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-The Project Gutenberg eBook of The Theosophical Path Illustrated Monthly
-Volume 1, July-December, 1911, by Katherine Tingley
-
-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
-will have to check the laws of the country where you are located before
-using this eBook.
-
-Title: The Theosophical Path Illustrated Monthly Volume 1,
-       July-December, 1911
-
-Editor: Katherine Tingley
-
-Release Date: December 24, 2020 [eBook #64121]
-
-Language: English
-
-Character set encoding: UTF-8
-
-Image source(s): https://babel.hathitrust.org/cgi/pt?id=nyp.33433086301524
-
-Produced by: Alan and the Online Distributed Proofreading Team at
-             https://www.pgdp.net (This book was produced from images made
-             available by the HathiTrust Digital Library.)
-
-*** START OF THE PROJECT GUTENBERG EBOOK THE THEOSOPHICAL PATH ILLUSTRATED
-MONTHLY VOLUME 1, JULY-DECEMBER, 1911 ***
-
-
-
-
-                                  THE
-                           THEOSOPHICAL PATH
-
-                          ILLUSTRATED MONTHLY
-
-                      EDITED BY KATHERINE TINGLEY
-
-
-                               Volume I
-
-                          July-December, 1911
-
-
-               PUBLISHED BY THE NEW CENTURY CORPORATION
-
-                   POINT LOMA, CALIFORNIA, U. S. A.
-
-
-
-
-                            [Illustration]
-
-                     THE ARYAN THEOSOPHICAL PRESS
-                        Point Loma, California
-
-
-
-
-INDEX TO THE THEOSOPHICAL PATH
-
-VOLUME I
-
-JULY-DECEMBER, 1911
-
-
-  A
-
-  America, Ancient (_ill._)               An Archaeologist           323
-
-  American Nation, an Unknown (_ill._)        H. S. Turner           347
-
-  American Woman in Poetry, The               Grace Knoche            56
-
-  Archaeologists, Recent Admissions by             Student           107
-
-  _Aroma of Athens, The_ (_ill._)          Dramatic Critic            39
-
-  _Aroma of Athens_, Notes on _The_ (_ill._) Kenneth Morris           42
-
-  Art, The Scope of                           R. W. Machell           20
-
-  Astral Body, The              H. Coryn, M. D., M. R. C. S.          24
-
-  Astronomy, Ancient (No. 1)      F. J. Dick, M. INST. C. E.          64
-
-  Astronomical Notes                              C. J. Ryan         287
-
-  Australian Marsupials (_ill._)                Nature Lover         296
-
-
-  B
-
-  Birth of Day, The (_verse_)                       A. F. W.          27
-
-  "Black Age," The                                Ariomardes         196
-
-  Blavatsky, H. P., and the Theosophical Society
-                               (_with portrait_) W. Q. Judge          28
-
-  Blavatsky's Teachings, Recent Confirmation of H. P.
-                                 H. T. Edge, B. A. (Cantab.)         172
-
-  Blavatsky a Plagiarist? Was H. P.
-                                 H. T. Edge, B. A. (Cantab.)         271
-
-  Bluebells of Wernoleu, The: A Welsh Legend (_verse_)
-                                              Kenneth Morris         404
-
-  Book Reviews: _Life of Leonardo da Vinci_ (Osvald Sirén)
-                                                     Carolus         233
-    _Il est ressuscité_ (Charles Morice)       H. A. Fussell         307
-    _Commentary upon the Maya-Tsental Pérez Codex_
-                                    (W. E. Gates) C. J. Ryan         378
-    A New Magazine                                                   383
-    _The Strange Little Girl_                                        385
-    _Les derniers Barbares: Chine, Tibet, Mongolie_
-                           (d'Ollone) (_ill._) H. A. Fussell         452
-    _The Plough and the Cross_ (W. P. O'Ryan)       F. J. D.         456
-
-  Bridges of Paris, The (_ill._)                       G. K.          96
-
-  British Association, The Soul at the         Henry Travers         406
-
-  Bronze, Incorrodible                         Henry Travers         148
-
-  Brynhyfryd Garden, Old (_verse_)            Kenneth Morris          97
-
-  Buckingham Palace, London (_ill._)                                 275
-
-
-  C
-
-  Calendars, Ancient                           Henry Travers         205
-
-  Cathedrals in Ancient Crete                      a Student         262
-
-  Christianity, The Rebirth of   H. T. Edge, B. A. (Cantab.)          11
-
-  Christmas                                   Kenneth Morris         387
-
-  Confines of Science, The                      Investigator         349
-
-  Conflict of the Ages, The (_verse_)                  S. F.         435
-
-  Copán, and its Position in American History (_ill._)
-                                                 W. E. Gates         419
-
-  Counterfeits vs. Reality, Tempting       Lydia Ross, M. D.         126
-
-  Crucifixion, The Parable of the         Cranstone Woodhead         328
-
-  Current Topics                                    Observer         447
-
-  Cycle, The New                             H. P. Blavatsky         165
-
-  Cyrene, Classical                               Ariomardes         280
-
-
-  D
-
-  Dipylon and the outer Ceramicus, The (_ill._)
-                         F. S. Darrow, A. M., PH. D. (Harv.)         189
-
-  Drama, Open-Air (_ill._)
-           Per Fernholm, M. E. (Roy. Inst. Tech., Stockholm)         415
-
-  Dutch House Court by Pieter de Hooch, A (_ill._)                   338
-
-
-  E
-
-  Education Wasted? Is           H. T. Edge, B. A. (Cantab.)         102
-
-  Egyptian Art, 26th Dynasty (_ill._)                  C. J.         200
-
-  Egyptology, and the Theosophical Records, The New (_ill._)
-                                                  C. J. Ryan          15
-
-  Ekoi: Children of Nature, The  H. T. Edge, B. A. (Cantab.)         344
-
-  Energy, Intra-Atomic          H. Coryn, M. D., M. R. C. S.         417
-
-  English Lady's Letter, An (_ill._)             F. D. Udall         442
-
-  Eros: Painting by Julius Kronberg (_ill._)   R. W. Machell         125
-
-  Eucalypts? Who Made the (_ill._)              Nature Lover         295
-
-  Evolution in the Light of Theosophy
-                                 H. T. Edge, B. A. (Cantab.)         311
-
-
-  F
-
-  Fairylands, The Two                         Kenneth Morris         115
-
-  Folk-music, The Origin and Nature of        Kenneth Morris         174
-
-  Forest Waste, Saving                               Student          34
-
-
-  G
-
-  Geniuses, The Incarnation of                    H. Travers         339
-
-  Genius for Music, Cultivating            E. A. Neresheimer         182
-
-  Glaciation, Past and Present (_ill._)             T. Henry         209
-
-  God and the Child (_verse_)                                        211
-
-
-  H
-
-  Hawthorne's Psychology                               C. T.          51
-
-  Heredity and Biology           H. T. Edge, B. A. (Cantab.)         145
-
-  Hoa-Haka-Nana-Ia (_ill._)                     P. A. Malpas         299
-
-  House of Lords, London, The (_ill._)                    R.         201
-
-  Humanity and Theosophical Education  Elizabeth C. Spalding         375
-
-
-  I
-
-  Illusion and Reality                     Lydia Ross, M. D.         362
-
-  Irish Scenes (_ill._)
-               F. J. Dick, M. INST. C. E., M. INST. C. E. I.         400
-
-
-  K
-
-  Karma, Reincarnation, and Immortality
-                                 H. T. Edge, B. A. (Cantab.)         243
-
-  Killarney, Ireland (_ill._)
-               F. J. Dick, M. INST. C. E., M. INST. C. E. I.         282
-
-
-  L
-
-  Lands now Submerged, The                      D. Churchill         305
-
-  Lapland (_ill._)                                     P. F.         180
-
-  Light Corpuscular? Is                             T. Henry         332
-
-  Light, Physical and Metaphysical           H. Coryn, M. D.         122
-
-  Linnaeus and the Divining Rod                        P. F.         154
-
-  Lomaland Cañons (_ill._)                     W. J. Renshaw         155
-
-  Lorelei, The (_ill._)                     Student Traveler         225
-
-  Louisiana Sugar Plantation, A Visit to a   Barbara McClung         223
-
-
-  M
-
-  Magic Boat, A                                        D. F.         399
-
-  Magic Place, A: A Forest Idyll for Young Folks (_ill._)
-                                           M. Ginevra Munson         443
-
-  "Magnetons," Force and Matter                   H. Travers         267
-
-  Man and Nature                                  R. Machell         410
-
-  Man, The Real                 H. Coryn, M. D., M. R. C. S.         229
-
-  Modern Civilization, A Japanese Writer's Views on
-                                        E. S. (Tokyo, Japan)         418
-
-  Music and Life                             William A. Dunn          22
-
-  Music Notes                                     C. J. Ryan         202
-
-  Music of the Spheres, The     H. Coryn, M. D., M. R. C. S.         258
-
-  Mysteries of Eleusis, The (_ill._)                H. T. E.         207
-
-
-  N
-
-  Names in Art, Great (_ill._)                   Art Student         111
-
-  Natural History Museum, London (_ill._)                            270
-
-  Nirvâna Mean Annihilation? Does                      T. H.         261
-
-
-  P
-
-  Path, The: Some Words by William Q. Judge                           32
-
-  Path, The                         Gertrude van Pelt, M. D.          68
-
-  Peace on Earth: Good Will towards Men           R. Machell         391
-
-  Photography and the Invisible                 P. A. Malpas         142
-
-  Platonic Succession, The Golden Chain of
-                         F. S. Darrow, A. M., PH. D. (Harv.)         276
-
-  Poetry and Criticism                        Kenneth Morris         247
-
-  Point Loma Notes                                  C. J. R.         354
-
-  Power                                    Lydia Ross, M. D.         212
-
-  Powers, Misused                              R. W. Machell          98
-
-  Psychism, a Study in Hidden Connexions
-                                 H. T. Edge, B. A. (Cantab.)         393
-
-  Pythagoras, Life and Teachings of
-                         F. S. Darrow, A. M., PH. D. (Harv.)     52, 130
-
-  Pythagorean Solids, The         F. J. Dick, M. INST. C. E.         194
-
-
-  R
-
-  Reincarnation? What are the Bases of an Intelligent
-          Belief in      F. S. Darrow, A. M., PH. D. (Harv.)         317
-
-  Rotation, The Mysteries of                         Student         316
-
-
-  S
-
-  Salamander, The Western four-toed (_ill._)   Percy Leonard         227
-
-  San Diego (_ill._)                          Kenneth Morris          70
-
-  Scandinavian Mythology, Glimpses of    Per Fernholm, M. E.         184
-
-  Scientific Brevities                              Busy Bee         427
-
-  Scientific Oddments                               Busy Bee         149
-
-  Sokrates (_ill._)      F. S. Darrow, A. M., PH. D. (Harv.)         215
-
-  Spade of the Archaeologist, The                 Ariomardes         303
-
-  St. Paul's Cathedral, London (_ill._)              Carolus         293
-
-  Sun-Life and Earth-Life    Per Fernholm, M. E. (Stockholm)         300
-
-
-  T
-
-  Theosophy and Modern Scientific Discoveries     C. J. Ryan          87
-
-  Theosophical Torch, The                       Grace Knoche         190
-
-  Theseus, The Temple of, Athens (_ill._)                 R.         106
-
-  Tower of London, The (_ill._)                      Carolus         352
-
-  Turkish Woman, The                            Grace Knoche         439
-
-
-  U
-
-  Universal Brotherhood and Theosophical Society, The
-                                               J. H. Fussell          77
-
-
-  V
-
-  Venice (_ill._)                               Grace Knoche         366
-
-  Victory of the Divine in Man, The         Rev. S. J. Neill         320
-
-  Vivisector, The Plight of the
-                                H. Coryn, M. D., M. R. C. S.         341
-
-  Vrbas Defile, The, Bosnia (_ill._)                F. J. B.         286
-
-
-  W
-
-  Warwick Castle (_ill._)                         C. J. Ryan         409
-
-  Will as a Chemical Product, The               Investigator         413
-
-  Womanhood, The World of                       Grace Knoche         264
-
-  Woman's International Theosophical League
-                                      A Member of the League         357
-
-  Women who have Influenced the World       Rev. S. J. Neill         436
-
-
-ILLUSTRATIONS
-
-
-  A
-
-  Alaskan Views                                                      209
-
-  Albert Memorial, London: Five Panels of Decorative Frieze          111
-
-  Amsterdam, Views                                              143, 306
-
-  Archaic Colossal Statues of Kiang-K'eu                         454-455
-
-  _Aroma of Athens_, Groups in _The_        254, 255, 266, 267, 311, 322
-
-  _Aroma of Athens_, Scenes from _The_
-                          35-38, 47-50, 87, 243, 246, 247, 316, 317, 324
-
-  Athens, Greece, Ruins of Dipylon Gate                              188
-
-  Athens, Greece, Stoa, Gymnasium of Hadrian                         108
-
-  Athens, Greece, Temple of Theseus                                  107
-
-  Australian Scenes                                                  298
-
-
-  B
-
-  Blavatsky, Helena Petrovna                                          29
-
-  Bosnia, Seraejevo, Capital of                                  434-435
-
-  Buckingham Palace, London                                          275
-
-
-  C
-
-  Copán (six illustrations)                                      418-423
-
-  Coronado, San Diego, California, The Surf at                       434
-
-  Cuba, Avenue of Royal Palms; Country Scene                     222-223
-
-
-  D
-
-  De Lesseps, Monument of, Port Said                                 110
-
-  D'Ollone, Commandant                                               454
-
-  _Dutch House Court_ by P. de Hooch, _A_                            338
-
-
-  E
-
-  Eleusis, Part of the Ruins of                                      208
-
-  _Eros_: Painting by Julius Kronberg                                125
-
-
-  F
-
-  Farmhouse on the Norfolk Broads, England, A                        274
-
-  Florida, Palm Beach                                                223
-
-  Forest, In the                                                     443
-
-
-  G
-
-  Giants' Causeway, Antrim, Ireland                                  403
-
-  Grant Hotel, San Diego, California                                  72
-
-
-  H
-
-  Hoa-Haka-Nana-Ia                                                   299
-
-  Horus, Symbolic Statue of                                           18
-
-  House of Lords, London, The                                        201
-
-  Houses of Parliament, Dublin, The Old                              402
-
-  Houses of Parliament, London, The                                  353
-
-
-  I
-
-  Irish Farmer, An                                               402-403
-
-  Irish Peasant Woman, An                                        402-403
-
-
-  K
-
-  Karnak, Egypt, Hall of Columns                                      17
-
-  Killarney, Ireland, Views of                                  282, 283
-
-  Klamath Reclamation Project, Oregon-California                     435
-
-  Kronberg Julius: Family Group                                      125
-
-
-  L
-
-  Lapland, Sweden, Views of                                          180
-
-  Leaders of the Theosophical Movement, The                           30
-
-  Lolo Men, and Warrior                                          454-455
-
-  Lomaland Cañons                                               154, 173
-
-  Lorelei, The Rock of                                               226
-
-
-  M
-
-  Mammoth Cave, La Jolla, San Diego, California, The             434-435
-
-  Miao-Tseu Dancing                                                  455
-
-
-  N
-
-  Natural History Museum, London                                     270
-
-  Neshoron, Statue of                                                200
-
-
-  O
-
-  Oil Creek Falls, Canada                                            307
-
-
-  P
-
-  Paris: Pont au Change and the Palais de Justice                     96
-
-  Paris and the Seine                                                 97
-
-  Pérez Codex, Maya-Tzental                                     379, 380
-
-  Pevensey Castle, Ruins of                                          442
-
-  Portraits: Heads of Departments at the International Headquarters,
-                   and Contributors to THE THEOSOPHICAL PATH         4-9
-
-  Point Loma, Looking Eastward                                       172
-
-  Point Loma, A Eucalyptus Grove                                     295
-
-  Point Loma Hills at Eventide                                       339
-
-
-  R
-
-  Râja Yoga College, Point Loma, S. E. View of                       387
-
-  Rocking-Stone Pinnacle, Tasmania                                   287
-
-  Rothenburg, Germany, Views of                                   390-391
-
-
-  S
-
-  Salamander, Western four-toed                                      227
-
-  San Diego, California, View of                                      71
-
-  San Juan Teotihuacán, Panoramic View of                            327
-
-  Sarpi, Fra Paolo                                                   366
-
-  Seminole Indians                                              346, 347
-
-  Sokrates and Seneca (Berlin Museum)                                222
-
-  St. Paul's Cathedral, London                                       294
-
-  Sweden, Trollhättan Canal                                          142
-
-  Sweden, Visingsborg Castle, Visingsö                               142
-
-  Switzerland, Views of                                              271
-
-
-  T
-
-  Temple in the Greek Theater, Point Loma, California                165
-
-  Tombs, Ancient Athenian                                            189
-
-  Tower of London, The                                               352
-
-  Trafalgar Square, London                                           353
-
-
-  V
-
-  Venice, Views of                               367, 370, 371, 374, 375
-
-  Vikings, The Noble                                             414-415
-
-  Vrbas Defile, Bosnia, The                                          286
-
-
-  W
-
-  Warwick Castle, from the Avon                                      408
-
-  Warwick Castle, Inner Court and Tower                              409
-
-
-  Y
-
-  Yucatan, "Governor's House," Uxmal                                 327
-
-  Yucatan, "The Castle," Chichén Itzá                                326
-
-
-
-
-[Illustration: Theosophical Path's first issue cover page.]
-
-
-
-
-THE PATH
-
-
-The illustration on the cover of this Magazine is a reproduction of the
-mystical and symbolical painting by Mr. R. Machell, the English artist,
-now a Student at the International Theosophical Headquarters, Point
-Loma, California. The original is in Katherine Tingley's collection
-at the International Theosophical Headquarters. The symbolism of this
-painting is described by the artist as follows:
-
-THE PATH is the way by which the human soul must pass in its evolution
-to full spiritual self-consciousness. The supreme condition is
-suggested in this work by the great figure whose head in the upper
-triangle is lost in the glory of the Sun above, and whose feet are
-in the lower triangle in the waters of Space, symbolizing Spirit and
-Matter. His wings fill the middle region representing the motion or
-pulsation of cosmic life, while within the octagon are displayed the
-various planes of consciousness through which humanity must rise to
-attain to perfect Manhood.
-
-At the top is a winged Isis, the Mother or Oversoul, whose wings veil
-the face of the Supreme from those below. There is a circle dimly seen
-of celestial figures who hail with joy the triumph of a new initiate,
-one who has reached to the heart of the Supreme. From that point he
-looks back with compassion upon all who still are wandering below and
-turns to go down again to their help as a Savior of Men. Below him
-is the red wing of the guardians who strike down those who have not
-the "password," symbolized by the white flame floating over the head
-of the purified aspirant. Two children, representing purity, pass
-up unchallenged. In the center of the picture is a warrior who has
-slain the dragon of illusion, the dragon of the lower self, and is
-now prepared to cross the gulf by using the body of the dragon as his
-bridge (for we rise on steps made of conquered weaknesses, the slain
-dragon of the lower nature).
-
-On one side two women climb, one helped by the other whose robe is
-white and whose flame burns bright as she helps her weaker sister. Near
-them a man climbs from the darkness; he has money bags hung at his belt
-but no flame above his head and already the spear of a guardian of the
-fire is poised above him ready to strike the unworthy in his hour of
-triumph. Not far off is a bard whose flame is veiled by a red cloud
-(passion) and who lies prone, struck down by a guardian's spear; but
-as he lies dying, a ray from the heart of the Supreme reaches him as a
-promise of future triumph in a later life.
-
-On the other side is a student of magic, following the light from a
-crown (ambition) held aloft by a floating figure who has led him to the
-edge of the precipice over which for him there is no bridge; he holds
-his book of ritual and thinks the light of the dazzling crown comes
-from the Supreme, but the chasm awaits its victim. By his side his
-faithful follower falls unnoticed by him, but a ray from the heart of
-the Supreme falls upon her also, the reward of selfless devotion, even
-in a bad cause.
-
-Lower still in the underworld, a child stands beneath the wings of
-the foster mother (material Nature) and receives the equipment of the
-Knight, symbols of the powers of the Soul, the sword of power, the
-spear of will, the helmet of knowledge and the coat of mail, the links
-of which are made of past experiences.
-
-It is said in an ancient book: "The Path is one for all, the ways that
-lead thereto must vary with the pilgrim."
-
-[Illustration: THE PATH]
-
-The Theosophical Path
-
-  An International Magazine
-  Unsectarian and nonpolitical
-
-  Monthly      Illustrated
-
-  [Illustration]
-
-  Devoted to the Brotherhood of Humanity, the promulgation
-  of Theosophy, the study of ancient & modern
-  Ethics, Philosophy, Science and Art, and to the uplifting
-  and purification of Home and National Life
-
-  Edited by Katherine Tingley
-  International Theosophical Headquarters, Point Loma, California, U.S.A.
-
-
-
-
-_The Secret Doctrine is the common property of the countless millions
-of men born under various climates, in times with which History refuses
-to deal, and to which esoteric teachings assign dates incompatible
-with the theories of Geology and Anthropology. The birth and evolution
-of the Sacred Science of the Past are lost in the very night of
-Time.... It is only by bringing before the reader an abundance of
-proofs all tending to show that in every age, under every condition of
-civilization and knowledge, the educated classes of every nation made
-themselves the more or less faithful echoes of one identical system and
-its fundamental traditions--that he can be made to see that so many
-streams of the same water must have had a common source from which they
-started. What was this source?... There must be truth and fact in that
-which every people of antiquity accepted and made the foundation of its
-religions and its faith._--H. P. BLAVATSKY, in _The Secret Doctrine_,
-II, 794
-
-
-
-
-THE THEOSOPHICAL PATH
-
-KATHERINE TINGLEY, EDITOR
-
-  VOL. I      JULY, 1911      NO. 1
-
-THE REBIRTH OF CHRISTIANITY:
-by H. T. Edge, B. A. (Cantab.)
-
-
-Among ideas which Theosophists have been proclaiming for many years,
-and which are now finding expression through other channels, though in
-piecemeal and modified form, are those connected with the Christ story
-and Christianity. _Current Literature_, in reviewing "The Christ Myth,"
-by Professor Dr. Arthur Drews of Karlsruhe, says:
-
- In essence the argument of the book is that all the main ideas of
- Christianity existed in the world prior to the birth of Christ, and
- that the hero of the New Testament is an imaginative conception rather
- than an actual personality. The opening chapters illuminate the
- history of the Messianic idea. This idea, Professor Drews contends, is
- rooted in Persia and Greece, as well as in the Jewish consciousness.
- The Persians dreamed of a divine "friend" or "mediator" who should
- deliver them in the eternal struggle between light and darkness,
- between Ormuzd and Ahriman. The Greeks conceived a mediatory "Word" or
- _Logos_ which should come to the aid of human weakness and identify
- man with God. Even more strongly, among the Jews, persisted the
- thought that "a Son of God" must intercede with Jehovah in behalf of
- his people.
-
-Such utterances as the above are growing common, both from without the
-churches and from within. People are beginning to realize that they
-have not made the most of their religious traditions; that there is
-more in them than they have so far gotten out of them. They suspect
-that the Gospel narratives contain valuable truths that have been
-missed. The Christ is not merely a personality, but also a symbol, as
-is shown by the above writer; a symbol of the Divine in Man, recognized
-by the world ages before the Christian era.
-
-The importance of the Christian Gospel today consists in its power to
-help us to realize that we are Divine in essence, and to aid us on
-the Path or Way which leads to a realization of that Divinity. Is it
-possible that now, for the first time, after all these centuries, the
-real import of that Gospel is about to be grasped? that the age-long
-worship of a wrong ideal--that of the personal God and his rewards and
-punishments, his propitiations and forgivenesses--is about to depart
-and make room for a more virile and ennobling, as well as more rational
-and holier faith?
-
-Is it possible that a Resurrection is in progress, a Resurrection of
-Christ from the tomb in which we have buried him?[1]
-
-[1] The reader of course will not think any allusion is here made to a
-possible physical appearance of Christ. Such preposterous suggestions
-are made in some quarters, but it is needless to say Theosophy has
-nothing to do with them.--H. T. E.
-
-What we understand by a Resurrection of Christ is the Resurrection of
-the ancient but buried truth that Man is essentially Divine--to replace
-the idea that he is essentially evil. This latter idea emphasizes
-the lower side of man's nature and actually weakens his faith in the
-Divine Power. Having thus lost his faith, he assumes an attitude of
-expectation and deprecation, praying to an imaginary deity instead of
-invoking by action the real Divinity within.
-
-Ancient symbology, to which the above writer refers as being
-substantially identical with that of the Christian Gospel, speaks of
-the "Father" and the "Son." By the word "Father" was understood the
-Supreme; the "Son" was the Word, the Divine life in Man, which turned
-him from an animal being to what he is. Through the Son we approach
-the Father; that is, man must invoke the power of his own Higher
-Self. Another ancient teaching, taught in fables as well as sacred
-allegories, is that only by _acting_ can man invoke the Divine aid. The
-Divine gift to Man is the Will, and he himself is the only one who can
-exert it. The fable tells that a carter invoked Hercules to lift his
-cart out of a rut, and Hercules told him to put his own shoulder to the
-wheel. For Hercules means strength, and strength is invoked by exerting
-it. In the same way we have to assert our Divinity by acting in a
-Divine way; and it seems that the Gospels give us ample instructions.
-
-It may be that this was after all the real message, and that those who
-gave it have been waiting all this time for man to get up off his knees
-and _be somebody_.
-
-There are many religious gospels in the world, but they are all
-modifications of one great eternal gospel. That one gospel, clothed
-in many garbs, legendary, allegoric, theological, is the Drama of
-the Soul in its pilgrimage through life, its struggles with great
-adversaries, and its final victory. Christianity contains the same
-ancient wisdom; it has been covered over with accretions of theology
-and ecclesiasticism; it is now being disentombed. The process is a
-long and eventful one; for people cling fondly to old habits, and many
-still hope that they will be able to admit everything and yet set
-early medieval theology on the summit as the crowning revelation. The
-success with which they can do this depends upon what they can make of
-Christianity, for the less cannot contain the greater.
-
-The personal Christ and the doctrine of the Atonement (in its familiar
-theological form) together constitute the rock on which there is most
-likelihood of a split. But this doctrine (that is, in its present
-form) will have to go, for it is inconsistent with the views of life
-that are now gaining ground. For one thing, it is not sufficiently
-international; it is too much like a gospel of salvation peculiar to
-Western civilization. Eastern religions are already amply provided with
-similar machinery in their own systems, and are not likely to give up
-their own for ours.
-
-Again, the theological doctrine of Atonement includes the remission of
-sins, in the sense that the sinner is relieved from the consequences
-of his sins by a special act of intercession and vicarious suffering.
-It is useless for Christians to deny that such is the teaching, for it
-is expressly stated thus by eminent authorities whom we might quote;
-besides it is this very fact of remission that lends force to the
-appeal made to our weak desires and hopes; it is held up as a great
-advantage possessed by Christianity. This teaching is repugnant to our
-innate sense of justice, to our manliness, and to our best conceptions
-of Divine Wisdom. It is felt to be more in harmony with Law that man
-should work out the full consequences of all his acts, both good and
-bad, reaping the consequent joy and grief. The remission of sins does
-not mean an excusing from the penalty, but a purification of the man so
-that he will not commit any more sins. Man is justified, sanctified,
-and saved, by the Divine grace acting within and changing his
-heart--not by a propitiatory sacrifice and a mere formal act of belief.
-
-And so the real doctrine of Atonement will have to take the place of
-the other. The making _one_, or reconciliation, between the human soul
-and its Divine counterpart--that is the real Atonement. By it, man
-repudiates his false "self," and recognizes his real Self; deposes the
-animal nature from the throne of his heart and establishes the kingdom
-of righteousness therein. But in the world just now there is a mighty
-battle between powers that tend to enslave man and keep him down, and
-powers that tend to liberate him. The former will try to perpetuate
-theological dogmatism and man's fear of himself. The latter will ever
-strive to give him back his self-respect and faith in his own Divinity.
-
-Christians love to speak of the greatness of their religion, but
-little do they realize how great it is. The Bible is printed in
-hundreds of millions, and enthusiastic evangelists place a copy in
-every hotel room; but it is a more precious treasure than they wot
-of. Enshrined within the verses of that strange literary compost,
-preserved in the misunderstood symbols of that religion, are records
-of the _Wisdom-Religion_, the world's eternal gospel of Truth. Its
-teachings can indeed "make us free," for they show us how to evoke the
-power of the "Word." Unless we can use our Will--the Spiritual Will,
-not the feeble, selfish, personal will--we cannot be saved; else would
-the Creator have his heaven furnished with rescued dummies. When Man
-was gifted with Divine prerogatives of Will and Intelligence, he was
-thereby made a responsible self-acting being; he must redeem himself
-by his own (God-given) volition, not lay aside his initiative in weak
-reliance on some other will.
-
-And the Spiritual Will is of the Heart; and of the Heart also is
-Wisdom; yet man in his unredeemed state obeys the leading of the
-desires and the false images they breed in the imagination. Therefore
-he will remain enslaved to these desires and will fail to understand
-the meaning of life unless he cultivates the impersonal Divine life
-within him. The teaching of the Gospel is directed to showing us how
-to enter this Way. To the ignorant the Master speaks in parables; but
-"to you it is given to understand the mysteries of the kingdom." A
-priceless privilege, but how repudiated! If we would but carry out the
-injunctions of Jesus the Christ, instead of making his personality into
-a God--which surely he himself would never have wished--we should be
-worthier disciples and the greater gainers.
-
-
-
-
-THE NEW EGYPTOLOGY AND THE THEOSOPHICAL
-RECORDS: by Charles J. Ryan
-
-
-The interesting problem of the origin of Egyptian culture is still
-unsolved by archaeologists, though many new facts have been recently
-discovered which seem to be leading to something definite. Nestor
-L'Hôte said sixty years ago:
-
- The further one penetrates into antiquity towards the origins of
- Egyptian art, the more perfect are the products of that art, as though
- the genius of the people, inversely to that of others, was formed
- suddenly.... Egyptian art we only know in its decadence.
-
-M. Jean Capart, the eminent Belgian Egyptologist, Keeper of the
-Egyptian Antiquities at the Royal Museum, Brussels, supports that
-opinion, saying, in his recent work on _Primitive Art in Egypt_, that
-M. L'Hôte's conclusion was and remains legitimate.
-
-Since L'Hôte's time fine works of art and astonishing beauty have been
-found in tombs of the _Third_ Dynasty of Egyptian Pharaohs, about whom
-nothing--or next to nothing--was known until lately; even the Fourth
-Dynasty, the so-called Pyramid Builders, being historically very
-obscure, no agreement as to their date having been come to yet. It is
-fairly decided that they lived more than four or five thousands years
-B. C. Maspero, speaking of some paintings of the extremely ancient
-Third Dynasty, says:
-
- The Egyptians were animal painters of the highest power, and they
- never gave better proof of it than in this picture. No modern painter
- could have seized with more spirit and humor the heavy gait of the
- goose, the curves of its neck, the pretentious carriage of its head,
- and the markings of its plumage.
-
-The human figure was also represented with great artistic skill at the
-same early period. Even then the characteristic full-faced eye in the
-profile face was a firmly established _convention_. We do not know the
-reasons for this, but it cannot have been accidental.
-
-According to Dr. Petrie, the great Egyptian explorer, the commencement
-of the Egyptian civilization that we call classical, the Egypt of
-the Pharaohs with its hieroglyphs, its established style of art, its
-complicated religion and philosophy, dates back to not less than B.
-C. 5000. This would be the time of the First Dynasty. Think what that
-means! A stretch of splendid civilization before the beginning of the
-Christian era about five times as long as the period that has elapsed
-since the time of King Alfred to this day, a period which has included
-almost or quite all that we look upon as worthy of consideration in
-_our_ history! And yet back of Dr. Petrie's First Dynastic age we now
-find ourselves face to face with a prehistoric Egyptian civilization or
-civilizations of absolutely unknown age, possibly of a hundred thousand
-years duration. The one that immediately preceded the Dynastic or
-Pharaonic is supposed to be of Libyan origin.
-
-The possibility at least of a civilization of a hundred thousand years'
-duration should offer little difficulty even to the most critical,
-now that we have found a well-formed skull and skeleton near London
-differing very little from the modern type of Englishman, and estimated
-to be at least 170,000 years old. Long ago H. P. Blavatsky said in _The
-Secret Doctrine_ and elsewhere that some form of Egyptian civilization
-had existed for an immensely longer period than the archaeologists
-imagine, and Katherine Tingley has reasserted this most emphatically,
-saying that Egyptian civilization will be proved to be even older than
-the (historic) Indian.
-
-Archaeologists have always felt a great and peculiar difficulty in
-comprehending the sudden appearance of the high culture of the first
-Dynastic periods. It is impossible to believe that Egypt's greatness
-arose full-fledged, without long preparation, and yet where are the
-evidences of development? M. Jean Capart, the Belgian authority
-referred to above, has devoted great attention to this problem, and his
-conclusions are of interest to the student of Theosophy. He considers
-it exceedingly probable that gradual invasions or colonizations of
-a highly cultured race broke into the simpler Egyptian civilization
-from the South or South-east. These people, coming from the "Land
-of the Gods," Punt, which is commonly supposed to be Somaliland,
-he thinks came originally from some Asiatic country, bringing with
-them their arts and sciences and religion. As they blended with the
-Libyan inhabitants of Egypt, who possessed their own distinctive
-civilization, they established their already formed culture, and the
-combination produced what we call the Dynastic or classic Egyptian
-civilization. This would explain the origin of the classic Egyptian
-forms on reasonable grounds, and furthermore would make it clear why
-the Egyptians had so many things in common with the Hindûs in matters
-of religion, such as the respect paid to the Cow as a symbol of Divine
-Power.
-
-[Illustration: HALL OF COLUMNS, KARNAK, EGYPT]
-
-[Illustration: Lomaland Photo. and Engraving Dept. SYMBOLIC STATUE OF
-HORUS, SON OF OSIRIS AND ISIS IN THE ACT OF PURIFYING A KING MUSÉE
-NATIONAL DU LOUVRE, PARIS]
-
-H. P. Blavatsky, in _Isis Unveiled_, quotes the following from the
-ancient Hindû historian, Kullûka-Bhatta:
-
- Under the reign of Viśvâ-mitra, first king of the Dynasty of
- Soma-Vanga, in consequence of a battle which lasted five days,
- Manu-Vina, heir of the ancient kings, being abandoned by the Brâhmans,
- emigrated with all his companions, passing through Ârya, and the
- countries of Barria, till he came to the shores of Masra. (Vol. I, p.
- 627)
-
-She adds:
-
- Ârya is Eran (Persia); Barria is Arabia, and Masra was the name of
- Cairo, which to this day is called _Masr_, Musr, and Misro. (_Ibid._)
-
-Mitsraîm was the Hebrew name for the land of Cham, Egypt.
-
-Dr. E. A. W. Budge, the learned Keeper of the Egyptian and Assyrian
-antiquities in the British Museum, says he believes that a series of
-carvings on the walls of the Temple of Edfû,
-
- represent the invaders in prehistoric times, who made their way into
- Egypt, from a country in the East, by way of the Red Sea.... In later
- times the indigenous priesthoods merged the legendary history of the
- deified king of the "Blacksmiths" is that of Horus, the god of heaven
- in the earliest times, and in that of Râ which belonged to a later
- period.
-
-The mythical story of Horus conquering Nubia and Egypt, with which Dr.
-Budge thinks the true story of incursion was blended, contains the
-significant assertions that the warriors of Horus, the "Blacksmiths,"
-were armed with weapons of metal, and chains, and were expert builders.
-
-According to the Theosophical records the _Great_ Pyramid was built
-long before the fifth millennium B. C. There are many mysteries
-connected with that most stupendous work of man which have not yet been
-suspected by the Egyptologists, not the least of which is the problem
-of its date and its builder; but, so far as they go, the stories of
-Horus' invasion and M. Capart's luminous suggestions as to the origin
-of the Dynastic Egyptian civilization, are not inconsistent with the
-account of Kullûka-Bhatta; and in the light of the new discoveries of
-one or more prehistoric civilizations in the Nile Valley, it looks
-as if the teachings of Theosophy were being vindicated in a way that
-was not dreamed of by archaeologists in the days when H. P. Blavatsky
-opened a small window into the mysterious past of glorious Egypt.
-
-
-
-
-THE SCOPE OF ART: by R. W. Machell
-
-
-A writer in a London weekly (_Black and White_) makes one or two points
-in reference to art that are worthy of notice. He says that it is
-nonsense to talk of art elevating the people, because it is itself the
-index of their condition. This is just one of those simple fallacies
-that contain a sufficient amount of the truth to make them misleading.
-Art is not an index of the condition of the people, but only of a very
-small part of the people; it would be more true to say that the popular
-appreciation of art is such an index; but it is not true to say or to
-imply that the condition of the people governs its range or scope. We
-are constantly met by the experience of art that is unappreciated by
-the people in whose midst it appears.
