf' because the true clairvoyant case exclu!es any report by an eye1witness Then again' when the clairvoyant is !ealing with an event presently procee!ing at a !istance' it is necessary that a perceiver who recollects must be present in or!er to ma&e report #or the brain an! its organs of sight an! hearing are too far off +ut as the clairvoyant !oes report correctly what is going on' it is the other Hi!!en $elf who sees the event' bri!ges the gap between it an! the brain' an! impresses the picture upon the bo!ily organs TH3 #33=ING 2# I>3NTIT< If recollection is the basis for the feeling of i!entity continuous throughout life' an! if brain is the only instrument for perception' then there is an inexplicable series of gaps to be accounte! for or bri!ge! over' but a!mitting the Hi!!en $elf no gaps exist %e are born feeling that we are ourself' without a name' but using a name for convenience later on %e reply to challenge by saying "It is I" 1 the name following only for convenience to the other person This personal i!entity remains although we fall asleep each night an! thus far become unconscious An! we &now that even when a long perio! is blotte! out of memory by fall' blow' or other acci!ental in*ury' the same feeling of i!entity crosses that gap an! continues the same i!entical "I" to where memory again acts An! although years of life with all their multiplicity of events an! experience have passe!' leaving but a small amount of recollection' we yet &now ourselves as that unname! person who came to life so many years before %e !o not remember our birth nor our naming' an! if we are but a bun!le of material experience' a mere pro!uct of brain an! recollection' then we shoul! have no i!entity but constant confusion The contrary being the case' an! continuous personal i!entity being felt an! perceive!' the inevitable conclusion is that we are the Hi!!en $elf an! that $elf is above an! beyon! both bo!y an! brain

THE POWER TO KNOW $TE>3NT 1 %hat is the effect of trying to !evelop the power of seeing in the astral light before a person is initiate!, Sage 1 $eeing in the astral light is not !one through Manas' but through

the senses' an! hence has to !o entirely with sense1perception remove! to a plane !ifferent from this' but more illusionary The final perceiver or *u!ge of perception is in Manas' in the $elf) an! therefore the final tribunal is clou!e! by the astral perception if one is not so far traine! or initiate! as to &now the !ifference an! able to tell the true from the false Another result is a ten!ency to !well on this subtle sense1perception' which at last will cause an atrophy of Manas for the time being This ma&es the confusion all the greater' an! will !elay any possible initiation all the more or forever #urther' such seeing is in the line of phenomena' an! a!!s to the confusion of the $elf which is only beginning to un!erstan! this life) by attempting the astral another element of !isor!er is a!!e! by more phenomena !ue to another plane' thus mixing both sorts up The 3go must fin! its basis an! not be swept off hither an! thither The constant reversion of images an! i!eas in the astral light' an! the pran&s of the elementals there' un&nown to us as such an! only seen in effects' still again a!! to the confusion To sum it up' the real !anger from which all others flow or follow is in the confusion of the 3go by intro!ucing strange things to it before the time Student. 1 How is one to &now when he gets real occult information from the $elf within, Sage 1 Intuition must be !evelope! an! the matter *u!ge! from the true philosophical basis' for if it is contrary to true general rules it is wrong It has to be &nown from a !eep an! profoun! analysis by which we fin! out what is from egotism alone an! what is not) if it is !ue to egotism' then it is not from the $pirit an! is untrue The power to &now !oes not come from boo&1stu!y nor from mere philosophy' but mostly from the actual practice of altruism in !ee!' wor!' an! thought) for that practice purifies the covers of the soul an! permits that light to shine !own into the brain1min! As the brain1min! is the receiver in the wa&ing state' it has to be purifie! from sense1perception' an! the truest way to !o this is by combining philosophy with the highest outwar! an! inwar! virtue Student 1 Tell me some ways by which intuition is to be !evelope! Sage 1 #irst of all by giving it exercise' an! secon! by not using it for purely personal en!s 3xercise means that it must be followe! through mista&es an! bruises until from sincere attempts at use it comes to its own strength This !oes not mean that we can !o wrong an! leave the results' but that after establishing conscience on a right basis by following the gol!en rule' we give play to the intuition an! a!! to its strength Inevitably in this at first we will ma&e errors' but soon if we are sincere it will grow brighter an! ma&e no mista&e %e shoul! a!! the stu!y of the wor&s of those who in the past have tro!!en this path an! foun! out what is the real

an! what is not They say the $elf is the only reality The brain must be given larger views of life' as by the stu!y of the !octrine of reincarnation' since that gives a limitless fiel! to the possibilities in store %e must not only be unselfish' but must !o all the !uties that Karma has given us' an! thus intuition will point out the roa! of !uty an! the true path of life Student 1 Are there any A!epts in America or 3urope, Sage 1 <es' there are an! always have been +ut they have for the present &ept themselves hi!!en from the public ga-e The real ones have a wi!e wor& to !o in many !epartments of life an! in preparing certain persons who have a future wor& to !o Though their influence is wi!e they are not suspecte!' an! that is the way they want to wor& for the present There are some also who are at wor& with certain in!ivi!uals in some of the aboriginal tribes in America' as among those are 3gos who are to !o still more wor& in another incarnation' an! they must be prepare! for it now Nothing is omitte! by these A!epts In 3urope it is the same way' each sphere of wor& being governe! by the time an! the place Student 1%hat is the meaning of the five1pointe! star, Sage 1 It is the symbol of the human being who is not an A!ept' but is now on the plane of the animal nature as to his life1thoughts an! !evelopment insi!e Hence it is the symbol of the race Epsi!e !own it means !eath or symboli-es that It also means' when upsi!e !own' the other or !ar& si!e It is at the same time the cross en!owe! with the power of min!' that is' man Student 1 Is there a four1pointe! star symbol, Sage 1 <es That is the symbol of the next &ing!om below man' an! pertains to the animals The right &in! of clairvoyant can see both the five1 an! the four1pointe! star It is all pro!uce! by the intersections of the lines or currents of the astral light emanating from the person or being The four1 pointe! one means that the being having but it has not as yet !evelope! Manas Student 1 Has the mere figure of a five1pointe! star any power in itself, Sage 1 It has some' but very little <ou see it is use! by all sorts of people for tra!emar&s an! the li&e' an! for the purposes of organi-ations' yet no result follows It must be actually use! by the min! to be of any force or value If so use!' it carries with it the whole power of the person to whom it may belong Student 1 %hy is the swor! so much spo&en of in practical 2ccultism by

certain writers, Sage 1 Many in!ee! of these writers merely repeat what they have rea! +ut there is a reason' *ust as in warfare the swor! has more use for !amage than a club The astral light correspon!s to water if you try to stri&e in or un!er water with a club' it will be foun! that there is but little result' but a sharp &nife will cut almost as well un!er water as out of it The friction is less $o in the astral light a swor! use! on that plane has more power to cut than a club has' an! an elemental for that reason will be more easily !amage! by a swor! than by a club or a stone +ut all of this relates to things that are of no right value to the true stu!ent' an! are in!ulge! in only by those who wor& in !ar& magic or foolishly by those who !o not 0uite &now what they !o It is certain that he who uses the swor! or the club will be at last hurt by it An! the lesson to be !rawn is that we must see& for the true $elf that &nows all 2ccultism an! all truth' an! has in itself the protecting shiel! from all !angers That is what the ancient $ages sought an! foun!' an! that is what shoul! be striven after by us Path' November' 89AI

7'ea2e .ith Honor7 or 7A S2ientifi2 -rontier7 By Wi%%ia" Q. Ju !e The PATH has never been a controversial maga-ine' an! !oes not inten! to be +ut it cannot in *ustice to its rea!ers fail to notice the recent exposures' in the #eligio-Philosophical $ournal, of self1confesse! lying' *ealousy' an! violation of confi!ential relations These are shown forth in the letters of Mabel (ollins an! >r (oues about /ight on the Path, an! later by the extremely vulgar (hicagoan wit of an article giving the confi!ential papers of the 3soteric $ection of the T $ "Peace with honor" has become impossible' an! the lines that !emar& the frontier between true theosophists an! those who are in the $ociety for gain or glory must be !rawn The course of the #eligio-Philosophical matters not Its e!itor is a (hicagoan who will fight when his property is in any way attac&e!' an! having shot off the missiles furnishe! by two recreant theosophists' will probably not soon in!ulge in similar wor& +ut the others must continue if they are not exceptions to the rules that govern in similar cases >r (oues' a presi!ent of a T $ +ranch' chairman at one General (onvention' Mabel (ollins' late *oint e!itor of /ucifer with H P +lavats&y' are now' 0uite evi!ently' embar&e! on a campaign !esigne! to bully an! in*ure an ol! an! !ying woman +oth' actuate! by similar motives of *ealousy' present a sa! spectacle >r (oues' after losing the management of the ol! +oar! of (ontrol' begs an! implores Mme +lavats&y for two years to ma&e him Presi!ent of the $ociety which he ha! ever in*ure! by his presence) failing in this struggle' he casts about him for means of in*uring her who ha! no power to raise to the hea! of our $ociety a man who ha! !one nothing to !eserve it The heavy guns hurt none but the conspirators' for the explosion serves but to tear off the mas&s they hel! between theosophists an! themselves' revealing them as move! solely by !isappointe! vanity an! *ealousy' while /ight on the Path remains a gem as before an! the 3soteric $ection procee!s with its wor& The issue raise! by the #eligio-Philosophical $ournal is a false one It is' that H P +lavats&y has attempte! to coerce the press It also thin&s that an 3soteric $ection of the T $ is wrong an! un*ustifiable Inasmuch as the e!itor of that Fournal *oine! the T $ in 899L' an! the upper an! other $ections of the T $ have always been in existence embracing many members' it is rather late for him to propose an amen!ment'M an! it was improper to remain in the T $ an! attac& its organi-ation M In the $upplement to the Fune Theosophist, 8998' the other sections are mentione!

As long ago as 8998 the #. P. $ournal printe! articles by % 3 (oleman attac&ing the personal character of H P +lavats&y an! the T $ in general To these the e!itor of TH3 PATH replie!' but the reply was not printe!) an! the $ournal has ever since been a!mitting similar scurrilous articles to (oleman/s first %ithout or!ers or suggestions all fair men' let alone theosophists' shoul! have hastene! to reply >oubtless silence ma!e the 3!itor thin& the attac&s were *ustifie! The press must have lately ac0uire! the right to !ictate to bo!ies of men an! women that they shall not follow a common policy of rebu&ing caluminators an! !enouncing slan!ers7 but we have yet to hear that the press has any such prerogative This whole trouble starte! in the #eligio is but a tempest in a teapot %hat if such a circular as he prints was sent in the 3soteric $ection' or if a ple!ge was signe!, 3very one has a right to *oin such a bo!y an! to sign a ple!ge) an! the #eligio, or any other paper' has no right to ob*ect Many of these *ournalists who ob*ect to these things are Knights Templar who ta&e most bin!ing oaths) perhaps the 3!itor of the #eligio is one) we shoul! li&e to as&' if he !oes not ob*ect) an! if the publishe! oath of that bo!y is the correct one' perhaps he can explain how his present attitu!e is consistent with that oath' or maybe American civili-ation permits some fine !istinctions not a!mitte! by us "A scientific frontier" must be !rawn Theosophists who supinely sit !own inactive while fellow theosophists are slan!ere! an! the cause itself !ragge! through the mu! by scoffers' are only paper an! straw theosophists7 the mil!ew of self will !estroy the paper' an! the straw will be blown away by the win!' an! those others who' while in the T $ ' try to exalt themselves an! misrepresent the $ociety are much less theosophists <et all these things will !o the $ociety goo!' an! will ten! to separate the wheat from the chaff in rea!iness for the closing cycle :#rom The Path, Gol IG' Fuly' 899A' pp 88L18@;

&n Hea%in! /To the 3!itor of The "olden "ate/7 Accor!ing to her 4H P +lavats&y5 the healing becomes +lac& Magic when the operator !eliberately influences the min! of the patient an! by that means causes the cure 2f course it is not the very highest an! blac&est form of +lac& Magic' but it is not %hite Magic 11 since it !oes not leave the patient to the operation of Karma an! his own will 11 it is a wea& form of the +lac& variety My own view goes a little further an! lea!s me to the conclusion that when persons suffer from sic&ness they shoul! en!eavor to cure it with physical agencies' for it is truly the wor&ing down through the bo!y of ba! Karmic causes in the mind+ an! when one falls bac& upon his higher nature for the cure of his bo!y' he removes the operation of the Karmic causes from their proper plane' which is the physical bo!y' an! !raws them bac& into the min!' an! thus not only ten!s to beclou! his mental plane' but also &eeps in him the seed for future diseases in another life, which will be larger' because' as it were' they have accumulate! interest !uring the interval =astly' we must wait to hear from Mme +lavats&y' over her own signature' for an exact expression of her views hereupon Gery %I==IAM H FE>G3 truly yours'

&N E+&)(TI&N A correspon!ent of PATH says7 I am unable to get a comprehensive view of evolution theosophically >oes a "roun!" mean once aroun! the C planets which belong to the earth chain, If so' how is the moon our parent, A roun! means a going once aroun! the seven globes of the earth1chain It was also calle! a "ring " $ome have confuse! it with incarnating in the seven races on any one planet The seven races have to go seven times aroun! the seven globes of this chain' !eveloping in each the characteristics of each' which cannot be obtaine! in any other way There are seven globes in the chain' of which the earth is one The other six are not visible to us' as they are ma!e of matter in a !ifferent state' an! on a !ifferent plane from matter as we &now it an! see it The first race began on Globe No 8 an! carrie! on evolution there' an! then went to Globe No ?' an! so on all aroun! the seven This it !i! seven times .ace No ? procee!e! similarly' having in its possession all that was gaine! by No 8 %e are now the #ifth .ace engage! in going roun! the whole chain) hence we are calle! those of the #ourth .oun!' but are the #ifth .ace %e must go roun! the whole chain of C planets D times more before as a race we are perfecte! %hen the $eventh .oun! is finishe!' as well as the halt for rest that follows' we begin again as a $ixth .ace an! go through $even .oun!s as such %hen that is conclu!e! we begin as the $eventh .ace an! repeat the process of $even .oun!s through the chain' thus bringing the gran! evolution for this chain to a perfect en! After that we pass on upon a higher plane' the possessors of all the &nowle!ge an! !evelopment ac0uire! !uring that sevenfol! progress This is the outline of the gran!

scheme' an!' as you see' inclu!es the whole series of seven planets +ut in every roun! of planets' on each one' an! in each race as it begins an! procee!s' there are many sub1races' root races' an! offshoots' all necessary in the process of !evelopment for each race #or a race cannot spring up in a moment' out of nothing) it must grow forth from something Therefore a new race is ma!e by offshoots ma&ing sub1roots that finally grow slowly in the main race which will be This is occurring in America' an! hence here is affor!e! a present an! perfect illustration #or here many examples of various root an! sub1an! offshoot races coming together' by generation of chil!ren among themselves' are pro!ucing the sub1root for the new race This process will go on for a long perio!' !uring which ol!' !ecaye! branchlets an! offshoot families an! races will be absorbe! into the new growing stem' an! when the time is rea!y1a long way off1for the new race' all will have to migrate to the next planet It is now plain that ring an! round !o not mean the process of going through the race in its process of formation on any planet' as its beginnings come on an! are finally replace! by its finishe! pro!uct' but that these wor!s refer to the gran! march aroun! the whole chain of globes' of which this earth is the fourth The 0uestion about the moon ought now to be clear It is evi!ent that the moon is not one of the C planets +y rea!ing the Secret (octrine we see that the moon is a deserted planet on the same plane as the earth1a fourth1 roun! globe of a previous manvantara It is the ol! fourth globe of an ol! chain' an! is the parent of the earth' while the other six globes of our chain have similar parents' visible only from those globes It is our parent because we came from it when the hour struc&' long ago' for the migration from it of the humanity that ha! thereon passe! through its gran! sevenfol! pilgrimage In li&e manner' some future !ay' this earth will become "a moon" to some newer planet not now born Hues ?1If the prototype of all forms has always existe!' how can new forms come through evolution of the physical or material, New material forms may come' but they are not prototypes The latter are not material' therefore no confusion between the two can exist There is evolution of material forms' but prototypes remain unaffecte! This is a 0uestion which re0uires the 0uestioner to loo& up exact meanings of the wor!s use! by him It is not substantial #ix the true meanings an! the confusion will vanish Hues D1If man ma!e his first appearance as a material bo!y' why !oes the

embryo pass through all the changes' vegetable an! animal' before birth, It is the or!er of nature All the atoms have to grow use! to their wor& before they can !o it well an! 0uic&ly At first as astral atoms only' they !o it over an! over again until all the atoms ac0uire the habit of !oing it without fail They then go on to other wor& This having been the way for ages' the human bo!y is now gestate! in nine months' whereas at earlier perio!s such gestation too& years' later on fewer years' an! finally as now In future times the process will be finishe! more 0uic&ly' an! then the embryo will pass through all these ol! states almost instantaneously The reason' therefore' is that the physical human molecules of this perio! of evolution have only ac0uire! the ability to pass through the series in nine months' as a result of millions of years of prior slow wor& #or nature goes by steps' one at a time The embryo exhibits these phases because there are still left in the matter use! the ol! impressions' an! racial evolution is gra!ually wiping them out by transforming them into new organs' by eliminating those not useful an! by con!emning others %hen the wor& is fully un!erstoo! by ever% atom so that it acts with unerring' machine1li&e precision' it will be possible to bring out a bo!y in a very short space of time

&n Ar!u"ent :.eprint of a (onversation with % H Fu!ge) The Theosophical News, Fuly 8?' 89AC' p 9; I !o not li&e arguments They lea! into en!less labyrinths an! convince no one #or conviction must come from the inner consciousness absorbing a truth If you overcome an a!versary in argument you !o not convince him of any fact 11 save that you are better poste! on your si!e of the sub*ect than he is on his si!e) an! leave him with no intention of a!opting your theories' but of stu!ying to strengthen his own that he may the better combat yours It is better to as& permission to state your case clearly' pro!ucing your evi!ence' then leave your case to mature !eliberation in the min! of your a!versary If you have a truth' an! the soil in which you !esire to plant your see! is rea!y' he will receive it If not' it is 0uite useless to argue the matter thus setting up vibrations of antagonistic force harmful both to yourself an! others

<ou may say that Plato point by point combatte! all opposition to the theory of the Immortality of the $oul True) yet' in all the centuries subse0uent' how many have believe! in the soul/s immortality because of the victory of logic compare! to those in whose consciousness awo&e a conviction from the gentle teachings of +u!!ha an! of Fesus, (ontroversy belongs chiefly to the intellectual plane' an! is sel!om wage! for the pure spiritual uplifting of humanity %hen we have come into a higher conception of brotherly love there will be no argument) for if a brother cannot perceive a truth when its evi!ence is state! then he is not rea!y $ee!s are never beaten into the unbro&en groun! but sown in the tille! soil

OCCULT VIBRATIONS A -RAGMENT &- C&N+ERSATI&N WITH H.'.B. IN 8999 The following was written by me at the !ictation of H P + in 8999 with the purpose of printing it at that time +ut it was not use! then' an! as I brought it home with me it is now of interest 1 % H F H 1 It has struc& me while thin&ing over the !ifference between or!inary people an! an a!ept or even a partly !evelope! stu!ent' that the rate of vibration of the brain molecules' as well as he coNr!ination of those with the vibrations of the higher brain' may lie at the bottom of the !ifference an! also might explain many other problems H P + 1 $o they !o They ma&e !ifferences an! also cause many curious phenomena) an! the !ifferences among all persons are greatly !ue to vibrations of all &in!s

H 1 In rea!ing the article :"Aum6"; in the PATH of April' 899@' this i!ea was again suggeste! I open at p @' Gol I The !ivine .esonance spo&en of above is not the >ivine =ight itself The .esonance is only the outbreathing of the first soun! of the entire Aum It manifests itself not only as the power which stirs up an! animates the particles of the universe' but also in the evolution an! !issolution of man' of the animal an! mineral &ing!oms' an! the $olar system Among the Aryans it was represente! by the planet Mercury' who has always been sai! to govern the intellectual faculties an! to be the universal stimulator %hat of this, H P + 1 Mercury was always &nown as the go! of secret wis!om He is Hermes as well as +u!ha the son of $oma $pea&ing of matters on the lower plane' I woul! call the ">ivine .esonance" you rea! of in the PATH "vibrations" an! the originator' or that which gives the impulse to every &in! of phenomena in the astral plane H 1 The !ifferences foun! in human brains an! natures must' then' have their root in !ifferences of vibration, H P + 1 Most assure!ly so H 1 $pea&ing of man&in! as a whole' is it true that all have one &ey or rate of vibration to which they respon!, H P + 1 Human beings in general are li&e so many &eys on the piano' each having its own soun!' an! the combination of which pro!uces other soun!s in en!less variety =i&e inanimate nature they have a &ey1note from which all the varieties of character an! constitution procee! by en!less changes .emember what was sai! in sis 4nveiled at p 8@' Gol I' "The Eniverse is the combination of a thousan! elements' an! yet the expression of a single spirit' 1 a chaos to the sense 4physical5' a cosmos to the reason" 4manas5 H 1 $o far this applies generally to nature >oes it explain the !ifference between the a!ept an! or!inary people, H P + 1 <es This !ifference is that an a!ept may be compare! to that one &ey which contains all the &eys in the great harmony of nature He has the synthesis of all &eys in his thoughts' whereas or!inary man has the same &ey as a basis' but only acts an! thin&s on one or a few changes of this great &ey' pro!ucing with his brain only a few chor!s out of the whole great

possible harmony H 1 Has this something to !o with the fact that a !isciple may hear the voice of his master through the astral spaces' while another man cannot hear or communicate with the a!epts, H P + 1 This is because the brain of a chela is attune! by training to the brain of the Master His vibrations synchroni-e with those of the A!ept' an! the untraine! brain is not so attune! $o the chela/s brain is abnormal' loo&ing at it from the stan!point of or!inary life' while that of the or!inary man is normal for worl!ly purposes The latter person may be compare! to those who are color1blin! H 1 How am I to un!erstan! this, H P + 1 %hat is consi!ere! normal from the view of the physician is consi!ere! abnormal from the view of occultism' an! vice vers;. The !ifference between a color1blin! signal man who mista&es the lamps an! the a!ept who sees is that the one ta&es one color for another' while the a!ept sees all the colors in every color an! yet !oes not confuse them together H 1 Has the a!ept' then' raise! his vibrations so as to have them the same as those of nature as a whole, H P + 1 <es) the highest a!epts +ut there are other a!epts who' while vastly in a!vance of all men' are still unable to vibrate to such a !egree H 1 (an the a!ept pro!uce at his will a vibration which will change one color to another, H P + 1 He can pro!uce a soun! which will alter a color It is the soun! which pro!uces the color' an! not the other or opposite +y correlating the vibrations of a soun! in the proper way a new color is ma!e H 1 Is it true that on the astral plane every soun! always pro!uces a color, H P + 1 <es) but these are invisible because not yet correlate! by the human brain so as to become visible on the earth plane .ea! Galton' who gives experiments with colors an! soun!s as seen by psychics an! sensitives' showing that many sensitive people always see a color for every soun! The color1blin! man has coming to him the same vibrations as will show re!' but not being able to sense these he alters the amount' so to say' an! then sees a color correspon!ing to the vibrations he can perceive out of the whole 0uantity His astral senses may see the true

color' but the physical eye has its own vibrations' an! these' being on the outer plane' overcome the others for the time' an! the astral man is compelle! to report to the brain that it saw correctly #or in each case the outer stimulus is sent to the inner man' who then is force!' as it were' to accept the message an! to confirm it for the time so far as it goes +ut there are cases where the inner man is able to even then overcome the outer !efect an! to ma&e the brain see the !ifference In many cases of lunacy the confusion among the vibrations of all &in!s is so enormous that there is not correlation between the inner an! the outer man' an! we have then a case of aberration +ut even in some of these unfortunate cases the person insi!e is all the time aware that he is not insane but cannot ma&e himself be un!erstoo! Thus often persons are !riven really insane by wrong treatment H 1 +y what manner of vibrations !o the elementals ma&e colors an! lights of variety, H P + 1 That is a 0uestion I cannot reply to though it is well &nown to me >i! I not tell you that secrets might be reveale! too soon,

OCCULT TEACHINGS $TE>3NT 1 %hat is 2ccultism, Sage 1 It is that branch of &nowle!ge which shows the universe in the form of an egg The cell of science is a little copy of the egg of the universe The laws which govern the whole govern also every part of it As man is a little copy of the universe 1 is the microcosm 1 he is governe! by the same laws

which rule the greater 2ccultism teaches therefore of the secret laws an! forces of the universe an! man' those forces playing in the outer worl! an! &nown in part only by the men of the !ay who a!mit no invisible real nature' behin! which is the mo!el of the visible Student. 1 %hat !oes 2ccultism teach in regar! to man' broa!ly spea&ing, Sage 1 That he is the highest pro!uct of evolution' an! hence has in him a centre or focus correspon!ing to each centre of force or power in the universe He therefore has as many centres or foci for force' power' an! &nowle!ge as there are such in the greater worl! about an! within Student 1 >o you mean to inclu!e also the or!inary run of men' or is it the exceptions you refer to, Sage 1 I inclu!e every human being' an! that will reach from the lowest to the very highest' both those we &now an! those beyon! us who are suspecte! as being in existence Although we are accustome! to confine the term "human" to this earth' it is not correct to confine that sort of being to this plane or globe' because other planets have beings the same as ours in essential power an! nature an! possibility Student 1 Please explain a little more particularly what you mean by our having centres or foci in us Sage 1 3lectricity is a most powerful force not fully &nown to mo!ern science' yet use! very much The nervous' physical' an! mental systems of man acting together are able to pro!uce the same force exactly' an! in a finer as well as subtler way an! to as great a !egree as the most powerful !ynamo' so that the force might be use! to &ill' to alter' to move' or otherwise change any ob*ect or con!ition This is the "vril" !escribe! by +ulwer =ytton in his Coming #ace Nature exhibits to our eyes the power of !rawing into one place with fixe! limits any amount of material so as to pro!uce the smallest natural ob*ect or the very largest 2ut of the air she ta&es what is alrea!y there' an! by compressing it into the limits of tree or animal form ma&es it visible to our material eyes This is the power of con!ensing into what may be &nown as the i!eal limits' that is' into the limits of the form which is i!eal Man has this same power' an! can' when he &nows the laws an! the proper centres of force in himself' !o precisely what Nature !oes He can thus ma&e visible an! material what was before i!eal an! invisible by filling the i!eal form with the matter con!ense! from the air In his case the only !ifference from Nature is that he !oes 0uic&ly what she brings about slowly

Among natural phenomena there is no present illustration of telepathy goo! for our use Among the bir!s an! the beasts' however' there is telepathy instinctually performe! +ut telepathy' as it is now calle!' is the communicating of thought or i!ea from min! to min! This is a natural power' an! being well1un!erstoo! may be use! by one min! to convey to another' no matter how far away or what be the intervening obstacle' any i!ea or thought In natural things we can ta&e for that the vibration of the chor! which can cause all other chor!s of the same length to vibrate similarly This is a branch of 2ccultism' a part of which is &nown to the mo!ern investigator +ut it is also one of the most useful an! one of the greatest powers we have To ma&e it of service many things have to combine %hile it is use! every !ay in common life in the average way 1 for men are each moment telepathically communicating with each other 1 to !o it in perfection' that is' against obstacle an! !istance' is perfection of occult art <et it will be &nown one !ay even to the common worl! Student 1 Is there any ob*ect ha! in view by Nature which man shoul! also hol! before him, Sage 1 Nature ever wor&s to turn the inorganic or the lifeless or the non1 intelligent an! non1conscious into the organic' the intelligent' the conscious) an! this shoul! be the aim of man also In her great movements Nature seems to cause !estruction' but that is only for the purpose of construction The roc&s are !issolve! into earth' elements combine to bring on change' but there is the ever onwar! march of progress in evolution Nature is not !estructive of either thing or time' she is constructive Man shoul! be the same An! as a free moral agent he shoul! wor& to that en!' an! not to procuring gratification merely nor for waste in any !epartment Student 1 Is 2ccultism of truth or of falsehoo!) is it selfish or unselfish) or is it part one an! part the other, Sage 1 2ccultism is colorless' an! only when use! by man for the one si!e or the other is it goo! or ba! +a! 2ccultism' or that which is use! for selfish en!s' is not false' for it is the same as that which is for goo! en!s Nature is two1si!e!' negative an! positive' goo! an! ba!' light an! !ar&' hot an! col!' spirit an! matter The +lac& magician is as powerful in the matter of phenomena as the %hite' but in the en! all the tren! of Nature will go to !estroy the blac& an! save the white +ut what you shoul! un!erstan! is that the false man an! the true can both be occultists The wor!s of the (hristian teacher Fesus will give the rule for *u!gment7 "+y their fruits ye shall &now them >o men gather grapes of thorns or figs of thistles," 2ccultism is the general' all1inclusive term' the !ifferentiating terms are %hite an! +lac&) the same forces are use! by both' an! similar laws' for there are no special laws in this universe for any special set of

wor&ers in Nature/s secrets +ut the path of the untruthful an! the wic&e!' while seemingly easy at first' is har! at last' for the blac& wor&ers are the frien!s of no one' they are each against the other as soon as interest !eman!s' an! that may be anytime It is sai! that final annihilation of the personal soul awaits those who !eal in the !estructive si!e of Nature/s hall of experience Student 1 %here shoul! I loo& for the help I nee! in the right life' the right stu!y, Sage 1 %ithin yourself is the light that lighteth every man who cometh here The light of the Higher $elf an! of the MahKtma are not !ifferent from each other Enless you fin! your $elf' how can you un!erstan! Nature,

Noti2e To In:uirers 0By W. Q. Ju !e1 %ithin the min! an! heart of every thoughtful in!ivi!ual there exists some vital 0uestion unanswere! $ome sub*ect is uppermost' an! asserts itself obtrusively with greater persistency because he is oblige! to !eal with it without a visible prospect of a solution of the problem As the center in a circle so is every in!ivi!ual with regar! to his environment At times it seems impossible for him to pass beyon! the circle owing to one unanswere! 0uestion In obeying the comman! to !o goo! we learn that by the interchange of !ifferent thoughts' these 0uestions are often solve!' sometimes by an unintentional wor! or phrase' which opens up a new view an! starts one thin&ing in another !irection' or in other ways This interchange of 0uestion an! answer is not only valuable to the 0uestioner but also for the 0uestione!' an! brings both into a closer union of mutual interest In conse0uence of this view we express a wish that all who !esire will as& their 0uestions' to which an answer will be given Perhaps not *ust such an answer as they loo& for' but it will be a sincere one from the stan!point of the 0uestione! The answers will be from one who see&s "the small ol! path" 11 a stu!ent li&e other mortals' an! will be given as such' an! not as autocratic or infallible It is not inten!e! to limit in any way' an! all will be respon!e! to' be they Few' Gentile' Theosophist' $piritualist' Pagan or (hristian %here permissible a certain portion will be publishe! in TH3 PATH The remain!er will be answere! by letter !irect All communications shoul! be a!!resse!' with return postage' to JA>2K' P 2 +ox ?@LA' N < JA>2K

No En an No Be!innin! The Theoso$hi2 *o2trine of the Hu"an Sou% A ta%; .ith Mr. Ju !e3 one of the %ea ers of the Ne. Re%i!ious Mo<e"ent. :#rom the !altimore American, November ?L' 89AB; Mr %illiam H Fu!ge of New <or&' one of the lea!ers of the Theosophical movement' which is now attracting so much attention in America an! various 0uarters of the globe' was in +altimore yester!ay Mr Fu!ge is a member of the New <or& +ar' an! is the general secretary of the Theosophical $ociety in the Enite! $tates an! Presi!ent of the New <or& branch He lecture! before the %ashington branch of the $ociety $un!ay night' an! stoppe! here with some frien!s of the +altimore branch on his way to New <or& Mr Fu!ge is one of the original foun!ers of the $ociety in this country' an! has travele! a great !eal in In!ia' where the movement has obtaine! a consi!erable foothol! He tal&s entertainingly an! intelligently of the movement an! its ob*ects "Theosophy'" he sai!' "is eternal truth' but the Theosophical $ociety is a movement which aims to carry out the original intention which was in the best min!s of the men who !rew up the >eclaration of American In!epen!ence That was an effort for our free!om 11 an example an! incentive for the worl! 11 to have its effect in subse0uent ages The Theosophical $ociety is an attempt begun in America to sha&e off the shac&les from the min! an! heart) to ma&e men free in soul as the American (onstitution ma&es them free in bo!y Entil this !ouble free!om is obtaine!' the (onstitution an! the bloo! an! labors of the frien!s of %ashington will have been she! an! prosecute! in vain "The $ociety was foun!e! in New <or& city in 89CL' *ust fifteen years ago Its two great apostles' Mme H P +lavats&y an! (ol H $ 2lcott' move! the hea!0uarters to In!ia in 89C9' for the purpose of ta&ing a!vantage of the great store of metaphysical an! occult learning there an! to enlist the sympathy of the e!ucate! Hin!u' so that we in the %est shoul! later on reap the benefit of the use of the great mass of almost burie! &nowle!ge now in In!ia There are about 89B branches of the $ociety there now %e have about twenty in 3urope' some in Greece' in Africa 11 in fact' in all corners of the globe In America there are forty1nine chartere! branches in the great cities 11 over fifteen on the Pacific (oast' in Gic&sburg' in New <or&' an! all along the !irect line west from New <or& to $an #rancisco They are out in Iowa' in the wil!s of (hicago' in sleepy Phila!elphia an! culture! +altimore +esi!es these branches' there are many members unattache! to any local branch in all parts of the lan! The i!eas which the pioneers gave out in 89CL are now entrenche! in literature' in the !rama' in the min!s of the curious an! the stu!ent $y!ney .osenfel! ha! a play running at %allac&s in New <or&' base! on these i!eas' calle! /The $tepping1$tone'/ only a few months ago' in which it is mentione! an! use! for a plot as well as he coul! !o with his limite! &nowle!ge of it It ,ee$s the Hin us Busy.

"In!ia is full of e!ucate! men' an! they tol! me that the $ociety ha! succee!e! in bringing together men of all their cree!s an! castes in the search for truth' an! to carry out the ob*ect of the $ociety' which is universal brotherhoo!' an! the +ritish Government recogni-es the $ociety as a strong factor in &eeping the Hin!us well occupie! an! ten!ing to unite them in peaceful an! fraternal bon!s I!olatry is not so common there as you may suppose Intereste! missionaries en!eavor to ma&e it appear to you that the Hin!us are all i!olators' but the fact is that the Hin!u has plenty of pure monotheism' an! also enough philosophy to prevent its being an i!olatrous or a (hristian country 2ne of them sai! to me one !ay7 /<ou ha! better tell your countrymen that there is no use to en!eavor to substitute among the Hin!us the worship of three Go!s in one' with the worship of a virgin a!!e!' for the purity of the Hin!u religion an! philosophy It is a waste of money' for our people will allow their chil!ren to be taught 3nglish by the missionary' but every evening will explain to the youth how pernicious it is to listen seriously to men who !o not &now how to engage in !ebate with learne! +rahmans / In!ee!' many an ol! Hin!u tol! me that they than&e! the (hristian for teaching them a language useful for commerce' but !i! not care about a religion borrowe! from their own No Be!innin!3 No En . "2ur only slogan is' /There is no religion higher than truth / That is the ancient family motto of the great &ings of +enares' the Hin!u sacre! city on the Ganges river 2ur important !octrine is calle! Karma That means action an! the result of action It means that as you sow so shall you reap 3very !ee! that you !o an! every thought that you have will one !ay come bac& to you for goo! or evil' in this life or another %e hol! that the soul of man is immortal' an! has' hence' always been immortal As it has no en!' so it never ha! a beginning An!' therefore' the theory of reincarnation must be a!mitte! %e say that the soul comes up from the very !eeps of matter' through the animals' into the form of man 2nce a man' always a man After that' the soul is reborn over an! over again in human form on this earth To!ay it is in a beggar/s bo!y) next life on earth it may be in a &ing The poor man to!ay was the rich man of a prece!ing earth1life an! the rich now was once a poor man The poor but goo! man is now being punishe!' because in his former life of ease an! wealth he misuse! his opportunity an! oppresse! his fellows An! so' too' any present rich but wic&e! man will ma&e such ba! Karma that in the next life here he will be poor an! oppresse! $o' then' the two !octrines of Karma an! .eincarnation are twins They go together an! supplement each other Karma may be calle! /the moral law of compensation / This accounts for the vicissitu!es of life' an! to explain why there are savages in the wil!s an! savages in the cities' an! why some really goo! an! worthy people are so often poor an! miserable all their lives It explains all the problems which confront the (hristian minister' an! which cannot be otherwise met They are not S$iritua%ists. "If this is believe!' then we see how to attribute *ustice to Go! #or if you say that those who will not believe in the church an! in Fesus are !amne!' where are all the millions who live! millions of years before Fesus an! never hear! of him, If you say that perhaps Fesus appeare! before an! !ie! before' then you a!mit reincarnation %e fin! warrant for these i!eas in the +ible Fesus sai!' /Fu!ge not' that ye be not *u!ge!'/ an!' /As you measure' so it

will be measure! to you / If He meant all that' an! I thin& so' then if you are save! from the measure an! the *u!gments by belief in Him' what is the use of the *u!gment, Then Fesus as&e!' /%hom !o men thin& I am,/ referring to i!eas as to whom he was the reincarnation of An! when His !isciples as&e! Him if a man was born blin! for some act of his in a previous life' He !i! not !eny the !octrine Henry %ar! +eecher/s brother wrote a boo& calle! the Conflict of the Ages many years ago to prove that reincarnation is an absolutely essential !octrine to complete the (hristian scheme "Then there is the un!erlying !octrine of unity' which is expresse! in the Hin!u $criptures in this way7 /All spiritual beings are the same in &in!' only !iffering in !egree / Now' the Hin!u wor! for man an! spirit is the wor! purusha' so that men are spiritual beings' are all unite! Thus' it is our race Karma that we have the Anglo1$axon brutality an! material ten!encies' together with its great energy The Hin!u supplements this with his high metaphysical faculty an! !evotional spirit +y blen!ing these we will eliminate the brute an! ma&e the perfect man of future ages %e have many highly scientific !octrines which are gaining groun!' but are too abstruse for or!inary rea!ers "%e are not $piritualists %e hol! to spirit' for our religion may be calle! the religion of the soul) but we say that the soul of man is not a returning an! communicating entity' except in a regularly born human being Hence' we a!mit facts in $piritualism' but !eny conclusions To a!mit that these facts prove the return of the !ea! woul! be the same as saying that the soun!s issuing from the phonograph prove the spea&ers spirit to be present in the !iaphragm' which is nonsense "It might interest you to &now that from the general secretary/s office in New <or& ?8A'BBB tracts have been sent out through the Enite! $tates !uring the past two years "

The Na i!rantha"s By Wi%%ia" Q. Ju !e The article by T $ubba .ow Garu in the Fuly Theosophist will be rea! with great interest by all Theosophists' not only because it is from his pen' but also because of the article previously written on the same sub*ect by (ol 2lcott' an! calle! "In!ian $ybilline +oo&s " The !ifference between the two is' that (ol 2lcott gave some extremely interesting !etails of a particular seance he ha! with a certain hol!er of na!igranthams It is not state! whether the latter was the same person with whom Mr $ubba .ow ma!e his investigations in +lac& Town' Ma!ras :I have foun! the name of the visitor who was with our celebrate! brother by the ai! of a certain &in! of na!i I myself possess ;M The matters gone into in the Fuly paper only relate to the investigation' an! while they are clearly given' an! seem to show conclusively that the +lac& Town gentleman is imposing on his public' yet they !ispose only of that particular set of Na!is It is by no means prove! that no na!i is trustworthy an! that at no time coul! they be relie! on. I insist that the only conclusion to be !rawn from +rother $ubba .ow/s paper is that the Mint $treet 2perator has been effectually !ispose! of MI give here' not to be printe!' the name of his frien! It was 11111111 The 3!itor will say if I am correct at foot of this note 4F 5 :2ur correspon!ent has given the name correctl%. -- 3>IT2., The Theosophist.; Now if we have any confi!ence in (ol 2lcott' as certainly we have' then we &now that in the instance given by him in The "$ybilline +oo&s" he got hol! of a genuine na!i +ut even if he ha! in fact been impose! upon by one who previous to the appointment procure! all nee!e! facts' even that !oes not go any further than that particular instance It still remains to be prove! that the thing which the man in +lac& Town preten!e! to !o coul! never be !one (an' then' boo&s or leaves be ma!e or procure! which may be use! in the way preten!e!, I say that they can' an! that there are two or more mo!es of !oing it In the first place when (ol 2lcott saw his man , if the latter ha! the faculty of prevision or the proper amount of clairvoyance' he coul! have given all the !etails relate! 0uite easily with the ai! of a few figures' letters' or verses

+ut' far better still' it is possible to cast up certain astrological figures to be use! in certain !ays an! hours' an! for certain classes of 0uestions from which a large number of replies an! pre!ictions can be given' that woul! startle the average hearer' an! be true not only to the past but also to the future An! it is not an art that is so very !ifficult that it woul! ta&e a man a very long time to learn it in or!er to be able to answer 0uestions A large number of leaves coul! be prepare! which woul! enable one to ma&e replies to any &in! of 0uestions at once 2f course by saying at once, I mean at that particular sitting when the 0uestion was as&e! They might be ma!e rea!y for one wee&' or a month' or a year' or even a series of years) an! it is very easy to un!erstan! why after say five years they must be change!' an! also why after a whole precession of the e0uinoxes they woul! re0uire further change 11 or become altogether useless The mo!e of preparing them' even if I coul! spea& authoritatively upon it' is altogether too long to be gone into here' further than to say that it woul! be in accor!ance with certain astrological metho!s (ertain "houses of the heavens" must be arrange! an! fille! in the proper way' an! any one who has stu!ie! astrology will &now that at the en! of a solar year another set of prepare! leaves woul! have to be use! It woul! be merely the using of well1 &nown astrological rules' an! instea! of waiting for each 0uestion to be as&e!' to have rea!y set the houses of the heavens for a great number of hours in the !ay If I ha! fixe! upon the hour of L a m for rising' an! &new my brea&fast hour an! the hour on which I commence! to hear 0uestions' it woul! be easy enough to have rea!y all the astrological figures nee!e! That by means of these figures pre!ictions can be ma!e there is no !oubt I can prove it by hun!re!s of instances I will ta&e two of a recent !ate %hen I was in A!yar in 899I' the 0uestion arose whether Mr >amo!ar woul! go away at a certain time state! $ome thought he woul! an! others that he woul! not A figure for this 0uestion was erecte! an! showe! that he woul! not go at the time suppose!' an! for a certain reason As for the reason we must leave that to him +ut the fact was' that he !i! not go away for months after the time which ha! been fixe! by some for his !eparture The other instance was in Paris in 899I' when a figure upon similar rules was set up regar!ing some letters *ust receive! from the now notorious (oulomb family Plainly the figure sai! that there was a conspiracy going on in that charming circle) that it woul! all be suddenl% discovered, an! that it would come to nothing. 3verything came out as pre!icte!' notwithstan!ing that several Theosophists will !iffer from me on the latter point In the use of na!igranthams each sitting begins at a certain moment in time an! continues a certain number of hours %ere I the rea!er' or na!igrantham ma&er' I shoul! ma&e say one set for the year 899L to be use! only at particular hours 2f course' then' I woul! never give an au!ience except near those hours +ut if I thought it li&ely that I woul! want a greater 0uantity' or if I wishe! to be rea!y more 0uic&ly' then I woul! prepare sets fit to be use! every fifteen minutes 2r' in other wor!s' I woul! have rea!y set for use the horary astrological figures for every change of the celestial houses

If in a!!ition to this I &new certain mantrams' those coul! also be use!' an! thus I shoul! have a complete an! fairly reliable set of na!is Now then' an! further' I maintain that anciently In!ian astrologers ha! a vast 0uantity of astrological boo&s an! charts' an! coul! pre!ict the future an! !etail the past much better than we can %hy is it so strange that they might have !evote! some time to the preparation of sets of na!igranthams on a far more elaborate an! scientific plan than has been outline!, In this utilitarian age the 0uestion is always as&e!' "what is the use" of anything that !oes not increase our wealth or a!! to the material comfort of the race, +ut consi!erations such as these !o not' an! never shoul!' !eter a philosopher from using no matter how much time in the pursuit of what seems to be a portion of truth The ancient In!ians !i! not hesitate because the preparation of elaborate systems apparently was not of much use or consume! much time An! I maintain' believing there are many who will support me' that the astrologers of those times &new far more than we !o about these sub*ects' an! coul! pre!ict the events of a certain !ay or number of !ays with certainty If this coul! be !one for one !ay' there exists no reason why it shoul! not be !one for !ays to come in perio!s of time centuries in the future As to the use of the na!igranthams prepare! by such astrologers only in an! for certain !efinite !istricts' there can be foun! a perfect consonance with rules It is well settle! that parallels of latitu!e are sub*ect each to !ifferent influences' an! a na!igrantham set up for the city of (alcutta woul! not !o for the city of Ma!ras In that case therefore there is nothing superstitious in the statement that such an! such na!is must only be use! in certain !istricts an! in no others I cannot fin! in all this any strain upon faith or reason' an! I maintain that real na!igranthams exist in In!ia' an! perhaps in other parts of the worl! Huite li&ely some spurious ones are use! by charlatans' who trust to luc& an! &nowle!ge of human nature to enable them to earn their fees. +ut who has the custo!y of the real ones,

MUCH READING, LITTLE THOUGHT The wise man sagely sai! that of ma&ing boo&s there is no en! If true in his !ay' it is the same now Among members of the Theosophical $ociety the !efects are wi!esprea!' of rea!ing too many of the ever coming boo&s an! too little thought upon the matter rea! Anyone who is in a position to see the letters of in0uiry receive! by those in the $ociety who are prominent' &nows that the greater number of the 0uestions as&e! are !ue to want of thought' to the failure on the part of the 0uestioners to lay !own a sure foun!ation of general principles It is so easy for some to sit !own an! write a boo& containing nothing new save its !ifference of style from others' that the pilgrim theosophist may be 0uic&ly bewil!ere! if he pays any attention This bewil!erment is chiefly !ue to the fact that no writer can express his thoughts in a way that will be exactly an! wholly comprehen!e! by every rea!er' an! authors in theosophic literature are only' in fact' trying to present their own particular un!erstan!ing of ol! !octrines which the rea!ers woul! !o much better with if they !evote! more time to thin&ing them out for themselves In the fiel! of every !ay boo&s there is so much light rea!ing that the superficial habit of s&imming is plainly everywhere apparent' an! it threatens to show itself in theosophical ran&s $o well am I convince! there are too many superfluous boo&s in our particular fiel!' that' if I ha! a youth to train in that !epartment' I shoul! confine him to the !hagavad-"ita' an! the 4panishads' an! the Secret (octrine for a very long time' until he was able to ma&e boo&s for himself out of those' an! to apply the principles foun! in them to every circumstance an! to his own life an! thought Those theosophists who only wish to in!ulge in a constant variety of new theosophical !ishes will go on rea!ing all that appears' but the others who are in earnest' who &now that we are

here to learn an! not solely for our pleasure' are beginning to see that a few boo&s well rea!' well analyse!' an! thoroughly !igeste! are better than many boo&s rea! over once They have learne! how all that part of a boo& which they clearly un!erstan! at first is alrea!y their own' an! that the rest' which is not so clear or 0uite obscure' is the portion they are to stu!y' so that it also' if foun! true' may become an integral part of their constant thought %illiam +rehon

THE MORAL LAW OF COMPENSATION +< AN 3O1A$IATI( 4% H Fu!ge' # T $ 5

#or thou shalt be in league with the stones of the fiel!) an! the beasts of the fiel! shall be at peace with thee 11Fob' (hap G' v ?D' (hristian +ible A$ a western Theosophist' I woul! li&e to present to my In!ian brethren a few thoughts upon what I conceive to be the operation of the =aw of (ompensation in part' or' to put it more clearly' upon the operation of one branch of this law It seems un!eniable that this law is the most powerful' an! the one having the most numerous an! complicate! ramifications of all the laws with which we have to !eal This it is that ma&es so !ifficult for a human spirit' the upwar! progress after which we all are striving' an! it is often force! upon me that it is this law which perpetuates the worl!' with its !elusions' its sa!ness' its illusions' an! that if we coul! but un!erstan! it so as to avoi! its operation' the nirvana for the whole human family woul! be an accomplishe! fact In a former number a respecte! brother from (eylon' spea&ing with authority' showe! us how to answer the 0uestion so often as&e!7 "%hy !o

we see a goo! man eating the brea! of poverty' an! the wic&e! !welling in riches' an! why so often is a goo! man cast !own from prosperity to !espair' an! a wic&e! man after a perio! of sorrow an! har!ship ma!e to experience for the balance of his life nothing but success an! prosperity," He replie! that our acts in any one perio! of existence were li&e the arrow shot from the bow' acting upon us in the next life an! pro!ucing our rewar!s an! punishments $o that to accept his explanation11as we must11 it is' of course' necessary to believe in reincarnation As far as he went' he was very satisfactory' but he !i! not go into the sub*ect as thoroughly as his great &nowle!ge woul! permit It is to be hope! that he will favor us with further essays upon the same sub*ect I have not yet seen anywhere state! the rationale of the operation of this law11how an! why it acts in any particular case To say that the reviling of a righteous man will con!emn one to a life of a beggar in the next existence is !efinite enough in statement' but it is put forwar! without a reason' an! unless we accept these teachings blin!ly we cannot believe such conse0uences woul! follow To appeal to our min!s' there shoul! be a reason given' which shall be at once plain an! reasonable There must be some law for this particular case) otherwise' the statement cannot be true There must occur' from the force of the revilement' the infraction of some natural regulation' the pro!uction of some !iscor! in the spiritual worl! which has for a conse0uence the punishment by beggary in the succe!ent existence of the reviler The only other reason possible of statement is' that it is so or!ere! +ut such a reason is not a reason at all because no Theosophist will believe that any punishment' save that which man himself inflicts' is ordered. As this worl! is a worl! pro!uce! by law' move! by law' an! governe! by the natural operation of laws which nee! no one to operate them' but which invariably an! unerringly operate themselves' it must follow that any punishment suffere! in this way is not suffere! through any or!er' but is suffere! because the natural law operates itself An! further' we are compelle! to accept this view' because to believe that it was ordered, woul! infer the existence of some particular person' min!' will' or intelligence to order it' which for one instant no one will believe' who &nows that this worl! was pro!uce!' an! is governe!' by the operation of number' weight an! measure' with harmony over an! above all $o then we shoul! &now in what manner the law operates' which con!emns the reviler of a righteous man to beggary in his next existence That &nowle!ge once gaine!' we may be able to fin! for ourselves the manner an! power of placating' as it were' this terrible monster of compensation by performing some particular acts which shall in some way be a restoration of the harmony which we have bro&en' if perchance we

have unconsciously or ina!vertently committe! the sin =et us now imagine a boy born of wealthy parents' but not given proper intelligence He is' in fact' calle! an i!iot +ut instea! of being a mil! i!iot' he possesses great malice which manifests itself in his tormenting insects an! animals at every opportunity He lives to be' say' nineteen an! has spent his years in the malicious' although i!iotic' torment of unintelligent' !efenseless animal life He has thus hin!ere! many a spirit in its upwar! march an! has beyon! !oubt inflicte! pain an! cause! a moral !iscor! This fact of his i!iocy is not a restoration of the !iscor! 3very animal that he torture! ha! its own particular elemental spirit' an! so ha! every flower that he bro&e in pieces %hat !i! they &now of his i!iocy' an! what !i! they feel after the torture but revenge, An! ha! they a &nowle!ge of his i!iocy' being unreasoning beings' they coul! not see in it any excuse for his acts He !ies at nineteen' an! after the lapse of years is reborn in another nation11 perchance another age11into a bo!y possessing more than average intelligence He is no longer an i!iot' but a sensible active man who now has a chance to regenerate the spirit given to every man' without the chains of i!iocy about it %hat is to be the result of the evil !ee!s of his previous existence, Are they to go unpunishe!, I thin& not +ut how are they to be punishe!) an! if the compensation comes' in what manner !oes the law operate upon him, To me there seems to be but one way' that is through the !iscor! pro!uce! in the spirits of those unthin&ing beings which he ha! torture! !uring those nineteen years +ut how, In this way In the agony of their torture these beings turne! their eyes upon their torturer' an! !ying' his spiritual picture through the excess of their pain' together with that pain an! the !esire for revenge' were photographe!' so to spea&' upon their spirits11 for in no other way coul! they have a memory of him11an! when he became a !isembo!ie! spirit they clung to him until he was reincarnate! when they were still with him li&e barnacles on a ship They can now only see through his eyes' an! their revenge consists in precipitating themselves !own his glance on any matter he may engage in' thus attaching themselves to it for the purpose of !ragging it !own to !isaster This lea!s to the 0uery of what is meant by these elementals precipitating themselves !own his glance The ancients taught that the astral light11 Akasa--is pro*ecte! from the eyes' the thumbs an! the palms of the han!s Now as the elementals exist in the astral light' they will be able to see only through those avenues of human organism which are use! by the astral light in traveling from the person The eyes are the most convenient $o when this person !irects his glance on any thing or person' the astral light goes out in that glance an! through it those elementals see that which he loo&s upon An! so also' if he shoul! magneti-e a person' the elementals will pro*ect themselves from his han!s an! eyes upon the sub*ect

magneti-e! an! !o it in*ury %ell then' our reincarnate! i!iot engages in a business which re0uires his constant surveillance The elementals go with him an! throwing themselves upon everything he !irects' cause him continue! !isaster +ut one by one they are caught up again out of the orbit of necessity into the orbit of probation in this worl!' an! at last all are gone' whereupon he fin!s success in all he !oes an! has his chance again to reap eternal life He fin!s the reali-ation of the wor!s of Fob 0uote! at the hea! of this article7 he is in league with the stones of the fiel!' an! the beasts of the fiel! are at peace with him " These wor!s were penne! ages ago by those ancient 3gyptians who &new all things Having wal&e! in the secret paths of wis!om which no fowl &noweth an! the vulture/s eye hath not seen' they !iscovere! those hi!!en laws' one within the other li&e the wheels of 3-e&iel' which govern the universe There is no other reasonable explanation of the passage 0uote! than the theory faintly outline! in the foregoing poor illustration An! I only offer it as a possible solution or answer to the 0uestion as to what is the rationale of the operation of the Moral =aw of (ompensation in that particular case' of which I go so far as to say that I thin& I &now a living illustration +ut it will not furnish an answer for the case of the punishment for reviling a righteous man I woul! earnestly as& the learne! frien!s of the 3!itor of TH3 TH32$2PHI$T to give the explanation' an! also hint to us how in this existence we may act so as to mitigate the horrors of our punishment an! come as near as may be to a league with the stones an! the beasts of the fiel!

