diff options
| -rw-r--r-- | 57292-0.txt (renamed from 57292-8.txt) | 646 | ||||
| -rw-r--r-- | 57292-h/57292-h.htm | 415 |
2 files changed, 131 insertions, 930 deletions
diff --git a/57292-8.txt b/57292-0.txt index 92697bf..519918e 100644 --- a/57292-8.txt +++ b/57292-0.txt @@ -1,32 +1,7 @@ -The Project Gutenberg EBook of Echoes From The Orient, by Wiliam Q. Judge +*** START OF THE PROJECT GUTENBERG EBOOK 57292 *** -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. -Title: Echoes From The Orient - A Broad Outline of Theosophical Doctrines -Author: Wiliam Q. Judge - -Release Date: June 9, 2018 [EBook #57292] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK ECHOES FROM THE ORIENT *** - - - - -Produced by David Edwards, Martin Pettit and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) @@ -130,28 +105,28 @@ prevails in India about wonderful persons who are said to be of immense age, and who keep themselves secluded in places not accessible to the ordinary traveler. So long has this been current in India that the name applied to these beings is well known in the Sanskrit language: -"Mahâtma," a compound of two words, _maha_, great, and _âtma_, soul. The +"Mahâtma," a compound of two words, _maha_, great, and _âtma_, soul. The belief in the existence of such persons is not confined to the ignorant, but is shared by the educated of all castes. The lower classes look upon -the Mahâtmas as a sort of gods, and think most of their wonderful powers +the Mahâtmas as a sort of gods, and think most of their wonderful powers and great age. The pundits, or learned class, and educated Hindus in -general, have a different view; they say that Mahâtmas are men or souls +general, have a different view; they say that Mahâtmas are men or souls with unlimited knowledge of natural laws and of man's history and -development. They claim also that the Mahâtmas--or Rishees, as they +development. They claim also that the Mahâtmas--or Rishees, as they sometimes call them--have preserved the knowledge of all natural laws for ages, not only by tradition among their disciples, but also by actual records and in libraries existing somewhere in the many underground temples and passages in India. Some believers assert that there are also stores of books and records in secluded parts all over that part of Thibet which is not known to Europeans, access to them -being possible only for the Mahâtmas and Adepts. +being possible only for the Mahâtmas and Adepts. The credence given to such a universal theory grows out of an old Indian doctrine that man is a spiritual being--a soul, in other words--and that this soul takes on different bodies from life to life on earth in order at last to arrive at such perfect knowledge, through repeated experience, as to enable one to assume a body fit to be the -dwelling-place of a Mahâtma or perfected soul. Then, they say, that +dwelling-place of a Mahâtma or perfected soul. Then, they say, that particular soul becomes a spiritual helper to mankind. The perfected men are said to know the truth about the genesis of worlds and systems, as well as the development of man upon this and other planets. @@ -162,11 +137,11 @@ body of people in America and Europe hold the same beliefs, it is interesting to note such an un-Western development of thought. The Theosophical Society was founded in New York in 1875, with the avowed object of forming a nucleus for a Universal Brotherhood, and its -founders state that they believe the Indian Mahâtmas directed them to +founders state that they believe the Indian Mahâtmas directed them to establish such a society. Since its foundation it has gained members in all countries, including people of wealth as well as those in moderate circumstances, and the highly cultured also. Within its ranks there -flourish beliefs in the Mahâtmas of India and in Reďncarnation and its +flourish beliefs in the Mahâtmas of India and in ReĂŻncarnation and its twin doctrine, Karma. This last holds that no power, human or divine, can save one from the consequences of acts performed, and that in this life we are experiencing the results due to us for all acts and thoughts @@ -175,7 +150,7 @@ which were ours in the preceding incarnation. This has brought out a large body of literature in books and magazines published in the United States, England, India, and elsewhere. Newspapers are published in the interest of the new-old cult in the -vernacular of Hindűstan and also in old Ceylon. Even Japan has its +vernacular of HindĂ»stan and also in old Ceylon. Even Japan has its periodicals devoted to the same end, and to ignore so wide-spread a movement would bespeak ignorance of the factors at work in our development. When such an eminent authority as the great French savant, @@ -221,7 +196,7 @@ Orleans in the East and San Francisco and San Diego in the West; while near the middle of the continent there is another accumulation of centers. This is claimed to be strictly and mystically Theosophical, because at each end of the magic line of effort and at its central point -there is an accumulation of nucleď. It is a fact that the branches of +there is an accumulation of nucleĂŻ. It is a fact that the branches of the Society in America are rapidly running up into the first hundred. For some little time there existed in Washington a Branch of the Society called the Gnostic, but it never engaged in any active work. After it @@ -272,7 +247,7 @@ direction. For the civilization of to-day, and especially of the United States, is an attempt to accentuate and glorify the individual. The oft-repeated declaration that any born citizen may aspire to occupy the highest office in the gift of the nation is proof of this, and the -Mahâtmas who guard the truth through the ages while nations are +Mahâtmas who guard the truth through the ages while nations are decaying, assert that the reaction is sure to come in a relapse into the worst forms of anarchy. The only way to prevent such a relapse is for men to really practice the Universal Brotherhood they are willing to @@ -292,12 +267,12 @@ thoughts and beliefs of persons occupying a higher plane of culture. This is a most important tenet, if true; for, with the aid of the discoveries just now admitted by science respecting hypnotism, we are at once able to see that an enormous hypnotizing machine is about. As this -tenuous medium--called by the men of the East "Akŕsa" and by the -medićval philosophers the "Astral Light"--is entirely beyond our +tenuous medium--called by the men of the East "AkĂ sa" and by the +mediæval philosophers the "Astral Light"--is entirely beyond our control, we are at the mercy of the pictures made in it and reflected upon us. -If to this we add the wonderfully interesting doctrine of Reďncarnation, +If to this we add the wonderfully interesting doctrine of ReĂŻncarnation, remembering also that the images made in the Astral Light persist for centuries, it is at once seen that upon returning again to earth-life we are affected for good or evil by the conduct, the doctrine and the @@ -309,7 +284,7 @@ Shakspere-- The evil that men do lives after them; - The good is oft interrčd with their bones, + The good is oft interrèd with their bones, receive a striking exemplification under this doctrine. For, as the evil @@ -389,7 +364,7 @@ The Wisdom Religion, on the other hand, remains logical from beginning to end. It declares that man is a spiritual being, and allows of no break in the chain of anything once declared immortal. The Ego of each man is immortal; "always was existent, always will be, and never can be -nonexistent;" appearing now and again, and reäppearing, clothed in +nonexistent;" appearing now and again, and reäppearing, clothed in bodies on each occasion different, it only appears to be mortal; it always remains the substratum and support for the personality acting upon the stage of life. And in those appearances as mortal, the @@ -538,7 +513,7 @@ problems of genesis and cosmo-genesis, and, in the act of denying old dogmas, almost always starts with a hypothesis, the Theosophist may feel safe. In important matters, such as the heat of the sun or the history of the moon there is no agreement between scientists or astronomers. -Newton, Pouillet, Zöllner, Secchi, Fizeau, Waterston, Rosetti, and +Newton, Pouillet, Zöllner, Secchi, Fizeau, Waterston, Rosetti, and others all differ about the sun, the divergence between their estimates of its heat being as high as 8,998,600 degrees. @@ -567,10 +542,10 @@ taught it, St. Paul spoke of it, and the Roman Catholic Church has it clearly now in the Book of Ritual of the Spirits of the Stars. The four archangels who guard the four cardinal points represent the groups of rulers in the ancient system, or the heads of each group. In that system -the rulers are named Dhyan Chôhans. Although the Theosophical philosophy +the rulers are named Dhyan ChĂ´hans. Although the Theosophical philosophy does