-
-It is necessary to understand the complex nature of man and the vast
-range of human evolution to be able to see how one man may appear
-in a nation and display a degree of progress far in advance of his
-fellows, who also are all in varying stages of their long evolution.
-The progressed soul incarnates perhaps in a body just like those of the
-rest of the race, because it cannot get a better; and so it is not at
-once recognized as an older soul, and for want of right education the
-man himself may be unable to account for the difference between himself
-and his fellows of which he is conscious; and so, being unaware of
-his own inherent divinity and of his relation to his fellows, he may
-not recognize his responsibility to them as a natural leader, fitted
-by greater experience to show a light on the path of human progress,
-and required by Karma or by his kinship to his fellows, to use his
-experience, or his talents, or his genius, for their guidance rather
-than for his own glory.
-
-Then passing to the subject of the recent sale of the famous Rembrandt
-to an American he very wisely points out that this is a private matter,
-and not in any way a national or an artistic point of interest. As
-said, the picture (not an English painting) was not in any sense a
-national possession, nor was it of any importance in the art-life of
-the nation that it should be added to the already large collection of
-the master's works now owned by the National Gallery. What the writer
-maintains is vital to a nation, is to encourage and to appreciate the
-art of its own day and of its own artists.
-
-Now here we meet the deplorable parochialism that does duty for
-patriotism, and which is so utterly out of place in connexion with
-art; for art is not national but universal, and, further, it is not
-modern or ancient, but again universal; so that an attempt to limit the
-sympathies of art-lovers to the products of their own age or of their
-own nation is bound to fail, and can only be tolerated as an antidote
-to an excessive worship of what is old or of what is foreign, these
-being matters of perhaps no consequence at all.
-
-It is of course well that people should do the duty that lies nearest
-to hand first, and so if it be a duty to encourage, to endow, or to
-patronize art, that duty should begin at home. But this again is a very
-narrow way of looking at the matter. It is not at all essential that
-art should be national; on the contrary, art is universal and cannot
-be bound by any such limits. No barriers stand in the way of one who
-would admire a foreign painting; one may speak no language but one's
-own and yet find as much beauty, joy, and inspiration in foreign works
-of art as in those produced by men of one's own nationality. A visitor
-to a collection of works of art has to be told by a catalog, or he
-would not know, what country produced any particular work; so it is
-with music, and largely with architecture; indeed that which is of Art
-is universal: the national characteristics are limitations imposed by
-circumstances upon the free expression of the soul.
-
-The soul of man is not eternally bound within the limits of one
-nation, but must, in the course of constant reincarnations upon earth,
-experience the limitations of many varying nationalities. It is bound
-to the great human family; and it may be, for a certain period,
-identified with a special group. Nations are evanescent, though family
-groups may survive, and though an artist may be intimately bound by
-many ties with the destinies of some one group or family or race, in
-its reincarnations and in its varying national appearances, yet the
-artistic part of his nature is just that higher part that rises beyond
-such limits and appeals to all humanity, and it is the higher part of
-human nature that responds to the appeal of art and disregards all
-other limitations, such as questions of time or place or nationality,
-rising to what is more broadly human or more divine in the nature of
-man. For "Brotherhood is a fact in nature," and the soul responds
-unconsciously to the call of the Soul in all nature and in all humanity
-in such degree as it is able to throw off for a time the temporary
-bonds of local conditions. So it is a matter rather of satisfaction to
-see works of art circulating around the world and awaking the deeper
-sympathies that tend to unite humanity.
-
-
-
-
-MUSIC AND LIFE: by William A. Dunn
-
-
-There is not a problem which perplexes human life that may not be
-loosened and solved by the aid of music. Based as it is upon the
-vibratory movements of Nature, and subject to rigid mathematical law
-and geometrical ratio, music represents an incorruptible and direct
-medium between the higher and lower natures of man. Its dynamical and
-spiritual power proceeds from the _blend_ of its related vibrating
-numbers; which blend is that living force (_within_ outward harmony)
-that electrifies the heart and mind and lifts the whole nature
-to the plane of soul. It is that living field of energy in which
-all numbers, all forces, all substances, are lost in the unity of
-least-common-multiple of all possible vibrations. It is the Veil of
-Isis.
-
-No motion can take place without causing sound. This must be equally
-true of atomic and planetary movements, and all that lies between. All
-sounds that appear to the senses as different must obviously vibrate in
-some universal medium which permits movement and unifies their seeming
-diversity. It is the actual presence of such a medium in man which
-enables him to perceive that which music is the expression of. Notes
-and chords are merely alphabetical symbols. These are classified and
-combined to express ideas as truly as words are combined to convey the
-thought that lies beyond them.
-
-It has been said that "The Universe is built by number." This is
-obvious truth when all natural forces and elements are conceived of as
-modes of vibration (as they actually are) blending and interblending
-in the universal etheric medium, according to the immutable law of
-harmonious ratios. Why should the etheric world be thought of as an
-abstraction or a far-off possibility? It is in reality a nearer thing
-in life than its comparatively trifling contents. All our thoughts and
-feelings move in it as their medium, and the process of self-conquest
-is nothing more than to live in this our universal home, and harmonize
-dissociated thoughts and feelings into musical symphonies.
-
-This is not rhapsody, but sober common sense, as true for the
-field-laborer as for the philosopher. As we all live in and breathe
-the same physical atmosphere, so do we all think and feel in the same
-mental ether. This fact explains why "Brotherhood is a fact in nature."
-To accept this principle of Brotherhood as the point from which life is
-viewed is equivalent to mounting to the hill-top of life from which the
-surrounding scenery can be seen. Down in the valley a single wall can
-shut out the whole prospect.
-
-A text-book on chemistry may be consulted with profit as illustrating
-this fact. A few general principles or laws classify millions of
-separate facts into harmonious knowledge. The science of chemistry is
-also the science of true music. Schopenhauer speaks of music
-
- as immediate and direct an objectivation or copy of the _Will_ of the
- world as the world itself is, as the ideas are of which the universe
- of things is the phenomenon. Music is not the copy of the ideas, but
- a representation of the cosmical Will co-ordinate with the ideas
- themselves.
-
-The literal truth of this statement is known by all who have had
-contact with that which creates, and breathes life into, a musical
-masterpiece. The audible notes and phrases are merely classified
-symbols which express something beyond them, just as the parts of a
-dynamo are adjusted as medium for the expression of the universal
-electrical power.
-
-Music, in itself, is the universal life of Nature as she is in
-vibration. Every movement, from that of planet down to minute atom,
-emits tone. It is absurd to imagine that our octave of audible
-receptivity limits the universal fact. It can only do so _for us_. The
-refining and extension of receptive range of hearing must undoubtedly
-reveal the music which ever surrounds our self-imposed deafness. All
-discoveries and advances in knowledge are simply this: the unfolding of
-organs of receptivity in which some universal fact may reflect itself.
-All knowledge and power exist eternally. Man is the only variant
-(because of his power of choice) and he cripples himself in imagining
-that the revelation of limited organs of receptivity are equivalent to
-the universal fact.
-
-Let us picture a great music hall in which an orchestra is performing.
-No matter what sounds proceed from the many instruments, their
-united tones vibrate through every particle of air in the building
-simultaneously. Sound waves may be many, but, every atom of air
-is participant in all these at one and the same instant. The atom
-therefore is the synthetic point of universal unity.
-
-Man is an atom in that grand temple of music--the solar system. Through
-him passes every movement or sound propagated by planet or sun--and all
-the lesser movements to which they give rise. We actually participate
-in the total vibration of solar life, but are blind to this because the
-brain consciousness is attached to a few external sound waves and sets
-up a conscious focus amid these. A musician will tell us how easily the
-mind may select a single orchestral instrument and follow its melody
-to the exclusion of the adjacent parts. How truly this illustrates
-our separate personal lives! It is impossible to lose anything by
-detachment from the personal grooves to which so much importance is
-attached. We can only fall into That which gives the utmost blessing.
-That silence and solitariness which usually follow the storm of true
-effort, is the womb of fuller life. The old life has passed, the new
-not yet born, and we are apt to despond. But courage and patience will
-surely lead to living joy, for the new life dawns when the inner self
-is ready to receive it. Right thought, right feeling, and unending
-patience, will without doubt make all things clear, and from the heart
-will arise the total music of life, vibrating in tune with all that is.
-
-
-
-
-THE ASTRAL BODY: by H. A. W. Coryn, M.D., M.R.C.S.
-
-
-It is safe to say that science will never accept the astral body--by
-that name: at any rate not until philosophy accepts the prototypal
-_Ideas_ of Plato.
-
-Yet the evidence, if not for them, then for something discharging the
-same function and therefore after all for them--is irresistible.
-
-One thinks first of the growth of living animal tissues in glass jars,
-demonstrated at the Rockefeller Institute. Removed from the body to
-which they belong and placed in nutritive fluids which they can absorb,
-they attain a size that would constitute them fatal diseases if they
-were _in situ_ at home. They would in fact be malignant growths of
-highly organized types.
-
-Why _don't_ they grow to that size? Because "the nervous system"
-restrains them within the limit of usefulness. How does "the nervous
-system" know that limit? Has it a picture in its "mind," a plan
-according to which it works, according to which it variously restricts
-or encourages?
-
-When some of the molluscs are cut in two each half grows the part it
-has lost, the head an after-part, the after-part a head. Two animals
-result, each exactly like the original. As the severed cells are called
-upon to perform and do perform new and unexpected work, what and where
-is the architectural plan by which they do it?
-
-The cells of a leaf have finished their growth. Now comes their _work_,
-the fixing of carbon from the air, transpiration, and so on. But cut
-off, say, a begonia leaf and place it on damp soil properly protected.
-It proceeds at once upon a wholly new program, sending down roots,
-sending up stalk, fresh leaves, and finally flower. It is obviously
-working according to a plan. When a germ cell or seed does that the
-problem can be _concealed_ by talking about its chemical constitution
-and so forth. We are told that the seed behaves as it does because
-it is constituted by nature to do so, molecularly arranged for just
-that function. But the cells of the leaf were _not_ arranged for that
-but for quite other functions. How come they to be able to stop their
-proper line of work and follow this one, generating not only leaves
-like themselves but all other parts of the plant including seeds?
-
-We are of course pressing the problem of heredity, the persistence of
-racial and family type. But heredity is only a word that expresses the
-observed facts without a gleam of explanation.
-
-The consciousness of the mollusc, as an individual, and that of
-the leaf on a lower plane, can be only sensational. _They_ do not
-intelligently arrange and design what they are doing. But to ascribe
-it to molecular mechanism only, is no better than to say God did it.
-Either is such a form of mere words as unwise parents throw at a too
-questioning child to stop, without satisfying, its mind. No idea
-corresponds. The gap in conception remains exactly what it was.
-
-When a chimney is blown down, the builder notes the gap and builds
-another. His mind contains a picture of what ought to be there.
-
-An architect does not deliver the whole plan of his building to each of
-the workmen. Each follows his ordinary work, being merely told where
-to begin and when to stop. When all of them have done their part the
-building is complete.
-
-Why may we not suppose that the cutting-in-two of a mollusc constitutes
-some such appeal to some intelligence somewhere in nature as the
-missing chimney constitutes to the builder? The force flowing
-in the cells of the injured animal is thereupon directed to the
-work unexpectedly required. Science now speaks freely of _human_
-"subconsciousness," meaning sub-_mental_ consciousness in man. And it
-knows that that sub-mental consciousness can, when properly called upon
-(and also habitually on its own account), do reparative work upon the
-body whose method is not comprehensible to the man himself. It is,
-within its limits, intelligent; it knows what it has to do and what it
-is wanted to do; and it commands the necessary forces--which are beyond
-the _man's_ reach, owner of them as he may be or think he is.
-
-This subconsciousness is embodied with the man, but is not the
-man and is not an ego. May it not be regarded as a part of
-nature-consciousness, focused in an organic body and with the
-intelligence necessary to do its work?
-
-And it does not follow that the lower down the scale of mental
-intelligence is an organism, the lower down a parallel scale is _this_
-intelligence. What we call, when in our own bodies, the subconscious,
-may be just as fully present and just as intelligently at work, in the
-bodies of plants and animals.
-
-If we say that the plan of repair and the plans of hereditary type are
-in the conscious intelligence of this diffused nature-mind, we are at
-any rate reasonably proceeding from the known and not glossing the
-unknown with mere words. The astral body of any plant or animal is its
-plan of structure in this nature-mind. It is subjective substance,
-just as is a picture in our own mind. And it contains the vital energy
-necessary for the guidance of the protoplasmic matter that will clothe
-it, an energy that guides but is not one of the physical forces. As an
-analogy from higher up the planes of being, conscience _guides_ mental
-thoughts and desires but is not among their number nor of their nature.
-It is the _divine-astral_ form or plan, of what the thinking man should
-be. On both planes the form and the guiding energy setting from it
-become the negative and positive aspects of one thing.
-
-
-
-
-THE BIRTH OF DAY
-by A. F. W. (Manchester, N. H.)
-
-
-  From the darkness, O Eternal One,
-  From the pale light of diamond stars,
-  From the quietude of dreamless night,
-  Into the grayness and the formless mist,
-  Comes the first whisper, the first murmur
-  Of Life awakening.
-  Merges then the dim outline and the shadow,
-  Floating nothings, pregnant with the promise
-  Of the coming birth of Morning.
-  Gradually, slowly, silently,
-  The shapes resolve themselves
-  And grow less misty and more huge;
-  The grayness becomes less gray;
-  And, as it so becomes, the horizon
-  Erstwhile faint and indistinct,
-  Slowly as a line appears, not sharp,
-  But blended with both earth and sky.
-  A sleepy twitter from the birds, the first call
-  Of mate to mate; the faint, soft rustle
-  Of the leaves, the vapor rising from the earth--
-  All betoken the oncoming.
-  The ghostly outlines of the forms
-  Are clearer now; and the vivid streamers
-  Of the eastern sky change to the white light
-  Of the advancing Morn.
-  Now approach the fuller tones of nature:
-  Insistent the notes of the tiny feathered ones,
-  And from the nests and branches come
-  The piping calls to morning quest.
-  Now the silver white takes on the faint
-  Tinging of the purple glow.
-  The purple to a blue transforms itself;
-  The gnomes of dawn are hard at work
-  Transmuting the base metal into finer gold.
-  As distant fire, urging on the horses of wild Fear
-  Mounts higher and more high,
-  So Apollo urges on his horses, and the golden gleam
-  Of his chariot heralds itself
-  To follow after.
-  The horizon blazes with the power of Light--
-  More red and fiery grows the hue;
-  A point appears, a rim, an arc
-  Of coppery luster; then
-  Glowing with the radiance of the parent Life
-  The Sun!--And Day is born.
-
-
-
-
-H. P. BLAVATSKY AND THE THEOSOPHICAL SOCIETY
-
-
-In 1887 William Q. Judge wrote of the Theosophical Society and H. P.
-Blavatsky as follows:
-
- The Society has had, like all sentient beings, its periods of growth,
- and now we believe _it has become an entity_ capable of feeling and
- having intelligence. Its body is composed of molecules, each one of
- which is a member of the Society; its mental power is derived from
- many quarters, and it has a sensibility that is felt and shared by
- each one of us. For these reasons we think it is a wise thing for a
- person to join this body, and a wiser yet to work heart and soul for
- it.
-
- And we would have no one misunderstand how we look upon H. P.
- Blavatsky. She is the greatest woman in this world in our opinion,
- and greater than any man moving among men. Disputes and slanders
- about what she has said and done move us not, for we know by personal
- experience her real virtues and powers. Since 1875 she has stood as
- the champion and helper of every Theosophist; each member of the
- Society has to thank her for the store of knowledge and spiritual help
- that has lifted so many of us from doubt to certainty of where and
- how Truth might be found; lovers of truth and seekers after spiritual
- knowledge will know her worth only when she has passed from earth;
- had she had more help and less captious criticism from those who
- called themselves co-laborers, our Society would today be better and
- more able to inform its separate units while it resisted its foes.
- During all these years, upon her devoted head has concentrated the
- weighty Karma accumulated in every direction by the unthinking body of
- Theosophists; and whether they will believe it or not, the Society had
- died long ago, were it not for her.
-
-The following are extracts from an article also by William Q. Judge,
-written after H. P. Blavatsky's death:
-
- THAT which men call death is but a change of location for the Ego--the
- immortal self--a mere transformation, a forsaking for a time of the
- mortal frame, a short period of rest before one reassumes another
- human frame in the world of mortals. The Lord of this body is
- nameless; dwelling in numerous tenements of clay, it appears to come
- and go; but neither death nor time can claim it, for it is deathless,
- unchangeable, and pure, beyond Time itself, and not to be measured. So
- our old friend and fellow-worker has merely passed for a short time
- out of sight, but has not given up the work begun so many ages
- ago--the uplifting of humanity, the destruction of the shackles that
- enslave the human mind....
-
- That she always knew what would be done by the world in the way of
- slander and abuse I also know, for in 1875 she told me that she was
- then embarking on a work that would draw upon her unmerited slander,
- implacable malice, uninterrupted misunderstanding, constant work, and
- no worldly reward. Yet in the face of this her lion heart carried her
- on. Nor was she unaware of the future of the Society. In 1876 she told
- me in detail the course of the Society's growth for future years, of
- its infancy, of its struggles, of its rise into the "luminous zone" of
- the public mind; and these prophecies are being all fulfilled.
-
- Her aim was to elevate the race. Her method was to deal with the
- mind of the century as she found it, by trying to lead it on step by
- step; to seek out and educate a few who, appreciating the majesty
- of the Secret Science and devoted to "the great orphan Humanity,"
- could carry on her work with zeal and wisdom; to found a Society
- whose efforts--however small itself might be--would inject into the
- thought of the day the ideas, the doctrines, the nomenclature of the
- Wisdom-Religion, so that when the next century shall have seen its
- seventy-fifth year the new messenger coming again into the world
- would find the Society still at work, the ideas sown broadcast, the
- nomenclature ready to give expression and body to the immutable
- Truth, and thus to make easy the task which for her since 1875 was so
- difficult and so encompassed with obstacles.
-
-[Illustration: HELENA PETROVNA BLAVATSKY FOUNDRESS OF THE THEOSOPHICAL
-SOCIETY]
-
-[Illustration: THE LEADERS OF THE THEOSOPHICAL MOVEMENT H. P. BLAVATSKY
-KATHERINE TINGLEY WILLIAM Q. JUDGE]
-
-
-
-
-THE PATH--SOME WORDS OF WILLIAM Q. JUDGE
-
-
-In 1886, William Q. Judge, the pupil and colleague and afterwards the
-successor of H. P. Blavatsky, founded and edited _The Path_, the first
-American Theosophical magazine. After his death, this magazine was
-continued by his successor, Katherine Tingley, and was by her finally
-merged into and combined with a weekly magazine, published under
-the title of the _Century Path_. This has again given place to THE
-THEOSOPHICAL PATH, thus distinctly calling attention to the teachings
-it promulgates and sets forth, while preserving the name "The Path" of
-the first American Theosophical Magazine.
-
-THE THEOSOPHICAL PATH in its first issue pays honor to both these
-great-hearted Teachers, H. P. Blavatsky and William Q. Judge. All
-humanity owes them a debt of gratitude for pointing out once more the
-path of true progress and happiness. Through their self-sacrifice, even
-of their lives, "the pathway is once more seen to that realm where the
-Gods abide."
-
-In the first issue of _The Path_, William Q. Judge wrote:
-
- The solution of the problem, "What and Where is the Path to
- Happiness?" has been discovered by those of old time. They thought it
- was in the pursuit of Râja Yoga, which is the highest science and the
- highest religion--a union of both....
-
- The study of what is now called "practical occultism" has some
- interest for us, and will receive the attention it may merit, but it
- is not _the_ object of this journal....
-
- True occultism is clearly set forth in the _Bhagavad Gîtâ_, where
- sufficient stress is laid upon practical occultism, but after all,
- Krishna says, the kingly science and the kingly mystery is devotion to
- and study of the light which comes from within. The very first step in
- true mysticism and true occultism is to try to apprehend the meaning
- of Universal Brotherhood, without which the very highest progress in
- the practice of magic turns to ashes in the mouth.
-
- We appeal, therefore, to all who wish to raise themselves and
- their fellow creatures--man and beast--out of the thoughtless jog
- trot of selfish everyday life. It is not thought that Utopia can
- be established in a day; but through the spreading of the idea of
- Universal Brotherhood, the truth in all things may be discovered.
- Certainly, if we all say that it is useless, that such high-strung
- sentimental notions cannot obtain currency, nothing will ever be done.
- A beginning must be made, and it has been by the Theosophical Society.
- Although philanthropic institutions and schemes are constantly being
- brought forward by good and noble men and women, vice, selfishness,
- brutality, and the resulting misery, seem to grow no less. Prisons,
- asylums for the outcast and the magdalen, can be filled much faster
- than it is possible to erect them. All this points unerringly to the
- existence of a vital error somewhere. It shows that merely healing
- the outside by hanging a murderer or providing asylums and prisons
- will never reduce the number of criminals nor the hordes of children
- born and growing up in hotbeds of vice. What is wanted is true
- knowledge of the spiritual condition of man, his aim and destiny. This
- is offered in Theosophical literature, and those who must begin the
- reform are those who are so fortunate as to be placed in the world
- where they can see and think out the problems all are endeavoring
- to solve, even if they know that the great day may not come until
- after their death. Such a study leads us to accept the utterance of
- Prajâpati to his sons: "Be restrained, be liberal, be merciful"; it is
- the death to selfishness.
-
-In an article "A Year on the Path," Mr. Judge wrote, at the close of
-the first year of the magazine:
-
- The question is always naturally asked, "What is the Path?" or
- "What is the Philosophy?" which is the same thing, for of course
- the following of any path whatever will depend upon the particular
- philosophy or doctrines believed in. The path we had in view is held
- by us to be the same one which in all ages has been sought by Heathen,
- Jew, and Christian alike. By some called the path to Heaven, by others
- the path to Jesus, the path to Nirvâna, and by Theosophists the path
- to Truth. Jesus has defined it as a narrow, difficult and straight
- path. By the ancient Brâhmans it has been called, "the small old path
- leading far away on which those sages walk who reach salvation";
- and Buddha taught it was a noble four-fold path by which alone the
- miseries of existence can be truly surmounted....
-
- The immortal spark has manifested itself in many different classes
- of men, giving rise to all the varied religions, many of which have
- forever disappeared from view. Not any one of them could have been
- the whole Truth, but each must have presented one of the facets of
- the great gem, and thus through the whole surely run ideas shared by
- all. These common ideas point to truth. They grow out of man's inner
- nature and are not the result of revealed books. But some one people
- or another must have paid more attention to the deep things of life
- than another. The "Christian" nations have dazzled themselves with the
- baneful glitter of material progress. They are not the peoples who
- will furnish the nearest clues to the Path. A few short years and they
- will have abandoned the systems now held so dear, because their mad
- rush to the perfection of their civilization will give them control
- over now undreamed of forces. Then will come the moment when they must
- choose which of two kinds of fruit they will take. In the meantime it
- is well to try and show a relation between their present system and
- the old, or at least to pick out what grains of truth are in the mass.
-
- ... A new age is not far away. The huge unwieldy flower of the 19th
- century civilization has almost fully bloomed, and preparation must
- be made for the wonderful new flower which is to rise from the old.
- We have not pinned our faith on Vedas nor Christian scriptures, nor
- desired any others to do so. All our devotion to Aryan literature and
- philosophy arises from a belief that the millions of minds who have
- trodden weary steps before ours, left a path which may be followed
- with profit, yet with discrimination. _For we implicitly believe that
- in this curve of the cycle, the final authority is the man himself._
-
- In former times the disclosed Vedas, and later, the teachings of
- the great Buddha, were the right authority, in whose authoritative
- teachings and enjoined practices were found the necessary steps to
- raise man to an upright position. But the grand clock of the Universe
- points to another hour, and now Man must seize the key in his hands
- and himself--as a whole--open the gate. Hitherto he has depended upon
- the great souls whose hands have stayed impending doom. Let us then
- together enter upon another year, fearing nothing, assured of strength
- in the Union of Brotherhood. For how can we fear death, or life, or
- any horror or evil, at any place or time, when we well know that even
- death itself is a part of the dream which we are weaving before our
- eyes.
-
- Our belief may be summed up in the motto of the Theosophical Society,
- "There is no Religion higher than Truth," and our practice consists
- in a disregard of any authority in matters of religion and philosophy
- except such propositions as from their innate quality we feel to be
- true.
-
-
-
-
-SAVING FOREST WASTE: Note by a Student
-
-
-In the Yearbook of the Department of Agriculture just issued, it
-is pointed out that conservation of the timber supply involves the
-co-operation of the public, the lumbermen, and the wood-consuming
-industries, as well as of the National Government. Forest conservation
-is not possible at the low prices of former days, and in general prices
-must advance before much can be done. Then the public must be prepared
-to accept new woods; the farmer must give up using cedar, white-oak,
-and chestnut posts; railroads must cease using white-oak ties;
-builders must accept other lengths and widths. Meantime the Government
-co-operating with Wisconsin University, has established a thoroughly
-equipped wood-testing laboratory at Madison, where many problems are
-being investigated, from the standpoints of forest conservation and
-commercial requirements.
-
-In the valuable magazine _American Conservation_, for May 1911, it
-is stated that Argentina has a hundred million acres of wooded land,
-mostly quebracho and yerba tree, both in increasing demand. In Brazil
-there is about a thousand million acres of wooded land. There ruthless
-destruction cannot go on, as most concessions now require proper
-conservation of the rubber and other trees. Bolivia has quebracho,
-rubber, coca, cinchona, and other trees useful in the arts. The
-timber tracts of Colombia are practically unexploited. The slopes of
-Ecuador are richly wooded. The forests of Peru occupy about three
-hundred million acres, and its government has taken steps to ensure
-conservation, and contemplates experiment stations.
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. SCENES FROM "THE AROMA OF ATHENS" CENTRAL FIGURE IN
-FRONT PHIDIAS, BEHIND HIM PERICLES]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. CENTRAL FIGURE PERICLES, ON THE LEFT PHIDIAS, ON THE
-RIGHT DIOCHARES]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. ATHENIAN SOLDIERS]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. SOCRATES AND HIS DISCIPLES]
-
-
-
-
-"AROMA OF ATHENS" STRIKES NEW NOTE IN THE DRAMA. Katherine Tingley to
-Open Greek Theater to the Public: Unrivaled Natural Scenery: Marvelous
-Acoustics. Notes by a Dramatic Critic
-
-
-A new-old note in drama has been struck here on the Pacific Coast,
-which, we feel quite safe in prophesying, will be recorded in many
-histories. The English-speaking world has been fretting after some new
-inspiration. We are tired of imitating the Elizabethans; for the time
-being, that spring would seem to have run dry. What belongs to our
-own day peculiarly tends to be mere boisterous horseplay or flippant
-shallowness; vulgar both, and not in any way to be called art. What
-we have that is good, the work of a few writers, is not so startling
-in quantity or quality, nor so profoundly original, as to cause us
-to hope for a new great art period in our own or our children's day.
-And yet there has been the demand. The public has turned to strange
-well-springs and found the waters bitter, cloying, soon to run dry; the
-critics have filled their press columns, both here and in England, with
-clamorings, prognostications, hasty or timorous judgments, a sense of a
-great need and expectations. Decidedly the time is ripe for a new birth
-in the drama.
-
-
-MEETS NEEDS OF THE TIME
-
-Now the question arises, what needs must this new birth and order
-meet? Great art meets the needs of its time, sternly turning away from
-its mere wants; for that reason it is often rejected for awhile by a
-public clamorous after lower levels of things. Such a clamor we find
-in our own day after sensationalism--give us action, more action, say
-the managers; but is this a real need? The world is agog with action
-as it is; such a riot of action as one might imagine the Gadarene
-swine indulged in on their seaward last tumultuous journey. The motif
-is threadbare; we have torn it to tatters and it is time to turn to
-new modes. Personalism, too, is rampant and bears fruit in an ugly and
-jangled civilization. What is needed, then, is an art that shall be
-calm, dignified, beautiful, impersonal; a pointer to and promise of
-better ways of living.
-
-One turns back to the great art of the Greeks with a sense of relief
-after all our modern, breathless, tom-tom beating. There we find
-beauty, calm movement, dignity, national, and not merely personal
-motifs; above all, an insistence on the higher and eternal verities. We
-need the Aroma of Athens on our modern stage; because it is precisely
-that that we need in our modern life.
-
-
-PLAY DELIGHTED AUDIENCE
-
-A few weeks ago Katherine Tingley presented a new play, _The Aroma
-of Athens_, at her Isis theater in San Diego, which struck all who
-saw it with profound surprise and delight. There was first the ideal
-poetic beauty of the setting, a thing unrealizable unless seen. The
-foremost of the London managers--men like Tree--have made a specialty
-of beautiful setting, astonishing the theatrical world with the
-splendor of their work in this line--and with its good taste. They have
-had enormous resources to draw upon, and have spared no expense in
-time, money, or thought. It may safely be said that none of them has
-produced anything more beautiful than this _Aroma of Athens_; it may
-safely be said that none of them has produced anything so beautiful.
-One rubbed one's eyes in astonishment, wondering how such things
-could be, and concluded that Madame Tingley at Point Loma had greater
-resources to draw upon than are to be found in London, Paris, Berlin,
-or New York. It is a wonderful thing, prophetic of the time when the
-culture-metropolis of the world will be right here among us on the
-Pacific Coast. Madame Tingley long ago said that San Diego would be the
-Athens of America, and today this is far nearer than we dream. If one
-would learn what those greater resources of hers are, one must examine
-her teachings, one must look into that marvelous scheme of education of
-hers, the Râja Yoga system, which enabled, for example, those little
-children on the stage to be as graceful, as un-self-conscious as any
-figures on a Grecian vase. Have you seen children, young children,
-on the stage, do well, wonderfully well; and then, when the applause
-rolled in, do better still, remaining sublimely unconscious of the
-applause? We applauded these children and looked to see, as a matter
-of course, the aroma of Athens vanish in a series of smirks. But no;
-clapped we never so loudly, it made no difference to them. They played
-their Greek games; they were merry and classical; they were Grecian,
-unstilted, poetic, faery. One's mind went back to Keats' ode:
-
-  "What little town by river or sea-shore,
-  Or mountain-built with peaceful citadel,
-  Is emptied of its folk, this pious morn?"
-
-And the answer was: Athens, Periclean Athens in all her superb flawless
-beauty and splendor; yes, those were real Athenians; of whom we have
-read in Keats and Swinburne; that we have seen sculptured in the Elgin
-marbles. Here they were, in the flesh and blood; here was the heyday
-of historic beauty, shedding its supreme aroma on us; with these tones
-Plato and Aeschylus would have spoken; in this manner Phidias and
-Pericles would have moved. It was a revelation, a marvelous artistic
-realization--indeed, it is a shame to use such cant hackneyed phrases
-for a thing so beautiful, so august--and yet so completely natural and
-unstrained.
-
-
-GREATER THINGS PROMISED
-
-So much for its performance in a modern theater, but greater things are
-promised. If all this is true of a play which was first thought of ten
-days before it was presented--and that is the fact--what is not to be
-hoped from the new presentation of it on April 17, a presentation of
-which, we are told, the former ones were but little more than sketches,
-and which is to be given in a real Greek open-air theater?
-
-The Greek theater at Point Loma, the first in America, was built by
-Madame Tingley in 1901. It has the true Greek setting, looking out over
-the sea. A wild cañon runs down from it seaward, full of miniature
-hills and precipices, among which, now visible and now unseen, winds
-the path by which the players enter or leave the stage. There will be
-torchlight processions under the moon new-risen, moving along that
-path and over the broad stageplace; Greek chanting will be heard; real
-Greek music, and music with that ineffable something in it lacking
-in all, or nearly all, modern music, which suggests the hidden life
-of nature, the weird majesty of Delphi, of Nemesis, of the pipes of
-universal Pan; the very aroma of Sophoclean drama, plus an echo of that
-older and even more entrancing Greece,
-
-  "Of deities or mortals, or of both,
-   In Tempe or the dales of Arcady,"
-
-When--
-
-  "Liquid Peneus was flowing
-       And all dark Tempe lay
-   In Pelion's shadow, outgrowing
-       The light of the dying day,
-   Speeded by Pan's sweet pipings."
-
-
-KINGDOM OF PAN UNCONFINED
-
-One has long suspected that, with luck, one might well come upon a faun
-in the wild places of that cañon, at least in April, when the rains are
-newly over and the hillside a riot of bloom and delight. For indeed the
-kingdom of Pan is not confined; he has provinces here in California,
-and you may come upon the dales of Arcady in any of the four quarters
-of the world.
-
-Were Pan or some legate of his to be piping far down the cañon, you
-would not fail to catch every note of it from every part of the
-auditorium in the theater; what is whispered on the stage is clearly
-heard on the topmost tier of seats. The place is a Wonder of the
-West if only for its marvelous acoustic properties. It has never
-been opened to the public before for a performance. And it should be
-remembered that Madame Tingley leaves nothing to chance; she stands out
-grandly independent in her art; leaves no detail to be excused by the
-generosity of the audience; permits nothing whatever of which you could
-say: "This is excellent--for amateurs; this is splendid--considering
-what a short time it has taken to get up." It may be quite safely
-affirmed that this presentation on April 17 will have a prominent
-place in all future histories of the drama.--San Diego _Union_, Friday
-morning, April 7, 1911.
-
-
-
-
-SOME NOTES ON "THE AROMA OF ATHENS" As given in the Greek Theater,
-Point Loma, on Saturday Morning, April 22, 1911; With the Prolog to the
-Play: by Kenneth Morris
-
-
-There never was a play so difficult to appraise or criticise justly and
-intelligently as this one. One had read many press notices from expert
-dramatic critics, all of them enthusiastic; but when one came to see
-the performance, it struck one that the best of them were inadequate,
-wholly beside the point. And yet one sees the excuse for saying just
-as much as language can be stretched to express. If one did not put on
-the enthusiasm without stint or measure, one would convey a suggestion
-that the presentation was unworthy of enthusiasm; the truth being that
-enthusiasm is somehow unworthy of the presentation.
-
-Since seeing it, one has been searching mind and memory for some means
-of accounting for its extraordinary effect. We have seen it put down
-to the beauty of the spectacle, harmony of colors, perfect natural
-setting, and so forth. It is true that one failed to find any jarring
-note in the acting; that the cañon, running down to the Pacific, seen
-through the pillars of the Greek temple there, is a piece of landscape
-thrilling in its beauty, for the like of which you must go to lands
-where nature is at her most beautiful, and where there are the relics
-of mighty builders of old, that give a focal point to the natural
-beauty, and an inspiration to all artists. It is true also that there
-was a perfect art in the color scheme of the dresses--an absolute
-justness, balance and harmony of colors in themselves exquisite; that
-one could imagine no improvement in the grouping; that the enunciation,
-movements, and gesticulations, were in all cases just, clear, simple,
-natural, and graceful. But I am convinced that one might see and hear
-all that, and come away conscious that there was more to be said. None
-of these things, either considered separately or _en masse_, are enough
-to account for the enthralling effect of the play.
-
-Generally speaking, again, it is true that "the play's the thing." In
-this case I think it is not true. There is, in the ordinary sense,
-hardly any action or _dramatic_ thrill. We underline dramatic, because
-thrill of some deeper and hitherto unexperienced kind there was; action
-too, there was--the action of a people on the World's stage; in that
-sense it was all one deep thrill, and the action of real life. But the
-dialog was mainly philosophic discussion, deep thought, art criticism
-from the Greek standpoint--just, sound, basic, noble; but not fiery or
-dramatic, as we commonly understand the terms; and there was none of
-that brilliant play of wit which in some modern plays compensates for
-the lack of a plot.
-
-Here indeed, you may say that plot there was none. The Athenians are
-holding their Flower Festival, to which the Satrap Pharnabazus is
-welcomed as a guest. He is desirous to learn the secret of Athenian
-brilliance, and one by one his hosts give utterance, in response,
-to the principles of Athenian art, philosophy, etc. While they are
-speaking, the herald of Sparta is announced; here there is, indeed, a
-central incident of most stirring dramatic effect in the declaration
-of the Peloponnesian War. Socrates prophesies the downfall of Greece,
-and the rise of a new Athens in the west of the world in after-ages;
-after which follows an effect which, for mystic beauty and thrill does
-certainly stand out, so that you do know exactly why you are moved
-by it--a procession of scarlet-draped women with torches, that comes
-winding up the cañon, through the temple, and across the arena through
-clouds and volumes of colored mist, a wonderful bit of Katherine
-Tingley's art work, an incident impressive to the last degree, which
-were it done just so on any stage in the world, and by any actors,
-would create a sensation. But indeed, it is safe to say that such an
-effect has never been produced before, on any stage in the world.