M&&N'S MYSTERY AN* -ATE P.2+A+=< no heavenly bo!y has receive! as much attention from men in all ages as our moon Many causes contribute! to this The Moon is near us) she is a remar&able an! large ob*ect in the s&y) she enlightens the night) she appears to have much to !o with man an! his affairs 2mens' spells' wishes' oracles' !ivination' tra!itions cluster aroun! her !uring all time It woul! be !ifficult to fin! a scripture that !oes not exalt the moon The (hristian +ible says that Go! or!aine! that the sun shoul! rule the !ay an! the moon the night The .oman (hurch !epicts Mary the Mother of Go! hol!ing the chil! while she stan!s upon the crescent moon The

twelfth chapter of .evelations opens thus7 An! there appeare! a great won!er in heaven) a woman clothe! with the sun' an! the moon un!er her feet' an! upon her hea! a crown of twelve stars 2ther religions are the same as this mo!ern Hebraic one in giving the moon a very great prominence 3ven science cannot escape the fascination The brilliancy an! nearness of the moon an! her many recurring changes all ai! in fixing the attention of science Mo!ern an! ancient science ali&e unite in watching the night/s great light as she performs her *ourney roun! us Nations regulate themselves an! their acts' religious an! commercial' by the moon #east !ays of the church are fixe! more by the lunar than the solar calen!ar' for all the movable feasts !epen! on the moon (alen!ars rule commercial affairs in cre!its' obligations' an! settlements #rom earliest times the calen!ar' rule! in fact by the moon/s motion' has been of immense interest to man Perio!ically rulers of the earth try to reform the calen!ar of !ays an! months when it as perio!ically gets out of or!er The present arrangement of months with twenty1eight' twenty1nine' thirty' an! thirty1one !ays was invente! to ma&e a calen!ar which woul! last some centuries before another one will be nee!e!' *ust because the moon/s motion will not give twelve regular months' but twelve regular ones an! one small one of about six !ays An! when the present style of rec&oning was intro!uce!' many communities of men in 3urope rebelle! because they thought they ha! been !eprive! of some actual !ays of life (aesar or!ere! a reformation of the calen!ar by attempting to use the sun' but in time it fell into great confusion Pope Gregory OIIl !irecte! ten !ays to be suppresse!' an! then foun! that the Fulian calen!ar ha! an error which woul! amount to three !ays in four hun!re! years 1 0uite a serious matter The Gregorian year now prevails' except in .ussia +ut still the greater number of men an! the greater number of festivals !epen! 2n the moon an! her motion %hile if we examine the recor!s relating to superstition' we will fin! that whatever may have been the place once hel! by the sun' it has been usurpe! by the moon' leaving one nation !istinctly worshipers of the =or! of >ay Mo!ern Theosophy' coming on the fiel! as the uniter of all religions by explaining the symbols an! tra!itions of each' is not exempt from the mystery of the moon H P +lavats&y is our sole originator of a theory regar!ing the satellite which one coul! not have invente! with the most won!erful imagination $he says her teachers tol! her' an! leaves us to wor& out the !etails) but her theory will bear investigation if ta&en as part of

the whole evolutionary scheme reporte! by her If we ha! thought to escape from lunar !reams an! pu--les we were in error' for while she plainly asserts that the former bo!y of the entity now calle! Man/s 3arth is the very moon in our s&y' the existence of a mystery is as plainly !eclare! The first mystery which she claime! to reveal 1 an!' in!ee!' she first of every one states it 1 is that in a remote perio!' when there was no earth' the moon existe! as an inhabite! globe' !ie!' an! at once threw out into space all her energies' leaving nothing but the physical vehicle Those energies revolve! an! con!ense! the matter in space near by an! pro!uce! our earth) the moon' its parent' procee!ing towar!s !isintegration' but compelle! to revolve aroun! her chil!' this earth This gives us a use an! history for the moon +ut then the same messenger says that the "superstition" prevailing so long an! wi!ely as to the moon/s ba! influence' as in insanity' in necromancy' an! the li&e' is !ue to the fact that the moon' being a corpse intimately associate! with earth' throws upon the latter' so very near to her' a stream of noxious emanations which' when availe! of by wic&e! an! &nowing persons' may be use! for man/s in*ury Then the same writer goes on to assert that six mysterious !octrines or facts remain yet untol!' an! all relating to the moon It woul! be i!le to speculate on these mysteries' for it has ever been foun! that unless the Great Initiates spea&' the general run of men can but mo!ify' enlarge' or intertwine by their fancy those facts an! !octrines of which they have hear! +ut as to the fate of the moon' H P + ' spea&ing for those Initiates' says plainly what is to become of our satellite In the first volume of Secret (octrine' in a foot note on page 8LL of the first e!ition' she writes7 +oth :Mercury an! Genus; are far ol!er than the 3arth' an!' before the latter reaches her seventh .oun! her mother moon will have !issolve! into thin air' as the "Moons" of the other planets have' or have not' as the case may be' since there are planets which have several moons 1 a mystery again which no 2e!ipus of astronomy has solve! This is extremely plain as to our moon' yet raises another mystery as to the general sub*ect of moons If correspon!ence is a law of nature' as I firmly believe' then it woul! be in accor!ance with it for the moon' consi!ere! as earth/s former bo!y' to !issolve all away in course of time An! as evolution procee!s with uniformity' the upwar! progress of our races an! earth shoul! be mar&e! by the gra!ual fa!ing an! final !isappearance of the moon' as H P + says It is li&ely that before our sixth roun! is en!e!' it being the roun! relating to !uddhi as the vehicle of spirit' the bo!y of the

moon' which was the vehicle for prana an! astral bo!y' will have !isappeare! Gery probably one of the unreveale! mysteries has to !o with the uses an! purposes of an! for the whole mass of matter now constituting the moon/s bul& +ut whatever those mysteries are' the fate of our satellite is very clearly asserte!' for the benefit of those who have confi!ence in H P + /s teachers' an! who are willing to ta&e the &ey of correspon!ence for the unloc&ing of the loc& of Nature

MODERNIZED UPANISHAD THE TALAVAKARA THE TEACHING OF BRAHMAN UPANISHAD

CHAPTER FIRST (1) The Master was as&e! by the pupil to tell at whose wish the min! of man' when sent forth for any act' procee!s on its erran!' by whose comman! the first breath goeth forth' an! at whose wish the min! of man' when sent forth for any act' procee!s on its erran!' by whose comman! the first breath goeth forth' an! at whose wish !o men utter speech He was also as&e! to tell what intelligent power !irects the eye or the ear in the performance of natural functions The reply given by the Master' thus approache! by the pupil' was that in respect to the ear' the brain' the speech of man' the breathing' an! the eye' the other organs are of themselves wholly unable to act' but are the means whereby the real' but unseen' inner organs of sight' speech' hearing' seeing' an! breathing obtain touch with nature' ma&e themselves manifeste!' an! become able to cogni-e outsi!e ob*ects The perfectly traine! man' one fully groun!e! in philosophy' who has gaine! control of these organs both within an! without' an! who can locate his consciousness in the inner being' becomes really immortal when !eath releases him from the connection with the bo!y but the or!inary man' by reason of his being fully entrappe! an! !elu!e! by the outer senses which are always intimately connecte! with the inner ones' is compelle! after !eath to go into the >evachanic state an! to return again to earthly life where he ta&es up a fresh set of material organs an! sense connections +ut there is another sort of consciousness which cannot be expoun!e! to one who has not himself gaine! an experience of it It is beyon! !escription in wor!s use! on this plane #or it is !ifferent from the &nown' above what we suppose to be the un&nown' an! not that which people here a!ore as their highest conception of being Know' therefore' that the basis for the operations of the min!' of the senses' of the organs is +rahman alone %ithout that we coul! neither taste' smell' hear' see' nor thin& SEC&N* CHA'TER Then to the pupil the Master sai!' so as to impress it on his min!' "If thou thic&est I &now the form of +rahman well' thou are not wise) but perhaps thou newest it thyself' if so then tell me " To this the pupil replie! that we cannot &now or !escribe +rahman' the substratum of all' in the or!inary manner by connecting him with some things alrea!y &nown to us' but at the same time we are not able to say that we !o not &now him %e feel the actuality of +rahman' but cannot enter into a !escription of it as we woul! of an ob*ect' by giving its &nown characteristics' or of a piece of lan! by its metes an! boun!s' its 0uality an! its vegetation

The &nowing of it at last' its full reali-ation' is a species of awa&ening out of the present state' an! then the &nowle!ge bursts upon us +y the real $elf we gain an! &eep strength in the interior nature' an! by &nowle!ge we become able to !estroy the bon!s of material reincarnation' thus attaining conscious immortality An! by &nowing this' one has !iscovere! the true aim of life If this is not un!erstoo! while a man is existing here on earth in a bo!y' then he will be compelle! to reincarnate until he !oes comprehen! it +ut the wise' who have !irecte! their thoughts to all things' an! have at last come to recogni-e the real $elf within themselves' are possessors of conscious immortality an! pass unfettere! out of this life never to return THIR* CHA'TER The elemental spirits of all gra!es that wor& in nature on every plane' in air' water' earth' an! fire in all their correlations an! combinations' were evolve! from lower an! less conscious states through aeons of effort by the highest min! This was a constant struggle between the informing power of the min! an! the heavy non1conscious material base which alone existe! before what we now call matter ha! been !ifferentiate! from primor!ial cosmic substance It was in ages long passe! away' while the elemental mo!el of all material things was un!er construction %ithout the informing power' which was itself brought over from previous an! incalculably !istant perio!s of evolution' the elemental spirits woul! not have come into existence' as they ha! no power of their own to stir the !epths of cosmic matter Hence their evolution is calle! the "Gictory of +rahman " They were evolve! on many planes' each in a !ifferent !egree 4?5' an! among them were the higher or!er relate! to fire' air' an! nascent min! These being the highest were in possession of a consciousness peculiar to their own plane of existence an! were !estine! to become the conscious human beings of the future +ut it seeme! to them that they ha! themselves obtaine! the victory over cosmic substance an! brought about their own evolution An! in or!er to raise these cosmic spirits by gentle steps to a higher state of !evelopment' the highly progresse! entities from other *anvantaras appeare! to then on their own plane an! in their own spheres of consciousness' but were not comprehen!e! Then the ruling spirits of fire were unable to burn' an! those of air unable to move' a straw that was create! before them Next' In!ra' representing the nascent power of min! an! imagination' a!vance! towar! those who came to teach' but instea! of them perceive! only the primor!ial root an! basis of matter4D5 #or spirit as !istinguishe! from matter cannot be perceive! It is from spirit1the eternal purusha1that matter is emanate!' an! together they form the two phases of the one Absolute an! En&nowable -&(RTH CHA'TER The elemental spirits ha! to fall !own into material existence' suffer in its toils' an! at last by experience gain further !evelopment through evolution

+ut the principles of fire an! air' an! the thin&ing man' are nearest to +rahman in the eternal scheme of nature/s evolution An! as +rahman flashe! forth only to at once !isappear from the sight of the go!s' so in li&e manner a &nowle!ge of the elemental spirits in this manvantara is evanescent an! fitful An! in respect to the psychological being calle! Man' he perceives the truth either !irectly or by reflection %hen he has perceive! it by reflection' his imagination &eeps the images together through the means of the eternal base which is +rahman itself After repeate! experiences of these reflections of truth he is at last able to loo& !irectly on it' an! then he many become consciously immortal A name of +rahman is expresse! by the wor!s "The !esire of it'" an! by that name it may be pon!ere! upon He who has !iscovere! what the true aim of life is shoul! me!itate upon it an! ma&e all his !esires ben! to it An! as he progresses towar! a &nowle!ge of it' so all beings are insensibly impelle! to ai! him in the search' because there exists in all the !esire to &now the root of all things Thus you have been tol! the teaching of +rahman It stan!s upon penance' restraint of self' an! sacrifice) the Holy boo&s are its limbs an! the True is it abo!e He who comprehen!s in their entirety an! subtle connection these teachings' an! has sha&en off all evil' has become conscious of the en!less' uncon0uerable worl! of spiritual &nowle!ge Path' $eptember' 89A?

-ootnote= 485 In the original this is calle! 6handa 4?5 They are calle! devas or go!s 4D5 In the $ans&rit this is calle! *ulaprakriti instea! of in the Chapter original

MESMERISM This is the name given to an art' or the exhibition of a power to act upon others an! the facility to be acte! upon' which long ante!ate the !ays of Anton Mesmer Another name for some of its phenomena is Hypnotism' an! still another is Magnetism The last title was given because sometimes the person operate! on was seen to follow the han! of the operator' as if !rawn li&e iron filings to a magnet These are all use! to!ay by various operators' but by many !ifferent appellations it has been &nown) fascination is one' an! psychologi-ing is another' but the number of them is so great it is useless to go over the list Anton Mesmer' who gave greater publicity in the %estern worl! to the sub*ect than any other person' an! whose name is still attache! to it' was born in 8CDI' an! some few years before 8C9D' or about 8CCL' obtaine! great prominence in 3urope in connection with his experiments an! cures) but' as H P +lavats&y says in her Theosophical "lossar%' he was only a re!iscoverer The whole sub*ect ha! been explore! long before his time 1 in!ee! many centuries anterior to the rise of civili-ation in 3urope 1 an! all the great fraternities of the 3ast were always in full possession of secrets concerning its practice which remain still un&nown Mesmer came out with his !iscoveries as agent' in fact 1 though' perhaps' without !isclosing those behin! him 1 of certain brotherhoo!s to which he belonge! His promulgations were in the last 0uarter of the century' *ust as those of the Theosophical $ociety were begun in 89CL' an! what he !i! was all that coul! be !one at that time +ut in 8@DA' one hun!re! years before Mesmer' a boo& was publishe! in 3urope upon the use of mesmerism in the cure of woun!s' an! bore the title' The S%mpathetical Powder of 3dricius *oh%nus of 3buro These cures' it was sai!' coul! be effecte! at a !istance from the woun! by reason of the virtue or directive facult% between that an! the woun! This is exactly one of the phases of both hypnotism an! mesmerism An! along the same line were the writings of a mon& name! El!ericus +al&' who sai! !iseases coul! be similarly cure!' in a boo& concerning the lamp of life in 8@88 In these wor&s' of course' there is much superstition' but they treat of mesmerism un!erneath all the folly

After the #rench Aca!emy committee' inclu!ing +en*amin #ran&lin' passe! sentence on the sub*ect' con!emning it in substance' mesmerism fell into !isrepute' but was revive! in America by many persons who a!opte! !ifferent names for their wor& an! wrote boo&s on it 2ne of them name! >o!s obtaine! a goo! !eal of celebrity' an! was invite! !uring the life of >aniel %ebster to lecture on it before a number of Enite! $tates senators He calle! his system "psychology'" but it was mesmerism exactly' even to !etails regar!ing nerves an! the li&e An! in 3nglan! also a goo! !eal of attention was given to it by numbers of people who were not of scientific repute They gave it no better reputation than it ha! before' an! the press an! public generally loo&e! on them as charlatans an! upon mesmerism as a !elusion $uch was the state of things until the researches into what is now &nown as hypnotism brought that phase of the sub*ect once more forwar!' an! subse0uently to 89CL the popular min! gave more an! more attention to the possibilites in the fiel!s of clairvoyance' clairau!ience' trance' apparitions' an! the li&e 3ven physicians an! others' who previously scoute! all such investigations' began to ta&e them up for consi!eration' an! are still engage! thereon An! it seems 0uite certain that' by whatever name !esignate!' mesmerism is sure to have more an! more attention pai! to it #or it is impossible to procee! very far with hypnotic experiments without meeting mesmeric phenomena' an! being compelle!' as it were' to procee! with an en0uiry into those as well The hypnotists un*ustifiably claim the merit of !iscoveries' for even the une!ucate! so1calle! charlatans of the above1mentione! perio!s cite! the very fact appropriate! by hypnotists' that many persons were normally 1 for them 1 in a hypnoti-e! state' or' as they calle! it' in a psychologi-e! con!ition' or negative one' an! so forth' accor!ing to the particular system employe! In #rance +aron >u Potet astonishe! every one with his feats in mesmerism' bringing about as great changes in sub*ects as the hypnoti-ers !o now After a time an! after rea!ing ol! boo&s' he a!opte! a number of 0ueer symbols that he sai! ha! the most extraor!inary effect on the sub*ect' an! refuse! to give these out to any except ple!ge! persons This rule was violate!' an! his instructions an! figures were printe! not many years ago for sale with a pretense of secrecy consisting in a loc& to the boo& I have rea! these an! fin! they are of no moment at all' having their force simply from the will of the person who uses them The +aron was a man of very strong natural mesmeric force' an! ma!e his sub*ects !o things that few others coul! bring about He !ie! without causing the scientific worl! to pay much attention to the matter The great 0uestion moote! is whether there is or is not any actual flui! thrown off by the mesmeri-er Many !eny it' an! nearly all hypnoti-ers

refuse to a!mit it H P +lavats&y !eclares there is such a flui!' an! those who can see into the plane to which it belongs assert its existence as a subtle form of matter This is' I thin&' true' an! is not at all inconsistent with the experiments in hypnotism' for the flui! can have its own existence at the same time that people may be self1hypnoti-e! by merely inverting their eyes while loo&ing at some bright ob*ect This flui! is compose! in part of the astral substance aroun! every one' an! in part of the physical atoms in a finely !ivi!e! state +y some this astral substance is calle! the aura +ut that wor! is in!efinite' as there are many sorts of aura an! many !egrees of its expression These will not be &nown' even to Theosophists of the most willing min!' until the race as a whole has !evelope! up to that point $o the wor! will remain in use for the present This aura' then' is thrown off by the mesmeri-er upon his sub*ect' an! is receive! by the latter in a !epartment of his inner constitution' never !escribe! by any %estern experimenters' because they &now nothing of it It wa&es up certain inner an! non1physical !ivisions of the person operate! on' causing a change of relation between the various an! numerous sheaths surroun!ing the inner man' an! ma&ing possible !ifferent !egrees of intelligence an! of clairvoyance an! the li&e It has no influence whatsoever on the Higher $elf' 485 which it is impossible to reach by such means Many persons are !elu!e! into supposing that the Higher $elf is the respon!er' or that some spirit or what not is present' but it is only one of the many inner persons' so to say' who is tal&ing or rather causing the organs of speech to !o their office An! it is *ust here that the Theosophist an! the non1Theosophist are at fault' since the wor!s spo&en are sometimes far above the or!inary intelligence or power of the sub*ect in wa&ing state I therefore propose to give in the rough the theory of what actually !oes ta&e place' as has been &nown for ages to those who see with the inner eye' an! as will one !ay be !iscovere! an! a!mitte! by science %hen the hypnotic or mesmeri-e! state is complete 1 an! often when it is partial 1 there is an imme!iate paraly-ing of the power of the bo!y to throw its impressions' an! thus mo!ify the conceptions of the inner being In or!inary wa&ing life every one' without being able to !isentangle himself' is sub*ect to the impressions from the whole organism) that is to say' every cell in the bo!y' to the most minute' has its own series of impressions an! recollections' all of which continue to impinge on the great register' the brain' until the impression remaining in the cell is fully exhauste! An! that exhaustion ta&es a long time #urther' as we are a!!ing continually to them' the perio! of !isappearance of impression is in!efinitely postpone! Thus the inner person is not able to ma&e itself felt +ut' in the right sub*ect' those bo!ily impressions are by mesmerism neutrali-e! for the time' an! at once another effect follows' which is e0uivalent to cutting the

general off from his army an! compelling him to see& other means of expression The brain 1 in cases where the sub*ect tal&s 1 is left free sufficiently to permit it to obey the comman!s of the mesmeri-er an! compel the organs of speech to respon! $o much in general %e have now come to another part of the nature of man which is a lan! un&nown to the %estern worl! an! its scientists +y mesmerism other organs are set to wor& !isconnecte! from the bo!y' but which in normal state funcion with an! through the latter These are not a!mitte! by the worl!' but they exist' an! are as real as the bo!y is 1 in fact some who &now say they are more real an! less sub*ect to !ecay' for they remain almost unchange! from birth to !eath These organs have their own currents' circulation if you will' an! metho!s of receiving an! storing impressions They are those which in a secon! of time sei-e an! &eep the faintest trace of any ob*ect or wor! coming before the wa&ing man They not only &eep them but very often give them out' an! when the person is mesmeri-e! their exit is untrammelle! by the bo!y They are !ivi!e! into many classes an! gra!es' an! each one of them has a whole series of i!eas an! facts peculiar to itself' as well as centres in the ethereal bo!y to which they relate Instea! now of the brain/s !ealing with the sensations of the bo!y' it !eals with something 0uite !ifferent' an! reports what these inner organs see in any part of space to which they are !irecte! An! in place of your having wa&e! up the Higher $elf' you have merely uncovere! one of the many sets of impressions an! experiences of which the inner man is compose!' an! who is himself a long !istance from the Higher $elf These varie! pictures' thus sei-e! from every 0uarter' are normally overborne by the great roar of the physical life' which is the sum total of possible expression of a normal being on the physical plane whereon we move They show themselves usually only by glimpses when we have su!!en i!eas or recollections' or in !reams when our sleeping may be crow!e! with fancies for which we cannot fin! a basis in !aily life <et the basis exists' an! is always some one or other of the million small impressions of the !ay passe! unnotice! by the physical brain' but caught unerringly by means of other sensoriums belonging to our astral !ouble #or this astral bo!y' or !ouble' permeates the physical one as colour !oes the bowl of water An! although to the materialistic conceptions of the present !ay such a misty sha!ow is not a!mitte! to have parts' powers' an! organs' it nevertheless has all of these with a surprising power an! grasp Although perhaps a mist' it can exert un!er proper con!itions a force e0ual to the viewless win! when it levels to earth the prou! constructions of puny man

In the astral bo!y' then' is the place to loo& for the explanation of mesmerism an! hypnotism The Higher $elf will explain the flights we sel!om ma&e into the realm of spirit' an! is the Go! 1 the #ather 1 within who gui!es His chil!ren up the long steep roa! to perfection =et not the i!ea of it be !egra!e! by chaining it to the low floor of mesmeric phenomena' which any healthy man or woman can bring about if they will only try The grosser the operator the better' for thus there is more of the mesmeric force' an! if it be the Higher $elf that is affecte!' then the meaning of it woul! be that gross matter can with ease affect an! !eflect the high spirit 1 an! this is against the testimony of the ages A Paramahansa of the HimKlayas has put in print the following wor!s7 "Theosophy is that branch of Masonry which shows the Eniverse in the form of an egg " Putting on one si!e the germinal spot in the egg' we have left five other main !ivisions7 The flui!' the yol&' the s&in of the yol&' the inner s&in of the shell' an! the har! shell The shell an! the inner s&in may be ta&en as one That leaves us four' correspon!ing to the ol! !ivisions of fire' air' earth' an! water Man' roughly spea&ing' is !ivi!e! in the same manner' an! from these main !ivisions spring all his manifol! experiences on the outer an! the introspective planes The human structure has its s&in' its bloo!' its earthy matter 1 calle! bones for the moment' its flesh' an! lastly the great germ which is insulate! somewhere in the brain by means of a complete coat of fatty matter The s&in inclu!es the mucous' all membranes in the bo!y' the arterial coats' an! so on The flesh ta&es in the nerves' the animal cells so1calle!' an! the muscles The bones stan! alone The bloo! has its cells' the corpuscles' an! the flui! they float in The organs' such as the liver' the spleen' the lungs' inclu!e s&in' bloo!' an! mucous 3ach of these !ivisions an! all of their sub!ivisions have their own peculiar impressions an! recollections' an! all' together with the coNr!inator the brain' ma&e up the man as he is on the visible plane These all have to !o with the phenomena of mesmerism' although there are those who may thin& it not possible that mucous membrane or s&in can give us any &nowle!ge +ut it is nevertheless the fact' for the sensations of every part of the bo!y affect each cognition' an! when the experiences of the s&in cells' or any other' are most prominent before the brain of the sub*ect' all his reports to the operator will be !rawn from that' un&nown to both' an! put into language for the brain/s use so long as the next con!ition is not reache! This is the 3soteric >octrine' an! will at last be foun! true #or man is ma!e up of millions of lives' an! from these' unable of themselves to act rationally or in!epen!ently' he gains i!eas' an! as the master of all puts those i!eas' together with others from higher planes' into thought' wor!' an! act Hence at the very first step in mesmerism this

factor has to be remembere!' but nowa!ays people !o not &now it an! cannot recogni-e its presence' but are carrie! away by the strangeness of the phenomena The very best of sub*ects are mixe! in their reports' because the things they !o see are varie! an! !istorte! by the several experiences of the parts of their nature I have mentione!' all of which are constantly clamouring for a hearing An! every operator is sure to be misle! by them unless he is himself a traine! seer The next step ta&es us into the region of the inner man' not the spiritual being' but the astral one who is the mo!el on which the outer visible form is built The inner person is the me!iator between min! an! matter Hearing the comman!s of min!' he causes the physical nerves to act an! thus the whole bo!y All the senses have their seat in this person' an! every one of them is a thousan!1fol! more extensive in range than their outer representatives' for those outer eyes an! ears' an! sense of touch' taste' an! smell' are only gross organs which the inner ones use' but which of themselves can !o nothing This can be seen when we cut off the nerve connection' say from the eye' for then the inner eye cannot connect with physical nature an! is unable to see an ob*ect place! before the retina' although feeling or hearing may in their way apprehen! the ob*ect if those are not also cut off These inner senses can perceive un!er certain con!itions to any !istance regar!less of position or obstacle +ut they cannot see everything' nor are they always able to properly un!erstan! the nature of everything they !o see #or sometimes that appears to them with which they are not familiar An! further' they will often report having seen what they are !esire! by the operator to see' when in fact they are giving unreliable information #or' as the astral senses of any person are the !irect inheritance of his own prior incarnations' an! are not the pro!uct of family here!ity' they cannot transcen! their own experience' an! hence their cognitions are limite! by it' no matter how won!erful their action appears to him who is using only the physical sense1organs In the or!inary healthy person these astral senses are inextricably lin&e! with the bo!y an! limite! by the apparatus which it furnishes !uring the wa&ing state An! only when one falls asleep' or into a mesmeri-e! state' or trance' or un!er the most severe training' can they act in a somewhat in!epen!ent manner This they !o in sleep' when they live another life than that compelle! by the force an! the necessities of the wa&ing organism An! when there is a paraly-ation of the bo!y by the mesmeric flui! they can act' because the impressions from the physical cells are inhibite!

The mesmeric flui! brings this paraly-ing about by flowing from the operator an! creeping stea!ily over the whole bo!y of the sub*ect' changing the polarit% of the cells in ever% part an! thus !isconnecting the outer from the inner man As the whole system of physical nerves is sympathetic in all its ramifications' when certain ma*or sets of nerves are affecte! others by sympathy follow into the same con!ition $o it often happens with mesmeri-e! sub*ects that the arms or legs are su!!enly paraly-e! without being !irectly operate! on' or' as fre0uently' the sensation !ue to the flui! is felt first in the fore1arm' although the hea! was the only place touche! There are many secrets about this part of the process' but they will not be given out' as it is easy enough for all proper purposes to mesmeri-e a sub*ect by following what is alrea!y publicly &nown +y means of certain nerve points locate! near the s&in the whole system of nerves may be altere! in an instant' even by a slight breath from the mouth at a !istance of eight feet from the sub*ect +ut mo!ern boo&s !o not point this out %hen the paraly-ing an! change of polarity of the cells are complete the astral man is almost !isconnecte! from the bo!y has he any structure, %hat mexmeri-er &nows, How many probably will !eny that he has any structure at all, Is he only a mist' an i!ea, An! yet' again' how many sub*ects are traine! so as to be able to analy-e their own astral anatomy, +ut the structure of the inner astral man is !efinite an! coherent it cannot be fully !ealth with in a maga-ine article' but may be roughly set forth' leaving rea!ers to fill in the !etails Fust as the outer bo!y has a spine which is the column whereon the being sustains itself with the brain at the top' so the astral bo!y has its spine an! brain It is material' for it is ma!e of matter' however finely !ivi!e!' an! is not of the nature of the spirit After the maturity of the chil! before birth this form is fixe!' coherent' an! lasting' un!ergoing but small alteration from that !ay until !eath An! so also as to its brain) that remains unchange! until the bo!y is given up' an! !oes not' li&e the outer brain' give up cells to be replace! by others from hour to hour These inner parts are thus more permanent than the outer correspon!ents to them 2ur material organs' bones' an! tissues are un!ergoing change each instant They are suffering always what the ancients calle! "the constant momentary !issolution of minor units of matter'" an! hence within each month there is a perceptible change by way of !iminution or accretion This is not the case with the inner form It alters only from life to life' being constructe! at the time of reincarntion to last for a whole perio! of existence #or it is the mo!el fixe! by the present

evolutionary proportions for the outer bo!y It is the collector' as it were' of the visible atoms which ma&e us as we outwar!ly appear $o at birth it is potentially of a certain si-e' an! when that limit is reache! it stops the further extension of the bo!y' ma&ing possible what are &nown to!ay as average weights an! average si-es At the same time the outer bo!y is &ept in shape by the inner one until the perio! of !ecay An! this !ecay' followe! by !eath' is not !ue to bo!ily !isintegration per se' but to the fact that the term of the astral bo!y is reache!' when it is no longer able to hol! the outer frame intact Its power to resist the impact an! war of the material molecules being exhauste!' the sleep of !eath supervenes Now' as in our physical form the brain an! spine are the centres for nerves' so in the other there are the nerves which ramify from the inner brain an! spine all over the structure All of these are relate! to every organ in the outer visible bo!y They are more in the nature of currents than nerves' as we un!erstan! the wor!' an! may be calle! astro-nerves. They move in relation to such great centres in the bo!y outsi!e' as the heart' the pit of the throat' umbilical centre' spleen' an! sacral plexus An! here' in passing' it may be as&e! of the %estern mesmeri-ers what !o they &now of the use an! power' if any' of the umbilical centre, They will probably say it has no use in particular after the accomplishment of birth +ut the true science of mesmerism says there is much yet to be learne! even on that one point) an! there is no scarcity' in the proper 0uarters' of recor!s as to experiments on' an! use of' this centre The astro1spinal column has three great nerves of the same sort of matter They may be calle! ways or channels' up an! !own which the forces play' that enable man insi!e an! outsi!e to stan! erect' to move' to feel' an! to act In !escription they answer exactly to the magnetic flui!s' that is' they are respectively positive' negative' an! neutral' their regular balance being essential to sanity %hen the astral spine reaches the inner brain the nerves alter an! become more complex' having a final great outlet in the s&ull Then' with these two great parts of the inner person are the other manifol! sets of nerves of similar nature relate! to the various planes of sensation in the visible an! invisible worl!s These all then constitute the personal actor within' an! in these is the place to see& for the solution of the problems presente! by mesmerism an! hypnotism >is*oin this being from the outer bo!y with which he is lin&e!' an! the !ivorce !eprives him of free!om temporarily' ma&ing him the slave of the operator +ut mesmeri-ers &now very well that the sub*ect can an! !oes often escape from control' pu--ling them often' an! often giving them fright This is testifie! to by all the best writers in the %estern schools Now this inner man is not by any means omniscient he has an

un!erstan!ing that is limite! by his own experience' as sai! before Therefore' error creeps in if we rely on what he says in the mesmeric trance as to anything that re0uires philosophical &nowle!ge' except with rare cases that are so infre0uent as not to nee! consi!eration now #or neither the limit of the sub*ect/s power to &now' nor the effect of the operator on the inner sensoriums !escribe! above' is &nown to operators in general' an! especially not by those who !o not accept the ancient !ivision of the inner nature of man The effect of the operator is almost always to colour the reports ma!e by the sub*ect Ta&e an instance7 A was a mesmeri-er of ( ' a very sensitive woman' who ha! never ma!e philosophy a stu!y A ha! his min! ma!e up to a certain course of proce!ure concerning other persons an! re0uiring argument +ut before action he consulte! the sensitive' having in his possession a letter from O ' who is a very !efinite thin&er an! very positive) while A ' on the other han!' was not !efinite in i!ea although a goo! physical mesmeri-er The result was that the sensitive' after falling into the trance an! being as&e! on the 0uestion !ebate!' gave the views of O ' whom she ha! not &nown' an! so strongly that A change! his plan although not his conviction' not &nowing that it was the influence of the i!eas of O then in his min!' that ha! !eflecte! the un!erstan!ing of the sensitive The thoughts of O ' being very sharply cut' were enough to entirely change any previous views the sub*ect ha! %hat reliance' then' can be place! on untraine! seers, An! all the mesmeric sub*ects we have are wholly untraine!' in the sense that the wor! bears with with the school of ancient mesmerism of which I have been spea&ing The processes use! in mesmeric experiment nee! not be gone into here There are many boo&s !eclaring them' but after stu!ying the matter for the past twenty1two years' I !o not fin! that they !o other than copy one another' an! that the entire set of !irections can' for all practical purposes' be written on a single sheet of paper +ut there are many other metho!s of still greater efficiency anciently taught' that may be left for another occasion %I==IAM H FE>G3 /ucifer' May' 89A? 485 PtmK' in its vehicle +u!!hi :3! ;

MENTAL DISCIPLINE $TE>3NT 1 Is there not some attitu!e of min! which one shoul! in truth assume in or!er to un!erstan! the occult in Nature, Sage 1 $uch attitu!e of min! must be attaine! as will enable one to loo& into the realities of things The min! must escape from the mere formalities an! conventions of life' even though outwar!ly one seems to obey all of them' an! shoul! be firmly establishe! on the truth that Man is a copy of the Eniverse an! has in himself a portion of the $upreme +eing To the extent this is reali-e! will be the clearness of perception of truth A reali-ation of this lea!s inevitably to the conclusion that all other men an! beings are unite! with us' an! this removes the egotism which is the result of the notion of separateness %hen the truth of Enity is un!erstoo!' then !istinctions !ue to comparisons ma!e li&e the Pharisee/s' that one is better than his neighbor' !isappear from the min!' leaving it more pure an! free to act Student. 1 %hat woul! you point out as a principal foe to the min!/s grasping of truth, Sage 1 The principal foe of a secon!ary nature is what was once calle! phantas%) that is' the reappearance of thoughts an! images !ue to recollection or memory Memory is an important power' but min! in itself is not memory Min! is restless an! wan!ering in its nature' an! must be controlle! Its wan!ering !isposition is necessary or stagnation woul! result +ut it can be controlle! an! fixe! upon an ob*ect or i!ea Now as we are constantly loo&ing at an! hearing of new things' the natural restlessness of the min! becomes prominent when we set about pinning it !own Then memory of many ob*ects' things' sub*ects' !uties' persons' circumstances' an! affairs brings up before it the various pictures an! thoughts belonging to them After these the min! at once tries to go' an! we fin! ourselves wan!ering from the point It must hence follow that the storing of a multiplicity of useless an! surely1recurring thoughts is an obstacle to the ac0uirement of truth An! this obstacle is the very one peculiar to our present style of life Student 1 (an you mention some of the relations in which the sun stan!s to us an! nature in respect to 2ccultism, Sage 1 It has many such' an! all important +ut I woul! !raw your attention first to the greater an! more comprehensive The sun is the center of our solar system The life1energies of that system come to it through the sun' which is a focus or reflector for the spot in space where the real center is An! not only comes mere life through that focus' but also much more that is spiritual in its essence The sun shoul! therefore not only be loo&e! at with the eye but thought of by the min! It represents to

the worl! what the Higher $elf is to the man It is the soul1center of the worl! with its six companions' as the Higher $elf is the center for the six principles of man $o it supplies to those six principles of the man many spiritual essences an! powers He shoul! for that reason thin& of it an! not confine himself to ga-ing at it $o far as it acts materially in light' heat' an! gravity' it will go on of itself' but man as a free agent must thin& upon it in or!er to gain what benefit can come only from his voluntary action in thought Student 1 %ill you refer to some minor one, Sage 1 %ell' we sit in the sun for heat an! possible chemical effects +ut if at the same time that we !o this we also thin& on it as the sun in the s&y an! of its possible essential nature' we thereby !raw from it some of its energy not otherwise touche! This can also be !one on a !ar& !ay when clou!s obscure the s&y' an! some of the benefit thus be obtaine! Natural mystics' learne! an! ignorant' have !iscovere! this for themselves here an! there' an! have often a!opte! the practice +ut it !epen!s' as you see' upon the min! Student 1 >oes the min! actually !o anything when it ta&es up a thought an! see&s for more light, Sage 1 It actually !oes A threa!' or a finger' or a long !arting current flies out from the brain to see& for &nowle!ge It goes in all !irections an! touches all other min!s it can reach so as to receive the information if possible This is telepathically' so to say' accomplishe! There are no patents on true &nowle!ge of philosophy nor copyrights in that realm Personal rights of personal life are fully respecte!' save by potential blac& magicians who woul! ta&e anyone/s property +ut general truth belongs to all' an! when the unseen messenger from one min! arrives an! touches the real min! of another' that other gives up to it what it may have of truth about general sub*ects $o the min!/s finger or wire flies until it gets the thought or see!1thought from the other an! ma&es it its own +ut our mo!ern competitive system an! selfish !esire for gain an! fame is constantly buil!ing a wall aroun! people/s min!s to everyone/s !etriment Student 1 >o you mean that the action you !escribe is natural' usual' an! universal' or only !one by those who &now how an! are conscious of it, Sage 1 It is universal an! whether the person is aware or not of what is going on Gery few are able to percieve it in themselves' but that ma&es no !ifference It is !one always %hen you sit !own to earnestly thin& on a philosophical or ethical matter' for instance' your min! flies off' touching other min!s' an! from them you get varieties of thought If you are not well1

balance! an! psychically purifie!' you will often get thoughts that are not correct $uch is your Karma an! the Karma of the race +ut if you are sincere an! try to base yourself on right philosophy' your min! will naturally re*ect wrong notions <ou can see in this how it is that systems of thought are ma!e an! &ept going' even though foolish' incorrect' or pernicious Student 1 %hat mental attitu!e an! aspiration are the best safeguar!s in this' as li&ely to ai! the min! in these searches to re*ect error an! not let it fly into the brain, Sage 1 Enselfishness' Altruism in theory an! practice' !esire to !o the will of the Higher $elf which is the "#ather in Heaven'" !evotion to the human race $ubsi!iary to these are !iscipline' correct thin&ing' an! goo! e!ucation Student 1 Is the une!ucate! man' then' in a worse con!ition, Sage 1 Not necessarily so The very learne! are so immerse! in one system that they re*ect nearly all thoughts not in accor! with preconceive! notions The sincere ignorant one is often able to get the truth but not able to express it The ignorant masses generally hol! in their min!s the general truths of Nature' but are limite! as to expression An! most of the best !iscoveries of scientific men have been obtaine! in this sub1conscious telepathic mo!e In!ee!' they often arrive in the learne! brain from some obscure an! so1calle! ignorant person' an! then the scientific !iscoverer ma&es himself famous because of his power of expression an! means for giving it out Student 1 >oes this bear at all upon the wor& of the A!epts of all goo! =o!ges, Sage 1 It !oes They have all the truths that coul! be !esire!' but at the same time are able to guar! them from the see&ing min!s of those who are not yet rea!y to use them properly +ut they often fin! the hour ripe an! a scientific man rea!y' an! then touch his cogitating min! with a picture of what he see&s He then has a "flash" of thought in the line of his !eliberations' as many of them have a!mitte! He gives it out to the worl!' becomes famous' an! the worl! wiser This is constantly !one by the A!epts' but now an! then they give out larger expositions of Nature/s truths' as in the case of H P + This is not at first generally accepte!' as personal gain an! fame are not a!vance! by any a!mission of benefit from the writings of another' but as it is !one with a purpose' for the use of a succee!ing century' it will !o its wor& at the proper time Student 1 How about the A!epts &nowing what is going on in the worl! of

thought' in the %est' for instance, Sage 1 They have only to voluntarily an! consciously connect their min!s with those of the !ominant thin&ers of the !ay to at once !iscover what has been or is being wor&e! out in thought an! to review it all This they constantly !o' an! as constantly incite to further elaborations or changes by throwing out the suggestion in the mental plane so that see&ing an! receptive min!s may use it Path' >ecember' 89AI

"MEN KARMIC AGENTS" TH3 above is the title of an essay in the T P $ series by Alexan!er #ullerton' in which he treats the 0uestion solely in regar! to whether we shoul! ta&e punitive or reformatory measures with those of our fellow1 beings who transgress in those respects in which we so often see culpability In that essay he has sai! a great !eal that cannot be controverte! from the general rules prevailing' but there are other consi!erations' an! also other ways of un!erstan!ing the term "Karmic Agent " #or this H P + ha! a particular an! technical meaning un!er which the Karmic Agent is at once remove! from the or!inary general mass to which the essay in the Siftings has reference A statement of the law of Karma of course ma&es not only men &armic agents but also every other being in the (osmos' inasmuch as they are all un!er the law of action an! reaction' an!' with the same law' go to ma&e (osmos what it is Ta&en as a unit in the general mass of men' each man is a Karmic agent in the above sense' *ust as each horse an! !og' or the rain an! the sun are $o in our !aily actions' even the smallest' whether we are conscious or not of the effect' we are such agents A single wor! of ours may have an influence for a lifetime upon another It may cause once more the fire of passion to bla-e up' or bring about a great change for goo! %e may be the means of another/s being late for an appointment an! thus save him from calamity or the reverse' an! so on infinitely +ut all this is very !ifferent from the technical sense I have referre! to' an! which might be ta&en to be the sense of the title of the article thus specially remove! from the general class The special sense is in this7 a "Karmic Agent" is one who concentrates

more rapi!ly than is usual the lines of influence that bring about events sometimes in a strange an! subtle way 2f these there are two classes) the first' those among the mass who' from the lives they have le! in the past' arrive in this one gifte!11or curse! with the power un&nown to themselves The secon!' those who by training have the power' or rather have become concentrators of the forces' an! &now it to be the case 2f these are the A!epts' both great an! small An instance of this may be foun! in the life of Janoni as relate! by +ulwer =ytton It was observe! that those who met Janoni soon showe! in their affairs very great changes' an! although =ytton/s son has sai!' out of his imagination' I thin&' that his father never inten!e! what theosophists say he !i! by the boo&' there is no !oubt that +ulwer meant to teach an! illustrate the law In Patan*ali/s :oga Aphorisms it is also spo&en of in the D@th Aphorism' secon! boo&' thus 4Amer 3! 57 "%hen veracity is complete the <ogee becomes the focus for the Karma resulting from all wor&s' goo! an! ba!") an! in the +ombay e!ition' "when veracity is complete he is the receptacle of the fruit of wor&s " It is a well1&nown tra!ition in In!ia' calle! by the civili-e! %est a superstition' that if one shoul! meet an! tal& with an A!ept his Karma goo! an! ba! woul! come to a hea! more 0uic&ly than usual' an! thus that the A!ept coul! confer a boon' letting the evil pass an! increasing the goo! I have converse! with those who asserte! they ha! by chance met <ogis in the forest with whom they tal&e!' telling them that some !ear frien! was sic& unto !eath' an! then on returning home foun! that the sic&ness ha! all gone at the very time of the conversation An! others met such men' who tol! them that the meeting woul! bring on the opposite by reason of 0uic& concentration' but that even that woul! be a benefit' as it woul!' as it were' eat up much unpleasant Karma once for all 2f this class of tra!itions is the story of the centurion/s !aughter an! Fesus of Na-areth An! H P + hel! that there are many people in the worl!' engage! in its affairs' who are' without &nowing it' Karmic agents in this special sense' an! continually bring to others goo! an! ba! su!!en effects which otherwise woul! have come slowly to pass' sprea! over many more !ays or years' an! showing in a number of small events instea! of in one If this theory be true' we have here also the explanation of the superstition of the evil eye' which is only a corrupt form of the &nowle!ge that there are such Karmic agents among us who by loo&ing at others !raw together very 0uic&ly effects that without the presence of the Karmic agent might never have been notice! because of their ta&ing more time to transpire +ut if we follow too strictly the theory that men are Karmic agents for the

punishment or reformation of others' many mista&es will be ma!e an! much ba! feeling engen!ere! in others' ma&ing it inevitable that we who cause these feelings must receive some !ay' in this life or another' the exact reaction An! on the other han!' we shoul! not shrin& from the !uty to relieve pain an! sorrow if we can' for it is both cowar!ice an! conceit to say that we will not help this or that man because it is his Karma to suffer In the face of suffering it is our goo! Karma to relieve it if in our power %e are ignorant at best' an! cannot tell what will be the next result of what we are about to !o or to suggest) hence it is wiser not to assume too often an! on too small occasions to be the reformers or punishers as agents for Karma of those who seem to offen!