not postulate a personal God, whether extra- or intra-cosmic, it cannot admit that Nature is left unaided in her work, but asserts that -the Dhyan Chôhans aid her, and are constantly occupied in directing the +the Dhyan ChĂ´hans aid her, and are constantly occupied in directing the all-pervading life in its evolutionary movement. Mme. Blavatsky, speaking on this subject in her _Secret Doctrine_, quotes from the old _Book of Dzyan_ thus: @@ -592,17 +567,17 @@ being and becoming is also one; and this is space." In this parentless and eternal space is the wheel in the center where the Lipika are, of whom I cannot speak; at the four angles are the Dhyan -Chôhans, and doing their will among men on this earth are the -Adepts--the Mahâtmas. The harmony of the spheres is the voice of the -Law, and that voice is obeyed alike by the Dhyan Chôhan and the -Mahâtma--on their part with willingness, because they are the law; on +ChĂ´hans, and doing their will among men on this earth are the +Adepts--the Mahâtmas. The harmony of the spheres is the voice of the +Law, and that voice is obeyed alike by the Dhyan ChĂ´han and the +Mahâtma--on their part with willingness, because they are the law; on the part of men and creatures because they are bound by the adamantine chains of the law which they do not understand. When I said that nothing could be spoken about the Lipika, I meant that, because of their mysterious nature and incomprehensible powers, it is not possible to know enough to say anything with either sense or -certainty. But of the Dhyan Chôhans and the Adepts we may know +certainty. But of the Dhyan ChĂ´hans and the Adepts we may know something, and are often given, as it were, tangible proof of their existence. For the Adepts are living men, using bodies similar to ours; they are scattered all over the earth in all nations; they know each @@ -612,7 +587,7 @@ times when they meet together and are presided over by some among their number who are more advanced in knowledge and power than the rest; and these higher Adepts again have their communications, at which that One who presides is the highest; from these latter begins the communication -with the Dhyan Chôhans. All in their several degrees do that work which +with the Dhyan ChĂ´hans. All in their several degrees do that work which pertains to their degree, and although only to the Highest can be ascribed any governance or guidance of nature and mankind, yet the very least occupies an important place in the whole scheme. Freemasons and @@ -642,10 +617,10 @@ regardless of human pain or despair. The Wisdom Religion in postulating hierarchies such as those I have previously referred to, does not thereby outline a personal God. The difference between the personal God--say Jehovah for one--and the Lipika -with the hosts of the Dhyan Chôhans, is very great. Law and order, good +with the hosts of the Dhyan ChĂ´hans, is very great. Law and order, good sense, decency and progress are all subservient to Jehovah, sometimes disappearing altogether under his beneficent sway; while in the Wisdom -Religion the Dhyan Chôhans can only follow the immutable laws eternally +Religion the Dhyan ChĂ´hans can only follow the immutable laws eternally traced in the Universal Mind, and this they do intelligently, because they are in fact men become gods. As these eternal laws are far-reaching, and as Nature herself is blind, the hierarchies--the hosts @@ -659,7 +634,7 @@ that period of sleep there were eternally other periods of activity or manifestation. Now, in those prior periods of energy and action the same evolutionary progress went on, from and out of which came great beings--men perfected and become what to us are gods, who had aided in -countless evolutions in the eternal past. These became Dhyan Chôhans and +countless evolutions in the eternal past. These became Dhyan ChĂ´hans and took part in all succeeding evolutions. Such is the great goal for a human soul to strive after. Before it the paltry and impossible rewards of the Christian heaven turn to dross. @@ -774,7 +749,7 @@ again, there may be no United States for it to rise upon. Of course, in order to be able to accept in any degree this theory, it is essential that one should believe in the twin Theosophical doctrines -of Karma and Reďncarnation. To me it seems quite plain. I can almost see +of Karma and ReĂŻncarnation. To me it seems quite plain. I can almost see the Atlanteans in these citizens of America, sleepy, and not well aware who they are, but yet full of the Atlantean ideas, which are only prevented from full and clear expression by the inherited bodily and @@ -859,7 +834,7 @@ color of the skin. The evolution of these seven great races covers many millions of years, and it must not be forgotten that when the new race is fully evolved the preceding race disappears, as the monads in it have been gradually -reďncarnated in the bodies of the new race. The present root-race to +reĂŻncarnated in the bodies of the new race. The present root-race to which we belong, no matter what the sub-race or family we may be in, is the fifth. It became a separate, distinct and completely-defined race about one million years ago, and has yet many more years to serve before @@ -914,13 +889,13 @@ It is well now to say, more definitely than I have as yet, a few words of the two classes of beings, one of which has been much spoken of in Theosophical literature, and also by those on the outside who write of the subject either in seriousness or in ridicule. These two classes of -exalted personages are the Mahâtmas and Nirmânakâyas. +exalted personages are the Mahâtmas and Nirmânakâyas. -In respect to the Mahâtmas, a great many wrong notions have currency, +In respect to the Mahâtmas, a great many wrong notions have currency, not only with the public, but as well with Theosophists in all parts of the world. -In the early days of the Theosophical Society the name Mahâtma was not +In the early days of the Theosophical Society the name Mahâtma was not in use here, but the title then was "Brothers." This referred to the fact that they were a band of men who belonged to a brotherhood in the East. The most wonderful powers and, at times, the most extraordinary @@ -932,23 +907,23 @@ Across the great distance that India is from here they could precipitate letters to their friends and disciples in New York. Many thought that if this were done it was only for amusement; others looked at it in the light of a test for the faithful, while still others often supposed -Mahâtmas acted thus for pure love of exercising their power. The +Mahâtmas acted thus for pure love of exercising their power. The Spiritualists, some of whom believed that Mme. Blavatsky really did the wonderful things told of her, said that she was only a medium, pure and -simple, and that her Brothers were familiar spooks of séance rooms. +simple, and that her Brothers were familiar spooks of sĂ©ance rooms. Meanwhile the press in general laughed, and Mme. Blavatsky and her Theosophical friends went on doing their work and never gave up their belief in the Brothers, who after a few years came to be called -Mahâtmas. Indiscriminately with Mahâtma the word Adept has been used to +Mahâtmas. Indiscriminately with Mahâtma the word Adept has been used to describe the same beings, so that we have these two titles made use of without accuracy and in a misleading fashion. The word Adept signifies proficiency, and is not uncommon, so that, when using it, some description is necessary if it is to be applied to the Brothers. For that reason I used Theosophical Adepts in a previous -paper. A Mahâtma is not only an Adept, but much more. The etymology of +paper. A Mahâtma is not only an Adept, but much more. The etymology of it will make the matter clearer, the word being strictly Sanskrit, from -_mahâ_, great, and _âtmâ_, soul--hence Great Soul. This does not mean a +_mahâ_, great, and _âtmâ_, soul--hence Great Soul. This does not mean a noble-hearted man merely, but a perfected being, one who has attained to the state often described by mystics and held by scientific men to be an impossibility, when time and space are no obstacles to sight, to action, @@ -971,14 +946,14 @@ all that is claimed for these Adepts, I declare groundless the complaint advanced, knowing it to be due to a want of knowledge of those who are impugned. -Adepts and Mahâtmas are not a miraculous growth, nor the selfish +Adepts and Mahâtmas are not a miraculous growth, nor the selfish successors of some who, accidentally stumbling upon great truths, transmitted them to adherents under patent rights. They are human beings trained, developed, cultivated through not only a life but long series of lives, always under evolutionary laws and quite in accord with what we see among men of the world or of science. Just as a Tyndall is -greater than a savage, though still a man, so is the Mahâtma, not -ceasing to be human, still greater