-
-But be it noted that the enthralment of _The Aroma of Athens_ began
-long before this; and that even this was rather a visual glory than a
-dramatic _coup_ according to the received canons.
-
-Of spectacular value, too, was the archaic dancing of the children;
-and let it be said that there was something about these children which
-is never to be seen on the stages of the world, nor with any other
-children than those of the Râja Yoga College at Point Loma. And yet,
-when one has said that they were perfectly classic, and at the same
-time perfectly merry and natural--one realizes that one has still
-barely begun to account for what happened.
-
-One little woman who professed to have some knowledge of art, yet was
-quite unfamiliar with the period which the play presented, almost
-tearfully deplored the fact that the actors did not seem to pay any
-attention to the audience during the production. The fact that they did
-_not_ do so was one of the charms of the whole presentation. They were
-not playing a part but giving a most realistic presentation of life,
-and were, as they should have been, as if there were no audience. To
-those who saw the motif of the play, it would have been a blur if the
-players had shown any consciousness of the audience, or had in any way
-"played to the gallery" or for personal attention.
-
-Item by item, one might mention everything that was seen or heard, and
-one would remain certain that however perfect and beautiful each might
-be in itself, and even however perfect might be the harmony of them as
-an ensemble, they yet were not enough to explain the total value: and
-that even if you were able to explain the total value artistically,
-from the standpoint of art as we understand the term, there would yet
-be a kind of value, an invoking of one's inner nature without words,
-which for lack of a better term one must call a _spiritual_ value--not
-only moral, or mental--which would remain unexplained. In short, that
-there was here shown an element, a kind of value, which is wholly
-unfamiliar to the critics of the present day.
-
-When we speak of the drama as an educational element, we conceive of
-its possible effects along artistic lines, or as setting forth moral
-principles, or high intellectual ideas. This play did all that, it is
-true; but it did all that, plus _x_; and what that _x_ represents is
-not known in our present civilization--or at least, so one suspects.
-It produced a silence of the senses and of all personal voices within,
-an uplift and a reverent feeling: yes, a sense that one had been given
-a revelation of what the great mystics of the world have meant by the
-word _spiritual_. Deeper places in one's being were touched, than any
-that respond to the work of the greatest actors of the present or of
-recent times.
-
-So that any enthusiasm, any praise, seems something like an insult.
-To speak of the Genius of the one that produced the play--Katherine
-Tingley--that too seems a kind of insult. We have not attached to the
-term genius, a breadth of meaning great enough to include the qualities
-necessary for the production of a result so unlike anything that has
-gone before.
-
-We have seen it compared with the work of the premier actors of the
-age, and that to the advantage of the Point Loma production. The remark
-is not good criticism. The difference is not one of degree, but one of
-kind. No actor manager, probably, would have handled this play; none
-could produce, with any play of the greatest dramatists, results that
-so baffle description, so affect one's conceptions in those parts
-of one's being that lie behind and deeper than formal mentality or
-imagination, or artistic appreciation. Perhaps Katherine Tingley could
-explain how it is done. I think no one else could.
-
-It is delightful to hear that Mrs. Tingley is making plans for larger
-facilities for seating the people, as even with its present great
-size, the Greek Theater at Point Loma cannot meet the demands. It is
-whispered also that she has several more Greek and other plays in
-preparation, which in course of time will be presented in the Greek
-Theater, and possibly at her Isis Theater in San Diego as well.
-
-
-THE PROLOG
-
-  You are in Athens now, and you shall see
-  The splendor of that age of long renown
-  When Perikles was prince in Pallas' town
-  Amidst a people mighty-souled and free
-  Whose eminence and bright supremacy
-  Made Zeus grow jealous, and wan Clotho frown,
-  So that the nations rose to bring her down,
-  To bring high Athens down, till she should be
-  A name, a memory only; yet a name
-  That burns--a beacon on the heights of time,
-  Lighting the ages' darkness, making sublime
-  The fame of Hellas with its smokeless flame.
-  And you shall see and hear now, all those men
-  That shone round Perikles: Thucydides,
-  Ariston, Crito, Phidias, Sokrates,
-  And many high-souled women, famous then,
-  Teachers and seers and sages whose far ken
-  Pierced deep the hidden realms of being.
-                                              These
-  Are gathered midst the Academian bowers
-  To keep their Anthesterian Feast of Flowers
-  Held every year in Athens. To their feast
-  Comes one sent by that Great King in the East
-  Whose sire was countered in the perilous hours
-  Of Salamis and Marathon. But now
-  To seal a pact with Athens, with high vow
-  Linking the Athenian and the Persian powers
-  Against the martial Spartan--Xerxes' son,
-  Enthroned Artaxerxes, sendeth one
-  Whom you shall see here in great pomp attend,
-  An honored guest, well-welcomed--Athens' friend,
-  The Persian Pharnabazus. In his hands
-  Is given the sway of those Bithynian meads
-  Where roam innumerable herds of steeds
-  Much sought by war-kings in a thousand lands.
-  Mighty with Median strength he comes--with gold
-  Of Ind and Araby, and those nations old
-  Which the strong Persian tamed, bedecked; and gems
-  That erst adorned great princes' diadems
-  Of fallen dynasties--pearls of Oman, dyes
-  Wrought in Turanian vats to out-do the blooms
-  Of Yemen spicy-breezed, and webs from looms
-  The deft Cashmirian or Cathayan plies--
-  A strong and courteous lord.
-                                  Right well he knows
-  By what stern virtues Persia broke her foes,
-  Bringing the jeweled throne of Croesus down,
-  And Phrygia's wealth, and Egypt's twofold crown;
-  What Magian training molds the Persian youth
-  To scorn of luxury, worship of truth,
-  Honor and gratitude; but in Athene's town
-  Findeth a bloom of soul and wit, in sooth,
-  He knows no secret for; and must inquire
-  By what strange kindling of what inward fire
-  Athenian, by what quest of deathless dream,
-  Athens is made so wondrously to gleam
-  Above the rest of the world.
-                                  Him answering there,
-  The Athenian citizens, the violet-crowned,
-  Speak one by one deep wisdom, and propound
-  Those balanced views that made their land so fair.
-  But even while they speak, lo, in the air
-  Gathers a cloud, a menace--trumpets sound--
-  The Spartan herald comes.
-                                  Stern words are these
-  He utters; sternly answereth Perikles--
-  There shall be war: Athens stoops not to a peace
-  Ignoble, though the untamed Lakonian bands
-  Be loosed against her, and a hundred lands
-  Enleague with Lakedaimon; yea, though all Greece
-  Compass her splendor round with threatened doom--
-  War shall it be.
-                                  Therewith a gathering gloom
-  Enfolds their vision, and their chief of seers
-  Makes known the menace of the darkening years--
-  Greece shall fall; ruined fanes shall mark her tomb,
-  The tomb of all her glory waned from the land;
-  Her broken, marble-pillared fanes shall stand,
-  And move the unborn to marvelings and to tears
-  For so much beauty waned in such decay.
-  Yet see, his vision brightens! Wane away
-  You barren ages! Speed, you desolate years!
-  Give place, sad night-time, to the dawn of day!
-  Hellas shall fall indeed; Athens shall wane,
-  Yet shall be born again! Greece born again,
-  Athens reborn in unknown lands, shall rise!
-  High on a hill beside the western seas,
-  That hath more wealth than Hybla for the bees,
-  That hath more blueness than the Aegean skies,
-  Athens shall rise again, most fair, most wise,
-  To shine upon the world!
-                                  --Thus Sokrates
-  Foretelling our own glorious Lomaland;
-  And what shall go forth from this western strand
-  In these last days, to herald peace, and blend
-  Nation with nation, hostile land with land,
-  Firm friends forever.
-                                  So the play hath end.
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo.
-and Engraving Dept. TABLEAUX FROM THE ILIAD AS GIVEN DURING THE
-PRESENTATION OF "THE AROMA OF ATHENS," APRIL 17, 1911 PARTING OF HECTOR
-AND ANDROMACHE.]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo.
-and Engraving Dept. ANDROMACHE FAINTING ON THE WALLS OF TROY]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. THE FUNERAL PYRE OF HECTOR]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo.
-and Engraving Dept. PUPILS OF THE RÂJA YOGA COLLEGE, POINT LOMA, IN
-ATHENIAN FLOWER FESTIVAL]
-
-
-
-
-HAWTHORNE'S PSYCHOLOGY: contributed by C. T.
-
-
-Hawthorne's _Blithedale Romance_ is a study of the psychology
-underlying the human relations that arise from the subtle inner
-feelings within the deepest and most diaphanous regions of the human
-heart.
-
-With an incomparable delicacy and precision of touch, revealing the
-hidden framework of the underlying design, he clothes with apt speech
-these specter glimpses into the realm of human motive.
-
-Pity 'tis that his glimpses into these depths should be clouded by the
-temperamental gloom of his own nature--always seeking justification of
-its own pessimism, always weaving despondent tragedies that the light
-of Theosophy would have transformed into inner victories in the midst
-of outward defeat. Yet he seems only to have penetrated to certain
-depths of gloom and doubt, and then to hesitate to take that one step
-deeper where forever dwells the light that dispels all shadows.
-
-Like a modern Virgil he leads us to the brink of the deepest chasms,
-and then abandons us to our own intuitions. Possibly he saw farther
-into the depths than he could record in human speech--and so wrote on
-from romance to romance in search of the expression that forever eluded
-his pen.
-
-
-
-
-LIFE AND TEACHINGS OF PYTHAGORAS: by F. S. Darrow, PH. D., A. M.
-
-
-I. LIFE
-
- Pythagoras, the pure philosopher deeply versed in the profounder
- phenomena of nature, the noble inheritor of the ancient lore, whose
- great aim was to free the soul from the fetters of sense and force it
- to realize its powers, must live eternally in human memory.--_H. P.
- Blavatsky_
-
-This world-famous Greek teacher of "the Heart Doctrine" was born about
-580 B. C. on the island of Samos and died about 500 B. C. Before his
-birth it was prophesied to his father that a son was about to be
-born to him who would be a great benefactor of mankind. Some even
-went so far as to declare that Pythagoras was a human incarnation of
-Hyperborean Apollo.
-
-It is related that when a mere youth he left his native city to begin
-a series of travels to the wise men of all countries, from the Hindûs
-and Arabs in the East, to the Druids of Gaul in the West. We are told
-that he spent twelve years in Babylon, conversing freely with the
-Magi, by whom he was instructed in all their Mysteries and taught
-the most perfect form of worship. He spent twenty-two years in Egypt
-as an intimate of the most learned hierophants, under whose tutelage
-he mastered the three styles of Egyptian writing, the common, the
-hieroglyphic, and the sacerdotal. He brought with him a personal letter
-of introduction to Amasis, the reigning Pharaoh, who forthwith wrote to
-the hierophants and requested them to initiate Pythagoras into their
-mysteries. Pythagoras first went to the priests of Heliopolis, but
-they, true to the inveterate Egyptian suspicion of foreigners, although
-hesitating to disobey Amasis openly, tacitly refused to initiate
-Pythagoras and advised him to go to the sacred school at Memphis,
-ostensibly because it was of greater antiquity than that of Heliopolis.
-At Memphis also he met with the same finesse, and was next sent to the
-school at Thebes, where finally under the most severe tests--tests
-which nearly cost him his life--he was fully initiated into the
-Egyptian Mysteries and thereafter had free access to the treasures of
-the hierophants.
-
-After leaving Egypt Pythagoras returned to Greece by way of Crete,
-where he descended the Idaean cave in company with Epimenides, the
-great Cretan prophet and seer, who in return for the removal of the
-plague at Athens in 596 B. C. accepted from the grateful people only
-a branch of the sacred olive of Athena, and refused the large sums of
-money which were offered, because he declared that spiritual gifts can
-not be bought and sold. From Epimenides and Themistoklea, the Delphic
-Pythia, Pythagoras received further instruction. In the course of his
-travels he became an initiate not only in the mysteries of India,
-Babylonia, Egypt, Greece, and Gaul, but also in those of Tyre and Syria.
-
-Pythagoras studied the various branches of knowledge, especially
-mathematics, astronomy, music, gymnastics, and medicine, and
-contributed very greatly to the development of these sciences among
-the Greeks, for he was a man both of singular capabilities and of
-great acquirements. His personal appearance was noteworthy. He was
-very handsome and dignified; regularly dressed in white, and wore
-a long, flowing beard. He never gave way to grief, joy, or anger,
-but was accustomed to sing hymns of Homer, Hesiod, and Thales, to
-preserve the serenity of his mind, and he was very eminent for his
-power of attracting friends. The religious element was predominant
-in his character, and his entire life was ruled by humanitarian and
-philanthropic motives. He was opposed to animal sacrifice, and on one
-occasion purchased a large draught of fish, which had just been caught
-in a net, and set them free as an object-lesson in kindness.
-
-Pythagoras was a practical occultist, and is said to have understood
-the "language" of animals so as to be able to converse with them and
-tame even the most ferocious. It is said of him that upon one occasion
-he was seen and heard publicly speaking at far distant places both in
-Italy and in Sicily, on the same day, a physical impossibility. It is
-also stated that he healed the sick, had the power of driving away evil
-spirits, foresaw the future, recognized character at a glance, and had
-direct communication with the gods.
-
-Finally at the age of nearly fifty, Pythagoras went to southern
-Italy or Magna Graecia, after an unsuccessful attempt to establish a
-society in his native city, and in 529 B. C. founded the Pythagorean
-Brotherhood and the School of the Mysteries at Crotona. He gained
-extensive influence immediately and attracted great numbers of all
-classes, including many of the nobles and the wealthy, so that the
-society grew with wonderful strides and soon similar schools were
-established at many other cities of Magna Graecia: at Sybaris,
-Metapontum, Tarentum, and elsewhere. Each of these consisted of three
-hundred members accepted under inviolable pledges of secrecy and bound
-to Pythagoras and to each other by the most sacred of obligations.
-
-The statement as to the death of Pythagoras, which occurred when he
-was about eighty, vary. One account says that he was banished from
-Crotona and fled to Metapontum where he died after a self-imposed
-fast of forty days. Another says that he was murdered by his enemies
-when the temple of the school at Crotona was burned to the ground,
-either by the nefarious Kylon who because of his unworthiness had been
-refused admittance to the Brotherhood and his wicked associate Ninon,
-or by the frenzied townspeople. At the same time similar persecutions
-in the other cities where the branch schools had been established
-resulted in the (supposed) murder of all but a few of the younger
-and stronger members, who succeeded in escaping to Egypt. Thereafter
-individual Pythagoreans, unorganized in Schools, which were everywhere
-successfully suppressed, continued to keep the light burning for
-centuries. The doubtful point is, whether the temple and the various
-assembly halls of the Pythagoreans were burned at the end of the
-Leader's life, or about a hundred years after his banishment and death
-by starvation. Telauges, his "son," is said to have succeeded his
-father as the Head of the shattered society, but little is known of
-him. It is significant that the Pythagorean Brotherhood and School of
-the Mysteries at Crotona flourished during the last twenty-five years
-of the sixth century B.C., the accepted date of its overthrow being
-about 500 B. C.
-
-
-II. THE SCHOOL
-
-It was a Pythagorean maxim that "everything ought not to be told to
-everybody." Therefore membership in the society was secret, silent, and
-guarded by the most solemn forms of obligatory pledges and initiations.
-Members were classified as Akousmatikoi or Listeners, Probationary
-Members, who did not live at the School, and Mathematikoi or Students,
-Accepted Members, who lived with their families at the central School
-of the Mysteries or at one of its branches. Probably the Mathematikoi
-were further divided into two classes: the Pythagoristae or exoteric
-members, and the Pythagoreans or esoteric members.
-
-Practically any candidate of an upright and honest life was admitted at
-request as a Listener, but only the fit and the worthy were accepted as
-Students. Listeners, wishing to become Students, were forced to pass
-through a period of probation lasting from two to five years, during
-which their powers of maintaining silence were especially tested as
-well as their general temper, disposition, and mental capacity. A good
-working knowledge of arithmetic, geometry, astronomy, and music, (the
-four branches of Pythagorean mathematics), was required preliminary to
-admission to the School. Only the most approved members were admitted
-to the Esoteric Section. Women were admitted (an innovation from the
-Greek standpoint). Among these Theano was the most distinguished. She
-had general supervision of the women.
-
-The members were devotedly attached to their Leader and to one another.
-They were enabled to recognize other members even when unacquainted
-by means of their secret symbols, and it is recorded: "If Pythagoras
-ever heard that any one used symbols similar to his, he at once made
-him a companion and a friend." Unquestioning loyalty was given to the
-counsels of Pythagoras by his disciples, for whom the _ipse dixit_
-of the master settled all controversy, and the rank and admission
-of candidates depended solely upon the intuitive discernment of
-Pythagoras, who made all appointments.
-
-The Students wore a special dress and had vows. They were trained
-to endure fatigue, sleep little, dress very simply, never to return
-reproaches for reproaches, and to bear contradiction and ridicule with
-serenity. The School of the Mysteries was a school of life, not a
-monastery. Pythagoras did not aim to have his disciples withdraw from
-active life, but taught them how to maintain a calm bearing and an
-elevated character under all circumstances. The intention was to train
-them to exhibit in their personal and social capacities a reflection of
-the order and harmony of the universe. The membership was international.
-
-As it was a Pythagorean maxim that "friends should possess all things
-in common," new members upon entering the School handed over their
-personal possessions to the proper official who turned them into the
-common treasury. A student was at liberty to depart from the School
-at pleasure and at his departure he was given double his original
-contribution, but over his former seat was erected a tomb, funeral
-rites were performed, and he was ever afterwards referred to by the
-loyal members as deceased.
-
-Purity of life was required and temperance of all kinds was strictly
-enjoined. All members ate at a common refectory in groups of ten, as
-at the Spartan _syssitia_. The diet was subject to a most careful
-regulation and consisted largely of bread, honey, and water. Animal
-foods and wine were forbidden. It is stated also that beans were
-tabooed because of their indigestibility and tendency to produce
-agitated dreams.
-
-Much importance was attached to music, and to the physical exercise
-of the disciples. Each day began with a meditation upon how it could
-be best spent and ended with a careful retrospect. The students arose
-before the sun, and after breakfast studied for several hours, with
-an interval of leisure, which was usually spent in solitary walks and
-silent contemplation. The hour before dinner was devoted to athletic
-exercises. In the course of the day there were mutual exhortations
-not to sunder the God in each and all but to preserve the union with
-the Deity and with one another. The students were accustomed to visit
-Pythagoras at night, and went to sleep with music.
-
-In a subsequent article some of the main tenets of the Pythagorean
-Brotherhood will be outlined.
-
-
-
-
-THE AMERICAN WOMAN IN POETRY: by Grace Knoche
-
-
-Current literature, from the freshly printed book to the literary
-columns of the daily press, affords certain unique opportunities
-for reviewing woman's work in the light of past achievement and
-future promise. Take, for instance, the single factor of woman in
-poetry--where past centuries number their woman poets by the twos and
-threes, as the last generation has done by little more than the threes
-and fours, the present finds them springing up thicker than clover in a
-fallow field and in many cases with a sweetness and fragrance in their
-songs as of clover blossoms themselves.
-
-To the thinking mind this has a certain significance as relating to the
-inner unseen tides of that spiritual awakening now so seeming near for
-all mankind. For what holds poesy at its heart holds music there, and
-harmony and rhythm and something of that divine potency that lies in
-number; and with Theosophy at our doors we do not need Plato to tell us
-that
-
- rhythm and harmony find their way into the secret places of the soul,
- on which they mightily fasten, bearing grace in their movements and
- making the soul graceful in him who is rightly educated.
-
-The following are a handful of poems by women--most of them,
-significantly enough, by wholly or comparatively unknown
-writers--from among the last month's journals and papers, by no
-means a representative list, but just a few that found their way in
-the natural course to the study desk. Some compel attention because
-of the wholesomeness of sentiment and a certain honest openness in
-their delivery, others because of their musical lilt and flow, still
-others because of both. There are a few that may live, some that of a
-certainty will not and that yet have a value now. But that may be said
-of a hastily gathered handful of anything in its era.
-
-They are typical of a surprisingly large class, while none of those
-whose poems are herewith quoted, with the exception of Edith M. Thomas,
-have so far written very much.
-
-The first, by Angela Morgan in the _Cosmopolitan_, is a real
-Theosophical challenge, a veritable battle-cry, with something of the
-trenchant force and fire that flashes and thunders from out the lines
-of the old _Beowulf_:
-
-  Reined by an unseen tyrant's hand,
-  Spurred by an unseen tyrant's will,
-  Aquiver at the fierce command
-  That goads you up the danger hill,
-  You cry: "O Fate, O Life, be kind!
-  Grant but an hour of respite--give
-  One moment to my suffering mind;
-  I cannot keep the pace and live."
-  But Fate drives on and will not heed
-  The lips that beg, the feet that bleed.
-  Drives, while you faint upon the road,
-  Drives, with a menace for a goad;
-  With fiery reins of circumstance
-  Urging his terrible advance
-  The while you cry in your despair,
-  "The pain is more than I can bear."
-
-  Fear not the goad, fear not the pace,
-  Plead not to fall from out the race--
-  It is your own Self driving you,
-  Your Self that you have never known,
-  Seeing your little self alone,
-  Your Self, high-seated charioteer,
-  Master of cowardice and fear,
-  Your Self that sees the shining length
-  Of all the fearful road ahead;
-  Knows that the terrors that you dread
-  Are pigmies to your splendid strength;
-  Strength you have never even guessed,
-  Strength that has never needed rest.
-  Your Self that holds the mastering rein,
-  Seeing beyond the sweat and pain
-  And anguish of your driven soul
-  The patient beauty of the goal.
-
-  Fighting upon the terror field
-  Where man and Fate come breast to breast,
-  Pressed by a thousand foes to yield,
-  Tortured and wounded without rest,
-  You cried, "Be merciful, O Life!
-  The strongest spirit soon must break
-  Before this all-unequal strife,
-  This endless fight for failure's sake."
-  But Fate, unheeding, lifted high
-  His sword and thrust you through to die.
-  And then there came one strong and great,
-  Who towered high o'er Chance and Fate,
-  Who bound your wound and eased your pain
-  And bade you rise and fight again.
-  And from some source you did not guess
-  Gushed a great tide of happiness--
-  A courage mightier than the sun--
-  You rose and fought, and fighting, won.
-
-  It was your own Self saving you,
-  Your Self no man has ever known,
-  Looking on flesh and blood alone;
-  The Self that lives as close to God
-  As roots that feed beneath the sod.
-  That one who stands behind the screen,
-  Looks through the window of your eyes--
-  A being out of Paradise.
-  The Self no human eye hath seen,
-  The living one who never tires,
-  Fed by the deep eternal fires.
-  Your flaming star, with two-edged sword,
-  Made in the likeness of the Lord.
-  Angel and guardian at the gate,
-  Master of Death and King of Fate.
-
-Perhaps more musical and exquisite in its technic is the following (by
-Edith M. Thomas in the _Century_), yet one looks in vain for the note
-of positive assurance that sings and rings out of the poem just quoted.
-Now one expects in poetry something more than rhymed philosophy, of
-course, and sheer beauty of rhythm has more than once endowed paucity
-of thought with an almost immortality. But the content is important,
-none the less. In the preceding poem one feels a mighty conviction
-forcing its way through every limitation to the goal of expression. The
-work of the older and better known poetess is more clearly poetic--to
-those who know the path and know the way its Sphinx-like questionings
-evoke their own answer in the deeps of consciousness. To the many,
-however, the first poem must reveal more.
-
-THE UNKNOWING
-
-  I know not where I am:
-    Beneath my feet a whirling sphere,
-  And overhead (and yet below)
-    A crystal rampart cutting sheer--
-  The traveling sun its oriflam.
-        What do I know?
-  I know not what I do:
-    I wrought at that, I wrought at this,
-  The shuttle still perforce I throw;
-    But if aright or if amiss
-  The web reveals not, held to view.
-        What do I know?
-
-  I know not what I think:
-    My thoughts?--As in a shaft of light
-  The dust-motes wander to and fro,
-    And shimmer in their flight;
-  Then, either way, in darkness sink.
-        What do I know?
-
-  I know not who am I:
-    If now I enter on the Scheme,
-  Or revenant from long ago;
-    If but some World-Soul's moment-dream,
-  Or, timeless, in Itself I lie.
-        What do I know?
-
-Here is a sweet touch from the Kansas City _Star_. The very name of the
-writer of it is so in keeping with tender dutifulness and so suggestive
-of clean-swept hearths and ministries to tiny, clinging hands, that
-one wonders if it be not a pseudonym. A miniature "psalm of daily duty"
-is it:
-
-  At morn I yearned a song to sing
-    That would inspire and teach
-  In words so true all men would hear
-    In them their own soul's speech.
-
-  But Duty stopped my pen and showed
-    The day's dull round of care--
-  The service to another's need--
-    A burden I should share.
-
-  At night the Day sung to the past
-    Her record clear and strong,
-  And richer, sweeter than I dreamed
-    I heard complete my song.
-
-  --_Emily Householder_
-
-And from the same paper another ringing note on the sacredness of the
-day's duty--but this is no psalm, rather a trumpet call, gorgeous,
-full, and technically so splendid that it suggests the ancients:
-
-TODAY
-
-  Voice, with what emulous fire thou singest free hearts of old fashion,
-    English scorners of Spain sweeping the blue sea-way,
-  Sing me the daring of life for life, the magnanimous passion
-    Of man for man in the mean populous streets of Today.
-
-  Hand, with what color and power thou couldst show, in the ring
-                                                             hot-sanded,
-    Brown Bestiarius holding the lean, tawn tiger at bay,
-  Paint me the wrestle of Toil with the wild-beast Want, bare-handed;
-    Shadow me forth a soul steadily facing Today.--_Helen Gray Cone_
-
-Will you have music? Then read these, so different in content, so
-unlike in the touch, for one is threaded through with compassion and
-tenderness while the other is just a little note of joy in life, which
-might rise out of self as well as unself in certain not yet conscious
-natures.
-
-CANDLEMAS
-
-  O hearken, all ye little weeds
-        That lie beneath the snow,
-  (So low, dear hearts, in poverty so low!)
-    The sun hath risen for royal deeds,
-    A valiant wind the vanguard leads;
-    Now quicken ye, lest unborn seeds
-        Before ye rise and blow.
-
-  O furry living things, adream
-        On winter's drowsy breast,
-  (How rest ye there, how softly, safely rest!)
-    Arise and follow where a gleam
-    Of wizard gold unbinds the stream,
-    And all the woodland windings seem
-        With sweet expectance blest.
-
-  My birds, come back! the hollow sky
-        Is weary for your note.
-  (Sweet-throat, come back! O liquid, mellow throat!)
-    Ere May's soft minions hereward fly,
-    Shame on ye, laggards, to deny
-    The brooding breast, the sun-bright eye,
-        The tawny, shining coat!--_Alice Brown_
-
-THE WAVES OF BREFFNY
-
-  The grand road from the mountain goes shining to the sea,
-  And there is traffic on it and many a horse and cart;
-  But the little roads of Cloonagh are dearer far to me
-  And the little roads of Cloonagh go rambling through my heart.
-  A great storm from the ocean goes shouting o'er the hill,
-  And there is glory in it, and terror on the wind;
-  But the haunted air of twilight is very strange and still,
-  And the little winds of twilight are dearer to my mind.
-
-  The great waves of the Atlantic sweep storming on their way,
-  Shining green and silver with the hidden herring shoal;
-  But the little waves of Breffny have drenched my heart in spray,
-  And the little waves of Breffny go sweeping through my soul.
-
-  --_Eva Gore-Booth_
-
-The two following poems attack the same theme, a fruitful and varied
-one to lovers of Lomaland where the winter rains are the year's
-beneficence. But note the full rich lines of the work of the unknown
-writer, albeit the sonnet is of course the more difficult poetic form.
-
-THE FOUNTAINS OF THE RAIN
-
-  The merchant clouds that cruise the sultry sky,
-  As soon as they have spent their freight of rain,
-  Plot how the cooling thrift they may regain:
-  All night along the river-marsh they lie,
-  And at their ghostly looms swift shuttles ply,
-  To weave them nets wherewith the streams to drain;
-  And often in the sea they cast a seine,
-  And draw it, dripping, past some headland high.
-  Many a slender naiad, with a sigh,
-  Is in their arms uptaken from the plain;
-  The trembling myrmidons of dew remain
-  No longer than the flash of morning's eye,
-  Then back unto their misty fountains fly:
-  This is the source and journey of the rain.
-
-  --_Edith Matilda Thomas_
-
-RAIN
-
-  The patient rain at early summer dawn;
-  The long, lone autumn drip; the damp, sweet hush
-  Of springtime, when the glinting drops seem gone
-  Into the first notes of the hidden thrush;
-          The solemn, dreary beat
-          Of winter rain and sleet;
-  The mad, glad, passionate calling of the showers
-          To the unblossomed hours;
-  The driving, restless midnight sweep of rain;
-  The fitful sobbing, and the smile again,
-
-  Of spring's childhood; the fierce unpitying pour
-  Of low-hung leaden clouds; the evermore
-  Prophetic beauty of the sunset storm,
-  Transfigured into color and to form
-  Across the sky. O wondrous changing rain!
-  Changeful and full of temper as man's life;
-  Impetuous, fierce, unpitying, kind again,
-  Prophetic, beauteous, soothing, full of strife:
-  Through all thy changing passions hear not we
-  Th' eternal note of the Unchanging Sea?
-
-  --_Laura Spencer Portor_
-
-Nothing is worse than bad poetry, unless it be bad art of every kind,
-of which the world today is having a surfeit. That we find a greater
-abundance of wretched verse, however, than of wretched painting and
-sculpture, and that there are still those who think that the poet's
-equipment need consist of little more than an unbalanced emotionalism,
-we may attribute perhaps to the fact that the pen and ink are readier
-to hand with the majority than palette and brush or calipers and
-modeling tool. Conceit and ignorance, working together, have made "to
-write poetry" almost a reproach.
-
-The remedy would seem to be to diffuse a few simple truths, such
-as that true poetry has nothing to do with emotionalism, nor
-sentimentality, nor bad spelling, nor with metres that "interfere,"
-like a clumsy horse's feet; and that where one in ten thousand who care
-for poetry may try to write it and succeed, the rest will fail and will
-neglect their proper duties besides. It is so in art, in literature
-generally, in music, in all things--the safe path is to drop the gleam
-and fire and fragrance of the soul-touch into one's life _in the shape
-of a more courageous performance of the daily task, whatever it may
-be_, and be content with that, which is the greatest thing in the
-world, anyway. If the Muse should decide to pick us out, willy nilly,
-she has ways of letting us know. Poesy has its technic, as has all art,
-and sentimental ignorance can never hope to pose as inspiration among
-those who know.
-
-The real point to be emphasized is that this is part of a certain
-outreaching on idealistic lines of which the wholly remarkable work
-of the young women of the present generation in music, composition,
-painting, and sculpture, constitutes other parts. And this outreaching
-towards an art expression along various lines is so general, and is
-so differentiated in essence from the results of ordinary scholastic
-work or the general movement for the higher education of woman, that it
-cannot justly be ignored.
-
-Few young women will, in the ordinary course, win a separate fame along
-the solitary path of pure art. Most of them, and most of those who come
-within the radius of the influence of their aspirations and their art
-work, will become wives, home-makers, mothers. Many more will become
-teachers, or are that now, wielding potent influence. It is these who
-will strike the keynote for the quality of atmosphere that is to shape,
-as it will surround, the generations yet unborn; and, because of that,
-the feeling and aspiration that many of the poems seen in our current
-journals disclose, is important and significant at this transitional
-time.
-
-
-
-
-ANCIENT ASTRONOMY: by Fred J. Dick, M. Inst. C. E.
-
-
-In perhaps no department of thought has appreciation of the
-achievements of antiquity been more inadequate than in that of
-astronomy. This is all the more remarkable when we remember that many
-facts have been published and are accessible, amply sufficient to
-convince any unbiased student as to the hoary antiquity of the science;
-and also as to the fact that in the remotest times it was a science
-whose exactitude surpassed that of modernity because based upon immense
-periods of observation and a profound knowledge of the harmonious laws
-underlying celestial motions; in comparison with which knowledge our
-generalizations and mathematical triumphs pale into insignificance.
-
-Such statements are hardly likely to meet ready acceptance from those
-who have not yet realized the immense antiquity of the human race,
-the cyclic rises and falls of nations and races coeval with vanished
-continents, and the fact that there were times when humanity had divine
-instructors in the arts and sciences. Yet without some recognition of
-these basic ideas it is hardly possible to comprehend even faintly the
-significance of some statements made in the _Sûrya-Siddhânta_--one
-of the oldest treatises on astronomy extant. There are many
-others--perhaps thousands--but they are not accessible at the present
-time, probably because they would be still less understood.
-
-Another thing hardly likely to be appreciated in some quarters is the
-fact that on account of the intimate connexion between the facts of
-astronomy and cyclic laws affecting human destiny, this science for
-long ages was one of the sacred sciences, and its deeper mysteries were
-carefully guarded--as they are still, for that matter.
-
-This last consideration throws an interesting light on the performance
-of Hipparchos (whom our text-books dub "the father of astronomy"),
-for he was not only silent as to the sources of his facts, but his
-data have been shown to be inconsistent with his methods, and are only
-explainable when calculated out on the principles enunciated in the
-_Sûrya-Siddhânta_. In short, he has been thus shown to have had access
-to Eastern sources of information, while at the same time some things
-were withheld.
-
-This is but an instance of a policy which had been pursued for a very
-considerable period anterior to the time of Hipparchos. Just so much
-was given as would afford a stimulus for investigation; for humanity
-entered upon novel and strenuous conditions some five thousand years
-ago, and has had to win for itself a new path in science, as in other
-departments of activity.
-
-Key-notes are sounded, and instruction given, at cyclic periods;
-yet man must win his own path to knowledge, and guarded sources of
-information could not help him, until he prove himself morally as well
-as intellectually fitted to advance.
-
-This brings us naturally to a survey of modern achievement in
-astronomy, and the conclusion is almost irresistible that it has
-reached a point where further light must come, if only the enthusiastic
-followers of this kingly science would raise their eyes from the
-mechanical skeleton they have built so laboriously, and realize that
-the universe is living and conscious--in the interstellar spaces, as
-well as in the little fiery-looking balls that float therein. We should
-remember that it is part of human destiny to enter into the wider
-consciousness which alone holds the master-clues.
-
-The above conclusion is supported by the statement of Simon Newcomb
-that the unsolved problems of astronomy seem to increase with every
-year, instead of diminishing.
-
-It is a curious reflection, in these days of "exact" science, that real
-exactitude can only be obtained, as in pure mathematics, by proceeding
-from universals to particulars, never from particulars to universals.
-Yet the latter method has perforce to be adopted when no other way
-is in sight. That it fails, is shown by the simple fact that few of
-the "elements" or "constants" in modern astronomy are exactly known.
-No tables have yet been constructed, based upon purely mathematical
-formulae, which represent the actual motions, say of the superior
-planets. Those in the _Nautical Almanac_ are simply derived from such
-hypothetical formulae, with corrections found necessary by experience
-extended over what is an almost ludicrously insufficient term of years.
-We should like to see the astronomical formula in use which would show
-that the obliquity of the ecliptic, 23,000 years ago, was slightly more
-than 27°. No longer ago than August 1905 an eclipse of the sun began
-twenty seconds before the predicted time.
-
-Fortunately our astronomers do not live in ancient China, or they might
-have been beheaded for this want of accuracy!
-
-On the other hand, the achievements in the domain of theory during
-the last two centuries or less have been so remarkable that it is
-to be hoped the methods and facts given in the _Sûrya-Siddhânta_ may
-yet receive some attention from competent mathematicians, once they
-perceive their importance. The apparent discrepancies with modern
-facts, it may be pretty safely asserted, will be found to yield
-valuable results upon careful analysis.
-
-Investigators will find that, contrary to the assumptions of some
-critics of Eastern chronology, a "year" does not mean a day, nor a
-month--although it is sometimes called "a day of the gods" in Eastern
-writings.
-
-One of the first things to arrest attention in the _Sûrya-Siddhânta_ is
-that in a "great age" of 4320 thousand years there are exactly forty
-revolutions of the Earth's apsides, one revolution of which occupies
-108 thousand years. (Young's _General Astronomy_, § 199.) The line of
-apsides is the major axis of the Earth's orbit. Here we glimpse a basic
-connexion between the great cycles of time and the apsidal revolutions.
-
-Let us quote a few aphorisms from Book I of this ancient work.
-
- 27. By their [the planets'] movement the revolution is accounted
- complete at the end of the asterism Revatî.
-
- 29. In an age the revolutions of the Sun ... are 4,320,000.
-
- 30. Of the Moon 57,753,336.
-
- 31. ... of Jupiter 364,220.
-
- 32. ... of Saturn 146,568.
-
- 33. Of the Moon's apsis 488,203. Of its node, in the contrary
- direction 232,238.
-
- 34. Of asterisms 1,582,237,828.