MASTERS, ADEPTS, TEACHERS, AND DISCIPLES This article is meant for members of the T $ ' an! chiefly for those who &eep H P + much in min!' whether out of respect an! love or from fear an! envy Those members who believe that such beings as the Masters may exist must come to one of two conclusions in regar! to H P + 7 either that she invente! her Masters' who therefore have no real existence' or that she !i! not invent them but spo&e in the names an! by the or!ers of such beings If we say she invente! the Mahatmas' then' of course' as so often was sai! by her' all that she has taught an! written is the pro!uct of her own brain' from which we woul! be boun! to conclu!e that her position on the roll of great an! powerful persons must be higher than people have been willing to place her +ut I ta&e it most of us believe in the truth of her statement that she ha! those teachers whom she calle! Masters an! that they are more perfect beings than or!inary men The case I wish to briefly !eal with' then' is this7 H P + an! her relations to the Masters an! to us) her boo&s an! teachings) the general 0uestion of !isciples or chelas with their gra!es'

an! whether a high chela woul! appear as almost a Master in comparison to us' inclu!ing every member from the Presi!ent !own to the most recent applicant The last point in the in0uiry is extremely important' an! has been much overloo&e! by members in my observation' which has exten!e! over the larger part of the T $ An i!ea has become 0uite general that chelas an! !isciples are all of one gra!e' an! that therefore one chela is the same as another in &nowle!ge an! wis!om The contrary' however' is the case (helas an! !isciples are of many gra!es' an! some of the A!epts are themselves the chelas of higher A!epts There is therefore the greatest !ifference between the classes of chelas' since among them has to be counte! the very humblest an! most ignorant person who has !evote! himself or herself to the service of man&in! an! the pursuit of the &nowle!ge of the $elf 2n the other han!' there are those chelas high in gra!e' actual pupils of the Masters themselves' an! these latter have so much &nowle!ge an! power as to seem to us to be A!epts In!ee!' they are such when one compares them with oneself as a mere pro!uct of the nineteenth century They have gaine! through &nowle!ge an! !iscipline those powers over min!' matter' space' an! time which to us are the glittering pri-es of the future +ut yet these persons are not the Masters spo&en of by H P + $o much being lai! !own' we may next as& how we are to loo& at H P + In the first place' every one has the right to place her if he pleases for himself on the highest plane' because he may not be able to formulate the 0ualities an! nature of those who are higher than she was +ut ta&ing her own sayings' she was a chela or !isciple of the Masters' an! therefore stoo! in relation to them as one who might be chi!e! or correcte! or reprove! $he calle! them her Masters' ans asseverate! a !evotion to their behests an! a respect an! confi!ence in an! for their utterances which the chela has always for one who is high enough to be his Master +ut loo&ing at her powers exhibite! to the worl!' an! as to which one of her Masters wrote that they ha! pu--le! an! astonishe! the brightest min!s of the age' we see that compare! with ourselves she was an A!ept In private as in public she spo&e of her Masters much in the same way as !i! $ubba .ow to the writer when he !eclare! in 899I' "The Mahatmas are in fact some of the great .ishees an! $ages of the past' an! people have been too much in the habit of lowering them to the petty stan!ar! of this age " +ut with this reverence for her teachers she ha! for them at the same time a love an! frien!ship not often foun! on earth All this in!icates her chelaship to Them' but in no way lowers her to us or warrants us in !eci!ing that we are right in a hurrie! or mo!ern *u!gment of her Now some Theosophists as& if there are other letters extant from her Masters in which she is calle! to account' is calle! their chela' an! is chi!e! now an! then' besi!es those publishe! Perhaps yes An! what of it, =et them be publishe! by all means' an! let us have the full an! complete recor! of all letters sent !uring her life) those put forwar! as !ate! after her !eath will count for naught in respect to any *u!gment passe! on her' since the Masters !o not in!ulge in any criticisms on the !isciples who have gone from earth As she has herself publishe! letters an! parts of letters from the Masters to her in which she is calle! a chela an! is chi!e!' it certainly cannot matter if we &now of others of the same sort #or over against all such we have common sense' an! also the !eclarations of her Masters that she was the sole instrument possible for the wor& to be !one' that They sent her to !o it' an! that They approve! in general all she !i! An! she was the first !irect channel to an! from the =o!ge'

an! the only one up to !ate through which came the ob*ective presence of the A!epts %e cannot ignore the messenger' ta&e the message' an! laugh at or give scorn to the one who brought it to us There is nothing new in the i!ea that letters are still unpublishe! wherein the Masters put her below them' an! there is no cause for any apprehension +ut it certainly is true that not a single such letter has anything in it putting her below us) she must ever remain the greatest of chelas There only remains' then' the position ta&en by some an! without a &nowle!ge of the rules governing these matters' that chelas sometimes write messages claime! to be from the Masters when they are not This is an aritificial position not supportable by law or rule It is !ue to ignorance of what is an! is not chelaship' an! also to confusion between gra!es in !iscipleship It has been use! as to H P + The false conclusion has first been ma!e that an accepte! chela of high gra!e may become accustome! to !ictation biven by the Master an! then may fall into the false pretense of giving something from himself an! preten!ing it is from the Master It is impossible The bon! in her case was not of such a character to be !ealt with thus 2ne instance of it woul! !estroy the possibility of any more communication from the teacher It may be 0uite true that probationers now an! then have imagine! themselves as or!ere! to say so an! so' but that is not the case of an accepte! an! high chela who is irrevocably ple!ge!' nor anything li&e it This i!ea' then' ought to be aban!one!) it is absur!' contrary to law' to rule' an! to what must be the case when such relations are establishe! as existe! between H P + an! her Masters

MARS AN* MERC(RY IN the Fune PATH there was printe! a review of a pamphlet issue! by the =on!on =o!ge T $ ' an! this maga-ine may perhaps be construe! as committe! to an approval of everything containe! in the pamphlet' although the private initials of the reviewer were annexe! to the remar&s The pamphlet referre! to brings up an ol! !ispute which we ha! thought was settle! by what is foun! in The Secret (octrine' Gol 8' running from page 8@? to 8@9

"Gratification of curiosity is the en! of &nowle!ge for some men'" wrote H P + /s teacher' an! this curiosity le! to a 0uestion being put some years ago to the A!epts' who furnishe! the main bo!y of 3soteric !uddhism an! all the important matter in The Secret (octrine' in respect to other visible globes The author of 3soteric !uddhism then construe! the reply to mean that Mars an! Mercury are two of the seven planets of the earth1chain of globes H P + ' the only person in actual an! constant communication with the Masters' correcte! the mista&e ma!e by Mr $innett in the pages of The Secret (octrine to which I have referre!' saying on page 8@I7 "+ut neither Mars nor Mercury belongs to our chain) they are' along with the other planets' septenary Enits in the great host of /chains/ of our system' an! all are as visible as their upper globes are invisible " Her correction of the misconception was ma!e upon the written authority of the same Masters who sent through her the letters on which 3soteric !uddhism was written 2n the groun! of authority in respect to this 0uestion' about which none of the Theosophical writers have any information in!epen!ent of what the Masters have written' we must conclu!e that the statement in The Secret (octrine is final If no other point were involve!' there woul! be no necessity for going further with the matter' but as the consistency of the entire philosophy is involve!' it is necessary to a!vert again to this sub*ect The two Masters who ha! to !o with 3soteric !uddhism an! The Secret (octrine have !istinctly sai!71first' that none of the other globes of the earth1chain are visible from its surface) secon!' that various planets are visible in the s&y to us because they are in their turn fourth1plane planets' representing to our sight their own septenary chains) thir!' that the six companion globes of the earth are unite! with it in one mass' but !iffer from it as to class of substance) fourth' that Mr $innett misun!erstoo! them when he thought they meant to say that Mars an! Mercury were two of the six fellow globes of the earth1an! this correction they ma&e most positively in The Secret (octrine) lastly' they have sai! that the entire philosophy is one of correspon!ences' an! must be so viewe! in every part %e !o not un!erstan! that Mr $innett has sai! that H P + was not reporting the Masters when she wrote the above in The Secret (octrine' or that the Masters have !enie! that they hol! the above views If we a!mit that Mars an! Mercury are two visible planets of the seven1fol! chain belonging to the earth' then the consistency of the philosophy is !estroye!' for as it is with planets' so it is with man 3very planet' consi!ere! for the moment as an in!ivi!ual' is to be analyse! in the same way as a single human being' sub*ect to the same laws in the same way Hence' if two of the principles of the earth are visible' that is' Mars an! Mercury' then why is it that two of man/s seven principles are not visible' in a!!ition to his bo!y, In his seven1fol! constitution his bo!y represents the earth in her septenary chain' but he cannot see ob*ectively any other of his

principles The philosophy must be consistent throughout If it is inconsistent at one point it fails at every other The same Masters who have communicate! through H P + with Mr $innett for the purpose of having 3soteric !uddhism written' have over an! over again positively state! that the law of correspon!ence rules throughout in this philosophy The earth is a fourth1plane planet The beings upon it are now in the fourth stage' an! for that reason cannot see ob*ectively any planet that is not on the same plane of !evelopment' an! every planet which they see is for that reason a fourth1plane planet If this be correct' then Mars an! Mercury must be fourth1plane planets' an! hence not in the earth/s chain of globes If we assume with the writer of the pamphlet referre! to that Mars an! Mercury are two out of the whole seven of which the earth is a thir!' then the 0uestion arises' To what principle !o these two planets correspon!,' for they must correspon! to either prana' kama' astral bo!y' *anas' !uddhi' or Atman Any attempt at an answer to this 0uestion will show the confusion in the assumption) for it is a!mitte! that Mars is in obscuration' an! the natural 0uestion then woul! be' %hich of the earth/s principles is correspon!ingly in obscuration/, In attempting to answer this from the assumption starte! with' we have the statement that Mars is the planet we have last been in' hence it must represent a !isuse! faculty or principle' an! not one which we are about to !evelop As *anas is the next principle to be fully !evelope!' it woul! follow that Mars !oes not represent it' an! hence the whole matter falls into confusion' because the first four principles have been alrea!y !evelope! an! are not in !isuse #ollowing this on the false assumption' then Mars woul! represent an eighth principle Mars is in a state of obscuration at the present time' as state! by the Masters an! H P + This is because' in that chain of !evelopment' the 3gos have finishe! their fourth roun!' or because the fourth roun! has not yet commence!' except in respect to the planet itself as a place of habitation' the 3gos having passe! on to the next globe of that chain' 0uite as invisible from the surface of Mars as our next globe in or!er is invisible from our surface The same may be sai! for Mercury' except in respect to obscuration' since the information vouchsafe! about it !eclares that it is beginning to get out of the obscuration cause! by the absence of 3gos A reference to the pages of The Secret (octrine referre! to above will be foun! helpful on this point It is also state! on page 8@D of that boo&' Gol 8' on the authority of the Masters' that "No companion planets from A to J' that is' no upper globes of any chain in the $olar $ystem' can be seen " I may say that the relation borne by Mars an! Mercury to the earth will not be spo&en of or explaine! by the Masters #urthermore' one of the Masters wrote to the author of 3soteric !uddhism in respect to this matter' stating'

"<ou are putting me 0uestions pertaining to the highest initiation I can give you only a general view' but dare not, nor will enter upon details " It is not necessary for us to &now the relation between Mars' Mercury' an! the 3arth' especially' nor to &now whether Mars an! Mercury are in any particular state) all that is necessary is to &now' !o they or not belong to our chain, An! that they !o not has been !istinctly state!' both from the position of authority an! upon the groun! of consistent philosophy Epon authority' because in no other way can we solve this ri!!le) upon philosophy' to show the reasonableness of the authoritative statement All such !ifficulties can be solve! by remembering an! wor&ing upon the law that' as it is in respect to man an! his principles or vehicles' so it is in respect to any planet whatever %I==IAM Path' Fuly' 89AD H FE>G3

IS HEREDITY A PUZZLE? A %3== &nown writer in 0arpers Maga-ine sai! lately "Here!ity is a Pu--le " He then procee!e!' "The race is lin&e! together in a curious tangle' so that it is almost impossible to fix the responsibility %e try to stu!y this problem in our asylums an! prisons' an! we get a great many interesting facts' but they are too conflicting to gui!e legislation The !ifficulty is to relieve a person of responsibility for the sins of his ancestors' without relieving him of responsibility for his own sins " This is the general view Here!ity is a pu--le' an! will always remain one so long as the laws of Karma an! .eincarnation are not a!mitte! an! ta&en into account in all these investigations Nearly all of these writers a!mit11excepting those who say they !o not &now11the theological view that each human being is a new creation' a new soul pro*ecte! into life on this earth This is 0uite logical' inasmuch as they assert that we are only mortal an! are not spirits The religious investigators a!mit we are spirits' but go no further' except to assume the same special creation Hence' when they come to the 0uestion of "Here!ity'" it is a very serious matter It becomes a pu--le' especially to those who investigate here!ity an! who are trying to !eci!e on whom responsibility ought to rest' while they &now nothing of Karma or .eincarnation An! it is hinte! at that there is necessity for legislation on the sub*ect That is to say' if we have a case of a mur!erer to consi!er' an! we fin! that he has come of a race or family of mur!erers' the result of which is to ma&e him a being who cannot prevent himself from committing mur!er' we have to conclu!e that' if this is !ue to "here!ity'" he cannot in any sane sense be responsible Ta&e the case of the tribes' or family' or sect of Thugs in In!ia' whose aim in life was to put people out of the worl! Their chil!ren woul! of necessity inherit this ten!ency It is something li&e a cat an! a bir! It is the nature of the cat to eat the bir!' an! you cannot blame it Thus we shoul! be !riven to pass a law ma&ing an exception in the case of such unfortunate persons Then we shoul! be met by the possibility of false testimony being a!!uce! upon the trial of the criminal' going to show that he came un!er the law This possibility is so great that it is not li&ely such a law will ever be passe! $o that' even if the legal an! scientific worl! were able to come to any conclusion establishing the great force of here!ity' it woul! be barren of results unless the truth of Karma an! .eincarnation were a!mitte! #or in the absence of these' no law' an! hence no reme!y for the suppose! in*ustice to be !one to irresponsible criminals' coul! be applie! I am stating' not what I thin& ought to be !one' but what will be the inevitable en! of investigation into here!ity without the ai! of the other two great laws If these two !octrines shoul! be accepte! by the suppose! legislators' it woul! follow that no such law as I have a!verte! to woul! ever be put on

the boo&s) for the reason that' once Karma an! .eincarnation are a!mitte!' the responsibility of each in!ivi!ual is ma!e greater than before Not only is he responsible even un!er his here!itary ten!ency' but in a wi!er sense he is also responsible for the great in*ury he !oes the $tate through the future effect of his life11that effect acting on those who are born as his !escen!ants There is no very great pu--le in "Here!ity" as a law' from the stan!point of Karma an! .eincarnation' although of course the !etails of the wor&ing of it will be complicate! an! numerous I &now that some theosophists have !eclare! that it pu--les them' but that is because it is a new i!ea' very !ifferent from those instille! into us !uring our e!ucation as youths an! our association with our fellows as a!ults None of the observe! an! a!mitte! facts in respect to here!ity shoul! be ignore!' nor nee! they be left out of sight by a Theosophist %e are boun! to a!mit that leanings an! peculiarities are transmitte! from father to son' an! to all along !own the line of !escent In one case we may fin! a mental trait' in another a physical peculiarity) an! in a great1gran!son we shall see often the bo!ily habits of his remote ancestor repro!uce! The 0uestion is then as&e!' "How am I to be hel! responsible for such strange inclinations when I never &new this man from whom I inherit them," As theories go at this !ay' it woul! be impossible to answer this 0uestion #or if I have come from the bosom of Go! as a new soul) or if what is calle! soul or intelligence is the pro!uct of this bo!y I inhabit an! which I ha! no han! in pro!ucing) or if I have come from far !istant spheres unconnecte! with this earth' to ta&e up this bo!y with whose generation I was not concerne!) it woul! be the grossest in*ustice for me to be hel! responsible for what it may !o It seems to me that from the premises lai! !own there can be no escape from this conclusion' an! unless our sociologists an! political economists an! legislators a!mit the !octrines of Karma an! .eincarnation' they will have to pass laws to which I have referre! %e shall then have a co!e which may be calle!' "2f limitations of responsibility of criminals in cases of mur!er an! other crimes " +ut the whole !ifficulty arises from the inherited transmitted habit in the %estern min! of loo&ing at effects an! mista&ing them for causes' an! of consi!ering the instruments or means' through an! by means of which laws of nature wor&' as causes Here!ity has been loo&e! at' or is beginning to be' as the cause of crime an! of virtue It is not a cause' but only the means or instrument for the pro!uction of the effect' the cause being hi!!en !eeper It seems *ust as erroneous to call here!ity a cause of either goo! or ba! acts as it is to call the merely mortal brain or bo!y the

cause of min! or soul Ages ago the Hin!u sages a!mitte! that the bo!y !i! not pro!uce the min!' but that there was what they calle! "the min! of the min!'" or' as we might put it' "the intelligence operating above an! behin! the mere brain matter " An! they enforce! their argument by numerous illustrations) as' for instance' that the eye coul! not see even when in itself a perfect instrument' unless the min! behin! it was acting %e can easily prove this from cases of sleep wal&ers They wal& with their eyes wi!e open' so that the retina must' as usual' receive the impinging images' yet although you stan! before their eyes they !o not see you It is because the intelligence is !is*oine! from the otherwise perfect optical instrument Hence we a!mit that the bo!y is not the cause of min!) the eyes are not the cause of sight) but that the bo!y an! the eye are instruments by means of which the cause operates Karma an! .eincarnation inclu!e the premise that the man is a spiritual entity who is using the bo!y for some purpose #rom remote times the sages state that he 4this spiritual being5 is using the bo!y which he has ac0uire! by Karma Hence the responsibility cannot be place! upon the bo!y' nor primarily upon those who brought forth the bo!y' but upon the man himself. This wor&s perfect *ustice' for' while the man in any one bo!y is suffering his *ust !eserts' the other men 4or souls5 who pro!uce! such bo!ies are also compelle! to ma&e compensation in other bo!ies As the compensation is not ma!e at any human an! imperfect tribunal' but to nature itself' which inclu!es every part of it' it consists in the restoration of the harmony or e0uilibrium which has been !isturbe! The necessity for recogni-ing the law from the stan!point of ethics arises from the fact that' until we are aware that such is the law' we will never begin to perform such acts an! thin& such thoughts as will ten! to bring about the re0uire! alterations in the astral light nee!e! to start a new or!er of thoughts an! influences These new influences will not' of course' come to have full effect an! sway on those who initiate them' but will operate on their !escen!ants' an! will also prepare a new future age in which those very persons who set up the new current shall participate Hence it is not in any sense a barren' unrewar!e! thing' for we ourselves come bac& again in some other age to reap the fruit of the see! we ha! sown The impulse must be set up' an! we must be willing to wait for the result The potters wheel continues to revolve when the potter has with!rawn his foot' an! so the present revolving wheel will turn for a while until the impulse is spent

I%%usions of Ti"e an S$a2e By W. Q. Ju !e 2f all the illusions that beset us' in this worl! of Maya' perhaps the !ea!liest are those to which' for lac& of better' we give the names of " Time" an! "Space"7 an! 0uite naturally 11 since they are prime factors in our every action here below) each un!erta&ing is preface! by the 0uestion 11 uttere! or unexpresse! 11 How long, how far, what !uration' or extent' intervenes between us an! the fulfilment of our !esire, <et that they are illusions' the wise of all ages bear witness7 we rea! in the +ible that "a !ay with the =or! is as a thousan! years' an! a thousan! years as one !ay") the Mohamme!an legen! tells us of the !evotee at the well' met by an Angel' who rapt him into Para!ise' where he !welt for seventy thousan! years in bliss' the while a !rop of water was falling from his cruse to the groun!) an! 3merson expresses the same truth in the language of our time 11 "The $oul abolishes Time an! $pace Time an! space are but inverse measures of the force of the soul The spirit sports with time 11 can crow! eternity into an hour' or stretch an hour to 3ternity " An! we reali-e this ourselves' to some extent' though perhaps unconsciously7 yet often we are so engrosse! either by our own thoughts 11 pleasurable or the reverse 11 or by the conversation of others 11 that we become entirely oblivious of the flight of time' or the !istance over which we have passe!' while so occupie! 3ven more is this the case when we are asleep7 in !reams we revisit the scenes' an! live over again the !ays' of our chil!hoo! 11 commune with frien!s long since passe! away' or visit the en!s of the earth' with no feelings of surprise or incongruity7 yet an hour later' on awa&ening to what' in our blin!ness' we call "the realities of life'" we bin! on again the chains that Ge!a' +ible' an! Koran 11 Prophet' Priest' an! $age' concur in assuring us we shall' in !ue course' &now to be as unreal as the mirage of the !esert Pen!ing this perfect enlightenment' it may not be wholly unprofitable to try if we cannot get a partial conception of this great truth 11 even if it shoul! be merely from an intellectual stan!point

=et us consi!er the habitual performance of a purely mechanical' or automatic action 11 such as the !aily *ourney of a commuter on the railway7 every !ay' at the same hour' he enters the same car 11 probably ta&es the same seat 11 an! meets the same fellow1passengers7 they converse on substantially the same topics7 at the same stage the con!uctor ta&es up his tic&et' an! the engineer 11 alas6 11 blows the same fien!ish an! superfluous whistle Now it !oes not re0uire a very vivi! imagination on the part of our commuter' to so blen! the reminiscences of yester!ay an! the anticipation of tomorrow' with the experiences of to!ay' that all then may seem synchronous If it is ob*ecte! that this illustration is faulty' in that it ignores the element of uncertainty inherent in all human affairs' it might fairly be replie! that it only !oes so to the extent of a!opting that wor&ing hypothesis that is universally accepte! in !aily affairs' an! without which' no one woul! loo& beyon! the nee!s of the present moment <et possibly a happier illustration may be foun!7 suppose that I wish to revisit a familiar but far !istant place 11 as' for instance' >amascus7 now' if I go there in my physical bo!y' !ays an! wee&s must elapse' before I can reach the immemorial city 11 sunset an! moon1rise' !ay an! night 11 with all the inci!ents of sleep an! wa&ing' pleasure an! !iscomfort' possibly the alterations of sic&ness an! health 11 all these must be gone through with' an! not by one secon! can the appointe! time be shortene!7 yet if I go simply in memory an! imagination' I have but to will 11 an! instantly' without an appreciable interval' I wan!er again past mos0ue an! minaret' ami! rose1leaf an! almon!1bloom that perfume the gar!ens of the "3ye of the 3ast " $o' too' with the &in!re! illusion of $pace Thousan!s of leagues of sea an! lan! must be traverse! by "this prison of the senses' sorrow1fraught") whether in the steamer battling with the Atlantic surfs' or the express shooting through the vineyar!s of fair #rance 11 or the carriage toiling up the ce!ar1cla! slopes of =ebanon 11 every inch of the weary way must be consecutively passe! over' an! not by one hair/s brea!th can it be avoi!e! <et' going without the encumbrance of the flesh' even as I ha! no sensation of Time' so I have no perception of !istance' between the swirl of the ti!e of the Hu!son' an! the plash of the fountains of Abana an! Pharpar 3xperiences li&e these are so familiar' an! so apparently meaningless' that some may attach little importance to them' or even be !ispose! to ignore them altogether <et probably this woul! not prove wise It may well be that' in 2ccultism' as in Physical $cience' great truths lie *ust before us 11 stare us in the face' as it were7 an! when they are at last !iscovere!' it is not by elaborate research' but by the application of the most familiar metho!s Again 11 it was because he ha! been faithful over a few things' that the goo! servant was promote! to be ruler over many things %hat right have we to expect to attain to higher &nowle!ge' or claim to be entruste! with greater powers' until we have proven ourselves worthy of such preferment by thoroughly using' an! profiting by' such as we now have, #rom The Theosophical Path, Fanuary 8A8?' pp 81D

IF

METHUSELAH WHY SO SHORT OUR LIVES?

EXISTED,

At a Theosophical $ociety meeting the other !ay' it was state! that in the early races' say the secon! an! thir!' referre! to in the Secret (octrine' many ha! a much more ethereal bo!y' which live! many more years than Methuselah' the age! In elaborating this' the ob*ection was a!vance! that the bo!y of man is now much more compact an! stable than it was in those early races' because teh atoms of which it is compose! &now their business better now than then' have greater affinity for certain combinations an! for each other' an! are not so rea!ily scattere! an! !isintegrate!) an!' if so' how is it explaine! that the length of human life now is only three1score an! ten years' against several hun!re! in primitive times, At first sight this seems to be perhaps a strong ob*ection' but a careful consi!eration will !issipate it In the first place' when the human bo!y was in a nebulous state the friction between the particles was much less than when they ha! !rawn closer together If the theory of ultimate atoms is a!mitte!' we must also asent to the law that there is friction between them which will !evelop heat or ten! to re!uce the cohesive power The heat evolve! will have a ten!ency to !estroy the interveninig me!ium' or at least to so alter its state as to ma&e it useless as a me!ium for cohesions to act #urther' if we suppose' as is perfectly *ustifiable' that there are large an! small combinations of atoms in each of which athe units are closer to each other' the heat evolve! will !estroy the constitution of the element' whatever it may be' that is between that combination of atoms an! the a!*oining one An!' still further' the friction between any two such bo!ies will also ten! to

rub off or !raw off atoms from either of two to unite with the stronger' or be thrown entirely out of both collections $uch a process as !escribe! will in the en! bring about the !isintegration of the entire mass of atoms Thus at first' the atoms being farther remove!' the !estructive means can only act at intervals or more slowly than when the union is more intimate' an! from this we reach the reason why the age of the combination of atoms woul! be greater in the one case than in the other (oming !own to the present perio! we fin! that' in a!!ition to ghe closer association of atoms in the physical frame' there is also another !isturbing element ten!ing to !estructuion of the union' that is' the force of the min! an! the emotions It is well &nown that as man increases his brain use an! power an! the play of his emotions' he is able to affect his physical frame thereby To!ay many hol! that the American people are becoming too nervously organi-e! This reacts upon the atoms in the bo!y' an! must ma&e the average age less than those ancient races when the mental an! emotional natures !i! not have such sway over the human being This is perfectlly in accor! with the Secret (octrine' as it is shown that in the early ages everything went slower in all !epartments an! that now in Kali <uga all things move with great rapi!ity $o it may be properly conclu!e! that the great law of conservation of energy' of correlation of forces' ma&es it now out of the or!inary for men to live to the age of Methuselah ICONOCLASM TOWARD ILLUSIONS A !isposition not to interfere in any way with beliefs which are illusions prevails with many who !isli&e the pain cause! by such tearing away of the veil An! the argument that illusionary beliefs' cree!s' an! !ogmas shoul! not be !one away with so long as the believer is happy or goo! has been use! by the (hristian (hurch1an! more especially by the .oman (atholic branch of it1as a potent means of &eeping the min! of man in an iron chain They are accustome! to a!! that unless such cree!s an! beliefs shall stan!' morality will !ie out altogether +ut experience !oes not prove the position to be correct #or numerous examples exist in the !issenting or Protestant form of (hristianity showing that the important !octrines of the (hurch are not necessary for the prevailing of goo! morals) an!' on the other han!' immorality' vice' an! crime in places high an! low coexist with a formal !eclaration of belief in the church !ogmas In many parts of Italy the grossest superstition an! mur!erous vengefulness an! croo&e! hearts are foun! si!e by si!e with an outwar!ly pious compliance with the or!inances of the (hurch an! a superstitious belief in its !ogmas The whole (hristian assembly of nations officially violates the comman!s of Fesus every !ay an! hour

$hall it be worse or better' or &in! or harsh' to tear away the veil as 0uic&ly as possible, An! if the iconoclastic attac& shoul! be ma!e' for what reason ought one to hesitate because the operation an! the attac& may result in mental pain, The only reason for hesitation lies in this fear to give pain) there can be nothing but goo! results from the change from an untrue an! illogical' an! therefore !ebasing' cree!' if a system that is complete an! reasonable be furnishe! in its place %ere we !ealing with chil!ren or with a race min! which though !welling in an a!ult bo!y is but that of a chil!' then' in!ee!' it woul! be right to lea! them on by what may be entirely an illusion +ut the !ay of man/s chil!hoo! as an immortal being has passe! away He is now grown up' his min! has arrive! at the point where it must &now' an! when' if &nowle!ge be refuse!' this violation of our being will result in the grossest an! vilest superstition or the most appalling materialism No chil! is born without the accompanying pains' an! now the soul1 min! of man is struggling for birth $hall we ai! in preventing it merely for the avoi!ance of preliminary pain, $hall we help a vast broo! of priests to refasten the clamps of steel which for so many centuries they have hel! tightly on the race1min!, Never' if we see the great truth that we are preparing for a cycle when reason is to ta&e her place besi!e the soul an! gui!e the pilgrim to the tree of life eternal +e not beguile! by the argument that /tis unwise to tell the truth It is but the song of the siren' inten!e! to lure the traveler to his !oom Tell the truth' but !o not force it If even a pious soul shoul! lose the historical Fesus (hrist an! see instea! the glorious image of the $elf in every man' that were a gain worth all the pain the first ru!e shoc& might give The !anger of lifting the veil of Isis lies not in the !octrines of Enity' .eincarnation' an! Karma' but in untaught mysteries which not Theosophist is able to reveal The change from !ogma or cree! to a belief in law an! *ustice impartial will bring perhaps some tears to the soul' but the en! thereof is peace an! free!om The "great orphan Humanity'" now grown up' no longer nee!s the toys of a thousan! years ago' but re0uires' an! with a voice li&e the rush of mighty waters !eman!s' that every veil shall be lifte!' every lie unveile!' an! every light be lighte! that can she! a ray upon the remain!er of its toilsome roa! A T Mana

HYPNOTISM AND THEOSOPHY Is hypnotism un!erstoo!, %hat is the attitu!e of the Theosophical $ociety to hypnotism, It is thought by some that magnetism an! hypnotism are i!entical) for many have sai! this new force or power is only the ol! practice of Mesmer revive! in this century' after long years of contempt' an! labele! with a new name' which will permit !octors to ta&e it up This is not' however' altogether true >r (harcot' of Paris' an! his followers' may be cre!ite! with the revival of hypnotism) for' in conse0uence of their investigations' it has been accepte! by the me!ical profession I have seen the prominent !octors of the Atlantic coast change their views on this sub*ect in twenty1 five years >r Hammon! an! others laughe! at the cre!ulity of those who believe! that the phenomena' now so well &nown among hypnoti-ers' ever

too& place) to!ay they write articles an! a!mit the facts previously !enie! Many years ago' >r 3s!aile' a surgeon of the +ritish army' con!ucte! a hospital in In!ia' an! there performe! many !ifficult operations by using magnetism as an anaesthetic' even instructing native assistants to use it on patients in his stea! His boo&' long ago publishe!' gives all the facts There is plenty of testimony in all countries to the reality of the mesmeric an! hypnotic states an! powers The great 0uestion which arose after the proofs about hypnotism were in' was a very !ifferent one from any which has previously been brought forwar! As soon as the process was !escribe! an! a!mitte!' experiments procee!e! with rapi!ity' an! the great sub*ect of "suggestion" was lai! bare It was foun! that the hypnoti-e! person coul! be ma!e to !o many strange things after recovering from the hypnotic state' provi!e! the suggestion ha! been ma!e to him when he was in the state The sub*ect was tol! to mur!er >r A or +) to steal a poc&et1boo& He was then ta&en out of the hypnotic state' an!' at the appointe! time' woul! ta&e the suggeste! weapon 1 a paper &nife or harmless thing 1 an! go through all the re0uire! actions' or woul! actually steal the ob*ect he was tol! to steal If this power coul! be use! by a !octor in an experiment' it was argue! that an actual mur!er might be planne! an! execute! through a hypnoti-e! person Hence it was !angerous (rime is possible of perpetration with impunity by the real culprit >r (harcot gave an article to an important New <or& maga-ine in which he a!mitte! the probabilities of suggestion to patients' but !enie! that there was !anger from suggeste! crime' an! yet also sai! there ought to be laws against in!iscriminate hypnoti-ation In the latter conclusion' most of the Theosophical $ociety/s members fully concur' but they also thin& that there is' an! will be' !anger from crime suggeste! to hypnotic sub*ects Not in the imme!iate present' but in the future This is because hypnotism is not un!erstoo! nor its !angers appreciate! by the me!ical profession) still less !o they cre!it the public with a correct &nowle!ge on the sub*ect The very best hypnoti-ers &now very well that there are points at which the hypnoti-e! sub*ect escapes their influence' continues in the hypnotic state' an! remains un!er some influence not &nown to the operator nor !istinguishable by the sub*ect Here is one !anger 1 the !anger of ignorance an! of a blin! gui!e/s lea!ing one e0ually blin! $uch writers as +rai!' +inet an! others are only statisticians They simply give facts an! metho!s' all being e0ually in the !ar& as to causes an! possibilities Again' the operators in the forefront of hypnotic fame &now' too' as >r (harcot has sai!' there is a !anger that hysteria will be !evelope! where it never existe!' an! a long train of other evils This is why he !eman!s the

suppression of in!iscriminate operating +ut the real roc& of offense is this' an! well &nown to theosophical stu!ents' that as the force an! power of hypnotism are better &nown' it will be seen that whatever the influence is' the process going on in hypnotism is the contracting of the cells of the bo!y an! brain from the periphery to the centre This process is actually a phenomenon of the !eath state' an! is the opposite of the mesmeric effect) an! this point is not &nown to the me!ical profession' nor will it be as they now procee!' because post mortem examinations never reveal the action of a living cell Magnetism by human influence starts from within an! procee!s to the outer surface' thus exhibiting a phenomenon of life the very opposite of hypnotism An! the use of magnetism is not ob*ectionable' yet it shoul! be limite! in practice to competent members of the me!ical profession The more stu!ious an! careful members of the Theosophical $ociety' then' are against the use of hypnotism In all its anaesthetic phases it can be !uplicate! by mesmerism without any ba! effects >r 3s!aile has abun!antly shown this =aws ought to be passe! ma&ing it a mis!emeanor to have public or private hypnotic sQance An! these laws shoul! also be aime! at even those !octors who' un!er the plea of science' put sub*ects into absur! an! un!ignifie! positions $uch practices are not necessary' an! are !eliberately against the !esire of the wa&ing will an! *u!gment of the sub*ect They only exhibit the operator/s power an! a!! nothing to &nowle!ge that cannot be otherwise obtaine! +ut even with the remar&able cases recor!e! by +inet an! others in #rance' the laws governing man/s inner constitution' an! which especially govern in hypnotism after a certain point' are not perceive! by the learne! writers $ome give only facts 1 either facts about strange recurrence of states' an! others li&e >r Fames of this country assume that there is a hi!!en self who !oes these 0ueer tric&s with the mortal shape Theosophists &now that the extraor!inary alterations in min! or mental power' the strange "recurrence of states" an! the apparently !istinct !ivision or separation of intelligence in a single human sub*ect are all explaine! by the ancient eastern metho! of re!ucing the inner powers of man into seven classes' in each of which the hi!!en self 1 the 3go 1 can an! !oes act in!epen!ently' the bo!y being only a gross instrument or fiel! for the action of the real man This theory !ivi!es him into seven planes of action' in each of which the 3go or hi!!en self can have a consciousness operating in a manner peculiarly appropriate to that plane' an! also parta&ing of the consciousness an! experience of the planes above it but not below An! each of these layers or fiel!s for consciousness is further !ivi!e! into other sub1fiel!s' in every one of which there may be a separate experience an! action' or all may be combine! Now in the cases ta&en up by >r Fames' the peculiarity note! was that when the sub*ect acte! as No I' she ha! no

recollection of a state calle! No ? No explanation of this was offere!' only the fact being recor!e! It is explaine! by the locali-ation of the consciousness of the 3go in one or the other of the sub1fiel!s of action of the first of the great class of seven The failure to recollect from one to the other was !ue to the fact that the 3go was force! into that particular fiel!' an! was thus unable to carry recollection with it Hence it was entirely automatic in its action on that plane This effect was !ue almost entirely to the specific contractile action of the hypnotic process' which' as sai! above' is essentially a contraction of the cells from outsi!e to the centre This will always prevent the 3go from e!ucating itself to remember from state to state an! fiel! to fiel! the experience of each' which e!ucation is however possible in the mesmeri-e! or magneti-e! state' an! of course in the normal wa&ing life The cases where the sub*ect escapes from the operator/s control are all explicable un!er the same theosophic theory) that is' those are instances in which the 3go retreats from the first plane or fiel! of consciousness ma!e up of seven !ivisions or sub1fiel!s to the next one of the whole class of seven' instea! of entering one of the sub1!ivisions of the first An!' as the me!ical practitioners !o not &now of nor a!mit the reality of the higher inner sub1!ivisions' they are not ac0uainte! with the means for reaching the 3go when it has escape! further from them into a fiel! of consciousness where they are in ignorance of causes an! con!itions) that is to say' the hypnoti-ers are not examining the real fiel! of operation of the force' but are loo&ing at some of its phenomena merely These phenomena are exhibite! in the bo!y or outer shell while the psycho1physiological process' going on within' an! causing the visible phenomena' are hi!!en from their view %I==IAM H FE>G3

HYPNOTISM MESMERISM $(I3N(3 TAK3$ A $T3P

The encyclopae!ias are not yet out of print which have classe! mesmerism among the foolish supersitions of the ignorant playe! upon for profit by the 0uic&1witte! imposter' nor are the learne! !octores !ea! who have publishe! articles in support of the encyclopae!ias) yet to!ay the most eminent physicians in 3urope !eclare that Mesmer was right an! that mesmerism is not a superstitions' but that it is necessary for reputations to a!opt a new name' 1so mesmerism is rechristene! Hypnotism In this way those !octors who laughe! at an! !eri!e! what has long been &now to the common people may now learne!ly !iscuss phenomena which some years ago they ignore! un!er its ol! name In the March number of Scribner >r %illiam Fames writes upon this sub*ect un!er the name of the "Hi!!en $elf'" an! the April 7orum a!mits an article by the eminent >r (harcot upon "Hypnotism an! (rime " This step' though ta&en late' is in the right !irection +ut the eminent physicians who ma&e this a!vance cannot claim to be the lea!ers of the people' for the latter have for generations &nown 0uite as much about the matter as the license! practitioners' except that they use no high1soun!ing name to call it by It is well &nown to many members of the Theosophical $ociety that there are perhaps thousan!s of people in the Enite! $tates who forty years ago pursue! the same investigations an! ma!e similar experiments to those of >r (harcot an! others In the year 89LB a certain >r F + >o!s gave lectures about the country an! taught what he calle! 3lectrical Ps%cholog% This was then so well &nown that it attracte! the attention of certain E $ $enators' among them' >aniel %ebster' Fohn P Hale' Theo!ore .ush' $am Houston' Henry (lay' an! others' who invite! >r >o!s to lecture before them in %ashington He !elivere! his lecture' went on with his experiments' an! publishe! a series of =ectures upon the sub*ect In these are to be foun!' together with other things' the !irections so lou!ly proclaime! an! appropriate! now by physicians who woul! have hoote! at >r >o!s An! even on the point of the necessity of precaution an! of &eeping hypnotism out of the han!s of unprinciple! persons' >o!s was not silent In 89LB he sai! in his Intro!uction that' although he ha! taught more than one thousan! in!ivi!uals whom he ha! put un!er solemn ple!ge not to reveal his metho!s to impure an! immoral persons' yet some were so unprinciple! as to violate their ple!ge an! haw& the "science" about everywhere >r (harcot in the April 7orum plea!s for legislation that will prevent *ust such unprinciple! persons from !ealing with sub*ects' not solely on the groun! that crime may be easily an! safely committe! with the ai! of hypnotism' but rather that sensitive persons may be protecte! from the recurrence of hysteria or catalepsy' an! ventures the opinion that crime will probably not fin! any ai! or safeguar! in hypnotism %hile we thoroughly agree with >r (harcot as to the nee! for placing safeguar!s aroun! this bu!!ing science' it is from a conviction that crime can be ai!e! an! hi!!en by the use of such a practice' an! is to!ay thus ai!e! an! hi!!en %e !o not care to commit hypnotism solely to the !octors' as he as&s' *ust for their sa&e' but we woul! wish to place restrictions upon even those gentlemen' an! to limit the number of them who may be allowe! to use it The chief value to the Theosophist of this new step of the schools' is not' however' in the li&elihoo! that rules an! metho!s may be publishe!' but that before long time the erstwhile materialist who can be convince! of a fact only when an Aca!emy en!orses it will be the more easily convince! that there is a soul In the March Scribner article above spo&en of' we have a public a!mission that the facts of hypnotism prove a Hi!!en $elf >r (harcot !oes not

go as far as this' but the variety an! peculiarly occult character of numerous facts !aily brought to light by other investigators will raise such a mountain of proof that har!ly any one will be able to overcome it or !eny its weight 2nce they begin to a!mit a Hi!!en $elf'1using' in!ee!' the very wor!s long a!opte! by many Theosophists an! constantly foun! in the ancient Epanisha!s' they allow the entering we!ge An! so not long to wait have we for the fulfillment of the pre!ictions of H P +lavats&y ma!e in sis 4nveiled an! repeate! in the Secret (octrine' " an! !ea! facts an! events !eliberately !rowne! in the sea of mo!ern scepticism will ascen! once more an! reappear upon the surface " .2>.IHE3J EN>IAN2

H!"#$%&'( %hat is the hypnotic force or influence, %hat really happens when a hypnotic experiment is performe!, %hat is prove! by it, %hat force is exerte! that' after ma&ing a man sleep' rouses him to a false wa&efulness in which he obeys a suggestion' seems to lose his i!entity' becomes apparently another person' spea&s a language he &nows nothing of' sees imagine! pictures as real ones, How is it that in this state his physical bo!y follows the operator/s suggestion an! becomes blistere! by a piece of paper which possesses no blistering power' snee-es when there is no actual titillation of the olfactory nerves' shivers over a hot stove' an! perspires if it be suggeste! that a bloc& of ice is a mass of fire, All this an! very much more has been !one in hynoptic experiments' *ust as it was !one many years ago by mesmeri-ers' electro1biologists' an! wan!ering fascinators of all sorts Then it was outsi!e the pale of science' but now since physicians rename! a part of it "hypnotism" it is settle! to stay among the branches of psychology' theoretical an! applie! The new schools' of course' went further than the first !i! or coul! They a!!e! a species of witchcraft to it by their latest claim to be able to externali-e an! locali-e the nerve1sensitiveness an! hence mental impressionability of the sub*ect) to put it in his photograph or within a glass of water' so that if the former be scratche! or the latter touche!' the patient at once *umpe! or screame! This is the ol! way of ma&ing a wax image of your form an! stic&ing pins in it' whereupon you pine! an! !ie!) men an! women were burne! for this once This' while interesting an! important if true' possesses the interest of a nightmare' as it suggests how in the near future one/s picture may be for sale to be blistere! an! stabbe! by an enemy' provi!e! the extraneous locali-ation of sensibility is first provi!e! for +ut the other experiments touch upon the great 0uestions of i!entity' of consciousness' of soul an! of personality They raise an issue as to whether the worl! be physical an! mechanical' as >escartes thought' or whether it is fleeting an! a form of consciousness existing because of thought an! !ominate! by thought altogether' as the Theosophists mo!ern an! ancient always hel! Professor Fames of Harvar! has publishe! his conclusion that experiments in hypnotism convince him' as they have convince! many' of the existence of the hi!!en self in man' while the #rench schools !ispute whether it is all !ue to one personality mimic&ing many' or many personalities wrappe! up in one person an! showing one phase after another #acts are recor!e! an! won!erful things !one' but no reasonable an! final explanation has been ma!e by the mo!ern schools 3xcept here an! there they' being ignorant of man/s hi!!en real nature an! powers' or !enying the existence of such' see no cause for alarm in all these experiments an! no !anger to either society or the in!ivi!ual As the true evolution of man/s inner powers at the same rate an! time concurrently with all other racial an! planetary evolution is not a!mitte! by these schools' they cannot perceive in the future any possibly !evilish use of hypnotic powers The Theosophist' however' suggests an explanation for the phenomena' points to similar occurrences through history' an! intimates a !anger to come if the thin&ing worl! !oes not reali-e our true nature as a being ma!e of thought an! consciousness' built in an! on these' an! !estructible by them also so far as his personality is

concerne! The !anger is not in &nowing these things an! processes' but in the lac& of morality an! ethics in the use of them both now an! in the future 2ne theory for use in explaining an! prosecuting hypnotic research is about as follows Man is a soul who live on thoughts an! perceives only thoughts 3very ob*ect or sub*ect comes to him as a thought' no matter what the channel or instrument' whether organ of sense or mental center' by which it comes before him These thoughts may be wor!s' i!eas' or pictures The soul1man has to have an interme!iary or connecting lin& with Nature through an! by which he may cogni-e an! experience This lin& is an ethereal !ouble or counterpart of his physical bo!y' !welling in the latter) an! the physical bo!y is Nature so far as the soul1man is concerne! In this ethereal !ouble 4calle! astral bo!y5 are the sense1organs an! centers of perception' the physical outer organs being only the external channels or means for concentrating the physical vibrations so as to transmit them to the astral organs an! centers where the soul perceives then as i!eas or thoughts This inner ethereal man is ma!e of the ether which science is now a!mitting as a necessary part of Nature' but while it is etheric it is none the less substantial $pea&ing physically' all outer stimulus from nature is sent from without to within +ut in the same way stimuli may be sent from the within to the without' an! in the latter mo!e is it that our thoughts an! !esires propel us to act $timuli are sent from the astral man within to the periphery' the physical bo!y' an! may !ominate the bo!y so as to alter it or bring on a lesion partial or total cases of the hair turning grey in a night are thus possible An! in this way a suggestion of a blister may ma&e a physical swelling' secretion' inflammation' an! sore on a sub*ect who has submitte! himself to the influence of the hypnoti-er The picture or i!ea of a blister is impresse! on the astral bo!y' an! that controls all the physical nerves' sensations' currents' an! secretions It is !one through the sympathetic nervous plexus an! ganglia It was thus that ecstatic fanatical women an! men by broo!ing on the picture! i!ea of the woun!s of Fesus pro!uce! on their own bo!ies' by internal impression an! stimulus pro*ecte! to the surface' all the mar&s of crown of thorns an! woun!e! si!e It was self1hypnoti-ation' possible only in fanatical hysterical ecstasy The constant broo!ing imprinte! the picture !eeply on the astral bo!y) then the physical molecules' every changing' became impresse! from within an! the stigmata were the result In hypnoti-ing !one by another the only !ifference is one of time' as in the latter instances the operator has simply to ma&e the image an! impress it on the sub*ect after the hypnotic process has been submitte! to' whereas in self1hypnoti-ation a long1continue! ecstasy is necessary to ma&e the impression complete %hen the hypnotic process1or sub*ugation' as I call it1 is submitte! to' a !is*unction is ma!e between the soul1man an! the astral bo!y' which then is for the time !eprive! of will' an! is the sport of any suggestion coming in unoppose!' an! those many an! !o sometimes arise outsi!e the min! an! intention of the operator #rom this arises the sensitiveness to suggestion The i!ea' or thought' or picture of an act is impresse! by suggesting it on the astral bo!y' an! then the patient is wa&e! At the appointe! time given by the suggestor a secon!ary sleep or hypnotic state arises automatically' an! then' the !is*unction between soul an! astral bo!y coming about of itself' the suggeste! act is performe! unless1as happens rarely1the soul1man resists sufficiently to prevent it Hence we point to an element of !anger in the fact that at the suggeste! moment the hypnotic state comes on secon!arily by

association I !o not &now that hypnoti-ers have perceive! this It in!icates that although the sub*ect be !ehypnoti-e! the influence of the operator once thrown on the sub*ect will remain until the !ay of the operator/s !eath +ut how is it that the sub*ect can see on a blan& car! the picture of an ob*ect which you have merely wille! to be on it, This is because every thought of any one ma&e a picture) an! a thought of a !efinite image ma&e a !efinite form in the astral light in which the astral bo!y exists an! functions' interpenetrating also every part of the physical bo!y Having thus image! the picture on the car!' it remains in the astral light or sphere surroun!ing the car!' an! is there ob*ective to the astral senses of the hypnoti-e! sub*ect +o!y' soul' an! astral man properly in relation give us a sane man) hypnoti-e!' the relation is bro&en an! we have a person who is not for the time wholly sane Acute maniacs are those in whom the !is*unction between astral man an! soul is complete %here the hypnoti-e! one remains for months in that state' the astral man ha become the slave of the bo!y an! its recollections' but as the soul is not concerne! no real memory is present an! no recollection of the perio! is retaine! The varie! personalities assume! by some sub*ects brings up the !octrine of a former life on earth for all men The !ivision between soul an! astral man releases the latter from some of the limitations of brain memory so that the inner memory may act' an! we then have a case of a person reenacting some part of his former life or lives +ut a secon! possibility also exists1 that by this process another an! !ifferent entity may enter the bo!y an! brain an! mas0uera!e as the real person $uch entities !o exist an! are the astral shells of men an! women out of the bo!y If they enter' the person becomes insane) an! many a maniac is simply a bo!y inhabite! by an entity that !oes not belong to it The process of hypnoti-ing is as yet un&nown in respect to what !oes happen to the molecules %e claim that those molecules are presse! from periphery to center instea! of being expan!e! from the insi!e to the surface This contraction is one of the symptoms of !eath' an! therefore hypnoti-ing is a long step towar! physical an! moral !eath The view expresse! by >r (harcot that a sub*ect is liable to fall un!er the influence at the han!s of anyone shoul! be a!mitte!' as also that in the wa&e of the hypnoti-er will be foun! a host of hysteriacs' an! that it all shoul! be regulate! by law is un0uestionable I go still further an! say that many persons are alrea!y in a half1hypnoti-e! state' easily influence! by the unprinciple! or the immoral) that the power to hypnoti-e an! to be sensitive to it are both progressive states of our racial evolution) that it can an! will be use! for selfish' wic&e!' an! !egra!ing purposes unless the race' an! especially the occi!ental portion of it' un!erstan!s an! practices true ethics on the brotherhoo! of man 3thics of the purest are foun! in the wor!s of Fesus' but are universally negative! by (hurch' $tate' an! in!ivi!ual The Theosophical !octrines of man an! nature give a true an! necessary basis an! enforcement to ethics' !evoi! of favoritism or illogical schemes of eternal !amnation An! only through those !octrines can the !angers of hypnotism be averte!' since legislation' while affixing penalties' will not alter or curtail private acts of selfishness an! gree!

%illiam H Fu!ge

GIVE US ONE FACT $IN(3 last I wrote for TH3 PATH' the most !istinct call I have hear! from many stu!ents in The %est is foun! in the cry7 "Give us one fact6" They have ac0uire! the !esire to &now the truth' but have lingere! still aroun! the mar&et places of earth an! the halls of those scientific lea!ers of the blin! who are the prophets of materialism They say that some "scientific" men' while tal&ing of Theosophy' have as&e! why the Masters have not "given us one fact on which we may begin an! from which a conclusion might be reache!") an! they 1 these stu!ents 1 most earnestly as& for that fact for themselves' even though they shall conceal it from the very men who have formulate! the 0uestion Poor chil!ren %hat are the facts ye !esire, Is it some astoun!ing thaumaturgical exhibitions that shall leave no room for !oubt, If so' please say whether the feat is to be performe! in the sight of thousan!s' or only in the presence of one postulant an! his select circle, If the last' then ye are self1convicte! of a !esire to retain unto yourselves what belongeth to many 2r perhaps ye wish a statement of fact +ut that woul! of course have to be supporte! by authority' an! we' poor wan!erers' have no force of authority in science or art) statements of facts coming from us woul! therefore be useless to you An! I must tell you in confi!ence' as the messengers have before this been !irecte! to !o an! have not faile! therein' that an exhibition of thaumaturgical s&ill in the presence of a multitu!e woul! subvert the very en!s the perfecte! men have in view $uppose that some of those who &now were now to appear in the busy hum of American life' where the total sum of ob*ects appears' at this !istance' to be the gain of wealth' an! li&e the two young princes of +u!!ha/s time were to rise in the air unai!e! an! there emit sheets of fire alternately from their hea!s an! feet' or were to rise again an! float off to a !istance in plain sight of all) woul! that !emonstrate anything to you, Perhaps in the breasts of some aspiring stu!ents might spring up the !esire to ac0uire the power to !o li&ewise +ut pause an! tell me what woul! the many !o to whom such things are myths, I will tell you $ome woul! a!mit the possibility of a genuine phenomenon' see&ing ways an! means to !o it too' so that they might exhibit it for an a!mission price 2thers' an! inclu!ing your scientific fact1see&ers' woul! begin by !enying its truth' by ascribing it to !elusion' an! by charging those who !i! it' no matter how really

spiritual those were' with !eliberate frau! an! imposture' while a certain section woul! !eny the very happening of the matter an! falsify the eye1&nowle!ge of hun!re!s 8 $till others woul! say "It is a Go!"6 1 "It is a !evil'" with conse0uences to correspon! No' frien!s' the true teachers !o not begin by laying the foun!ations for greater error an! more fast1boun! superstition than those we are trying to !estroy Then I must tell you in all seriousness an! truth that statements of the facts you really wish have been over an! over again ma!e in many places' boo&s' an! times Not alone are they to be foun! in you new theosophical literature' but in that of ol!er times In every year for centuries past these facts have been given out' 1 even in 3nglish They were tol! in the !ays of the German an! 3nglish Alchemists' an! by the (abalists +ut gree! an! wrong motive have ever forme! the self1constructe! barriers an! obscurers The Alchemists of the pure school spo&e of the gol! they coul! ma&e by means of their pow!ers' an! the salt' together with their mercury) an! the (abalists sai! that by pronouncing Fehovah/s name not only was the gol! forme!' but power obtaine! in all worl!s Gery true statements Are they not statements of fact, >i! they satisfy the mass of see&ers, $o far from that' the result was to lea! them into error Many patiently sought for the pow!er an! the proper combination of the salt or sulphur an! mercury' so that they might ma&e worthless gol! metal' which to!ay is exchangeable an! tomorrow is useless' an! which never coul! give peace of min! or open the !oor of the future Then others went by themselves an! trie! various mo!ulations of soun! in pronouncing the suppose! name of their Mighty Go!' until they to!ay have some two1score sorts %hat purblin! ignorance this' for Go! is Go! an! has not change! with the rise an! fall of empires or the !isappearance of languages) his name was once a !ifferent soun! in ancient 3gypt or In!ia' in =emuria' Atlantis or (opan %here' then' are those many soun!s of His Holy Name' or has that been altere!, "+ut where'" ye say' "is the fact in the pronunciation of the name of Go!," The answer is by as&ing "%hat an! who is Go!," He is the All) the earth' the s&y' the stars in it) the heart of man) the elemental an! organic worl!) the &ing!oms of the universe) the realm of soun! an! the formless voi! It not the pronunciation of that Name to consist therefore in !ecoming all those &ing!oms' an! realms' an! power' focussing in yourself the entire essence of them' each an! all at once1 Is this to be !one by breathing forth "Fehovah" in one or many forms, <ou easily see it is not An! your min!s will carry you on the next step to a!mit that before you can !o this you must have passe! through every one of those &ing!oms' retaining perfect &nowle!ge an! memory of each' comman!er of each' before you can attempt the pronunciation of the whole Is this a small tas&, Is it not the tas& Karma has set before you' compelling you li&e chil!ren to repeat parts of the wor! in the varie! experiences of repeate! lives spent on earth' bringing you bac& to the lesson until it is well learne!, An! so we are brought to ourselves 2ur Aryan ancestors have ma!e the !eclaration' repeate! by thousan!s since' that each man is himself a little universe Through him pass all the threa!s of energy that ramify to all the worl!s' an! where any one of those lines crosses him is the !oor to the &ing!om to which that threa! belongs =isten to the (han!ogya Epanisha!7

There is this city of +rahman 1 the bo!y 1 an! in it the palace' the small lotus of the heart' an! in it that small ether +oth heaven an! earth are containe! within it' both fire an! air' both sun an! moon' both lightning an! stars) an! whatever there is of the $elf here in the worl!' an! whatever has been or will be' all that is containe! within it Gain it is to ma&e search without No &nowle!ge will reach you from anywhere but this small lotus of the heart Fust now ye are bin!ing it so that it cannot burst open It is with the !elusions of the min! ye bin! it in a &not That &not ye must brea& +rea& loose from scholastic error' ma&e of your min!s a still an! placi! surface on which the =or! of the palace in the heart can reflect pictures of Truth' become as little chil!ren who are not hin!ere! by preconceptions' an! ye will have &nowle!ge The only fact I have to offer you is 1 <2E.$3=G3$ Nila&ant Path, March' 8999
8

%e can agree with the writer' as we have seen *ust as won!erful things !one by H P +lavats&y an! next !ay hear! accusations of frau! against her an! charges of cre!ulity against those who ha! seen 1 :3> ; return

"THE GATES OF GOLD" %hen the strong man has crosse! the threshol! he spea&s no more to those at the other 4this5 si!e An! even the wor!s he utters when he is outsi!e are so full of mystery' so veile! an! profoun!' that only those who follow in his steps can see the light within them 1 Through the "ates of "old' p 8A He fails to spea& when he has crosse!' because' if he !i!' they woul! neither hear nor un!erstan! him All the language he can use when on this si!e is language base! upon experience gaine! outsi!e the Gates' an! when he uses that language' it calls up in the min!s of his hearers only the i!eas correspon!ing to the plane they are on an! experience they have un!ergone) for if he spea&s of that &in! of i!ea an! experience which he has foun! on the other si!e' his hearers !o not &now what is beneath his wor!s' an! therefore his utterances seem profoun! They are not veile! an! profoun! because he wishes to be a mystic whose wor!s no one can expoun!' but solely because of the necessities of the case He is willing an! anxious to tell all who wish to &now' but cannot convey what he !esires' an! he is sometimes accuse! of being unnecessarily vague an! mislea!ing +ut there are some who preten! to have passe! through these Gates an! who utter mere nothings' mere *uggles of wor!s that cannot be un!erstoo! because there is nothing behin! them roote! in experience Then the 0uestion arises' "How are we to !istinguish between these two,"

There are two ways 8 +y having an immense eru!ition' a profoun! &nowle!ge of the various an! numberless utterances of those &nown masters throughout the ages whose wor!s are full of power +ut this is obviously an immense an! !ifficult tas&' one which involves years !evote! to rea!ing an! a rarely1 foun! retentiveness of memory $o it cannot be the one most useful to us It is the path of mere boo&1&nowle!ge ? The other mo!e is by testing those utterances by our intuition There is scarcely any one who has not got an internal voice 1 a silent monitor 1 who' so to say' stri&es within us the bell that correspon!s to truth' *ust as a piano/s wires each report the vibrations peculiar to it' but not !ue to stri&ing the wire itself It is *ust as if we ha! within us a series of wires whose vibrations are all true' but which will not be vibrate! except by those wor!s an! propositions which are in themselves true $o that false an! preten!ing in!ivi!ual who spea&s in veile! language only mere nothingness will never vibrate within us those wires which correspon! to truth +ut when one who has been to an! through those Gates spea&s or!inary wor!s really veiling gran! i!eas' then all the invisible wires within imme!iately vibrate in unison The inner monitor has struc& them' an! we feel that he has sai! what is true' an! whether we un!erstan! him or not we feel the power of the vibration an! the value of the wor!s we have hear! Many persons are incline! to !oubt the existence in themselves of this intuition' who in fact possess it It is a common heritage of man' an! only nee!s unselfish effort to !evelop it Many selfish men have it in their selfish lives) many a great financier an! manager has it an! exercises it This is merely its lowest use an! expression +y constantly referring mentally all propositions to it an! thus giving it an opportunity for growth' it will grow an! spea& soon with no uncertain tones This is what is meant in ol! Hin!u boo&s by the expression' "a &nowle!ge of the real meaning of sacre! boo&s " It ought to be cultivate! because it is one of the first steps in &nowing ourselves an! un!erstan!ing others In this civili-ation especially we are incline! to loo& outsi!e instea! of insi!e ourselves Nearly all our progress is material an! thus superficial $pirit is neglecte! or forgotten' while that which is not spirit is enshrine! as such The intuitions of the little chil! are stifle! until at last they are almost lost' leaving the many at the mercy of *u!gments base! upon exterior reason How' then' can one who has been near the Gol!en Gates 1 much more he who passe! through them 1 be other than silent in surroun!ings where the gol!en refulgence is un&nown or !enie! 2blige! to use the

wor!s of his fellow travellers' he gives them a meaning un&nown to them' or !etaches them from their accustome! relation Hence he is sometimes vague' often mislea!ing' sel!om properly un!erstoo! +ut not lost are any of these wor!s' for they soun! through the ages' an! in future eras they will turn themselves into sentences of gol! in the hearts of !isciples yet to come M2E=GI3

"FORMS" OF ELEMENTALS $TE>3NT 1 %hat principal i!ea woul! it be well for me to !well upon in my stu!ies on the sub*ect of elementals, Sage. 1 <ou ought to clearly fix in your min! an! fully comprehen! a few facts an! the laws relating to them As the elemental worl! is wholly !ifferent from the one visible to you' the laws governing them an! their actions cannot as yet be completely !efine! in terms now use! either by scientific or metaphysical schools #or that reason' only as partial !escription is possible $ome of those facts I will give you' it being well un!erstoo! that I am not inclu!ing all classes of elemental beings in my remar&s #irst' then' 3lementals have no form Student. 1 <ou mean' I suppose' that they have no limite! form or bo!y as ours' having a surface upon which sensation appears to be locate!