than a Tyndall. The Mahâtma-Adept is +greater than a savage, though still a man, so is the Mahâtma, not +ceasing to be human, still greater than a Tyndall. The Mahâtma-Adept is a natural growth, and not produced by any miracle; the process by which he so becomes may be to us an unfamiliar one, but it is in the strict order of nature. @@ -1014,7 +989,7 @@ hastened to communicate, by their own occult and wonderful methods, the news of successes for English arms to districts and peoples in the interior who might have risen under the stimulus of imaginary reports of English disasters. At other times, vague fears were spread instantly -over large masses of the Hindűs, so that England at last remained +over large masses of the HindĂ»s, so that England at last remained master, even though many a patriotic native desired another result. But the Adepts do not work for the praise of men, for the ephemeral influence of a day, but for the future races and man's best and highest @@ -1026,19 +1001,19 @@ good. XI. -For an exhaustive disquisition upon Adepts, Mahâtmas and Nirmânakâyas, +For an exhaustive disquisition upon Adepts, Mahâtmas and Nirmânakâyas, more than a volume would be needed. The development illustrated by them is so strange to modern minds and so extraordinary in these days of general mediocrity, that the average reader fails to grasp with ease the views advanced in a condensed article; and nearly everything one would -say about Adepts--to say nothing of the Nirmânakâyas--requiring full +say about Adepts--to say nothing of the Nirmânakâyas--requiring full explanation of recondite laws and abstruse questions, is liable to be misunderstood, even if volumes should be written upon them. The development, conditions, powers, and function of these beings carry with them the whole scheme of evolution; for, as said by the mystics, the -Mahâtma is the efflorescence of an age. The Adepts may be dimly -understood to-day, the Nirmânakâyas have as yet been only passingly -mentioned, and the Mahâtmas are misconceived by believers and deniers +Mahâtma is the efflorescence of an age. The Adepts may be dimly +understood to-day, the Nirmânakâyas have as yet been only passingly +mentioned, and the Mahâtmas are misconceived by believers and deniers alike. But one law governing them is easy to state and ought not to be @@ -1066,28 +1041,28 @@ rich and poor of Europe and America, but in every other land, so that what does come about in our lives is better than it would have been had they not had part therein. -The other class referred to--Nirmânakâyas--constantly engage in this +The other class referred to--Nirmânakâyas--constantly engage in this work deemed by them greater than earthly enterprises: the betterment of the soul of man, and any other good that they can accomplish through -human agents. Around them the long-disputed question of Nirvâna +human agents. Around them the long-disputed question of Nirvâna revolves, for all that they have not been distinctly considered in it. -For, if Max Müller's view of Nirvâna, that it is annihilation, be -correct, than a Nirmânakâya is an impossibility. Paradoxically speaking, +For, if Max MĂĽller's view of Nirvâna, that it is annihilation, be +correct, than a Nirmânakâya is an impossibility. Paradoxically speaking, they are in and out of that state at one and the same time. They are -owners of Nirvâna who refuse to accept it in order that they may help +owners of Nirvâna who refuse to accept it in order that they may help the suffering orphan, Humanity. They have followed the injunction of the _Book of the Golden Precepts_: "Step out from sunlight into shade, to make more room for others." -A greater part is taken in the history of nations by the Nirmânakâyas +A greater part is taken in the history of nations by the Nirmânakâyas than anyone supposes. Some of them have under their care certain men in every nation who from their birth are destined to be great factors in the future. These they guide and guard until the appointed time. And -such protégés but seldom know that such influence is about them, +such protĂ©gĂ©s but seldom know that such influence is about them, especially in the nineteenth century. Acknowledgment and appreciation of -such great assistance are not required by the Nirmânakâyas, who work +such great assistance are not required by the Nirmânakâyas, who work behind the veil and prepare the material for a definite end. At the same -time, too, one Nirmânakâya may have many different men--or women--whom +time, too, one Nirmânakâya may have many different men--or women--whom he directs. As Patanjali puts it, "In all these bodies one mind is the moving cause." @@ -1097,7 +1072,7 @@ come upon the scene fortuitously. His birth and strange powers must be in the order of nature. The far-reaching consequences going with a nature like his, unmeasurable by us, must in the eastern Theosophical philosophy be watched and provided for. If he was a wicked man, so much -the worse for him; but that could never deter a Nirmânakâya from turning +the worse for him; but that could never deter a Nirmânakâya from turning him to his uses. That might be by swerving him, perchance, from a path that would have plunged the world into depths of woe and been made to bring about results in after years which Napoleon never dreamed of. The @@ -1111,14 +1086,14 @@ in France, no present historian is competent to say. The oft-doubted story of the red letter from the Red Man just when Napoleon was in a hesitating mood, may have been an encouragement at a particular juncture. "Whom the gods would destroy, they first make mad." Nor will -the defeat at Waterloo be ever understood until the Nirmânakâyas give +the defeat at Waterloo be ever understood until the Nirmânakâyas give their records up. As a change in the thought of a people who have been tending to gross atheism is one always desired by the Sages of the Wisdom Religion, it may be supposed that the wave of spiritualistic phenomena resulting now quite clearly in a tendency back to a universal acknowledgment of the -soul, has been aided by the Nirmânakâyas. They are in it and of it; they +soul, has been aided by the Nirmânakâyas. They are in it and of it; they push on the progress of a psychic deluge over great masses of people. The result is seen in the literature, the religion and the drama of to-day. Slowly but surely the tide creeps up and covers the once dry @@ -1327,7 +1302,7 @@ Looking back into the past the nineteenth-century historian finds his sight speedily striking a mist and at last plunging into inky darkness. Bound down in fact by the influence of a ridiculous dogmatism which allows only some six thousand years for man's life on earth, he is -unwilling to accept the old chronologies of the Egyptians or Hindűs, +unwilling to accept the old chronologies of the Egyptians or HindĂ»s, and, while permitting the assumption of vast periods for geological changes, he is staggered by a few millions of years more or less when they are added to the length of time during which humanity has peopled @@ -1426,12 +1401,12 @@ with the vicarious atonement; and as for the Jewish singer's notion, it is negatived every day in any city of either hemisphere. Among the Ceylonese Buddhists the name of the doctrine is Kamma; with -the Hindűs it is Karma. Viewed in its religious light, it "is the good +the HindĂ»s it is Karma. Viewed in its religious light, it "is the good and bad deeds of sentient beings, by the infallible influence or efficacy of which those beings are met with due rewards or punishment, according as they deserve, in any state of being."