-
- 36. ... From rising to rising of the Sun are reckoned terrestrial
- civil days.
-
- 37. Of these there are in an age 1,577,917,828. Of lunar days
- 1,603,000,080.
-
-From these figures we find the mean value of the sidereal year during
-a cycle of 4320 thousand years to be 0.002403 of a day longer than
-at present, which of course means that there are slow changes in the
-length of the orbital major axis.
-
-There is a point worthy of attention regarding the asterism Revatî,
-to which these revolutions are referred, and which is thus seen to
-mark the origin of the Hindû movable zodiac. The precise star has
-either disappeared, or has not, so far, been publicly indicated. But
-the place of the origin was carefully calculated in 1883, and found
-to have a longitude of about 20.5 degrees. Again, from the numerous
-facts connected with the important epoch of 3102 B. C., which marked
-the beginning of the current cycle of 432,000 years (See _Traité de_
-_l'Astronomie Indienne et Orientale_, by M. Bailly, M. Acad. Franç.,
-1787), its place was about five degrees westward of the other. This
-shows it to have a positive movement of 4´´ per year, giving one
-complete revolution in 324,000 years.
-
-This proper motion, if that of an actual star, is of the same order
-of magnitude as that of many stars. It would perhaps be interesting
-to glance at the relation between stellar movements and the greater
-cycles dealt with in ancient astronomy, for all analogy would indicate
-revolution in orbits to be a general law; and moreover, probabilities
-would indicate that our system is not too remote from the center of the
-stellar system. Assuming the average cross speed to be twenty miles per
-second, stars at 7 light-years distance would make one revolution while
-the Earth's apsides made four. Those at 70 light-years, one in a "great
-age." Those at the estimated distance of the farthest visible stars,
-5000 light-years, would perform a revolution in just one manvantara of
-308 million years.
-
-Doubtless all such revolutions are superposed on other lesser
-revolutions down to those known, as in cases of double stars, etc. And
-it may be suggested that there are not improbably a number of axes
-of revolution, or rather principal planes of revolution, having some
-harmonious mutual inclination.
-
-In order properly to relate the above mean value of the sidereal year
-to its present value, we should have to know our place in this cycle
-of 4320 thousand years; and the same observation applies to the other
-figures. We may return to this point at another time, as the necessary
-data are given in the same work. The effect of stellar proper motions,
-already referred to, would have to be considered.
-
-The figures for the Moon make the mean value of the sidereal month
-1.103 seconds longer than its present estimated value.
-
-Those for Jupiter make its mean sidereal period about a quarter of
-a day shorter than the present one of 4332.58 days; while those for
-Saturn come out 6.55 days more than the present period of 10,759.22
-days.
-
-The methods of calculation and tables connected with the
-_Sûrya-Siddhânta_ were rigorously applied by M. Bailly to an observed
-interval extending from the epoch in 3102 B. C. to a certain moment
-on May 21, 1282 of our era, at Benares--a period of 4383 years and 94
-days; and the mean place of the Moon thus found was less than a minute
-of arc different from that calculated for the same interval by the
-modern tables of Cassini. An astronomy which could achieve a result
-like this by methods and tables at least five thousand years old,
-points to the enormous duration of some prior high civilization.
-
-The precessional movement of 54´´, peculiar to the _Sûrya-Siddhânta_,
-being referred to "Revatî" with its 4´´ direct motion, gives 50´´, like
-ours.
-
-It is as well perhaps to recall what Iamblichus states:
-
- The Assyrians have not only preserved the memorials of seven and
- twenty myriads [270,000] of years as Hipparchos says they have, but
- likewise of the whole apocatastases [planetary sidereal periods]
- and periods of the seven rulers of the world. (Proklos on Plato's
- _Timaios_, Bk. 1.)
-
-H. P. Blavatsky, commenting on this, says it is
-
- about 850,000 years since the submersion of the last large island
- (part of the Continent), the Ruta of the Fourth Race, or the
- Atlantean; while Daitya, a small island inhabited by a mixed race,
- was destroyed about 270,000 years ago, during the glacial period or
- thereabouts. But the Seven Rulers, or the seven great Dynasties of
- the _divine_ kings belong to the traditions of every great people of
- antiquity. (_The Secret Doctrine_, I, 651.)
-
-She also informs us that
-
- The chronology and computations of the Brâhman Initiates[2] are based
- upon the Zodiacal records of India, and the works of ... Asuramaya.
- The Atlantean zodiacal records cannot err, as they were compiled under
- the guidance of those who first taught astronomy, among other things,
- to mankind. (_The Secret Doctrine_, II, 49.)
-
-[2] But these are not the modern Brâhmans, as is clearly explained in
-H. P. Blavatsky's own writings.--F. J. D.
-
-
-
-
-THE PATH: by Gertrude Van Pelt, M. D.
-
-  Thou wilt shew me the path of life.--_Psalms_, xvi. 11
-
-
-Nothing so stirs the heart with gratitude as the thought of the Great
-Souls who have opened the Path, who keep it open, and who guide the
-steps of the hungry searching multitude to its entrance. They have
-carved the way through the rock of matter. They have waded through the
-mires of delusion. They have cleared away the confusing and entangling
-underbrush of doubt. They have hewn down the mighty obstructions. With
-dauntless courage each one has destroyed the dragon which guarded the
-treasure from himself, thus inspiring all who follow. They have erected
-signposts all along the journey, and with their hearts' blood have
-written thereon the messages which every pilgrim may read, and so avoid
-one step amiss. Not only this, but having achieved the goal, they have
-retraced their steps again and again, to direct the uncertain feet of
-the children of earth, to combat ignorance, vice, and injustice; to
-encourage, uplift, and teach. Though unseen in many times and places,
-it is they who keep the lights burning.
-
-Terrible as are the difficulties, the discouragements, the disasters,
-which the human children encounter, it is the Great Souls who prevent
-them from being impossible; who ward off the clouds of despair lest
-they settle over the globe like a pall of darkness paralysing all
-effort. Without these Elder Brothers all would be lost in the labyrinth
-of matter, never finding the thread which could lead them out. But to
-be without them is inconceivable, unthinkable; for all must sometime
-find the Path and tread it. No means have been omitted to make it
-plain. All nature exists but to point the way. All experiences, all
-events, difficulties, disappointments, all good, as well as so-called
-bad fortune: all tend to the same issue. It has been described in every
-language of heart or head, that all, even the beasts of the fields, in
-some vague way, may hear and gradually understand.
-
-One of those who has gone before and returned to show the path to
-others, said: "I am the Way." Another, with a different sidelight on
-the same truth, said: "Each man is to himself absolutely the way." For
-each one in traveling it, does so by passing through the mazes of his
-own personality, first as one blindfolded, then as one slowly awakening
-to its meaning, and finally as one consciously subduing and transmuting
-it. And when he has reached the goal, he _becomes_ the way. His whole
-being is an expression, an exposition of the way--the mystic Path,
-which lies within and yet without; which is so far, and yet so near.
-_Light on the Path_ expresses it as follows:
-
- Seek out the way.... Seek it not by any one road. To each temperament
- there is one road which seems the most desirable. But the way is not
- found by devotion alone, by religious contemplation alone, by ardent
- progress, by self-sacrificing labor, by studious observation of life.
- None alone can take the disciple more than one step onward. All steps
- are necessary to make up the ladder. The vices of men become steps in
- the ladder, one by one, _as they are surmounted_. The virtues of men
- are steps indeed, necessary--not by any means to be dispensed with.
- Yet, though they create a fair atmosphere, and a happy future, they
- are useless if they stand alone. The whole nature of man must be used
- wisely by the one who desires to enter the way.
-
-
-
-
-SAN DIEGO: by Kenneth Morris
-
-
-That San Diego has the greatest of futures before it, who shall deny?
-Katherine Tingley, Leader of The Universal Brotherhood and Theosophical
-Society, foresaw its destiny, saw its possibilities, fifteen years
-ago, and began forthwith to lay the foundations of peculiar greatness
-for it. There are thousands of cities in the United States, doubtless
-in Canada too, centers in all the new worlds established from Europe,
-that have before them a huge metropolitanism, and are to grow populous
-beyond the Old World capitals. Why not? The wind of increase bloweth
-where it listeth, and we can only safely prophesy change and reversion,
-change and reversion. Where the deserts are now, dwelt of old the
-builders of sky-scrapers; aeroplanes soared over lands the oceans
-cover; and Dreadnoughts floated and made war, perhaps, where now are
-Alps and Andes. Here is a land in its beginnings; many millennia lie
-before it in which to grow. We need the grand vision when we look
-out on the ages to be; only so can we sow the right seeds for their
-harvesting. We cannot tell what nations or cities are destined for
-high material greatness; probably there is room for every one to hope.
-But for San Diego a peculiar and more excellent fate is reserved,
-whose falling she may hasten by her clear-sightedness, or retard by
-her perversity; still, it lies before her. She is to be the City of
-Righteousness, the metropolis of the world's culture, the Mecca of
-distant generations of poets, artists, philosophers, and musicians.
-It is not mainly her own citizens who make this claim. They, with all
-their high ambitions, with all their golden dreams, are hardly alive to
-the great possibilities of the town.
-
-In an age pre-eminently of material progress, it is natural to lay most
-stress on the material advantages of site, climate, etc. So there is
-no end to the writing on the Bay--the one bay between San Francisco
-and somewhere far away in Mexico--with all it offers for commerce and
-for strategy; or on the unwearying efforts of the sun; on the glorious
-hinterland, so rich and beautiful; or the new railway that is to open
-it up, and link San Diego with the east; on partial awakenings at
-Washington to the great strategic importance of this town, and the
-certainty that these partial awakenings must become whole-hearted
-and thorough some time, and bear fruit a thousandfold. Time, time,
-time--there is time for all these things. Innumerable palaces will be
-seen, surrounding this blue jewel of a bay; looking down on it from
-amidst exquisite parks and gardens on the heights; there will be
-drives as famed as any in Switzerland or Italy. Nature herself has
-provided for this; and the tide of empire is rolling westward.
-
-[Illustration: Lomaland Photo. and Engraving Dept. VIEW OF SAN DIEGO
-WITH A GLIMPSE OF THE BAY CORONADO IN THE DISTANCE]
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE U. S. GRANT
-HOTEL, FROM THE PLAZA, SAN DIEGO, CALIFORNIA]
-
-Time and again San Diego has been named with two cities of the Old
-World; and there is something instructive in either comparison. She
-is "the Naples of California," and again, "the Athens of the Pacific
-Coast." Cuyamaca has been likened to Vesuvius, and our bay to the
-Bay of Naples. Indeed, no doubt there is a physical resemblance. The
-conditions that made Naples are largely historic; but then they are
-largely climatic, and matters of situation, also. As for history, the
-history of San Diego lies before her. All historic conditions--Camorra,
-lazzaroni, plague, pestilence, national inefficiency, vice, and famine,
-or the blessings which are the reverse of all these--are the fruitage
-of one cannot say what tiny seeds sown, one cannot say when or how
-often. You take a child, and give it no training or bad training in
-its first years: it was the offspring of highly cultured parents,
-perhaps; but what disasters may not lie before it? On the other hand,
-you take a child, who has had no advantages, and give it a Râja Yoga
-training such as Katherine Tingley is giving to so many at Point Loma
-and elsewhere--such, in truth, as only Katherine Tingley knows how to
-give--and you need set no particular limits to the hopes you hold for
-that child's future. There is a great parallelism with this in the
-early years of a city or community.
-
-Up and down the world there are a thousand cities, as was said,
-with huge material destinies lying before them, which by their very
-situation they will not be able to escape. But in how many cases
-have they not been without far foresight in their youth, to guard
-them against the perils of that most perilous time? "They sow their
-wild oats," we say; a phrase that is meant to cover a multitude of
-iniquities. One can no more cheat the Law with such an excusive
-expression, than one can write an I O U for one's debts, and
-comfortably thank God that one need think no more of _them_. He who has
-sown his wild oats may have gained a certain wisdom and experience out
-of the sufferings resultant from them; but he will never be the man he
-might have been. He will have lowered the whole of his possibilities,
-and can pay thereafter only so much per cent of his debt to the world
-and humanity.
-
-Climate and situation might have prepared for San Diego only such a
-fate as that of Naples; and there are other elements of possible
-danger as well, which it would require no ordinary wisdom and foresight
-to guard against. Indeed, have there not been revelations here and
-there in our cities, which should make us judge charitably the home of
-the Camorra? But now there are many thousands up and down the world
-who believe in San Diego; who cannot think she will fail or fall into
-gross error; who already look on her as a Mecca for their hopes; who
-know that she will shed light around the world. Reference is made,
-of course, to the great membership of the Universal Brotherhood and
-Theosophical Society, which has its ramifications among all the peoples
-of the globe. For them, San Diego rose above the horizon when Katherine
-Tingley declared her intention, some fifteen years ago, to found the
-City of Learning, the World's Theosophical Headquarters, on the heights
-of Point Loma, within the city limits of San Diego. They had reason
-even then to know that what Katherine Tingley says she will do, is
-done; and they have had a million times more reason for that certainty
-given them since.
-
-When this famous humanitarian came to San Diego, grass was growing in
-some of the streets there, where there should have been boulevards
-bustling with life. The old first "boom" had long since spent itself,
-helped to its grave by ready inimical hands; and there seemed no
-special reason for its resurrection. It was then that she made her
-promises. This little city of the quiet streets should come to be, not
-the Naples, but the Athens of the west. It should have population;
-it should have riches and commerce and splendor; it should flourish
-abundantly when its enemies had long since faded out and been
-forgotten; and all this was the very least and most insignificant part
-of its destiny. There should be a new and timelong age of Perikles
-here; new Phidian studios; new Groves of Akademe. Time--we must not be
-niggardly with that, perhaps; these things should not be in a day; but
-assuredly _they should be_.
-
-It will be asked, on what grounds Katherine Tingley based these
-promises of hers. The answer is: on her own intentions with regard to
-the place; and on her knowledge of the laws that govern the growth of
-civic and national life. Is there no knowing the future? The farmer
-sows his seed under the impression that there is. He has cultivated
-the soil; plowed and fertilized it; now he can put the seed in with
-a certain confidence. Only it is not everybody that understands the
-preparing for these greater national or civic harvests.
-
-It is safe to say that from that time the second great San Diego boom
-dates. The Theosophical Center was started on Point Loma, and from the
-first has been attracting life to the city across the bay. This is not
-the place to give statistics as to the number of thousands of dollars
-that have been spent in San Diego each year; nor as to the amount of
-labor that has been employed. From the start it was enough to give the
-city that new impetus of life which was needed--a fact proven by the
-rise in the population from 17,000 to 50,000 in ten years.
-
-Then came the founding of the Râja Yoga system of education, with its
-first and chiefest exemplification in the College on Point Loma. Do
-all our citizens realize what this has meant for the city? On merely
-material lines, for example? Not only from the eastern States, but from
-Europe and Asia as well, hundreds have made the pilgrimage to San Diego
-to investigate the Râja Yoga College and system on the Point. They
-have gone away and filled their own lands with the rumor of the fame
-of this wonderful new thing that has its Headquarters--at _San Diego_.
-The press of England, of Japan, of Germany, of Holland, of Sweden, have
-been made abundantly aware of the fame of this Theosophical Center--at
-_San Diego_. A Greek play is given in the open-air theater on Point
-Loma, _San Diego_--and we read critiques of it in the morning papers
-of Bavaria. We pick up a Tokyo magazine of current date, and find in
-it a picture of a group of children who are receiving their education
-at Point Loma, _San Diego_. Katherine Tingley landed in Liverpool in
-the summer of 1907; and the next morning's London papers teemed with
-accounts of her--pages of accounts of her--and of her colossal and
-beneficent undertaking at Point Loma, _San Diego_. And so on, and so
-on, and so on. With the best facilities in the world and a genius for
-advertising, and with the expenditure of millions, San Diego could
-hardly have advertised herself in the way that Mrs. Tingley, through
-her Theosophical work, has caused her to be advertised; and it has cost
-San Diego nothing.
-
-But all this has been merely, or mainly, for the material advantage
-of the city. A man (or a place) may acquire a false fame, that he
-cannot or will not live up to; and he will be paid with contempt later,
-more oppressive than the obscurity he had at first. Mrs. Tingley
-has done more than this. She has laid down the lines, and labored
-without ceasing, for the real advance and benefit of the city. Is it
-nothing that San Diego should have in its core a Center such as this
-Theosophical one at Point Loma--a center where the higher life is
-being lived, where money is not the motive, where the greatest effort
-of the age is being made to uplift humanity? The greatest effort? Yes;
-because the one that knows best what must be done to attain success,
-and on what foundations in the nature of man this success must be based.
-
-Consider her fame throughout the world; her fame as an orator, that
-will crowd the biggest halls in any city in Europe, and bring hundreds
-to the doors who cannot gain admission. There _may_ be some other
-living Americans of whom as much can be said; but there are not many.
-How many visitors are attracted to San Diego yearly by Katherine
-Tingley's famous work at Point Loma, and because this world-renowned
-orator will certainly be speaking at the Isis Theater twice or three
-times, or perhaps more often, in each season? And what will be the
-result of these many speeches of hers, that so many thousands have
-heard?
-
-The result may not be so visible yet that "he who runs may read";
-neither is the result of the great fertilizing you gave your
-field--until the grain has sprouted, and the brown earth is covered
-with greenness. But the result is that seeds of coming greatness, in a
-real sense--seeds of a higher, cleaner, saner life--have been sown in
-the life and thought of the city. In time you shall see the harvest.
-It will be a clean city, such as Calvin, for example, strove to make
-of his Geneva; a city without stain or blemish, without saloon or
-redlight. Beyond that, it will be a city perhaps of many theaters, in
-which the highest, the most classical and beautiful of the world's
-dramas will be shown--and in which there will never be anything shown
-approaching the commonplace, the vulgar, the stupid. It will be a City
-Beautiful, a place of marvelous architecture, exquisite gardening. It
-will be a city whose press will be clean, elevating, unsensational,
-instructive; a press that will not lie nor slander nor _touch personal
-themes_; that will give the news, and not rake hell and the gutters,
-fact and fancy, for all kinds of nauseousness and nonsense; a press
-that will be a model to the press of the world. From all the world the
-best people will be sending their children to be educated here.
-
-There is no limit to the high possibilities of San Diego--the high
-possibilities that Katherine Tingley has helped to make possible. How
-long, O San Diego, before these things shall be? It is for you to
-answer; it is for you to answer.
-
-
-
-
-The Universal Brotherhood and Theosophical Society
-
-Established for the Benefit of the People of the Earth and all Creatures
-
-
-OBJECTS
-
-This Brotherhood is part of a great and universal movement which has
-been active in all ages.
-
-This Organization declares that Brotherhood is a fact in Nature. Its
-principal purpose is to teach Brotherhood, demonstrate that it is a
-fact in Nature, and make it a living power in the life of humanity.
-
-Its subsidiary purpose is to study ancient and modern religions,
-science, philosophy and art; to investigate the laws of Nature and the
-divine powers in man.
-
-[Illustration]
-
-
-H. P. BLAVATSKY, FOUNDRESS AND TEACHER
-
-The present Theosophical Movement was inaugurated by Helena Petrovna
-Blavatsky in New York in 1875. The original name was "The Theosophical
-Society." Associated with her were William Q. Judge and others.
-Madame Blavatsky for a time preferred not to hold any outer official
-position except that of Corresponding Secretary. But later, in 1888,
-she dissolved a Center in France and cancelled its by-laws, which
-action was afterwards formally ratified by the Executive Council of the
-Society. Referring to this she wrote in her English magazine as follows:
-
- This settles the question of the actual right of the Corresponding
- Secretary--one of the founders--to interfere in such exceptional cases
- when the welfare and reputation of the Theosophical Society are at
- stake. In no other, except such a case, would the undersigned have
- consented or taken upon herself the right of interfering.
-
-Later she assumed the Presidency of the British Section of the
-Theosophical Society. Further, in response to the statement published
-by a then prominent member in India that Madame Blavatsky is "loyal to
-the Theosophical Society and to Adyar," Madame Blavatsky wrote:
-
- It is pure nonsense to say that "H. P. B. ... is loyal to the
- Theosophical Society and to Adyar"(!?). _H. P. B. is loyal to death to
- the Theosophical cause and those Great Teachers whose philosophy can
- alone bind the whole of Humanity into one Brotherhood_.... The degree
- of her sympathies with the Theosophical Society and Adyar depends upon
- the degree of the loyalty of that Society to the CAUSE. Let it break
- away from the original lines and show disloyalty in its policy to the
- cause and the original program of the Society, and H. P. B., calling
- the T. S. disloyal, will shake it off like dust from her feet.
-
-All true students know that Madame Blavatsky held the highest
-authority, the only real authority which comes of wisdom and power, the
-authority of Teacher and Leader, the real head, heart, and inspiration
-of the whole Theosophical Movement. It was through her that the
-teachings of Theosophy were given to the world, and without her the
-Theosophical Movement could not have been.
-
-
-BRANCH SOCIETIES IN EUROPE AND INDIA
-
-In 1878 Madame Blavatsky left the United States, first visiting
-Great Britain and then India, in both of which countries she founded
-branch societies. The parent body in New York became later the Aryan
-Theosophical Society and HAS ALWAYS HAD ITS HEADQUARTERS IN AMERICA;
-and of this, William Q. Judge was President until his death in 1896.
-
-To one who accepts the teachings of Theosophy it is plain to see that
-although Theosophy is of no nationality or country but for all, yet
-it has a peculiar relationship with America. Not only was the United
-States the birthplace of the Theosophical Society, and the home of the
-Parent Body up to the present time, but H. P. Blavatsky, the Foundress
-of the Society, although a Russian by birth, became an American
-citizen; William Q. Judge, of Irish parentage and birth, also became
-an American citizen; and Katherine Tingley is American born. America
-therefore not only has played a unique part in the history of the
-present Theosophical Movement, but it is plain to see that its destiny
-is closely interwoven with that of Theosophy; and by America is meant
-not only the United States or even the North American continent, but
-also the South American continent, and, as repeatedly declared by
-Madame Blavatsky, it is in this great Western Hemisphere as a whole,
-North and South, that the next great Race of humanity is to be born.
-
-
-ENEMIES OF PROGRESS
-
-While the main object of the Society from the first was to establish a
-nucleus of Universal Brotherhood, there were some, we regret to state,
-who joined the Society from far different motives. Many were wholly
-sincere in their interest and efforts to benefit the human race, but as
-in other societies, so in this, there were a few who entered its ranks
-seeking an opportunity to gratify their ambition and love of power.
-Still others, in their carping egotism thought that they knew more
-than their Teacher, H. P. Blavatsky, and were jealous of that Teacher,
-and later of the one whom she left as her successor and Teacher in her
-place.
-
-Thus it was that there were attacks from the very first against the
-teachings of Theosophy, but more than all against the one who brought
-again these teachings to the world--Madame H. P. Blavatsky--and on
-handing the guidance of the Theosophical Movement on to her successors
-they too have been subject to similar attacks from the forces of evil,
-whose very existence is threatened by the spread of the teachings of
-Theosophy, which are the teachings of truth.
-
-Madame Blavatsky's mission was in part to tear down the materialism
-of the age on one hand, and dogmatic domination on the other, and
-this made for her many bitter enemies. It was not long before enmity
-and unbrotherliness met her on every side, and these culminated in
-a plan to overthrow the influence of Theosophy and discredit her
-before the world. It was in India, in 1884, that this plan unfolded.
-Two ingrates, (French people, man and wife) who had been befriended
-by Madame Blavatsky when they were starving and ragged, and who
-later attempted to blackmail some of the members of the Society,
-and confessed themselves to be bribe-takers, liars, and forgers,
-associated themselves with the Christian College of Madras, India, and
-sought to destroy Madame Blavatsky and her work. It was afterwards
-discovered--admitted by the missionaries themselves, and published
-in the Madras _Mail_--that these missionaries had agreed to pay a
-large sum of money to the above-referred-to people for letters of
-Madame Blavatsky. These letters, as was afterwards proven, were gross
-forgeries.
-
-At the same time the Psychical Research Society sent out as its agent a
-young man who had just left college, to investigate and make a report.
-This young man, wholly inexperienced, had all his traveling expenses
-paid on his long trip of sight-seeing, and no doubt felt that he must
-make some report to warrant the large outlay for his expenses, and
-in order to earn his salary. The whole source of this young man's
-information, on which he based his report, was the testimony of the two
-people above referred to, who later confessed their fraud. Furthermore,
-the young man published as his own a drawing made by William Q. Judge
-of something that the young man had no possibility of seeing, as it
-did not exist in that state when the young man arrived in India.
-Nevertheless, the Psychical Research Society accepted the young man's
-unsupported testimony, without asking for any answer from Madame
-Blavatsky, nor did they ask her friends, but made their report solely
-on the testimony of two perjured ingrates, and of a young man, who
-appropriated the work of another as his own.
-
-
-MADAME BLAVATSKY FOUNDS THE ESOTERIC SCHOOL
-
-HER LIFE-LONG TRUST IN WILLIAM Q. JUDGE
-
-In 1888, H. P. Blavatsky, then in London, on the suggestion and at the
-request of her Colleague, William Q. Judge, founded the Esoteric School
-of Theosophy, a body for students, of which H. P. Blavatsky wrote
-that it was "the heart of the Theosophical Movement," and of which
-she appointed William Q. Judge as her sole representative in America.
-Further, writing officially to the Convention of the American Societies
-held in Chicago, 1888, she wrote as follows:
-
- To William Q. Judge, General Secretary of the American Section of the
- Theosophical Society:
-
- My dearest Brother and Co-Founder of the Theosophical Society:
-
- In addressing to you this letter, which I request you to read to the
- Convention summoned for April 22nd, I must first present my hearty
- congratulations and most cordial good wishes to the Society and
- yourself--the heart and soul of that body in America. We were several
- to call it to life in 1875. Since then you have remained alone to
- preserve that life through good and evil report. It is to you chiefly,
- if not entirely, that the Theosophical Society owes its existence in
- 1888. Let me thank you for it, for the first, and perhaps for the
- last time publicly, and from the bottom of my heart, which beats only
- for the cause you represent so well and serve so faithfully. I ask
- you also to remember that on this important occasion, my voice is but
- the feeble echo of other more sacred voices, and the transmitter of
- the approval of Those whose presence is alive in more than one true
- Theosophical heart, and lives, as I know, pre-eminently in yours.
-
-This regard that Madame Blavatsky had for her Colleague William Q.
-Judge continued undiminished until her death in 1891, when he became
-her successor.
-
-
-THE TRUE AND THE COUNTERFEIT
-
-In giving even such a brief sketch as the present necessarily is of the
-objects and history of the Theosophical Society, it is nevertheless
-due to all honest and fair-minded people that an explanation should be
-given why there are small bodies of people here and there which are
-labeled Theosophical but which are in no way endorsed or recognized by
-the Universal Brotherhood and Theosophical Society. These small bodies
-have sprung up from year to year in different parts of the world, and
-though in the aggregate their efforts and influence have been weak,
-they have nevertheless been more or less successful in misleading
-honest minds from the truth. It becomes a duty therefore to call
-attention to these matters and to give warning lest others be misled.
-In other words a distinction must be drawn between the true and the
-counterfeit.
-
-Madame Blavatsky, in 1889, writing in her Theosophical magazine
-published in London, said that the purpose of the magazine was not
-only to promulgate Theosophy, but also and as a consequence of such
-promulgation, "to bring to light the hidden things of darkness." She
-further says:
-
- As to the "weak-minded Theosophists"--if any--they can take care
- of themselves in the way they please. IF THE "FALSE PROPHETS OF
- THEOSOPHY" ARE TO BE LEFT UNTOUCHED, THE TRUE PROPHETS WILL BE VERY
- SOON--AS THEY HAVE ALREADY BEEN--CONFUSED WITH THE FALSE. IT IS HIGH
- TIME TO WINNOW OUR CORN AND CAST AWAY THE CHAFF. The Theosophical
- Society is becoming enormous in its numbers, and if the _false_
- prophets, the pretenders, or even the weak-minded dupes, are left
- alone, then the Society threatens to become very soon a fanatical body
- split into three hundred sects--like Protestantism--each hating the
- other, and all bent on destroying the truth by monstrous exaggerations
- and idiotic schemes and shams. We do not believe in allowing the
- presence of _sham_ elements in Theosophy, because of the fear,
- forsooth, that if even "a false element in the faith" is _ridiculed_,
- the latter is "apt to shake the confidence" in the whole.
-
- ... What _true_ Christians shall see their co-religionists making
- fools of themselves, or disgracing their faith, and still abstain
- from rebuking them publicly as privately, for fear lest this _false_
- element should throw out of Christianity the rest of the believers.
-
- THE WISE MAN COURTS TRUTH; THE FOOL, FLATTERY.
-
- However it may be, let rather our ranks be made thinner, than the
- Theosophical Society go on being made a spectacle to the world through
- the exaggerations of some fanatics, and the attempt of various
- _charlatans_ to profit by a ready-made program. These, by disfiguring
- and adapting Occultism to their own filthy and immoral ends, bring
- disgrace upon the whole movement.--_Lucifer_, Vol. iv, pp. 2 & 3.
-
-
-THE DUTY OF A THEOSOPHIST
-
-In regard to the above it should be remembered that Madame Blavatsky
-wrote this in 1889 and had in view certain people who were advocating
-immoral teachings and practices in the sacred name of Theosophy,
-and it shows clearly what she would have done and what would be a
-Theosophical duty should ever a similar occasion arise. Thanks to the
-safe-guarding of the Theosophical Movement by the Constitution of
-the Universal Brotherhood and Theosophical Society, such cannot ever
-arise in the Society itself, but just as there is no legal means of
-preventing anyone from calling himself a Christian however much his
-life may depart from the teachings and ideals of the Teacher whose name
-he so dishonors, so there is no means of preventing unworthy people
-from using the sacred name of Theosophy and giving out teachings or
-advocating practices which are absolutely contrary to the teachings of
-Theosophy as given first by our Teacher, H. P. Blavatsky, and later by
-her successors, William Q. Judge and Katherine Tingley.
-
-It is a matter of great regret that we have to refer to these things,
-but although unpleasant it is nevertheless a duty. It is for the
-above-named reasons and to forestall misconception on the part of the
-public that we make mention here of those enemies to true Theosophy
-who sprang up not only outside but within the ranks of the Society. H.
-P. Blavatsky had her enemies and those who sought to discredit her not
-only before the public but before her own students; and so too William
-Q. Judge had his, and Katherine Tingley has hers also. In fact, was
-there ever a Teacher who came to do good and help humanity who was not
-maligned and persecuted?
-
-
-WILLIAM Q. JUDGE ELECTED PRESIDENT FOR LIFE
-
-In 1893 there openly began what had been going on beneath the surface
-for some time, a bitter attack ostensibly against William Q. Judge, but
-in reality also against H. P. Blavatsky. This bitter attack threatened
-to disrupt the whole Society and to thwart the main purpose of its
-existence, which was to further the cause of Universal Brotherhood.
-Finally the American members decided to take action, and at the annual
-convention of the Society held in Boston in 1895, by a vote of 191
-delegates to 10, re-asserted the principles of Theosophy as laid down
-by H. P. Blavatsky, and elected William Q. Judge president for life.
-Similar action was almost immediately taken by members in Europe,
-Australia, and other countries, in each case William Q. Judge being
-elected president for life. In this action the great majority of the
-active members throughout the world concurred, and thus the Society
-was relieved of those who had joined it for other purposes than the
-furtherance of Universal Brotherhood, the carrying out of the Society's
-other objects, and the spiritual freedom and upliftment of Humanity.
-A few of these in order to curry favor with the public and attract a
-following, continued among themselves to use the name of Theosophy,
-but it should be understood that they _are not connected with the
-Theosophical Movement_.
-
-
-KATHERINE TINGLEY SUCCEEDS WILLIAM Q. JUDGE
-
-One year later, in March 1896, William Q. Judge died, leaving as his
-successor Katherine Tingley, who for several years had been associated
-with him in the work of the Society. This Teacher not only began
-immediately to put into actual practice the ideals of Theosophy as had
-been the hope and aim of both H. P. Blavatsky and William Q. Judge, and
-for which they had laid the foundations, thus honoring and illustrating
-the work of her illustrious predecessors, but she also struck a new
-keynote, introducing new and broader plans for uplifting humanity.
-For each of the Teachers, while continuing the work and building upon
-the foundations of his predecessor, adds a new link, and has his own
-distinctive work to do, and teachings to give, belonging to his own
-time and position.
-
-No sooner had Katherine Tingley begun her work as successor, than
-further attacks, some most insidious, from the same source as those
-made against H. P. Blavatsky and William Q. Judge, as well as from
-other sources, were inaugurated against her. Most prominent among
-those thus attacking Katherine Tingley were some referred to by Madame
-Blavatsky in the article above-quoted (pp. 79-80), who by their own
-actions had removed themselves from the ranks of the Society. There
-were also a few others who still remained in the Society who had not
-joined hands with the disintegrators at the time the latter were
-repudiated in 1895. These now thought it to their personal advantage
-to oppose the Leader and sought to gain control of the Society and
-use it for political purposes. These ambitious agitators, seeking to
-exploit the Society for their own ends, used every means to overthrow
-Katherine Tingley, realizing that she was the greatest obstacle to
-the accomplishment of their desires, for if she could be removed they
-expected to gain control. They worked day and night, stooping almost to
-any means to carry out their projects. Yet it seemed that by these very
-acts, i. e., the more they attacked, the more were honest and earnest
-members attracted to the ranks of the Society under Katherine Tingley's
-leadership.
-
-
-KATHERINE TINGLEY GIVES SOCIETY NEW CONSTITUTION
-
-SOCIETY MERGES INTO BROADER FIELD OF WORK
-
-To eliminate these menacing features and to safeguard the work of
-the Theosophical Movement for all time, Katherine Tingley presented
-to a number of the oldest members gathered at her home in New York
-on the night of January 13th, 1898, a new Constitution which she had
-formulated for the more permanent and broader work of the Theosophical
-Movement, opening up a wider field of endeavor than had heretofore been
-possible to students of Theosophy. One month later, at the Convention
-of the Society, held in Chicago, February 18th, 1898, this Constitution
-was accepted by an almost unanimous vote, and the Theosophical Society
-merged itself into the Universal Brotherhood and Theosophical Society.
-In this new step forward, she had the heartiest co-operation and
-support of the vast majority of the members throughout the world. Only
-a few were unable to accept the wider opportunity now afforded them and
-removed themselves from the ranks, seeking other fields in which to
-exploit their ambitious plans. The members were truly greatly relieved
-that the Constitution of the Society made it virtually impossible for
-agitators to remain members. The Society in order to fulfil its great
-mission must necessarily be unsectarian and non-political, and any
-attempts to use it for political purposes would be subversive of its
-high aims and have always been discouraged by our Leaders. As the years
-went on, it appeared that there were still a few not yet prepared to
-co-operate fully in the broader interests of the Society, and these
-finally dropped out.
-
-
-THEOSOPHY IN PRACTICE
-
-It is of interest here to quote our Teacher's own words regarding this
-time. In an article published in the _Metropolitan Magazine_, New York,
-October, 1909, she says:
-
- Later, I found myself the successor of William Q. Judge, and I began
- my heart work, the inspiration of which is partly due to him.
-
- In all my writings and associations with the members of the
- Theosophical Society, I emphasized the necessity of putting Theosophy
- into daily practice, and in such a way that it would continuously
- demonstrate that it was the redeeming power of man. More familiarity
- with the organization and its workers brought home to me the fact that
- there was a certain number of students who had in the early days begun
- the wrong way to study Theosophy, and that it was becoming in their
- lives a death-like sleep. I noticed that those who followed this line
- of action were always alarmed at my humanitarian tendencies. WHENEVER
- I REMINDED THEM THAT THEY WERE BUILDING A COLOSSAL EGOTISM INSTEAD
- OF A POWER TO DO GOOD, THEY SUBTLY OPPOSED ME. AS I INSISTED ON THE
- PRACTICAL LIFE OF THEOSOPHY, THEY OPPOSED STILL MORE. They later
- exerted personal influence which affected certain members throughout
- the world. It was this condition which then menaced the Theosophical
- Movement, and which forced me to the point of taking such action as
- would fully protect the pure teachings of Theosophy and make possible
- a broader path for unselfish students to follow. Thus the faithful
- members of the Theosophical Movement would be able to exemplify the
- charge which Helena Petrovna Blavatsky gave to her pupils, as follows:
-
- "Real Theosophy is altruism, and we cannot repeat it too often. It is
- brotherly love, mutual help, unswerving devotion to truth. If once men
- do but realize that in these alone can true happiness be found, and
- never in wealth, possession or any selfish gratification, then the
- dark cloud will roll away, and a new humanity will be born upon the
- earth. Then the Golden Age will be there indeed."
-
-Here we find William Q. Judge accentuating the same spirit, the
-practical Theosophical life:
-
- "The power to know does not come from book-study alone, nor from mere
- philosophy, but mostly from the actual practice of altruism in deed,
- word, and thought; for that practice purifies the covers of the soul
- and permits the divine light to shine down into the brain-mind."