Sage. 1 Not only so' but also that they have not even a sha!owy' vague' astral form such as is commonly ascribe! to ghosts They have no !istinct personal form in which to reveal themselves Student. 1 How am I to un!erstan! that' in view of the instances given by +ulwer =ytton an! others of appearances of elementals in certain forms, Sage. 1 The shape given to or assume! by any elemental is always sub*ective in its origin It is pro!uce! by the person who sees' an! who' in or!er to be more sensible of the elemental/s presence' has unconsciously given it a form 2r it may be !ue to a collective impression on many in!ivi!uals' resulting in the assumption of a !efinite shape which is the result to the combine! impressions Student. 1 Is this how we may accept as true the story of =uther/s seeing the !evil, Sage. 1 <es =uther from his youth ha! imagine! a personal !evil' the hea! of the fraternity of wic&e! ones' who ha! a certain specific form This instantly clothe! the elementals that =uther evo&e!' either through intense enthusiasm or from !isease' with the ol! image reare! an! soli!ifie! in his min!) an! he calle! it the >evil Student. 1 That remin!s me of a frien! who tol! me that in his youth he saw the conventional !evil wal& out of the fire place an! pass across the room' an! that ever since he believe! the !evil ha! an ob*ective existence Sage. 1 In the same way also you can un!erstan! the extraor!inary occurrences at $alem in the Enite! $tates' when hysterical an! me!iumistic women an! chil!ren saw the !evil an! also various imps of !ifferent shapes $ome of these gave the victims information They were all elementals' an! too& their illusionary forms from the imaginations an! memory of the poor people who were afflicte! Student. 1 +ut there are cases where a certain form always appears $uch as a small' curiously1!resse! woman who ha! never existe! in the imagination of those seeing her) an! other regularly recurring appearances How were those pro!uce!' since the persons never ha! such a picture before them, Sage. 1 These pictures are foun! in the aura of the person' an! are !ue to pre1natal impressions 3ach chil! emerges into life the possessor of pictures floating about the clinging to it' !erive! from the mother) an! thus you can go bac& an enormous !istance in time for these pictures' all through the long line of you !escent It is a part of the action of the same law which causes effect upon a chil!/s bo!y through influences acting on the mother !uring gestation 8 Student. 1 In or!er' then' to &now the cause of any such appearance' one must be able to loo& bac&' not only into the person/s present life' but also into the ancestor/s past,

Sage. 1 Precisely An! for that reason an occultist is not hasty in giving his opinion on these particular facts He can only state the general law' for a life might be waste! in nee!less investigation of an unimportant past <ou can see that there woul! be no *ustification for going over a whole lifetime/s small affairs in or!er to tell a person at what time or *uncture an image was pro*ecte! before his min! Thousan!s of such impressions are ma!e every year That they are not developed into memor% !oes not prove their non1existence =i&e the unseen picture upon the photographer/s sensitive plate' they lie awaiting the hour of !evelopment Student. 1 In what way shoul! I figure to myself the essence of an elemental an! its real mo!e of existence, Sage. 1 <ou shoul! thin& of these as centres of energ% only' that act always in accor!ance with the laws of the plane of nature to which they belong Student. 1 Is it not *ust as if we were to say that gunpow!er is an elemental an! will invariable explo!e when lighte!, That is' that the elementals &now no rules of either wrong or right' but surely act when the incitement to their natural action is present, They are thus' I suppose' sai! to be implacable Sage. 1 <es) they are li&e the lightning which flashes or !estroys as the varying circumstances compel It has no regar! for man' or love' or beauty' or goo!ness' but may as 0uic&ly &ill the innocent' or burn the property of the goo! as of the wic&e! man Student. 1 %hat next, Sage. 1 That the elementals live in an! through all ob*ects' as well as beyon! the earth/s atmosphere Student. 1 >o you mean that a certain class of elementals' for instance' exist in this mountain' an! float unobstructe! through men' earth' roc&s' an! trees, Sage. 1 <es' an! not only that' but at the same time' penetrating that class of elementals' there may be another class which float not only through roc&s' trees' an! men' but also through the first of the classes referre! to Student. 1 >o they perceive these ob*ects obstructive for us' through which they thus float, Sage. 1 No' generally they !o not In exceptional cases they !o' an! even then never with the same sort of cognition that we have #or them the ob*ects have no existence A large bloc& of stone or iron offers for them no limits or !ensity It may' however' ma&e an impression on them by way of change of color or soun!' but not by way of !ensity or obstruction Student. 1 It is not something li&e this' that a current of electricity passes through a har! piece of copper wire' while it will not pass through an unresisting space of air

Sage. 1 That serves to show that the thing which is !ense to one form of energy may be open to another (ontinuing your illustration' we see that man can pass through air but is stoppe! by metal $o that "har!ness" for us is not "har!ness" for electricity $imilarly' that which may stop an elemental is not a bo!y that we call har!' but something which for us is intangible an! invisible' but presents to them an a!amantine front Student. 1 I than& you for your instruction Sage. 1 $trive to !eserve further enlightenment6

Esoteri2 Bu

his"

By W. Q. Ju !e In conse0uence of a boo& with this title having been written by A P $innett' much controversy an! in0uiry has arisen' on the one han!' as to what 3soteric +u!!hism is an! on the other' as to whether there be any such thing

The term as it has been use! since the Theosophical $ociety began to be the means of bringing the sublime philosophies of the 3ast before a large bo!y of stu!ents' is hel! to refer to some hitherto hi!!en &nowle!ge or explanation of the laws governing the evolution of the universe %hile there is in fact an 3soteric +u!!hism' some other name for the boo& referre! to might have been perhaps better' because the stu!ent spee!ily fin!s that there is no essential !ifference between 3soteric +u!!hism an! 3soteric +rahmanism' although as a matter of history' the +rahmans !rove the +u!!hists out of In!ia' several hun!re! years after the !eath of +u!!ha If the title selecte! ha! been "3soteric +rahmanism'" it woul! have !one *ust as well In briefly consi!ering the matter then' it must be un!erstoo! that we are not confine! solely to +u!!hism but to what woul! be more properly calle! the "3soteric !octrine'" which un!erlies +rahmanism an! +u!!hism ali&e An! it shoul! also be well un!erstoo! that much that is now calle! "3soteric" by us' has been long &nown in In!ia an! cannot therefore be properly sai! to be 3soteric Gery much as the secret meaning of the Hebrew +ible has been plainly before the eyes of all in what is &nown among the rabbins as the Kabalah' so this 3soteric !octrine has been burie! in the In!ian scriptures for ages un!er many allegories' the &ey to which has been hel! by the +rahmans' the priests of In!ia' an! they' li&e the priests of other religions' have &ept that &ey to themselves or thrown it away A very goo! illustration of this may be foun! in the story of >raupa!i' who is sai! to have been the wife of all the five Pan!u brothers at the same time' as relate! in the great epic poem of the Aryans' the *ahabharata. This is ta&en as proof by many prominent orientalists of the existence of polyan!ry in In!ia at that perio! The &ey to the story is foun! in the In!ian psychological system' which locates in the human bo!y five vital centers The union of these centers is in this system sai! to ta&e place when a man has become completely master of himself an! is calle! the marriage of >raupa!i with the five Pan!us' as those vital centers are the Pan!us In the !hagavad-"ita, translate! by 3!win Arnol! un!er the title of The Song Celestial, the entire !octrine calle! 3soteric +u!!hism may be foun!) an! this boo& is hel! in the highest esteem by both +rahmans an! +u!!hists The reason why this !octrine has not been long ago apparent to us is because of the extremely narrow way in which all In!ian psychology an! philosophy has hitherto been regar!e!' with the ai! of such eminent authority as Max Muller It has been sai! above that the !hagavad-"ita contains all of this 3soteric !octrine' but while such is the case it cannot be foun! in its entirety without the &ey That &ey was !eliberately suppresse! at the time of the !riving out of the +u!!hists from In!ia when the Paurani&as' or those who followe! the ancient Puranas' were !esirous of concealing the similarity between +u!!hism an! +rahmanism The missing &ey is sai! to be containe! in a wor& three times as bul&y as the *ahabharata, an! to have been carrie! away by the +u!!hist Initiates) an! the tra!ition now claims that in (eylon at the Kan!y Temple is a copy It is from this &ey that whatever is new in Mr $innett/s boo& has been ta&en' although it is improbable that he was aware of that fact Most ortho!ox Aryans believe that the universe came out of something' while a few say that it came out of nothing The 3soteric !octrine reconciles these by saying that that something is

no thing. The particular sect which hol!s to the coming out of nothing is &nown as the Ma!hyami&a' an! is not numerous The exoteric In!ian philosophies' call the Eniverse' +rahma' consisting of 4$at5 absolute existence' 4(hit5 absolute intelligence an! 4Anan!a5 absolute bliss' with two other !ivisions calle! 4Nama5 name an! 4.upa5 form The 3soteric !octrine !oes not content itself with a mere metaphysical *uggling with these terms' but goes to the length of claiming to explain the metho! of universal evolution an! the hi!!en things in nature This of course inclu!es !eclarations in regar! to the state of the soul of man prece!ing birth an! his con!ition an! course after !eath As to the course of evolution' it is sai!' as far as our solar system is concerne!' that there are seven planets correspon!ing to a seven fol! !ivision of man/s nature which are necessary to carry out the process This earth is one of these an! the other planets &nown to astronomy are not necessarily a part of that portion of the process so far given out In these this earth is the turning point where the soul of man begins its conscious career Here' after having passe! through all forms of animate an! inanimate life he begins to come consciously un!er the operation of the law of Karma' which is a law !eman!ing complete compensation for every act' wor! an! thought' an! which results in removing the i!ea of the possibility of a vicarious atonement) an! here he is born over an! over again' reaping in each life the exact results !ue to him from the life prece!ing' an! being therefore at any one instant of time the exact pro!uct or resultant of all his previous lives an! experiences $o that these two !octrines of Karma an! .ebirth' are interwoven one with the other After !eath the real man 11 the ego 11 goes to what the (hristians call Heaven' an! which in the 3ast is calle! >evachan The wor!s of the !hagavad-"ita will best enunciate this In (hapter GI' Ar*una as&s' "%hither 2 Krishna' !oth the man go after !eath' who although he be en!owe! with faith' hath not obtaine! perfection in his !evotion," To which Krishna replie!7 "His !estruction is foun! neither here nor in the worl! above A man whose !evotions have been bro&en off by !eath' having en<o%ed for an immensit% of %ears the rewards of his virtues in the regions above, is at length born again +eing thus born again he resumes in his new bo!y the same habit he ha! before ac0uire! an! the same a!vancement of the un!erstan!ing an! here he begins again his labor 4where he left it off5 " This law applies to all' righteous or not' an! the perio! of rest which is ha! in >evachan is the exact length of time the spiritual energy store! up in earth life will last The length of time one stays in >evachan has been put by one or two 3nglish writers at fifteen hun!re! years' but this is erroneous' for the stay there !epen!s in each particular instance upon the application of the immutable law to the facts of that case The >evachanic perio! is the great resting spell for all' an! is one of the means provi!e! by Nature for preventing a total !egra!ation >uring that state the 3go ac0uires some goo!ness for the next earth life' an! when the 3go of a man who ha! before been extremely wic&e! is reborn' the new personality has to feel the conse0uences of all the evil !one in that prece!ing life but comes to the tas& with the ai! of the goo! influences of the rest in >evachan The !octrine !oes not leave out of view the !ifferent races of men' but in this instance the wor! "races" must be exten!e! in its meaning so that it inclu!es not merely a few varieties' such as ethnologists now a!mit' but gathers several of those varieties into one class Those

races were !evelope! as man himself !evelope! !ifferent senses an! !ifferent uses for them' an! as the necessity for each race cease!' that race gra!ually almost !isappeare!' leaving now on earth only a few examples of each In this way each ego ha! to pass successively through all the great races with their offshoots an! being in every case sub*ect to the law that it coul! not pass on to any new race until the one to which it belonge! ha! finishe! its course an! become converte! into another This law is capable of mo!ification in the case of a!epts 11 sometimes calle! Mahatmas 11 who by the use of another law are able to rise above the limitations to which the or!inary man is sub*ect The !ifferent races come an! go' accor!ing to this !octrine' for enormous perio!s of time an! all forms of life an! nature pass an! repass' until the hour arrives when the universal !issolution ta&es place This !issolution is calle! the en! of the Manvantara' an! the name for it is Prala%a. The succee!ing chaotic perio! is &nown as the night of +rahma an! is sai! to be as long as the >ay' each lasting one thousan! ages %hen the night en!s then all manifeste! nature begins again to appear as before' the evolutionary process commencing with nebulous matter or fire mist which cools gra!ually into various planets an! stars where come forth forms of life 3ach worl! is hel! to be sub*ect in its own small way to the law governing the outbreathing an! inbreathing of the whole' *ust as man has his own pralaya each night in sleep an! his great' or Maha pralaya' at !eath $o it follows that while in one solar system a minor pralaya ha! covere! all with night' other systems might be perfecting their evolution' until the Maha pralaya when the whole manifeste! universe of +rahma comes to an en! #rom this follows the !octrine hel! by some In!ian pan!its' that +rahma containing potentially all manifeste! nature 11 or manifestable nature -- converts itself into the Eniverse' an! in no case creates anything but leaves all to be regularly evolve! Much !etail' very necessary for a proper un!erstan!ing of the sub*ect' has been omitte!' but even from this ina!e0uate view of only a portion of the 3soteric >octrine' it will be seen that it is one which has a perfect scheme of evolution where both spirit an! matter are given their proper places #rom The Theosophical 7orum, 2ctober 8L' 8ADI' pp DD1DC

THE EN)UIRER )*+,! / Is it .e%% to ta%; a>out &22u%tis" to the or inary en:uirer into Theoso$hy5 2.8.$. 1 It is better not to !o so 2r!inary en0uirers may be attracte! to Theosophy because of its mysterious appearance' but that is no reason for giving them *ust what they !eman! #or surely later on they will fin! that the pursuit of the mysteries an! the occult is he!ge! about with many !ifficulties an! that it !eman!s an ac0uaintance with every other philosophy that ought to have been offere! to them when they first en0uire! #urthermore it is not the many who are fitte! for 2ccultism' but rather the few' an! those few will soon fin! their way into the path no matter how they may have approache! it 3n0uirers will then be !irecte! to this philosophy an! the ethics of the Theosophical system' as true 2ccultism springs from philosophy' an! its practice is alone safely possible for those who have a right system of ethics )*+,! / Ho. is it that H.'.B. so se<ere%y 2riti2i?es the Western syste"s of &22u%tis" an yet a "its in so"e of her .ritin!s that they %ea to the sa"e en as the Eastern syste"5 2.8.$. 1 It is very true that all systems of 2ccultism lea! to the same en!' since all must be base! on similar principles however !istorte! some may be in practice' but the roa! by one will be more !ifficult than by another until the real highway of Eniversal 2ccultism is reache! It was thought by H P + that true 3astern 2ccultism was the primeval system an! hence better than the %estern #or the %estern is all overgrown with the wee!s sown by Fu!aism in the beginning an! me!iRval (hristianity in the en! $o it will be foun! that although at bottom %estern 2ccultism has the same !octrines as the 3astern' a vast mass of rubbish has to be carrie! off in or!er to get at the truth Any one who will !ive into .osicrucianism will fin! those !ifficulties It must always be borne in min!' too' that H P + in spea&ing of 3astern 2ccultism ha! in view the real thing an! not the many systems in In!ia which woul! *uggle the stu!ent 0uite as much as the things in the %estern schools $pea&ing for my own beliefs' I !o not thin& %estern 2ccultism is worthy of the name an! is only a ho!ge1po!ge that pro!uces confusion when the mere outer crust of virtuous living is mastere! It lea!s to saintliness but not to that higher &nowle!ge which must be a!!e! to the goo! in or!er to ma&e them also the wise The 9ahan, Fune 8L' 89A8

W-P- / I a" <ery "u2h intereste What .or; 2an I o5

in Theoso$hy an

shou%

%i;e to he%$ the So2iety.

2.8.$. 1 This is a Theosophical business 0uestion $ervice is ren!ere! in may !ifferent ways7 by wor& in the +ranches' by sprea!ing literature' by explaining the !octrines an! !oing away

with misconceptions' by contributing money to be use! in the wor&' by constituting oneself a loyal unit if ability an! time be lac&ing) an! chiefly always by ac0uiring a &nowle!ge of Theosophical !octrines so as to be able to give a clear answer to in0uiry 2ne coul! also procure some in0uiring correspon!ent an! by means of letters answer 0uestions as to Theosophical literature an! !octrines These are all general answers' while the 0uestion re0uires almost a personal examination Any wor& that is sincerely !one in the $ociety with goo! motive an! to the best of one/s ability is goo! Theosophical wor& If another >y a%truisti2 ser<i2e >enefits one3 is not su2h a2tion <i2arious an in2onsistent .ith ,ar"a5 2.8.$. 1 A common error' which arises from incompletely viewing the !octrine of Karma' is the i!ea that we interfere with Karma when we benefit another The 0uestion is e0ually applicable to the !oing of any in*ury to another It cuts both ways) so we might as well as& if it is not inconsistent with the law an! vicarious for one to !o any evil act which results harmfully to fellow creature In neither case is there vicarious atonement or interference If we can !o goo! to our fellows' that is their goo! &arma an! ours also) if we have the opportunity to thus confer benefits an! refuse to !o so then that is our ba! Karma in that we neglect a chance to help another The Masters once wrote that we shoul! not be thin&ing on our goo! or ba! Karma' but shoul! !o our !uty on every han! an! at every opportunity' unmin!ful of what may result to us It is only a curious &in! of conceit' which seems to be the pro!uct of nineteenth century civili-ation' that causes us to falsely imagine that we' wea& an! ignorant human beings' can interfere with Karma or be vicarious atoners for others %e are all boun! up together in one coil of Karma an! shoul! ever strive by goo! acts' goo! thoughts an! high aspirations' to lift a little of the worl!/s heavy Karma' of which our own is a part In!ee!' no man has any Karma of his own unshare! by others) we share each one in the common Karma' an! the sooner we perceive this an! act accor!ingly the better it will be for us an! for the worl! What $%a2e ha<e "er2y an ,ar"a5 for!i<eness in Theoso$hy3 an are they 2onsistent .ith

2.8.$. 1 Mercy an! forgiveness shoul! have the highest place in that branch of Theosophy which treats of ethics as applie! to our con!uct An! were it not for the prefect mercifulness of Karma 1 which is merciful because it is *ust 1 we ought long ago to have been wipe! out of existence The very fact that the oppressor' the un*ust' the wic&e!' live out their lives is proof of mercy in the great heart of Nature They are thus given chance after chance to retrieve their errors an! climb' if even on the la!!er of pain' to the height of perfection It is true that Karma is *ust' because it exacts payment to the last farthing' but on the other han! it is eternally merciful' since it unerringly pays out its compensations Nor is the shiel!ing from necessary pain true mercy' but is in!ee! the opposite' for sometimes it is only through pain that the soul ac0uires the precise &nowle!ge an! strength it re0uires In my view' mercy an! *ustice go han! in han! when Karma issues it !ecrees' because that law is accurate' faithful' powerful' an! not sub*ect to the wea&ness' the failure in *u!gment' the ignorance that always accompany the wor&ings of the or!inary human *u!gment an! action

G-E-L- / I a" a "arrie "an3 .ithout 2hi% ren3 an "y .ife3 .ho ta;es no interest in Theoso$hy3 2o"$%ains that I a" ne!%e2tin! her to atten Theoso$hi2a% "eetin!s or %e2tures in the e<enin!s. Shou% I !i<e u$ the %e2tures5 2.8.$. 1 Fustice to ourselves an! those !epen!ent on us woul! seem to answer that no wife has the right to !eman! the whole of a man/s time If she cannot atten! a lecture or meeting once a wee&' she ought to be willing that her husban! may +ut if she consi!ers herself the "legal owner" of the man she marrie! to the extent that she wishes to eat up his entire attention' then of course !issatisfaction will supervene' un*ustly foun!e! an! wholly inexcusable If her complaint of neglect is base! upon one night in a wee& !evote! to a Theosophical meeting which she has no taste for' the man who submits his own tas&1master' who ought not to as& other Theosophists to lay !own his !uty in !aily life Huestions between man an! wife ought to be settle! in the family forum' an! not !ragge! into the fiel! of Theosophical !iscussion' where they are utterly out of place The 9ahan, August 8' 89A8

B-M- / In >oth Euro$e an A"eri2a3 I ha<e "et a !oo "any Theoso$hists .ho en:uire into an a$$ear to a>>%e in $ra2ti2a% a$$%i2ations of the ire2tions foun in so"e of our %iterature3 in the "U".#&'/.0'" an in a %itt%e >oo; >y on Sa>a$athi S.a"y3 res$e2tin! $sy2hi2 e<e%o$"ent3 >y "eans of $ostures3 re!u%atin! the >reath an the %i;e. What 2an >e sai u$on this5 2.8. $udge 1 These attempts at practical <oga 1 as it is calle! are most !angerous' an! in a!!ition presumptuous an! foolish It is well un!erstoo! in the right circles in In!ia' that the !irections foun! in many of the 4panishads shoul! never be practice! except un!er the following con!itions7 'a, a complete &nowle!ge of all' an! of the conse0uences' with a &nowle!ge of the correctives to be applie! when changes ta&e place) an! 'b, the possession of a thoroughly competent gui!e to point out errors' to restrain en!eavor an! to in!icate !anger' as well as to cure troubles that ensue <et in the face of all this' an! of repeate! warnings' there are those who will foolhar!ily begin the practices in complete ignorance They !o not even pursue the ethical regulations that accompany all the other' such as the !oing away with all vices' ba! habits' uncharitable thoughts an! so on) but go in for the practices' merely in the hope of procuring psychic powers It is time it were stoppe!' an! time that those who give out this literature loo&e! into what they give out to a grasping an! stiff1nec&e! generation That !amage has been wrought both to the $ociety an! some of its members cannot be conteste!' in face of actual experience in all parts of both countries It is well &nown that these postures' even when ignorantly use!' bring on physiological changes in the bo!y' with great nervous !erangements #urther than that the en0uiring public is frightene! off from our movement by the ill1balance! view of Theosophy an! of the $ociety which these !abblers promulgate =et us halt before it is too late =et us give out the ethical an! philosophical !octrines for the promulgation of which the Theosophical $ociety was foun!e! Thus alone can we accomplish our mission' which is to the worl! at large an! not for the benefit of a few cran&y investigators in a fiel! that can only be safely tro!!en by the thoroughly prepare!' the

fully arme! an! the !eeply experience! man who has a soun! min! an! high' pure aspirations' *oine! with a soun! bo!y The 9ahan, Fanuary 8' 89A?

E-W-B- / Is it 2orre2t for Theoso$hists to $ostu%ate that a 7$hase of I o%atry is ne2essary for the $oor in "in 57 I "a e an sti%% "a;e a <ery stron! o>6e2tion to any $hase of I o%atry >ein! ne2essary. 2.8.$. 1 (ommon1sense' truth' !iscrimination an! right rules of life all seem to !eclare that i!olatry is not necessary for the %estern worl!) but we cannot *u!ge the min! of the 3ast any more than we can un!erstan! why a %estern hero1worshipper shoul! in!ulge in such a practice G-W-R- / The E!o $asses throu!h a series of in2arnations3 in so"e of .hi2h it "ay infor" the >o y of a "an3 in others of a .o"an. Is the se# of the <ehi2%e 2hosen 2ons2ious%y >y the s$iritua% E!o to $erfe2t ;no.%e !e3 or oes it e$en u$on the ,ar"a en!en ere in a $re2e in! %ife5 Can any $rin2i$%e >e sai to $re$on erate in one se# "ore than in another5 2.8.$. 1 If masculine 0uality is the pre!ominant characteristic' the 3go probably will be next in a male bo!y) if not' the other sex +ut the whole 0uestion is answere! by that !octrine of Gisiha!waitism which says that "Goo! Karma is that which is pleasing to Ishwara 4the 3go5' an! ba! Karma that which is !ispleasing to it " P-C-W- / If ani"a%s o not rein2arnate3 ho. o they re2ei<e a 6ust re$aration for the %ife of sufferin! .hi2h so"e ha<e to en ure5 2.8.$. 1 The answer is easy They !o reincarnate' but that which from them goes forth to reincarnation is not similar to the reincarnating principle of the human being %ere we to suppose that the mona!s now going through the present animal life were reincarnating in a hapha-ar! way' then surely law !isappears' our philosophy tumbles to the groun!' an! a reign of terror in the scheme of evolution ensues F-1-D- / What is the ifferen2e >et.een for"s seen in rea"s or <ision on an astra% $%ane an those seen on a ,a"a/Manasi2 $%ane5 An .hi2h of the t.o are 2onsi ere as ha<in! the !reater o>6e2ti<e rea%ity5 If ,a"a/Manasi2 for"s a22o"$any *e<a2hani2 2ons2iousness3 ho. is this 2onne2te .ith the Hi!her E!o5 2.8.$. 1 #orms seen in !reams an! visions are almost always pictures) those on the Kama1 Manasic are more often actual forms of that sort of matter The !ifference 1 when existing 1 is that which there is between a photograph of a form an! the form itself The "forms" of >evachanic consciousness are not ob*ective to us' but are to the being in the >evachanic state of consciousness As the entity is not free 1 hence in >evachan 1 the min! creates for itself all its surroun!ings in every !etail' an! also thereby cultivates !epartments of the nature

which coul! not be cultivate! to the same extent elsewhere The connection with the Higher 3go' as to which # F > /s i!eas are vague' is the same connection as in earth1life' only operating by a !ifferent channel F-G-B- / Ho. a" I to re2on2i%e these t.o state"ents5 / (.) The Se<en $%anes of Cos"i2 Cons2iousness 2orres$on to the Se<en States of 2ons2iousness in "an3 @ S-D- I. $. 8AA3 &3 E .B I3 $. CC83 Dr E .EB (2) The Se<en States of 2ons2iousness in "an $ertain to :uite another :uestion @than the $%anes of Cos"i2 Cons2iousnessE. @ S-D- I3 $. CFF3 &. E B I3 $. CC83 foot/note3 Dr E .E 2.8.$. 1 Huotation 'b, !oes not conflict with 'a,, as attempte! to be shown in the 0uestion 2n p 8AA the seven planes are sai! to correspon! to the seven states of consciousness in man) the thir! note on p ?BB says that the reference in the !iagram to the fourth plane an! above inclu!es 1 or refers to 1 the four lower planes of cosmic consciousness 1 which is a totally !ifferent thing from human consciousness 1 an! that the three higher planes of cosmic consciousness are inaccessible to present human intellect) an! that the seven states of human consciousness pertain to another 0uestion Huite so' an! 0uite plain The 0uerent left out the wor! "human" in 0uotation 'b, thus ma&ing "a totally !ifferent 0uestion" of the matter' for there is a great !ifference between saying "human consciousness" an! "consciousness in man " The entire seven planes of cosmic consciousness must correspon! with' an! may yet not be the same as' the seven states of our present human consciousness for there is a ra!ical !isimilarity between a plane an! a state, for you may be in a certain state of consciousness an! yet function on a plane 0uiet !ifferent) as when the !run&en man has all his consciousness in a Kamic state an! functions with it on the earthly plane #urther' the seven states of human consciousness may perfectly well be our possession an! not be !evelope! for the race beyon! the first four states of cosmic consciousness' its seven1fol! character being potential with its own upper for !ivisions base! on those of the cosmic The confusion lies in the wor!s plane an! state. The 9ahan, May 8' 89A?

S-M- / I 2an >e%ie<e in the i ea of 2ontinua% $ro!ress of the sou% in hi!her s$heres3 >ut 2annot un erstan the i ea of its returnin! a!ain an a!ain to this sa"e earthB 2an Theoso$hists !i<e any reason for the %atter5 2.8.$. 1 2ught to be answere! by politely re0uesting the 0uerent to rea! what has been for years written hereupon' an! after having !igeste! it' then to see if the 0uestion is not answere! M-R- / Is not the Brah"ani2a% faith the anti$o es of (ni<ersa% Brotherhoo 3 in that no one .ho is not >orn a Brah"an 2an e<er >e re2ei<e into their re%i!ion5 2.8.$. 1 That faith is not such antipo!es' for the +rahmanical faith is not the same as the +rahmanical law of caste' now only a perversion of the actual an! eternal !ivisions among men .ightly un!erstoo! an! practice!' the real' the pure +rahmanical faith increases

universal brotherhoo! an! furnishes for 3gos the right stream of here!ity for future true progress +ut nowa!ays it is corrupte! an! hence fulfils not its ob*ects The 9ahan, Fune 8' 89A?

S-C- / Can any one e#$%ain the fo%%o.in! senten2e3 :uote fro" H.'.B. in the P.%/ for June= 7Those .ho fa%% off fro" our %i<in! hu"an Mahat"as to fa%% into the Sa$tarishis / the Star Rishis / are no Theoso$hists.7 2illiam 8. $udge 1 This is explaine! by the fact that there are two classes of beings able to influence man&in! at large) the one being the "living human Mahatmas'" an! the other the non1human beings' who' though not strictly in our stream of evolution' can an! sometimes !o affect certain human beings #or the purposes of this answer 1 but not at all as a full !escription 1 the $aptarishis' as meant by H P + ' are in a very a!vance! class of elementals' able sometimes to communicate with man' an! by their apparent &nowle!ge to ma&e him suppose them to be high spiritual beings regularly evolve! from the human stage +ut' in fact' they are not human spirits' but of the same character as some of the >evas of the Hin!us' an! only by acci!ent' as it were' wor& to the real benefit of the race That is to say' by communicating with them one is !eflecte! from the normal line of human !evelopment In some cases they have influence! certain me!iums' who' being !elu!e!' or rather !a--le!' by the extraor!inary experiences passe! through' !o not lean to the human si!e of spiritual evolution 2n the other han!' the "living human Mahatmas" form the !irect lin& with the human spirits of all !egrees' who have charge of human spiritual evolution The 9ahan, August 8' 89A?

ELEMENTALS HOW THEY ACT Student 1 Is there any reason why you !o not give me a more !etaile! explanation of the constitution of elementals an! the mo!es by which they wor&, Sage 1 <es There are many reasons Among others is your inability' share! by most of the people of the present !ay' to comprehen! a !escription of things that pertain to a worl! with which you are not familiar an! for which you !o not yet possess terms of expression %ere I to put forth these !escriptions' the greater part woul! seem vague an! incomprehensible on one han!' while on the other many of them woul! mislea! you because of the interpretation put on them by yourself Another reason is that' if the constitution' fiel! of action' an! metho! of action of elementals were given out' there are some min!s of a very in0uiring an! peculiar bent who soon coul! fin! out how to come into communication with these extraor!inary beings' with results !isa!vantageous to the community as well as the in!ivi!uals Student 1 %hy so, Is it not well to increase the sum of human &nowle!ge' even respecting most recon!ite parts of nature) or can it be that the elementals are ba!, Sage 1 It is wise to increase the &nowle!ge of nature/s laws' but always with proper limitations All things will become &nown some !ay Nothing can be &ept bac& when men have reache! the point where they can un!erstan! +ut at this time it woul! not be wise to give them' for the as&ing' certain &nowle!ge that woul! not be goo! for them That &nowle!ge relates to elementals' an! it can for the present be &ept bac& from the scientists of to!ay $o long as it can be retaine! from them' it will

be' until they an! their followers are of a !ifferent stamp As to the moral character of elementals' they have none) they are colorless in themselves 1 except some classes 1 an! merely assume the tint' so to spea&' of the person using them Student 1 %ill our scientific men one !ay' then' be able to use these beings' an!' if so' what will be the manner of it, %ill their use be confine! to only the goo! men of the earth, Sage 1 The hour is approaching when all this will be !one +ut the scientists of to!ay are not the men to get this &nowle!ge They are only pigmy forerunners who sow see! an! !elve blin!ly in no thoroughfares They are too small to be able to grasp these mighty powers' but they are not wise enough to see that their metho!s will eventually lea! to +lac& Magic in centuries to come when they shall be forgotten %hen elemental forces are use! similarly as we now see electricity an! other natural energies a!apte! to various purposes' there will be "war in heaven " Goo! men will not alone possess the ability to use them In!ee!' the sort of man you now call "goo!" will not be the most able The wic&e! will' however' pay liberally for the power of those who can wiel! such forces' an! at last the $upreme Masters' who now guar! this &nowle!ge from chil!ren' will have to come forth Then will ensue a !rea!ful war' in which' as has ever happene!' the Masters will succee! an! the evil !oers be !estroye! by the very engines' principalities' an! powers prostitute! to their own purposes !uring years of intense selfish living +ut why !ilate on this) in these !ays it is only a prophecy Student 1 (oul! you give me some hints as to how the secrets of the elemental plane are preserve! an! prevente! from being &nown, >o these guar!ians of whom you spea& occupy themselves in chec&ing elementals' or how, >o they see much !anger of !ivulgement li&ely in those instances where elemental action is patent to the observer, Sage 1 As to whether they chec& elementals or not nee! not be en0uire! into' because' while that may be probable' it !oes not appear very necessary where men are unsuspicious of the agency causing that phenomena It is much easier to throw a clou! over the investigator/s min! an! lea! him off to other results of often material a!vantage to himself an! men' while at the same time acting as a complete preventive or switch which turns his energies an! application into !ifferent !epartments It might be illustrate! thus7 $uppose that a number of traine! occultists are set apart to watch the various sections of the worl! where the mental

energies are in fervi! operation It is 0uite easy for them to see in a moment any min! that is about reaching a clue into the elemental worl!) an!' besi!es' imagine that traine! elementals themselves constantly carry information of such events Then' by superior &nowle!ge an! comman! over this peculiar worl!' influences presenting various pictures are sent out to that en0uiring min! In one case it may be a new moral reform' in another a great invention is reveale!' an! such is the effect that the man/s whole time an! min! are ta&en up by this new thing which he fon!ly imagines is his own 2r' again' it woul! be easy to turn his thoughts into a certain rut lea!ing far from the !angerous clue In fact' the metho!s are en!less Student 1 %oul! it be wise to put into the han!s of truly goo!' conscientious men who now use aright what gifts they have' &nowle!ge of an! control over elementals' to be use! on the si!e of right, Sage 1 The Masters are the *u!ges of what goo! men are to have this power an! control <ou must not forget that you cannot be sure of the character at bottom of those whom you call "truly goo! an! conscientious men " Place them in the fire of the tremen!ous temptation which such power an! control woul! furnish' an! most of them woul! fail +ut the Masters alrea!y &now the characters of all who in any way approach to a &nowle!ge of these forces' an! They always *u!ge whether such a man is to be ai!e! or prevente! They are not wor&ing to ma&e these laws an! forces &nown' but to establish right !octrine' speech' an! action' so that the characters an! motives of men shall un!ergo such ra!ical changes as to fit them for wiel!ing power in the elemental worl! An! that power is not now lying i!le' as you infer' but is being always use! by those who will never fail to rightly use it Student 1 Is there any illustration at han! showing what the people of the present !ay woul! !o with these extraor!inary energies, Sage 1 A cursory glance at men in these western worl!s engage! in the ma! rush after money' many of them willing to !o anything to get it' an! at the strain' almost to warfare' existing between laborers an! users of labor' must show you that' were either class in possession of power over the elemental worl!' they woul! !irect it to the furtherance of the aims now before them Then loo& at $piritualism It is recor!e! in the =o!ge 1 photographe!' you may say' by the !oers of the acts themselves 1 that an enormous number of persons !aily see& the ai! of me!iums an! their "spoo&s" merely on 0uestions of business %hether to buy stoc&s' or engage in mining for gol! an! silver' to !eal in lotteries' or to ma&e new mercantile contracts Here on one si!e is a picture of a coterie of men who obtaine! at a low figure some mining property on the a!vice of elemental

spirits with fictitious names mas0uera!ing behin! me!iums) these mines were then to be put upon the public at a high profit' inasmuch as the "spirits" promise! metal Enhappily for the investors' it faile! +ut such a recor! is repeate! in many cases Then here is another where in a great American city 1 the &arma being favorable 1 a certain man speculate! in stoc&s upon similar a!vice' succee!e!' an!' after giving the me!ium liberal pay' retire! to what is calle! en*oyment of life Neither party !evote! either himself or the money to the benefiting of humanity There is no 0uestion of honor involve!' nor any as to whether money ought or ought not to be ma!e It is solely one as to the propriety' expe!iency' an! results of giving su!!enly into the han!s of a community unprepare! an! without an altruistic aim' such abnormal power Ta&e hi!!en treasure' for instance There is much of it in hi!!en places' an! many men wish to get it #or what purpose, #or the sa&e of ministering to their luxurious wants an! leaving it to their e0ually unworthy !escen!ants (oul! they &now the mantram controlling the elementals that guar! such treasure' they woul! use it at once' motive or no motive' the sole ob*ect being the money in the case Student 1 >o some sorts of elementals have guar! over hi!!en treasure, Sage 1 <es' in every instance' whether never foun! or soon !iscovere! The causes for the hi!ing an! the thoughts of the hi!er or loser have much to !o with the permanent concealment or subse0uent fin!ing Student 1 %hat happens when a large sum of money' say' such as (aptain Ki!!/s mythical treasure' is conceale!' or when a 0uantity of coin is lost, Sage 1 3lementals gather about it They have many an! curious mo!es of causing further concealment They even influence animals to that en! This class of elementals sel!om' if ever' report at your spiritualistic sQances As time goes on the forces of air an! water still further ai! them' an! sometimes they are able even to prevent the hi!er from recovering it Thus in course of years' even when they may have altogether lost their hol! on it' the whole thing becomes shrou!e! in mist' an! it is impossible to fin! anything Student 1 This in part explains why so many failures are recor!e! in the search for hi!!en treasure +ut how about the Masters) are they prevente! thus by these weir! guar!ians,

Sage 1 They are not The vast 0uantities of gol! hi!!en in the earth an! un!er the sea are at their !isposal always They can' when necessary for their purposes' obtain such sums of money on whom no living being or !escen!ants of any have the slightest claim' as woul! appall the senses of your greatest money getter They have but to comman! the very elementals controlling it' an! They have it This is the basis for the story of Ala!!in/s won!erful lamp' more true than you believe Student 1 2f what use then is it to try' li&e the alchemists' to ma&e gol!, %ith the immense amount of burie! treasure thus easily foun! when you control its guar!ian' it woul! seem a waste of time an! money to learn transmutation of metals Sage 1 The transmutation spo&en of by the real alchemists was the alteration of the base alloy in man/s nature At the same time' actual transmutation of lea! into gol! is possible An! many followers of the alchemists' as well as of the pure1soule! Facob +oehme' eagerly sought to accomplish the material transmuting' being le! away by the glitter of wealth +ut an A!ept has no nee! for transmutation' as I have shown you The stories tol! of various men who are sai! to have pro!uce! gol! from base metals for !ifferent &ings in 3urope are wrong explanations Here an! there A!epts have appeare!' assuming !ifferent names' an! in certain emergencies they supplie! or use! large sums of money +ut instea! of its being the pro!uct of alchemical art' it was simply ancient treasure brought to them by elementals in their service an! that of the =o!ge .aymon! =ully or .obert #loo! might have been of that sort' but I forbear to say' since I cannot claim ac0uaintance with those men Student 1 I than& you for your instruction Sage 1 May you reach the terrace of enlightenment6 Path' Fuly' 8999

ELEMENTALS AND ELEMENTARIES Student 1 If I un!erstan! you' an elemental is a centre of force' without intelligence' without moral character or ten!encies' but capable of being !irecte! in its movements by human thoughts' which may' consciously or not' give it any form' an! to a certain extent intelligence) in its simplest form it is visible as a !isturbance in a transparent me!ium' such as woul! be

pro!uce! by a "glass fish' so transparent as to be invisible' swimming through the air of the room'" an! leaving behin! him a shimmer' such as hot air ma&es when rising from a stove Also' elementals' attracte! an! vitali-e! by certain thoughts' may effect a lo!gment in the human system 4of which they then share the government with the ego5' an! are very har! to get out Sage 1 (orrect' in general' except as to their "effecting a lo!gment " $ome classes of elementals' however' have an intelligence of their own an! a character' but they are far beyon! our comprehension an! ought perhaps to have some other name That class which has most to !o with us answers the above !escription They are centres of force or energy which are acte! on by us while thin&ing an! in other bo!ily motions %e also act on them an! give them form by a species of thought which we have no register of As' one person might shape an elemental so as to seem li&e an insect' an! not be able to tell whether he ha! thought of such a thing or not #or there is a vast un&nown country in each human being which he !oes not himself un!erstan! until he has trie!' an! then only after many initiations That "elementals may effect a lo!gment in the human system' of which they then share the government' an! are very har! to get out" is' as a whole' incorrect It is only in certain cases that any one or more elementals are attracte! to an! "fin! lo!gment in the human system " In such cases special rules apply %e are not consi!ering such cases The elemental worl! interpenetrates this' an! is therefore eternally present in the human system As it 4the elemental worl!5 is automatic an! li&e a photographic plate' all atoms continually arriving at an! !eparting from the "human system" are constantly assuming the impression conveye! by the acts an! thoughts of that person' an! therefore' if he sets up a strong current of thought' he attracts elementals in greater numbers' an! they all ta&e on one prevailing ten!ency or color' so that all new arrivals fin! a homogeneous color or image which they instantly assume 2n the other han!' a man who has many !iversities of thought an! me!itation is not homogeneous' but' so to say' particolore!' an! so the elementals may lo!ge in that part which is !ifferent from the rest an! go away in li&e con!ition In the first case it is one mass of elementals similarly vibrating or electrifie! an! colore!' an! in that sense may be calle! one elemental' in *ust the same way that we &now one man as Fones' although for years he has been giving off an! ta&ing on new atoms of gross matter Student 1 If they are attracte! an! repelle! by thoughts' !o they move with

the velocity of thought' say from here to the planet Neptune, Sage 1 They move with the velocity of thought In their worl! there is no space or time as we un!erstan! those terms If Neptune be within the astral sphere of this worl!' then they go there with that velocity' otherwise not) but that "if" nee! not be solve! now Student 1 %hat !etermines their movements besi!es thought' 1 e.g.' when they are floating about the room, Sage 1 Those other classes of thoughts above referre! to) certain exhalations of beings) !ifferent rates an! ratios of vibration among beings) !ifferent changes of magnetism cause! by present causes or by the moon an! the year) !ifferent polarities) changes of soun!) changes of influences from other min!s at a !istance Student 1 %hen so floating' can they be seen by any one' or only by those persons who are clairvoyant, Sage 1 (lairvoyance is a poor wor! They can be seen by partly clairvoyant people +y all those who can see thus) by more people' perhaps' than are aware of the fact Student 1 (an they be photographe!' as the rising air from the hot stove can, Sage 1 Not to my &nowle!ge yet It is not impossible' however Student 1 Are they the lights' seen floating about a !ar& sQance room by clairvoyant people, Sage 1 In the ma*ority of cases those lights are pro!uce! by them Student 1 3xactly what is their relation to light' that ma&es it necessary to hol! sQances in the !ar&, Sage 1 It is not their relation to light that ma&es !ar&ness necessary' but the fact that light causes constant agitation an! alteration in the magnetism of the room All these things can be !one *ust as well in the light of !ay If I shoul! be able to ma&e clear to you "exactly what is their relation to light'" then you woul! &now what has long been &ept secret' the &ey to the elemental worl! This is &ept guar!e! because it is a !angerous secret No matter how virtuous you are' you coul! not 1 once you &new the secret 1 prevent the &nowle!ge getting out into the min!s of others who woul! not

hesitate to use it for ba! purposes Student 1 I have notice! that attention often interferes with certain phenomena) thus a pencil will not write when watche!' but writes at once when covere!) or a mental 0uestion cannot be answere! till the min! has left it an! gone to something else %hy is this, Sage 1 This &in! of attention creates confusion In these things we use !esire' will' an! &nowle!ge The !esire is present' but &nowle!ge is absent %hen the !esire is well forme! an! attention with!rawn' the thing is often !one) but when our attention is continue! we only interrupt' because we possess only half attention In or!er to use attention' it must be of that sort which can hol! itself to the point of a nee!le for an in!efinite perio! of time Student 1 I have been tol! that but few people can go to a sQance without !anger to themselves' either of some spiritual or astral contamination' or of having their vitality !eplete! for the benefit of the spoo&s' who suc& the vital force out of the circle through the me!ium' as if the former were a glass of lemona!e an! the latter a straw How is this, Sage 1 Huite generally this happens It is calle! +hut worship by the Hin!us Student 1 %hy are visitors at a sQance often extremely an! unaccountably tire! next !ay, Sage 1 Among other reasons' because me!iums absorb the vitality for the use of the "spoo&s'" an! often vile vampire elementaries are present Student 1 %hat are some of the !angers at sQances, Sage 1 The scenes visible 1 in the Astral 1 at sQances are horrible' inasmuch as these "spirits" 1 bhuts 1 precipitate themselves upon sitters an! me!iums ali&e) an! as there is no sQance without having present some or many ba! elementaries 1 half !ea! human beings' 1 there is much vampiri-ing going on These things fall upon the people li&e a clou! or a big octopus' an! !isappear within them as if suc&e! in by a sponge That is one reason why it is not well to atten! them in general 3lementaries are not all ba!' but' in a general sense' they are not goo! They are shells' no !oubt of that %ell' they have much automatic an! seemingly intelligent action left if they are those of strongly material people who !ie! attache! to the things of life If of people of an opposite character' they are not so strong Then there is a class which are really not