[A] When a being dies, he emits, as it were, a mass of force or energy, which goes to make up -the new personality when he shall be reďncarnated. In this energy is +the new personality when he shall be reĂŻncarnated. In this energy is found the summation of the life just given up, and by means of it the Ego is forced to assume that sort of body among those appropriate circumstances which together are the means for carrying out the decrees @@ -1468,7 +1443,7 @@ be impossible to remove the scene of compensation from the very place where the sin and confusion had been done and created. When the disciples of Jesus asked him if the man who was born blind was thus brought into the world for some sin he had committed they had in mind -this doctrine of Karma, just as all the Hindűs and Buddhists have when +this doctrine of Karma, just as all the HindĂ»s and Buddhists have when they see some of their fellows crippled or deformed or deprived of sight. @@ -1520,11 +1495,11 @@ difficult to understand, being fit only for educated and thoughtful persons. But in India, Ceylon and Burmah, not to mention other Asiatic countries, the whole mass of the people accept and seem to understand it. The reason for this lies probably in the fact that they also firmly -believe in Reďncarnation, which may be said to be the twin doctrine to +believe in ReĂŻncarnation, which may be said to be the twin doctrine to Karma. Indeed, the one cannot be properly considered without keeping the other in view, for Karma--whether as punishment or reward--could have no actual or just operation upon the Ego unless the means for its operation -were furnished by Reďncarnation. +were furnished by ReĂŻncarnation. Our deserts are meted out to us while we are associating in life with each other, and not while we are alone, nor in separateness. If being @@ -1532,7 +1507,7 @@ raised to power in a nation or becoming possessed of wealth is called a reward, it would lose all value were there no people to govern and no associated human beings with and upon whom we could spend our wealth and who might aid us in satisfying our manifold desires. And so the law of -Reďncarnation drags us into life again and again, bringing with us +ReĂŻncarnation drags us into life again and again, bringing with us uncounted times the various Egos whom we have known in prior births. This is in order that the Karma--or causes--generated in company with those Egos may be worked out, for to take us off separately into an @@ -1550,13 +1525,13 @@ nothing is done for those who in the family of the murderer survive him. But the Theosophical sages of all ages push the doctrine of Karma beyond a mere operation upon incarnated men. They view all worlds as being -bound together and swayed by Karma. As the old Hindű book, the -_Bhagavad-Gîtâ_, says, "all worlds up to that of Brahmâ are subject to +bound together and swayed by Karma. As the old HindĂ» book, the +_Bhagavad-GĂ®tâ_, says, "all worlds up to that of Brahmâ are subject to Karma." Hence it acts on all planes. So viewing it, they say that this world as it is now conditioned is the actual result of what it came to be at the beginning of the _pralaya_ or grand death which took place billions upon billions of years ago. That is, the world evolves just as -man does. It is born, it grows old, it dies, and it is reďncarnated. +man does. It is born, it grows old, it dies, and it is reĂŻncarnated. This goes on many times, and during those incarnations it suffers and enjoys in its own way for its previous evolutions. For it the reward is a greater advance along the line of evolution, and the punishment is a @@ -1564,12 +1539,12 @@ degraded state. Of course, as I said in a former article, these states have man for their object and cause, for he is the crown of all evolution. And, coming down from the high consideration of great cosmic spaces and phenomena, the Theosophist is taught to apply these laws of -Karma and Reďncarnation to every atom in the body in _especial_ and +Karma and ReĂŻncarnation to every atom in the body in _especial_ and apart from the total Karma. Since we are made up of a mass of lives, our thoughts and acts affect those atoms or lives and impress them with a Karma of their own. As the Oriental thinkers say, "not a moment passes without some beings coming to life in us, acquiring Karma, dying, and -being reďncarnated." +being reĂŻncarnated." The principal divisions of Karma are three in number. One sort is that now operating in the present life and body, bringing about all the @@ -1630,7 +1605,7 @@ through whose decrees emancipation may be reached must be well understood and then be accepted and obeyed. Karma will operate to produce a deformed or deficient body, to give in a -good body a bad disposition or _vicč versâ_; it will cause diseases, +good body a bad disposition or _vicè versâ_; it will cause diseases, hurts or annoyances, or bring about pleasures and favorable situations for the material frame. So we sometimes find with a deformed or disagreeable body a most enlightened and noble mind. In this case the @@ -1647,7 +1622,7 @@ otherwise cause some unknown person to fall and be hurt. Purely mental might be due to a life spent in calm, philosophical thought and the like. -There is in one of the Hindű books a strange sentence respecting this +There is in one of the HindĂ» books a strange sentence respecting this part of the subject, reading: "Perfection of body or superhuman powers are produced by birth or by herbs or by incantations, penances, or meditations." @@ -1666,14 +1641,14 @@ term, had not devoted much of previous lives to a one-sided development of the psychical nature resulting now in powers which make the possessor an abnormality in society. -A very strange belief of the Hindűs is that one which allows the +A very strange belief of the HindĂ»s is that one which allows the possibility of a change of state by a mortal of such a character that the once man becomes a _Deva_ or lesser god. They divide nature into several departments, in each of which are conscious powers or entities called _Devas_, to put it roughly. Yet this is not so far apart from the ideas of some of our best scientific men who have said there is no reason why in each ray of the spectrum there may not be beings to us -unseen. Many centuries ago the Hindű thinker admitted this, and pushing +unseen. Many centuries ago the HindĂ» thinker admitted this, and pushing further on declared that a man might through a certain sort of Karma become one of these beings, with corresponding enjoyment and freedom from care, but with the certainty, however, of eventually changing back @@ -1688,11 +1663,11 @@ the same time they may so counteract each other as that neither will be apparent and the equilibrium is the equivalent of both. In this way it is easy to understand the Biblical verse: "Charity covereth a multitude of sins," as referring to the palliative effect of charitable deeds as -opposed to deeds of wickedness, and giving a reason for the medićval +opposed to deeds of wickedness, and giving a reason for the mediæval knight devoting some of the years of his life to almsgiving. -In the _Bhagavad-Gîtâ_, a book revered by all in India, the highest -place is given to what is called _Karma-Yôga_ or the Religion of the +In the _Bhagavad-GĂ®tâ_, a book revered by all in India, the highest +place is given to what is called _Karma-YĂ´ga_ or the Religion of the Performance of Works and Duty, and there it is said: "He who, unattached to the fruits of his actions, performs such actions as must be done, is both renouncer and devotee; not he who kindles no sacrificial fires and @@ -1711,14 +1686,14 @@ XVIII. That the doctrine of Karma is unjust, unsympathetic, and fatalistic has been claimed by those who oppose it, but such conclusions are not borne out by experience among those races who believe in it, nor will the -objections stand a close examination. The Hindűs and Buddhists +objections stand a close examination. The HindĂ»s and Buddhists thoroughly believe in Karma, convinced that no one but themselves punishes or rewards in this or any life, yet we do not find them cold or unsympathetic. Indeed, in the relations of life it is well known that -the Hindű is as loving and tender as his American brother, and there are +the HindĂ» is as loving and tender as his American brother, and there are as many instances of heroic self-sacrifice in their history as in ours. Some go further than this and say that the belief in Karma and -Reďncarnation has made the Hindű more gentle in his treatment of men and +ReĂŻncarnation has made the HindĂ» more gentle in his treatment of men and animals than are the Europeans, and more spiritual in his daily life. Going deeper into their history, the belief in Karma is found side by side with material works of great magnitude, and whose remains to this @@ -1786,7 +1761,7 @@ another so is the certainty of Karma striking the offender;--but let the injured one beware that he does not desire the other punished, for by Karma will he be punished also. So from all this web of life and ceaselessly revolving wheel, Karma furnishes the escape and the means of -escape, and by reďncarnation we are given the time for escape. +escape, and by reĂŻncarnation we are given the time for escape. @@ -1809,20 +1784,20 @@ by the material _entourage_ of his heaven. In the _Secret Doctrine_, H. P. Blavatsky says: "Death itself is unable to deliver man from it [Karma], since death is simply the door through which he passes to another life on earth, after a little rest on its threshold--Devachan." -Devachan, then, is the threshold of life. In the Hindű system it is +Devachan, then, is the threshold of life. In the HindĂ» system it is etymologically the place of the gods, Indra's heaven. Indra is the regent of heaven, who gives to those who can reach his realm -long-enduring gifts of happiness and dominion. The _Bhavagad-Gîtâ_ says: +long-enduring gifts of happiness and dominion. The _Bhavagad-GĂ®tâ_ says: "After enjoying felicity for innumerable years in the regions of Indra, he is born again upon this earth." For the purpose of this article, we assume that the entire man, minus the body, goes into Devachan. This, however, is not so. The _post-mortem_ division of our sevenfold constitution given by Theosophy -is exact. It exhibits the basis of life, death and reďncarnation. It +is exact. It exhibits the basis of life, death and reĂŻncarnation. It shows the composite being, man, in analogy with that other composite being, nature. Both are a unity in diversity. Man, suspended in nature, -like her, divides and reünites. This sevenfold division will be treated +like her, divides and reĂĽnites. This sevenfold division will be treated in a future article. Devachan, being a state of prolonged subjective happiness after the @@ -1840,17 +1815,17 @@ can be annihilated, least of all a psychic energy; these must somewhere find an outlet. It is found in Devachan; this realization is the rest of the soul. Its deepest desires, its highest needs are there enjoyed. There every hope blooms out in full and glorious flower. To prolong this -blissful state, Hindű books give many incantations and provide +blissful state, HindĂ» books give many incantations and provide innumerable ceremonies and sacrifices, all of them having for end and aim a long stay in Devachan. The Christian does precisely the same. He longs for heaven, prays that he may go there, and offers up to his God such propitiatory rites and acts as seem best to him, the only difference being that he does not do it half so scientifically as the -Hindű. The Hindű is also more vivid in his conception of this heaven +HindĂ». The HindĂ» is also more vivid in his conception of this heaven than the Christian is. He postulates many places or conditions adapted to the energic and qualitative differences between souls. Kama-loka and other states are where concrete desires, restricted by life in the body, -have full expression, while in Tribűvana the abstract and benevolent +have full expression, while in TribĂ»vana the abstract and benevolent thinkers absorb the joys of lofty thought. The orthodox heaven has no such proviso. It also ignores the fact that a settled monotony of celestial existence would exhaust the soul--would be stagnation, not @@ -1863,7 +1838,7 @@ or why should it gravitate there? Souls differ as men do. In Devachan each one receives that degree of bliss which it can assimilate; its own development determines its reward. The Christian places all the snuffy old saints as high as other holy souls, sinking genius to the level of -the mediocre mass, while the Hindű gives infinite variety of occupation +the mediocre mass, while the HindĂ» gives infinite variety of occupation and existence suited to grave and gay, the soul of genius or of poetry. No one sits in undesired seats, nor sings psalms he never liked, nor lives in a city which might pall upon him if he were forever compelled @@ -1872,7 +1847,7 @@ Devachan should be monotonous. Results are proportionate to antecedent energies. The soul oscillates between Devachan and earth-life, finding in each conditions suited to its continuous development, until, through effort, it reaches a perfection in which it ceases to be the subject of -the laws of action and reäction, becoming instead their conscious +the laws of action and reäction, becoming instead their conscious co-worker. Devachan is a dream, but only in the sense in which objective life can @@ -1888,7 +1863,7 @@ Devachanic existence. The lukewarm man goes neither to heaven nor hell. Nature spews him out of her mouth. Positive conditions, objective or subjective, are only reached through positive impulsion. Devachanic distribution is governed by the ruling motive of the soul. The hater -may, by reäction, become the lover, but the indifferent have no +may, by reäction, become the lover, but the indifferent have no propulsion, no growth. @@ -1906,7 +1881,7 @@ body and cling to an absurd resurrection of the material casket. It became the duty of Theosophists to draw the attention of the modern mind once more to the Oriental division of man's constitution, for through that alone can an understanding of his state before and after death be -attained. The division laid down by St. Paul is threefold, the Hindű one +attained. The division laid down by St. Paul is threefold, the HindĂ» one is of a sevenfold character. St. Paul's is meant for those who require broad outlines, but do not care to inquire into details. Spirit, soul, and body, however, include the whole seven divisions, the latter being a @@ -1918,12 +1893,12 @@ An analysis of body discloses more than mere molecular structure, for it shows a force or life or power that keeps it together and active throughout its natural period. Some writers on Theosophical subjects, dealing more or less accurately with the Eastern system, have called -this _Prâna_ or _Jîva_; others, however, call it _Prâna_ alone, which +this _Prâna_ or _JĂ®va_; others, however, call it _Prâna_ alone, which seems more appropriate, because the human aspect of the life force is -dependent upon _Prâna_, or _breath_. +dependent upon _Prâna_, or _breath_. The _spirit_ of St. Paul may be taken for our purposes to be the -Sanskrit _Âtmâ_. Spirit is universal, indivisible, and common to all. In +Sanskrit _Ă‚tmâ_. Spirit is universal, indivisible, and common to all. In other words, there are not many spirits, one for each man, but solely one spirit which shines upon all men alike, finding as many souls--roughly speaking--as there are beings in the world. In man the @@ -1934,8 +1909,8 @@ human being his own spirit, particular to him and separate from the spirit of any other man, is to throw to the ground the whole Theosophic philosophy, will nullify its ethics and defeat its object. -Starting then with _Âtmâ_--spirit--as including the whole, being its -basis and support, we find the Hindű offering the theory of sheaths or +Starting then with _Ă‚tmâ_--spirit--as including the whole, being its +basis and support, we find the HindĂ» offering the theory of sheaths or covers of the soul or inner man. These sheaths are necessary the moment evolution begins and visible objects appear, so that the aim of the soul may be attained in conjunction with nature. In this way, through a @@ -1948,25 +1923,25 @@ experience are: _Body_, as a gross vehicle. -_Vitality_, or _Prâna_. +_Vitality_, or _Prâna_. -_Astral Body_, or _Linga Sharîra_. +_Astral Body_, or _Linga SharĂ®ra_. -_Animal Soul_, or _Kâma Rűpa_. +_Animal Soul_, or _Kâma RĂ»pa_. _Human Soul_, or _Manas_. _Spiritual Soul_, or _Buddhi_. -The _Linga Sharîra_ is needed as a more subtle body than the corporeal -frame, because the latter is in fact only stupid, inert matter. _Kâma -Rűpa_ is the body, or collection, of desires and passions; _Manas_ may +The _Linga SharĂ®ra_ is needed as a more subtle body than the corporeal +frame, because the latter is in fact only stupid, inert matter. _Kâma +RĂ»pa_ is the body, or collection, of desires and passions; _Manas_ may be properly called the mind, and _Buddhi_ is the highest intellection beyond brain or mind. It is that which discriminates. -At the death of the body, _Prâna_ flies back to the reservoir of force; +At the death of the body, _Prâna_ flies back to the reservoir of force; the astral body dissipates after a longer period and often returns with -_Kâma Rűpa_ when aided by certain other forces to séance-rooms, where it +_Kâma RĂ»pa_ when aided by certain other forces to sĂ©ance-rooms, where it masquerades as the deceased, a continual lie and ever-present snare. The human and the spiritual soul go into the state spoken of before as _Devachan_ or heaven, where the stay is prolonged or short according to @@ -1988,11 +1963,11 @@ healing of the nations. XXI. -High in the esteem of the Hindű stands the serpent, both as a symbol and +High in the esteem of the HindĂ» stands the serpent, both as a symbol and a creature. Moving in a wavy line, he figures the vast revolution of the Sun through eternal space carrying the rapidly whirling Earth in her lesser orbit; periodically casting his skin, he presents a visible -illustration of renewal of life or reďncarnation; coiling to strike, he +illustration of renewal of life or reĂŻncarnation; coiling to strike, he shows the working of the law of Karma-Nemesis which, with a basis in our actions, deals an unerring blow. As a symbol with tail in mouth, forming a circle, he represents eternity, the circle of necessity, all-devouring @@ -2000,8 +1975,8 @@ Time. For the older Initiates he spoke to them also of the astral light which is at once devilish and divine. Probably in the whole field of Theosophic study there is nothing so -interesting as the astral light. Among the Hindűs it is known as Akâsa, -which can also be translated as ćther. Through a knowledge of its +interesting as the astral light. Among the HindĂ»s it is known as Akâsa, +which can also be translated as æther. Through a knowledge of its properties they say that all the wonderful phenomena of the Oriental Yogis are accomplished. It is also claimed that clairvoyance, clairaudience, mediumship, and