-
-
-THE PARTING OF THE WAYS
-
-On February 18, 1898, at the Convention of the Theosophical Society
-in America, held at Chicago, Ill., the Society resolved, through its
-delegates from all parts of the world, to enter a larger arena, to
-widen its scope and to further protect the teachings of Theosophy. Amid
-most intense enthusiasm the Theosophical Society was expanded into the
-Universal Brotherhood and Theosophical Society, and I found myself
-recognized as its leader and official head. The Theosophical Society
-in Europe also resolved to merge itself into the Universal Brotherhood
-and Theosophical Society, and the example was quickly followed by
-Theosophical Societies in other parts of the world. The expansion of
-the original Theosophical Society, which Madame Blavatsky founded and
-which William Q. Judge so ably sustained, now called the Universal
-Brotherhood and Theosophical Society, gave birth to a new life, and the
-membership trebled the first year, and ever since that time a rapid
-increase has followed.
-
-
-KATHERINE TINGLEY'S PRACTICAL HUMANITARIAN WORK
-
-UNITED STATES GOVERNMENT GIVES ASSISTANCE
-
-In 1898 Katherine Tingley established the International Brotherhood
-League, the department of the Universal Brotherhood and Theosophical
-Society for practical humanitarian work, and under its auspices
-rendered aid to thousands of soldiers at Montauk after the close of the
-Spanish-American War. Later she took a relief expedition into Cuba,
-the United States Government affording her free transportation for
-physicians, nurses, and supplies. Thus began her work in Cuba, which
-has resulted in the establishment of Râja Yoga Colleges at Santiago de
-Cuba, Santa Clara, and Pinar del Rio, and now in preparation at San
-Juan on the site of the famous battlefield which Katherine Tingley has
-recently purchased.
-
-In these Colleges, besides the world-famous Râja Yoga College at Point
-Loma, a great educational work is being carried on in which are being
-taught the highest ideals of patriotism and national life in addition
-to the development of character and the upbuilding of pure-minded and
-self-reliant manhood and womanhood to the end that each pupil may be
-prepared to take an honorable self-reliant position in the world's
-work. Other school sites acquired by Mrs. Katherine Tingley are in the
-New Forest, England, and also on the Island of Visingsö, Sweden.
-
-
-INTERNATIONAL HEADQUARTERS AT POINT LOMA, CALIFORNIA
-
-In 1900 the Headquarters of the Universal Brotherhood and Theosophical
-Society were moved from New York to Point Loma, California, which
-is now the International Center of the Theosophical Movement. This
-Organization is unsectarian and non-political; none of its officers or
-workers receives any salary or financial recompense.
-
-In her article in _The Metropolitan Magazine_ above referred to,
-Katherine Tingley further says:
-
- The knowledge that Point Loma was to be the World-center of the
- Universal Brotherhood and Theosophical Society, which has for its
- supreme object the elevation of the race, created great enthusiasm
- among its members throughout the world. The further fact that the
- government of the Universal Brotherhood and Theosophical Society rests
- entirely with the leader and official head, who holds her office for
- life and who has the privilege of appointing her successor, gave
- me the power to carry out some of the plans I had long cherished.
- Among these was the erecting of the great Homestead Building. This I
- carefully designed that it might not stand apart from the beautiful
- nature about it, but in a sense harmonize with the sky, the distant
- mountains, the broad blue Pacific, and the glorious light of the sun.
-
- So it has been from the first, so that the practical work of Theosophy
- began at Point Loma under the most favorable circumstances. No one
- dominated by selfish aims and ambitions was invited to take part in
- this pioneer work. Although there were scores of workers from various
- parts of the world uniting their efforts with mine for the upbuilding
- of this world-center, yet there was no disharmony. Each took the duty
- allotted him and worked trustingly and cheerfully. Many of the world's
- ways these workers gladly left behind them. They seemed reborn with an
- enthusiasm that knew no defeat. The work was done for the love of it,
- and this is the secret of a large part of the success that has come to
- the Theosophical Movement.
-
- Not long after the establishment of the International Theosophical
- Headquarters at Point Loma, it was plain to see that the Society was
- advancing along all lines by leaps and bounds. Letters of inquiry were
- pouring in from different countries, which led to my establishing
- the Theosophical Propaganda Bureau. This is one of the greatest
- factors we have in disseminating our teachings. The International
- Brotherhood League then opened its offices and has ever been active
- in its special humanitarian work, being the directing power which has
- sustained the several Râja Yoga schools and academies, now in Pinar
- del Rio, Santa Clara, and Santiago de Cuba, from the beginning. The
- Aryan Theosophical Press has yearly enlarged its facilities in answer
- to the demands made upon it through the publication of Theosophical
- literature, which includes THE THEOSOPHICAL PATH and several other
- publications. There is the Isis Conservatory of Music and Drama, the
- Department of Arts and Crafts, the Industrial Department, including
- Forestry, Agriculture, Roadbuilding, Photo-engraving, Chemical
- laboratory, Landscape-gardening, and many other crafts.
-
-
-DO NOT FAIL TO PROFIT BY THE FOLLOWING
-
-CONSTANTLY THE QUESTION IS ASKED, WHAT IS THEOSOPHY, WHAT DOES IT
-REALLY TEACH? EACH YEAR THE LIFE AND WORK OF H. P. BLAVATSKY AND
-THE HIGH IDEALS AND PURE MORALITY OF HER TEACHINGS ARE MORE CLEARLY
-VINDICATED. EACH YEAR THE POSITION TAKEN BY WILLIAM Q. JUDGE AND
-KATHERINE TINGLEY IN REGARD TO THEIR PREDECESSOR, H. P. BLAVATSKY, IS
-BETTER UNDERSTOOD, AND THEIR OWN LIVES AND WORK ARE SEEN TO BE ACTUATED
-BY THE SAME HIGH IDEALS FOR THE UPLIFTING OF THE HUMAN RACE. EACH YEAR
-MORE AND MORE PEOPLE ARE COMING TO REALIZE THAT NOT ALL THAT GOES
-UNDER THE NAME OF THEOSOPHY IS RIGHTLY SO CALLED, BUT THAT THERE IS A
-COUNTERFEIT THEOSOPHY AS WELL AS THE TRUE, AND THAT THERE IS NEED OF
-DISCRIMINATION, LEST MANY BE MISLED.
-
-
-"THEOSOPHIST IS WHO THEOSOPHY DOES"
-
-From the earliest days of the present Theosophical Movement has it
-been necessary to make this distinction, but there is one unfailing
-test expressed in the words of H. P. Blavatsky: "Theosophist is who
-Theosophy does." In the past many have been attracted to the ranks
-of the Society through motives other than those which lead, not only
-to the _study_ of Theosophy, the Wisdom-Religion, but to the making
-of it a factor of purification of their daily lives; some seeking
-admission from motives of ambition or other self-interest, some for
-mere entertainment or for the acquirement of so-called "occult"
-powers--thinking they could gain the knowledge without the practice
-of Theosophy, the first step of which is altruism; and some from mere
-curiosity, hoping to find in Theosophy a new fad. The presence of such
-pseudo-Theosophists in the ranks has at times necessitated drastic
-action, and on one or two occasions reorganization of the whole Society
-in order that it might be held to its original high ideals and the
-lines on which it was founded. And though the Universal Brotherhood and
-Theosophical Society is not for saints, the demand is made upon all who
-are in its ranks that there shall be a constant effort to live up to
-its high ideals of purity and altruistic endeavor, that there shall be
-practice and not mere theory, and that both by word and deed the lives
-of the members shall be an example to all men and especially to the
-young.
-
-In certain cases as before referred to, those who have been removed
-from the ranks of the Society have with their associates formed small
-centers of their own, using the name Theosophy and to some extent the
-writings of Madame Blavatsky. This has caused confusion in the minds of
-some who look at things merely superficially, accepting the professions
-of people without regard to their motives or lives; and hence it is
-necessary from time to time to clear the air, as it were, and, sweeping
-away the veneer of mere profession, show the facts as they really are.
-
-Counterfeits exist in many departments of life and thought, and
-especially in matters relating to religion and the deeper teachings of
-life. Hence, in order that people who are honestly seeking the truth
-may not be misled, we deem it important to state that the Universal
-Brotherhood and Theosophical Society is not responsible for, nor is it
-affiliated with, nor does it endorse, any other society which, while
-calling itself Theosophical, is not connected with the International
-Theosophical Headquarters at Point Loma, California. Having a knowledge
-of Theosophy, the ancient Wisdom-Religion, we deem it as a sacred
-trust and responsibility to maintain its pure teachings, free from the
-vagaries, additions, or misrepresentations of ambitious self-styled
-Theosophists and would-be teachers. The test of a Theosophist is not in
-profession, but in action, and in a noble and virtuous life. The motto
-of the Society is "There is no religion higher than Truth." This was
-adopted by Madame Blavatsky, but it is to be deeply regretted that
-there are no legal means to prevent the use of this motto in connexion
-with counterfeit Theosophy, by people professing to be Theosophists,
-but who would not be recognized as such by Madame Blavatsky.
-
-It is a regrettable fact that many people use the name of Theosophy
-and of our Organization for self-interest, as also that of H. P.
-Blavatsky, the Foundress, and even the Society's motto, to attract
-attention to themselves and to gain public support. This they do in
-private and public speech and in publications. Without being in any way
-connected with the Universal Brotherhood and Theosophical Society, in
-many cases they permit it to be inferred that they are, thus misleading
-the public, and honest inquirers are hence led away from the original
-truths of Theosophy.
-
-The Universal Brotherhood and Theosophical Society welcomes to
-membership all who truly love their fellow men and desire the
-eradication of the evils caused by the barriers of race, creed, caste,
-or color, which have so long impeded human progress; to all sincere
-lovers of truth and to all who aspire to higher and better things than
-the mere pleasures and interests of a worldly life, and are prepared to
-do all in their power to make Brotherhood a living energy in the life
-of humanity, its various departments offer unlimited opportunities.
-
-The whole work of the Organization is under the direction of the Leader
-and Official Head, Katherine Tingley, as outlined in the Constitution.
-
-
-OBJECTS OF THE INTERNATIONAL BROTHERHOOD LEAGUE
-
-1. To help men and women to realize the nobility of their calling and
-their true position in life.
-
-2. To educate children of all nations on the broadest lines of
-Universal Brotherhood and to prepare destitute and homeless children to
-become workers for humanity.
-
-3. To ameliorate the condition of unfortunate women, and assist them to
-a higher life.
-
-4. To assist those who are or have been in prisons to establish
-themselves in honorable positions in life.
-
-5. To abolish capital punishment.
-
-6. To bring about a better understanding between so-called savage
-and civilized races, by promoting a closer and more sympathetic
-relationship between them.
-
-7. To relieve human suffering resulting from flood, famine, war, and
-other calamities; and, generally, to extend aid, help, and comfort to
-suffering humanity throughout the world.
-
-  JOSEPH H. FUSSELL
-  Secretary
-
- Universal Brotherhood and Theosophical Society.
-
- International Headquarters Point Loma, California.
-
-
-
-
-  BOOK LIST
-  OF WORKS ON
-  THEOSOPHY, OCCULTISM, RELIGION, PHILOSOPHY, SCIENCE, AND ART
-
-  PUBLISHED OR FOR SALE BY
-
-  THE THEOSOPHICAL PUBLISHING COMPANY
-  INTERNATIONAL THEOSOPHICAL HEADQUARTERS
-  POINT LOMA, CALIFORNIA, U. S. A.
-
-  _The office of the Theosophical Publishing Company is at Point Loma,
-                                                            California_
-
-  _It has_ NO OTHER OFFICE _and_ NO BRANCHES
-
-
-FOREIGN AGENCIES
-
- _=THE UNITED KINGDOM=_--Theosophical Book Co., 18 Bartlett's
- Buildings, Holborn Circus, LONDON, E. C., England
-
- _=GERMANY=_--J. Th. Heller, Vestnertorgraben 13, NÜRNBERG
-
- _=SWEDEN=_--Universella Broderskapets Förlag, Barnhusgatan, 10,
- STOCKHOLM
-
- _=HOLLAND=_--Louis F. Schudel, Hollandia-Drukkerij, BAARN
-
- _=AUSTRALIA=_--Willans and Williams, 16 Carrington St., Wynyard Sq.,
- SYDNEY, N. S. W.
-
- _=CUBA=_--H. S. Turner, Apartado 127; or Heredia, Baja, 10, SANTIAGO
- DE CUBA
-
- _=MEXICO=_--Samuel L. Herrera, Calle de la Independencia, 55 altos,
- VERA CRUZ, V. C.
-
-
-  ADDRESS BY KATHERINE TINGLEY at San Diego Opera House,
-      March, 1902                                                  $ .15
-
-  AN APPEAL TO PUBLIC CONSCIENCE: an Address delivered by
-      Katherine Tingley at Isis Theater, San Diego, July 22, 1906.
-      Published by the Woman's Theosophical Propaganda League,
-      Point Loma                                                     .05
-
-  ASTRAL INTOXICATION, and Other Papers (W. Q. Judge)                .03
-
-  BHAGAVAD GÎTÂ (recension by W. Q. Judge). The pearl of the
-      scriptures of the East. American edition; pocket size;
-      morocco, gilt edges                                           1.00
-
-  CONCENTRATION, CULTURE OF (W. Q. Judge)                            .15
-
-  DEVACHAN; or the Heavenworld (H. Coryn)                            .05
-
-  ECHOES FROM THE ORIENT; a broad Outline of Theosophical Doctrines.
-      Written for the newspaper reading public. (W. Q. Judge)
-      Sm. 8vo, cloth                                                 .50
-      Paper                                                          .25
-
-  EPITOME OF THEOSOPHICAL TEACHINGS, AN (W. Q. Judge); 40 pages      .15
-
-  FREEMASONRY AND JESUITRY, The Pith and Marrow of the Closing and
-      Coming Century and Related Position of, (Rameses)              .15
-      8 copies for $1.00; per hundred, $10.00
-
-  KATHERINE TINGLEY, Humanity's Friend; A VISIT TO KATHERINE TINGLEY
-      (by John Hubert Greusel); A STUDY OF RÂJA YOGA AT POINT LOMA
-      (Reprint from the San Francisco _Chronicle_, Jan. 6, 1907).
-      The above three comprised in a pamphlet of 50 pages, published
-      by the Woman's Theosophical Propaganda League, Point Loma      .15
-
-  HYPNOTISM: _Hypnotism_, by W. Q. Judge (Reprint from _The Path_,
-      vol. viii, p. 335); _Why Does Katherine Tingley Oppose
-      Hypnotism?_ by a Student (Reprint from _New Century Path_,
-      Oct. 28, 1906); _Evils of Hypnotism_, by Lydia Ross, M. D.     .15
-
-  INCIDENTS IN THE HISTORY OF THE THEOSOPHICAL MOVEMENT;
-      by Joseph H. Fussell. 24 pages, royal 8vo.                     .15
-
-  ISIS UNVEILED, by H. P. Blavatsky. 2 vols, royal 8vo, about 1500
-      pages; cloth; with portrait of the author. _Point Loma Edition,
-      with a preface._ Postpaid                                     4.00
-
-  KEY TO THEOSOPHY, THE: by H. P. Blavatsky. _Point Loma Edition_,
-      with _Glossary_ and exhaustive _Index_. Portraits of H. P.
-      Blavatsky and William Q. Judge. 8vo., cloth, 400 pages.
-      Postpaid                                                      2.25
-
-  LIFE AT POINT LOMA, THE: Some Notes by Katherine Tingley.
-      (Reprinted from the _Los Angeles Saturday Post_,
-      December, 1902)                                                .15
-
-  LIGHT ON THE PATH (M. C.), with Comments, and a short chapter on
-      Karma. Authoritative rules for treading the path of a higher
-      life. _Point Loma Edition_, pocket size edition of this classic,
-      leather                                                        .75
-      Embossed paper                                                 .25
-
-  MYSTERIES OF THE HEART DOCTRINE, THE. Prepared by
-     _Katherine Tingley_ and her pupils. Square 8vo, cloth          2.00
-      Paper                                                         1.00
-      A SERIES OF 8 PAMPHLETS, comprising the different Articles
-      in above, paper, each                                          .25
-
-  NIGHTMARE TALES (H. P. Blavatsky). _Illustrated by R. Machell._
-      A collection of the weirdest tales ever written down. Cloth    .60
-      Paper                                                          .35
-
-  THE PLOUGH AND THE CROSS. A story of New Ireland; by William
-      Patrick O'Ryan. 12mo, 378 pages. Illustrated. Cloth           1.00
-
-  SECRET DOCTRINE, THE. The Synthesis of Science, Religion, and
-      Philosophy, by H. P. Blavatsky. _Point Loma Edition_; with
-      Index. Two vols., royal 8vo, about 1500 pages; cloth. Postage
-      prepaid                                                      10.00
-      Reprinted from the original edition of 1888, as issued by
-      H. P. Blavatsky
-
-  SOME OF THE ERRORS OF CHRISTIAN SCIENCE. Criticism by H. P.
-      Blavatsky and W. Q. Judge                                      .15
-
-  VOICE OF THE SILENCE, THE. (For the daily use of disciples.)
-      Translated and annotated by H. P. Blavatsky.
-      Pocket size, leather                                           .75
-
-  YOGA APHORISMS (translated by W. Q. Judge), pocket size, leather   .75
-
-
-  _=GREEK SYMPOSIA=_, as performed by students of the Isis League of
-      Music and Drama, under direction of Katherine Tingley. (Fully
-      protected by copyright.)
-      1 THE WISDOM OF HYPATIA. 2 A PROMISE. Each                     .15
-
-
-  _=NEW CENTURY SERIES.=_ THE PITH AND MARROW OF SOME SACRED WRITINGS.
-
-      Ten Pamphlets; Scripts, each                                   .25
-      Subscription (Series of 10 Pamphlets)                         1.50
-
- SCRIPT 1--_Contents_: The Relation of Universal Brotherhood to
- Christianity--No Man can Serve Two Masters--In this Place is a Greater
- Thing
-
- SCRIPT 2--_Contents_: A Vision of Judgment--The Great
- Victory--Co-Heirs with Christ--The "Woes" of the Prophets--Fragment:
- from Bhagavad Gîtâ--Jesus the Man
-
- SCRIPT 3--_Contents_: Lesson of Israel's History--Man's Divinity and
- Perfectibility--The Man Born Blind--The Everlasting Covenant--Burden
- of the Lord
-
- SCRIPT 4--_Contents_: Reincarnation in the Bible--The Money-Changers
- in the Temple--The Mysteries of the Kingdom of Heaven--The Heart
- Doctrine--The Temple of God
-
- SCRIPT 5--_Contents_: Egypt and Prehistoric America--Theoretical and
- Practical Theosophy--Death, One of the Crowning Victories of Human
- Life--Reliance on the Law--Led by the Spirit of God
-
- SCRIPT 6--_Contents_: Education Through Illusion to Truth--Astronomy
- in the Light of Ancient Wisdom--Occultism and Magic--Resurrection
-
- SCRIPT 7--_Contents_: Theosophy and Islâm, a word concerning
- Sufism--Archaeology in the Light of Theosophy--Man, a Spiritual Builder
-
- SCRIPT 8--_Contents_: The Sun of Righteousness--Cant about the Classics
-
- SCRIPT 9--_Contents_: Traces of the Wisdom-Religion in Zoroastrianism,
- Mithraism, and their modern representative, Parseeism--The Druses of
- Mount Lebanon
-
- SCRIPT 10--_Contents_: The Religions of China
-
- SCRIPT 11--(Supplementary Number) _Contents_: Druidism--Druidism and
- its Connexion with Ireland
-
-
-  _=OCCULTISM, STUDIES IN=_ (H. P. Blavatsky). Pocket size, 6 vols.
-      cloth; each                                                    .35
-      Per set of six vols.                                          1.50
-      Vol. 1. Practical Occultism. Occultism _vs._ the Occult Arts.
-              The Blessing of Publicity
-      Vol. 2. Hypnotism. Black Magic in Science. Signs of the Times
-      Vol. 3. Psychic and Noetic Action
-      Vol. 4. Kosmic Mind. The Dual Aspect of Wisdom
-      Vol. 5. The Esoteric Character of the Gospels
-      Vol. 6. Astral Bodies; The Constitution of the Inner Man
-
-
-  _=THEOSOPHICAL MANUALS.=_ Elementary Handbooks for Students.
-      16mo, price, each, paper 25c; cloth                            .35
-
-  No. 1 ELEMENTARY THEOSOPHY
-  No. 2 THE SEVEN PRINCIPLES OF MAN
-  No. 3 KARMA
-  No. 4 REINCARNATION
-  No. 5 MAN AFTER DEATH
-  No. 6 KÂMALOKA AND DEVACHAN
-  No. 7 TEACHERS AND THEIR DISCIPLES
-  No. 8 THE DOCTRINE OF CYCLES
-  No. 9 PSYCHISM, GHOSTOLOGY, AND THE ASTRAL PLANE
-  No. 10 THE ASTRAL LIGHT
-  No. 11 PSYCHOMETRY, CLAIRVOYANCE, AND THOUGHT-TRANSFERENCE
-  No. 12 THE ANGEL AND THE DEMON (2 vols., 35c each)
-  No. 13 THE FLAME AND THE CLAY
-  No. 14 ON GOD AND PRAYER
-  No. 15 THEOSOPHY: THE MOTHER OF RELIGIONS
-  No. 16 FROM CRYPT TO PRONAOS; an Essay on the Rise and Fall of Dogma
-  No. 17 EARTH: Its Parentage, its Rounds and its Races
-  No. 18 SONS OF THE FIREMIST: a Study of Man
-
-
-  _=THE PATH SERIES.=_ Specially adapted for Inquirers in Theosophy.
-
-  _Already Published_:
-
-  No. 1 THE PURPOSE OF THE UNIVERSAL BROTHERHOOD AND THEOSOPHICAL
-        SOCIETY                                                      .05
-  No. 2 THEOSOPHY GENERALLY STATED (W. Q. Judge)                     .05
-       _Reprinted from Official Report, World's Parliament of
-        Religions, Chicago, 1893_
-  No. 3 MISLAID MYSTERIES (Herbert Coryn, M. D.)                     .05
-  No. 4 THEOSOPHY AND ITS COUNTERFEITS                               .05
-  No. 5 SOME PERVERTED PRESENTATIONS OF THEOSOPHY (H. T. Edge, B.A.) .05
-        Thirty Copies of above Path Series, $1.00;
-        one hundred copies, $3.00
-
-
- _=MISCELLANEOUS.=_ SOUVENIR POSTAL CARDS OF THE THEOSOPHICAL
- HEADQUARTERS. Two for 5c; postage 1c. extra; 50 copies, postpaid,
- $1.00; 100 copies, postpaid, $1.50
-
-  LOMALAND. An Album of Views and Quotations; 10½ × 13½ in.
-      (postage 6c. extra)                                            .50
-
-  REPRODUCTIONS OF FAMOUS PAINTINGS BY R. MACHELL. _The Path_--
-     _Parsifal_--_The Prodigal_--_The Bard_--_The Light of the
-      Coming Day_--_'Twixt Priest and Profligate_--_The Hour of
-      Despair_--_The Dweller on the Threshold_.
-      Size of photographs, 8 × 6 in., approximate. Price, unmounted,
-      50c; mounted                                                   .75
-
-  PATH MAGAZINE, THE--Vol. ix ('94-95); Vol. x ('95-96); each       2.00
-
-  PATH MAGAZINE, THE--Index to Vols. I to VIII; cloth                .50
-
-  PATH MAGAZINE, THE--Back Numbers; each                             .20
-
-  SEARCHLIGHT, No. 6--Full Report of Great Debate on Theosophy and
-      Christianity held at Fisher Opera House, San Diego, Cal.,
-      September and October, 1901.
-      72 pages. Special number issued to the public                  .15
-
-  SEARCHLIGHT, No. 7                                                 .15
-
-  SEARCHLIGHT, Vol. II, No. 1                                        .15
-
-  UNIVERSAL BROTHERHOOD PATH     }
-  UNIVERSAL BROTHERHOOD MAGAZINE } Back numbers                      .20
-      Vols. xiii (1898-9), xiv (1899-00), xv (1900-01),
-      xvi (1901-2), each                                            2.00
-
-
-_LOTUS GROUP LITERATURE_
-
-_Introduced under the direction of Katherine Tingley_
-
-  No. 1 THE LITTLE BUILDERS, and their Voyage to Rangi (R. N.)       .50
-  No. 2 THE COMING OF THE KING (Machell); cloth,                     .35
-  LOTUS SONG BOOK. Fifty original songs with copyrighted music;
-      boards                                                         .50
-  LOTUS SONG: "_The Sun Temple_," with music                         .15
-
-
-FRENCH
-
-  THÉOSOPHIE ÉLÉMENTAIRE                                             .05
-  LES MYSTÈRES DE LA DOCTRINE DU CŒUR (1^{re} Section)               .50
-
-
-SPANISH
-
-  ECOS DEL ORIENTE (W. Q. Judge)                                     .50
-  EPÍTOME DE LAS ENSEÑANZAS TEOSÓFICAS (W. Q. Judge). 40 páginas     .25
-  LA TEOSOFÍA EXPLICADA                                              .05
-  LA TEOSOFÍA Y SUS FALSIFICACIONES. Para uso de investigadores      .05
-      30 copies $1.00; 100 copies $3.00
-  LA VIDA EN POINT LOMA (Notas por Katherine Tingley).               .15
-
-  Libros Teosóficos Elementales para uso de los Estudiantes
-      16mo, precios cada uno, en papel 25c; en tela                  .35
-
-  Núm. 1 Teosofía Elemental
-  Núm. 2 La Constitución Septenaria del Hombre
-  Núm. 3 Karma
-  Núm. 4 Reencarnación
-  Núm. 5 El Hombre después la Muerte
-  Núm. 6 Kâmaloka y Devachán
-  Núm. 7 Los Maestros y sus Discípulos
-  Núm. 8 La Doctrina de los Ciclos
-  Núm. 9 Psiquismo, Fantasmalogía, y el Plano Astral
-  Núm. 10 La Luz Astral
-  Núm. 11 Psicomancia, Clairvoyancia, y Telepatía
-  Núm. 12 El Angel y el Demonio (dos tomos, cada uno 35c)
-  Núm. 13 La Llama y el Barro
-  Núm. 14 Sobre Dios y las Oraciones
-  Núm. 15 Teosofía, la Madre de las Religiones
-  Núm. 16 Desde la Cripta á Pronaos: un Ensayo sobre la Elevación y
-          Decadencia del Dogma
-  Núm. 17 La Tierra
-  Núm. 18 Los Hijos de la Neblina Ardiente: un Estudio del Hombre
-
- _Order above from the Theosophical Publishing Company, Point Loma,
-  California._
-
- The following in other languages may be procured by writing direct to
- the respective Foreign Agencies (see first page) for Book List and
- prices.
-
-
-GERMAN
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- AN IHREN FRÜCHTEN SOLLT IHR SIE ERKENNEN--WER IST EIN THEOSOPH?--WAS
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- BILLIGT
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- AUSBILDUNG DER KONZENTRATION (von William Q. Judge).
-
- DAS LEBEN ZU POINT LOMA (Katherine Tingley). Schön Illustriert.
- (Recommended)
-
- DIE BHAGAVAD-GÎTÂ (nach der englischen Ausgabe von William Q. Judge).
-
- DIE WISSENSCHAFT DES LEBENS UND DIE KUNST ZU LEBEN
-
- ECHOS AUS DEM ORIENT (von William Q. Judge).
-
- STUDIEN ÜBER DIE BHAGAVAD GÎTÂ (William Q. Judge).
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- THEOSOPHIE ERKLÄRT
-
- RÜCKBLICK UND AUSBLICK AUF DIE THEOSOPHISCHE BEWEGUNG
-
- WAHRHEIT IST MÄCHTIG UND MUSS OBSIEGEN!
-
- POSTKARTEN MIT ANSICHTEN VON POINT LOMA
-
-
-Theosophische Handbücher:
-
-  No. 1 ELEMENTARE THEOSOPHIE
-  No. 2 DIE SIEBEN PRINZIPIEN DES MENSCHEN
-  No. 3 KARMA
-  No. 4 REINKARNATION
-  No. 5 DER MENSCH NACH DEM TODE
-  No. 6 KÂMALOKA UND DEVACHAN
-  No. 7 LEHRER UND IHRE JÜNGER
-  No. 8 DIE THEORIE DER ZYKLEN U. S. W.
-
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-DUTCH
-
- DIE BHAGAVAD-GÎTÂ: Het Boek van Yoga; with Glossary. Bound in morocco
- or paper
-
- DE KLEINE BOUWERS EN HUN REIS NAAR RANGI; een Geschiedenis voor
- Kinderen door R. N. (_met illustraties van R. Machell_)
-
- DE OCEAAN DER THEOSOPHIE (door William Q. Judge)
-
- DE RIDDERS VAN KEIZER ARTHUR--Een Verhaal voor Kinderen, door _Ceinnyd
- Morus_
-
- DRIE OPSTELLEN OVER THEOSOPHIE. In verband met Vraagstukken van den Dag
-
- ECHO'S UIT HET OOSTEN; een algemeene schets der Theosophische
- Leeringen door William Q. Judge (_Occultus_)
-
- HET LEVEN TE POINT LOMA, Enkele Aanteekeningen door Katherine Tingley
-
- HOOGERE EN LAGERE PSYCHOLOGIE. Enkele Aanteekeningen door Katherine
- Tingley (_met Portret en Illustratie_)
-
- H. P. BLAVATSKY EN WILLIAM Q. JUDGE, De Stichters en Leiders der
- Theosophische Beweging (_Leerling_). pp. 42
-
- KATHERINE TINGLEY, DE AUTOCRAAT (_De Geheimen van de Leer van het
- Hart_)
-
- LICHT OP HET PAD (door M. C.) Bound in morocco or paper
-
- PIT EN MERG, uit sommige Heilige Geschriften, 1^e Serie
-
-  _Inhoud_: Theosophie en Christendom. "Niemand kan twee heeren dienen."
-  Iets Meerders dan de Tempel. Een Gezicht des Oordeels. De Mensch Jezus
-
- PIT EN MERG VAN DE EINDIGENDE EN KOMENDE EEUW, en de daarmede in
- betrekking staande positie van _Vrijmetselarij_ en _Jesuitisme_, door
- _Rameses_
-
-  Theosophical Manuals, Series No. 1
-
-  No. 1 IN DEN VOORHOF
-  No. 2 EEN HEILIG LEERSTUK
-  No. 3 VERLOREN KENNIS WEERGEVONDEN
-  No. 4 EEN SLEUTEL TOT MODERNE RAADSELEN
-  No. 5 HET MYSTERIE VAN DEN DOOD
-  No. 6 "HEMEL" EN "HEL"
-  No. 7 LEERAREN EN HUN LEERLINGEN
-  No. 8 EEN UNIVERSEELE WET
-  No. 9 DWAALWEGEN (HYPNOTISME, CLAIRVOYANCE, SPIRITISME)
-  No. 10 DE ZIEL DER WERELD
-
-  Theosophical Manuals, Series No. 2
-
-  No. 1 PSYCHOMETRIE, CLAIRVOYANCE, EN GEDACHTEN-OVERBRENGING
-
-
-SWEDISH
-
-  DEN HEMLIGA LÄRAN, 2 band (H. P. Blavatsky)
-  NYCKEL TILL TEOSOFIEN (H. P. Blavatsky)
-  ASTRAL BERUSNING, DEVACHAN, M. M. (William Q. Judge)
-  BREV, SOM HJÄLPT MIG (William Q. Judge)
-  DEN CYKLISKA LAGEN, M. M. (William Q. Judge)
-  DOLDA VINKAR I DEN HEMLIGA LÄRAN, M. M. (William Q. Judge)
-  DÖDSSTRAFFET I TEOSOFISK BELYSNING. M. M. (William Q. Judge)
-  REINKARNATIONSLÄRAN I BIBELN, OM KARMA, M. M. (William Q. Judge)
-  STUDIER ÖVER BHAGAVAD-GÎTÂ (William Q. Judge)
-  TEOSOFIENS OCEAN (William Q. Judge)
-  VETENSKAPEN OCH TEOSOFIEN, M. M. (William Q. Judge)
-  ÖVNING I KONCENTRATION (William Q. Judge)
-  HEMLIGHETERNA I HJÄRTATS LÄRA (Katherine Tingley och hennes lärjungar)
-  EN INTERVJU MED KATHERINE TINGLEY (Greusel)
-  KATHERINE TINGLEY, AF M. F. N. (levnadsteckning)
-  EXISTENSLINJER OCH UTVECKLINGSNORMER (Oscar Ljungström)
-  KAN ETT T. S. SAKNA MORALLAG? (Protest möte)
-  TEOSOFI OCH KRISTENDOM, Genmäle till Prof. Pfannenstill
-                          (Dr. G. Zander och F. Kellberg)
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-  SKILLNADEN MELLAN TEOSOFI OCH SPIRITISM
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-[Illustration: THE PATH]
-
-  The Theosophical Path
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-  An International Magazine
-  Unsectarian and nonpolitical
-
-  Monthly       Illustrated
-
-  [Illustration]
-
-  Devoted to the Brotherhood of Humanity, the promulgation
-  of Theosophy, the study of ancient & modern
-  Ethics, Philosophy, Science and Art, and to the uplifting
-  and purification of Home and National Life
-
-  Edited by Katherine Tingley
-  International Theosophical Headquarters, Point Loma, California, U.S.A.
-
-
-
-
- _Man ought to be ever striving to help the divine evolution of_ IDEAS,
- _by becoming to the best of his ability a_ CO-WORKER WITH NATURE _in
- the cyclic task. The ever unknowable and incognizable_ KÂRANA _alone,
- the_ CAUSELESS _Cause of all causes, should have its shrine and
- altar on the holy and ever untrodden ground of our heart--invisible,
- intangible, unmentioned, save through "the still small voice" of our
- spiritual consciousness. Those who worship before it, should to do so
- in the silence and the sanctified solitude of their Souls;[3] making
- their spirit the sole mediator between them and the_ UNIVERSAL SPIRIT,
- _their good actions the only priests, and their sinful intentions the
- only visible and objective sacrificial victims to the_ PRESENCE.--H.
- P. BLAVATSKY, in _The Secret Doctrine_, vol. 1, page 280
-
-[3] "_When thou prayest, thou shalt not be as the hypocrites are ...
-but enter into_ THINE INNER CHAMBER AND HAVING SHUT THY DOOR, PRAY TO
-THY FATHER WHICH IS IN SECRET." (_Matt. vi._) _Our Father is_ WITHIN US
-_"in Secret," our seventh principle, in the "inner chamber" of our Soul
-perception. "The Kingdom of Heaven" and of God_ "IS WITHIN US" _says
-Jesus, not_ OUTSIDE.
-
-_Why are Christians so absolutely blind to the self-evident meaning of
-the words of wisdom they delight in mechanically repeating?_
-
-
-
-
-THE THEOSOPHICAL PATH
-
-MONTHLY ILLUSTRATED
-
-EDITED BY KATHERINE TINGLEY
-
-NEW CENTURY CORPORATION, POINT LOMA, CALIFORNIA, U. S. A.
-
-Application for entry as second class matter at the Post Office at
-Point Loma, California, pending.
-
-Copyright, 1911, by Katherine Tingley
-
-
-COMMUNICATIONS
-
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-TINGLEY, _Editor_, THE THEOSOPHICAL PATH, Point Loma, Cal."
-
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-
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-
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-"CLARK THURSTON, _Manager_," Point Loma, California.