!ea!' such as suici!es' an! su!!en !eaths' an! highly wic&e! people They are powerful 3lementals enter into all of them' an! thus get a fictitious personality an! intelligence wholly the property of the shell They galvani-e the shell into action' an! by its means can see an! hear as if beings themselves' li&e us The shells are' in this case' *ust li&e a sleepwal&ing human bo!y They will through habit exhibit the a!vancement they got while in the flesh $ome people' you &now' !o not impart to their bo!ily molecules the habit of their min!s to as great extent as others %e thus see why the utterances of these so1calle! "spirits" are never ahea! of the highest point of progress attaine! by living human beings' an! why they ta&e up the i!eas elaborate! !ay1by1!ay by their votaries This sQance worship is what was calle! in 2l! In!ia the worship of the Pretas an! +huts an! Pisachas an! Gan!harvas I !o not thin& any elementary capable of motive ha! ever any other than a ba! one) the rest are nothing' they have no motive an! are only the sha!es refuse! passage by (haron Student 1 %hat is the relation between sexual force an! phenomena, Sage 1 It is at the bottom This force is vital' creative' an! a sort of reservoir It may be lost by mental action as well as by physical In fact its finer part is !issipate! by mental imaginings' while physical acts only !raw off the gross part' that which is the "carrier" 4upa!hi5 for the finer Student 1 %hy !o so many me!iums cheat' even when they can pro!uce real phenomena, Sage 1 It is the effect of the use of that which in itself is sublimate! cheating' which' acting on an irresponsible min!' causes the lower form of cheat' of which the higher is any illusionary form whatever +esi!es' a me!ium is of necessity unbalance! somewhere They !eal with these forces for pay' an! that is enough to call to them all the wic&e!ness of time They use the really gross sorts of matter' which causes inflammation in correspon!ing portions of the moral character' an! hence !ivagations from the path of honesty It is a great temptation <ou !o not &now' either' what fierceness there is in those who "have pai!" for a sitting an! wish "for the worth of their money " Student 1 %hen a clairvoyant' as a man !i! here a year ago' tells me that "he sees a strong ban! of spirits about me'" an! among them an ol! man who says he is a certain eminent character' what !oes he really see, 3mpty an! senseless shells, If so' what brought them there, 2r

elementals which have got their form from my min! or his, Sage 1 $hells' I thin&' an! thoughts' an! ol! astral pictures If for instance' you once saw that eminent person an! conceive! great respect or fear for him' so that his image was graven in your astral sphere in !eeper lines than other images' it woul! be seen for your whole life by seers' who' if untraine! 1 as they all are here 1 coul! not tell whether it was an image or reality) an! then each sight of it is a revivification of the image +esi!es' not all woul! see the same thing #all !own' for instance' an! hurt your bo!y' an! that will bring up all similar events an! ol! forgotten things before any seer/s eye The whole astral worl! is a mass of illusion) people see into it' an! then' through the novelty of the thing an! the exclusiveness of the power' they are bewil!ere! into thin&ing they actually see true things' whereas they have only remove! one thin crust of !irt Student 1 Accept my than&s for your instruction Sage 1 May you reach the terrace of enlightenment

The *.e%%ers on Hi!h Mountains By W. Q. Ju !e An account of the !wellers upon high mountains woul! be incomplete without some reference to a wi!esprea! belief prevailing in Hin!ustan in regar! to authorities an! others' who are sai! to !well in inaccessible places' an! who are now an! then seen by natives It is true that all over In!ia are to be foun! #a&irs of much or little sanctity' an! of greater or less accumulation of !irt' but the natives all tell of #a&irs' as many of us woul! call them' who !well alone in places remote from the habitation of man' an! who are regar!e! with a feeling of veneration very !ifferent from that which is accor!e! to the or!inary traveling !evotee The Hin!u has an intense religious nature an! says that !evotion to religious contemplation is one of the highest wal&s in life He therefore loo&s upon the traveling ascetic as one who by means of renunciation has gaine! a great !egree of a!vancement towar! final bliss' an! he says that there are other men who are farther a!vance! in this line of practice These others fin!ing the magnetism or exhalations from or!inary people an! from places where persons congregate to be inimical to further progress' have retire! to spots !ifficult to fin! even when sought for' an! not at all li&ely to be stumble! upon by acci!ent #or that reason they select high mountains' because the paths worn by man in going from place to place on earth are always by that route which is the shortest or most easy of travel' *ust as electricity by a law of its being will always follow the line of least resistance an! 0uic&est access An! so 3nglish an! #rench travelers tell of meeting from time to time with natives who repeat local tra!itions an! lore relating to some very holy man who lives alone upon some neighboring mountain' where he !evotes his time in contemplating the universe as a whole' an! in trying to reach' if he may' final emancipation The name given to these men is "mahatma'" meaning' in 3nglish' "great souls'" because it is claime! that they coul! not renounce the worl! an! its pleasures unless they possesse! souls more noble an! of greater !ynamic force than the souls of the mere or!inary man' who is content to live on through ages of reincarnations roun! the great wheel of the universe' awaiting a happy chanceful !eliverance from the bon! of matter some !ay

That great traveler' the Abbe Huc' who went over a large part of Thibet an! put his won!erful experiences' as a (atholic missionary there' into an interesting boo& of travels' refers often to these men with a !ifferent name +ut he establishes the fact beyon! !ispute that they are believe! to live as relate!' an! to possess extraor!inary power over the forces of nature' or as the learne! an! pious Abbe woul! say' an intimate an! personal combination with the !evil himself' who in return !oes great an! miraculous wor&s for them The #rench traveler Facolliot also attests to the wi!e extent of the belief in these extraor!inary men of whose lesser !isciples he claims to have seen an! have ha! perform for him extraor!inary an! hair raising feats of magic' which they sai! to him they were enable! to !o by the power transmitte! to them from their guru or teacher' one of the Mahatmas' a !weller on some high mountain It seems they assert that the air circulating aroun! the tops of mountains of great altitu!e is very pure an! untainte! with the emanations from animals or man an! that' therefore' the Mahatmas can see spiritually better an! !o more to a!vance their control over nature by living in such pure surroun!ings There is in!ee! much to be sai! in favor of the sanitary virtue of such a resi!ence Epon a raw' moist !ay' !own upon the level of our cities' one can easily see' ma!e heavily an! oppressively visible' the steamy exhalation from both human beings an! 0ua!rupe!s The fact that upon a fine !ay we !o not see this is not proof that on those !ays the emanations are stoppe! $cience !eclares that they go on all the time' an! are simply ma!e palpable by their natural process of the settling of moisture upon col! an! !amp !ays Among 3uropeans in In!ia all stories respecting the !wellers upon high mountains to whom we are referring are receive! in two ways 2ne is that which simply permits it to be asserte! that such men exist' receiving the proposition with a shrug of either in!ifference or lac& of faith The other' that one which a!mits the truth of the proposition while won!ering how it is to be prove! Many officers of the 3nglish army have testifie! to a belief in these tra!itions an! many to not only belief' but also to have ha! ocular !emonstrations of their won!erful powers %hile the other si!e is simply represente! by those who are unable to say that they ever ha! any proof at all The Hin!u says that his ancient sages have always live! in these high places' safe from contamination an! near the infinite It is relate! that the pilgrims who annually !o the roun! of pilgrimage through the sacre! places of In!ia' sometimes penetrate as far as a certain little temple on the si!es of the s&y1reaching Himalayas' an! that in this is a brass tablet of great age stating that that is the highest point to which it is safe to go) an!' that from there one can now an! then see loo&ing !own at you from the col! an! !istant cliff still higher up' men of grave an! venerable aspect These are sai! by some to be the Mahatmas or great souls' !welling up there alone an! unsought In Thibet the story can be hear! any time of the $acre! Mountain where the great souls of the earth meet for converse an! communion The Hin!u early saw that his con0uerors' the >utch an! 3nglish' were unable as well as incapable of appreciating his views of !evotion an! !evotees' an! therefore maintaine! a rather exasperating silence an! claim of ignorance on such matters +ut here an! there when

a listener' who was not also a scoffer' was foun!' he unbosome! himself' an! it is now generally a!mitte! by all well informe! Anglo1In!ians an! In!ian scholars that there is a universal belief in these Mahatmas' or !wellers upon high mountains' exten!ing from one en! of In!ia to the other throughout every caste #or the (hristian it ought to be significant here' that when Fehovah comman!e! Moses to atten! him for instruction an! to receive the law' he !i! not set the place of meeting in the plain' but !esignate! Mount $inai' a high place of awful rugge!ness' an! more or less inaccessible Then in that high mountain he hi! Moses in the cleft of the roc& while he passe! by) an! from that high mountain' now roll an! reverberate through (hristen!om the thun!ers of the Fu!aic law All through the $emitic boo&' this peculiar connection of great events an! men with high mountains is noticeable Abraham' when he was or!ere! to sacrifice Isaac' receive! comman! to procee! to Mount Moriah $a!ly enough he set forth' not ac0uainting either the human victim or his family with his !etermination' an! travele! some weary !ays to reach the appointe! spot The thoughtful man will see the in!icia of a unity of plan an! action in nearly all these occurrences The sacrifice of Isaac coul! with great ease an! perfect propriety have been offere! on the plain' but Abraham is ma!e to go a long !istance in or!er to reach the summit of a high mountain An! when he reache! it' ma!e his preparations' an! piously lifte! the fatal bla!e) he was restraine!' an! his son restore! to him Passing rapi!ly through long centuries from the great patriarch !own to Fesus of Na-areth' we fin! him preaching his most celebrate! sermon not in the synagogue or at the corners of the streets' but from the mount' an! from there also he !istributes to the hungry multitu!e the loaves an! fishes Again' he is transfigure!' but not in the city nor outsi!e in view of all the people' but with two !isciples he returns to the summit of a high mountain' an! there the won!erful glory sat upon him 2r we watch him in the wil!erness' only to see him again on a high mountain' where he resists the Arch temptation An! then' when the appointe! hour for the veiling from human ga-e of his earthly life is come' we have to follow him up the steep si!es of the Mount Golgotha' where' in agony of bo!y an! woe of soul' with wor!s of appealing anguish' his spirit flies to the #ather The story of Mohamme!' that worl!1fame! !escen!ant of Ishmael' is closely associate! with high mountains He often sought the 0uiet an! solitu!e of the hills to restore his health an! increase his faith It was while he was in the wil!s of Mount Hira that the Angel Gabriel appeare! to him' an! tol! him he was Mohamme!' the prophet of Go!' an! to fear not In his youth Mohamme! ha! wan!ere! much upon the si!es an! along the summits of high ranges of mountains There the mighty trees wave! their arms at him in appeal' while the sa! long traveling win! sighe! pityingly through their branches' an! the trembling leaves a!!e! to the force of the mighty cry of nature Epon those mountains he was not oppresse! by care or by the a!verse influences of his fellows' such as &ept him !own when he was one merely of a lot of camel !rivers $o' then' when he returne! to the mountain/s clear an! wi!e expansive view' his spiritual eyes an! ears hear! more than the simple moaning of the win! an! saw greater meaning than unconscious motion in the bec&oning of the trees There he saw the vision of the !ifferent heavens' people! by lovely houris' garlan!e! with flowers' an! musical with the

ma*estic tones of the universe) an! then' too' he saw han!e! to him the swor! with which he was to compel all people to bow to Allah an! his prophet The countries of all the earth are full of similar tra!itions In $outh America' Humbol!t hear! the story of the won!erful people who are sai! to !well unfoun! among the inaccessible (or!illeras an! stern traveler though he was' he set out to fin! some trace of them He went so far as to leave after him a fragment of testimony of his belief that somewhere in those awful wil!s a people coul! easily live' an! perhaps !i! It was from a high mountain where he ha! long live!' that Peter the Hermit rushe! !own upon 3urope with his hor!es of (rusa!ers' men' women an! chil!ren' to wrest the holy lan! from the profaning han! of the $aracen) an! the force an! fury of the feelings that inspire! %illiam Tell were !rawn in upon the tops of his native high mountain' to whom upon his return' he crie!7 <e I am with you once again crags an! pea&s'

Fapan' the highly civili-e! country of Islan!s so long burie! from 3uropean sight' an! Korea' which has only *ust partly opene! a !oor of communication' have always venerate! a high mountain This is calle! #u*iyama They say that it can be seen from any part of the worl! an! they regar! it as extremely sacre! Its top is col! an! covere! with snow' while roun! its base the corn waves to the touch of the -ephyr an! the flowers bloom The love for this mountain is so great that it is picture! on their china' in their paintings' an! repro!uce! wherever possible' whether in mural !ecoration or elabings Its sacre!ness is !ue to its being the resi!ence' as they claim' of holy persons An! they also believe that thorate! carvere is' too' a spiritual #u*iyama' whose base is on earth an! top in heaven

*isa$$earan2e of As2eti2s at Wi%% :3!itorial Note 4following5 by %illiam H Fu!ge; %e often rea! of <ogis an! .ishis !isappearing on a su!!en) a moment before' they were spea&ing to a &ing or his ministers' their mission en!s an! they !isappear How coul! they !o so, >i! they appear in their Mayavi1rupa, (oul! they !issolve their physical bo!ies at will an! re1form them, I was often confronte! by these 0uestions but coul! not answer satisfactorily) many of our $aints have thus !isappeare!' a few even after the Mohamme!an (on0uest of In!ia 2ne was seen to enter a temple for the apparent purpose of worship' but was never seen to come out again) the temple ha! but one !oor an! no win!ows) he was living near the temple long since 11 in his physical bo!y) his wor& en!e!' he !isappeare! on a su!!en ? Now it must be un!erstoo! that in all such phenomena what is absolutely necessary is a !evelope! an! traine! will an! a strong power of concentration practice! for a long time The <ogi simply hypnoti-es the persons present an! passes out unobserve! To a person thus traine! it is only necessary to concentrate on the thought that his bo!y is without a rupa' an! as a strong1scente! essence when opene! in the mi!st of an assembly affects all present' that focali-e! thought sen!s out rays on all si!es an! affects or hypnoti-es those stan!ing near) an! they !o not see the <ogi' though he might pass by them or be close to them That this can happen has been alrea!y prove! in #rance an! other places by hypnotic experiments

D +ut no such successful concentration is possible without preliminary training' without long practice In those !ays they never trie! to &now something of every thing' but each trie! to e5cel in that which appeared best suited to his nature. I The <ogis in those !ays mixe! more freely with men' an! perhaps the con!itions were more favorable then It was only after the battle of Kuru Kshetra' an! the !eath of $ri Krishna that they retire! to thenceforth live in a seclu!e! sacre! spot where the influence of the +lac& Age woul! not be felt L An! now Antar!hanam' as such !isappearance is calle!' is no longer regar!e! by our In!ians' e!ucate! in the science of the %est' as belonging to the realm of truth an! reality' until western hypnotism' a monster infant of occult laws' shows them that Antar!hanam is not an impossibility after all @ +ut that power of (oncentration' that preliminary training are no longer to be foun! in us %e aim at &nowing all about everything' can tal& on a variety of sub*ects which must have bewil!ere! many a sage' ha! they been living still' an! we are always active an! tal&ing' an! imagine that we are progressing C Thus in the :oga Sutras of Patan*ali we fin! in the twenty1first $utra of +ibhuti Pa!u that on concentrating on the rupa of our bo!y' its visibility being suspen!e!' there is no more union with the power of seeing' an! Antar!hanam is accomplishe! Now it must be un!erstoo! that in or!er that we might see an ob*ect three things are necessary' vi- 7 8 The visibility of the ob*ect) ? 2ur power to see) an! D The union of the two If' for instance' there be no transparent me!ia between our eyes an! the ob*ect to be seen' the first con!ition is wanting an! we !o not see it) if' again' the ob*ect is visible but our eyesight is not strong enough' we !o not see it because con!ition No ? is not fulfille! It sometimes happens that being !eeply absorbe! in thin&ing we sometimes !o not see an ob*ect though perfectly visible to us an! our eyes !irecte! towar!s it) in this case there is no union between the two To ma&e an ob*ect invisible' therefore' we shoul! cut off this union) in or!er to !o this' the min!s of others must be affecte!' an! this is !one by a traine! an! concentrate! will KA=I P.A$ANNA !arakar, ndia, September 8B' 89AD MEKH3.FI

3! Note 11 The aphorism of Patan*ali on the sub*ect of this article is No ?8' +oo& II' an! in the American e!ition rea!s as follows7 "+y performing concentration in regar! to the properties an! essential nature of form' especially of the human bo!y' the ascetic ac0uires the power of causing the !isappearance of his corporeal frame from the sight of others' because thereby its property of being apprehen!e! by the eye is chec&e!' an! that property of sattva which exhibits itself as luminousness is !isconnecte! from the spectator/s organ of sight "

In the ol! e!ition an! in that publishe! later by M N >vive!i' the wor! use! for concentration is sanyama This is to be translate! as concentration' an! also "restraint'" which comes to the same thing The aphorism raises the issues ma!e by mo!ern science that no !isappearance is possible if the ob*ect be in line with a normal eye an! there be light an! the li&e Hypnotism has for some ma!e the mo!ern view a little !oubtful' but many !eny hypnotism' an! the cases of !isappearance in those experiments have all been but !isappearances for the senses of but one person who is a!mitte!ly un!er some influence an! is not normal in organ an! function The author cites allege! cases of complete !isappearance of ascetics from the sight of normal persons normally exercising their senses It is not a case of hypnotism collectively or otherwise' but shoul! be !istinguishe! from all such In hypnotic cases normal function is abate! an! the min! impose! with an inhibiting i!ea or picture which seems real in action to the sub*ect In the cases of the ascetics there is left to those about perfect control of their organs an! senses' the powerful mental action of the ascetic bringing into play another law' as in!icate! in the aphorism' which prevents the senses' however normal' from seeing the form of the ascetic #orm' it is hel! by the occultists of the school to which Patan*ali must have belonge!' is an illusion itself' which remains for the generality of all people because they are sub*ect to a gran! common limitation !ue to the non1!evelopment of other than the usual senses It woul! seem that all clairvoyance might prove this' as in that it is &nown by the seer that every form visible to our eye has extensions an! variations in the subtler parts of its constitution which are not visible on the material plane The illusionary nature of form in its essence being me!itate! on' one becomes able' it is hel!' to chec& the "luminousness of sattva" an! thus prevent sight This !oes not mean that or!inary light is obstructe!' but something !ifferent All light' gross or fine' is !ue to the universal sattva' which is one of the 0ualities of the basis of manifeste! nature An! besi!es showing as or!inary light' it is also present' unseen by us it is true' but absolutely necessary for any sense1perception of that sort' whether by men' animals' or insects If the finer plane of this luminousness is obstructe!' the or!inary light is none the less' but the result will be that no eye can see the bo!y of that person whose min! is operative at the time to cause the obstruction of the luminous 0uality mentione! This may seem labore!' but it is in conse0uence of our language an! i!eas that such is the case I have &nown some cases in the %est of !isappearances similar to those mentione! by the foregoing article' an! in The Secret (octrine an!' I thin&' sis 4nveiled, are some references to the matter where the author says the power conferre! by this is won!erful as well as full of responsibility %hile very li&ely no Theosophist or scientist will be able to use this power' still the cases cite! an! the explanation will go towar!s showing that the ancient .ishis &new more of man an! his nature than mo!erns are prone to allow' an! it may also serve to !raw the attention of the min! of young In!ians who worship the shrine of mo!ern science to the wor&s an! thoughts of their ancestors #rom The Path, Fanuary' 89AI' pp D8L1D89

CYC)IC AN* &(R E+&)(TI&N =3(TE.3' AP.I= %I==IAM H FE>G3

IM'RESSI&N ?L' 89A?'

AN* +3#2.3 TH3

RET(RN (2NG3NTI2N

M. (hairman' #ellow Theosophists' =a!ies an! Gentlemen7 The title of what I am about to say to you is (<(=I( IMP.3$$I2N AN> .3TE.N AN> 2E. 3G2=ETI2N Now what is a cycle, It has nothing to !o with the wor! psychic' an! I am sorry to have to say that' because I hear! some people this morning repeat the title as "psychic" instea! of "cyclic'" seeming to thin& perhaps that that was the same thing' or ha! some relation to it The wor! cyclic is !erive! from the Gree& wor! 6uklos, or a ring It has been turne! in the 3nglish language into

the wor! cycle' by the process of saying Ky&le' an! then cycle The correspon!ing wor! in the $anscrit is 6alpa, which has in fact a wi!er an! a !eeper meaning) because cycle in 3nglish is a wor! which covers' is use! for' an! thus somewhat confuses' many cycles It is use! for the small cycles' an! the larger cycles' the interme!iate cycles an! the great ones' whereas the wor! 6alpa means an! implies only one cycle of a large si-e' an! the smaller cycles within that are !esignate! by other wor!s %hat is a cycle, It is a circle' a ring +ut not properly a ring li&e a we!!ing ring' which runs into itself' but more properly li&e a screw threa!' which ta&es the form of a spiral' an! thus beginning at the bottom' turns on itself' an! goes up It is something li&e the great Horseshoe (urve in the Pennsylvania .ailroa! There you go aroun! the curve at the lower en!) you go !own into the horseshoe' an! as you turn the gra!e rises' so that when you arrive at the opposite si!e you have gotten no further than the beginning' but you have risen *ust the !istance between the two en!s of the gra!e +ut what !o we mean by a cycle in Theosophy' in our own investigations of nature' or man' or civili-ation' or our own !evelopment' our own origin' our own !estiny, %e mean by cycles' *ust what the 3gyptians' the Hin!oos an! the philosophers of the Mi!!le Ages meant by it) that is' that there is a perio!ical return or cycling bac&' circling bac& of something from some place once more That is why it is calle! cycle' inasmuch as it returns upon itself' seemingly) but in the Theosophical !octrine' an! in the ancient !octrines' it is always a little higher in the sense of perfection or progress That is to say' as the 3gyptians hel!' cycles prevail everywhere' things come bac& again' events return' history comes bac&' an! so in this century we have the saying7 "History repeats itself " +ut where !o Theosophists say that cyclic law prevails, %e say that it prevails everywhere It prevails in every &ing!om of nature' in the animal &ing!om' the mineral worl!' the human worl!) in history' in the s&y' on the earth %e say that not only !o cycles pertain' an! appertain' an! obtain in an! to the earth an! its inhabitants' but also in what the Hin!oos call the three &ing!oms of the universe' the three worl!s) that is' that below us' ourselves' an! that above Now' if you will turn to +uc&le' a great writer of the 3nglish school' you will fin! him saying in one of his stan!ar! boo&s' a great boo& often 0uote!' that there is no !oubt cyclic law prevails in regar! to nations' that they have come bac& apparently the same' only slightly improve! or !egra!e!' for there is also a !ownwar! cycle inclu!e! within those that rise) but +uc&le !i! not !iscover a law He simply once more state! what the ancients ha! sai! over an! over again An! it has always seeme! to me that if +uc&le an! other people of that &in! woul! pay a little more attention to the ancients' they woul! save themselves a great !eal of trouble' for he obtaine! his law by much !elving' much painsta&ing labor' whereas he might have gotten the law if he ha! consulte! the ancients' who always taught that there were cycles' an! that there always will be cycles

Among the ancients they ha! a great many large an! important cycles In their classification they ha! a $aros an! a Naros' which are not un!erstoo! to!ay by us They are &nown to some extent' but what exactly they are' we !o not &now The 3gyptians taught that there was a great si!ereal cycle' an! that is recogni-e! to!ay' at last) that is the cycle of ?L'BBB years' the great one cause! by the fact that the sun went through the signs of the Jo!iac in that length of time Now' I !o not assume that you &now nothing about astronomy' but in or!er to ma&e it clear' it will be better for me to state this over again' *ust as it is The sun goes through the signs of the Jo!iac from !ay to !ay an! from year to year' but at the same time' in going through the signs of the Jo!iac' he goes bac& slowly' li&e the han!s of a cloc& tic&ing off the time In going through that perio! he comes bac& to the same point again' an! retar!s himself' or goes bac&) that is calle! the precession of the e0uinoxes' an! it is so many secon!s in such a length of time Those secon!s in the s&y turne! into time show you that the sun ta&es ?L'BBB an! o!! years to come bac& to the place from which he starte! out at any particular time) that is to say' if you imagine that on the first of April' this year' the sun was in such a !egree of Aries' one of the signs of the Jo!iac' he will not get bac& to that sign by the precession of the e0uinoxes until ?L'BBB years have passe! away Now' the sun is the center of our solar system an! the earth revolves aroun! it' an! as the earth revolves she turns upon her axis The sun' it is &nown now by astronomers' as it was &nown by the ancients 4who were ourselves in fact5' revolves aroun! a center That is' that while we are going aroun! the sun' he is going aroun! some other center' so that we !escribe in the s&y not a circle aroun! the sun' but a spiral' as we move with the sun aroun! his enormous orbit Now !o you grasp that i!ea exactly, It is a very important one' for it opens up the sub*ect to a very large extent There is a star somewhere in the s&y' we !o not &now where11some thin& it is Alcyon' or some other star' some thin& it may be a star in the Pleia!es' an! some others thin& it is a star somewhere else11but they &now by !e!uction from the &nown to the un&nown' as +rother Thomas tol! you this morning' that the sun is attracte! himself by some un&nown center' an! that he turns aroun! it in an enormous circle' an! as he turns' of course he !raws the earth with him In the course of ?L'BBB years in going aroun! the signs of the Jo!iac' he must ta&e the earth into spaces where it has never yet been' for when he reaches this point in Aries' after ?L'BBB years' it is only apparently the same point' *ust as when I came aroun! the curve of the Horseshoe' I starte! aroun! the first point an! went aroun! the curve' came bac& to the same point' but I was higher up) I was in another position An! so' when the sun gets bac& again to the point in Aries' where he was on the first of April this year' he will not be in the exact position in the universe of space' but he will be somewhere else' an! in his *ourney of ?L'BBB years through billions upon billions of miles' he !raws the earth into spaces where she never was before' an! never will be as that earth again He must !raw her into cosmic spaces where things are !ifferent' an! thus cause changes in the earth itself' for changes in cosmic matter in the atmosphere' in the space where the sun !raws the earth' must affect the earth an! all its inhabitants The ancients investigate! this sub*ect' an! !eclare! long ago this ?L'BBB years cycle' but it is only *ust lately' so to spea&' that we are beginning to say we have !iscovere! this %e &now' as Nineteenth century astronomers' that it is a fact' or that it must be a fact' from !e!uction' but they &new it was a fact because they ha! observe! it themselves an! recor!e! the observations

The 3gyptians ha! also the cycle of the Moon' which we &now' an! they ha! more cycles of the moon than we have' for the moon not only has her cycle of twenty1eight !ays' when she changes from full to !isappearance' an! then again to youth' but she also has a perio! of return somewhere over fourteen years' which must itself have its effect upon the earth Then they sai!' also' that the human soul ha! its cycle' it being L'BBB years That is' the man !ie!' or the &ing !ie!' an! his bo!y was turne! into a mummy in the hope that when' after his five thousan! years cycle ha! elapse! an! he came bac& once more to earth' he woul! fin! his mummy there, No) but that no one else shoul! have ta&en his mummie! atoms an! ma!e a ba! use of them Mummification is explaine! by us in another way Their &nowle!ge of the law of cycles cause! them to ma&e the first mummy They hel! that a human soul returne!) they also hel! that all atoms are alive' *ust as we !o) that they are sensitive points) that they have intelligence belonging to the plane on which they are' an! that the man who misuses atoms of matter' such as you have in your bo!ies an! your brains' must stan! the conse0uences (onse0uently' saying that to themselves' they sai!' "If I !ie' an! leave those atoms' which I have use! so well' perhaps some other man will ta&e them an! use them ba!ly' so I will preserve them as far as possible until I return' an! then by a process !estroy the combination of atoms' absorb them into some place' or position' where they might be put to goo! use " That may seem offensive to some to!ay' but I am merely repeating the theory I am not saying whether I believe it or not The ancient 3gyptians who hel! these theories have !isappeare! an! left nothing behin! but the pyrami!s' the temples of Thebes' the $phinxes an! all the great monuments which are slowly being !iscovere! by us %here have they gone, Have they come bac&, >o the (opts now in 3gypt represent them, I thin& not' although here!ity is the boaste! explanation of everything The (opts are their !escen!ants, They &now nothing' absolutely nothing but a simple language' an! they live the life of slaves' an! yet they are the !escen!ants of the ancient 3gyptians6 %hat has become of them, The ancient 3gyptians we thin& were co1 laborers with the ancient Hin!oos' whose cycle remains) that is to say' whose !escen!ants remain' hol!ing the &nowle!ge' in part' of their forefathers' an! we fin! that the Hin!oos have hel! always the same theories as to cycles as the 3gyptians hel! They !ivi!e! the ages of the worl! They say manifestation begins' an! then it lasts for a perio! calle! a Kalpa' an enormous number of years) that Kalpa is !ivi!e! into ages The small cycle is compose! of a large number of years) one will be four thousan!' another four hun!re! thousan!' another will be a million' an! so on' ma&ing a total which we cannot grasp with the min! but which we can write upon the paper Now' the i!ea of cycles came from the Hin!oos' through the nations who sprea! out from there' for it is a!mitte! that the lan! of Hin!ustan is the cra!le of the race The Aryan race came !own into (hristen!om' so that we fin! the (hristians' the .omans' the Gree&s an! all people aroun! that time hol!ing the same theories as to cycles) that is' that cyclic law prevails everywhere %e fin! it in the ancient mystics' the (hristian mystics' the mi!!le age mystics an! the mystics of times nearer to ours

If you will rea! the wor&s of Higgins' who wrote the Anacalypsis' you will fin! there laborious compilations an! investigations on the sub*ect of the cycles >o they obtain, Is there such a thing as a cycle which affects human !estiny, (oming closer to our own personal life' we can see that cycles !o an! must prevail' for the sun rises in the morning an! goes to the center of the s&y' !escen!s in the west) the next !ay he !oes the same thing' an! following him' you rise <ou come to the highest point of your activity' an! you go to sleep $o !ay follows night an! night follows !ay Those are cycles' small cycles' but they go to ma&e the greater ones <ou were born' at about seven years of age you began to get !iscretion to some extent A little longer an! you reach manhoo!' then you begin to fall' an! at last you finish the great !ay of your life when bo!y !ies In loo&ing at nature we also fin! that there are summer an! winter' spring an! autumn These are cycles' an! every one of them affects the earth' with the human beings upon it The esoteric !octrine that +rother Mea! has been tal&ing about' the inner !octrine of the ol! theosophists an! the present !ay theosophists' to be foun! in every ol! literature an! religious boo&' is that cyclic law is the supreme law governing our evolution) that reincarnation' which we tal& so much about' is cyclic law in operation an! is supreme #or what is reincarnation but a coming bac& again to life' *ust what the ancient 3gyptians taught an! which we are fin!ing out to be probably true' for in no other way than by this cyclic law of reincarnation can we account for the problems of life that beset us) with this we account for our own character' each one !ifferent from the other' an! with a force peculiar to each person This being the supreme law' we have to consi!er another one' which is relate! to it an! containe! in the title I have a!opte! That is the law of the return of impressions %hat !o we mean by that, I mean' those acts an! thoughts performe! by a nation11not spea&ing about the things that affect nature' although it is governe! by the same law11constitute an impression That is to say' your coming to this convention creates in your nature an impression <our going into the street an! seeing a street brawl creates an impression <our having a 0uarrel last wee& an! !enouncing a man' or with a woman an! getting very angry' creates an impression in you' an! that impression is as much sub*ect to cyclic law as the moon' an! the stars' an! the worl!' an! is far more important in respect to your !evelopment11your personal !evelopment or evolution11than all these other great things' for they affect you in the mass' whereas these little ones affect you in !etail This Theosophical !octrine in respect to cycles' an! the evolution of the human race' I thin& is &nown to you all' for I am assuming that you are all theosophists It is to be !escribe! somewhat in this way7 Imagine that before this earth came out of the gaseous con!ition there existe! an earth somewhere in space' let us call it the moon' for that is the exact theory The moon was once a large an! vital bo!y full of beings It live! its life' went through its cycles' an! at last having live! its life' after vast ages ha! passe! away' came to the moment when it ha! to !ie) that is' the moment came when the beings on that earth ha! to leave it' because its perio! ha! elapse!' an! then began from that earth the

exo!us <ou can imagine it as a flight of bir!s migrating >i! you ever see bir!s migrate, I have seen them migrate in a manner that perhaps not many of you have In Irelan!' an! perhaps in 3nglan!' the swallows migrate in a manner very peculiar %hen I was a boy' I use! to go to my uncle/s place where there was an ol! mass of stone ruins at the en! of the gar!en' an! by some peculiar combination of circumstances the swallows of the whole neighboring counties collecte! there The way they gathere! there was this7 %hen the perio! arrive!' you coul! see them coming in all parts of the s&y' an! they woul! settle !own an! twitter on this pile of stone all !ay' an! fly about %hen the evening came11twilight11they raise! in a bo!y an! forme! an enormous circle It must have been over forty feet in !iameter' an! that circle of swallows flew aroun! in the s&y' aroun! this tower' aroun! an! aroun! for an hour or two' ma&ing a lou! twittering noise' an! that attracte! from other places swallows who ha! probably forgotten the occasion They &ept that up for several !ays' until one !ay the perio! arrive! when they must go' an! they went away11some were left behin!' some came a little early' an! some came too late 2ther bir!s migrate in other ways An! so these human bir!s migrate! from the moon to this spot where the earth began 4I !ont &now where it is11a spot in space115 an! settle! !own as living beings' entities' not with bo!ies' but beings' in that mass of matter' at that point in space' informe! it with life' an! at last cause! this earth to become a ball with beings upon it An! then cycles began to prevail' for the impressions ma!e upon these fathers when they live! in the ancient11min! fails to thin& how ancient11civili-ation of the moon' came bac& again when they got to this earth' an! so we fin! the races of the earth rising up an! falling' rising again an! falling' rising an! falling' an! at last coming to what they are now' which is nothing to what they will be' for they go ever higher an! higher That is the theory' broa!ly' an! in that is inclu!e! the theory of the races' the great seven races who inhabite! the earth successively' the great seven A!ams who people! the earth) an! at last when this earth shall come to its time of life' its perio!' all the beings on it will fly away from it to some other spot in space to evolve new worl!s as el!er brothers who have !one the same thing before in other spaces in nature %e are not !oing this blin!ly It has been !one before by others11no one &nows when it began It ha! nothing in the way of a beginning' it will have no en!' but there are always el!er brothers of the race' who live on As some have written' we cannot turn bac& the cycles in their course The fire of patriotism cannot prevail against the higher !estiny which will plunge a nation into !ar&ness All we can !o is to change it here an! there a little The el!er brothers are sub*ect to law' but they have confi!ence an! hope' because that law merely means that they appear to go !own' in or!er to rise again at a greater height $o that we have come up through the cyclic law from the lowest &ing!oms of nature That is' we are connecte! in an enormous brotherhoo!' which inclu!es not only the white people of the earth an! the blac& people of the earth' an! the yellow people' but the animal &ing!om' the vegetable &ing!om' the mineral &ing!om an! the unseen elemental &ing!om <ou must not be so selfish as to suppose that it inclu!es only men an! women It inclu!es everything' every atom in this solar system An! we come up from lower forms' an! are learning how to so moul! an! fashion' use an! abuse' or impress the matter that comes into our charge' into our bo!ies' our brains an! our psychical nature' so that that matter shall be an improvement to be use! by the younger brothers who are still below us' perhaps in the stone beneath our feet I !o not mean by that that there is a human being in that stone I mean that every atom in the stone is not !ea! matter There is no !ea! matter anywhere' but every atom in that stone contains a life' unintelligent' formless' but potential' an! at some perio! in time far beyon! our comprehension' all of those atoms in that

stone will have been release! The matter itself will have been refine!' an! at last all in this great cycle of progress will have been brought up the steps of the la!!er' in or!er to let some others lower still in a state we cannot un!erstan! come up to them That is the real theory Is that superstition, If you believe the newspapers that is superstition' for they will twist an! turn everything you say <our enemies will say you sai! there was a man in that stone' an! that you have been a stone <ou have not been a stone' but the great mona!' the pilgrim who came from other worl!s has been in every stone' has been in every &ing!om' an! now has reache! the state of man' to show whether he is able to continue being a man' or whether he will once more fall bac&' li&e the boy at school who will not learn' into the lowest class Now then' this law of impressions I have been tal&ing about can be illustrate! in this way7 If you loo& at one of these electric lights11ta&e away all the rest' leaving one only' so as to have a better impression11you will fin! the light ma&es an image on the retina' an! when you shut your eye' this bright filament of light ma!e by a carbon in an incan!escent lamp will be seen by you in your eye <ou can try it' an! see for yourselves If you &eep your eye close! an! watch intently' you will see the image come bac& a certain number of counts' it will stay a certain number of counts' it will go away in the same length of time an! come bac& again' always changing in some respect but always the image of the filament' until at last the time comes when it !isappears apparently because other impressions have rubbe! it out or covere! it over That means that there is a return even in the retina of the impression of this filament After the first time' the color changes each time' an! so it &eeps coming bac& at regular intervals' showing that there is a cyclic return of impression in the retina' an! as +rother Thomas sai! this morning' if that applies in one place' it applies in every place An! when we loo& into our moral character we fin! the same thing' for as we have the ti!es in the ocean' explaine! as they say by the moon11 which in my opinion !oes not explain it' but of course' being no scientist' my view is not worth much so in man we have ti!es' which are calle! return of these impressions) that is to say' you !o a thing once' there will be a ten!ency to repeat itself) you !o it twice' an! it !oubles its influence' a greater ten!ency to !o that same thing again An! so on all through our character shows this constant return of cyclic impression %e have these impressions from every point in space' every experience we have been through' everything that we can possibly go through at any time' even those things which our forefathers went through An! that is not un*ust for this reason' that our forefathers furnishe! the line of bo!ily encasement' an! we cannot enter that line of bo!ily encasement unless we are li&e unto it' an! for that reason we must have been at some point in that cycle in that same line or family in the past' so that I must have ha! a han! in the past in constructing the particular family line in which I now exist' an! am myself once more ta&ing up the cyclic impression returning upon me Now this has the greatest possible bearing upon our evolution as particular in!ivi!uals' an! that is the only way in which I wish to consi!er the 0uestion of evolution here) not the broa! 0uestion of the evolution of the universe' but our own evolution' which means our bo!ily life' as Ma!ame +lavats&y' repeating the ancients' sai! to us so often' an! as we foun! sai! by so many of the same school An opportunity will arise for you to !o something) you !o not !o it) you may not have it again for one hun!re! years It is the return before you of some ol! thing

that was goo!' if it is a goo! one' along the line of the cycles <ou neglect it' as you may' an! the same opportunity will return' min! you' but it may not return for many hun!re! years It may not return until another life' but it will return un!er the same law Now ta&e another case I have a frien! who is trying to fin! out all about theosophy' an! about a psychic nature' but I have !iscovere! that he is not paying the slightest attention to this sub*ect of the inevitable return upon himself of these impressions which he creates I !iscovere! he ha! perio!s of !epression 4an! this will answer for everybo!y5' when he ha! a !espon!ency that he coul! not explain I sai! to him' you have ha! the same !espon!ency maybe seven wee&s ago' maybe eight wee&s ago' maybe five wee&s ago He examine! his !iary an! his recollection' an! he foun! that he ha! actual recurrences of !espon!ency about the same !istance apart %ell' I sai!' that explains to me how it is coming bac& +ut what am I to !o, >o what the ol! theosophists taught us) that is' we can only have these goo! results by pro!ucing opposite impressions to ba! ones $o' ta&e this occasion of !espon!ency %hat he shoul! have !one was' that being the return of an ol! impression' to have compelle! himself to feel *oyous' even against his will' an! if he coul! not have !one that' then to have trie! to feel the *oy of others +y !oing that' he woul! have implante! in himself another impression' that is of *oy' so that when this thing returne! once more' instea! of being of the same 0uality an! extension' it woul! have been change! by the impression of *oy or elation an! the two things coming together woul! have counteracte! each other' *ust as two billiar! balls coming together ten! to counteract each others movements This applies to every person who has the blues This !oes not apply to me' an! I thin& it must be !ue to the fact that in some other life I have ha! the blues I have other things' but the blues never I have frien!s an! ac0uaintances who have these !espon!ing spells It is the return of ol! cyclic impressions' or the cyclic return of impressions %hat are you to !o, $ome people say' I *ust sit !own an! let it go) that is to say' you sit there an! create it once more <ou cannot rub it out if it has been coming' but when it comes start up something else' start up cheerfulness' be goo! to some one' then try to relieve some other person who is !espon!ent' an! you will have starte! another impression' which will return at the same time It !oes not ma&e any !ifference if you wait a !ay or two to !o this The next !ay' or a few !ays after will !o' for when the ol! cyclic impression returns' it will have !ragge! up the new one' because it is relate! to it by association This has a bearing also on the 0uestion of the civili-ation in which we are a point ourselves %ho are we, %here are we going, %here have we come from, I tol! you that the ol! 3gyptians !isappeare! If you in0uire into 3gyptian history' the most interesting because the most obscure' you will fin!' as the writers say' that the civili-ation seems to rise to the -enith at once %e !o not see when it began The civili-ation was so great it must have existe! an enormous length of time to get to that height' so that we cannot trace it from its beginning' an! it !isappears su!!enly from the s&y) there is nothing of it left but the enormous remains which testify to these great things' for the ancient 3gyptians not only ma!e mummies in which they !isplaye! the art of ban!aging that we cannot better' but they ha! put everything to such a !egree of speciali-ation that we must conclu!e they ha! many centuries of civili-ation

There was a specialist for one eye an! a specialist for the other' a specialist for the eyebrow' an! so on In my poor an! humble opinion' we are the 3gyptians %e have come bac& again' after our five thousan! or whatever years cycle it is' an! we have !ragge! bac& with us some one calle! the $emitic race' with which we are connecte! by some ol! impression that we cannot get ri! of' an! so upon us is impinge! that very $emitic image %e have !rawn bac& with us' by the inevitable law of association in cyclic return' some race' some personages connecte! with us by some acts of ours in that great ol! civili-ation now !isappeare!' an! we cannot get ri! of it) we must raise them up to some other plane as we raise ourselves I thin& in America is the evi!ence that this ol! civili-ation is coming bac&' for in the theosophical theory nothing is lost If we were left to recor!s' buil!ings an! the li&e' they woul! soon !isappear an! nothing coul! ever be recovere!) there never woul! be any progress +ut each in!ivi!ual in the civili-ation' wherever it may be' puts the recor! in himself' an! when he comes into the favorable circumstances !escribe! by Patan*ali' an ol! Hin!oo' when he gets the apparatus' he will bring out the ol! impression The ancients say each act has a thought un!er it' an! each thought ma&es a mental impression) an! when the apparatus is provi!e!' there will then arise that new con!ition' in ran&' place an! en!owment $o we retain in ourselves the impression of all the things that we have !one' an! when the time comes that we have cycle! bac&' over an! over again' through the mi!!le ages perhaps' into 3nglan!' into Germany' into #rance' we come at last to an environment such as is provi!e! here' *ust the thing physically an! every other way to enable us to !o well' an! to enable the others who are coming after us I can almost see them) they are coming in a little army from the countries of the ol! worl! to en!eavor to improve this one) for here ages ago there was a civili-ation also' perhaps we were in it then' perhaps anterior to the ancient 3gyptians It !isappeare! from here' when we !o not &now' an! it left this lan! ari! for many thousan!s of years until it was !iscovere! once more by the 3uropeans The ancient worl!' I mean 3urope' has been poisone!' the lan! has been soa&e! with the emanations' poisone! by the emanations of the people who have live! upon it) the air above it is conse0uently poisone! by the emanations from the lan!) but here in America' *ust the place for the new race' is an arable lan! which has ha! time over an! over again to !estroy the poisons that were plante! here ages an! ages ago It gives us a new lan!' with vibrations in the air that stir up every particle in a man who breathes it' an! thus we fin! the people coming from the ol! worl! seeming to receive through their feet the impressions of an American country All this bears upon our civili-ation an! race %e are here a new race in a new cycle' an! persons who &now say that a cycle is going to en! in a few years an! a new one begin' an! that that en!ing an! beginning will be accompanie! by convulsions of society an! of nature %e can all almost see it coming The events are very complete in the s&y <ou remember >aniel says' "A time' half a time' an! a time'" an! so on' an! people in the (hristian system have been trying to fin! out the time when the time began' an! that is *ust the !ifficulty %e !o not &now when the time began An! the only person who in all these many years has ma!e a !irect statement is Ma!ame +lavats&y' an! she sai!' "A cycle is en!ing in a few years' you must prepare " $o that it was

li&e the ol! prophets who came to the people an! sai!' "Prepare for a new era of things' get rea!y for what you have to !o " That is *ust what this civili-ation is !oing It is the highest' although the cru!est' civili-ation now on the earth It is the beginning of the great civili-ation that is to come' when ol! 3urope has been !estroye!7 when the civili-ations of 3urope are unable to !o any more' then this will be the place where the new great civili-ation will begin to put out a han! once more to grasp that of the ancient 3ast' who has sat there silently !oing nothing all these years' hol!ing in her ancient crypts an! libraries an! recor!s the philosophy which the worl! wants' an! it is this philosophy an! this ethics that the Theosophical $ociety is trying to give you It is a philosophy you can un!erstan! an! practice It is well enough to say to a man' >o right' but after a while' in this superstitious era' he will say' %hy shoul! I !o right' unless I feel li&e it, %hen you are showing these laws' that he must come bac& in his cycle) that he is sub*ect to evolution) that he is a reincarnate! pilgrim soul' then he will see the reason why' an! then in or!er to get him a secure basis' he accepts the philosophy' an! that is what the theosophical society an! the theosophical movement are trying to !o +rother George Mea! sai! the other !ay' in spea&ing of a sub*ect li&e this' that the great en! an! aim is the great renunciation That is' that after progressing to great heights' which you can only !o by unselfishness' at last you say to yourself' "I may ta&e the ease to which I am entitle! " #or what prevails in one place must prevail in another' an! in the course of progress we must come at last to a time when we can ta&e our ease' but if you say to yourself' "I will not ta&e it' but as I &now this worl! an! all the people on it are boun! to live an! last for many thousan! years more' an! if not helpe! perhaps might fail' I will not ta&e it but I will stay here an! I will suffer' because of having greater &nowle!ge an! greater sensitiveness"11this is the great renunciation as theosophy tells us I &now we !o not often tal& this way' because many of us thin& that the people will say to us at once when we tal& of the great renunciation' "I !on/t want it) it is too much trouble " $o generally we tal& about the fine progress' an! how you will at last escape the necessity of reincarnation' an! at last escape the necessity of !oing this or that an! the other' but if you !o your !uty' you must ma&e up your min! when you reach the height' when you &now all' when you participate in the government of the worl!11not of a town' but the actual government of the worl! an! the people upon it11instea! of sleeping away your time' you will stay to help those who are left behin!' an! that is the great renunciation That is what is tol! of +u!!ha' an! of Fesus >oubtless the whole story about Fesus' which cannot be prove! historically to my min!' is base! upon the same thing that we call renunciation He was crucifie! after two or three years wor& +ut we say it means that this being !ivine resolves he will crucify himself in the eyes of the worl!' in the eyes of others' so that he can save men +u!!ha !i! the same thing long before Fesus is sai! to have been born The story that he ma!e the great renunciation *ust means that which I have been telling you' instea! of escaping from this horrible place' as it seems to us #or this is in!ee! horrible' as we loo& at it' surroun!e! by obstructions' liable to !efeat at any moment' liable to wa&e up in the morning after planning a great reform' an! see it !ashe! to the groun! Instea! of escaping all that' he remaine! in the worl! an! starte! his !octrine' which he &new at least woul! be a!here! to by some +ut this great !octrine of renunciation teaches that instea! of wor&ing for yourself' you will wor& to &now everything' to !o everything in your power for those who may be left behin! you' *ust as Ma!ame +lavats&y says in the 9oice of the Silence, "$tep out of the sunshine into the sha!e' to ma&e more room for others "

Isn/t that better than a heaven which is reache! at the price of the !amnation of those of your relatives who will not believe a !ogma, Is this not a great philosophy an! a great religion which inclu!es the salvation an! regeneration' the scientific upraising an! perfecting of the whole human family' an! every particle in the whole universe' instea! of imagining that a few miserable beings after seventy years of life shall enter into para!ise' an! then they loo& behin! to see the torments in hell of those who woul! not accept a !ogma, %hat are these other religions compare! with that, How any man can continue to believe such an i!ea as the usual one of !amnation for merely unbelief I cannot comprehen! I ha! rather11if I ha! to choose11be an i!olator of the most pronounce! &in!' who believe! in In!ra' an! be left with my common reasoning' than believe in such a !octrine as that which permits me to suppose that my brother who !oes not believe a !ogma is si--ling in hell while I' by simply believing' may en*oy myself in heaven Theosophists' if they will learn the !octrine an! try to explain it' will reform this worl! It will percolate everywhere' infiltrate into every stratum of society an! prevent the nee! of legislation It will alter the people' whereas you go on legislating an! leaving this worl!/s people as they are' an! you will have *ust what happene! in #rance (apitalists in that !ay' in the !ay of the revolution11that is the royalists11oppresse! the people At last the people rose up an! philosophers of the !ay institute! the reign of reason' an! out of the reign of reason11 min! you they ha! intro!uce! there a beautiful i!ea of man&in!' that i!ea struc& root in a soil that was not prepare!11came the practice of mur!ering other people by the wholesale until streams of bloo! ran all over #rance $o you see if something is not !one to raise the people what the result will be %e have seen in (hicago the result of such acts' the mutterings of such a storm if the theosophical philosophy11call it by any other name you li&e11is not preache! an! un!erstoo! +ut if these ol! !octrines are not taught to the race you will have a revolution' an! instea! of ma&ing progress in a stea!y' normal fashion' you will come up to better things through storm' trouble an! sorrow <ou will come up' of course' for even out of revolutions an! bloo! there comes progress' but isnt it better to have progress without that, An! that is what the theosophical philosophy is inten!e! for That is why the Mahatmas we were tal&ing about' !irecting their servant H P +lavats&y' as they have !irecte! many before' came out at a time when materialism was fighting religion an! was about getting the upper han!' an! once more everything move! forwar! in its cyclic way an! these ol! !octrines were revivifie! un!er the gui!ance of the theosophical movement They are !octrines that explain all problems an! in the universal scheme give man a place as a potential go!