seership as known to the Western world @@ -2011,11 +1986,11 @@ always gaze upon any event that has ever happened, as well as those to come. Swimming in it as in a sea are beings of various orders and also the astral remains of deceased men and women. The Rosicrucians and other European mystics called these beings Sylphs, Salamanders, Gnomes, -Undines, Elementals; the Hindű calls them Gandharbhas or celestial -musicians, Yakshas, Rakshâsas and many more. The "spooks" of the +Undines, Elementals; the HindĂ» calls them Gandharbhas or celestial +musicians, Yakshas, Rakshâsas and many more. The "spooks" of the dead--mistaken by Spiritualists for the individuals who are no -more--float in this Akâsic substance, and for centuries have been known -to the mystical Hindű as Bhűta, another name for devil, or Pisâcha, a +more--float in this Akâsic substance, and for centuries have been known +to the mystical HindĂ» as BhĂ»ta, another name for devil, or Pisâcha, a most horrible devil; neither of them any more than the cast-off soul-body nearest earth, devoid of conscience and only powerful for evil. @@ -2064,7 +2039,7 @@ Very like the action of the sensitive photographic plate is this light. It takes, as Flammarion says, the pictures of every moment and holds them in its grasp. For this reason the Egyptians knew it as the Recorder; it is the Recording Angel of the Christian, and in one aspect -it is Yâma, the judge of the dead in the Hindű pantheon, for it is by +it is Yâma, the judge of the dead in the HindĂ» pantheon, for it is by the pictures we impress therein that we are judged by Karma. As an enormous screen or reflector the astral light hangs over the earth @@ -2072,7 +2047,7 @@ and becomes a powerful universal hypnotizer of human beings. The pictures of all acts good and bad done by our ancestors as by ourselves, being ever present to our inner selves, we constantly are impressed by them by way of suggestion and go then and do likewise. Upon this the -great French priest-mystic, Éliphas Lévi, says: "We are often astonished +great French priest-mystic, Éliphas LĂ©vi, says: "We are often astonished when in society at being assailed by evil thoughts and suggestions that we would not have imagined possible, and we are not aware that we owe them solely to the presence of some morbid neighbor; this fact is of @@ -2088,7 +2063,7 @@ pictures of all past events and things, and as there is nothing new under the sun, the appliances, the ideas, the philosophy, the arts and sciences of long buried civilizations are continually being projected in pictures out of the astral into the brains of living men. This gives a -meaning not only to the oft-recurring "coďncidence" of two or more +meaning not only to the oft-recurring "coĂŻncidence" of two or more inventors or scientists hitting upon the same ideas or inventions at about the same time and independently of each other, but also to other events and curious happenings. @@ -2107,7 +2082,7 @@ brain sensitive enough to receive it intact. Knowing the strange properties of the astral plane and the actual fate of the sheaths of the soul spoken of in another article, the Theosophical Adepts of all times gave no credit to pretended returning -of the dead. Éliphas Lévi learned this well and said: "The astral light +of the dead. Éliphas LĂ©vi learned this well and said: "The astral light combining with ethereal fluids forms the astral phantom of which Paracelsus speaks. This astral body being freed at death, attracts to itself and preserves for a long time, by the sympathy of likeness, the @@ -2134,7 +2109,7 @@ can penetrate it. This phase of its action explains some facts officially recorded during the witchcraft excitement in Salem. It was there found that although stones and other flying objects came toward the possessed one they always fell as it were from the force of gravity -_just at the person's feet_. The Hindű Yogi gives evidence of a use of +_just at the person's feet_. The HindĂ» Yogi gives evidence of a use of this condensation of the astral light when he allows arrows and other projectiles to be thrown at him, all of them falling at his feet no matter how great their momentum, and the records of genuine @@ -2301,7 +2276,7 @@ her pupils. Square 8vo, cloth 2.00 Paper 1.00 A SERIES OF EIGHT PAMPHLETS, comprising different articles in above, paper, each .25 -BHAGAVAD GÎT (Recension by W. Q. Judge, American Edition) Pocket size, +BHAGAVAD GĂŽTĂ‚ (Recension by W. Q. Judge, American Edition) Pocket size, morocco, gilt edges 1.00 _The pearl of the Scriptures of the East._ @@ -2321,7 +2296,7 @@ Official Head of the UNIVERSAL BROTHERHOOD AND THEOSOPHICAL SOCIETY. .15 Reprinted from _Los Angeles Post_, Dec., 1902 KATHERINE TINGLEY, HUMANITY'S FRIEND; A VISIT TO KATHERINE TINGLEY (by -John Hubert Greusel); A STUDY OF RÂJA YOGA AT POINT LOMA (Reprint from +John Hubert Greusel); A STUDY OF RĂ‚JA YOGA AT POINT LOMA (Reprint from the San Francisco _Chronicle_, January 6th, 1907). The above three comprised in a pamphlet of 50 pages, published by the @@ -2381,7 +2356,7 @@ No. 4. Reincarnation. No. 5. Man After Death. -No. 6. Kâmaloka and Devachan. +No. 6. Kâmaloka and Devachan. No. 7. Teachers and Their Disciples. @@ -2459,11 +2434,11 @@ NEW CENTURY CORPORATION Point Loma, California, U. S. A. -RÂJA YOGA MESSENGER. _Illustrated._ Monthly. Yearly subscription .50 +RĂ‚JA YOGA MESSENGER. _Illustrated._ Monthly. Yearly subscription .50 Unsectarian publication for Young Folk, conducted by a staff of pupils -of the Râja Yoga School at Lomaland. Address Master Albert G. Spalding, -Business Manager, RÂJA YOGA MESSENGER, Point Loma, California. +of the Râja Yoga School at Lomaland. Address Master Albert G. Spalding, +Business Manager, RĂ‚JA YOGA MESSENGER, Point Loma, California. INTERNATIONAL THEOSOPHICAL CHRONICLE. _Illustrated._ Monthly. Yearly subscription, postpaid 1.00 @@ -2473,12 +2448,12 @@ London, E. C. THEOSOPHIA. _Illustrated._ Monthly. Yearly subscription, postpaid 1.50 -Universella Broderskapets Förlag, Box 265, Stockholm 1, Sweden. +Universella Broderskapets Förlag, Box 265, Stockholm 1, Sweden. UNIVERSALE BRUDERSCHAFT. _Illustrated._ Monthly. Yearly subscription, postpaid 1.50 -J. Th. Heller, Vestnertorgraben 13, Nürnberg, Germany +J. Th. Heller, Vestnertorgraben 13, NĂĽrnberg, Germany LOTUS-KNOPPEN. _Illustrated._ Monthly. Yearly subscription, postpaid .75 @@ -2502,367 +2477,4 @@ directly helping that Cause. End of Project Gutenberg's Echoes From The Orient, by Wiliam Q. Judge -*** END OF THIS PROJECT GUTENBERG EBOOK ECHOES FROM THE ORIENT *** - -***** This file should be named 57292-8.txt or 57292-8.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/7/2/9/57292/ - -Produced by David Edwards, Martin Pettit and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - - - -Section 3. Information about the Project Gutenberg Literary Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - +*** END OF THE PROJECT GUTENBERG EBOOK 57292 *** diff --git a/57292-h/57292-h.htm b/57292-h/57292-h.htm index dfea25a..e523f6d 100644 --- a/57292-h/57292-h.htm +++ b/57292-h/57292-h.htm @@ -74,44 +74,7 @@ <body> -<pre> - -The Project Gutenberg EBook of Echoes From The Orient, by Wiliam Q. Judge - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Echoes From The Orient - A Broad Outline of Theosophical Doctrines - -Author: Wiliam Q. Judge - -Release Date: June 9, 2018 [EBook #57292] - -Language: English - -Character set encoding: ISO-8859-1 - -*** START OF THIS PROJECT GUTENBERG EBOOK ECHOES FROM THE ORIENT *** - - - - -Produced by David Edwards, Martin Pettit and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - -</pre> +<div>*** START OF THE PROJECT GUTENBERG EBOOK 57292 ***</div> <div class = "mynote"><p class="center">Transcriber's Note:<br /><br /> @@ -2273,381 +2236,7 @@ Point Loma, California</span></p> -<pre> - - - - - -End of Project Gutenberg's Echoes From The Orient, by Wiliam Q. Judge - -*** END OF THIS PROJECT GUTENBERG EBOOK ECHOES FROM THE ORIENT *** - -***** This file should be named 57292-h.htm or 57292-h.zip ***** -This and all associated files of various formats will be found in: - http://www.gutenberg.org/5/7/2/9/57292/ - -Produced by David Edwards, Martin Pettit and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - -Updated editions will replace the previous one--the old editions will -be renamed. - -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. Special rules, set forth in the General Terms of Use part -of this license, apply to copying and distributing Project -Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm -concept and trademark. Project Gutenberg is a registered trademark, -and may not be used if you charge for the eBooks, unless you receive -specific permission. If you do not charge anything for copies of this -eBook, complying with the rules is very easy. You may use this eBook -for nearly any purpose such as creation of derivative