-
-
-  VOL. I  NO. 2       CONTENTS       AUGUST 1911
-
-
-  Scene from _The Aroma of Athens_                        _Frontispiece_
-
-  Theosophy and Modern Scientific Discoveries   by Charles J. Ryan    87
-
-  The Bridges of Paris (_illustrated_)                    by G. K.    96
-
-  Old Brynhyfryd Garden (_verse_)                by Kenneth Morris    97
-
-  Misused Powers                                  by R. W. Machell    98
-
-  Is Education Wasted?              by H. T. Edge. B. A. (Cantab.)   102
-
-  The Temple of Theseus, Athens (_illustrated_)              by R.   106
-
-  Stoa, Gymnasium of Hadrian, Athens (_illustration_)       facing   107
-
-  Recent Admissions by Archaeologists                 by a Student   107
-
-  Monument of De Lesseps, Port Said (_illustration_)        facing   110
-
-  Great Names in Art. Sculptures from the Albert Memorial
-      (_illustrated_)                            by an Art Student   111
-
-  The Two Fairylands: A Study in the Literature of
-      Wonder                                     by Kenneth Morris   115
-
-  Light Physical and Metaphysical  by H. Coryn, M. D., M. R. C. S.   122
-
-  _Eros_: Painting by Julius Kronberg
-      (_illustrated_)                             by R. W. Machell   125
-
-  Tempting Counterfeits vs. Reality           by Lydia Ross, M. D.   126
-
-  Life and Teachings of Pythagoras
-                            by F. S. Darrow, A. M., PH. D. (Harv.)   130
-
-  Photography and the Invisible                by Philip A. Malpas   142
-
-  Visingsborg Castle, Visingsö, The Canal, Trollhättan, Sweden
-      (_illustrations_)                                     facing   142
-
-  High Sluice and the Palace of Industry, Amsterdam
-      (_illustrations_)                                     facing   143
-
-  Heredity and Biology              by H. T. Edge. B. A. (Cantab.)   145
-
-  Incorrodible Bronze                                   by Travers   148
-
-  Scientific Oddments                              by the Busy Bee   149
-
-  Linnaeus and the Divining-Rod               contributed by P. F.   154
-
-  Lomaland Cañons (_illustrated_)                 by W. J. Renshaw   155
-
-  Notices                                                            158
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. SCENE FROM "THE AROMA OF ATHENS," A GREEK DRAMA GIVEN
-AT POINT LOMA IN APRIL, 1911, BY KATHERINE TINGLEY AND STUDENTS AT THE
-INTERNATIONAL THEOSOPHICAL HEADQUARTERS CENTRAL FIGURES ARE: PHEIDIAS
-SEATED, PERIKLES STANDING]
-
-
-THE THEOSOPHICAL PATH
-
-KATHERINE TINGLEY, EDITOR
-
-  VOL. I      AUGUST, 1911     NO. 2
-
- I produced the golden key of Pre-existence only at a dead lift, when
- no other method could satisfy me touching the ways of God, that by
- this hypothesis I might keep my heart from sinking.--_Henry More_
-
-
-THEOSOPHY AND MODERN SCIENTIFIC DISCOVERIES: by Charles J. Ryan
-
-
-The attitude of the leaders of science and philosophy concerning the
-significance and probable causes of natural phenomena has greatly
-changed since 1888 when H. P. Blavatsky wrote her _magnum opus, The
-Secret Doctrine_. The comfortable feeling that the fruit of the Tree
-of Knowledge is ripe for our picking, or at least very nearly so, has
-largely disappeared with the widening of our perceptions gained through
-the surprising discoveries in physics, chemistry, psychology, etc., of
-the intervening period. Happily for the world, the truly leading minds
-of the present day in science and philosophy are escaping from the
-crass materialism into which they seemed to be sinking not so long ago;
-the "camp followers" are also catching up.
-
-Paradoxically, and yet naturally, the more we have learned of Nature's
-methods, the less dogmatic we have become. The present, although a time
-of great fertility in the production of theories, is one of comparative
-modesty in the putting forth of assertions that such a thing cannot
-be, or that such another is against established laws and therefore not
-to be investigated. We are seeing something similar in the affairs of
-nations--new experiments in statecraft are being tried in apparently
-unlikely places.
-
-The wisdom of the ancients is being more justly estimated; the cheap
-sneers against their scientific attainments are less often heard. The
-newest Chemistry regards the much-derided Alchemy more sympathetically;
-the latest Psychology finds that Mesmer was not the complete fraud
-alleged by the materialism of the nineteenth century. A well-founded
-suspicion is arising that our own civilization is not on the rightest
-basis, and that it has neglected many of the sterling virtues of the
-past in favor of luxury and ease. The claims of the older religions
-of the world are more fully acknowledged as worthy of respect; the
-Theosophical idea is dawning upon the people of Christendom that they
-are not all foolishness.
-
-In her presentation of the teachings of Theosophy, the ancient
-Wisdom-Religion, H. P. Blavatsky had to devote a large amount of time
-to a dissection of the dogmatic claims of the materialistic science
-of the nineteenth century. It was only natural, of course, that the
-leaders of scientific research, and a large number of the rank and
-file, just emancipated from the fetters of dogmatic theology, should
-have proclaimed their new theories of life in very positive terms,
-and should have attributed greater finality to them than now seems
-possible. In the latter quarter of the nineteenth century the reaction
-towards the negation of the spiritual was going too far, so it became
-part of H. P. Blavatsky's duty to show in what the materialistic
-hypotheses were as deficient as the superstitious dogmas they were
-trying to supplant, while admitting, of course, that as iconoclastic
-weapons of destruction they served a necessary purpose. And who can
-deny the far-reaching effect of her work. Almost every magazine
-article or book on advanced lines offers palpable traces of the ideas
-she had to bring to the attention of the Western world; not only
-the principles, but often the very expressions originated in the
-Theosophical literature, are becoming widely spread. The thinking world
-is rapidly--more rapidly than the earlier students of Theosophy dared
-to hope--reaching the place where some at least of the teachings of
-Theosophy will be accepted among the unprejudiced everywhere, as the
-only logical thing; when this is done we may reasonably expect further
-clues to the understanding of natural law, from the source whence H. P.
-Blavatsky drew her inspiration. At the present time it is the practical
-demonstration of the basic principles of Theosophy in conduct, such
-as is found in the lives of the Theosophical students under Katherine
-Tingley, that is the greatest need of humanity. There is plenty of
-theory; let us see it work out in the changed lives of the multitude.
-
-It may prove interesting and not unprofitable to glance at a few of the
-recent developments on scientific and philosophic lines which are now
-moving in the Theosophical direction.
-
-The enormous antiquity of man, which was until lately frowned upon
-severely, is now a perfectly safe subject to teach: man's residence on
-earth is no longer considered to be a matter of thousands of years but
-of hundreds of thousands. The "Englishman's" skeleton of the Thames
-valley of which we have lately heard so much is conservatively reckoned
-to be 170,000 years old, and the "Gibraltar woman" is believed to have
-flourished half a million years ago or more! Neither of these antique
-personages represents the "missing link" in the least. The English
-skull is well-developed and of modern type; the woman's is not quite so
-good. Well, from 4004 B. C.--until lately the supposed date of man's
-creation according to Western belief founded on false interpretation
-of the Hebrew scriptures--to the five or six hundred thousand years
-now accepted, is a big jump. It is bigger in proportion than that
-from the half million to the eighteen millions of years that man has
-been embodied, according to the Theosophical records, which yet has
-to be made. We shall probably not have to wait long to see a further
-extension of time demanded and granted.
-
-It is noteworthy, and particularly interesting to students of
-Theosophy, that an increasing number of biologists are inclining to
-the belief that the human mind did not develop through an immensely
-protracted series of years, but that it came almost to its present
-perfection very quickly; that there was, in fact, _a sort of
-incarnation of mind_ into the highest and most suitable animal form
-available. The famous Dr. Alfred Russel Wallace, the "co-discoverer
-of Darwinism," uses many convincing arguments in favor of the high
-intelligence of "primitive" man. He says that
-
- Our intellectual and moral nature has not advanced in any perceptible
- degree.
-
-A writer in _Records of the Past_, says:
-
- A further evidence of the high intelligence of primeval man is found
- in the manner in which he maintained himself against the swarms
- of monstrous and ferocious beasts by which he was surrounded. Not
- only did he hold his own against them, but even, so we are told,
- exterminated many of them. We must remember also that man achieved
- this astounding victory over these mighty animals by means of stone
- weapons, which were of the rudest possible character. His triumph
- therefore, was solely due to his wonderful intelligence.
-
-The civilized inhabitants of modern India have not been able to
-exterminate the devastating tigers and snakes, etc., whose toll of
-human lives is still very heavy.
-
-According to Theosophy, "primitive" man in Europe was as the successor
-of a highly civilized man who lived ages before on the sunken continent
-of Atlantis, passing through a cycle of degradation as a consequence
-of his abuse of his opportunities in previous incarnations. Though
-the cubic capacity of the skulls of the earliest primitive races,
-so-called, is about the same as that of modern races, the possession
-of a large brain does not imply that they had a high civilization.
-This can be seen clearly in the case of the Eskimo, who have even more
-capacious skulls than some highly civilized races. A low condition of
-life amid a people who possess good brain development means either
-the presence of undeveloped Egos of limited experience, or of those
-who are suffering disabilities in consequence of past wrong-doing. In
-either case they are necessarily using the physical vehicles provided
-by heredity. H. P. Blavatsky says the evil Karma (the influence set in
-motion by past actions) generated by the sins of the Atlanteans heavily
-handicapped those Egos when they reappeared on the newly-forming
-European and Asiatic (in part) continents, and prevented them for long
-ages from rising out of the primitive conditions in which they found
-themselves.
-
-It is a fact that man's mind is an incarnation from something very
-different from the material plane; it comes into humanity from its
-own plane. The Theosophical teachings show how each of the complex
-"principles" or constituents which compose the human personality, the
-vehicle of the Immortal Ego, is derived from its own plane or source,
-i. e., the physical body from the material, molecular world; the
-body-center of passions and desires from the plane or world of Desire,
-Kâma-Loka; and so forth. This is fully explained in the Theosophical
-literature, especially, of course, in the writings of the Theosophical
-Leaders. It is a most important clue, leading to many practical
-consequences, owing to the better understanding it gives of the causes
-of many of our human sufferings, of the rationale of the death-process,
-of the spread of epidemics, both physical and mental, and so forth.
-Theosophy does not fall into the materialistic error of imagining that
-mind is the product of some jugglery of blind forces playing with the
-molecules of inert matter--that the less can be the origin of the
-greater. When our psychologists have learned how the mind comes from
-its own plane, evolving in its own way, and incarnating in material
-forms to help them on in _their_ evolution, they will find a new sphere
-of research, and the text-books will have to be rewritten.
-
-While the idea, now being dimly suspected by some anthropologists, that
-man's mind is not the result of a _very long and slow_ development
-from the beast, is correct according to the records of Theosophy, we
-must remember that the incarnation of the "Manas" or Thinker, which
-made incomplete man into the perfect septenary he is today, took place
-long before the temporary decline of the "primitive" man after the
-disappearance of Atlantis. One eminent scientist at least, Professor
-F. Soddy, F. R. S., lecturer on physical chemistry and radio-activity
-at Glasgow University, has lately suggested that in his opinion some
-great civilization may have existed (long before the "primitive" Stone
-Ages) which ruined itself and descended into barbarism by the abuse of
-the power to disintegrate matter and so to release forces of terrible
-potency whose existence the discovery of the properties of radium
-has faintly revealed to us, but which we have, fortunately, not the
-slightest idea how to unloose. Theosophy tells us that something of the
-kind did happen; but the mind of man was even then long ages posterior
-to the time when the "Sons of Mind" settled into the forms which only
-then, properly, could be called mankind.
-
-For many years the existence of hundreds of giant portrait-statues on
-the wild volcanic Easter Island, two thousand miles from the coast of
-South America, has been known, and their origin and meaning is still
-one of the greatest of the world's enigmas. What was the mysterious
-race that carved them? How is it that such works, which obviously
-required the presence of a large and intelligent population, should
-be found on such a small island, so far from the continental lands?
-Archaeologists in general seem to avoid the problem; certainly no
-adequate theory has been advanced by the recognized authorities to
-meet the case. H. P. Blavatsky gave us the key to the mystery when she
-briefly described parts of the pre-Atlantean continent of Lemuria:
-Easter Island is an Atlantean vestige of that really primitive land
-whose truly primeval inhabitants were of larger proportions than
-ourselves. Well, lately we have seen three or four articles in
-different American and other magazines discussing the problem and
-trying to explain it upon the very lines of the Theosophical teachings,
-no other being considered reasonable.
-
-During the past ten years the trend toward the Theosophical
-interpretations of some of the most pressing astronomical problems
-has been very marked. The re-opening of questions hither considered
-closed or else insoluble, has been an interesting feature of recent
-times. For instance, the belief that gravitation alone explained the
-movements of the stars has been seriously shaken lately, and, if we
-may venture to prophesy, it looks as if physics will have to return to
-the ancient and Theosophical acceptance of dual forces, attraction and
-repulsion--perhaps magnetic--to explain the new problem of astronomy,
-having found that gravitation is only a half-understood truth, as
-Theosophy teaches. In his inaugural address, Professor Bergstrand,
-newly appointed to the chair of astronomy at the university of Upsala,
-Sweden, made a special point of the fact that some utterly unknown
-force or forces besides gravitation must be operating to explain
-some of the newest discoveries in stellar physics. He was alluding
-particularly to the binding together of certain groups of stars in
-connected drifts across the depths of space. Several of such drifting
-collections of stars moving together across the vast depths of
-kosmos at equal speed are now known. There would not be anything so
-extraordinary in this, and nothing that might call for the postulate
-of some unknown law, but for the fact that in some cases members of
-the same star-group are found _at far distant parts of the heavens_
-separated from each other by many other stars drifting in various
-directions between them--our sun for one. What is the mysterious
-binding tie, and how may it be reconciled with the known action of
-gravitation? One of the fundamental principles in nature, according
-to Theosophy, is the Duality of manifested forces: in _The Secret
-Doctrine_ H. P. Blavatsky treats of this very fully, plainly declaring
-that the _other half_ of gravitation will have to be reckoned with
-before long by physical science in the West. In the East there is
-practical knowledge of it, among a chosen few.
-
-The newest speculations about the processes of solar and planetary
-development from nebulae are bound to lead to the discovery of the
-truth of the Theosophical teaching that there is an archetypal world, a
-world of causes, lying concealed behind all manifested material forms.
-Once this is admitted by scientists, once a sane metaphysical basis
-for the universe is found logically necessary, there will be a great
-change in the way of looking at phenomena, including the problem of
-human life, and we know that what the most advanced thinkers proclaim
-will be followed before long by the great mass; see, for instance, the
-strong effect the Darwinian theory of Natural Selection, incomplete
-and materialistic as it is, has already made in every department of
-modern thought. Of course the acceptance of a merely metaphysical
-foundation for the facts recorded by our ordinary senses does not mean
-the acceptance of the reality of a _spiritual_ world; that is a far
-deeper problem, and has to be approached through the experience of the
-intuition, trained and untrained, but a long step will be made when
-it is thoroughly realized that the material plane is not the plane of
-ultimate causes.
-
-According to one of the nebular hypotheses of today the collision of
-two suns, (dark and "dead" or otherwise) crashing into each other
-at tremendous speed, results in a vast nebula, in which, owing to
-the enormous heat produced, the atoms would be reduced to the state
-of "corpuscles," the root of matter on our plane, all alike, and
-without any of the characteristics of the elements, even in the most
-rudimentary form; there would be no metallic vapors, no gases, not
-even helium or coronium, nothing but the primitive corpuscular basis
-of matter. Then, as the nebula formed by the collision condensed
-and perhaps cooled, it would begin to rebuild its substance into
-the well-known elements, combinations would take place, and the
-evolution of a new solar system would be started. But now arises the
-important question: What causes the perfectly homogeneous or uniform
-"corpuscular" substance, the mass of _sub-atoms_ of unknown nature, to
-perform the astonishing feat of transforming itself into the marvelous
-complexity we find even in the simplest star? The problem is similar to
-that of the egg. In a new-laid egg the great mass of its constituent
-materials is structureless, but in a short time of incubation the
-eggshell is completely filled with a most complicated living organism.
-Is it not clear that behind both nebula and egg there must be an
-archetype or model form, invisible to ordinary eyesight, which is
-being used as the pattern into which the simple materials are being
-woven? and that there are Builders, who know the plan and work it out
-in a conscious harmony that we call the correlation of "natural laws"?
-"Blind forces," "necessity," "unconscious laws," are meaningless terms
-which only disguise ignorance, or _stave off_ the anti-materialistic
-and dreaded so-called "teleological" view that there must be "a
-Divinity that shapes our ends."
-
-Theosophy offers as a fact, demonstrable from the very presence within
-of the higher, divine nature, that men in time will attain the stature
-of Creative powers, Builders of future world-systems, just as the
-Higher Beings who are the guides and directors of the present evolution
-were once men and lower than men in past aeons. Evolution of men will
-not stop with the perfecting of the mental and moral nature; once the
-godlike nature of the Higher Self is admitted, it follows that there
-can not be a limit assigned beyond which man may not go.
-
-There may be some truth in the collision-theory of the origin of
-certain nebulae; it seems to explain the sudden appearance of
-"temporary stars," at least; but, by its very nature, it cannot
-explain the origin of the universe of suns as a whole. Again, after
-each collision the speed of the new body formed from the material of
-the two colliding spheres would be less than their combined speed,
-because much or all of their motion would be arrested and transformed
-into the energy which would be needed to scatter their substance in
-all directions. If two equal bodies, moving at equal speed, met in a
-line joining their centers, the resulting nebula would have no motion
-at all. It has been pointed out that if the collision theory alone is
-relied upon to explain the structure of the universe it must fail,
-because during the infinity of past time a condition of absolute
-stagnation would have been attained, the universe would have "run
-down," nothing being left but one gigantic dead and dark globe!
-
-In this idea of "running down" there is a paradox, which is apparent
-enough, and we need not trouble to follow it further. We have to
-seek a reasonable hypothesis--a theory such as Theosophy presents
-of a universe which can wind itself up again after it has finished
-its cyclic career--a theory which does not overlook the fact that
-the material cosmos is the manifestation of intelligent Mind. The
-impressive system which was worked out in the Orient (and before that
-elsewhere) ages ago, of the transformation of energies from visible
-to invisible planes under Cyclic or Periodic Law, the universality
-of alternations of manifestation and rest, clears up the primary
-difficulties of the case. It is to H. P. Blavatsky, the great
-Theosophist, that we are indebted for making this reasonable hypothesis
-clear. Fortunately, the time-spirit of science in this century is
-less atheistic than that of the nineteenth, and the broad principle
-of Theosophy, that there are great spiritual Beings, the glorious
-efflorescence of past ages of development, guiding and controlling the
-formation and maintenance of the worlds, is becoming the subject of
-serious consideration among some of the most advanced thinkers, for
-the atheistic hypothesis that matter "runs itself" is almost at its
-last gasp.
-
-In another subject, the nature of Light, many new and interesting
-speculations are being advanced as the result of the discoveries of
-the extraordinary properties of radium and the _x_-rays. To students
-of Theosophy these are significant, for H. P. Blavatsky, in _The
-Secret Doctrine_, goes deeply into the question whether light is an
-actual substance of some kind, or a mere undulation of an ethereal
-medium. She points out some of the difficulties of both theories,
-giving special attention to Sir W. Grove's celebrated lecture in 1842
-wherein he considered he proved that light and heat must be affections
-of matter itself, and not the effects of an imponderable fluid--a
-finer state of matter--penetrating it. Sir Isaac Newton held to the
-Pythagorean theory that light was made of almost infinitely minute
-corpuscles, but the phenomenon of diffraction is supposed to have
-upset this. H. P. Blavatsky does not reject the wave theory as part of
-the explanation, but she contends that the ultimate causes of light,
-heat, and electricity must be sought in a form of matter existing
-in supersensuous states, states, though, "as fully objective to the
-spiritual eye of man as a horse or a tree to the ordinary mortal";
-and, above all, that these forces and others are "propelled and guided
-by Intelligences." She devotes many chapters of the third part of the
-first volume of _The Secret Doctrine_ to this subject, throwing an
-entirely new light upon it in its deeper bearings, and showing the
-enormous importance of a proper understanding of it if we are ever to
-learn our true relationship with the external universe. She says:
-
- To know what light is, and whether it is an actual substance or a mere
- undulation of the "ethereal medium," Science has first to learn what
- are in reality Matter, Atom, Ether, Force. Now, the truth is, that _it
- knows nothing of any of these_, and admits it. (_The Secret Doctrine_,
- Vol. I p. 482)
-
-Since she wrote _The Secret Doctrine_, though hardly twenty-three
-years have elapsed, several discoveries in physics and chemistry have
-been made which have greatly modified the scientific view as to the
-nature of the atom, of the electric current, and of matter in general;
-all these modifications are leading straight in the direction of her
-teachings. It is even claimed that
-
- Matter can vanish without return.... Force and matter are two
- different forms of one and the same thing.... By the dissociation of
- matter, the stable form of energy termed matter is simply changed
- into those unstable forms known by the name of light, heat, etc.
- (_Evolution of Matter_, by Gustave Le Bon)
-
-This leads to the startling suggestion that what is force on this
-plane may be substantial on another, and we are now seeing, as a
-result of the study of the _x_-rays, and the [alpha], [beta], [gamma]
-rays of radium, all of which can pass through ordinary matter with
-ease, a revival of the ancient and supposedly extinct theory held
-by Newton, and others before him, that light is a body composed of
-corpuscles--whatever they may be. Professor Bragg, of the Leeds
-University (England), has been investigating the problem with great
-care, with the result that he has come to the conclusion, as he
-announced to the members of the Royal Institution, London, the other
-day, that the "gamma" rays of radium and the _x_-rays are corpuscular,
-and not merely pulsations in the ether. He thinks they are probably
-electrons, corpuscles of negative electricity
-
- which have assumed a cloak of darkness in the form of sufficient
- positive electricity to neutralize them.
-
-It seems also that as ultra-violet light, which exists in ordinary
-sunlight, possesses many of the properties of the above rays, Professor
-Bragg may not be far wrong in his further suggestion that it also may
-be corpuscular in its nature. He asked, very pertinently, that if this
-light be corpuscular, why may not all other forms of light be so? When
-we recollect that the "corpuscles" themselves are a purely metaphysical
-concept, it is plain that science is moving rapidly towards a very
-different and far more reasonable and Theosophical idea of the universe
-than the materialistic one. _Vivat!_
-
-
-
-
-THE BRIDGES OF PARIS: by G. K.
-
-
-The Bridges of Paris are of distinctive interest and their very
-names suggest in part the fascinating panorama of French history and
-legend--Tolbiac, Bercy, Austerlitz, Sully, Marie and Louis Philippe,
-Notre Dame, Pont San Michel, Solferino, La Concorde, Alma, Iéna, Passy,
-etc. The Seine flows for seven miles through the city and is at its
-widest (nearly 1000 feet) at the extremity of the island called La
-Cité. This island communicates with the right bank of the Seine by the
-bridges of Notre Dame and Au Change. The latter, as is evident from
-the familiar device sculptured above the piers (see illustration), was
-built by the first Napoleon.
-
-[Illustration: Lomaland Photo. and Engraving Dept. PARIS: THE PONT AU
-CHANGE AND THE PALAIS DE JUSTICE]
-
-[Illustration: Lomaland Photo. and Engraving Dept. PARIS AND THE SEINE]
-
-The Palais de Justice is located in La Cité and the Greek façade by
-Duc is considered one of the finest examples of this style in modern
-architecture.
-
- From the Boulevard du Palais on the east it is separated by a
- magnificent eighteenth-century railing in wrought iron and gilt. On
- this side lie the Salle des Pas Perdus and the Sainte-Chapelle. The
- fine square tower known as the Clock Tower stands at the corner formed
- by the Quai du Mord and the Boulevard du Palais; and on the north side
- lies the Conciergerie prison with the dungeon once occupied by Marie
- Antoinette.--_Gaston Meissas_
-
-
-
-
-OLD BRYNHYFRYD GARDEN
-
-by Kenneth Morris
-
-
-  There's a quiet old enchantment of the heart that's calling, calling
-    From when Myrddin wielded magic powers, and Gwydion wove his tales;
-  And you'll hear it any April morn, when the apple-bloom is falling
-      In old Brynhyfryd Garden, in White, Wild Wales.
-
-  There's an Ousel in the Orchard there, and dear knows what he's
-                                                                telling;
-    But I think there's Welsh comes welling from his throat when no
-                                                             one's nigh,
-  And it's he that in Cilgwri in the olden days was dwelling,
-      And he saw the Quest of Cilhwch, and the old worlds die.
-
-  There's a lonely, lofty spirit that will fire your soul with craving
-    For the kind and haughty glory of the old, Heroic Kings,
-  Where the foxglove and sweet-william on the turf-topped walls are
-                                                                  waving
-      In old Brynhyfryd Garden, when the West Wind sings.
-
-  There's a ruin filled with nettles, where I think Ceridwen lingers
-    When she's out to gather herbage for the Wisdom Broth she brews:
-  And maybe you'll close your eyes there, and you'll feel the touch of
-                                                                fingers,
-      Or the dropping down of healing with the cool June dews.
-
-  Ancient Magic of the World, it's the fires of you are burning
-    When the Wind is in the pine tops, and the moon is o'er the vales;
-  It's a rumor of immortal hopes, Immortal Hearts returning
-      That's in old Brynhyfryd Garden in the white West of Wales.
-
-  International Theosophical Headquarters,
-  Point Loma, California
-
-
-
-
-MISUSED POWERS: by R. W. Machell
-
-
-"Use with care those living messengers we call words." So said William
-Q. Judge, a very wise man.
-
-The misuse of words seems a trifling matter to those who habitually
-misuse every function of mind and body; but the results of perversion
-are disastrous to body, mind, and soul. The misuse of terms, when
-not due to ignorance of their legitimate meaning, is in itself an
-indication of a perverted mind diseased by habitual misuse of the
-functions of both body and mind, which two are so intimately related as
-to share inevitably the consequences of right or wrong living.
-
-The words we use and the way we use them are not mere accidents but
-are sure indications of our mental condition, and the mind and body
-are so mutually responsive that it is hard to say which affects the
-other and which is the affected one, for habits of body are induced
-by habits of mind and the mind in turn is influenced by the bodily
-condition resulting from those habits. With self-indulgence as the
-unfortunate rule of life, and with the ignorance of our own nature
-and of our relation to others, which is almost universal, it is not
-surprising that wrong living should be the general rule, and that
-misuse of the powers of mind and body should be so common; nor is it
-at all strange that there should be so much unhappiness in the world,
-nor need we marvel if people in these conditions should think that
-their sufferings, mental and physical, are due to everything except
-their own misconduct. And if men can not see that they are indeed the
-makers of their own sufferings, how shall they be able to realize their
-responsibility to others? With selfishness as the rule of life, and
-with ignorance of our interdependence, and of our intimate union one
-with another throughout the whole world, it is quite natural that we
-should feel little responsibility to others for the effects we produce
-in the world by the use or misuse of words: a responsibility that is
-increased by the spread of education and by the increase in the number
-of persons who read without thinking, and who take thoughts from
-books as they take water from a tap, unquestioning as to its quality.
-Pure water is now recognized as essential to health and is supplied
-in all civilized communities, but pure language and pure thought are
-left to chance; and while the supply of literature is as plentiful as
-the supply of water, the quality of our literature is not subject to
-the same scrutiny as is our water-supply, and the stream of thought
-that flows through the channels of our publications is frequently
-contaminated by unhealthy and unwholesome matters. Purity of thought
-and purity of words are essential values, for words are embodied
-thoughts, and from thoughts spring deeds, and the deeds of man are his
-life.
-
-The responsibility of writers and speakers has hardly yet been
-recognized; though illustrations of the dangers of trifling with
-essential values, or of misusing talents, or indeed of perverting
-from its right use any function, are actually supplied by some of
-our brilliant writers, who have recklessly and often ignorantly
-become apostles of mere degeneracy and powerful instruments for the
-demoralization of the people. Even those who see the evils scarcely
-seem to appreciate either the causes or the consequences of the
-corruption of literature and the confusion of language.
-
-Some recent reviewers, however, have begun to question more closely the
-character of the influence exercised upon the world by some writers,
-whose works have excited general or special admiration, even calling
-some of them defaulters, for that, holding great talents, they have
-used the light they held to dazzle the eyes and to confuse the minds of
-others, so as to make them blind to the path of right living, which is
-virtue or morality.
-
-One of these critics, Paul Elmer More, literary editor of the New York
-_Evening Post_, in a study of the influence of Walter Pater, distinctly
-suggests that the author confused the truth and in fact misrepresented
-history, reading his own desires and inclinations into the teachings of
-Plato in one case, and in another of doing the same for Christianity,
-making them appear to exalt sensuous beauty above spiritual beauty
-which is the soul of virtue; whereas Plato himself exclaims: "When
-anyone prefers beauty to virtue, what is this but the real and utter
-dishonor of the soul?" Mr. More suggests that Christianity is equally
-misrepresented by this brilliant writer, but in his perversion of the
-real meaning and purpose of true Christianity he is simply drifting
-with the tide of so-called Christian civilization, which has been,
-almost from its first appearance as a politically established religion,
-a clear departure from those teachings concerning the Christos in man,
-attributed to Jesus, the supposed founder of the system, and which in
-their original purity are identical with Universal Theosophy of which
-they are a part and upon which they are drawn.
-
-Further, Mr. More suggests that the demoralizing effect of Pater
-may have largely affected that brilliant apostle of decadence, Oscar
-Wilde, whose tragic collapse in the hour of his literary success drew
-attention to an evil whose ravages have ruined multitudes of lives and
-wrecked every civilization that has become tainted with the poison of
-perversion. For this man exalted perversion into a cult, his wit was
-entirely based upon it, his ethics steeped in it, and his own life
-wrecked by it. He himself shows that he was not unaware of the truth,
-at times, for he wrote:
-
-  Surely there was a time I might have trod
-  The sunlit heights, and from life's dissonance
-  Struck one clear chord to reach the ears of God;
-  Is that time dead? lo! with a little rod
-  I did but touch the honey of romance--
-  And must I lose a soul's inheritance?
-
-And later, in that awful page of the tragedy of a fallen soul, _The
-Ballad of Reading Gaol_, there is a sort of blind recognition of the
-justice of Karma, which tolerates no perversion of Nature's order on
-any plane, coupled with a noble and generous plea for the removal of
-the unnecessary horrors of the prisons, in which we grind out the last
-vestige of man's inherent love of virtue, and crush the last buds of
-growth that the fallen soul may yet be able to put forth.
-
-Here again was one, who exalted the beauty of the senses above the
-beauty of the soul, and so soiled the whole nature and so perverted
-the mind, which is the mirror of the man, that he produced a vortex of
-vice, in which all who entered were bewildered and lost their guiding
-star; in which many were utterly wrecked, and all defiled.
-
-Professor Henderson in his critical interpretation of five authors,
-points out so much of the evil that one can only regret that his grasp
-of true psychology was not deep enough to enable him to make more clear
-the distinction between the spiritual soul and the animal soul (not to
-go further into the complex nature of the Soul), the great duality in
-man that is the clue to all these mysteries. With this key one feels
-that his study of Maeterlinck's philosophy would have become more
-luminous, for surely this is a case, in which an author continually
-confuses his audience, and perhaps also himself, by exalting the
-sensuous joys of the animal soul, and the emotions of the imagination,
-above the pure joy of true beauty, which is, as all poets, not only
-Keats, have seen, the same as truth. Keats himself may have known the
-difference, but his readers certainly must in most instances have
-been misled and may have found in his lines a justification of their
-own indulgence of morbid tastes, for however morbid may be a man's
-condition he will still see beauty in pleasure of any kind, no matter
-how vile may be its source. We may endorse the axiom in the first line
-
-  Beauty is truth, truth beauty
-
-but must protest against the fallacy in the next line
-
-                              ... that is all
-  Ye know on earth, and all ye need to know.
-
-No! we need to know what we mean by beauty, and we need to know that
-the word conceals pitfalls innumerable for him who has no knowledge
-of the true nature of man, for one who thinks he is his body, and who
-believes his passions are the voices of his soul and who mistakes the
-intoxication of sensuality for spiritual illumination, lust for love,
-and perversion for genius. We need the teaching so clearly given in
-"The Two Paths" translated by H. P. Blavatsky from _The Book of the
-Golden Precepts_. We need to know that there is a chasm deep as hell
-between these two souls in man, and that when the higher nature is the
-slave of the lower then the man is in hell indeed; for as said by H. P.
-Blavatsky, there is no other hell than that of a man-bearing planet.
-Those who have stood on the brink of this hell with even partially
-opened eyes, know that the terrors of hell invented by churchmen are
-but as a comic interlude to the reality of horrors that life on earth
-holds for masses of humanity, and from which there is no escape except
-by the path of right living, based upon right perception of our own
-true nature, and discrimination between the higher and the lower nature
-in man, which is so often veiled by the false teachings of perverted
-minds. We need the truth to discriminate the spiritual beauty that is
-pure joy from the sensual beauty that intoxicates, blinds, and destroys
-the life--and we need the guiding power of pure altruism to make our
-writings useful to others and a full recognition of the responsibility
-of those who now so lightly use "those living messengers we call
-words."
-
-
-
-
-IS EDUCATION WASTED? by H. T. Edge, B. A. (Cantab.)
-
-
-No question is agitating us more than that of how to educate our young
-people. We know there is something wrong about our achievements in
-education, but we are often mistaken as to where the fault lies. The
-commonest mistake is to confound principles with practice and to blame
-the former where perhaps it is the latter which is at fault. We fail
-to carry out certain plans, and we blame the plans and want to make a
-clean sweep of them; when perhaps inefficiency in applying them is what
-is really the matter. In fact, it is probably inefficiency, rather than
-wrong principles, that is the matter with our educational doings, as
-it is in the case of so many others of our doings. Before we condemn a
-method, we should ask whether that method is being given a fair trial.
-If we sweep away the system, without removing the general inefficiency,
-then the same failure will attend our efforts to apply any new system
-that may be devised. We shall have exchanged one evil for another.
-
-There is more than one side to every question; but many of the
-utterances on the educational difficulty give only one side. The result
-is views that are extreme and ill-considered. Let us take a case.
-
-Much of education is considered by some critics to be superfluous and
-wasted, for the reason that it seems to bear no immediate and visible
-fruit. Hence they wish to abolish it. Yet it is always possible that
-it may bear fruit after all, but not of the kind they are able to see.
-Take, for instance, the case of a girl of ordinary type, without any
-definite characteristics whether good or bad. She is sent to school
-and college. She is taught algebra and geometry, Latin and Greek,
-music and painting, with many other subjects. She is reasonably clever
-and absorbs all this with interest and ease. She leaves college--and
-never again opens a book. The whole is quietly forgotten with as much
-nonchalance as it was acquired. Is all the time and money and effort,
-on the part of pupil and teachers, wasted?
-
-Or let it be a boy, who has been taught similar subjects, but takes up
-a calling in which they are not used. Is the instruction wasted? The
-question arises in various forms, of which these two cases may be taken
-as typical examples.
-
-If it is true that the education thus given is really wasted, what
-folly could be greater than that of continuing to impart it! Yet we
-know that somehow the view taken is too extreme; that it is not in
-accordance with the fitness of things that work involving so much
-zeal, enthusiasm, and other good qualities should fall fruitless; that
-people would not go on doing it if they did not have some intuition
-that the labor is not really in vain.
-
-In short, may it not be possible that this is one of those cases in
-which a dilemma has arisen through the limitation of our knowledge
-of human nature and the laws of life; a dilemma resolvable by the
-wider knowledge shed by Theosophy? A knowledge of Reincarnation, the
-dual nature of man, and other related matters, clears up many of the
-enigmas of life, as for instance what becomes of all the abilities and
-experience which a man has garnered during life, when he dies. May not
-a similar knowledge shed light on the present problem also? If so, then
-our beliefs would be reconciled with our intuitions, and practices
-which logic has seemed to condemn might be vindicated in the light of
-fuller knowledge.
-
-For one thing, a conviction of the continuity of individual existence
-beyond the grave, in other earth-lives, more or less similar to the
-present life, affects the whole question profoundly. For we may at
-once infer that knowledge accumulated now, but not immediately used,
-may be used later on. And indeed this idea quite agrees with what many
-analogies from Nature suggest. Youth is the time for study; maturer
-age brings other duties. Let us compare a lifetime with a day. In the
-morning a man studies many subjects; but after noon he shuts his books,
-never thinks of them again, and spends the remainder of the day in
-other occupations, followed by recreation and ending in sleep. Has his
-labor been wasted? Nay, for he will resume it next morning. Can we not
-apply this analogy to the case of the young person whose education has
-had, or seemed to have, no immediate practical result?
-
-We thus see how limited views as regards the duration of life may
-influence the question. But there are other limitations in our views;
-let us see how these in turn may affect the question.
-
-We are accustomed to pay too much attention to a man's capacity as a
-separate individual, and not enough to his capacity as a part of a
-whole. No being in the universe is entirely separate from other beings
-however much he may try to make himself so or imagine himself to be so.
-This is especially applicable to Mind. How much of our mind is our own?
-It has been argued that Mind is a kind of common atmosphere, in which
-all partake, and that thoughts are interchanged freely, the notion that
-they belong particularly to oneself being chiefly an illusion. The
-more this is true, the more it must be true that in teaching one person
-we are in reality teaching many persons, teaching mankind in general.
-Does a teacher teach persons or minds? To him it often seems as if he
-were developing Mind, and the distinction of personalities is apt to
-disappear. Yet this attitude on his part may not be mere carelessness
-and indifference to the interests of his pupils; it may be founded on
-an intuitive perception of the fact that personality does not count
-for so much and that his pupils also have a collective capacity, an
-aggregate value, which counts for a great deal.