C:C/3S AN( C:C/ C /A2 =A>I3$ an! gentlemen7 This is our last meeting) it is the last impulse of the (ycle which we began when we opene! our sessions at this Parliament All the other bo!ies which have met in this buil!ing have been also starting cycles *ust as we have been Now' a great many people &now what the wor! "cycle" means' an! a great many !o not There are no !oubt in (hicago many men who thin& that a cycle is a machine to be ri!!en) but the wor! that I am !ealing with is not that I am !ealing with a wor! which means a return' a ring It is a very ol!

term' use! in the far past In our civili-ation it is applie! to a !octrine which is not very well un!erstoo!' but which is accepte! by a great many scientific men' a great many religious men' an! by a great many thin&ing men The theory is' as hel! by the ancient 3gyptians' that there is a cycle' a law of cycles which governs humanity' governs the earth' governs all that is in the universe <ou may have hear! +rother (ha&ravarti say the Hin!us are still teaching that there is a great cycle which begins when the En&nown breathes forth the whole universe' an! en!s when it is turne! in again into itself That is the great cycle In the 3gyptian monuments' papyri' an! other recor!s the cycles are spo&en of They hel!' an! the ancient (hinese also hel!' that a great cycle governs the earth' calle! the si!ereal cycle because it relate! to the stars The wor& was so large that it ha! to be measure! by the stars' an! that cycle is ?L'9BB an! o!! years long They claim to have measure! this enormous cycle The 3gyptians gave evi!ence they ha! measure! it also an! ha! measure! many others' so that in these ancient recor!s' loo&ing at the 0uestion of cycles' we have a hint that man has been living on the earth' has been civili-e! an! uncivili-e! for more years than we have been taught to believe The ancient Theosophists have always hel! that civili-ation with humanity went aroun! the earth in cycles' in rings' returning again an! again upon itself' but that at each turn of the cycle' on the point of return it was higher than before This law of cycles is hel! in Theosophical !octrine to be the most important of all' because it is at the bottom of all It is a part of the law of that un&nown being who is the universe' that there shall be a perio!ical coming from an! a perio!ical returning again upon itself Now' that the law of cycles !oes prevail in the worl! must be very evi!ent if you will reflect for a few moments The first cycle I woul! !raw your attention to is the !aily cycle' when the sun rises in the morning an! sets at night' returning again next morning' you following the sun' rising in the morning an! at night going to sleep again' at night almost appearing !ea!' but the next morning awa&ing to life once more That is the first cycle <ou can see at once that there are therefore in a mans life *ust as many cycles of that &in! as there are !ays in his life The next is the monthly cycle' when the moon' changing every ?9 !ays' mar&s the month %e have months running to more !ays' but that is only for convenience' to avoi! change in the year The moon gives the month an! mar&s the monthly cycle The next is the yearly cycle The great luminary' the great mover of all' returns again to a point from whence he starte! The next great cycle to which I woul! !raw your attention' now we have come to the sun11it is hel! by science an! is provable I thin& by other arguments the next cycle is that the sun' while stationary to us' is in fact moving through space in an enormous orbit which we can not measure As he moves he !raws the earth an! the planets as they wheel about him %e may say' then' this is another great cycle It appears reasonable that' as the sun is moving through that great cycle' he must !raw the earth into spaces an! places an! points in space where the earth has never been before' an! that it must happen that the earth shall come now an! then into some place where the con!itions are !ifferent an! that it may be change! in a moment' as it were' for to the eye of the soul a thousan! years are but a moment' when everything will be !ifferent That is one aspect of cyclic !octrine' that the sun is !rawing the earth in a great orbit of his own an! is causing the earth to be change! in its nature by reason of the new atomic spaces into which it is ta&en

%e also hol! that the earth is governe! by cyclic law throughout the century as in a moment The beings upon it are never in the same state $o nations' races' civili-ations' communities are all governe! in the same way an! move! by the same law This law of cycles is the law of reincarnation that we were spea&ing of to!ay7 that is' that a man comes into the worl! an! lives a !ay' his life is as a !ay) he !ies out of it an! goes to sleep' elsewhere wa&ing) then he sleeps there to wa&e again the next great !ay) after a perio! of rest' he again enters life) that is his cycle %e hol! in Theosophical philosophy it has been proven by the A!epts by experiment that men in general awa&e from this perio! of rest after 8'LBB years $o we point in history to an historical cycle of 8'LBB years' after which ol! i!eas return An! if you will go bac& in the history of the worl! you will fin! civili-ation repeating itself every 8'LBB years' more or less li&e what it was before That is to say' go bac& 8'LBB years from now an! you will fin! coming out here now the Theosophists' the philosophers' the various thin&ers' the inventors of 8'LBB years ago An! going further bac& still' we hol! that those ancient 3gyptians who ma!e such enormous pyrami!s an! who ha! a civili-ation we cannot un!erstan!' at that !im perio! when they burst on the hori-on of humanity to fall again' have ha! their cycle of rest an! are reincarnating again even in America $o we thin&' some of us' that the American people of the new generation are a reincarnation of the ancient 3gyptians' who are coming bac& an! bringing forth in this civili-ation all the won!erful i!eas which the 3gyptians hel! An! that is one reason why this country is !estine! to be a great one' because the ancients are coming bac&' they are here' an! you are very foolish if you refuse to consi!er yourselves so great %e are willing you shoul! consi!er yourselves so great' an! not thin& you are born mean' miserable creatures The next cycle I woul! !raw your attention to is that of civili-ations %e &now that civili-ations have been here' an! they are gone There is no bri!ge between many of these If here!ity' as some people claim' explains everything' how is it not explaine! why the 3gyptians left no string to connect them with the present, There is nothing left of them but the (opts' who are poor miserable slaves The 3gyptians' as a material race' are wipe! out' an! it is so because it is accor!ing to the law of cycles an! accor!ing to the law of nature that the physical embo!iment of the 3gyptians ha! to be wipe! out +ut their souls coul! not go out of existence' an! so we fin! their civili-ation an! other civili-ations !isappearing' civili-ations such as the ancient civili-ation of +abylon' an! all those ol! civili-ations in that part of the 3ast which were *ust as strange an! won!erful as any other An! this civili-ation of ours has come up instea! of going !own' but it is simply repeating the experience of the past on a higher level It is better in potentiality than that which has been before En!er the cyclic law it will rise higher an! higher' an! when its time comes it will !ie out li&e the rest Also religions have ha! their cycles The (hristian religion has ha! its cycle It began in the first year of the (hristian era an! was a very !ifferent thing then from what it is now If you examine the recor!s of (hristianity itself you will see that the early fathers an! teachers taught !ifferently in the beginning from that which the priests of to!ay are teaching now $imilarly you will fin! that +rahminism has ha! its cycle 3very religion rises an! falls with the progress of human thought' because cyclic law governs every man' an! thus every religion which man has

$o it is also with !iseases Is it not true that fevers are governe! by a law of recurrence in time) some have three !ays' some four !ays' nine !ays' fifteen !ays' three years an! so on, No physician can say why it is so) they only &now that it is a fact $o in every !irection the law of cycles is foun! to govern It is all accor!ing to the great inherent law of the perio!ical ebb an! flow' the Great >ay an! Night of Nature The ti!es in 2cean rise an! fall) similarly in the great 2cean of Nature there is a constant ebb an! flow' a mightier ti!e which carries all with it The only thing that remains unsha&en' immovable' never turning is the $pirit itself That' as $t Fames sai!11an! he !oubtless was himself a wise Theosophist11is without variableness an! hath no sha!ow of turning Now' this great law of perio!ical return pertains also to every in!ivi!ual man in his !aily life an! thought 3very i!ea that you have' every thought' affects your brain an! min! by its impression That begins the cycle It may seem to leave your min!' apparently it goes out' but it returns again un!er the same cyclic law in some form either better or worse' an! wa&es up once more the ol! impression 3ven the very feelings that you have of sorrow or gla!ness will return in time' more or less accor!ing to your !isposition' but inevitably in their cycle This is a law it woul! !o goo! for every one to remember' especially those who have variations of *oy an! sorrow' of exaltation an! !epression If when !epresse! you woul! recollect the law an! act upon it by voluntarily creating another cycle of exaltation' on its returning again with the companion cycle of lower feeling it woul! in no long time !estroy the !epressing cycle an! raise you to higher places of happiness an! peace It applies again in matters of stu!y where we use the intellectual organs only %hen a person begins the stu!y of a !ifficult sub*ect or one more grave than usual' there is a !ifficulty in &eeping the min! upon it) the min! wan!ers) it is !isturbe! by other an! ol!er i!eas an! impressions +ut by persistency a new cycle is establishe!' which' being &ept rolling' at last obtains the mastery %e hol! further11an! I can only go over this briefly11 that in evolution itself' consi!ere! as a vast inclusive whole' there are cycles' an! that unless there were these turnings an! returnings no evolution woul! be possible' for evolution is but another wor! for cyclic law .eincarnation' or re1embo!iment over an! over again' is an expression of this great law an! a necessary part of evolution 3volution means a coming forth from something #rom out of what !oes the evolving universe come, It comes out from what we call the un&nown' an! we call it "un&nown" simply because we !o not &now what it is The un&nown !oes not mean the non1existent) it simply means that which we !o not perceive in its essence or fulness It goes forth again an! again' always higher an! better) but while it is rolling aroun! at its lower arc it seems to those !own there that it is lower than ever) but it is boun! to come up again An! that is the answer we give to those who as&' %hat of all those civili-ations that have !isappeare!' what of all the years that I have forgotten, %hat have I been in other lives' I have forgotten them, %e simply say' you are going through your cycle $ome !ay all these years an! experiences will return to your recollection as so much gaine! An! all the nations of the earth shoul! &now this law' remember it an! act upon it' &nowing that they will come bac& an! that others also will come bac& Thus they shoul! leave behin! something that will raise the cycle higher an! higher' thus they shoul! ever wor& towar! the perfection which man&in! as a whole is striving in fact to procure for itself

THE CURE OF DISEASES

MORTAL ills and the needs of the stomach rank next after the instinct of self-preservation among all the subjects which engage the attention of the race !f we do not go on living we cannot do the work we think there is to do" if we remain hungr# we will lose the power to work properl# or to enjo#$ and at last

come to the door of death %rom bad or scant# food follows a train of ph#sical ills called generall# disease &isease reaches us also through too much food 'o in ever# direction these ills attack us" even when our feeding is correct and sufficient it is found that we fall a pre# because our (arma$ settled b# ourselves is some previous life$ ordains that we enter on this one handicapped b# the hereditar# taint due to the wickedness or or the errors of our fathers and mothers And the records of science show that the taint in the blood or the l#mph ma# jump over man# lives$ attacking with virulence some generation distant ver# far from the source )hat wonder$ then that the cure of disease is an all-absorbing subject with ever# one* The +hristian knows that it is decreed b# Almight# ,od that -e will visit the sins of the fathers upon the children even to the third and fourth generation$ and the non-believer sees that b# some power in nature the penalt# is felt even so far All of this has given to the schools of mental and so-called .metaph#sical. healing a strong pull on the fears$ the feelings$ the wishes$ and the bodies of those to whom the# address themselves$ and especiall# in the /nited 'tates That there is more attention given to the subject in America seems true to those who have been on the other side of the Atlantic and noticed how small is the proportion of people there who know an#thing about the subject 0ut in the /nited 'tates in ever# town man# can be found who know about these schools and practice after their methods )h# it has more hold here can be left to conjecture$ as the point under consideration is wh# it has an# hold at all !t is something like patent medicine Offer a cure to people for their man# ills$ and the# will take it up" offer it cheap$ and the# will use it" offer it as an eas# method$ and the# will rush for it under certain conditions Metaph#sical healing is eas# for some because it declares$ first$ that no mone# need be paid to doctors for medicine" second$ that medical fluids and drugs ma# be dispensed with" and third that it is easil# learned and practiced The difficulties that arise out of the necessities of logic are not present for those who never studied it$ but are somewhat potent with those who reason correctl#" - but that is not usual for the general run of minds The# see certain effects and accept the assumed cause as the right one 0ut man# persons will not even investigate the s#stem$ because the# think it re1uires them to postulate the nonexistence of that which the# see before their e#es The statements 1uoted from the monthl# Christian Science in March 2AT- are bars in the wa# of such minds !f the# could be induced to just tr# the method offered for cure$ belief might result$ for effects indeed often follow 0ut the popular mind is not in favor of .mind cure$. and more prominence is given in the dail# papers to cases of death under it than to cures And ver# full reports alwa#s appear of a case such as one in March$ where .faith curers$. in order to restore life$ went to pra#ing over the dead bod# of one of the members of a believing famil# &uring a recent tour over this countr# from the Atlantic to the 2acific and back$ ! had the opportunit# of meeting hundreds of disciples of these schools$ and found in nearl# all cases that the# were not addicted to logic but calml# ignored ver# plain propositions$ satisfied that if cures were accomplished the cause claimed must be the right one$ and almost without exception the# denied the existence of evil or pain or suffering There was a concurrence of testimon# from all to show that the dominant idea in their minds was the cure of their bodil# ills and the continuance of health The accent was not on the beaut# of holiness or the value to them and the communit# of a right moral s#stem and right life$ but on the cure of their diseases 'o the conclusion has been forced home that all these schools exist because people desire to be well more than the# desire to be good$ although the# do not object to goodness if that shall bring wholeness And$ indeed$ one does not have to be good to gain the benefit of the teachings !t is enough to have confidence$ to assert boldl# that this does not exist and that that has no power to hurt one ! do not sa#

the teachers of the .science. agree with me herein$ but onl# that whether #ou are good or bad the results will follow the firm practice of the method enjoined$ irrespective of the ideas of the teachers %or in pure mind-cure as compared with its congener .+hristian 'cience$. #ou do not have to believe in 3esus and the gospels$ #et the same results are claimed$ for 3esus taught that whatever #ou pra#ed for with faith$ that #ou should have 'cientific research discloses that the bodies of our race are infected with taints that cause nearl# all of our diseases$ and school after school of medicine has tried and still tries to find the remed# that will dislodge the foulness in the blood This is scientific$ since it seeks the real ph#sical cause" metaph#sical healing sa#s it cures$ but cannot prove that the cause is destro#ed and not merel# palliated That there is some room for doubt histor# shows us$ for none will den# that man# pure thinking and acting pair have brought forth children who displa#ed some taint derived from a distant ancestor 4videntl# their pure individual thoughts had no power over the great universal development of the matter used b# those human bodies Turning now to medicine we find the !talian +ount Mattei promulgating a s#stem of cure b# the homeopathic use of subtle vegetable essences which ma# well give pause to those who would make universal the curing b# faith or mind alone 'ome of his li1uids will instantl# stop a violent pain$ restore sight$ give back hearing$ and dissipate abnormal growths -is globules will make a drunken man sober$ and$ given to the nurse who suckles a babe$ will cure the child who takes the milk The drunkard and the child do not think about or have faith in the remedies$ #et the# cure !s it not better to restore health b# ph#sical means and leave the high teachings of the healers$ all taken from well know sources$ for the benefit of our moral nature5 And if +hristian healers read these lines$ should the# not remember that when the prophet restored the widow6s son he used ph#sical means - his own magnetism applied simultaneousl# to ever# member of the child6s bod#$ and 3esus$ when the woman who touched his garment was cured$ lost a portion of his vitalit# - not his thoughts - for he said .virtue. had gone out from him5 The Apostle also gave directions that if an# were sick the others should assemble about the bed and anoint with oil$ la#ing on their hands meanwhile7 simpl# ph#sical therapeutics following a long line of ancient precedent dating back to 8oah Moses taught how to cure diseases and to disinfect places where where contagion lurked !t was not b# using the high power of thought$ but b# processes deemed b# him to be effectual$ such as sprinkling blood of animals slaughtered in peculiar circumstances )ithout declaring for or against his methods$ it is ver# certain that he supposed b# these means subtle forces of a ph#sical nature would be liberated and brought to bear on the case in hand The mass of testimon# through the ages is against healing ph#sical ills b# the use of the higher forces in nature$ and the reason$ once well known but later on forgotten$ is the one given in the article of 3anuar#$ 9:;<$ - that diseases are gross manifestations showing themselves on their wa# out of the nature so that one ma# be purified To arrest them though thought ignorantl# directed is to throw them back into their cause and replant them in their mental plane. This is the true ground of our objection to metaph#sical healing practices$ which we distinguish from the assumptions and so-called philosoph# on which those methods are claimed to stand %or we

distinctl# urge that the effects are not brought b# an# philosophical s#stem whatever$ but b# the practical though ignorant use of ps#cho-ph#siological processes )illiam = 3udge Path, 'eptember$ 9:;<

CULTURE OF CONCENTRATION
T-4 term most generall# in use to express what is included under the above title is '4L% +/LT/R4 8ow it seems to well enough express$ for a time at least$ the practice referred to b# those who desire to know the truth 0ut$ in fact$ it is inaccurate from a theosophic standpoint %or the self is held to be that designated in the !ndian books as !shwara$ which is a

portion of the eternal spirit enshrined in each human bod# That this is the !ndian view there is no doubt The Bhagavad-Gita in +h 9> sa#s that an eternal portion of this spirit$ .having assumed life in this world of life$ attracts the heart and the five senses which belong to nature )hatever bod# !shwara enters or 1uits$ it is connected with it b# snatching those senses from nature$ even as the bree?e snatches perfumes from their ver# bed This spirit approaches the objects of sense b# presiding over the ear$ the e#e$ the touch$ the taste$ and the smell$ and also over the heart." and in an earlier chapter$ .the 'upreme spirit within this bod# is called the 'pectator and admonisher$ sustainer$ enjo#er$ great Lord$ and also highest soul." and again$ .the 'upreme eternal soul$ even when existing within - or connected with - the bod#$ is not polluted b# the actions of the bod# . 4lsewhere in these books this same spirit is called the self$ as in a celebrated sentence which in 'anscrit is .Atmanam atmana$ pash#a$. meaning$ .Raise the self b# the self$. and all through the /panishads$ where the self is constantl# spoken of as the same as the !shwara of Bhagavad-Gita Max Muller thinks the word .self. expresses best in 4nglish the ideas of the /panishads on this head !t therefore follows that such a thing as culture of this self$ which in its ver# nature is eternal$ unchangeable$ and unpollutable b# an# action$ cannot be !t is onl# from inade1uac# of terms that students and writers using the 4nglish tongue are compelled to sa# .self culture$. while$ when the# sa# it$ the# admit that the# know the self cannot be cultured )hat the# wish to express is$ .such culture or practice to be pursued b# us as shall enable us$ while on earth$ to mirror forth the wisdom and fulfill the behests of the self within$ which is all wise and all good . As the use of this term .self culture. demands a constant explanation either outwardl# declared or inwardl# assented to$ it is wise to discard it altogether and substitute that which will express the practice aimed at without raising a contradiction %or another reason also the term should be discarded That is$ that it assumes a certain degree of selfishness$ for$ if we use it as referring to something that we do onl# for ourself$ we separate at once between us and the rest of the human brotherhood Onl# in one wa# can we use it without contradiction or without explanation$ and that is b# admitting we selfishl# desire to cultivate ourselves$ thus at once running against a prime rule in theosophic life and one so often and so strenuousl# insisted on$ that the idea of personal self must be uprooted Of course$ as we will not negative this rule$ we thus again have brought before us the necessit# for a term that does not arouse contradictions That new term should$ as nearl# as possible$ shadow forth the three essential things in the action$ that is$ the instrument$ the act$ and the agent$ as well as the incitement to action" or$ knowledge itself$ the thing to be known or done$ and the person who knows This term is +O8+48TRAT!O8 !n the !ndian books it is called @oga This is

translated also as /nion$ meaning a union with the 'upreme 0eing$ or$ as it is otherwise put$ .the object of spiritual knowledge is the 'upreme 0eing . There are two great divisions of @oga found in the ancient books$ and the# are called -atha-@oga and Raj-@oga -atha-@oga is a practical mortification of the bod# b# means of which certain powers are developed !t consists in the assumption of certain postures that aid the work$ and certain kinds of breathing that bring on changes in the s#stem$ together with other devices !t is referred to in the Ath chapter of the Bhagavad-Gita thus7 .'ome devotees sacrifice the sense of hearing and the other senses in the fires of restraint" some offer objects of sense$ such as sound$ in the fires of the senses 'ome also sacrifice inspiration of breath in expiration$ and expiration in inspiration$ b# blocking up the channels of inspiration and expiration$ desirous of retaining their breath Others$ b# abstaining from food$ sacrifice life in their life . !n various treatises these methods are set forth in detail$ and there is no doubt at all that b# pursuing them one can gain possession of sundr# abnormal powers There is risk$ however$ especiall# in the case of people in the )est where experienced gurus or teachers of these things are not found These risks consist in this$ that while an undirected person is doing according to the rules of -atha-@oga$ he arouses about him influences that do him harm$ and he also carries his natural functions to certain states now and then when he ought to stop for a while$ but$ having no knowledge of the matter$ ma# go on be#ond that and produce injurious effects Then$ again$ -atha-@oga is a difficult thing to pursue$ and one that must be pushed to the point of master# and success %ew of our )estern people are b# nature fitted for such continuous and difficult labor on the mental and astral planes Thus$ being attracted to -atha-@oga b# the novelt# of it$ and b# the apparent pa# that it offers in visible ph#sical results$ the# begin without knowledge of the difficult#$ and stopping after a period of trial the# bring down upon themselves conse1uences that are wholl# undesirable The greatest objection to it$ however$ is that it pertains to the material and semimaterial man$ -roughl# speaking$ to the bod#$ and what is gained through it is lost at death The Bhagavad-Gita refers to this and describes what happens in these words7 .All of these$ indeed$ being versed in sacrifice$ have their sins destro#ed b# these sacrifices 0ut he alone reaches union with the 'upreme being who eats of the ambrosia left from a sacrifice . This means that the -atha-@oga practice represents the mere sacrifice itself$ whereas the other kind is the ambrosia arising from the sacrifice$ or .the perfection of spiritual cultivation$. and that leads to 8irvana The means for attaining the .perfection of spiritual cultivation. are found in Raj-@oga$ or$ as we shall term it for the present$ +ulture of +oncentration

)hen concentration is perfected$ we are in a position to use the knowledge that is ever within reach but which ordinaril# eludes us continuall# That which is usuall# called knowledge is onl# an intellectual comprehension of the outside$ visible forms assumed b# certain realities Take what is called scientific knowledge of minerals and metals This is merel# a classification of material phenomena and an empirical ac1uisition !t knows what certain minerals and metals are useful for$ and what some of their properties are ,old is known to be pure$ soft$ #ellow$ and extremel# ductile$ and b# a series of accidents it has been discovered to be useful in medicine and the arts 0ut even to this da# there is a controvers#$ not wholl# settled$ as to whether gold is held mechanicall# or chemicall# in crude ore 'imilarl# with minerals The cr#stalline forms are known and classified And #et a new theor# has arisen$ coming ver# near to the truth$ that we do not know matter in realit# in this wa#$ but onl# apprehend certain phenomena presented to us b# matter$ and variousl# called$ as the phenomena alter$ gold$ wood$ iron$ stone$ and so on 0ut whether the minerals$ metals$ and vegetables have further properties that are onl# to be apprehended b# still other and undeveloped senses$ science will not admit 2assing from inanimate objects to the men and women about us$ this ordinar# intellectual knowledge aids us no more than before )e see bodies with different names and of different races$ but below the outer phenomena our ever#da# intellect will not carr# us This man we suppose to have a certain character assigned to him after experience of his conduct$ but it is still onl# provisional$ for none of us is read# to sa# that we know him either in his good or his bad 1ualities )e know there is more to him than we can see or reason about$ but what$ we cannot tell !t eludes us continuall# And when we turn to contemplate ourselves$ we are just as ignorant as we are about our fellow man Out of this has arisen an old sa#ing7 .4ver# man knows what he is$ but no one knows what he will be . There must be in us a power of discernment$ the cultivation of which will enable us to know whatever is desired to be known That there is such a power is affirmed b# teachers of occultism$ and the wa# to ac1uire it is b# cultivating concentration !t is generall# overlooked$ or not believed$ that the inner man who is the one to have these powers has to grow up to maturit#$ just as the bod# has to mature before its organs fulfill their functions full# 0# inner man ! do not mean the higher self-the !shwara before spoken of$ but that part of us which is called soul$ or astral man$ or vehicle$ and so on All these terms are subject to correction$ and should not be held rigidl# to the meanings given b# various writers Let us premise$ first$ the bod# now visible" second$ the inner man - not the spirit" and third$ the spirit itself 8ow while it is 1uite true that the second-or inner man - has latent all the powers and peculiarities ascribed to the astral bod#$ it is e1uall# true that those powers are$ in the generalit# of persons$ still latent or onl# ver# partiall# developed

This inner being is$ so to sa#$ inextricabl# entangled in the bod#$ cell for cell and fibre for fibre -e exists in the bod# somewhat in the wa# the fibre of the mango fruit exists in the mango !n that fruit we have the inside nut with thousands of fine fibres spreading out from it through the #ellow pulp around And as #ou eat it$ there is great difficult# in distinguishing the pulp from the fibre 'o that the inner being of which we are speaking cannot do much when awa# from his bod#$ and is alwa#s influenced b# it !t is not therefore eas# to leave the bod# at will and roam about in the double The stories we hear of this as being so easil# done ma# be put down to strong imagination$ vanit#$ or other causes One great cause for error in respect to these doubles is that a clairvo#ant is 1uite likel# to mistake a mere picture of the person6s thought for the person himself !n fact$ among occultists who know the truth$ the stepping out of the bod# at will and moving about the world is regarded as a most difficult feat$ and for the reasons above hinted at !nasmuch as the person is so interwoven with his bod#$ it is absolutel# necessar#$ before he can take his astral form about the countr#$ for him to first carefull# extract it$ fibre b# fibre$ from the surrounding pulp of blood$ bones$ mucous$ bile$ skin$ and flesh !s this eas#5 !t is neither eas# nor 1uick of accomplishment$ nor all done at one operation !t has to be the result of #ears of careful training and numerous experiments And it cannot be consciousl# done until the inner man has developed and cohered into something more than irresponsible and 1uivering jell# This development and coherence are gained b# perfecting the power of concentration 8or is it true$ as the matter has been presented to me b# experiment and teaching$ that even in our sleep we go rushing about the countr# seeing our friends and enemies or tasting earthl# jo#s at distant points !n all cases where the man has ac1uired some amount of concentration$ it is 1uite possible that the sleeping bod# is deserted altogether$ but such cases are as #et not in the majorit# Most of us remain 1uite close to our slumbering forms !t is not necessar# for us to go awa# in order to experience the different states of consciousness which is the privilege of ever# man$ but we do not go awa# over miles of countr# until we are able$ and we cannot be able until the necessar# ethereal bod# has been ac1uired and has learned how to use its powers 8ow$ this ethereal bod# has its own organs which are the essence or real basis of the senses described b# men The outer e#e is onl# the instrument b# which the real power of sight experiences that which relates to sight" the ear has its inner master - the power of hearing$ and so on with ever# organ These real powers within flow from the spirit to which we referred at the beginning of this paper That spirit approaches the objects of sense b# presiding over the different organs of sense And whenever it withdraws itself the organs cannot be used As when a sleep - walker moves about with open e#es which do not see an#thing$ although objects are there and the different parts of the e#e are perfectl# normal and

uninjured Ordinaril# there is no demarcation to be observed between these inner organs and the outer" the inner ear is found to be too closel# interknit with the outer to be distinguished apart 0ut when concentration has begun$ the different inner organs begin to awake$ as it were$ and to separate themselves from the chains of their bodil# counterparts Thus the man begins to duplicate his powers -is bodil# organs are not injured$ but remain for use upon the plane to which the# belong$ and he is ac1uiring another set which he can use apart from the others in the plane of nature peculiarl# theirs )e find here and there cases where certain parts of this inner bod# have been b# some means developed be#ond the rest 'ometimes the inner head alone is developed$ and we have one who can see or hear clairvo#antl# or clairaudientl#" again$ onl# a hand is developed apart from the rest$ all the other being nebulous and wavering !t ma# be a right hand$ and it will enable the owner to have certain experiences that belong to the plane of nature to which the right hand belongs$ sa# the positive side of touch and feeling 0ut in these abnormal cases there are alwa#s wanting the results of concentration The# have merel# protruded one portion$ just as a lobster extrudes his e#e on the end of the structure which carries it Or take one who has thus curiousl# developed one of the inner e#es$ sa# the left This has a relation to a plane of nature 1uite different from that appertaining to the hand$ and the results in experience are just as diverse -e will be a clairvo#ant of a certain order$ onl# able to recogni?e that which relates to his one-sided development$ and completel# ignorant of man# other 1ualities inherent in the thing seen or felt$ because the proper organs needed to perceive them have had no development -e will be like a two-dimensional being who cannot possibl# know that which three-dimensional beings know$ or like ourselves as compared with four-dimensional entities !n the course of the growth of this ethereal bod# several things are to be observed !t begins b# having a cloud#$ wavering appearance$ with certain centres of energ# caused b# the incipienc# of organs that correspond to the brain$ heart$ lungs$ spleen$ liver$ and so on !t follows the same course of development as a solar s#stem$ and is$ in fact$ governed and influenced by the very solar system to which the world belongs on which the being may be incarnate )ith us it is governed b# our own solar orb !f the practice of concentration be kept up$ this cloud# mass begins to gain coherence and to shape itself into a bod# with different organs As the# grow the# must be used 4ssa#s are to be made with them$ trials$ experiments !n fact$ just as a child must creep before it can walk$ and must learn walking before it can run$ so this ethereal man must do the same 0ut as the child can see and hear much farther

than it can creep or walk$ so this being usuall# begins to see and to hear before it can leave the vicinit# of the bod# on an# length# journe# +ertain hindrances then begin to manifest themselves which$ when properl# understood b# us$ will give us good substantial reasons for the practicing of the several virtues enjoined in hol# books and naturall# included under the term of /niversal 0rotherhood One is that sometimes it is seen that this nebulous forming bod# is violentl# shaken$ or pulled apart$ or burst into fragments that at once have a tendenc# to fl# back into the bod# and take on the same entanglement that we spoke of at first This is caused by anger$ and this is wh# the sages all dwell upon the need of calmness )hen the student allows anger to arise$ the influence of it is at once felt b# the ethereal bod#$ and manifests itself in an uncontrollable trembling which begins at the centre and violentl# pulls apart the hitherto coherent particles !f allowed to go on it will disintegrate the whole mass$ which will then reassume its natural place in the bod# The effect following this is$ that a long time has to elapse before the ethereal bod# can be again created And each time this happens the result is the same 8or does it make an# difference what the cause for the anger ma# be There is no such thing as having what is called .righteous anger. in this stud# and escaping these inevitable conse1uences )hether #our .rights. have been unjustl# and flagrantl# invaded or not does not matter The anger is a force that will work itself out in its appointed wa# Therefore anger must be strictl# avoided$ and it cannot be avoided unless charit# and love- absolute toleration-are cultivated 0ut anger ma# be absent and #et still another thing happen The ethereal form ma# have assumed 1uite a coherence and definiteness 0ut it is observed that$ instead of being pure and clear and fresh$ it begins to take on a cloud# and disagreeable color$ the precursor of putrefaction$ which invades ever# part and b# its effects precludes an# further progress$ and at last reacts upon the student so that anger again manifests itself This is the effect of env# 4nv# is not a mere trifle that produces no ph#sical result !t has a powerful action$ as strong in its own field as that of anger !t not onl# hinders the further development$ but attracts to the student6s vicinit# thousands of malevolent beings of all classes that precipitate themselves upon him and wake up or bring on ever# evil passion 4nv#$ therefore$ must be extirpated$ and it cannot be got rid of as long as the personal idea is allowed to remain in us Another effect is produced on this ethereal bod# b# vanit# Banit# represents the great illusion of nature !t brings up before the soul all sorts of erroneous or evil pictures$ or both$ and drags the judgment so awa# that once more anger or env# will enter$ or such course be pursued that violent destruction b# outside causes falls upon the being As in one case related to me The man had made considerable progress$ but at last allowed vanit# to rule This was followed b# the presentation

to his inner sight of most extraordinar# images and ideas$ which in their turn so affected him that he attracted to his sphere hordes of elementals seldom known to students and 1uite indescribable in 4nglish These at last$ as is their nature$ laid siege to him$ and one da# produced all about the plane of his astral bod# an effect similar in some respects to that which follows an explosion of the most powerful explosive known to science The conse1uence was$ his ethereal form was so suddenl# fractured that b# repercussion the whole nature of the man was altered$ and he soon died in a madhouse after having committed the most awful excesses And vanit# cannot be avoided except b# studiousl# cultivating that selflessness and povert# of heart advised as well b# 3esus of 8a?areth as b# 0uddha Another hindrance is fear This is not$ however$ the worst of all$ and is one that will disappear b# means of knowledge$ for fear is alwa#s the son of ignorance !ts effect on the ethereal form is to shrivel it up$ or coagulate and contract it 0ut as knowledge increases$ that contraction abates$ permitting the person to expand %ear is the same thing as frigidit# on the earth$ and alwa#s proceeds b# the process of free?ing !n m# next the subject will be further developed +/LT/R4 O% +O8+48TRAT!O8 2ART !! !T is now over one #ear since ! sent in 2art ! to the 4ditor of the 2AT- 'ince then ! have heard that some students expressed a desire to read 2art !!$ forgetting to observe$ perhaps$ that the first paper was complete in itself$ and$ if studied$ with earnest practice to follow$ would have led to beneficial results !t has not been necessar# before to write 8o !!" and to the various students who so soon after reading the first have asked for the second ! plainl# sa# that #ou have been led awa# because a se1uel was indicated and #ou cannot have studied the first" furthermore ! much doubt if #ou will be benefited b# this an# more than b# the other 'uccess in the culture of concentration is not for him who sporadicall# attempts it !t is a thing that flows from .a firm position assumed with regard to the end in view$ and unremittingl# kept up . 8ineteenth +entur# students are too apt to think that success in occultism can be reached as one attains success in school or college$ b# reading and learning printed words A complete knowledge of all that was ever written upon concentration will confer no power in the practice of that about which ! treat Mere book knowledge is derided in this school as much as it is b# the clodhopper" not that ! think book knowledge is to be avoided$ but that sort of ac1uisition without the concentration is as useless as faith without works !t is called in some places$ ! believe$ .mere e#e-knowledge . 'uch indeed it is" and such is the sort of culture most respected in these degenerate times

!n starting these papers the true practice was called Raj @oga !t discards those ph#sical motions$ postures$ and recipes relating solel# to the present personalit#$ and directs the student to virtue and altruism as the bases from which to start This is more often rejected than accepted 'o much has been said during the last 9:CC #ears about Rosicrucians$ 4g#ptian Adepts$ 'ecret Masters$ (aballah$ and wonderful magical books$ that students without a guide$ attracted to these subjects$ ask for information and seek in vain for the entrance to the temple of the learning the# crave$ because the# sa# that virtue6s rules are meant for babes and 'unda#schools$ but not for them And$ in conse1uence$ we find hundreds of books in all the languages of 4urope dealing with rites$ ceremonies$ invocations$ and other obscurities that will lead to nothing but loss of time and mone# 0ut few of these authors had an#thing save .mere e#e-knowledge . 6Tis true the# have sometimes a reputation$ but it is onl# that accorded to an ignoramus b# those who are more ignorant The so-called great man$ knowing how fatal to reputation it would be to tell how reall# small is his practical knowledge$ prates about .projections and elementals$. .philosopher6s stone and elixir$. but discreetl# keeps from his readers the paucit# of his ac1uirements and the insecurit# of his own mental state Let the seeker know$ once for all$ that the virtues cannot be discarded nor ignored" the# must be made a part of our life$ and their philosophical basis must be understood 0ut it ma# be asked$ if in the culture of concentration we will succeed alone b# the practice of virtue The answer is 8o$ not in this life$ but perhaps one da# in a later life The life of virtue accumulates much merit" that merit will at some time cause one to be born in a wise famil# where the real practice of concentration ma# perchance begin" or it ma# cause one to be born in a famil# of devotees or those far advanced on the 2ath$ as said in Bhagavad-Gita 0ut such a birth as this$ sa#s (rishna$ is difficult to obtain" hence the virtues alone will not alwa#s lead in short space to our object )e must make up our minds to a life of constant work upon this line The la?# ones or the# who ask for pleasure ma# as well give it up at the threshold and be content with the pleasant paths marked out for those who .fear ,od and honor the (ing . !mmense fields of investigation and experiment have to be traversed" dangers unthought of and forces unknown are to be met" and all must be overcome$ for in this battle there is no uarter as!ed or given ,reat stores of knowledge must be found and sei?ed The kingdom of heaven is not to be had for the asking" it must be taken b# violence And the onl# wa# in which we can gain the will and the power to thus sei?e and hold is b# ac1uiring the virtues on the one hand$ and minutel# understanding ourselves on the other 'ome da# we will begin to see wh# not one passing thought ma# be ignored$ not one flitting impression missed This we can perceive is no simple task !t is a gigantic work &id #ou ever reflect that the mere passing sight of a picture$ or a single word instantl# lost in the rush of the world$ ma# be basis for a dream that will poison the night and react upon the brain next da# 4ach one must be examined !f #ou have not noticed it$ then when #ou awake next da# #ou have to go back in memor# over ever# word and circumstance of the preceding da#$ seeking$ like the astronomer through space$ for the lost one And$ similarl#$ without such a special reason$ #ou must learn to be

able to go thus backward into #our da#s so as to go over carefull# and in detail all that happened$ all that #ou permitted to pass through the brain !s this an eas# matter5 0ut let us for a moment return to the sham adepts$ the reputed Masters$ whether the# were well-intentioned or the reverse Take 4liphas Levi$ who wrote so man# good things$ and whose books contain such masses of m#sterious hints Out of his own mouth he convicts himself )ith great show he tells of the raising of the shade of Apollonius )eeks beforehand all sorts of preparations had to be made$ and on the momentous night absurd necromantic performances were gone through )hat was the result5 )h# onl# that the so-called shade appeared for a few moments$ and Levi sa#s the# never attempted it again An# good medium of these da#s could call up the shade of Apollonius without preparation$ and if Levi were an Adept he could have seen the dead 1uite as easil# as he turned to his picture in a book 0# these sporadic attempts and outside preparations$ nothing is reall# gained but harm to those who thus indulge And the foolish dabbling b# American theosophists with practices of the @ogis of !ndia that are not one-eighth understood and which in themselves are inade1uate$ will lead to much worse results than the apochr#phal attempt recorded b# 4liphas Levi As we have to deal with the )estern mind now ours$ all unused as it is to these things and over-burdened with false training and falser logic$ we must begin where we are$ we must examine our present possessions and grow to know our own present powers and mental machiner# This done$ we ma# proceed to see ourselves in the wa# that shall bring about the best result RAMAT!RT-A

COMMUNICATIONS FROM "SPIRITS" THEIR S&(RCES AN* METH&*S

T-4 complexit# of this subject makes treatment of it difficult 'o little is known$ and challenge of power to know is so natural$ that an# treatment must be unsatisfactor# Those .spirits. whose existence as active entities wholl# in the spiritual world is claimed b# the votaries of the worship of the dead$ have not told us clearl# an#thing of lasting value The# have had in America distinctl# fort# #ears to give the information in$ but disagreeing among themselves and not showing in an# wa# a concert of mental action b# wa# of explanation$ nothing has as #et resulted from the ver# sphere where$ if an#where$ the knowledge ought to exist !f it be true$ as is asserted for them$ that those who have reported are conscious$ intelligent spirits$ then all of them who while reporting to man have failed to lead him to a right conclusion are blameworth# 'ome of these entities or intelligences or spirits or whatever the# are have$ however$ made through their mediums assertions of fact about nature and occult ph#siolog# which are in m# opinion true$ but the# have not been accepted !ndependentl# speaking in the air$ using trance mediums and writings$ the# have at various times spoken of and described the astral light" have upheld reincarnation" have sustained the teaching of 'wedenborg$ and in man# wa#s indicated a complete agreement with Theosophical explanations of occult nature" the# have shown that materiali?ations of spirits cannot be possible$ and that the sometimes reall# coagulated forms are liable to be frauds of a pious nature$ inasmuch as the# are not the bodies of the dead nor in an# sense whatever their propert#$ that the# are over and over again simpl# surfaces or masses on which pictures of dead or living ma# be reflected$ being thus a spirit-conjurer6s trick be#ond our power 0ut the# have found no favor$ and the cult does not$ as a whole$ think along those lines !f$ then$ the .spirits. themselves failed to get credence$ how shall ! gain an#5 The scientific world$ on the other hand$ knows not these realms$ and believing not in either Theosophical or 'piritualistic explanations accords no belief to the one or the other 'o we will have to be satisfied with just sa#ing what is in mind$ trusting to fate and time alone Man# factors have to be admitted as present in this 1uestion 'ome of them ma# be described$ but man# must as #et remain untouchable "irst. There are the minds #a$ of the medium$ and #b$ of the sitter or sitters or en1uirers 8either can be left out of the account At once this should show how vast is the theme$ for it is well known that the mind and its powers are but little known Second. Occult ps#chological powers and faculties of all concerned This would include the subconscious or subliminal mind of the h#pnotic schools Third. 2h#sical memor#$ which is automatic$ racial$ national$ and personal This is present at all times To overlook it is simpl# blindness To trace it is extremel# difficult$ re1uiring a trained mind and trained inner sense !t is that memor# which causes a child to catch at a support even just at birth" it is the guide in sleep when often we do acts for preservation or otherwise" it brings up the hate that a man of one race ma# feel for another race after centuries of oppression or repulsion" it cause the cat$ no matter how #oung$ to arch back and expand the tail the moment a dog is near To sa# that man$ the one who is the last great product of all the material evolution$ has not this ph#sical memor# would be foll#

0ut ! have not heard that the spirits have told of this$ nor described it$ nor indicated how it ma# be traced$ not to what extent it acts in the simulation of conscious intelligence "ourth. %orces in their law and method wholl# unknown to medium or sitters These constitute the moving power$ the writing force$ the reflecting power$ and all the vast number of hidden powerful forces behind the veil of objective matter "ifth. 4ntities of some kind or another$ unseen but present$ whether elementals$ elementaries$ shades$ angels$ nature-spirits$ or what not Si%th. The Astral Light$ the 4ther$ the AkDE<<Fsa$ the Anima Mundi Seventh. The Astral 0od# of medium and sitter ! have purposel# put this b# itself$ for it has its own automatic action as much as has the ph#sical bod# )ith it must be also noted its memor#$ its idios#ncrasies$ whether it is new for the person in 1uestion or whether it is one that has been used for more than on life$ though each time in a different bod# %or if it be new to the present bod#$ its memories and powers and peculiarities will be different from those of one that has actuall# been through several lives !t is not so rare in fact that the astral bod# is an old one" man# mediums have strange powers because the# have several distinct astral memories due to so much prior experience in one astral bod# This alone would furnish a field for stud#$ but we have not heard of the .spirits. telling about it$ though some have shown that the# experience these multiform personalities Lastl#$ there is the great fact well known to those who have studied this subject from its occult side$ that the personal inner self centered in the astral bod# has the power not onl# to delude itself$ but also to delude the brain in the bod# and cause the person to think that a distinct other personalit# and intelligence is speaking to the brain from other spheres$ when it is from the astral self This is for some people extremel# difficult to grasp$ as the# cannot see how that which is apparentl# another person or entit# ma# be themselves acting through the means of the dual consciousness of man This dual consciousness acts for good or for the opposite in accordance with the (arma and character of the inner$ personal self !t sometimes appears to a sensitive as another person asking him to do this$ that$ or the other$ or exhorting some line of conduct$ or merel# wearing some definite expression but being silent The image seems to be another$ acts as another$ is to all present perception outside the perceiving brain$ and no wonder the sensitive thinks it to be another or does not know what to think And if the present birth happens to be one in which strong ps#chic power is a part of the nature$ the delusion ma# be all the greater -aving briefl# anal#?ed to begin with$ let us now go further &uring the histor# of 'piritualism$ man# communications have been made to and through mediums upon man# subjects %acts have been given that could not be known to the medium$ some loft# ideas have also had expression$ advice has emanated$ prophecies have been issued$ some of the 1uestions that vex the soul have been treated The facts of death$ kind of death$ place where wills might be found have been told$ unexecuted purpose of the dead expressed$ personal peculiarities of the former person shown$ have all been too easil# accepted as proof of identit# These things are not proof !f the# Gre$ then a parrot or a phonograph ma#

prove identit# with a man The possibilities are too man# in other directions for this sort of proof to be final or even competent The living clairvo#ant ma#$ b# taking the re1uisite mental steps$ become so absorbed in the person clairvo#antl# brought up - both being alive - as to accuratel# reproduce all the other person6s peculiarities +onse1uentl# the same thing done in respect to a deceased ma# be possible in the same wa# for a clairvo#ant entit# on the other side of death reporting to us 0ut$ at the same time$ it is the fact that the astral bod# of the deceased does now and then consciousl# have a part in such reports b# reason of unfinished separation from earth and its concerns$ or from gross materialit# !n other cases where the astral .shell$. as some call it$ is involved$ it is galvani?ed b# nature spirits or b# the power of living beings once men who are condemned b# their own character to live and function in the denser part of the astral envelope of the earth The ver# moment we go to a medium$ who alwa#s forms the condensing focus for these forces and that realm we begin to draw to us the astral remains of all person whom we think of or who are enough like us or the medium to fall into the line of attraction Thus we have in the sphere of the focus those we knew and those we never heard of and who never heard of us when the# were alive 4lementals sprites which act as the nerves of nature come also$ and the#$ condensed or plunged into the human astral shells$ give a new life to the latter and cause them to simulate intelligence and action sufficient to delude all who are not positivel# trained in these matters And this sort of training is almost unknown as #et here" it does not suffice to have followed on the proceedings of hundreds of s&'())ances or hundreds of experiments" it consist in actual training of the inner senses in the living man !f the astral shape is coherent it will render a coherent report$ but that is what also a phonograph will do !f it be partl# gone or disintegrated it will$ like a damaged phonograph c#linder$ give a confused report or suddenl# stop$ to be replace b# another$ better or worse !n no case can it go be#ond facts known before to it$ or those known to the inner or outer sense of the medium or sitter And as these astral shells form the greater part of what come to a medium$ this is the reason that fort# long #ears of dealing with them have resulted in so little !t is no wonder$ then$ that the .astral shell. theor# has been over-worn b# man# Theosophists$ causing 'piritualists to think that to be the onl# explanation which we have A judicious fear also has contributed to the much dwelling on this theor#$ for with it come up all the actual and ver# present dangers to mediums and sitters These galvani?ed things necessaril# are devoid of conscience$ and hence cannot but act on and from the ver# lowest plane of morals and life$ just as ma# happen to be the left-over material memor# of the astral person" and that will var# in accord with the essence of the former life and not with its appearance -ence we ma# have the shade of 'mith or 3ones who seemed to their neighbors to have been good men but who in realit# alwa#s had low or wicked thoughts and strong desires which law or convention prevented then from giving full expression to !n the astral world$ however$ this h#pocris# is absent$ and the real inner character will show itself or have its effect And in an# case whatever$ the material shade of the best of men will not be as good as the man tried to be$ but will have all the follies and inner sinfulness of his inheritance against which he struggled when living Therefore it cannot be that these astral remnants are beneficial to us$ no matter who was the person the# once belonged to The# are but old clothes$ and not the spirit of the man The# are less divine than the living criminal$ for he still ma# be a complete trinit# 0ut good thoughts$ good advice$ good teaching$ high ideas$ noble sentiments have also come from this other world$ and it cannot be that .astral shells. have given them !f the# were sifted out and tabulated$ it would be found that the# are not different from what living men have said of their own free will and intent The# are not new save as to means of communication The strangeness of method ver# often serves to more deepl# impress them on the mind of the recipient 0ut #et this extraordinar# means has

now and again led men to give them out as something new in all time$ as ver# wonderful$ as a revelation$ when the unprejudiced observer sees that the# are the opposite$ are old or trite$ and sometimes mixed up with gush and foll#$ the product of either one side or the other as might happen This has cast a stigma on the cult of 'piritualism and made the profane to laugh )e have therefore to consider such communications which were valuable at the time or to a person$ and beneficial in their effect %or were we to refuse to do so$ the weapon thus forged will cut the Theosophist who so often is found to be a believer - as ! am m#self - in communications from Masters or MahHwho are no less spirits$ but rather more so$ because the# are still in bodies of one sort or another )!LL!AM = 3/&,4

COMETS
The probable genesis$ the constitution$ the movements$ and the functions of comets have engaged the greatest attention of astronomers The# ver# often appear to def# laws which appl# to other celestial bodies That the laws governing the heavenl# bodies are not all known must be admitted upon ver# little reflection Two things alone would raise doubts as to whether modern astronomers are ac1uainted with all those laws The first is that although the great fixed stars are known to be moving at enormous rates - for instance$ that 'irius is receding from us with great velocit# ever# moment - #et for ages the# all appeared to stand in the same relative positions$ and are therefore called .fixed. stars in comparison with the planetar# bodies nearer to us$ which move with apparentl# greater rapidit# The other is that some of the planets having one moon seem to have a different law prevailing over them$ in that one of the moons will move in a direction opposite to the others There are$ in the first volume of the Secret *octrine Ifirst ed pp <CJ<C;K$ two paragraphs which indicate some of the views of the Adepts in respect to comets 0orn in the unfathomable depths of 'pace$ out of the homogeneous 4lement called the )orld-'oul$ ever# nucleus of +osmic matter suddenl# launched into being begins life under the most hostile circumstances Through a series of countless ages it has to con1uer for itself a place in the infinitudes !t circles round and round between denser and alread# fixed bodies$ moving b# jerks$ and pulling toward some given point or center that attracts it$ tr#ing to avoid$ like a ship drawn into a channel dotted with reefs and sunken rocks$ other bodies that draw and repel it in turn" man# perish$ their mass disintegrating through stronger masses and$ when born within a s#stem$ chiefl# within the insatiable stomachs of various suns Those which move slower and are propelled into an elliptic course are doomed to annihilation sooner or later Others moving in parabolic curves generall# escape destruction$ owing to their velocit# 'ome ver# critical readers will perhaps imagine that this teaching as to the cometar# stage passed through b# all heavenl# bodies is in contradiction with the statements just made as to the moon6s being the mother of the earth The# will perhaps fanc# that intuition is needed to harmoni?e the two 0ut no intuition is$ in truth$ re1uired )hat does science know of comets$ their genesis$ growth$ and ultimate behavior5 8othing - absolutel# nothing* And what is there so impossible that a la#a center - a lump of cosmic protoplasm$ homogeneous and latent - when suddenl# animated or fired up$ should rush from its bed in 'pace and whirl throughout the ab#smal depths in order to strengthen its homogeneous organism b# an accumulation and addition of differentiated elements5 And wh# should not such a comet settle in life$ live$ and become an inhabited globe* !t is to be observed here that the same war which we see going on upon this plane goes on upon the cosmic planes also$ it being stated that when a nucleus of matter begins life it does so under the most hostile circumstances On this plane$ the moment the soul leaves the bod# the never-ceasing life-energ# begins to tear the

particles apart and separate them into smaller lives And it is known that the theor# is held b# the Adepts that during life one set of cells or points of life wars against another set$ and that what we call death results from the balance being destro#ed$ so that the mass of cells which work for destruction$ of an# composition in nature$ gaining the upper hand$ immediatel# begin to devour the other$ and$ at last$ turn upon themselves for their own destruction as composite masses That is to sa#$ not that there is one distinct 1uantit# of cells which are destro#ers$ opposed b# another distinct 1uantit# which are conservers$ but that the negative and positive forces in nature are constantl# acting and reacting against each other The e1uilibrium$ or natural state$ is due to the balancing of these two opposite forces The positive is destructive$ and if that force gains the upper hand it converts all those cells over which it has control for the moment into destro#ers of the other$ negative$ cells -ence a negative cell might at some time become a positive cell$ and vice versa After the balance is destro#ed$ then the positive forces accumulate to themselves more cells under their influence$ and then again a division of the two forces takes place$ so that a portion of the positive become negative$ and in that wa#$ continuall# dividing and subdividing$ so-called death$ as known to us$ takes place !t has not been understood what comets are$ but these paragraphs indicate that the opinion of the Adepts is that the# are the beginning of worlds$ i.e.$ that we see in comets the possible beginning of worlds The sentence beginning the 1uotations .0orn in the unfathomable depths of 'pace$. etc - means that$ a la#a center being formed$ the homogeneous mass of matter is condensed at that point$ and$ the energ# of nature being thrown into it$ it starts up$ a fier# mass$ to become a comet !t will then either pursue its course in evolution$ if it is accumulating to its matter from other masses$ or will be drawn into them for their aggrandi?ement The hint is thrown out that the parabolic moving masses$ owing to their velocit#$ escape destruction because the# are able to evade the attraction from greater masses !n the second paragraph 1uoted a clue is given to those who would be likel# to think that this theor# could not be consistent with the other$ vi+ $ that the moon is the mother of the earth !t is intended to be shown in the paragraph that the starting-up$ as before suggested$ of a mass of matter from the la#a center is due to the energ# propelled into that center from a d#ing globe$ such as the moon is This having been begun$ no matter what ma# be the wanderings of the fast-moving mass$ it will at last come back to the place from which it started$ when it shall have grown to a greater maturit# And this is indicated in the last statement - .)h# should not such a comet settle in life$ live$ and become an inhabited globe5. This theor# is as useful$ consistent$ and reasonable as an# that materialistic science has invented in respect to comets or an# other heavenl# bodies$ and$ being perfectl# in accord with the rest of the theories given out b# the Adepts$ there can be no objection raised to it$ that it violates the general s#stem which the# have outlined