works, reports, -performances and research. They may be modified and printed and given -away--you may do practically ANYTHING in the United States with eBooks -not protected by U.S. copyright law. Redistribution is subject to the -trademark license, especially commercial redistribution. - -START: FULL LICENSE - -THE FULL PROJECT GUTENBERG LICENSE -PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK - -To protect the Project Gutenberg-tm mission of promoting the free -distribution of electronic works, by using or distributing this work -(or any other work associated in any way with the phrase "Project -Gutenberg"), you agree to comply with all the terms of the Full -Project Gutenberg-tm License available with this file or online at -www.gutenberg.org/license. - -Section 1. General Terms of Use and Redistributing Project -Gutenberg-tm electronic works - -1.A. By reading or using any part of this Project Gutenberg-tm -electronic work, you indicate that you have read, understand, agree to -and accept all the terms of this license and intellectual property -(trademark/copyright) agreement. If you do not agree to abide by all -the terms of this agreement, you must cease using and return or -destroy all copies of Project Gutenberg-tm electronic works in your -possession. If you paid a fee for obtaining a copy of or access to a -Project Gutenberg-tm electronic work and you do not agree to be bound -by the terms of this agreement, you may obtain a refund from the -person or entity to whom you paid the fee as set forth in paragraph -1.E.8. - -1.B. "Project Gutenberg" is a registered trademark. It may only be -used on or associated in any way with an electronic work by people who -agree to be bound by the terms of this agreement. There are a few -things that you can do with most Project Gutenberg-tm electronic works -even without complying with the full terms of this agreement. See -paragraph 1.C below. There are a lot of things you can do with Project -Gutenberg-tm electronic works if you follow the terms of this -agreement and help preserve free future access to Project Gutenberg-tm -electronic works. See paragraph 1.E below. - -1.C. The Project Gutenberg Literary Archive Foundation ("the -Foundation" or PGLAF), owns a compilation copyright in the collection -of Project Gutenberg-tm electronic works. Nearly all the individual -works in the collection are in the public domain in the United -States. If an individual work is unprotected by copyright law in the -United States and you are located in the United States, we do not -claim a right to prevent you from copying, distributing, performing, -displaying or creating derivative works based on the work as long as -all references to Project Gutenberg are removed. Of course, we hope -that you will support the Project Gutenberg-tm mission of promoting -free access to electronic works by freely sharing Project Gutenberg-tm -works in compliance with the terms of this agreement for keeping the -Project Gutenberg-tm name associated with the work. You can easily -comply with the terms of this agreement by keeping this work in the -same format with its attached full Project Gutenberg-tm License when -you share it without charge with others. - -1.D. The copyright laws of the place where you are located also govern -what you can do with this work. Copyright laws in most countries are -in a constant state of change. If you are outside the United States, -check the laws of your country in addition to the terms of this -agreement before downloading, copying, displaying, performing, -distributing or creating derivative works based on this work or any -other Project Gutenberg-tm work. The Foundation makes no -representations concerning the copyright status of any work in any -country outside the United States. - -1.E. Unless you have removed all references to Project Gutenberg: - -1.E.1. The following sentence, with active links to, or other -immediate access to, the full Project Gutenberg-tm License must appear -prominently whenever any copy of a Project Gutenberg-tm work (any work -on which the phrase "Project Gutenberg" appears, or with which the -phrase "Project Gutenberg" is associated) is accessed, displayed, -performed, viewed, copied or distributed: - - This eBook is for the use of anyone anywhere in the United States and - most other parts of the world at no cost and with almost no - restrictions whatsoever. You may copy it, give it away or re-use it - under the terms of the Project Gutenberg License included with this - eBook or online at www.gutenberg.org. If you are not located in the - United States, you'll have to check the laws of the country where you - are located before using this ebook. - -1.E.2. If an individual Project Gutenberg-tm electronic work is -derived from texts not protected by U.S. copyright law (does not -contain a notice indicating that it is posted with permission of the -copyright holder), the work can be copied and distributed to anyone in -the United States without paying any fees or charges. If you are -redistributing or providing access to a work with the phrase "Project -Gutenberg" associated with or appearing on the work, you must comply -either with the requirements of paragraphs 1.E.1 through 1.E.7 or -obtain permission for the use of the work and the Project Gutenberg-tm -trademark as set forth in paragraphs 1.E.8 or 1.E.9. - -1.E.3. If an individual Project Gutenberg-tm electronic work is posted -with the permission of the copyright holder, your use and distribution -must comply with both paragraphs 1.E.1 through 1.E.7 and any -additional terms imposed by the copyright holder. Additional terms -will be linked to the Project Gutenberg-tm License for all works -posted with the permission of the copyright holder found at the -beginning of this work. - -1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm -License terms from this work, or any files containing a part of this -work or any other work associated with Project Gutenberg-tm. - -1.E.5. Do not copy, display, perform, distribute or redistribute this -electronic work, or any part of this electronic work, without -prominently displaying the sentence set forth in paragraph 1.E.1 with -active links or immediate access to the full terms of the Project -Gutenberg-tm License. - -1.E.6. You may convert to and distribute this work in any binary, -compressed, marked up, nonproprietary or proprietary form, including -any word processing or hypertext form. However, if you provide access -to or distribute copies of a Project Gutenberg-tm work in a format -other than "Plain Vanilla ASCII" or other format used in the official -version posted on the official Project Gutenberg-tm web site -(www.gutenberg.org), you must, at no additional cost, fee or expense -to the user, provide a copy, a means of exporting a copy, or a means -of obtaining a copy upon request, of the work in its original "Plain -Vanilla ASCII" or other form. Any alternate format must include the -full Project Gutenberg-tm License as specified in paragraph 1.E.1. - -1.E.7. Do not charge a fee for access to, viewing, displaying, -performing, copying or distributing any Project Gutenberg-tm works -unless you comply with paragraph 1.E.8 or 1.E.9. - -1.E.8. You may charge a reasonable fee for copies of or providing -access to or distributing Project Gutenberg-tm electronic works -provided that - -* You pay a royalty fee of 20% of the gross profits you derive from - the use of Project Gutenberg-tm works calculated using the method - you already use to calculate your applicable taxes. The fee is owed - to the owner of the Project Gutenberg-tm trademark, but he has - agreed to donate royalties under this paragraph to the Project - Gutenberg Literary Archive Foundation. Royalty payments must be paid - within 60 days following each date on which you prepare (or are - legally required to prepare) your periodic tax returns. Royalty - payments should be clearly marked as such and sent to the Project - Gutenberg Literary Archive Foundation at the address specified in - Section 4, "Information about donations to the Project Gutenberg - Literary Archive Foundation." - -* You provide a full refund of any money paid by a user who notifies - you in writing (or by e-mail) within 30 days of receipt that s/he - does not agree to the terms of the full Project Gutenberg-tm - License. You must require such a user to return or destroy all - copies of the works possessed in a physical medium and discontinue - all use of and all access to other copies of Project Gutenberg-tm - works. - -* You provide, in accordance with paragraph 1.F.3, a full refund of - any money paid for a work or a replacement copy, if a defect in the - electronic work is discovered and reported to you within 90 days of - receipt of the work. - -* You comply with all other terms of this agreement for free - distribution of Project Gutenberg-tm works. - -1.E.9. If you wish to