-
-Another way in which we limit our outlook, and thus obtain a false
-perspective, is in regarding too intently the immediate (and, as we
-say, "practical") outcome of education. There is such a thing as a
-general education, an education not directed to any immediate or
-definite end, but having in view the general culture and refinement of
-the pupils. It is true, of course, that this argument can be used, and
-is used, to justify kinds of teaching which really are undesirable;
-it is true that in aiming at a general education, we may overdo the
-process; it is true that such overdoing puts a weapon into the hands of
-our opponents and goes some way towards justifying their arguments. But
-aside from these abuses, the principle itself remains true. There must
-be a certain amount of general culture, culture of a kind that has no
-immediate practical end in view.
-
-Let us try to imagine the results of applying some of the wrongly
-called "practical" methods to an extreme degree. This boy is to be a
-shoemaker: teach him shoemaking and nothing else. This girl is to sew
-or cook: teach her sewing and cooking, but nothing else. At that rate
-society would become a world of machines, and general culture and love
-of knowledge would disappear.
-
-Finally, to name a fourth limitation in our outlook, there is the error
-of mistaking the principle itself for its application, the system for
-the way in which it is carried out, the institution for the use that
-is made of it. Thus we often lay the blame in the wrong place. Before
-we sweep away a system, let us find out whether it is the system that
-is at fault or the application of it; otherwise we may find equally
-faulty results proceeding from any new system which we may adopt. Is it
-inefficiency which is at the root of the evil? If so, let us remedy the
-inefficiency and then it will be time to see about changing the system.
-
-The education question, like so many other questions, is in a state of
-chaos. Something is the matter, but people do not know just what it is.
-The suggested cures are many. Rash experiments are made. The remedies
-threaten to be worse than the disease. One thing seems generally agreed
-upon--that our education does not confer perfect efficiency. What
-we really need is a general education that will give efficiency in
-reading, writing, speaking, ciphering; in power of attention, memory,
-concentration; in adaptability, readiness of resource; obedience,
-order, self-command. No need to enumerate all the requirements;
-everybody knows what they are and what is needed. Efficient people
-are needed everywhere; but, above all, people with self-command and
-free from weaknesses. If we could but turn out this kind of product,
-much less in the way of technical schools would be needed; for such
-pupils would be so apt and teachable that they could readily master
-anything. The difficulties as to the nature of the curriculum, whether
-it should include Greek and Latin, and, if so, how much; what history
-should be taught, and how it should be taught; whether theoretical
-grammar should be taught, or whether the pupil should acquire grammar
-unconsciously from his reading--all these and many more problems would
-settle themselves, or at least our point of view concerning them
-would be altogether altered. As it is, most of these problems resolve
-themselves into the one problem of how to produce good fruit from a
-neglected tree. So long as the pupils have not been trained in the
-control of their faculties, moral and mental, it is difficult to teach
-them anything, no matter which method you adopt. And if they have been
-properly trained in their early years, the question of what to teach
-them sinks into comparative unimportance, because they will be able to
-make use of all their opportunities.
-
-The root of the whole difficulty, therefore, is this: that people have
-no definite philosophy of life to serve as a foundation for efforts.
-With religious beliefs all undermined and mixed up, and nothing to
-take their place but various theories wrongly labeled "scientific," it
-is no wonder if folk should find themselves incompetent to solve the
-educational problem. We need to understand first what a man is and what
-is his destiny; we need to think of the Soul as having existed before
-it entered its present body, and as being destined to exist again
-after it has left that body. We need to know the difference between
-the higher and the lower nature in a person, and how the two are
-interblended. Then we should not have rash schemes which ignore this
-distinction and propose to let the lower nature run wild. We should
-then know how to give the higher nature its freedom without letting the
-lower nature run wild.
-
-It all comes to this: that tools are not of use without men to handle
-them; and that in our scheming we are trying to devise tools which will
-turn unskilled workmen into skilled. The primary factor in education
-is the man itself. The question begins at birth--even before birth.
-When the time comes, as come it must, when people will find themselves
-compelled by necessity to recognize the efficacy of Theosophy, then
-many problems will be solved. Theosophy means a getting back to simple
-yet profound truths--such simple truths as can be applied to any
-circumstances. These alone can grapple successfully with the problems.
-
-
-
-
-THE TEMPLE OF THESEUS, ATHENS: by R.
-
-
-The Theseion, the so-called Temple of Theseus, in Athens, belongs
-to the second period of classical Greek architecture, which may be
-considered to have flourished between B. C. 470 and 338, the dates
-of the Persian war and the Macedonian supremacy. It is one of the
-most beautiful examples of the Doric order, and is more perfect than
-any other building we have of ancient Greece. It probably owes its
-excellent preservation to the fact that it was turned into a Christian
-church during the Middle Ages. It is made of the famous white Pentelic
-marble, which has changed, by lapse of time, to a lovely golden yellow
-hue. It greatly resembles the Parthenon, but covers a little less than
-half the area, and is not so exquisitely proportioned. The Theseion was
-erected a few years before the Parthenon, probably about B. C. 460. It
-is one hundred and four feet long by forty-five wide, and the columns
-are nineteen feet high. Like most of the finest Grecian buildings it
-does not depend upon mere size for impressiveness. From the remains of
-sculpture still existing the following subjects have been ascertained:
-The achievements of Theseus (whence the name); The Labors of Hercules;
-and the battle of the Athenians, the Lapithae, and the Centaurs.
-Fifty of the _metopes_ (the squares into which the frieze is divided)
-were never adorned with sculpture, but were probably painted, for the
-Doric Temples are now known to have been painted both externally and
-internally. The groups in the pediments (the uppermost triangular
-portions) are entirely lost.
-
-[Illustration: Lomaland Photo. and Engraving Dept. TEMPLE OF THESEUS,
-ATHENS, GREECE]
-
-[Illustration: Lomaland Photo. and Engraving Dept. STOA, GYMNASIUM OF
-HADRIAN, ATHENS]
-
-
-
-
-RECENT ADMISSIONS BY ARCHAEOLOGISTS: by a Student
-
-
-A good summary of some of the changes wrought in our views of history
-by recent archaeological research is afforded by an article on ancient
-history in the new edition of the _Encyclopaedia Britannica_. The
-article is written by Professor J. B. Bury, Regius Professor of Modern
-History in Cambridge University, and is contributed to _The Sphere_,
-the well-known London illustrated weekly.
-
- During the past thirty years our knowledge of the beginnings of
- Greek history has undergone a transformation, which is associated
- with the now familiar names of Mycenae and Cnossus. Nearly all that
- was written on early Greece by Grote and the other brave men before
- Agamemnon--who is Schliemann--may now be safely left unread. The
- striking discoveries of Schliemann, however, at Mycenae, Tiryns, and
- Troy, did not revolutionize our view of pre-Homeric Greece, though
- they suggested a new perspective. It is the startling facts revealed
- by the Cretan exploration of Mr. Arthur Evans that have opened the
- door into a new world full of surprises--an unsuspected civilization
- reaching back through a period measured not by centuries but by
- millennia. The prolegomena to Greek history now consist of an entirely
- new set of facts and a new set of problems. At the same time we have
- been learning a great deal more about the old civilizations in the
- near East contemporary with this Aegean civilization which has sprung
- upon our vision like a magic castle built in a night. Our knowledge of
- Egypt, Babylonia, and Assyria has become not only more extensive but
- clearer and more precise; and the importance of the Hittites in Asia
- Minor and Syria, though their own documents are still a sealed book,
- is emerging from obscurity.
-
-One of the first thoughts that occur in connexion with the above is
-that we must still be careful about the statements of historians,
-whenever they tend to minimize or restrict; for, as they have altered
-their views before, so they may alter them again. We are bidden to
-throw our Grote into the waste-basket; but many will say that the
-claims made on behalf of that now despised scholarship were not lacking
-in positiveness. The views founded on this older scholarship have been
-made the basis for attacks on the views put forward and advocated by
-Theosophists; but now we find the opinions of scholarship revised,
-and altered more into conformity with some of the Theosophical views.
-Naturally, therefore, Theosophists infer that another thirty years will
-have witnessed yet further concessions on the part of scholarship;
-and they look forward to seeing all the statements of H. P. Blavatsky
-verified one by one as time goes on. They likewise conceded the
-apparent necessity, due to certain traits of human nature which we all
-have, of assuming a positive and dogmatic attitude with each new step
-in discovery, regardless of the logic of the case which would bid one
-apply to the future the lesson of the past, and put forward with due
-modesty views that are liable to change.
-
-Said H. P. Blavatsky, in the Introduction to _The Secret Doctrine_,
-published in 1888:
-
- No one styling himself a "scholar," in whatever department of exact
- science, will be permitted to regard these teachings seriously. They
- will be derided and rejected _a priori_ in this century; but only in
- this one. For in the twentieth century of our era scholars will begin
- to recognize that the _Secret Doctrine_ has neither been invented nor
- exaggerated, but, on the contrary, simply outlined; and finally, that
- its teachings antedate the Vedas.
-
-Other writers before H. P. Blavatsky, and from whom she quotes, had
-shown that the accessible facts of history, tradition, and archaeology,
-if interpreted in the light of a logic unbiased by preconceived
-opinion, demonstrate the extreme antiquity of civilization. But such
-writers have been regarded by the body of orthodox scholarship as
-cranks and paradoxists. In _The Secret Doctrine_, H. P. Blavatsky
-gathers together the evidence referred to by these writers, adds much
-more collected by herself, and throws upon the whole the light of
-Theosophy. By means of the clues thus afforded, a consistent pattern is
-seen to pervade the apparently tangled skein, and the harmony between
-the Theosophical truths and the facts thus adduced strikes home to
-the unprejudiced mind with the force of conviction. To clinch the
-matter, living Theosophists can now point in triumph, as above said,
-to the admissions made by scholars since _The Secret Doctrine_ was
-written--admissions which agree better with what H. P. Blavatsky said a
-quarter of a century ago than with their own utterances at that time.
-
-It is seldom, indeed, whatever be the reason, that Theosophists have
-the pleasure of seeing H. P. Blavatsky's name and work mentioned in
-this connexion; though, as her works are still being issued and are
-readily available, it might seem strange that no mention should be
-made of them in connexion with matters so intimately related to the
-subjects of which they treat. The question as to whether scholars have
-read these works or not is debatable; but in either case Theosophists
-may find a source of gratification. For if scholars have read them,
-that at least is a tribute of respect, even though the indebtedness
-be unacknowledged. While if they have not read them, the inference is
-that the teachings of Theosophy have been confirmed from an independent
-source.
-
-In assuming the duties of a pioneer, H. P. Blavatsky was doubtless
-aware of the drawbacks incidental to such a rôle in the present age;
-but she seems to have been so wrapped up in the enthusiasm of her
-purpose as to have been somewhat reckless of the consequences to
-herself. This however is quite consistent with the known character
-of pioneers. But, though too much interested in their work to seek
-renown or even recognition, they doubtless achieve this unsought
-boon eventually; for the law of rebirth may bring them back to earth
-in time to see their own monuments and to realize that now their
-all-too-inconvenient personality has been removed by Time to a
-distance, their harmless name may be safely honored. H. P. Blavatsky
-was much derided; then ignored; her generosity was not appreciated;
-she was accused of the most impossible motives. But now many of her
-teachings are found to be true--not in archaeology alone, but in
-comparative religion, science, and several other fields. Shall we then
-expect amends? Ask the shades of Mesmer and Elliotson, the persecuted
-advocates of a since rediscovered treatment; of Dr. B. W. Richardson,
-who suffered for his ideas on "nervous ether," now being rehabilitated,
-but without amends to the author; or the shades of many another
-pioneer. We dare not expect too much of humanity in this age; few will
-be those whose generosity will allow them to make such amends; and even
-of these, fewer still will be those who will break the rule of silence
-that seems to bind the tongues of the well-disposed.
-
-There are always some, however, who are more interested in knowing
-the truth than in vindicating any personal or orthodox point of view;
-people whose vision, thus unblinded, sees further and clearer; and to
-these it may occur that the teachings of _The Secret Doctrine_, thus
-far vindicated, may be worthy of attention in view of the natural
-inference that the rest of them will likewise be vindicated. The
-Theosophical teachings, reintroduced to Western civilization by H. P.
-Blavatsky, have been neglected by some and grotesquely travestied by
-others; but they contain the science and scholarship of the future--if
-that future but remain loyal to truth. Loyalty to truth can only
-result in its establishment--in the vindication of Theosophy. And the
-particular truths to be established in the present case--the antiquity
-of civilization, the greatness of past humanity--are important in
-no mere academic sense. Medieval theology, much of whose spirit was
-inherited by scientific theorists, has belittled man and weakened his
-confidence in himself. The recognition of man's past achievements gives
-renewed hope for his future possibilities. Closely interwoven with the
-Theosophical teachings about the antiquity of civilization are the
-teachings about the Divine nature of Man. The Theosophical teachings
-are a consistent whole. Hence these wider views in archaeology,
-science, and religion, must tend to the widening of views concerning
-the nature of man and the destruction of old superstitions about his
-being born in sin or descended from the beasts.
-
-While archaeology will naturally endeavor to go as slow as it can and
-to keep its discoveries well in hand, so to say, digesting them and
-incorporating them with the body of orthodox academic opinion, it is
-nevertheless true that it will be obliged to give way and expand its
-borders. For one thing, there are many explorers investigating in
-different fields; and these, in their theories, do not exhibit such
-uniformity and conformity as might be desired. One archaeologist will
-make admissions which others are not willing to make, because these
-particular admissions do not damage his own particular theory. Thus,
-taking all together, many admissions are made; the errors tend to
-cancel one another; the truth tends to add itself up. Another factor is
-what may be called "newspaper archaeology." The Sunday editions and the
-popular illustrated magazines familiarize the public with the latest
-discoveries and most advanced theories; and they frequently go a little
-too fast for the authorities. But what these popular accounts lack in
-accuracy they make up in freedom from prejudice.
-
-[Illustration: Lomaland Photo. and Engraving Dept. MONUMENT OF DE
-LESSEPS, PORT SAID]
-
-[Illustration: Lomaland Photo. and Engraving Dept. HIGH RELIEF FROM THE
-ALBERT MEMORIAL, LONDON A GROUP OF ARCHITECTS]
-
-[Illustration: Lomaland Photo. and Engraving Dept. PANEL FROM THE
-ALBERT MEMORIAL]
-
-[Illustration: Lomaland Photo. and Engraving Dept. ANOTHER PANEL FROM
-THE ALBERT MEMORIAL]
-
-[Illustration: Lomaland Photo. and Engraving Dept. PORTION OF
-DECORATIVE FRIEZE FROM THE ALBERT MEMORIAL]
-
-[Illustration: Lomaland Photo. and Engraving Dept. CONTINUATION OF
-DECORATIVE FRIEZE FROM THE ALBERT MEMORIAL]
-
-
-
-
-GREAT NAMES IN ART. SCULPTURES FROM THE ALBERT MEMORIAL: by an Art
-Student
-
-
-The first illustration represents a group of architects of modern, or
-comparatively modern times; the majority are British. This, and the
-four other groups which follow, are from the high-relief or frieze on
-the pedestal of the Albert Memorial in Hyde Park, London, and were
-executed by J. B. Philip, about forty years ago.
-
-Although the immense sum of $600,000 was lavished upon the monument to
-Prince Albert, the estimable consort of Queen Victoria, the memorial
-has never been regarded as a satisfactory work of art. The general
-design has some original and interesting features, but the structure is
-overloaded with gilding and mosaic, and the execution is mechanically
-rather than aesthetically distinguished. The statue of the Prince
-himself is inadequate, and the large groups of figures representing the
-Four Quarters of the World, Industry, etc., though they may have passed
-muster in the mid-Victorian period of the '60s and '70s, are not up to
-the artistic standard of today. London has been singularly unfortunate
-in the quality of its public monuments, and it is to be feared that the
-new Memorial to Queen Victoria which has just been unveiled, will not
-raise the average.
-
-There are one hundred and nine figures on the pedestal, a large portion
-of which are shown in our illustrations. They include painters, poets,
-architects, sculptors, and some heroes and reformers. They are of far
-greater interest from the historical associations they arouse than from
-their artistic quality.
-
-The seated figure in the center of the first illustration is the famous
-Sir Christopher Wren, (1632-1723) the builder of St. Paul's Cathedral,
-London, and pre-eminently the most distinguished British architect
-who has flourished since the Gothic period. He was one of the most
-original geniuses of the Renascence. Wren had an extraordinary field
-for his talents opened to him by the immense destruction caused by the
-Great Fire of London in 1666, and he was certainly the right man in the
-right place. Not only did he rebuild St. Paul's Cathedral but fifty
-other London churches. Up to date, St. Paul's is the largest and finest
-Protestant Cathedral in the world. Though open to criticism in some of
-its minor details and constructive arrangements, it is allowed to stand
-foremost among buildings of its class in Europe, St. Peter's possibly
-excepted.
-
-Standing beside Wren is Inigo Jones, one of the first and most highly
-accomplished English architects of the Renascence. His fame chiefly
-rests upon his design for the palace of Whitehall, commanded by
-James I. The Banqueting Hall was the only part actually carried into
-execution. A window of this splendid building is still pointed out as
-the fatal one from which Charles I stepped to the block.
-
-Vanbrugh, standing behind Wren, was the latter's famous pupil. He built
-Blenheim, the seat of the great Duke of Marlborough. To the right of
-Inigo Jones is Mansart or Mansard, the French architect whose memory
-is immortalized in the "Mansard roof," which he invented. Palladio
-and Vignola, to the extreme right, were Italian Renascence architects
-whose influence upon the classic revival was very great in England
-and France; the Palladian style being particularly followed in the
-former and that of Vignola in the latter country. A striking group of
-buildings was erected by Palladio in Vicenza, Italy, in the sixteenth
-century, which became the model on which a large proportion of the
-Renascence work in England was based.
-
-Of the modern English architects on the left, Sir Charles Barry is the
-most notable. He was among the first to depart from the fashion so long
-prevalent of introducing Greek and Roman forms into every building
-of importance, and was one of the pioneers of the Gothic revival of
-the nineteenth century, a century without a distinctive style of its
-own. He designed the British Houses of Parliament, which, in spite of
-some weaknesses, is a striking building with an eminently picturesque
-sky-line.
-
-The kneeling figure at the right of the second illustration is the
-great art reformer Giotto, (1276-1336) the admirable Florentine who
-liberated the art of painting from the stiff Byzantine traditions which
-had been dominant for many centuries. He exercised a lasting influence
-upon the arts in every part of Italy, and thereby, upon the whole
-western world. Carved in low relief as a background are the Dome and
-Campanile of Florence Cathedral, the latter being a masterpiece proving
-that Giotto had supreme ability as a builder in addition to his skill
-with the brush.
-
-Seated beside Giotto is Arnolfo di Lapo, a successor of the celebrated
-Niccolo Pisano, one of the few great sculptors of the Gothic period.
-On Giotto's left is Brunelleschi (1377-1446), sculptor and architect.
-To him we owe the completion of the great Dome of Florence Cathedral,
-which is unequaled for beauty though not so high as several later
-ones. He is also noted for his treatment of the "rusticated" work on
-the Pitti Palace, Florence.
-
-William of Wykeham, a great man in many walks of life, is famous
-in architecture for the nave of Winchester Cathedral (of which he
-was bishop), one of the finest examples of the Perpendicular style
-existing. Bramante, the next figure, (1441-1514) was the first
-architect of the present St. Peter's at Rome, a position afterwards
-held by Peruzzi, Raphael, and Michelangelo. Bramante built many palaces
-in Rome; his style was simple and dignified, and he adhered as far as
-possible to the classical forms.
-
-Sansovino (1479-1570) is best known for his picturesque Library of
-St. Mark, Venice. San Gallo was another of the splendid galaxy of
-Florentine architects of the Renascence. Vignola, at the extreme left,
-was one of Michelangelo's successors in the building of St. Peter's;
-but unfortunately he altered the design in such a way that the great
-dome of Michelangelo cannot be seen from the front except at a great
-distance. On Vignola's right stands Delorme, the favorite architect
-of the French king Henri II; he is remembered chiefly as the first
-designer of the Palace of the Tuileries.
-
-The third picture contains, among others, the portraits of some famous
-English, German and French architects of the later Middle Ages. Erwin
-von Steinbach (died 1318) is famous for his magnificent west front of
-Strasburg Cathedral, of which, unfortunately, one of the magnificent
-openwork steeples was never finished. The Abbé Suger was the patriotic
-adviser of the French kings Louis VI and VII, and was justly celebrated
-for his efforts for the welfare of the poorer classes at a time when
-their interests were generally disregarded (twelfth century).
-
-Anthemius, to the right of the Abbé, was the great Grecian architect
-and mathematician who designed for Justinian (A. D. 532) the daring and
-original plans of St. Sophia at Constantinople. He is credited with
-knowing the ancient secret of making "burning-glasses" (magnifying
-glasses) which was not rediscovered for hundreds of years. He is also
-said to have understood the making of gunpowder, and the application of
-steam as a motive power.
-
-The seated figure to the left in the fourth illustration is the great
-painter, sculptor and architect, Michelangelo. At his right are
-Torrigiano, his early rival, who is famous for the fine carvings on the
-tomb of Henry VII in Westminster Abbey; Gian di Bologna (1524-1608), a
-follower of Michelangelo, and Bandinelli, another rival whom he soon
-outdistanced. Next to Peter Vischer, (died 1524), one of the early
-bronze workers in Nürnberg, renowned for his tomb of St. Sebald in
-that city, is the erratic, bloodthirsty, gallant, and most eminent of
-all metal-workers, Benvenuto Cellini. His Diana of Fontainebleau, and
-Perseus of Florence, are his finest large works, but he principally
-devoted himself to smaller articles such as chased vases, etc. His
-autobiography is one of the most delightfully naïve "human documents"
-existing. In the background is a model of the Perseus.
-
-The next seated figure is Jean Goujon, (1530-1572) one of the restorers
-of French sculpture as an independent art; he is well known for his
-decoration of the Louvre. Beside him is the martyr-artist Bernard
-Palissy (1499?-1589), who after sixteen years of incessant and
-unremunerated labor discovered a pure white enamel ground for pottery
-which was suitable for the application of decorative art. He was
-reduced to the extremity of poverty before he made his great discovery,
-even having to burn his furniture to feed his furnaces. But as soon as
-his animal sculpture in pottery became famous and prosperity began to
-shine upon him, he became the victim of religious persecution. Charged
-with being a Calvinistic preacher, it was only by the aid of powerful
-friends who admired his genius that he escaped for some years, and
-finally he was thrown into the Bastile, where he perished.
-
-In our last illustration Michelangelo is at the extreme right. At
-his left stands Donatello (1386-1468) the forerunner of the greatest
-of the Florentines, and probably the next best known name in Italian
-sculpture. His most famous works are in low relief, but several of his
-full-sized statues, such as the St. George in Florence, are very fine.
-Luca della Robbia, (seated,) and Ghiberti were almost contemporary
-with Donatello, and, next to Michelangelo, these three are perhaps the
-greatest glory of Florence in sculpture. Luca della Robbia invented the
-process of enameling terra cotta; his groups of Singers at Florence are
-his most famous work. Ghiberti is chiefly known by his wonderful bronze
-gates to the Baptistery at Florence. Looking over Donatello's shoulder
-is Andrea Verrocchio (1432-1488), painter and sculptor, a follower of
-Donatello, and the teacher of the universal genius Leonardo da Vinci.
-
-Niccolo Pisano, the third figure from the left is of earlier date than
-those hitherto mentioned. He was architect, sculptor and painter;
-under the inspiration of his genius sculpture was revived in Italy,
-and every branch of art was influenced. Imitation of nature in place
-of conventionalism was introduced. He is one of the few really great
-sculptors of the Gothic period; he may be considered really to be the
-forerunner of the Renascence. His most famous work, the marble pulpit
-in the baptistery at Pisa, was finished in 1260.
-
-
-
-
-THE TWO FAIRYLANDS--A Study in the Literature of Wonder: by Kenneth
-Morris
-
-I
-
-
-One has been reading a fairy-tale of our own day, which has made a
-great stir in literary and dramatic circles, and it has given rise to
-certain ideas as to canons of criticism. Its name, and its author's, do
-not matter; there will be more freedom if they remain unmentioned.
-
-What a charm is here! Millions of colors that never were in the rainbow
-nor the sea-shell; a subtle, exquisite loveliness--which yet, in the
-after-taste--somehow repels. Always mystery; what we call inanimate
-things waking to life (as they should do, indeed, in any right-minded
-fairy-tale); a sense of mutable, inconsequent horizons, over which no
-sun has ever risen or set. And, as there should be in fairy-tales,
-a kind of esotericism glimmering through; a meaning concealed yet
-obvious. Yet there is fairy gold and fairy gold. The best kind has the
-aspect of a petal or a pebble; but with the dawn, lo, some diamond or
-magical tiara. We are a little doubtful that this moon-wan opalescence
-will not turn out to be only a good worthy piece of Birmingham-ware.
-Withal, there are fine notes at the end, that touch deep centers in us;
-for these one can but be duly and truly thankful.
-
-There are certainly two methods of imagination; and we find them shown
-forth excellently in fairy literature. By that we mean all mythology;
-every tale wherein non-human or magical agents play their part. It
-will include a good part of our poetry; Shakespeare, Keats, Shelley,
-Coleridge, Poe, and Tennyson all dipped into it at times, or moved
-habitually among its haunted valleys.
-
-There are two roads running out from our actual world, and they run
-through two separate Fairy-Lands. You shall go out by your front
-door when the sun is shining, and come upon the one of them. It
-leads through a wood of daffodils--Wordsworth's and Shakespeare's
-daffodils--in whose company you will find yourself strangely exultant:
-these are they that "take the winds with beauty"; hence their jocundity
-and infectious mirth. Alive? Why, certainly; and wise also--only
-perhaps you shall not yet be allowed to pry too curiously into their
-counsels. All the flowers are alive in this fairyland; and they all
-have their own secrets, which are sunbright and beneficent. Sunbright,
-or sundark like the hyacinth--but still beneficent: poppy and
-mandragora are not allowed to grow here.
-
-As you ride on, you shall still feel the shining of the sun and the
-vigor of the wind; or perhaps there will be sweet intimate grayness of
-clouds, or perhaps the sweetness of rain. Rain or wind, you will feel
-the touch of either on your face, and smell the earth-scent. There is
-one valley there, where the sky is always clouded and windy; the sedge
-is withered on the lake there, and no birds sing. But for that, you
-might mistake it at first for a place in the other fairyland, because
-of the haggard and woe-begone knight-at-arms you are to meet with,
-"alone and palely loitering." Keats came to this valley, and heard his
-whole story from him: it was this knight-at-arms who met _La Belle Dame
-Sans Merci_.
-
-Like everything else in this fairy-land, it is true; in this case the
-beauty of its truth is awful. For you are not to suppose there are no
-tragedies enacted here: there are as many as there are in the world.
-There are a thousand wanderers in the valleys and on the mountains, who
-would lure you away from the sunlight and the rain. Here, often and
-often, it is written: "_Look not behind, or thou art lost_." Yet no
-ruin can come upon you that is not definitely evitable: one holds one's
-fate in one's own hands, and need fear nothing but himself.
-
-In another hundred of fairyland, your road runs by over windy wolds of
-rye and barley, and down past the island in the river where dwells the
-Lady of Shalott. While she weaves her web, finding her whole delight
-in the pictures, note that the sun or the moon is still shining;
-afterwards, when she has turned and the curse has come upon her, the
-low skies are raining ever so heavily. By the presence of the sun and
-moon and wind and rain, by the earth-smell and the water-song, you
-shall know that you are in the fairyland of the Right Hand, and that
-everything about you is true. The story of the Lady of Shalott true?
-Why, yes; a million and a million times. A tragedy again; fairyland is
-full of tragedies. Yet she need not have left the web, need not have
-seen the bloom on the water-lilies, need not ever have looked down to
-Camelot.
-
-And how nearly a tragedy is this scene too--of Titania, poor lady,
-falling in love with the Ass! For, if you go far enough, you shall come
-upon Oberon and his court; you shall find sweet Bully Bottom also,
-strangely wandered from his own world, and with that queer, inevitable
-headpiece clapped upon him. What else should he wear, in fairyland? As
-was said, everything is so desperately true here; and sage and simple
-are alike to come by their own. Should you stray here, no silk hat
-has potent enough magic of the modern to protect your respectability:
-a wandering wind will whisk it away, and you will appear in crown or
-ass-head, according to your merits; or perchance in a dinted, war-worn
-helmet, or wearing a garland of oak or laurel or bay. No one may wear
-any colors but his own in fairyland.
-
-There are innumerable provinces here, reigned over by innumerable
-potentates; but you are to look for sun and moon and wind and rain in
-all of them. Perseus and Theseus and Herakles; Roland and the good
-knight Charlemain; Cuchullain and the Red Branch; the men of the
-Emperor Arthur, and Oisin and Oscar and Finn--they are all here; here
-are fought Moytura, Fontarabbia, Camlan. Ulysses flies the Island of
-Calypso anew; and Odin comes anew into the Hall of the Dwarfs. There
-is always a feast at Gwalas in Penfro; and the door that looks out
-towards Aberhenfelen and Cornwall is flung wide by Heilyn again and
-again--tragedy of tragedies; no one had opened that door until then,
-from the time the sea and the sky and that old palace were made. But
-hark! it is the scream of a real seagull that is blown down the hall.
-Innumerable are the beauties and wonders and sorrows of this region;
-and they are all true, true, true: you can hear the natural winds and
-waves always, and taste the salt of natural wind-driven spray.
-
-Yet in a sorrowless Italy here, Saturn still is reigning: and here
-
-  The wind in the reeds and the rushes,
-      The bees in the bells of thyme,
-  The birds in the myrtle bushes,
-      The cicale above in the lime,
-  And the lizards below in the grass
-  Are as silent as ever old Tmolus was,
-
-listening to the sweet pipings of Pan: for the Golden Age has not faded
-and you may come on Brugh-na-Boinne and the Hills of Arcady and the
-Island of the Appletrees; you may come on all the haunts of Plenydd,
-Alawn, Angus, Baldur, and Apollo.
-
-
-II
-
-So much, then, for the Fairyland of the Right-hand, as we may call it;
-there is also a Left-hand fairyland, however; and its character and
-denizens are altogether different.
-
-You come to it by a road that never goes out of doors. I suspect that
-you lock and bar your study door, and draw the curtains, and make
-fearfully sure of your solitude. Then you sally forth by uncanny
-gateways, and come where never hay was mown. There is light there,
-especially at first; but the end is a dreadful darkness. The light
-is of a kind, indeed, that never was on land or sea; but we may be
-thankful for that. Our lands and seas are the wholesomer for the lack
-of it.
-
-At first it is not all so different, as to let us see at once we are
-in no hallowed region. There is beauty, and color; but the beauty is
-neither from the sun nor from the moon, and the color from no dawn
-nor sunset, from no sky nor sea. Shifting mists may give place to a
-dazzling Moorish palace, or to a peasant's cottage inhabited by the
-dead. Mirth or sadness may lurk in such dwellings; but beware of any
-intimacy with them: you cannot tell what fair seeming masks the ghoul.
-There is no order nor established nature of things, nothing you can
-depend on. The fig grows on the thistle; but any hunger is better than
-to eat it; vines and figtrees are prolific of innumerable thorns.
-Gorgeous blooms prophesy only of doom and impending horror. That is,
-when you have journeyed some little while. At first, perhaps, they will
-tell no tale but of sweetness and fragrance for the senses. Luxurious
-poppies are on every roadside, haunted with night and dreams: but
-beware of the whitest lily, the deepest rose; besides these the poppies
-are but flower children innocent of guile.
-
-Very early on the way to this fairyland, you shall come to Xanadu,
-where Kublai Khan decreed his stately pleasure-dome. A beautiful place?
-Yes, but mark; here Alph, the sacred river runs "through _caverns
-measureless to man, down to a sunless sea_." There is much wonder
-in that; but also darkness, and--incipient terror. Your true and
-right-hand fairyland, "bards in fealty to Apollo hold." _It_ is all "in
-the Face of the Sun and the Eye of Light."
-
-For a lone reminder of better things, the forests of Xanadu do inclose
-sunny spots of greenery; but the heart of the place! It is "as holy and
-enchanted as e'er beneath a waning moon was haunted By woman _wailing
-for her demon lover_." Heavens! is that your mark of holiness? They
-do not so reckon it in the right fairyland, where the tragedies are
-effects flowing from causes. And the beauty of the place? "The shadow
-of the dome of pleasure Floated midway on the waves":--a scintillant
-mirage, a sensuous unreal efflorescence of phantasmagoria; and midst it
-all, "ancestral voices prophesying war."
-
-_Christabel_, _Genevieve_, and _The Ancient Mariner_ all belong to
-this fairyland; the first two near the hither frontier, and the last
-much farther in. For one has to note how beauty wanes as the sun-known
-horizons recede, and how its place is taken by a new kind of harmony,
-a chiaroscuro of keen terror and gloom. This also holds one, as beauty
-does; indeed, plays on the emotion with a more compelling, because
-wilder and louder, touch. So we call the pictures and poems of the
-left-hand fairyland also beautiful, also works of Art. Some day I
-think we shall be wiser; our critics will use a deeper discrimination.
-Beauty is not that which most stirs the emotion, but that which most
-stirs it in a certain way. There is the evolutionary urge upward to be
-considered; what works against that has no real right to the name of
-beauty. You are to note here, that the further one travels in this dark
-fairyland, the more Wonder transforms itself into horror. Wonder went
-with us all through the bright realm, and grew from the mere wizardry
-of flowers and mountains, into the atmosphere of majesty that surrounds
-the soul and the judgments of Spiritual Law. The wizard-glow in the
-woodlands waxes, and resolves itself into one of the elder gods. But
-in the other case, the Daughter of Glamor that leads us is like the
-_Gwrach y Rhibyn_ in the Celtic tales; subtly luring and exquisite at
-first, she turns into a fearful terrifying hag, and he who accompanies
-her does well if he escapes with his reason.
-
-Glamor fills both regions; the one, a clean natural magic; the other,
-not so decadent in the beginning, as to be wanting in some few waning
-rays of the sun. In either case, it is partly the sense of a certain
-depth in the things seen or heard; you know that the words of the
-poem or story stand for something more than is actually spoken. Fairy
-dwellings again; the grass-grown hillock that melts and reveals itself
-a palace of the Immortals. In the poetry of the Right-hand Fairyland,
-this is precisely what we find; beautiful is the seen, but infinitely
-more beautiful and grander that which it symbolizes or indicates. In
-that magical country, there is nothing not quickening with ancient
-truth, and all the dramas enacted are leaves out of the diary of the
-human soul. Hence the many tragedies, the many fallings of fate, dooms
-that flow out of deeds done or undone. But in the other, we find none
-of this. There, the esotericism is poorer than the outward form.
-Fate is fate there, no longer Karma. At the best there may be some
-moral taught; yet even then, it is doubtful if the lesson will be of
-supreme value. It will not equal in weight the great superstructure
-of art raised over it; as if one should sack the caves of the whole
-sea, to find some not too-precious stone. It will be an after-thought,
-a gem added, an excuse; not the seed and reason of the whole work.
-More often, it will be some mere allegory of the passions, void of
-truth in the deeper sense; or the deliberate esotericizing of a
-Sandford-and-Mertonism. Yet these will be the very best the left-hand
-fairyland has to offer; go a little further in, and you have simply
-riot on the planes of delirium. Coleridge's _Genevieve_ and Keat's
-_Belle Dame_ will point the difference. There is something of the same
-color and mystery, even a parallelism in the subject-matter of the two
-poems: but the first is mere sound and beauty, signifying nothing, and
-the second a picture of the fate of one who has been lured away by
-passion from the true paths of the Soul. They are surely wrong, who
-ascribe to Coleridge the originality, and say that Keats followed him.
-The truth is that the two are not comparable; Keat's voyagings were to
-the right hand, Coleridge's, here, to the left.
-
-And the last places in the witch-land? The House of Usher rears itself
-gauntly beside its tarn there, and incontinently and dreadfully falls.
-It is an "ultimate dim Thule," reached by a road haunted only of evil
-angels. It is the home of decay, horror, and death; there is a godless
-phosphorescence about it.
-
-But, you say, did not Dante wander there, and Milton? No. Whither
-they went, they went armed in the uprightness of spiritual strength.
-They made their hells somber, terrible, _august_; not glamorous or
-attractive. In Malebolge and Pandemonium alike, there is a certain
-stability also, a procession of cause and effect; there are horrors,
-but they are not inconsequential; they take their place in a definite
-scheme of things. And here is a literary touchstone; both Milton and
-Dante wielded that supreme quality of style which is called the _Grand
-Manner_, so that the mere boom and march of their verses arouses the
-feeling of heroism, of titan strength: a thing it was never given the
-decadents and drug-fed to do. Dante had his safe guide and teacher
-with him; as he walked through the wonders and terrors of hell, he
-himself was the thing most aloof and wonderful. Unscathed he might
-pass to his meeting with Beatrice, and walk with her in heaven as
-majestically, as he had walked with Virgil through hell. Milton, too,
-with all his limitations, remains a thing majestic for our vision;
-poet or politician, he is still the armed and terrible warrior of
-God. In his characteristic and later mood, he seeks never beauty, but
-always righteousness; indeed, his chief fault is that he lost sight
-of any unity in the two. _Comus_ and _Lycidas_ will show us from what
-fairyland he had graduated, to take part in the stern earthly labors of
-his prime.