THE CLOSING CYCLE

!8 the 8ovember number the .expiring +#cle. is referred to b# Mr 'innett$ and members are rightl# warned not to be so absurd Ithough that is m# wordK as to think that after 9:;L .some m#sterious extinguisher will descend upon us . )ho is the person who gave out the concrete statement that 9:;L was to be the close of a c#cle when something would happen5 !t was - 2 0lavatsk# There is not the slightest doubt about it that she did sa# so$ nor that she full# explained it to several persons 8or is there an# doubt at all that she said$ as had been so long said from the #ear 9:L>$ and that 9:;L would witness the shutting of a door )hat door5 &oor to what5 )hat was or is to end5 !s the T ' to end and close all the books5 8othing is more plain than that - 2 0lavatsk# said$ on the direct authorit# of the Masters$ that in the last twent#-five #ears of each centur# an effort is made b# the Lodge and its agents with the )est$ and that is ceases in its direct and public form and influence with the twent#-fifth #ear Those who believe her will believe this" those who think the# know more about it than she did will invent other ideas suited to their fancies 'he explained$ as will all those who are taught Ias are man#K b# the same Masters$ that were the public effort to go on an# longer than that$ a reaction would set in ver# similar to indigestion Time must be given for assimilation$ or the .dark shadow which follows all innovations. would crush the soul of man The great public$ the mass$ must have time and also material Time is ever The matter has been furnished b# the Masters in the work done b# - 2 0lavatsk# in her books$ and what has grown out of those 'he has said$ the Masters have said$ and ! again assert it for the benefit of those who have an# faith in me$ that the Masters have told me that the# helped her write the Secret *octrine so that the future sevent#-five and more #ears should have some material to work on$ and that in the coming #ears that book and its theories would be widel# studied The material given has then to be worked over$ to be assimilated for the welfare of all 8o extinguisher will fall therefore on us The T ' $ as a whole$ will not have the incessant care of the Masters in ever# part$ but must grow up to maturit# on what it has with the help to come from those few who are .chosen . - 2 0lavatsk# has clearl# pointed out in the ,ey, in her conclusion$ that the plan is to keep the T ' alive as an active$ free$ unsectarian bod# during all the time of waiting for the next great messenger$ who will be herself be#ond 1uestion Thereb# will be furnished the well-made tool with which to work again in grander scale$ and without the fearful opposition she had without and within when she began this time And in all this time of waiting the Master$ .that great !nitiate$ whose single will upholds the entire movement$. will have his might# hand spread out wide behind the 'ociet# /p to 9:;L the door is open to an#one who has the courage$ the force$ and the virtue to TR@$ so that he can go in and make a communication with the Lodge which shall not be broken at all when the c#cle ends 0ut at the striking of the hour the door will shut$ and not all #our pleadings and cr#ings will open it to #ou Those who have made the connection will have their own door open$ but the public general door will be closed That is the true relation of the .extinguisher. as given b# - 2 0lavatsk# and the Master !t seems ver# eas# to understand .Man# are called but few are chosen$. because the# would not allow it The unchosen are those who have worked for themselves alone" those who have sought for knowledge for themselves without a care

about the rest" those who have had the time$ the mone#$ and the abilit# to give good help to Masters6 cause$ long ago defined b# them to be work for mankind and not for self$ but have not used it thus And sadl#$ too$ some of the unmarked and unchosen are those who walked a long distance to the threshold$ but stopped too long to hunt for the failings and the sins the# were sure some brother pilgrim had$ and then the# went back farther and farther$ building walls behind them as the# went The# were called and almost chosen" the first faint lines of their names were beginning to develop in the book of this centur#" but as the# retreated$ thinking indeed$ the# were inside the door$ the lines faded out$ and other names flashed into view Those other names are those belonging to humble persons here and there whom these proud aristocrats of occultism thought unworth# of a moment6s notice )hat seems to me either a printer6s error or a genuine mistake in Mr 'innett6s article is on page <F$ where he sa#s7 .will be knowledge generall# diffused throughout the cultured classes.- The italics are mine 8o greater error could seem possible The cultured classes are perfectl# worthless$ as a whole$ to the Master-builders of the Lodge The# are good in the place the# have$ but the# represent the .established order. and the acme of selfishness 'ubstitute masses for cultured classes, and #ou will come nearer the truth 8ot the cultured but the ignorant masses have kept alive the belief in the occult and the ps#chic now fanned into flame once more -ad we trusted to the cultured the small ember would long ago have been extinguished )e ma# drag in the cultured$ but it will be but to have a languid and unenthusiastic interest )e have entered on the dim beginning of a new era alread# !t is the era of )estern Occultism and of special and definite treatment and exposition of theories hitherto generall# considered )e have to do as 0uddha told his disciples7 preach$ promulgate$ expound$ illustrate$ and make clear in detail all the great things we have learned That is our work$ and not the bringing out of surprising things about clairvo#ance and other astral matters$ not the blinding of the e#e of science b# discoveries impossible for them but eas# for the occultist The Master6s plan has not altered -e gave it out long ago !t is to make the world at large better$ to prepare a right soil for the growing out of the powers of the soul$ which are dangerous if the# spring up in our present selfish soil !t is not the 0lack Lodge that tries to keep back ps#chic development" it is the )hite Lodge The 0lack would fain have all the ps#chic powers full flower now$ because in our wicked$ mean$ h#pocritical$ and mone#-getting people the# would soon wreck the race This idea ma# seem strange$ but for those who will believe m# unsupported word ! sa# it is the Master6s sa#ing )illiam = 3udge

Chirognomy and Palmistry

0# )illiam = 3udge +hirognom# is the art of delineating character b# means of the hand One of the arts of the ,#psies of 4urope is 2almistr#$ which is allied to +hirognom# 0# means of the lines of the palm the# pretend to tell the fate of the individual Ber# often the# make astonishing statements after having looked at #our palm )hether the# do it b# reasoning from the lines found therein$ or b# clairvo#ant power$ is a 1uestion 0eing a strange and peculiar people living near to nature$ it is ver# likel# that clairvo#ance aids them as much as an#thing else 0ut there is no reason wh# from the hand the character cannot be determined" and man# rules exist$ easil# verifiable$ b# which it is claimed the course of life of the man can be told !n the )est two %renchmen$ &6Arpentign# and &esbarroles$ the latter still living$ did much to give a certain respectabilit# to this stud# M !n 4ngland$ there are laws on the statute book$ prohibiting under penalt# an# use of palmistr# M Proceedings of the .nthropological Society, 2aris, 9:FJ !n that old 4g#ptian remnant$ the Boo! of /ob, which the +hristians have purloined and put in their collection of sacred writing$ it is said$ in the +haldean Bersion$ +h JL$ verse L$ .!n the hands of all the sons of men ,od places marks that all men ma# know their own works . And as earl# as 0 + A<:$ the philosopher Anaxagoras taught the same views as the later %renchmen !f the anatomist can tell from a scale$ or a single tooth or bone$ just what the fish or animal looked like$ the class to which it belongs$ wh# should there be an# doubt that$ from the hand$ the man6s character can be known Agassi? said that upon looking at a single scale he could at once see the whole fish !n !ndia palmistr# is well known$ and the memorandum is$ it must be confessed$ written in complete ignorance of the -indu s#stem M# onl# object is to incite in1uir#$ discussion$ and comparison of results A natural division is into two parts$ IaK the fingers$ and IbK the palm The fingers are regarded as relating to intellectual life$ and the palm to animal life !n the palm the blood accumulates more than in the fingers 'mooth$ pointed fingers indicate impressibilit#$ spontaneit#$ love of pleasure$ inspiration$ want of practicabilit# (nott# fingers show philosophical tendencies and practical abilities &6Arpentign# observed this b# accident -e was a visitor at a house$ where the husband delighting in science and mechanics$ but whose wife did not$ had a separate da# for his own receptions The wife

liked art and music &6Arpentin# went to the soirees of each and discovered that the visitors of the husband had knott# hands$ while the hands of nearl# all the wife6s friends were smooth and pointed !f the palm is thick and hard$ animal instincts prevail" if thick and supple$ egotism and sensualit# are indicated !f it be hollow and firml# elastic$ there is mental vigor Of course different combinations of these peculiarities in the hand will denote differences of mixed character !n the fingers$ if the first$ or end$ joint is well pronounced$ there is self-confidence$ independence$ and aptitude for the sciences" but this$ in an otherwise feeble hand$ shows pettiness$ discontent and fault finding The tips of the fingers are divided into four classes$ vi? 7 9 spatulous or spread out" < s1uare" J oval" A pointed !n the same hand the fingers ma# present all these differences One ma# be of one class and the others of another !f the# are uniform$ then the character will be an uniform one 8o 9 means activit#$ labor" 8o <$ love of precedent and routine" 8os J and A$ artistic abilit#$ inspiration and la?iness The thumb is a valuable index of the character !f small$ then the man is irresolute and vacillating" if large$ then the will is strong and the heart is governed b# the reason The palm$ however$ will modif# this Boltaire$ whose will and reason were powerful$ had enormous thumbs The first$ or end$ joint represents will" and the second$ joining to the palm$ reason or logic The length or development of these are almost exactl# proportional to the power of the 1ualities which the# represent The root of the thumb$ which constitutes a large part of the palm$ indicates the presence or absence of sensual desires !f large and the joints of logic and will are also large$ then the will and reason control the passions" but if those joints are small and the root large$ the passions must rule !t is said that in the hands of debauchees and all lewd women$ it will be found that the root is full and active$ while the joints referred to are short$ small and feeble Of course in making a judgment$ one must keep in view the proportions of the whole hand and bod#$ for a small man ma# have joints in his thumb absolutel# small but relativel# large The <nd finger is in general s1uare$ but if it be round$ then vanit# is indicated$ and if the thumb be weak$ frivolit# The root joint of this fingers if large$ shows selfishness The Jrd relates to art !f it be round there is garrulit#" if s1uare$ love of defined art and truth$ while$ if it be spatulous$ there is love of action and of portra#als of art either in speech or gesture The little or Ath finger is related to abstract science and mathematics This finger will be raised and disconnected from the others b# those who are prone to exercise much artifice or address !n the da#s when great attention was paid to .deportment$. it became the fashion to so raise and disconnect this finger" and it will be found in !ndia that this secularit# is widespread

The length of the fingers must be also taken into consideration !f the# are short$ the person is hast#$ and one who comes to general conclusions !f the# are long$ then the owner is careful and attentive to detail &es 0arrolles sa#s7 .0e on #our guard against one who to long fingers joins the philosophical knot Ior well defined first jointK -e commences b# a detailed investigation of #our character$ a knowledge of which he 1uickl# obtains$ more particularl# if he possesses a thumb with a long$ second phalange IlogicK . -ard hands give action and strength" soft ones show love of ease 0oth ma# be alike intellectuall# and #et differ essentiall# in habits +uriousl# enough small handed races with spatulous fingers seem to be those who produced works of colossal si?e The might# 4g#ptian civili?ation and buildings have been attributed to a small-handed people !n !ndia this can also be seen The open hand shows jo#$ confidence and magnanimit#$ as well as want of secretiveness The closed palm shows vexation$ or doubt$ or deceit and nearl# alwa#s secretiveness One who habituall# walks with closed fingers over the thumb$ will certainl# be able to keep a secret and his own affairs to himself$ as well as perhaps being a deceiver !t is certain that a deceitful or treacherous person will not show his palms As these notes are not intended to be exhaustive$ and as the present publications in 4nglish are not wholl# reliable in regard to the lines in the hand$ b# which it is said the destin# of the man ma# be told$ ! do not intend to go full# into this branch of the subject A few references will suffice There are three principal lines in the palm One runs completel# around the thumb root and is called the .line of life . )hen strong$ or double or unbroken$ it indicates in general a good constitution and length of life !f there be also three lines running around the wrist$ called the 0agic Bracelet, then it is said the person will live to be nearl# 9CC !f the line of life is broken$ it indicates disease$ if it occurs in one hand onl#" but if in both$ it is said to mean earl# death The line of the heart begins at the root of the little finger$ running across the palm part of the wa# !n !ndian hands it ver# often runs completel# into the space between the 9st and <nd fingers$ thus cutting off the 9st finger entirel# The line of the head begins at the root of the 9st finger$ joining generall# the line of life with which it should form an acute angle !ts course is across the palm$ seldom running farther than about J inches from the edge of the palm !n man# idiots there is but one line for these last two ,eneral rules ma# be laid down in the same wa# as regards reading the character !f the lines are strong$ deep$ broken$ colored$ lighter or interrupted$ then a judgment in accordance with the modification can be given

!t is certain that there is a great deal of knowledge on this subject in !ndia$ and it is hoped it ma# be brought out b# these suggestions$ for as an index of character and conse1uentl# of fate in part$ the hand of man is une1ualled %rom The Theosophist, 'upplement to &ecember$ 9::A$ pp 9>;-FC

AUM!
T-4 most sacred m#stic s#llable of the Bedas is Aum !t is the first letter of the 'anskrit alphabet$ and b# some it is thought to be the sound made b# a new born child when the breath is first drawn into the lungs The dail# pra#ers of the -indu 0rahmin are begun and ended with it$ and the ancient sacred books sa# that with that s#llable the gods themselves address the most -ol# One !n the +handog#a /panishad 9 its praises are sung in these words7 Let a man meditate on the s#llable OM$ called the udgitha$< deserving the highest place$ the eighth it is the best of all essences$ the highest$

!t is then commanded to meditate on this s#llable as the breath$ of two kinds$ in the bod# - the vital breath and the mere breath in the mouth or lungs$ for b# this meditation come knowledge and proper performance of sacrifice !n verse 9C is found7 8ow$ therefore$ it would seem to follow that both he who knows the true meaning of OM$ and he who does not$ perform the same sacrifice 0ut this is not so$ for knowledge and ignorance are different The sacrifice which a man performs with knowledge$ faith$ and the /panishad is more powerful Outwardl# the same sacrifice is performed b# both$ but that performed b# him who has knowledge and has meditated on the secret meaning of OM partakes of the 1ualities inhering in OM$ which need just that knowledge and faith as the medium through which the# ma# become visible and active !f a jeweler and a mere ploughman sell a precious stone$ the knowledge of the former bears better fruit than the ignorance of the latter 'hankarachar#a in his Sharir Bhashya dwells largel# on OM$ and in the 1ayu Purana a whole chapter is devoted to it 8ow as Ba#u is air$ we can see in what direction the minds of those who were concerned with that purana were tending The# were anal#?ing sound$ which will lead to discoveries of interest regarding the human spiritual and ph#sical constitution !n sound is tone$ and tone is one of the most important and deep reaching of all natural things 0# tone$ the natural man and the child express the feelings$ just as animals in their tones make known their nature The tone of the voice of the tiger is 1uite different from that of the dove$ as different as their natures are from each other$ and if the sights$ sounds$ and objects in the natural world mean an#thing$ or point the wa# to an# laws underl#ing these differences$ then there is nothing puerile in considering the meaning of tone The 2adma 2urana sa#s7 .The s#llable OM is the leader of all pra#ers" let it therefore be emplo#ed in the beginning of all pra#ers$. and Manu in his laws ordains7 .A 0rahmin$ at the beginning and end of a lesson on the Bedas$ must alwa#s pronounce the s#llable OM$ for unless OM precede$ his learning will slip awa# from him$ and unless it follows$ nothing will be long retained .

The celebrated -indoo Raja$ Ramohun Ro#$ in a treatise on this letter sa#s7 .OM$ when considered as one letter$ uttered b# the help of one articulation$ is the s#mbol of the supreme 'pirit 6One letter IOMK is the emblem of the Most -igh$ Manu !!$ :J 6 0ut when considered as a triliteral word consisting of IaK$ IuK$ ImK$ it implies the three 1edas, the three states of human nature$ there three divisions of the universe$ and the three deities - 0rahma$ Bishnu$ and 'iva$ agents in the creation, preservation, and destruction of this world" or$ properl# speaking$ the three principal attributes of the 'upreme 0eing personified in those three deities !n this sense it implies$ in fact$ the universe controlled b# the 'upreme 'pirit . 8ow we ma# consider that there is pervading the whole universe a single homogeneous resonance$ sound$ or tone which acts$ so to speak$ as the awakener or vivif#ing power$ stirring all the molecules into action This is what is represented in all languages b# the vowel a, which takes precedence of all others This is the word$ the verbum, the 2ogos of 't 3ohn of the +hristians$ who sa#s7 .!n the beginning was the )ord$ and the word was with ,od$ and the word was ,od .J This is creation$ for without this resonance or motion among the 1uiescent particles$ there would be no visible universe That is to sa#$ upon sound$ or$ as the Ar#ans called it$ 3ada Brahma Idivine resonanceK$ depends the evolution of the visible from the invisible 0ut this sound a, being produced$ at once alters itself into au, so that the second sound u is that one made b# the first in continuing its existence The vowel u, which in itself is a compound one$ therefore represents preservation And the idea of preservation is contained also in creation$ or evolution$ for there could not be an#thing to preserve$ unless it had first come into existence !f these two sounds$ so compounded into one$ were to proceed indefinitel#$ there would be of course no destruction of them 0ut it is not possible to continue the utterance further than the breath$ and whether the lips are compressed or the tongue pressed against the roof of the mouth$ or the organs behind that used$ there will be in the finishing of the utterance the closure or m sound$ which among the Ar#ans had the meaning of stoppage. !n this last letter there is found the destruction of the whole word or letter To reproduce it a slight experiment will show that b# no possibilit# can it be begun with m$ but that au invariabl# commences even the utterance of m itself )ithout fear of successful contradiction$ it can be asserted that all speech begins with au, and the ending$ or destruction of speech$ is in m. The word .tone. is derived from the Latin and ,reek words meaning sound and tone !n the ,reek the word .tonos. means a .stretching. or .straining . As to the character of the sound$ the word .tone. is used to express all varieties$ such as high$ low$ grave$ acute$ sweet$ and harsh sounds !n music it gives the peculiar 1ualit# of the sound produced$ and also distinguishes one instrument from another" as rich tone reed# tone$ and so on !n medicine$ it designates the state of the bod#$ but is there used more in the signification of strength$ and refers to strength or tension !t is not difficult to connect the use of the word in medicine with the divine resonance of which we spoke$ because we ma# consider tension to be the vibration$ or 1uantit# of vibration$ b# which sound is apprehended b# the ear" and if the whole s#stem graduall# goes down so that its tone is lowered without stoppage$ the result will at last be dissolution for that collection of molecules !n painting$ the tone also shows the general drift of the picture$ just as it indicates the same thing in morals and manners )e sa#$ .a low tone of morals$ an elevated tone of sentiment$ a courtl# tone of manners$. so that tone has a signification which is applied universall# to either good or bad$ high or low And the onl# letter which we can use to express it$ or

s#mboli?e it$ is the a sound$ in its various changes$ long$ short$ and medium And just as the tone of manners$ of morals$ of painting$ of music$ means the real character of each$ in the same wa# the tones of the various creatures$ including man himself$ mean or express the real character" and all together joined in the deep murmur of nature go to swell the 3ada Brahma, or &ivine resonance$ which at last is heard as the music of the spheres Meditation on tone$ as expressed in this 'anskrit word OM$ will lead us to a knowledge of the secret &octrine )e find expressed in the merel# mortal music the seven divisions of the divine essence$ for as the microcosm is the little cop# of the macrocosm$ even the halting measures of man contain the little cop# of the whole$ in the seven tones of the octave %rom what we are led to the seven colors$ and so forward and upward to the &ivine radiance which is the Aum %or the &ivine Resonance$ spoken of above$ is not the &ivine Light itself The Resonance is onl# the outbreathing of the first sound of the entire Aum This goes on during what the -indoos call a &a# of 0rahma$ which$ according to them$ last a thousand ages A !t manifests itself not onl# as the power which stirs up and animates the particles of /niverse$ but also in the evolution and dissolution of man$ of the animal and mineral kingdoms$ and of solar s#stems Among the Ar#ans it was represented in the planetar# s#stem b# Mercur#$ who has alwa#s been said to govern the intellectual faculties and to be the universal stimulator 'ome old writers have said that it is shown through Mercur#$ amongst mankind$ b# the universal talking of women And wherever this &ivine Resonance is closed or stopped b# death or other change$ the Aum has been uttered there These utterances of Aum are onl# the numerous microcosmic enunciations of the )ord$ which is uttered or completel# ended$ to use the -ermetic or m#stical st#le of language$ onl# when the great 0rahm stops the outbreathing$ closes the vocali?ation$ b# the m sound$ and thus causes the universal dissolution This universal dissolution is known in the 'anskrit and in the secret &octrine as the 0aha Pralaya, 0aha being .the great$. and Pralaya .dissolution . And so$ after thus arguing$ the ancient Rishees of !ndia said7 .8othing is begun or ended" ever#thing is changed$ and that which we call death is onl# a transformation . !n thus speaking the# wished to be understood as referring to the manifested universe$ the so-called death of a sentient creature being onl# a transformation of energ#$ or a change of the mode and place of manifestation of the &ivine Resonance Thus earl# in the histor# of the race the doctrine of conservation of energ# was known and applied The &ivine Resonance$ or the au sound$ is the universal energ#$ which is conserved during each &a# of 0rahma$ and at the coming on of the great 8ight is absorbed again into the whole +ontinuall# appearing and disappearing it transforms itself again and again$ covered from time to time b# a veil of matter called its visible manifestation$ and never lost$ but alwa#s changing itself from one form to another And herein can be seen the use and beaut# of the 'anskrit 8ada 0rahma is &ivine Resonance" that is$ after sa#ing 3ada, if we stopped with 0rahm$ logicall# we must infer that the m sound at the end of 0rahm signified the 2rala#a$ thus confuting the position that the &ivine Resonance existed$ for if it had stopped it could not be resounding 'o the# added an a at the end of the 0rahm$ making it possible to understand that as Brahma the sound was still manifesting itself 0ut time would not suffice to go into this subject as it deserves$ and these remarks are onl# intended as a feeble attempt to point out the real meaning and purpose of Aum %or the above reasons$ and out of the great respect we entertain for the wisdom of the Ar#ans$ was the s#mbol adopted and placed upon the cover of this maga?ine and at the head of the text

)ith us OM has signification !t represents the constant undercurrent of meditation$ which ought to be carried on b# ever# man$ even while engaged in the necessar# duties of this life There is for ever# conditioned being a target at which the aim is constantl# directed 4ven the ver# animal kingdom we do not except$ for it$ below us$ awaits its evolution into a higher state" it unconsciousl# perhaps$ but nevertheless actuall#$ aims at the same target .-aving taken the bow$ the great weapon$ let him place on it the arrow$ sharpened b# devotion Then$ having drawn it with a thought directed to that which is$ hit the mark$ O friend$ - the !ndestructible OM is the bow$ the 'elf is the arrow$ 0rahman is called its aim !t is to be hit b# a man who is not thoughtless" and then as the arrow becomes one with the target$ he will become one with 0rahman (now him alone as the 'elf$ and leave off other words -e is the bridge of the !mmortal Meditate on the 'elf as OM -ail to #ou that #ou ma# cross be#ond the sea of darkness .>
AEM6

-adji-4rinn Path, April$ 9::F

T/+ P.%/ G No<e">er 899H

THE PATH OF ACTION Hadji Erinn
The Mohammedan teacher directs his disciples to tread carefull# the ra?or6s edge between the good and the bad" onl# a hair line divides the false from the true !n this the Asiatic took an excellent illustration$ for the .hair line. is the small stroke alif, which$ placed in a word$ ma# alter the sense from the true to the false !n chapter four of the 0hagavad-,ita$ entitled$ .3nana-@og$. or the book of the Religion of (nowledge$ the blessed (rishna instructs Arjuna upon the nature of action$ sa#ing7 .Renunciation of and devotion through works$ are both means of final emancipation" but of these two$ devotion through works is more highl# esteemed Ib# -imK than the renunciation of them." and$ .the nature of action$ of forbidden action$ and of inaction must be well learned The 2ath of Action is obscure and difficult to discern . !n ordinar# humdrum life these words of (rishna are true enough$ but their force is strangel# felt in the mind of the devoted student of Theosoph#$ and especiall# if he happens to be a member of the Theosophical 'ociet# That bod# of investigators has now passed its probationar# period$ so that$ as a whole$ it is an accepted chela of the 0lessed Masters who gave the impulse that brought it into being 4ver# member of it$ therefore$ stands to the whole 'ociet# as ever# fibre in the bod# of an# single chela does to the whole man Thus now$ more than ever before$ does each member of the 'ociet# feel disturbing influences" and the 2ath of Action becomes more and more likel# to be obscured Alwa#s existing or coming into existence in our ranks$ have been centres of emotional disturbance Those who expect that these perturbations ought now to cease and grow less likel# to recur$ will find themselves mistaken The increase of interest that is being taken in the 'ociet#6s work$ and the larger number of earnest students who are with us than at an# previous period$ constitute elements of agitation 4ach new member is another nature added$ and ever# one acts after his own nature Thus the chances for being discomposed are sure to increase" and it is better thus$ for peace with stagnation partakes of the nature of what is called in the 0hagavad-,ita$ Tamagunan, or$ of the 1ualit# of darkness This 1ualit# of darkness$ than which there is nothing worse$ is the chief component of indifference$ and indifference leads onl# to extinction 'till another element in this e1uation that ever# earnest Theosophist has to solve$ and which in itself contains the potenc# of manifold commotions$ is a law$ hard to define$ #et inexorable in its action %or its clearer comprehension we ma# sa# that it is shown in nature b# the rising of the sun !n the night when the moon6s ra#s flooded the scene$ ever# object was covered with a romantic light$ and when that luminar# went down$ it left ever#thing in a partial obscurit# wherein man# doubtful characters could conceal their identit# or even mas1uerade for that which the# were not 0ut on the sun6s arising all objects stand out in their true colors" the rugged bark of the oak has lost the softening cover of partial da#" the rank weeds can no longer be imagined as the malwa flowers The powerful hand of the ,od of da# has unveiled the character of all

!t must not be supposed that a record has been kept b# an# officials$ from which are to be taken and published the characters of our members There is no need of that" circumstances taking place in natural order$ or apparentl# from eccentric motion$ will cause us all$ whether we will or not$ to stand forth for what we are 4ver# one of us will have to stop and learn in the cave outside of the -all of Learning$ before we can enter there Ber# true that cave$ with all its dark shadows and agitating influences$ is an illusion$ but it is one that ver# few will fail to create$ for hard indeed to be overcome are the illusions of matter !n that shall we discover the nature of action and inaction" there we will come to admit that although the 1ualit# of action partakes of the nature of badness$ #et it is nearer to the 1ualit# of truth than is that which we have called darkness$ 1uietude$ indifference Out of the turmoil and the strife of an apparentl# untamed life ma# arise one who is a warrior for Truth A thousand errors of judgment made b# an earnest student$ who with a pure and high motive strives to push on the +ause$ are better than the outward goodness of those who are judges of their fellows All these errors made in a good cause$ while sowing good seed$ will be atoned b# the motive )e must not then be judges of an# man )e cannot assume to sa# who shall or shall not be allowed to enter and to work in the Theosophical 'ociet# The Masters who founded it wish us to offer its influence and its light to all regardless of what we ma# ourselves think" we are to sow the seed$ and when it falls on ston# ground no blame attaches to the sower 8or is our 'ociet# for good and respectable people onl# 8ow$ as much as when 3esus of 8a?areth spoke$ is it true that there is more jo# in heaven over one sinner who repenteth$ than over ninet#-nine just men who need no repentance Remembering then$ that the 2ath of Action is obscure and difficult to be discerned$ let us beware of the illusions of matter

ASTROLOGY VERIFIED
)R!T!8, in the Theosophist upon the subject of Astrolog#$ + + Masse# sa#s that he thinks at present we are not full# ac1uainted with the science$ and that$ as now practiced$ it is not alwa#s reliable -is remarks as to its unreliabilit# are justl# applicable to that branch of it which relates to nativities alone$ and so far ! agree with him$ because ! have encountered numerous cases where judgments upon nativities have been most erroneous That department of the science is ver# abstruse and beset with difficulties re1uiring constant #ears of stud# to master +an we wonder then at the mistakes made b# the professional astrologer5 -e cannot afford these #ears of patient toil$ for even with but one foot upon the threshold of the hoar# art he begins to dispense his judgments and prognostications The three first divisions of the science7 Genethliacal .strology, or telling what shall be the individual6s fate" 0undane .strology, or foretelling the circumstances of nations$ the occurrence of wars and pestilence" and .tmospherical .strology, or indicating the weather from certain aspects of the planets$ are b# no means eas# to understand or practice$ as the# re1uire not onl# a close application for several #ears$ but a good education too 0ut here is another branch of the subject called -orar# Astrolog#$ or the answering of 1uestions put to the Astrologer at an# time upon an# subject whatever about which the 1uestioner is anxious This can be soon learned b# close attention$ and its practice will be found to reward the student with answers having in them as much of certaint# as we can hope for in this illusionar# world 8or$ need one wait for #ears before trusting himself to make replies to 1uestions or to solve problems$ excepting alwa#s 4lections, or the determining of da#s and times for beginning or doing an#thing Nadkiel$ who was a well-educated man$ an ex-officer of the 4nglish 8av#$ in writing on this subject$ sa#s that an# one of average intelligence can soon learn b# -orar# Astrolog#$ whom to do business with$ what things to avoid$ and what will be the result of an# particular business engaged in or proposed That Nadkiel was right ! have had for some #ears abundant proof And we have Lill# who preceded Nadkiel$ sa#ing the same as his follower !n Lill#6s !ntroduction to Astrolog# there are given hundreds of instances where -orar# Astrolog# has furnished correct answers to 1uestions then put Lill# was the astrologer who predicted the great fire which in 9FFF burnt down London$ and also the plague that took off a vast number of her inhabitants 8o matter how much the so-called scientific world ma# sneer at this$ it remains a fact 1uite susceptible of proof !n m# experience with -orar# Astrolog# ! have found that some persons have not naturall# the proper cast of mind for giving a correct repl# to a 1uestion$ which$ b# another reader of the figure$ would be justl# answered$ and$ again$ that one who will alwa#s be correct in -orar# 1uestions ma# be 1uite unable to do well with a nativit# !t is permissible to name those professors who are dead$ because then we cannot be accused of advertising them !n the cit# of 8ew @ork there resided$ up to within a short time ago$ one &r +harles )interburn who practiced medicine and incidentall# -orar# Astrolog# ! consulted him ma# times for which he would take no pa#$ and ! cannot remember a case in which he made a wrong answer -is mind was peculiarl# fitted to give a sound repl# to an# 1uestion astrologicall# put$ and it was with a sincere sorrow that ! heard of his death %rom among the man# 1uestions answered b# him ! have taken

a few as well as some upon which judgments were given b# other astrologers$ b# m#self and some other amateurs Two #ears ago$ at exactl# J p m $ ! signed a contract relating to the use of the electric light The conditions were favourable$ and ever# one interested thought much mone# would be made ! sent &r )interburn and three other astrologers - each being unaware that the others had the 1uestion and one living in a distant cit# - this 1uestion7 .At J p m toda# ! signed a contract" what will come of it5. 8o other data were given )ith starling unanimit#$ the# all replied that nothing would come of it$ but that it would be abandoned &r )interburn said that ! might get from it a small sum$ but expenses would eat that up$ and one of the others said that the opposite parties to the contract were disagreeing amongst themselves and had no funds This ! afterwards found to be true 4leven weeks was the length of time given b# astrolog# for it to last )ithin eleven weeks the whole matter was abandoned$ and ! made nothing whatever from it 'ubse1uentl#$ ! entered into a matter having some connection with the ,overnment and a certain manufactured article %or the sake of collecting evidence for$ or against$ Astrolog#$ ! obtained judgments on the affair la#ing them awa# without pa#ing enough attention to them to even read them The business went forward with apparentl# good prospects$ but at last it began to assume an unfavourable turn$ and then ! looked into the replies ! had received )ith one accord$ as before$ the# declared ! had better not go on" all stating that there appeared to be evidence of some mone#$ but also of a greater amount of expense &r )interburn$ in repl# to a letter written on this point$ said7 .On the <Cth of this month #ou will get some return from it$ but then #ou should drop it -owever$ ! see that #ou will give it up$ and it will slip awa# from #our neighbourhood in toto.- On the <Cth ! received the onl# mone# ever paid in the case$ and from that da# to this have had no more to do with it than if ! had never heard of it !n the #ear 9:L;$ ! contemplated a removal of m# offices$ and asked &r )interburn for an astrological judgment -e replied7 .&o not move #et$ the place offered is not good$ and #ou will have great anno#ance and loss there" wait . 'oon after a room$ apparentl# no better in another building$ was offered &r )interburn and others with the same unanimit# said" .Move" the new offer is good$ it will be pleasant in ever wa# . As the new place was good and cheap ! moved$ and not because Astrolog# said so 0ut$ singular as it ma# appear$ in eight months afterwards the place against which the# advised me - and the location and description of which the# were perfectl# unaware of - was invaded b# masons and carpenters$ the wall torn down in midwinter b# order of the Municipal ,overnment$ and the whole place exposed for half a #ear to weather and dirt -ad ! been there the expense would have been great$ and the anno#ance immeasurable Let me sa# further that when their replies were given$ neither the landlord nor the ,overnment had these alterations in contemplation )hen 2resident ,arfield was shot$ some friends and m#self erected different astrological figures on the event$ and construing b# the rules$ we all said he would die ! placed his death about a week off Our mistakes were of time and were not the mistakes of the art 2revious to m# father6s death$ &r )interburn$ having no ac1uaintance with him and never having seen him$ said7 .All the indications are bad" ! think the direction ! have named will be fatal -e will die in a few da#s$ but his death will be eas# and calm . -e died in fifteen da#s as calml# and sweetl# as a child

would drop to sleep The onl# datum given to the astrologer was the 1uestion7 - .M# father is sick" what will come of it5. 'uch are a few of man# instances ! have had of the preciseness and truth of this ancient art ! could give hundreds These experiences lead me to the conclusion that -orar# Astrolog# is a correct mode of divination Those ancient men$ who$ with minds unfettered b# the shackles of bigotr# or theolog#$ but having an overflowing desire to benefit that .great orphan -umanit#$. were wont in the part of !ndia and 4g#pt to in1uire into all of 8ature6s works$ found that 8ature is one vast machine whose wheels work one within the other +alculate the motion and know the mode of motion of one$ and #ou have a ke# for all 'o the# took the planets with the heavenl# road in which the# travel$ and erected a scheme based on experience and the universal reign of law$ which enabled them and will enable us to guide the faltering steps of man through the dark and rugged valle# of this life Anxiet# is one of man6s greatest and most insidious foes !t fetters his energ# and defeats his ends !f Astrolog# will relieve one at an# crisis from anxiet#$ is it not well to foster its pursuit and spread its fame5 !t has relieved me often from anxiet# which$ without it$ ! would have felt for months !t will do the same for an# one Let the light then shine from the 4ast where Astrolog# began7 let those whose forefathers gave to +laudius 2tolem# the materials for his Tetrabiblos$ give to us what aid the# can for the great understanding and development of this most ancient art )illiam = 3udge

The Astral Light

A Theoso$hist's +ie. of It
By William Q !"dge

A natural preliminar# 1uestion is7 .)hat is the Astral Light5. !t is a difficult 1uestion to answer" as difficult as that old one$ .)hat is life5. One that can be answered at first onl# b# illustration and analog#" which can be guessed at perhaps best from viewing results There are certain phenomena$ ver# well known to 'piritualists and to all persons of a ps#chical nature$ needing a h#pothesis upon which we ma# hang our facts and thus tr# them 8earl# all the phenomena found in the great record of 'piritualistic seance rooms for the past fort# #ears need h#potheses more reasonable than those so far advanced$ to sa# nothing of a classification which never #et has been undertaken b# competent hands )hether this classification will be done b# 'piritualists themselves seems doubtful !f ever the scientific world deigns to carefull# and seriousl# investigate these ps#chic occurrences$ man# theories now having their da# in the ranks of mediums and their friends will be exploded$ and then$ perhaps the astral light and its place in the phenomena will be better understood The identit# assumed so easil# and 1uickl# b# a medium for an alleged spirit calling himself 3ohn 'mith$ would not be admitted at once if the function inherent in the astral light of retaining the image of 3ohn 'mith for a vast period of time were understood" and then if it were discovered$ as it could be b# careful records and reports$ that at the same time 3ohn 'mith was declaring himself in a room in 0oston through medium A $ he was also asserting his identit# in %lorida$ supported b# identical proofs$ through medium 0 $ -- some doubt naturall# would surround the 1uestion of identit# @et$ just this is happening ever# da# and especiall# in regard to alleged return of celebrated men to mediums$ good and bad alike !t is eas# to prove this as far as the great dead are concerned$ but until recording and comparison are undertaken it will never be known how often twent# different mediums in as man# separate cities have given$ at one and the same moment$ messages from the one deceased person And this 1uestion of identification is one of the most important in all 'piritualism /pon it the faith of thousands is built" through assumed proofs of identit# man# a doubter has become a believer in mediums %or we ma# see phenomena of a purel# ph#sical sort over and over again without being convinced of an#thing save the occurrence of a fact" but once we are persuaded that our dead friend has reall# returned to speak with us through an entranced living person$ then all the rest comes eas#" then we think that here is positive proof of life after death M# contention is that this important point is built upon$ believed in$ and supported b# flims# proofs$ and that flimsiness is due to ignorance of the astral light$ its function and operation %urthermore$ we can find in the reported utterances of .spirits. that there is great diversit# as well as opposition in views 0ut it is apparent that whenever a .spirit. enunciates theories tending to upset preconceived ideas of 'piritualists on such points as identification$ reincarnation$ the astral light and the like$ the .spirit6s. opinions go for nothing 0efore me lies a pamphlet printed over <C #ears ago b# a medium$ in which most extraordinar# views are given of cosmogon#$ and teaching reincarnation$ but these although given to the medium b# his own trusted .guide. have never gained a hearing among

'piritualists" and although correct and well argued views respecting the astral light$ supporting all that the ancient 4ast has claimed for this tenuous interpenetrating medium$ have been given b# a well known .spirit$. the# have been ignored and lost sight of in the mad rush after the intoxication of ph#sical phenomena and sentimental gushing over supposed messages from a deceased mother$ sister$ brother or wife !t is time for the leading minds in 'piritualistic ranks -- among which ! can not reckon m#self -- to call a halt$ and to devote a little of the common sense used in dail# business life to the anal#sis of the utterances of mediums and the conflicting views of alleged .spirits . Are #ou afraid of truth5 &o #ou hesitate in case it should come in the process that #our beloved dead will be removed a few steps higher$ a little be#ond the reach of #our degrading desire to call them back to the mud and horror of earthl# life before their c#cle rolls round again5 'uch a fear veils the truth and belittles #our manhood 0ut such is the weakness$ the utter emaciation$ of spiritualistic philosoph#$ ! will venture a prophec# that even if the anal#sis and classification ! have spoken of should never be attempted$ the proper doctrines about these phenomena and about the .'pirit-world$. would come to prevail -- not through an# increase of real knowledge on the part of the .spirits. and .controls$. but just when the leading minds in #our ranks begin out of their own thinking to believe in the true explanation That is to sa#$ the best expositions given through mediums are never in advance -- save in isolated cases -- of the best thought of living 'piritualists" and this comes about$ or fails to$ through the action of the astral light as affected b# living beings with all their acts and thoughts 0efore closing these general considerations$ ! would like to ask how an# reasonable 'piritualist can be sure that he is hearing from a deceased friend or relative merel# because he has from a medium$ who never knew the deceased and never before met the in1uirer$ some circumstances known onl# to the deceased or to himself5 This is the common means of proof$ almost alwa#s blindl# accepted 0ut there are man# elements of weakness in it )e ma# teach a parrot or an idiot some few sentences$ and if put behind a screen no one on this side can tell whether the utterances proceed from a wise man$ a fool$ an animal or an automaton Then$ again$ if the proof be in the recital of some facts .long ago forgotten$ and not known to the medium$. we are touching upon the memor# and its field of operation" a land as unknown as the 'outh 2ole The brain matter cannot hold the facts of a lifetime" where$ then$ are the# held$ and how does the possession of them b# the medium prove an#thing save that fact alone5 8or does the taking on b# the medium of the exact ph#sical conditions of the last moments of the reporting deceased one$ prove of itself identit# )e see h#sterics$ clairvo#ants$ sensitives and others in dail# life$ surrounded b# living men$ taking on the state or condition of some living person who has just been near and gone awa# )e might as well sa# that this proves that such a departed living man is there present$ whereas we know such is not the case And suppose we assume that the sensitive is also clairvo#ant and we hear him using the words$ tones and thoughts of this living person$ are we to conclude that the latter is present before us in spirit5 'uch a conclusion is absurd$ #et not more so than the other as to the identit# of that one whom we know is reall# be#ond the veil and whom a medium declares is speaking through her !t is here again that the astral light comes into pla#$ its currents aiding the medium to produce astonishment and confusion$ or wrong notions -ow much do 'piritualists reall# know about vital

electric currents5 Much less those swift and wonderful currents in the astral light5 -ow man# laws of those life currents have been revealed to us b# a consensus of reports from the .'pirit.-world5 8one %ort# #ears long since the first raps in Rochester$ have the facts$ the theories and the contradictions been piling up$ but we are as innocent as ever of an# authoritative and convincing statement of laws that will meet the facts !t is true a hundred s#stems have been evolved$ living a brief life$ each in their own little 2edlington$ but the# are not accepted$ and the most of them have been forgotten All of this ground has been gone over b# man in ages past$ with the same struggles$ the same confusion$ the same heartburnings and mental ruin$ and the record of the toilsome journe# has been left$ showing when light at last has broken$ bringing order out of chaos This is the record found in !ndia$ 4g#pt and other older lands !s it meet because we are American and freemen that we should ignore this5 'hould not a patient hearing be given it in order to see whether the doctrines finall# arrived at do or do not fit the greater number of facts and offer explanation for all5 ! propose to offer a few explanations hereupon$ trusting that intelligent 'piritualists will perceive a disposition to get at the truth$ to exalt man to his rightful place and to prevent a fatuous running after the emanations of material and ps#chical corpses
#rom #eligio-Philosophical $ournal' Fuly ??' 899A

Astral Into#i$ation

By William Q !"dge

There is such a thing as being intoxicated in the course of an unwise pursuit of what we erroneousl# imagine is spiritualit# !n the +hristian 0ible it is ver# wisel# directed to .prove all. and to hold onl# to that which is good" this advice is just as important to the student of occultism who thinks that he has separated himself from those .inferior. people engaged either in following a dogma or in tipping tables for messages from deceased relatives -- or enemies -- as it is to spiritists who believe in the .summerland. and .returning spirits . The placid surface of the sea of spirit is the onl# mirror in which can be caught undisturbed the reflections of spiritual things )hen a student starts upon the path and begins to see spots of light flash out now and then$ or balls of golden fire roll past him$ it does not mean that he is beginning to see the real 'elf -- pure spirit A moment of deepest peace or wonderful revealings given to the student$ is not the awful moment when one is about to see his spiritual guide$ much less his own soul 8or are ps#chical splashes of blue flame$ nor visions of things that afterwards come to pass$ nor sights of small sections of the astral light with its wonderful photographs of past or future$ nor the sudden ringing of distant fair#-like bells$ an# proof that #ou are cultivating spiritualit# These things$ and still more curious things$ will occur when #ou have passed a little distance on the wa#$ but the# are onl# the mere outposts of a new land which is itself wholl# material$ and onl# one removed from the plane of gross ph#sical consciousness The liabilit# to be carried off and intoxicated b# these phenomena is to be guarded against )e should watch$ note and discriminate in all these cases" place them down for future reference$ to be related to some law$ or for comparison with other circumstances of a like sort The power that 8ature has of deluding us is endless$ and if we stop at these matters she will let us go no further !t is not that an# person or power in nature has declared that if we do so and so we must stop$ but when one is carried off b# what 0oehme calls .,od6s wonders$. the result is an intoxication that produces confusion of the intellect )ere one$ for instance$ to regard ever# picture seen in the astral light as a spiritual experience$ he might trul# after a while brook no contradiction upon the subject$ but that would be merel# because he was drunk with this kind of wine )hile he proceeded with his indulgence and neglected his true progress$ which is alwa#s dependent upon his purit# of motive and con1uest of his known or ascertainable defects$ nature went on accumulating the store of illusor# appearances with which he satiated himself !t is certain that an# student who devotes himself to these astral happenings will see them increase 0ut were our whole life devoted to and rewarded b# an enormous succession of phenomena$ it is also e1uall# certain that the casting off of the bod# would be the end of all that sort of experience$ without our having added reall# an#thing to our stock of true knowledge The astral plane$ which is the same as that of our ps#chic senses$ is as full of strange sights and sounds as an untrodden 'outh American forest$ and has to be well understood before the student can sta# there long without danger )hile we can overcome the dangers of a forest b# the use of human inventions$ whose entire object is the ph#sical destruction of the noxious things encountered there$ we have no such aids when treading the astral lab#rinth )e ma# be ph#sicall# brave and sa# that no fear can enter into us$ but no untrained or merel# curious seeker is able to sa# just what effect will result to his outer senses from the attack or influence encountered b# the ps#chical senses

And the person who revolves selfishl# around himself as a center is in greater danger of delusion than an# one else$ for he has not the assistance that comes from being united in thought with all other sincere seekers One ma# stand in a dark house where none of the objects can be distinguished and 1uite plainl# see all that is illuminated outside" in the same wa# we can see from out of the blackness of our own house -- our hearts -- the objects now and then illuminated outside b# the astral lights" but we gain nothing )e must first dispel the inner darkness before tr#ing to see into the darkness without" we must !now ourselves before knowing things extraneous to ourselves This is not the road that seem easiest to students Most of them find it far pleasanter and as the# think faster$ work$ to look on all these outside allurements$ and to cultivate all ps#chic senses$ to the exclusion of real spiritual work The true road is plain and eas# to find$ it is so eas# that ver# man# would-be students miss it because the# cannot believe it to be so simple .The wa# lies through the heart." O Ask there and wander not" O (nock loud$ nor hesitate O 0ecause at first the sounds O Reverberating$ seem to mock thee O 8or$ when the door swings wide$ O Revealing shadows black as night$ O Must thou recoil O )ithin$ the Master6s messengers O -ave waited patientl#7 O That Master is Th#self* I%rom 4choes of the 5rient$ comp &ara 4klund$ 97A>-AL K

ANSWERS TO QUESTIONERS
The notice published last month$ that 1uestions might be asked$ addressed to.Nadok$. has elicited several 1ueries$ from which we select the following -ereafter .Nadok. will continue his answers$ but the# will be given through the 2ath6s columns$ except where their private nature ma# call for personal correspondence From C.%&I' Is $eli(a$y ne$essary to the highest s)irit"al li*e and attainment+ Is this yo"r idea o* tr"e o$$"ltism+ .nswer- 0# no single wa# is the highest spiritual life attained The highest Adept and the true occult student$ have at some time been wedded to woman The highest attainment is never reached until a man has passed through this experience /nder certain conditions and at a certain time celibac# is a great aid$ but if the student is wedded then it is his duty to continue in that condition$ and instead of proving a barrier it will be an assistance to his progress if he rightl# comprehends its significance All the lessons which are taught the true occult student are given in dail# life and through nature6s laws The celibate loses some of these lessons - lessons which he must inevitabl# learn - because he violates a great law of nature The result of celibac# is that the student works b# intellect alone !t is necessar# for true occult work that the heart be used also One of the greater of the .m#steries. can never be learned b# the celibate$ for he never stands as hand in hand with ,od a controller of a creative force &,' Is a )"rely -egeta(le diet indis)ensa(le to a high and serene s)irit"al li*e+ .nswer - One might eat grass$ grain and turnips$ a million #ears$ but that of itself would not produce a high or serene spiritual life All these things are aids$ not necessities !f the ph#sical condition is such that animal food can be dispensed with$ or without disturbing other people or neglecting the labor given$ then it is wise to do awa# with it The ph#sical is thereb# purified$ making it less gross$ material and animal like 0ut .one man6s meat is another6s poison . /se that which seems the wisest to #ou .!t is not that which goeth into the mouth but that which cometh out that defileth a man . The right thought$ the proper motive$ the true )ill have more to do with true Occultism than an# exterior acts or practices From T. % &I' Am I the res"lt o* a series o* e#isten$es or a series o* $o%e#isten$es+ .nswer - That which is known as #ou is the result of continuous existence of an entit# @our present bod# and #our soul Ior the personalit#K are the results of a series of existences @our (arma is a result of co-existence The individualit#$ or spirit$ is the cause of the soul and personalit#$ or what is called .#ou . @ou are the manifestation of an entit# and are the result of man# appearences of that entit# upon this stage of action in various personalities &,' .ay one /al0 *or any distan$e along the Path /itho"t (eing a(le to see into the Astral Light1 or /itho"t re$ogni2ing anything e#traordinary+ .nswer - One ma# journe# an entire life time on .The 2ath. and not see into the Astral Light consciously. All men see into it$ for all who dream are looking there$ the bod# being asleep and not receptive

One ma# journe# a long distance and not see$ for all do not work in the same manner 'ome ma# hear .ages before the# see$. or ma# feel a long time before either seeing or hearing The tool most efficient at a certain period is the one used )e ma# journe# the entire wa# without recogni?ing an#thing extraordinar# or encountering phenomena The most extraordinar# things are found in the most ordinar#$ and are overlooked because of their seeming familiarit# )hen the understanding is directed to the natural$ one finds the supranatural or supra-human things All 1uestions are vital so long as the# remain unsolved but all will be answered !t re1uires patience in ourselves$ for man# times the answers do not come until #ears after the 1uestion has been propounded !f ! can be of further use to #ou please consider me at #our service From J.V. % 3There are t/o /ays to as$end and des$end1 the dire$t and indire$t 3 Tea Table, O$t Path &I' What are these /ays+ .nswer - The thistle down is blown hither and thither with ever# breath of wind7 The arrow speeds straight to the mark from the powerful bow The indirect wa# is that of the thistle down" the Astral going out when the bod# is asleep$ does so in a diffused condition - a passive state - with no ade1uate force to control it or master unseen forces !t floats at the merc# of ever# current in the Astral$ gleaning here and there as a butterfl# but taking the good and bad indiscriminatel# !t ma# reach high spheres$ but is more likel# to remain in those nearest to the ph#sical This wa# is travelled b# all when asleep$ and there dreams are made !t is the passive state where desire is the ruler$ and sometimes travelled in the waking conscious state$ but is uncontrollable and unreliable The direct wa# is that of the arrow from the bow The Astral speeds directl# to the sphere which holds the knowledge it is to receive !t does so in obedience to an irresistible force - the )ill7 )ill in accordance with divine law !t is concrete going and returning in obedience to this force$ bringing little with it from intermediate spheres other than that for which it is seeking This occurs in dreamless slumber and the knowledge ac1uired is not communicated in a dream This wa# is travelled in the conscious state for it is the wa# of the student of the Occult /nless the man6s thought and motive are pure$ he is incapable of using the true will$ and his Astral goes where other wills or forces drive it !t pauses when other forces interfere - learns from the place it happens to be in$ and brings back a horrible jumble sometimes I,' Where do these /ays lead+ One wa# leads to Theosophia - !llumination - when traveled awake or asleep The other to consideration of self - ordinar# living with its erroneous conceptions - as an Occult wa#$ to love of phenomena and spiritism The# lead to spheres within the astral$ for the astral bod# passes not be#ond astral limits Onl# when the soul is freed from the astral and material bodies does it pass to higher spheres These wa#s also leGd to planets$ stars$ and other worlds$ for all these ma# be within the astral of this globe