charge a fee or distribute a Project -Gutenberg-tm electronic work or group of works on different terms than -are set forth in this agreement, you must obtain permission in writing -from both the Project Gutenberg Literary Archive Foundation and The -Project Gutenberg Trademark LLC, the owner of the Project Gutenberg-tm -trademark. Contact the Foundation as set forth in Section 3 below. - -1.F. - -1.F.1. Project Gutenberg volunteers and employees expend considerable -effort to identify, do copyright research on, transcribe and proofread -works not protected by U.S. copyright law in creating the Project -Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm -electronic works, and the medium on which they may be stored, may -contain "Defects," such as, but not limited to, incomplete, inaccurate -or corrupt data, transcription errors, a copyright or other -intellectual property infringement, a defective or damaged disk or -other medium, a computer virus, or computer codes that damage or -cannot be read by your equipment. - -1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right -of Replacement or Refund" described in paragraph 1.F.3, the Project -Gutenberg Literary Archive Foundation, the owner of the Project -Gutenberg-tm trademark, and any other party distributing a Project -Gutenberg-tm electronic work under this agreement, disclaim all -liability to you for damages, costs and expenses, including legal -fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT -LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE -PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE -TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE -LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR -INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH -DAMAGE. - -1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a -defect in this electronic work within 90 days of receiving it, you can -receive a refund of the money (if any) you paid for it by sending a -written explanation to the person you received the work from. If you -received the work on a physical medium, you must return the medium -with your written explanation. The person or entity that provided you -with the defective work may elect to provide a replacement copy in -lieu of a refund. If you received the work electronically, the person -or entity providing it to you may choose to give you a second -opportunity to receive the work electronically in lieu of a refund. If -the second copy is also defective, you may demand a refund in writing -without further opportunities to fix the problem. - -1.F.4. Except for the limited right of replacement or refund set forth -in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO -OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT -LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. - -1.F.5. Some states do not allow disclaimers of certain implied -warranties or the exclusion or limitation of certain types of -damages. If any disclaimer or limitation set forth in this agreement -violates the law of the state applicable to this agreement, the -agreement shall be interpreted to make the maximum disclaimer or -limitation permitted by the applicable state law. The invalidity or -unenforceability of any provision of this agreement shall not void the -remaining provisions. - -1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the -trademark owner, any agent or employee of the Foundation, anyone -providing copies of Project Gutenberg-tm electronic works in -accordance with this agreement, and any volunteers associated with the -production, promotion and distribution of Project Gutenberg-tm -electronic works, harmless from all liability, costs and expenses, -including legal fees, that arise directly or indirectly from any of -the following which you do or cause to occur: (a) distribution of this -or any Project Gutenberg-tm work, (b) alteration, modification, or -additions or deletions to any Project Gutenberg-tm work, and (c) any -Defect you cause. - -Section 2. Information about the Mission of Project Gutenberg-tm - -Project Gutenberg-tm is synonymous with the free distribution of -electronic works in formats readable by the widest variety of -computers including obsolete, old, middle-aged and new computers. It -exists because of the efforts of hundreds of volunteers and donations -from people in all walks of life. - -Volunteers and financial support to provide volunteers with the -assistance they need are critical to reaching Project Gutenberg-tm's -goals and ensuring that the Project Gutenberg-tm collection will -remain freely available for generations to come. In 2001, the Project -Gutenberg Literary Archive Foundation was created to provide a secure -and permanent future for Project Gutenberg-tm and future -generations. To learn more about the Project Gutenberg Literary -Archive Foundation and how your efforts and donations can help, see -Sections 3 and 4 and the Foundation information page at -www.gutenberg.org - - - -Section 3. Information about the Project Gutenberg Literary Archive Foundation - -The Project Gutenberg Literary Archive Foundation is a non profit -501(c)(3) educational corporation organized under the laws of the -state of Mississippi and granted tax exempt status by the Internal -Revenue Service. The Foundation's EIN or federal tax identification -number is 64-6221541. Contributions to the Project Gutenberg Literary -Archive Foundation are tax deductible to the full extent permitted by -U.S. federal laws and your state's laws. - -The Foundation's principal office is in Fairbanks, Alaska, with the -mailing address: PO Box 750175, Fairbanks, AK 99775, but its -volunteers and employees are scattered throughout numerous -locations. Its business office is located at 809 North 1500 West, Salt -Lake City, UT 84116, (801) 596-1887. Email contact links and up to -date contact information can be found at the Foundation's web site and -official page at www.gutenberg.org/contact - -For additional contact information: - - Dr. Gregory B. Newby - Chief Executive and Director - gbnewby@pglaf.org - -Section 4. Information about Donations to the Project Gutenberg -Literary Archive Foundation - -Project Gutenberg-tm depends upon and cannot survive without wide -spread public support and donations to carry out its mission of -increasing the number of public domain and licensed works that can be -freely distributed in machine readable form accessible by the widest -array of equipment including outdated equipment. Many small donations -($1 to $5,000) are particularly important to maintaining tax exempt -status with the IRS. - -The Foundation is committed to complying with the laws regulating -charities and charitable donations in all 50 states of the United -States. Compliance requirements are not uniform and it takes a -considerable effort, much paperwork and many fees to meet and keep up -with these requirements. We do not solicit donations in locations -where we have not received written confirmation of compliance. To SEND -DONATIONS or determine the status of compliance for any particular -state visit www.gutenberg.org/donate - -While we cannot and do not solicit contributions from states where we -have not met the solicitation requirements, we know of no prohibition -against accepting unsolicited donations from donors in such states who -approach us with offers to donate. - -International donations are gratefully accepted, but we cannot make -any statements concerning tax treatment of donations received from -outside the United States. U.S. laws alone swamp our small staff. - -Please check the Project Gutenberg Web pages for current donation -methods and addresses. Donations are accepted in a number of other -ways including checks, online payments and credit card donations. To -donate, please visit: www.gutenberg.org/donate - -Section 5. General Information About Project Gutenberg-tm electronic works. - -Professor Michael S. Hart was the originator of the Project -Gutenberg-tm concept of a library of electronic works that could be -freely shared with anyone. For forty years, he produced and -distributed Project Gutenberg-tm eBooks with only a loose network of -volunteer support. - -Project Gutenberg-tm eBooks are often created from several printed -editions, all of which are confirmed as not protected by copyright in -the U.S. unless a copyright notice is included. Thus, we do not -necessarily keep eBooks in compliance with any particular paper -edition. - -Most people start at our Web site which has the main PG search -facility: www.gutenberg.org - -This Web site includes information about Project Gutenberg-tm, -including how to make donations to the Project Gutenberg Literary -Archive Foundation, how to help produce our new eBooks, and how to -subscribe to our email newsletter to hear about new eBooks. - - - -</pre> +<div>*** END OF THE PROJECT GUTENBERG EBOOK 57292 ***</div> </body> </html> |