Nadok Path, 8ovember$ 9::L

From C.H.V. % A)olloni"s is said to ha-e /orn a mantle o* /ool to aid in ins"lating himsel* *rom the astral $"rrents Has /ool in itsel* any s"$h )ro)erty as is seemingly as$ri(ed to it+ The 4"estion has the -al"e1 )erha)s1 /hether the o$$"lt la/s /hi$h go-ern the merely )hysi$al reg"lation o* the toiler to/ard ade)t%shi)1 may not (e o* great -al"e *rom a sanitary )oint o* -ie/ and *orm1 i* )ro)erly "nderstood1 a "se*"l medi$al $reed .nswer - )ool in itself has no especial occult power !t is a nonabsorbent to the exhalations of the human bod#" is lighter$ cooler in hot and warmer in cold weather than an# other fabric The late discoveries of a ,erman scientist prove it the best of all materials from a sanitar# point of view !t is a conductor for electricit# and other unseen forces Apollonius$ as well as other occult students$ knew its value and uses 0eing a student of nature6s laws he was well aware of nature6s re1uirements /pon the knowledge gained b# occult students touching the human bod# are founded all the schools of medicine 0athing is essential$ a woolen dress where permissible$ as little animal food as possible$ as sparing diet at best - a high ideal - an exalted motive and strong will$ a total forgetting of self otherwise$ and neither elementals or human beings will oppress one From J.C.V. % What is tr"e Will+ Is it a *a$"lty o* the so"l+ Ho/ is it one /ith the 5i-ine Will and ho/ may /e ma0e o"r /ill at one /ith the 5i-ine+ Is it something /hi$h no/ /e 0no/ not1 or may /e )er$ei-e its germ in o"r o/n Will1 or is it an instin$ti-e mo-ement o* the so"l+ .nswer - I!K The will as known to man is that force which he exerts for the accomplishment of his aims - he uses it blindl# and ignorantl# - and self is alwa#s the one for which he uses it !t is used as a brute force As ordinaril# used it has little tendenc# to lift the personalit# farther than the attainment of material results !t has for its source$ the lower elements of the soul The true will is a concentrated force working steadil# #et gentl#$ dominating both soul and person$ having its source in the spirit and highest elements of the soul !t is never used for the gratification of self$ is inspired b# the highest of motives$ is never interposed to violate a law$ but works in harmon# with the unseen as well as the seen !t is manifested through the human will for things visible I<K !t is more that a facult# of the soul$ for it is the soul at work The spirit is unmanifest except through the soul The soul manifesting the spirit is the true will The human will is the lowest form of this manifestation IJK As the true will is the manifestation of the spirit through the soul$ it must be at one with the divine$ inasmuch as the spirit is the divine in man !t is the ,od in man$ a portion of the all-pervading Asserting itself through the soul$ the true will is brought forth and in truth we sa#$ .!t is the will of ,od . )e ma# make our finite wills at one with the divine b# elevating our aim$ using it for good or in the search for ,od$ in striving to find how to use it in harmon# with the laws of ,od 0# proper use in the right direction the human will becomes purified$ elevated$ and being exerted onl# in conformit# with our highest ideal$ eventuall# becomes at one with the highest in man !n our ordinar# material state we know onl# the human will Through the human will we reach the divine will )e become aware of the true will through the ordinar# will just as we become aware of the

soul through the bod# !t is not instinctive of the soul The soul is father of the human will - the spirit is father of the true will From E.L.T. % 3A great deal de)ends on )"rity o* tho"ght and moti-e13 O$t Path1 ) ,,6 Please e#)lain /hat sho"ld (e the a$t"ating moti-e in de-elo)ing )sy$hi$ $a)a$ities .nswer - The desire to find ,od$ the desire to know one6s self$ our possibilities and capabilities$ that we ma# be of true use to the world$ these are the motives The thought should be unselfish$ undisturbed b# material affairs - free from wonder-seeking curiosit#$ concentrated$ and in entire accord with the motive$ the search for ,od Is 7innett8s e#)lanation o* the origin and e#tin$tion o* 3Intermediate Forms13 a$$e)ted as (eing $lear and satis*a$tory (y the ma9ority o* st"dents /ho are (eginning the st"dy o* B"ddhism+ .nswer - 0# the majorit# who are beginning #es - but not b# those who are advanced 7innett $laims that :ama Lo0a is &li0e earth' a $ondition o* "nsatis*ied longings1 )rogressi-e ideali2ation It might (e the 3ne )l"s "ltra3 at the time o* entran$e1 ("t ho/ a*ter a )eriod o* years+ .nswer - All these states ma# be entered into while in the bod# The condition of unsatisfied longing does not cease except in 8irvana 0e#ond a certain point the intellect is useless /p to and at that point the intellect is increased in its powers !t is never deca#ed or paral#?ed !t is useless because a better tool is used 5o ad-an$ed st"dents $ontem)late 3R")a Lo0a3 and 3Ar")a Lo0a3 as at )resent desira(le $onditions+ I* desira(le then in /hat sense; a(sol"tely or $om)arati-ely as regards earth li*e+ Is 7innett8s statement o* the entire satis*a$tion o* the so"l8s longings1 to (e regarded as 3E# Catherdra13 or is it only 7innett8s )ersonal $on$e)tion+ .nswer - All states and conditions above the ordinar# material are desirable !n the absolute sense$ an# .conditioned. existence is undesirable .Advanced students. tr# to be free from desires .Rupaloka. means place of form" .Arupaloka$. place of no form. There are man# Lokas -is statements are his personal interpretation of the teachings he has received Read 8ov 2ath$ p <>< Are /e to "nderstand that he 3medi"m3 /ho )ro-o0es a re)resentation o* )henomena *rom de)arted s)irits is there(y ri-eting the $hains (y /hi$h the said 3s)irit3 is held *ast to lo/ $onditions+ .nswer - @es - as #ou use those words - but ! do not call them .spirits . Is 7innett8s "se o* the /ord 3s)irit"ality3 to (e "sed as synonymo"s /ith o"r /ord $ons$ientio"sness+ .nswer - 8o 5oes he not rather "se it in the sense o* imaginati-e or int"itional $a)a$ity+ .nswer - 8o Ho/ do B"ddhists regard this *a$"lty as $om)ared /ith $ons$ientio"sness1 sel*%sa$ri*i$e and integrity+

.nswer - !t is not a facult# +onscientiousness$ self-sacrifice$ integrit#$ dut#$ are all portions of the whole$ which is spiritualit# 5o they not a$$ord res)e$t and honor to )re)onderan$e o* intelle$t o-er )"rity o* heart+ .nswer - 8o$ the# honor intellect when governed b# purit# of heart Ho/ $an I $"lti-ate tho"ght reading+ The im)ressions re$ei-ed are in-ol"ntary .nswer - 0# continual exercise of the power 0# concentrated thought in obedience to the will 0# purif#ing the thoughts as well as the bod# 0ut #our aim must be higher than the mere ac1uirement of a wonder-working power$ or #ou will fail )ith all the power #ou possess concentrate #our thought upon the object #ou desire$ and receive that which is given b# what is termed intuition From M.E.C. % What ste)s m"st I ta0e to o)en the heart so as to e#er$ise the Will *or go-erning the Astral (ody+ .nswer - There is but one wa# to open the heart That is b# living the life !t is a simple matter to govern the will$ but this is not the true will The governing of the Astral bod# is the smallest of the tasks of the true will The will should be used to obtain wisdom$ and when so used it will control the Astral bod# without effort )e should exert ps#chic powers onl# to benefit others$ never to free ourselves from the disagreeable Let #ou aim be to find ,od" #our motive$ to know #ourself for the sake of Theo-'ophia and humanit#7 #ou desire$ to help humanit#$ and the True )ill will be developed$ the heart opened and #ou will not onl# control the Astral bod# but all in the Astral @ou must seek be#ond the Astral for powers$ but it is not wise to desire the ac1uisition of powers Let #our aim be be#ond that$ and the powers will grow of themselves !f the strong-willed or sick depress #ou$ seek to aid each in some wa#$ forget that #ou are depressed$ forget your self, and the# will not affect #ou The life of the Occult student is full of sorrow$ anguish and depressing influences These go to make him a student in the Occult A portion of his training is to become aware of these onl# in so far as the# affect others As to their affecting his own personalit#$ he does not know the# exist !f #ou desire to help humanit#$ then #ou possess the true motive !f #ou use #our will in this cause$ wisdom$ peace and all the powers will be given Nadok Path, &ecember$ 9::L

From Walter B. % &I' Is it /ell to $"lti-ate the intelle$t at the e#)ense o* the heart+ 5o /e not )ay too m"$h attention to intelle$t"al )rogress1 and in so doing allo/ the Heart%.ind to /ander /here it may+ .nswer - !t is not wise to cultivate either at the expense of the other 4ach alone will end at the same place - The Threshold 0oth are excellent means for the manifestation of that which is higher that either$ when cultivated to their highest in unison 0oth are useless after a certain point$ except as tools for truth Metaph#sics$ logic and emotion all end at a dead wall &,' 5o not the /ords and tea$hings o* !es"s1 ta0en in their esoteri$ sense1 )oint one &the' /ay to the Theoso)hi$ Path+ .nswer - Taken in the sense he intended the people to take them$ the# lead to the way. Taken in the sense in which he desired his &isciples to receive them$ the# are teachings upon the way. Taken in their

esoteric sense - as he knew them - the# are the way. )ere the wisdom of 4g#pt and !ndia toda# blotted out from both the seen and unseen worlds - the true seeker would find in his teachings$ when rightly studied, all the teachings of !sis and 0uddha As he received his instruction from 4g#pt$ heired from !ndiaP it is more than probable that esotericall# his teachings are identical with both From F.F. % Will the 5e-a$hani$ )eriod *orm an interr")tion to the /or0 *or h"manity in the $ase o* one de-oted to this d"ring earth li*e+ Is 5e-a$han then a re9"-enating1 strengthening )eriod ne$essary *or "s /hile in the (onds o* *lesh1 and is the Eli#ir o* Li*e the only es$a)e *rom this egoisti$ )eriod+ .ay an ans/er (e gi-en to this+ .nswer - As the &evachanic period is a result of work for humanit# - the true and pure devachanic state being onl# thus obtained - it should form no interruption to such work !t onl# does become such when the soul is selfish enough to prefer &evachan to a continuance of work for other men$ and even then to a certain extent the soul continues its work There is rest in &evachan$ but not idleness As this state is fre1uentl# entered and passed through while #et in the bod#$ it should be an aid$ not a hindrance$ to true work !n truth it is a state of reward$ but in that state no rewards are received There is no state up to 8irvana that can be an obstacle to work for humanit# for those who are devoted to that work The 4lixir of Life is the onl# means b# which we can pass be#ond both &evachan and the thoughts of it" the Magnum Opus is the onl# thing that entitles us to it From M.E.S % &I' Are the Astral and the lo/est )lane o* mental li*e synonymo"s terms+ .nswer - The# are not The impulses for all mental life originate be#ond the Astral The outer man with his mind interprets these as he conceives the# should be The lowest as well as the highest mental life ma# receive knowledge from the Astral$ but it is not the Astral All that all forms of mental life produce is indelibl# impressed upon the Astral &,' Is the 3rising a(o-e the Astral3 in e**e$t rising a(o-e the stings and )ro(ation o* )"(li$ o)inion+ .nswer - %or us$ there is no public opinion )e know neither sting nor approbation Rising above public opinion is merel# rising above the material /ntil men forget the material$ the# can not rise above self /ntil the# forget self$ the# can not rise above the Astral7 All things that please as well as those that distress men are in and through the Astral Rise above both From M.J.G. % When$e $ome the -isions seen 9"st (e*ore dro))ing to slee)+ They are "n$ontrolla(le % sometimes "n)leasant1 and ha-e in$reased sin$e $hildhood1 and sin$e (eginning the st"dy o* O$$"ltism .nswer - )hen we enter that condition called sleep$ we open wide the doors and windows of the bod# or this house we live in$ and the soul goes forth as a bird freed from its cage !n partial unconsciousness or falling into sleep$ the bod# has$ to a great extent$ ceased to act$ but the brain is still sensitive or receptive to the pictures or impressions of the Astral Of the lower principles the Astral is the last to cease action either in sleep or death The brain is its instrument !n the partial somnolent condition$ the pictures of the Astral are conve#ed to the brain" through that the outer man reali?es and beholds the visions !f he were full# asleep these visions would be dreams 2recisel#$ as dreams$ the# ma# be either pleasant or the reverse Like dreams the# are uncontrollable b# the ordinar# ever# da# mortal The Occultist being master of himself beholds onl# that which he desires$ either in vision$ or dream$ or neither As one makes himself more sensitive to impressions from the Astral when and after he begins the stud# of Occultism$ visions and dreams will increase in fre1uenc# for a time

Nadok Path, 3anuar#$ 9:::

From Adelp i % A most )er)le#ed indi-id"al is /riting to yo" I ha-e (een *or three years endea-oring to st"dy Theoso)hy I ha-e heard le$t"res1 ha-e read an immense amo"nt o* literat"re de-oted to that $"lt1 *rom the sages o* old do/n to the 7innetts1 Ol$otts1 and Bla-ats0ys o* the )resent day I ha-e $onned the <oga Philoso)hy and I read The Path Li! t on t e "at aids me not1 nor does B a!a#ad Gita, and /hy+ Be$a"se I am yet /itho"t the *irst ste)s to/ards )ra$ti$e &7"rely Theoso)hy % li0e other s$ien$es % m"st ha-e $omet in! )ra$ti$al a(o"t it+' ="ide me /ith yo"r *riendly hints Imagine me alone in a room Ho/ to $ommen$e+ 7ho/ me the *irst ste) ")on the )ra$ti$al ladder> All I ha-e heard and read seemeth to me so ela(orately "nintelligi(le that I lay it aside and (eg yo" to instr"$t me in my Theoso)hi$al A B C1 Astral Light> Is it a *ig"rati-e light1 i.e. Re-elation+ or is it a light1 as ele$tri$ity % the Hea-ens % $oal % gi-es light+ I* a(stra$t &into insensi(ility' is ne$essary1 $an yo" instr"$t me ")on Hy)notism &sel* mesmerism'+ 3A shining o(9e$t3 is ad-ised to stare at> A mirror is a shining o(9e$t1 *or instan$e B"t o* /hat a-ail to stare at a mirror and see re*le$ted "gliness> .nswer - @ou sa# that for three #ears #ou have been endeavoring to study Theosoph# 'uch being the case$ #ou will meet with but little success &ivine )isdom can not be a subject for study, but it ma# be an object of search. )ith the love for this same wisdom uppermost in our hearts$ we ask #ou if it would not be wiser to la# aside the study of so called Theosoph# and stud# #ourself (nowing #ourself #ou know all men$ the worlds seen and occult$ and find Theo-'ophia One cannot absorb Theosoph# as a sponge does water$ to be expelled at the slightest touch Our conception of Theosoph# is apt to be based upon the idea that it is an especial line of teaching - a larger$ wider$ and great doctrine than others perhaps$ but still a doctrine$ and therefore limited )e must bear in mind that the true Theosophist belongs to no cult or sect$ #et belongs to each and all" that he can find the true object of his search e1uall# as well in the -ebrew bible as in the @oga philosoph#$ in the 8ew Testament e1uall# as well as in the Bhagavad-Gita @ou sa# #ou have .conned the @oga philosoph# . This is not enough" merel# to .con. it is not to know it !t is in fact a most practical s#stem Iif #ou refer to that of 2atanjaliK$ and one that will meet all re1uirements #ou have in the wa# of difficult#" for it is one of the most difficult !t is not possible for #ou to judge its merits without practice7 and it gives full directions !f for three #ears #ou stud# and practice it - a#e for one #ear -$ #ou will find that #ou need no other !n these matters there is no child6s pla# nor the usual 4nglish and American method of mere book-learning$ - we must absorb and work into the practice and the theor# laid down$ for the# are not written merel# for the intellect$ but for the whole spiritual nature There must be within the man something which he alread# knows$ that leaps up and out when he scans the books of wisdom" a thing alread# existing$ which onl# takes an added life or confirmation from books True Theosoph# has all that is practical$ but man# forget this" there is no greater s#stem of practice than that re1uired b# it &esire wisdom" love all men" do #our dut#" forget #ourself" let each thought and act of #our life have for its aim the finding of divine wisdom" strive to appl# that wisdom for he good of other men !f #ou search in ever# direction$ Light must come to #ou Let the place in which #ou now are be the lonel# room #ou speak of$ and seek to find in ever#thing the meaning 'trive to know what the# are$ and b# what governed or caused This the first step Live #our life with this ever before #ou 2urif# #our

thought as well as #our bod# Reason all #ou can$ feel all with #our heart #ou ma#$ and when intellect and heart fail #ou$ seek for something higher This is the A 0 + " it is enough for the present !t is not Theosoph# that is a science$ but its application !t is not a .cult$. for it covers and includes all The Astral Light is an actualit# !t is not revelation$ but a means through which that which causes revelation acts 4lectricit#$ the heavens$ all lower fires$ are but the shadows of the Astral Light$ just as the Astral Light is but the darkness of the !neffable Light Abstraction into insensibilit# is not intended !f it had been so intended it would be unnecessar# for us to be in these bodies !f #ou can forget #ourself sufficientl# - forget that #ou exist as a human bod#$ #ou will not need to stare at a mirror" but so long as #ou reali?e$ when staring into a glass$ whether #ou be prett# or ugl#$ #ou can not reach +elestial sensibilit# or terrestrial insensibilit# -#pnotism is the controlling of other personalities /nder this #ou would be but a puppet for the thought of another @our outer self had better become a puppet for #ou own thought )e seek to make the bod# alive$ not to kill it Nadok Path, %ebruar#$ 9:::

To %ado& % 7"))ose )ersons ha-e reason to (elie-e they ha-e *o"nd the (eginning o* the Way1 and then *ind they do not $are to in-estigate the mysteries o* O$$"ltism? that they are $ontent to remain /itho"t 0no/ledge on these s"(9e$ts1 tho"gh they *o"nd Tr"th thro"gh Theoso)hy1 and that they are ha))y (e$a"se they *eel that /hate-er =od orders in their li-es m"st (e right1 /hether it is )leas"re or )ain 7"))ose also that s"$h )ersons1 tho"gh ha-ing )"t themsel-es in a s)irit"ally re$e)ti-e $ondition1 *eel no /eight o* :arma1 tho"gh /illing to s"**er to /hate-er e#tent is needed *rom it 5o yo" not thin0 s"$h )ersons may (e de$ei-ing themsel-es in thin0ing they are Theoso)hists1 /hen they ha-e li-ed many /ee0s in this $ondition+ 5o yo" thin0 it harder *or /omen to attain s)irit"ality than men+ and i* so1 still sho"ld they not stri-e all the more to o(tain it+ I 0no/ /e sho"ld not a-oid anything merely (e$a"se it is ir0some or "ninteresting 5o not Theoso)hists allo/ themsel-es to *eel ha))y i* ha))iness $omes to them /itho"t their desiring it+ Also /hy do Theoso)hists /ish to a-oid *eeling )ain or )leas"re1 i* =od orders the $ir$"mstan$es /hi$h )rod"$e them1 a*ter /e ha-e s"(9e$ted o"r /ill to His+ Please ans/er in yo"r ne#t iss"e o* The Path L .nswer - Men attach an erroneous meaning to Occultism !f one has found the beginning of the 6ay he has found some of the m#steries of Occultism$ for none find the 6ay until the# find something of the /nseen !t is impossible for one to put himself in a spirituall# receptive condition without -investigation- of or being under the swa# of Occultism or Occult conditions" and it is through these same conditions that he knows that pain and pleasure are one and all wise (arma does not alwa#s

manifest itself as suffering$ b# an# means" it is 1uite as likel# to produce jo# as sorrow$ and (arma is not alwa#s weight# 'uch persons of whom #ou speak ma# be tr#ing to become Theosophists$ but are not Theosophists A seeker for &ivine wisdom seeks in all directions and refuses none I<K !t is as hard for man as for woman to enter the m#steries Man works through the intellect$ woman through the emotions or heart 0oth are e1uall# useless after a time$ and of the two the heart is the better tool 0ut woman becomes engrossed or overwhelmed b# her emotions$ and passes no farther The greatest Teachers have been those who have had most of the womanl# in their natures !t is more difficult to master the bod# as a woman than as a man This can be answered onl# partial in print IJK The True Theosophist allows himself$ or is taught to feel$ both pain and pleasure$ happiness and sorrow$ for he knows them all to be wise Men long for and desire" the# fight for happiness and do not find it )e have given to us peace$ which is far be#ond happiness -appiness is of this world and is a mocker# of the True" #et as all other men we feel it$ for we feel all things$ for in all these things lie the lessons to be learned as men ! dare not speak for other men$ but were ! to wish to avoid either pleasure or pain$ knowing them to be ,od6s will$ then would ! utterl# fail Once having subjected my will - m# human will - to -is$ then ! avoid nothing that is -is will To %ado& % &I' Why1 sin$e the 5eity $hose o* His o/n di-ine /ill to ma0e the des$ent into matter1 or % as some )"t it % (y this )ro$ess alone $ame to Him a reali2ing sense o* His (eing1 in the mani*estation thro"gh and (y matter1 /hy sho"ld this (e $onsidered a '(all,' or1 indeed1 an e#il at all, sin$e1 (eing the /or0 and $hoi$e o* the 5eity1 it m"st ne$essarily ha-e (een (oth /isdom and goodness /hi$h di$tated the 3des$ent3? and1 as Theoso)hy tea$hes the inner Light and in d/elling Eman"el &=od /ith "s' to (e e-er )resent in all *orms o* li*e1 /herein $onsisted the e-il o* this di-ine des$ent1 and /hy m"st this e)perien*e (e ne$essarily asso$iated /ith e-il at all+ &,' I met an F T 7 the other day /ho (elie-es he has arri-ed at 37aintshi)3 and $annot there*ore err He $annot (ear the slightest $ontradi$tion 1 (elie-ing that he has arri-ed at s"$h a state o* 3enlightenment3 that he is in*alli(le1 /hereas /e less gi*ted mortals *eel that he o*ten ma0es gra-e mista0es O* $o"rse this ass"m)tion is "ntena(le in this $ase1 ("t are sainthood and $onse4"ent in*alli(ility li0ely to res"lt *rom the h"mdr"m e-ery%day li*e o* an ordinary nineteenth $ent"ry man+ .nswer - %or the &eit# there is no fall -e can not fall !n the so-called descent into matter$ -e must manifest through something 8ever does the !neffable stand unveiled before mortal man )hen the All )ise deemed it good to manifest -imself as individualities$ -e did so through the soul After creating the human man with the soul that all things possess$ .-e breathed into his nostrils and man became a living soul,. or the &eit# manifested -imself through the soul in the man 8othing below man is immortal Man is not immortal" his soul is not immortal" but the breath of ,od$ which is ,od6s life or ,od himself$ is forever. Man was to have lived as the angels$ .for the# also were made." but$ although b# the grosser elements of matter or nature$ b# its lusts and desires$ its seductive beauties and deceptive pleasures$ reali?ed most full# through the senses of the human bod#$ the soul was drawn down instead of upward$ into ignorance of the true instead of toward the wisdom of ,od$ holding and binding thus the spirit in the meshes of the grossest part of nature$ and so fell. ,od did not fall$ - the spirit" nor did man as the human man" but the soul$ being a free agent$ did so$ causing the spirit to be limited$ and entailing pain and anguish upon the human man Man with the &ivine manifest in him was to know onl# the good$ or wisdom" but$ not content$ he must eat of the tree of the (8O)L4&,4 of good and

evil$ or the misapplication of the good$ and fell into ignorance There can be no greater evil than losing the wisdom of a ,od for the ignorance of a man -erein consists the onl# evil of the fall after the descent into matter I<K -ow do #our know that he makes grave mistakes5 ! ma# not sa# that an#one errs or makes mistakes$ other than m# own self 8either #ou nor ! ma# sa# another is saint or devil from our own standpoint of what makes either 0oth #ou and ! have been taught$ however$ that one who has arrived at the state of .'aintship. never la#s claim to it or to .enlightenment . 'aintship and a certain measure of infallibilit# will result from humdrum ever-da# life in the nineteenth centur#$ and in no other wa#$ if rightl# comprehended Otherwise one would not be here at all$ or would have lived in some other time$ before time was To become a saint one must know what sinners are and what sin is The best wa# to arrive at this knowledge is through the nineteenth centur# or the time in which we live$ through life and all it tells us 0elieving that one cannot err and in one6s infallibilit# is however not characteristic of saintship Nadok Path, March$ 9:::

From G.M. % &I' 5"ring slee) I ha-e a *eeling that I $an *ly (y an intense a$t o* /ill I then do *loat in dream o-er the gro"nd1 my (ody seeming rigid The *or$e e#ha"sts1 then I ha-e to des$end What is yo"r e#)lanation o* this+ .nswer - !t is part of the effort of #our inner man to demonstrate to #our outer self the existence and action of unrecogni?ed and unfamiliar forces$ which ever# man has in him the latent power to use &reamless slumber is better &,' In Theoso)hi$al (oo0s I *ind o$$"lt or magi$al )henomena re*erred to I am dis)osed to re9e$t these and $onsider their )"(li$ation o* a -ery 4"estiona(le $hara$ter in light o* matter *or the im)ro-ement o* intelligent see0ers a*ter tr"th 7till I do not deny them1 and hold mysel* o)en *or $on-i$tion in any dire$tion .nswer - )h# then bother #ourself with the phenomena of #our dream state5 The dream of fl#ing is as much a phenomena as an# other that Theosophical literature contains The proper attitude for true theosophists is not to be read# or anxious to bring conviction as to an# phenomena to in1uirers -ence we cannot enter into proofs )e know personall# that phenomena of a most extraordinar# character have taken place$ and are still occurring" we also agree with #ou that the constant publication of accounts of phenomena is unwise 'till it must sometimes be done$ as some minds have to advance through the aid of these things )e also know that the Masters who are behind the Theosophical 'ociet# have$ in writing$ condemned the thirst for phenomena made so often degrading$ and stated that the 'ociet# ought to progress through its moral worth One phenomenon can be seen b# but a limited number of people$ some of whom even will alwa#s doubt$ and each one hearing of it afterwards will want a repetition for himself %urther than that$ it would be certain to bring on a thirst for mere sight-seeing$ resulting in a total forgetfulness of spirit 0ut$ on the other hand$ there are laws that cannot be guessed at without phenomena And in each human being is a complete universe in which dail# occur phenomena that should be studied This is the

proper realm for each student to investigate$ for therein - and nowhere else - is placed the gate through which each one must advance Nadok From G.B. % Why does the Baron in .r 7innett8s 3:arma3 ad-ise .rs La0es(y not to $omm"ni$ate /ith the 3astral s)e$ters3 she sa/ a(o"t the Pro*essor+ .nswer - The answer to this will not #et be well understood The 4nglish language has not ac1uired the needed words The 0aron6s repl# was that thereb# the real ego of the deceased would be retarded in its advancement$ and Mrs Lakesb# might la# herself open to influences from the astral world that would pre# upon her unexpectedl# This answer opens fire at once upon the whole .philosoph#. of spiritualism$ and contains a challenge of the ignorance of most seers and nearl# ever# student of ps#chical laws The ordinar# spiritualist sees complete proof for the returning of deceased friends in the phenomena of the sQroom$ and nearl# ever# seer is fascinated with his or her own pictures in the astral light and the absolute truth of what is seen Mrs Lakesb# did not see the spirit of an# person$ but onl# the reli uae. The spirit is never seen$ and the soul is engaged in experiencing a certain portion of its deserts in other states These states are unnameable and incomprehensible to 4nglish speaking people 0ut for a period there is a magnetic connection between that soul and the reli uae seen at sQand b# seers 0# means of that connection the soul is prevented - against its will$ except when it is extremel# wicked - from passing through its purification preparator# to entering into devachan. This purification$ or preparator# state anterior to devachan, has not been explained b# theosophical writers !t is$ nevertheless$ a fact of the highest importance The second portion of the 0aron6s repl# is also valuable )hen a seer or medium perceives these shades of the departed and desires to communicate with them$ a crowd of nature spirits$ of no moral character but solel# moved b# magnetic impulse$ rush into the shade of the deceased and give it a temporar# life The# too are then able$ on their part$ to see the seer or medium$ and ma# and do often transfer themselves from the shade to the medium$ whose lower$ baser nature the# occup# and vivif# 0# thus incorporating themselves with the relil uae of dead persons$ these elementals stop the process of disintegration of the atoms of matter composing the shade$ which would have gone on to completion if left to nature As soon as this disintegrating process is inhibited$ the soul itself is held$ so to sa#$ in a vise which it is powerless to open$ and unaware as well from whence comes the disturbance Thus$ then$ these who run after their deceased friends6 shades or reappearances are each da# condemning their loved ones to a longer and more painful sta# in a state that closel# corresponds to the +hristian hell ! know m# words will sweep unheeded over the forest in which our spiritualistic friends are wandering$ but some sincere students will believe me -adji Path, April$ 9:::

From M.C.+. % I am told that an Ade)t has said 3that one $an hel) or $"re another i* his :arma does not )re-ent it 3 Am I to "nderstand that /hen s"**ering is (e*ore me I am not to relie-e it i* in my )o/er to do so1 on the gro"nd that the s"**ering )erson8s :arma has (ro"ght him there and I m"st not inter*ere+ 7ome Theoso)hists ha-e en"n$iated this r"le .nswer - !f an Adept said this it is not incorrect 0ut no Adept ever drew the conclusion #ou give 'ome Theosophists have$ we are sorr# to sa#$ declared that the# ma# not help for the reason stated !t is not theosophical to take such a position The sufferer6s (arma trul# produced the suffering$ but #our (arma offers the opportunit# for a kind deed that m# relieve him" it ma# be his (arma to be relieved b# #ou !t is #our dut# to do this kind act$ of whatever nature it be The meaning of the declaration attributed to the Adept is that #ou are to tr# to relieve suffering$ which effort will have a beneficial effect unless the (arma of the sufferer prevents7 but #ou know nothing of his (arma and must not judge it" #our dut# lies in the act presented to #ou for performance$ and not with its result nor with the possible hindrances resulting from the (arma The wrong view given b# #ou in #our 1uestion arises from the conceited attitude of persons who$ having slight knowledge$ presume to be the judges of others and of the great and hidden causes springing from (arma (nowledge of these causes and of their operation in an# particular case comes onl# to those who have reached Adeptship" for$ in order to rightl# judge how to rightl# act$ #ou must know absolutel# the other6s (arma$ together with #our own$ in order not to fall into the awful error of deliberatel# sinning !t would be wiser for all students to seek to do their dut# and to act as true brothers on ever# occasion than to run about endeavoring to imitate 'ages and Adepts Moulvie

From B.J. % What $an yo"r tell me a(o"t the .ind C"re and Christian 7$ien$e+ Are they tr"e1 are they theoso)hi$al+ O"ght I to st"dy them so as to (e men$ $ana in *orpore $ano, as it /ere+ .nswer - As we have not made a thorough stud# of these$ we could not assume to tell #ou much about them$ and hence cannot sa# if the# are true or theosophical Man# earnest theosophists are believers and followers of both )e$ however$ have been trained in the 4astern theosophical school %ollowing the teaching of the latter$ our advice is to have a health# bod# b# pa#ing regard to rules for health$ so that #our mind$ whether it be health# or not$ ma# exhibit its workings untrammeled And the teacher has ever said$ as taught b# the 'ages of old$ that the bod# must not be the ob7ect of the student6s care The same teacher also warned us that$ as the bod# is a material thing$ the proper remedies needed to counteract extreme discordant vibrations are also of a material nature Our work lies not with #our bod#$ but with #our mind and heart 'ee to it that the latter is right The 1uantit# and 1ualit# of mind that are #ours ma# be little or poor$ but even if great and good$ the heart and soul are greater$ and mind has its limits be#ond which it passes not Moulvie Path, 3une$ 9:::

A change of circumstances having made it necessar# for Nadok to remove to another sphere of action$ no more answers to 1ueries will appear from his pen =ueries$ however$ will be answered to the best of

the abilit# of one or two others who have agreed to undertake the work$ and the# ma# be addressed to the 2ath as usual From F.,.W. % &I' What is the di**eren$e (et/een the E$oteri* 7o$iety o* Boston and the Theoso)hi$ 7o$iety1 and is that di**eren$e -ery serio"s+ .nswer - The last clause of the 1uestion shows that the 1uestioner probabl# means .disagreement. instead of .difference . There can be no disagreement$ inasmuch as the 0oston 'ociet# is no part of the Theosophical 'ociet# 0# reading the objects of the Theosophical bod# and those of the 0oston 'ociet#$ an# difference which ma# exist ma# be discovered ! cannot sa# if there be an#$ as ! know nothing of the latter )illiam = 3udge ,eneral 'ecretar#$ T ' &,' 5o mem(ers o* the T 7 )ra$ti$e the method o* regeneration )ro)o"nded (y Hiram E B"tler+ .nswer - ! cannot sa# The T ' imposes no .method of regeneration. on its members" it onl# asks them to cultivate and exemplif# /niversal 0rotherhood As to a method of regeneration$ it would seem that there can be but one regeneration &@' 5o mem(ers o* the T 7 a$$e)t 37olar Biology3 as a real s$ien$e+ .nswer - There ma# be some who do The term .'olar 0iolog#. is an example of the abilit# of the American mind to strain 4nglish terms out of their usual meaning Ordinaril# it would mean some biological effect produced b# the sun of our s#stem$ or$ as e1uall#$ biologi?ing the sun himself 'ince$ however$ acceptance of a particular dogma or s#stem is not re1uired of members of the Theosophical 'ociet#$ one should not waste an# time in tr#ing to find out whether persons who are members believe in certain isms or sciences The same amount of time devoted to a careful$ cold$ and passionless scrutin# of our own outer and inner nature will lead us nearer to compliance with the old direction$ -0an, !now Thyself.- This is the only science worth knowing$ for$ as the old sacred books sa#$ .!n the heart of man are all things$ sun$ moon$ and stars$ all is contained within it . Moulvie From L.C. % What are the 3)ea$e3 and the 3-oi$e o* the silen$e3 s)o0en o* in the Li! t on t e "at - Are they easy to attain to+ .nswer - The peace is that period succeeding a storm set up in #our nature b# an# attempt to con1uer the lower self !t follows each such conflict if the battle has been waged to victor# for the higher 0ut few modern men can wage the battle with more than one thing at a time -ence$ we have man# such storms 4ach peculiarit#$ passion$ or propensit# has to be attacked singl# and overcome )hen that happens$ a period of inner silence arrives in which the soul grows and attempts to instruct us This is the voice And$ as 2ight on the Path sa#s IRule <9 part !K$ .!t cannot be described b# an# metaphor . The silence has its counterpart in nature when$ after storms or catacl#sms$ silence occurs The silence after a storm is due to the effect of water falling through the air upon earth$ vegetation$ insects$ and animals$ and to the peculiar results of loud reverberations of thunder All these combine to produce a silence 1uite appreciable b# an# one accustomed to nature And when a catacl#sm takes place$ such as the falling of a tremendous avalanche of snow$ another sort of silence is brought about$ during which man# things in the astral and natural world not at other times evident can be perceived 4ach of these

silences comes to an end because the ordinar# normal operations of nature reassert themselves 'o it is with ourselves 'torms of disappointment$ or terrible upheavals from tremendous sorrows$ or the effect of our own intense will$ bring about those silences in which the voice of the soul has perchance a better opportunit# of being heard Moulvie Path, 3ul#$ 9:::

A C R as0s i* a long de*inition o* :arma gi-en in the letter is in harmony /ith the Asiati$ de*inition .nswer - )e do not think that the definition of A + R is good$ for the reason that it is not clear what is meant One thing is certain$ and that is that (arma is the governor of all our circumstances$ and is also in part a cause of acts$ and is again the act and the circumstance also The /niverse itself is the (arma of the 'upreme (arma means work or action$ and$ as action is performed in more wa#s than b# the bodil# organs$ the field of (arma must not be limited to the bod# As A + R sa#s$ the most important thing to consider is how we think and what is the motive with which we do an# act On the subject of (arma the sect of Bisishadwaitas of !ndia sa#7 (arma is the cause of connection of 3ivatma - or the particular spirit - with matter in the shape of (aranasarira$ as well as the cause of miser# or happiness (arma is the producing cause of birth$ death$ rebirth$ and ever# kind of bod# (arma is the result of the conscious action of 3ivatma$ whether good or bad ,ood (arma is that which results in pleasing$ and bad (arma is that which results in displeasing$ !shwara R-e is held to be the particular spirit in each bod# - our -igher-'elf S The action of 3iva produces (arma through ignorance$ and this ignorance is of two sorts7 one the confounding of the attributes of one thing with those of another" and the second the confounding of one thing with another Thus$ the 3ivatma first confounds the bod# with itself$ and then such attributes as birth$ death$ and so on$ with the attributes which reall# belong to 3ivatma onl#" then certain actions are done$ and the# lead to other karma composed of ignorance and of habit Thus (arma works without an# definite beginning$ and the causes of (arma mentioned above remain latent during a prala#a or night of 0rahma$ and when a new evolution begins the# again become active and produce results as before (arma even works in 'warga or heaven$ for$ as soon as the causes that take us there are exhausted$ we are brought back to rebirth under the operation of (arma" thus it is seen to be stronger than the blissful state of -eaven This going to and returning from 'warga goes on until salvation is obtained$ - one who attains that state is called 3ivanmukta This condition is defined as .an entire separation of 3iva from all connection with matter$ and complete destruction of (arma whether good or bad . The word 0o!sha literall# means .release from bondage . 8ara#an 8ilakant Path, 8ovember$ 9:::

From L. % &I' What )lan o* li*e sho"ld a theoso)hist ado)t+ Ta0e one /ho does not as)ire to $helashi)1 ("t /ho is an#io"s to li-e rightly 7ho"ld he gi-e ") literat"re1 or m"si$1 or art? and

o"ght he to gi-e ") tho"ghts o* marriage+ .nswer - The plan of life should be that which shall appear to the student the best one under his lights" an# sort of life ma# have as a plan under it the good of the race !t is not re1uired that literature or art should be given up7 theosoph# seeks to round men out and not to produce moral skeletons As to marriage$ we have nothing to sa# &,' Is Li! t on t e "at /ritten *or $helas alone or *or all+ .nswer - !t was written for all who strive to understand the meaning under the language" its real sense is not that conve#ed b# the mere words in it &@' Why do so many /arn against rashly attem)ting $helashi)+ I* it is right1 /hy not *or all+ Will it (e easier in some *"t"re li*e1 or /ill it (e al/ays a str"ggle+ I* the ne$essity *or leaders ma0es it right *or some to essay this1 ho/ is one to tell /hi$h is his d"ty1 to try or not+ .nswer - The reason for the warning has been given over and over again A chela calls upon himself awful possibilities of disaster$ and voluntaril# exposes himself to the most pitiless foes the race has$ those within the mind6s plane and in the astral world These are not figments$ and ever# one who forces himself must meet the conse1uences$ for the kingdom of heaven is surrounded b# monsters$ and the wa# to it is enveloped with the black cloud of the soul6s despair at a place where knowledge$ power$ and faith are needed and where sentiment pla#s no part The road winds up hill all the wa# even to the ver# end" but in this life we ma# prepare ourselves to be read# to make a farther advance in our next reincarnation An# one who is to be a leader will easil# find that out )e are not to tr# and discover that we are leaders$ but to do our ever# dut#" if the# are performed$ the Law of (arma will find those who are the real leaders$ and all sham captains will disappear A 'tudent From 'An ./t$ider' 0 in En!land 0 I* I /rite to yo" sometimes anonymo"sly1 /ill yo" ans/er+ There m"st (e many li0e mysel*1 lonely and ignorant1 /ho need hel) and might *ind it in the Path .y health is )oor? ho/ $an I regain it+ I ha-e not the 3s")er( a"da$ity3 yo" s)ea0 o* .nswer - Those who answer 1uestions for us will attempt replies to all reasonable 1uestions$ but we are not an oracle. As to health we cannot sa#" each case is special$ but cheerfulness and faith in the implicit justice of (arma and in the ,reat 'ouls who help all earnest students ma# give better health All diseases begin within$ but the wa# to health is not found b# brooding on disease" some diseases proceed from causes generated in other lives$ and ma# have a given period during which the# run and cannot be sta#ed 0ut we cannot go into personal 1uestions relating to the ph#sical bod#6s ailments 0aggie Crawford writes stating that she judges the truth of theosophic doctrine b# the characters of those who promulgate it$ and that she finds Mme 0lavatsk# an objection to the truth of theosoph# +harges are brought against other prominent persons who are named b# her A$ 0$ and +" we cannot notice these$ as the# are anon#mous$ or rather straw defendants$ 0ut as to - 2 0lavatsk#$ we desire to sa# to the 1uestioner that we have known her man#$ man# #ears and think her character is not ungoverned nor uncontrolled" we also know her to be generous and just$ as well as wise and farseeing

0ut truth must never be judged b# an# personal standard" and we advise our friend to pursue truth for its own sake$ and not because an# person sa#s it is true 3asper 8iemand$ )m 0rehon$ 4usebio /rban Path, %ebruar#$ 9::;

From Hadji % What is the meaning o* ne/s)a)er re*eren$es to .me Bla-ats0y th"s; 3Theoso)hy1 too1 des)ite the e#)os"re o* .me Bla-ats0y8s im)"dent im)ost"res is still *lo"rishing 3+ .nswer - !n 9::> the London 2s#chic Research 'ociet# took upon itself to investigate the alleged letters from Adepts received b# Mr 'innett and others in !ndia$ and sent out a #oung man named -odgson to in1uire into facts that had happened months and #ears before -e reported that the# were all frauds b# Mme 0lavatsk#$ and that she had a tremendous combination of conspirators ramif#ing all over !ndia -is report was published b# the 2 R 'ociet# !t is so preposterous however$ that no wellinformed Theosophist believes it The newspapers and superficial thinkers often refer to it Mr -odgson$ in addition to inventing the great conspirac# theor#$ was full of prejudice which he has since displa#ed in various cities of the /nited 'tates b# declaiming against - 2 0lavatsk# although he sa#s she is not worth pursuing Path, Ma#$ 9::;

From C. ,. &I' Is there a 3Parent3 Theoso)hi$al 7o$iety+ .nswer - 'trictl# there is not 'uch a term would impl# a separate parent bod# which gave out +harters or &iplomas The 'ociet# is composed of its members who are$ for administrative purposes$ in 0ranches or unattached" the latter are called .members-at-large$. but all are fellows of the T ' The government is in the ,eneral +ouncil$ which now meets in !ndia$ in which all sections of the 'ociet# have a voice$ and which issues charters and diplomas 0ut aside from 0ranch members and those atlarge$ there is no parent 'ociet#" The term .parent. should be abandoned$ as it implies separation &,' Is there an Esoteri$ 7e$tion o* the 7o$iety in Ameri$a di**erent *rom that go-erned (y H P Bla-ats0y+ .nswer - There is not$ and there never was !n the first establishment of the T ' other degrees than that of a mere diplomaed member were recogni?ed$ but no one save - 2 0lavatsk# has had the authorit# to confer those degrees 'he has now full# announced the first of those$ although during all these 9A #ears the# have existed and included certain members who were also fellows of the T ' 'ome misguided persons ma# have pretended to confer those degrees$ but such a thing was improper on their part$ and absolutel# worthless to the recipient These real degrees in occultism ma# not be trifled with$ and #et the# protect themselves because pretenders and triflers can make neither entr# nor progress !n 9:L> - 2 0lavatsk# directed a certain fellow of the 'ociet# to attend to the needs of all the members of the T ' $ who were then called .entered apprentices. b# her$ and her letter of that date is still extant in which the present 4soteric 'ection was plainl# referred to

&@' Why has H P Bla-ats0y /aited "ntil no/ to so )"(li$ly )ro$laim the Esoteri$ 7e$tion+ .nswer - As a matter of fact she has not so waited !n 9:L> and since man# knew of its existence and have been in it$ and she has fre1uentl# spoken of it" but until now there have not been enough members interested in the realities of theosoph# to justif# her in a definitive statement and organi?ation These efforts have to proceed slowl#" people must first be waked up and directed towards theosophical doctrines before it is wise to open up that which is plain to those who know how to use their intuition 0ut the )estern mind$ for all its boasted progressiveness$ is generall# unable to know what is behind a wall unless a hole is cut through it" others$ however$ can guess what is hidden when the# perceive signs and sounds that are 1uite plain and made on purpose 0ut for the first 9A #ears of a theosophical effort - periodicall# made in ever# centur# - the work of such persons as - 2 0lavatsk# is alwa#s directed to preparing the ground$ and then more open invitation is extended !t is so done in the last <> #ears of each centur# -adji From 1.L.1.0 &I' What is a Nirmana0aya+ .nswer - 'uch is one of the appellations given to an Adept who$ in order to devote himself to mankind$ has consciousl# given up his right to pass into 8irvana -e has no material bod#$ but possesses all the other principles" and for such an one space is no obstacle There are man# of them$ and the# perform various works" some take full possession of great reformers$ or statesmen who carr# on a beneficial polic#" others overshadow sometimes several persons$ causing them to act$ speak$ and write in such a wa# as to produce needed changes in their fellow men These 8irmanaka#as pass through the haunts of men unseen and unknown" onl# the effects of their influence and presence are perceived$ and these results are attributed to the genius of the individual or to chance alone &,' Has a Nirmana0aya any se#+ .nswer - 8o The pronoun .-e. has been used because it has a general application just as .man. or .men. has !n such a development as that of a 8irmanaka#a the distinctions of sex have disappeared$ because in the spiritual plane there is no sex Moulvie From T.+. % I* there (e any de*e$t in the .ind C"re system1 /hat /o"ld yo" say it is+ .nswer - ! should sa# the constant assertion that there is no evil or badness is that prime defect %or if one so asserts$ he should also admit that there is no good These two opportunities stand or fall together" and the# cannot disappear until all has passed to that plane which is above all good and all evil @et those who sa# that there is no evil are on the plane of consciousness where the# perceive these two opposites !t appears to me that here in the )estern world the old -indu doctrine that all is illusion because impermanent is half-used The illusionar# 1ualit# is attributed onl# to so-called .evil$. whereas the good is e1uall# illusionar#$ since it as well as evil is so judged to be from some human standard As in a communit# in which death is a blessing disease will be called .good$. since it hastens death6s advent" or$ in another where insanit# is supposed to be due to the presence of some god$ such a condition is not esteemed to be evil

8ilakant Path, 3une$ 9::;

ARE THERE NEW 7OUL7+ WH< REINCARNATION+

M.E.A % We all 0no/ that the )o)"lation o* the earth is in$reasing yearly1 and that in time this glo(e /ill not (e a(le to s"))ort its )o)"lation "nless the *"t"re inha(itants $an get along on air 5oes Theoso)hy tea$h "s that ne/ so"ls are $reated+ Ea$h one o* these *"t"re "n*ort"nates m"st ha-e a so"l Will the Path )lease e#)lain+ .nswer - There are some assumptions in this in1uir# about which no one has positive information !t is not settled that the population .is increasing #earl# . %or the apparent increase ma# be onl# a more accurate knowledge of the number of inhabitants$ following from a more accurate knowledge of the globe on which we live %or instance7 we have onl# latel# ac1uired information of vast 1uantities of people in Africa previousl# unheard of 8or does it follow that the earth will not be able to support its population in time A great man# wellinformed persons think exactl# the opposite 8ot ver# long ago several millions of people were destro#ed in +hina$ 3apan$ and elsewhere in a single week" this would leave a good deal of room for a population - in the /nited 'tates for instance - to expand -ence the 1uestion is narrowed down to the single one - .&oes Theosoph# teach us that new souls are created5. Mme 0lavatsk# answers this in the Secret *octrine b# stating that from now until the end of this period of manifestation there will be no new Monads Iwhich will answer to the word .souls. of the 1uestionerK$ but the old ones will be reincarnated on this globe !f her view is the correct one$ then the reincarnations from now onwards will be incarnations of Monads who have been here man# times before That is to sa#$ we will all be worked over man# times This opinion of Mme 0lavatsk#6s is held b# man# Theosophists I* /e started as s)irit and there*ore )er*e$t1 /hy need /e these rein$arnations o* s"**ering1 only to *inally attain /hat /e started /ith+ .nswer - This is the old 1uestion$ the old in1uir#$ .)hat has the Absolute in view$ and wh# is there an#thing5. The 1uestion contains its own answer$ for if we started as .spirit$. and therefore .perfect$. we must still be and so remain forever perfect 0ut in the 8panishads it is said that .These radiations from the ,reat All are like sparks from a central fire$ which emanate from it and return again for its own purposes . %urthermore$ there is nothing more distinctl# and fre1uentl# taught in Theosophical literature than this$ that it is the personal$ the illusor#$ the lower .!$. who asks such 1uestions as these$ and that the real person within$ the spirit$ sees no such thing as suffering but rejoices forever in immeasurable bliss .)e. did not start perfect$ but imperfect$ and .our. progress to union with spirit is the perfection of the lower .we. and .our . Path, April$ 9:;C

ADVANTAGES AND DISADVANTAGES IN LIFE

T-AT view of one6s (arma which leads to a bewailing of the unkind fate which has kept advantages in life awa# from us$ is a mistaken estimate of what is good and what is not good for the soul !t is 1uite true that we ma# often find persons surrounded with great advantages but who make no corresponding use of them or pa# but little regard to them 0ut this ver# fact in itself goes to show that the so-called advantageous position in life is reall# not good nor fortunate in the true and inner meaning of those words The fortunate one has mone# and teachers$ abilit#$ and means to travel and fill the surroundings with works of art$ with music and with ease 0ut these are like the tropical airs that enervate the bod#" these enervate the character instead of building it up The# do not in themselves tend to the ac1uirement of an# virtue whatever but rather to the opposite b# reason of the constant steeping of the senses in the subtle essences of the sensuous world The# are like sweet things which$ being swallowed in 1uantities$ turn to acids in the inside of the bod# Thus the# can be seen to be the opposite of good (arma

)hat then is good (arma and what bad5 The all embracing and sufficient answer is this7 ,ood (arma is that kind which the 4go desires and re1uires" bad$ that which the 4go neither desires nor re1uires And in this the 4go$ being guided and controlled b# law$ b# justice$ b# the necessities of upward evolution$ and not b# fanc# or selfishness or revenge or ambition$ is sure to choose the earthl# habitation that is most likel#$ out of all possible of selection$ to give a (arma for the real advantage in the end !n this light then$ even the la?#$ indifferent life of one born rich as well as that of one born low and wicked is right )hen we$ from this plane$ in1uire into the matter$ we see that the .advantages. which one would seek were he looking for the strengthening of character$ the unloosing of soul force and energ#$ would be called b# the selfish and personal world .disadvantages . 'truggle is needed for the gaining of strength" buffeting adverse eras is for the gaining of depth" meagre opportunities ma# be used for ac1uiring fortitude" povert# should breed generosit# The middle ground in all this$ and not the extreme$ is what we speak of To be born with the disadvantage of drunken$ diseased parents$ in the criminal portion of the communit#$ is a punishment which constitutes a wait on the road of evolution !t is a necessit# generall# because the 4go has drawn about itself in a former life some tendencies which cannot be eliminated in an# other wa# 0ut we should not forget that sometimes$ often in the grand total$ a pure$ powerful 4go incarnates in just such awful surroundings$ remaining good and pure all the time$ and sta#ing there for the purpose of uplifting and helping others 0ut to be born in extreme povert# is not a disadvantage 3esus said well when$ repeating what man# a sage had said before$ he described the difficult# experienced b# the rich man in entering heaven !f we look at life from the narrow point of view of those who sa# there is but one earth and after it either eternal heaven or hell$ then povert# will be regarded as a great disadvantage and something to be avoided 0ut seeing that we have man# lives to live$ and that the# will give us all needed opportunit# for building up character$ we must admit that povert# is not$ in itself$ necessaril# bad (arma 2overt# has no natural tendenc# to engender selfishness$ but wealth re1uires it A sojourn for ever#one in a bod# born to all the pains$ deprivations and miseries of modern povert#$ is good and just !nasmuch as the present state of civili?ation with all its horrors of povert#$ of crime$ of disease$ of wrong relations almost ever#where$ has grown out of the past$ in which we were workers$ it is just that we should experience it all at some point in our career !f some person who now pa#s no heed to the miser# of men and women should next life be plunged into one of the slums of our cities for rebirth$ it would imprint on the soul the miser# of such a situation This would lead later on to compassion and care for others %or$ unless we experience the effects of a state of life we cannot understand or appreciate it from a mere description The personal part involved in this ma# not like it as a future prospect$ but if the 4go decides that the next personalit# shall be there then all will be an advantage and not a disadvantage !f we look at the field of operation in us of the so-called advantages of opportunit#$ mone#$ travel and teachers we see at once that it all has to do with the brain and nothing else Languages$ archGolog#$

music$ satiating sight with beaut#$ eating the finest food$ wearing the best clothes$ travelling to man# places and thus infinitel# var#ing impressions on ear and e#e" all these begin and end in the brain and not in the soul or character As the brain is a portion of the unstable$ fleeting bod# the whole phantasmagoria disappears from view and use when the note of death sends its awful vibration through the ph#sical form and drives out the inhabitant The wonderful central master-ganglion disintegrates$ and nothing at all is left but some faint aromas here and there depending on the actual love within for an# one pursuit or image or sensation 8othing left of it all but a few tendencies--s!andhas$ not of the ver# best The advantages then turn out in the end to be disadvantages altogether 0ut imagine the same brain and bod# not in places of ease$ struggling for a good part of life$ doing their dut# and not in a position to please the senses7 this experience will burn in$ stamp upon$ carve into the character$ more energ#$ more power and more fortitude !t is thus through the ages that great characters are made The other mode is the mode of the humdrum average which is nothing after all$ as #et$ but an animal )!LL!AM = 3/&,4

A!umbration