-
-But here is the mark of the later Coleridge, and of all true wanderers
-in the fairyland of the left. When they see him, "All should cry
-Beware, beware! His flashing eyes, his floating hair." Yes--in one of
-his moods. But what when the inspiration had passed; when the turbulent
-dark glory that held them had waned from before his eyes; when the Dead
-Sea Fruit of his fairyland had withered, and left him to be nourished
-with filth and cinders? Then, too, wholesome men cry _Beware!_--but of
-a victim of opium, a morphiomaniac, or one sodden with cocaine; a poor
-wreck of a man, at sight of whom if you close your eyes, it will not be
-in "holy dread," but in mere sorrow and pity.
-
-Poor Coleridge! it was laudanum, and not honey-dew or the milk of
-Paradise that inspired him. And perhaps we might trace all that part
-of the literature of wonder which comes from the dark, left-hand
-fairyland, to drugs; which would remove from the category of genius
-many a name that figures there now.
-
-
-
-
-LIGHT PHYSICAL AND METAPHYSICAL: by H. Coryn, M. D., M. R. C. S.
-
-
-A metal is fixed and crystallized light, said H. P. Blavatsky--and was
-laughed at. Light was not then, nor is it yet, substantive, but a mode
-of motion--of the ether and of matter. The days when it was substantive
-and corpuscular, the days of Newton, had gone by.
-
-But there are several indications of their return--with additions, the
-additions warranting H. P. Blavatsky's definition of a metal.
-
-A crystal of metal consists of molecules, and they of the still smaller
-atoms. Each atom, in its turn, is made of the still smaller electrons
-or corpuscles. If these either _are_ light, or are made of even smaller
-bodies which are, the definition is justified. This is the suggestion,
-or contention, of Professor Bragg, developed at a recent lecture
-delivered before the English Royal Institution.
-
-Light is regarded as a spreading etheric pulsation, waves in ether. We
-have it as the visible seven colors from red up to violet, and beyond
-visibility as the ultra-violet. Still higher etheric pulses, according
-to the usual theory, are the _x_-rays. Professor Bragg applies his new
-corpuscular theory to the last alone, though he suggests that it also
-includes the ultra-violet rays--in which case it must include all the
-rest. He thinks the _x_-rays corpuscular because of a certain behavior;
-but the ultra-violet rays have the same behavior--and no one doubts
-_their_ continuity with the lower rays down to--and far below--the red.
-What is the behavior on which the argument rests?
-
-The term _x_-rays or kathode rays, as popularly used, covers three
-kinds of emanation in the tube or from radium. The first and grossest
-ingredient is ordinary matter, whirling atoms of the element helium.
-The next and finer, the intermediate, is electrons, corpuscles. The
-third and finest is _x_-rays proper, hitherto considered as merely
-etheric pulses. Professor Bragg calls them _gamma_ rays, restricting
-the other term, _x_-rays, for other rays of properties so nearly the
-same that he includes them in the same argument.
-
-When _gamma_ (or _x_-) rays fall on an atom of matter they cause it to
-discharge one or more of its electrons or corpuscles, the intermediate
-of the three emanations popularly included under the term _x_-rays. In
-this connexion they are called _beta_ rays.
-
-The professor points out that when _gamma_ (or _x_-) rays produce this
-discharge from an atom
-
- the _beta_ rays to a large degree continue the line of motion of the
- _gamma_ rays, as if the latter pushed them out of the atoms; and,
- lastly, that the number of the _beta_ rays depends on the intensity of
- the _gamma_ rays.
-
-The _gamma_ ray, entering an atom, pushes out a corpuscle, a _beta_
-ray, and takes its place. It behaves, in fact, as if it were itself a
-corpuscle, and the word ray is not well descriptive either of it or the
-_beta_. Nor can it be a mere ether-pulse. The professor suggests that
-it is a corpuscle, an electron, which has had the ordinary negative
-charge of electricity proper to electrons neutralized by a positive.
-Then he proceeds:
-
- Many insist that my neutral corpuscle is too material, and that
- something more ethereal is wanted, for it appears that ultra-violet
- light possesses many of the properties of _x_- and _gamma_ rays....
- They propose therefore a quasi-corpuscular theory of light, _gamma_
- and _x_- rays being included.... The light corpuscle which is proposed
- is a perfectly new postulate. It is to move with the velocity of light
- ... and to be capable of replacing and being replaced by an electron
- which possesses the same energy but moves at a slower rate, and, of
- course, it has to do all that the old light waves did. The whole
- situation is most remarkable and puzzling.
-
-So at this rate matter consists of molecules, as before; which consist
-of atoms, as before; which consist of electrons, as before--but may
-also in part or altogether consist of still more ethereal corpuscles
-_which are light_.
-
-It is but a step to the suggestion that the electrons consist of light
-corpuscles, standing to them as they stand to the positive or negative
-atom of matter. Then metals will be crystallized light.
-
-But whence the light corpuscles? How did they manage to get born in
-space? An answer to this question means a step-over from science into
-metaphysics. If and when we have reached the last line of matter we
-must begin to consider _consciousness_.
-
-Intellectual light, spiritual light--we think we are using only
-metaphors in those phrases. Possibly we are not. Physical light may
-be the last stage of higher lights. If physical light is divine
-thought-energy appealing to our sense, it may have passed down through
-higher stages at which it appeals only to mind and heart and spirit.
-
-If we think of Cosmic Spirit as pulsing its will and thought into that
-passive and uniform essence which will afterwards become active and
-differentiated matter, condensing and precipitating it into centers for
-evolutionary work, we must surmise that it is these intensely conscious
-centers that will subsequently be suns. Science would say that this
-condensation would already involve the liberation of heat, that the new
-center must at once be hot. But that is only true of condensing matter
-as we know it, matter which already contains latent energy. But the
-kind of matter we are considering now is what _will become matter_,
-has no possessions nor qualities till these are conferred on it by
-divine ideation and will. A sun at its first stage would be luminous
-only to a _spiritual_ cognition--that is, it would be charged with, and
-radiating, divine ideation. At the _very_ first it would not be even
-that; it would be but a _receiving_ center--for divine thought and will.
-
-But at last would come its first heart-beat, so to speak. Some of the
-aggregated substance would be pulsed out to the surface charged with
-accumulated energy, dissipated as corpuscular light. And now it would
-fall within the range of human vision. It is illuminating not only to
-sense but to mind; for it contains mind; and not only to mind but to
-spirit; for that also it contains.
-
-Theosophy teaches that the sun's envelopes do _not_ contain the
-terrestrial elements _in their terrestrial condition_. It is their
-antetypes that are alone there, transient, in perpetual aggregation
-on the inner side of the envelope (towards the solar nucleus), in
-disintegration as light on the outer. And this light, charged with
-divine ideation--septenary--has the power on earth of building elements
-like to, but lower down than, those found in the sun's envelopes--and
-of destroying them. The planets owe the elements they have to the
-formative power in the solar light; rather say the keynotes of the
-elements they have, according to which keynotes the elementary matter
-aggregates. Besides that every molecule is crystallized and fixed
-light, it contains as its soul some of that light in its highest or
-first state. And so has every cell, every compound of cells, every
-living thing. If we had another kind of spectroscope we could find
-their antetypes too on the sun. Every cell and molecule contains latent
-what in man has begun to manifest--that _self_-consciousness which is a
-direct reflection of the absolute Self-consciousness of that point or
-center which is everywhere and whose circumference nowhere because the
-universe has a limit nowhere. That self, latent or manifest, has in man
-and molecule its first or highest embodiment in a layer or envelope of
-light in its first or highest condition. As we say, Âtman is enshrined
-in Buddhi.
-
-[Illustration: Lomaland Photo. and Engraving Dept. A FAMILY
-GROUP: JULIUS KRONBERG, THE FAMOUS ARTIST MADAME SCHOLANDER, HIS
-MOTHER-IN-LAW, A WELL-KNOWN SWEDISH THEOSOPHIST AND MR. KRONBERG'S
-CHILDREN. STOCKHOLM, SWEDEN]
-
-[Illustration: Lomaland Photo. and Engraving Dept. "EROS": PAINTING BY
-JULIUS KRONBERG]
-
-
-
-
-EROS: by R. W. Machell
-
-[Suggested on first seeing the painting by Julius Kronberg, entitled
-_Eros_]
-
-
-I looked into the depths and saw amid the writhing forms that filled
-the abyss, a running stream of fire that flowed among them, and seared
-and shriveled some and twisted others into strange shapes, but still
-itself preserved its own undying energy insatiate. A monster that
-devoured its devotees, for at times I seemed to see it as a being
-having a form defined though monstrous. It fascinated me, and, as I
-looked longer and more intensely it took form more definite, with a
-strange beauty, wild and weird, yet strangely potent to attract and
-hold the gazer in the spell of admiration that bewildered all the mind,
-and fired the sense with strange thrills and throbbings of unsatisfied
-desires, vague but intense, painful yet so seductive that the mind,
-bathed in oblivion of former joys, craved only the consuming kiss
-of that fierce flame. The form was superhuman, but as yet I saw no
-face nor knew to what to liken the strange shape, so wild and yet so
-strangely human that it seemed a part of me when first I looked. But in
-a little while I knew that I was but a part of it--scarce even that, a
-shadow looking towards a light that must consume it. I fought against
-the fascination that seemed as if it would absorb my soul and scorch my
-mind and sweep my body into its seething vortex of undying fire; and as
-I fought to hold myself against the influence, it seemed as if it, that
-living fire, took form and features and became the image of a God with
-wondrous eyes that glowed as do the embers of the fire when burning
-clear with caverns of throbbing radiance and unresting palpitations,
-flushing and gleaming, or sinking into momentary dulness like a sulky
-face swept by a passing cloud of temper. But strange and fascinating
-as it was, that beauty seemed to be unable to define itself; there
-was a _want_ that left in the beholder a wild yearning, in itself so
-keen as to appear the most intense delight mingled and tinged with
-woe unutterable. And then I knew that this on which I gazed was a
-reflection of some higher thing, an _image only_ on the waves of that
-deep ocean in which the world and all things corporeal float formless
-and uncreate until the creative fire of Eros pierces its depths, and
-awakening all its energies into activity, mirrors itself upon the
-seething vortex of illusion.
-
-Each one who looks into the depths shall see this image; they who have
-no heart to search the depths of beings shall feel the fire within
-their veins and hail the presence of a God and feed the flame with
-their own substance, giving their lives in acts of impious sacrifice to
-the consuming fires of the lower world, responsive to the passions that
-so insistingly demand the tribute of self-immolation on the altar of
-desire.
-
-And from his place beside the throne on high the God of Love looks
-down and sees the distorted image of himself torturing, deceiving,
-and destroying all who fall beneath the spell of his pervading magic,
-while tears of pity for the woes of men fall silently; and he waits,
-divinely patient, for the hour when man shall rise from his long dream
-of passion, and turning his eyes up towards the Sphere of Light,
-shall know that he too is divine. Then shall man recognize the God of
-Love who stands beside the throne and call to him to show the path by
-which he can regain his place and once more sit upon the throne of
-his divinity and rule within the kingdom of the soul, the soul of all
-humanity.
-
-
-
-
-TEMPTING COUNTERFEITS VS. REALITY: by Lydia Ross, M. D.
-
-
-Visitors at Point Loma who learn something of the high moral tone
-of the Râja Yoga College here and of the way in which the young
-people are protected from evil influences, are much impressed with
-these educational conditions, as desirable as they are unique.
-Compared with the average youth's environment, which modern life
-keys to an ever-increasing pitch of excitement, self-indulgence, and
-artificiality, the serene, disciplined, natural life of the Point Loma
-young folk makes an atmosphere of quite another world. Even the keenest
-critics admit this.
-
-The judgment, however, becomes so colored by the prevailing customs and
-ideas and the critical minds are so skeptical from previous failures
-in fulfilment, that even friendly visitors are prepared to find a flaw
-somewhere. So it is not surprising to hear them say: "Well, there is
-something wonderful here and it is the right way to live; but how will
-it be with these young people when they leave the school and go out to
-meet the unknown temptations of ordinary life? How will they stand the
-test?"
-
-That question touches the point wherein the Râja Yoga method differs
-from prevailing educational systems, in training the pupil, not for
-examination day, but for _practical life_.
-
-In analysing temptations of any kind they may be traced to a common
-root: the promise of giving the tempted more power--the power to feel
-more, to think more, to do more. This proffered power is the naturally
-alluring counterfeit of that conscious inner sense which longs _to be_
-more.
-
-First take the physical appetites which so often develop a mastery of
-the thoughtless or deliberately indulgent. The normal sense of taste
-enlarges the feeling of pleasure, and agreeable food stimulates the
-body's latent nutritive forces to an output of strength and action.
-Usually the desire of the alcoholic and drug habitués is not primarily
-for the _taste_ of the drink or the drug but for the coveted feeling
-of attainment that they (apparently) give, the temporary, apparent
-return of waning poise and power. Even when unable to stand steadily,
-the inebriate is convinced of his own strength and importance by the
-feeling of energy and largeness he has recklessly lashed into an
-outgoing, aimless tide of exhausting sensation. The maudlin type finds
-himself the central figure of a fictitious emotional sphere, while the
-ambitious but incompetent man basks in the pleasing delusion of his own
-wealth and dignity. The craving for stimulants and sedatives grows with
-the indulgence which weakens the will, shatters the nerves, dulls the
-mind, and debases the spirit. The wretched habitué feels a vital lack
-of selfhood and clutches at even a passing furlough for his mutilated
-and chaotic sense of identity.
-
-The sense of smell is not only intensified by favorite odors, but
-these recall and vivify other scenes and sensations. A fragrant flower
-may suggest a realm of beauty and poetry and sweetness. Savory odors
-appeal to the sense of taste and the appetite becomes the means of
-still further arousing one through the memory and imagination. The
-degenerate nature enjoys even offensive odors as the means of making
-him more alive to the possibilities of his degenerate world. A dog's
-markedly developed olfactory sense is not attracted by aesthetic odors
-as he smells impartially at everything, and follows up--tempted, if you
-will--those odors that make him more aware of his canine capacity for
-sensation and action: that, in short, make him more of a dog.
-
-The auditory sense is also the gateway to a larger range of feeling
-and power. The savage responds to his own defiant war-cry, and the
-small boy dilates with his noisy activities, as the refined expand
-under nature's finished rhythm of sound and the tones of inspiring
-music.
-
-The eye also lights up old and new scenes of thought and feeling and
-the characteristic sensations are reflexly stimulated whether one seeks
-an exciting round of changing pictures or chooses more beautiful and
-useful things, whether the higher or the lower nature is appealed to,
-it is the larger sense of power to feel or to think or to know that is
-the attraction of vision.
-
-The sensual appetites are impelling because the creative quality
-upon the physical plane counterfeits the unity of masculine and
-feminine principles in the final perfection of human consciousness.
-The attraction of the sexes depends upon an awakening not only to the
-qualities of the opposite, but also to an exaltation of the lover's
-sense of his or her own manhood or womanhood. Exercised merely for
-gratification the lower appetites fill the indulger's world with
-insistent desires, capable of leading to degrading depths. But when the
-creative energy is consciously expended along the uplifting lines of
-noble and altruistic endeavor it arouses in all the auto-creative sense
-of power, which, reproductive in its own right, has the satisfying
-sense of attainment. Unselfish love so far awakens the higher nature
-to its own richness and strength and beauty that its royal impulse to
-give would sacrifice the personal self in protecting and idealizing the
-beloved.
-
-The temptations of ambition spring from a love of power--the power of
-knowledge, of courage, of beauty, of strength, of influence--those
-things which arouse the possessor to an enlarged or intensified sense
-of himself. That the ruling personal ambition too often sacrifices the
-greatest elements of the nature to obtain the gratification of seeming
-greatness does not discount the fact of the Real Self which sacrifices
-its lesser desires to be great.
-
-Back of all counterfeits must be the genuine coin to give the false
-its spurious value. So beyond the many byways of sense and sensation
-wherein humanity seeks to feel and to think and to do more there is
-the sunlit highway of the natural soul-life wherein one grows more
-conscious of his divine power and possibilities. Normal growth during
-incarnation is not found in a repeated round of sensational climaxes,
-but in a progressive journey with an ever-expanding horizon where the
-soul dominates the nature forces within and without the body. The child
-who learns to know the divine reality of his dual nature inevitably
-comes to find that "pleasure within himself" that is satisfying in its
-expansive sense of power and beauty and largeness.
-
-That the child is incapable of realizing so profound a truth as that of
-his divine origin is questioned by a world psychologized with centuries
-of false teachings of natural depravity, etc. But in the teaching of
-the dual nature in the Râja Yoga training that calls upon the higher
-side to master and utilize the force of the lower impulses, the reality
-of innate power becomes the satisfying keynote of daily life. In the
-plastic period of child growth, he should be spared the usual external
-distractions while acquiring the habit of looking within to "find
-himself." Protection from the taint of artificial life is no more
-enervating than the suitable care the gardener gives to seedlings while
-they take firm root for future growth and resistance.
-
-Temptation can only tempt where there is lack and longing. One who
-has learned how to live in the fulness and richness of the reality
-can easily estimate the worth of any imitation, familiar or unknown.
-Theosophy does not haggle over theological minutiae. It broadly asserts
-that the divine man incarnating becomes dual in nature. Râja Yoga
-training confidently challenges the indwelling soul to come forth and
-declare itself.
-
-
-
-
-LIFE AND TEACHINGS OF PYTHAGORAS: by F. S. Darrow, A. M., Ph. D. (Harv.)
-
-
-III. THE TEACHINGS
-
-As Pythagoras met with the immemorial fate of the world's great
-teachers, many fantastic distortions of his teachings were published;
-some of them, in his name by his enemies, for the express purpose of
-bringing his teachings into disrepute; and many things were imputed
-to him which he certainly never said or did. Probably he did not
-commit any of his teachings to writing, but it is certain that his
-disciples memorized his sayings and treasured them as the oracles of
-the Deity. He had two forms of teaching: one public or exoteric, and
-one private or esoteric. It is noteworthy that wherever his teachings
-prevailed, sobriety and temperance displaced licentiousness and luxury,
-for the distinguished Pythagoreans were men of great uprightness,
-conscientiousness, and self-control, capable of devoted and enduring
-friendships.
-
-
-(a) EXOTERIC TEACHINGS
-
-The public teachings of Pythagoras consisted principally of practical
-morals of the purest and most spiritual type and emphasized the virtues
-of self-restraint, reverence, patriotism, sincerity, conscientiousness,
-uprightness, truth, justice, and purity of heart. He insisted upon
-the highest ideals of marriage and of parental duties, and always
-exerted his influence to suppress wars and dissensions. He was the
-first to apply the term philosopher or lover of wisdom to himself, as a
-substitute for the earlier term sage, for he said: "The Deity only is
-wise; men at their best are merely lovers of wisdom." He was also the
-first to use the word _kosmos_ or "order," as applied to the universe.
-He used to say:
-
- Drunkenness is synonymous with ruin.
-
- No one ought to exceed the proper quantity of meat and drink.
-
- Strength of mind depends upon sobriety, for this keeps the reason
- undiverted by passion.
-
-In answer to the question, "When may I indulge in the pleasures of
-passion?" he replied: "Whenever you wish to be weaker than your _Self_."
-
- Never say or do anything in anger.
-
- Virtue is harmony; health, the Universal Good.
-
-He urged his disciples not to kill animals, because he declared that
-they have a right to live, as well as men.
-
- It is the part of a fool to attend to every opinion of all men, above
- all to that of the mob.
-
- Do what you believe to be right, whatever people think of you. Despise
- alike their censure and their praise.
-
- Add not unto your grief by discontent.
-
- Do not speak few things in many words, but many things in a few words.
-
- Either be silent, or speak words better than silence.
-
- It is hard to take many paths in life at the same time.
-
- Youth should be accustomed to obedience, for it will thus find it easy
- to obey the authority of reason.
-
- Men should associate with one another in such a way as not to make
- their friends enemies, but to make their enemies friends.
-
- We ought to wage war only against the ignorance of the mind, the
- passions of the heart, the distempers of the body, sedition in cities,
- and ill-will in families.
-
- No man should deem anything _exclusively_ his own.
-
- Every man ought so to train himself as to be worthy of belief without
- an oath.
-
-He used to call admonishing, "feeding storks."
-
- Philosophers are seekers after truth.
-
- The discourse of a philosopher is vain, if no passion of man is healed
- thereby.
-
- Choose the best life; use will make it pleasant.
-
- Man is at his best when he visits the temples of the gods.
-
- A man should never pray for anything for himself, because he is
- ignorant of what is really good for him.
-
- Do not the least thing unadvisedly.
-
-  Advise before you act, and never let your eyes
-  The sweet refreshings of soft slumber taste,
-  Till you have thence severe reflections passed
-  On th' actions of the day from first to last.
-  Wherein have I transgressed? What done have I?
-  What duty unperformed have I passed by?
-  And if your actions ill on search you find,
-  Let grief, if good, let joy, possess your mind.
-  This do, this think, to this your heart incline,
-  This way will lead you to the Life Divine.
-
-         *       *       *       *       *
-
-  This course, if you observe, you shall know then
-  The constitution both of gods and men.
-  And now from ill, Great Father, set us free,
-  Or teach us all to know ourselves in Thee.
-
- The noblest gifts of heaven to man are to speak the truth and to do
- good. These two things resemble the works of the Deity.
-
- Place intuition as the best charioteer or guide for thy acts.
-
- Possess not treasures except those things which no one can take from
- you.
-
- Be sleepless in the things of the Spirit, for sleep in them is akin to
- death.
-
- Each of us is a soul, not a body, which is only a possession of the
- soul.
-
-  The tyrant death securely shalt thou brave,
-  And scorn the dark dominion of the grave.
-
- The greatest honor which can be paid to the Deity is to know and
- imitate Its perfection.
-
- The wise men say that one community embraces heaven and earth,
- and gods and men and friendship and order and temperance and
- righteousness; for which reason they call this whole a kosmos or
- orderly universe.
-
- Of all things learn to revere your _Self_.
-
- Likeness to the Deity should be the aim of all our endeavors. The
- nobler, the better the man, the more godlike he becomes, for the gods
- are the guardians and guides of men.
-
- There is a relationship between men and gods, because men partake of
- the Divine Principle.
-
- You have in yourself something similar to God; therefore use yourself
- as the Temple of God.
-
- Be bold, O man! Divine thou art.
-
- Truth is to be sought with a mind purified from the passions of the
- body. Having overcome evil things, thou shalt experience the union of
- the immortal God with the mortal man.
-
-
-(b) THE ESOTERIC TEACHINGS
-
-
-(1) Symbols
-
-The esoteric teachings of Pythagoras, which he called "the Gnosis of
-Things that Are," or "the Knowledge of the Reality," so far as they
-can be gathered from the extant fragments, dealt with (1) Symbols,
-(2) Number, that is, the inner meaning of arithmetic and geometry,
-(3) Music, (4) Man, and (5) the Earth and the Universe. In his
-esoteric teachings Pythagoras gave out the keys to the system of
-practical ethics outlined in his exoteric sayings. Such of his public
-utterances as were called Symbols were mere blinds, capable of several
-interpretations with several distinct and highly important meanings
-attached to them. H. P. Blavatsky, speaking of these, says:
-
- Every sentence of Pythagoras, like most of the ancient maxims, had
- (at least) a dual signification; and while it had an occult physical
- meaning expressed in its words, it embodied a moral precept.
-
-It is no mere coincidence that many of the maxims were and still are
-current among widely separated nations. The following are examples of
-some Pythagorean Symbols together with their possible meanings as moral
-precepts:
-
-"Do not devour your heart": that is, do not consume your vitality in
-futile grief.
-
-"Do not devour your brain": that is, do not waste your time in idle
-thoughts.
-
-"When you are traveling abroad, turn not back, for the furies will go
-with you": that is, do not dally or cry over spilt milk but hasten
-to accomplish whatever you have begun; otherwise you will fail, and
-remorse and sorrow will thereafter attend you.
-
-"Do not indulge in immoderate laughter": that is, restrain the unstable
-parts of your nature.
-
-"Do not stir fire with a sword": that is, do not return angry words to
-an angry man, for "hatred ceaseth not by hatred but by love--this is an
-everlasting truth."
-
-"Turn away from yourself every sharp edge": that is, control your
-passions.
-
-"Nourish nothing which has crooked talons or nails": that is, cultivate
-only kindliness of disposition.
-
-"Help a man to take up a burden but not to lay it down": that is, by
-toils and sorrows men are strengthened.
-
-"Do not step above the beam of the balance": that is, live a life of
-perfect justice.
-
-"Spit not upon the cuttings of your hair or the parings of your nails":
-that is, even trifles are important.
-
-"Destroy the print of the pot in the ashes": that is, correct all
-mistakes.
-
-"Put the shoe on the right foot first but put the left foot first into
-the bath-tub": that is, act uprightly and honestly, washing away all
-impurities.
-
-"Look not in a mirror by lamplight": that is, do not be misled by the
-phantasies of the senses, but be guided by the pure, bright light of
-spiritual knowledge.
-
-"Transplant mallows in your garden but eat them not": that is,
-cultivate spirituality and destroy it not.
-
-"Do not wear a ring": that is, philosophize truly, and separate your
-soul from the bonds of the body.
-
-"When the winds blow, give heed unto the sound": that is, when the
-Deity speaks, attend closely.
-
-"When you rise from bed, disorder the covering, and efface the
-impression of the body": that is, when you have attained unto wisdom,
-obliterate all traces of your former ignorance.
-
-"Leaving the public ways, walk in unfrequented paths": that is, lead a
-spiritual, not a worldly, life.
-
-"Do not offer your right hand lightly": that is, do not make pledges
-which you cannot or will not keep, and do not divulge the Mysteries to
-those who are unfit and uninitiated.
-
-"Do not receive a swallow into your house": that is, do not disclose
-the Mysteries to one who is flighty and unstable.
-
-"Speak not about Pythagorean concerns without light": that is, do not
-assume to be a teacher until you have become a student.
-
-"When treading the Path divide not": that is, truth is one but
-falsehood is multifarious; choose that philosophy in which there is no
-inconsistency or contradiction.
-
-"Above all things learn to govern your tongue when you follow the
-gods": that is, learn the power of silence.
-
-"Disbelieve nothing admirable concerning the gods or the divine
-teachings": that is, the Deity is perfect justice and perfect love;
-"the Divine wisdom is the science of life, the art of living."
-
-"Do not cut your nails while sacrificing": that is, in praying,
-remember even those who are most distant.
-
-"Sacrifice and worship unshod": that is, approach the Mysteries with a
-reverent heart.
-
-"Entering a temple, neither say nor do anything which pertains to
-ordinary life": that is, preserve the Divine, pure and undefiled; the
-divine science cannot be judged by the ordinary standards of human
-opinion.
-
-"Enter not into a temple negligently nor worship carelessly, not
-even though you stand only at the doors": that is, seek the Divine
-wholeheartedly without reference to personal advantage, no matter
-however humble your position.
-
-"Approach not gold in order to gain children": that is, beware of all
-teachers who barter the things of the Spirit; "by their fruits ye shall
-know them."
-
-"Inscribe not the image of the Deity on a ring": that is, do not think
-of the Supreme as either finite or personal.
-
-
-(2) Number
-
-The esoteric teachings of Pythagoras in regard to number dealt
-principally with the significance of arithmetic and geometry, and
-emphasized the importance of the application of number to weights and
-measures. He was the first to explain the multiplication table to
-the Greeks. The leading idea of his system was that of the Unity in
-Multiplicity. Therefore the Pythagorean concept of harmony was based
-upon the relationship of the One and the Many, the idea of the One in
-Many and the Many in One--"as above, so below." By number Pythagoras
-meant not merely figures, but regulated motion or vibration, rhythm,
-law, and order; for he made number equivalent to intelligence. He said:
-
- Number is that which brings what is obscure within the range of our
- knowledge, rules all true order in the universe and allows of no
- errors.
-
-He assumed, as first principles, the numbers and the symmetries
-existing in them, which he called harmonies. He taught:
-
- Virtue is a proportion or harmony. Happiness consists in the
- perfection of the virtues of the soul, the perfect science of numbers.
- Nature is an imitation of number.
-
-Pythagorean arithmetic was concerned especially with the first ten
-digits, which were "hieroglyphic symbols, by means of which Pythagoras
-explained his ideas about the nature of things." He taught that unity,
-the monad or one, is no true numeral, for one multiplied any number
-of times by itself always equals one; that is, unity unlike the true
-numerals, has not an infinite series of varying powers, for its square,
-cube, and other powers, are one and all equal to one, the first term of
-the series. Another peculiarity, which proves unity not to be a true
-numeral, is its indivisibility into whole numbers.
-
- The monad is God and the good, which is the origin of the one and is
- itself Intelligence. The monad is the beginning of everything. Unity
- is the principle of all things and from Unity went forth an infinite
- or indeterminate duality, the duad, which is subordinate to the monad
- as its cause.
-
-Pythagoras taught that the duad, the first concept of addition, was the
-first true figure and regarded the one as a symbol for the Primitive
-Unity or the Deity, the Absolute, behind and above the indeterminate
-or infinite duad, which symbolized chaos or spirit-matter. The triad
-or the three, the monad plus the duad, symbolized the Divine, the
-Heavenly, as opposed to the Earthly.
-
- The Pythagoreans say that the All and all things are defined by
- threes; for beginning, middle, and end constitute the number of all
- and also the number of the triad.
-
-The tetrad or the four exists in two forms, its actual form the
-quaternary or the four, the symbol of Earth as opposed to Heaven, and
-its potential form, the tetraktys, which contains in germ the sum total
-of the universe, manifested and unmanifested, the Pythagorean dekad or
-ten, thus, 1 + 2 + 3 + 4 = 10. The tetraktys, therefore, was regarded
-as a very sacred symbol. The pentad or number five, symbolized man. The
-senary or number six, is, of course, composed of two threes, and was
-regarded as an abbreviation for the alpha and omega of evolutionary
-growth. The hebdomad or number seven, is the perfect number, par
-excellence, symbolizing both heaven and earth. In the words of H. P.
-Blavatsky
-
- The ogdoad or 8 symbolizes the eternal and spiral motion of the
- cycles, and is symbolized in its turn by the Caduceus (or herald's
- staff of Hermes). The nine is the triple ternary, reproducing itself
- incessantly under all shapes and figures in every multiplication.
- The ten or dekad brings all these digits back to unity and ends the
- Pythagorean table.
-
-"It is," Pythagoras says, "the starting point of number."
-
-Passing from the arithmetic to the geometry of Pythagoras, Plato's
-statement that "God geometrizes" is undoubtedly Pythagorean in origin,
-for it is said that Pythagoras perfected geometry among the Greeks,
-and the two well-known theorems that the triangle inscribed in a
-semi-circle is right-angled, and that the square of the hypothenuse
-of a right-angled triangle is equal to the sum of the squares of the
-sides, are still associated with his name. Pythagoras taught:
-
- From the monad and the duad proceed numbers; from numbers signs; from
- signs lines, of which plane figures consist; from plane figures solid
- bodies. The Kosmos is endued with life and intellect and is of a
- spherical figure.
-
-From one point of view, One corresponds to the dot or point, Two to the
-line, Three to the plane, and Four to the concrete solid. The dekad
-was represented geometrically in the form of a tetradic equilateral
-triangle of ten dots, with one dot at the apex, and four along the base
-line, thus [10-dot triangle]. This shows graphically how the tetraktys
-as 1 + 2 + 3 + 4 = 10, contains potentially the dekad. This ten-dot
-triangle filled out by lines becomes an equilateral triangle, with the
-dot at the apex and at the center remaining as generating-points for
-adjacent figures, and especially as the centers of circles, inscribed
-in and circumscribed about the original triangle.
-
-The principal plane geometrical figures known to have been explained
-by Pythagoras are the circle in its three forms: one with the
-center unmarked, the second with a dot at the center, and the third
-with the diameter drawn: [plain circle] [circle with dot] [circle
-with diameter]; the triangle: [triangle] the square: [square]; the
-pentagram, or five-pointed star: [pentagram]; and the hexagram, the
-six-pointed star or so-called Pythagorean Pentacle: [6-pointed star].
-
-The circle was called by Pythagoras "the most beautiful of all plane
-figures" and in its form with the center unmarked, corresponding to the
-monad or the one in arithmetic, was placed in a category by itself. The
-circle with a dot at its center corresponds to the duad, the triangle
-to the triad, the square to the tetrad in its actual as opposed to
-its potential form, which is that of the tetradic dotted triangle,
-as previously explained, the potential equivalent of the decad. The
-pentagram or five-pointed star corresponds to the pentad, and the
-hexagram to the senary. The circle with its diameter indicated the
-actual dekad or 10 (for we no longer write the one within the circle to
-represent ten) as opposed to the potential equivalent of the dekad, the
-tetraktys. In his solid geometry Pythagoras taught that "the sphere was
-the most beautiful of all solid figures," and in its form corresponding
-to the monad, it was classed by itself. Pythagoras explained that both
-the earth and the kosmos were spherical in shape, and added that the
-universe was made up of five basic solid figures, which were built up
-from the triangle and the square: namely, the cube; the tetrahedron;
-the octahedron, a figure with its eight sides formed by equal
-equilateral triangles; the dodecahedron, a figure with twelve faces
-formed by regular pentagons; and the icosahedron, a figure composed of
-twenty equal and similar triangular pyramids whose vertices meet at the
-center of a sphere, which is supposed to circumscribe it.
-
-
-(3) Music
-
-Turning to Pythagoras' teachings in regard to music, which he regarded
-as a very important help in controlling the passions, it is said that
-he was the first to teach the Greeks the tonic relations of the musical
-scale, and invented for them the monochord, a one-stringed instrument,
-used in measuring the musical intervals. Upon these relations he built
-his celebrated doctrine of the Harmony or Music of the Spheres, that
-is, that the heavenly bodies, composing our solar system, in the course
-of their rotations emit the notes of the scale. H. P. Blavatsky and the
-ancients explain this by saying that Pythagoras called
-
- a "tone" the distance of the Moon from the Earth; from the Moon to
- Mercury ½ a tone, thence to Venus the same; from Venus to the Sun 1½
- tones; from the Sun to Mars a tone; from thence to Jupiter ½ a tone;
- from Jupiter to Saturn a tone; and thence to the Zodiac a tone; thus
- making seven tones, the diapason harmony. All the melody of nature is
- in those seven tones and therefore is called "the Voice of Nature."
-
-Pythagoras declared that the harmony of the spheres is not heard by the
-ordinary human ear either because it has always been accustomed to it
-from the beginning of life, or because the sound is too powerful for
-the capabilities of the physical ear. In substantiation of this theory
-it is interesting to note that modern science expresses the intervals
-of music by proportions similar to those which mark the tonal distances
-of the planets.
-
-
-(4) Man
-
-Self-contemplation was strongly insisted upon and played a most vital
-part in the Pythagorean training. To his esoteric section Pythagoras
-taught the immortality of the soul, its pre-existence, and its rebirth;
-karma; and the septenary constitution of man, partially veiled, it is
-true, under the form of a triple division of the soul into animal,
-human, and divine parts.
-
- There is a doctrine whispered in secret that man is a prisoner, who
- has no right to open the door and run away. The gods are our guardians.
-
- The soul is a harmony and the body its prison.
-
- We choose our own destiny and are our own good or bad fortune.
-
- Rash words and acts are their own punishment.
-
- We are our own children.
-
-Intentional perversions of the teachings of Pythagoras, mere travesties
-of his ideas, are plainly evident in what has come down to us in regard
-to his belief in metempsychosis. Thus we are told that his enemies
-circulated the story that Pythagoras had declared that one of his
-relatives had passed into a bean, a vicious joke based on the fact
-that beans were excluded from the Pythagorean diet. Another similar
-malicious fiction about Pythagoras is thus referred to by Xenophanes, a
-contemporary philosopher.
-
-  They say that once, as passing by he saw
-  A dog severely beaten, he did pity him,
-  And spoke as follows to the man who beat him:
-  "Stop now, and beat him not; since in his body,
-  Abides the soul of a dear friend of mine,
-  Whose voice I recognized, as he was crying."
-
-That Pythagoras, himself, did not believe in transmigration after
-such fashion, is shown quite plainly by the following statements of
-Hierocles, the Neo-Platonist in his commentary upon the _Golden Verses_
-of Pythagoras:
-
- If through a shameful ignorance of the immortality of the human soul,
- a man should persuade himself that his soul dies with his body,
- he expects what can never happen; in like manner he who expects
- that after death he shall put on the body of a beast and become an
- irrational animal because of his vices, or a plant because of his
- dulness and stupidity--such a man, I say, acting quite contrary to
- those who transform the essence of man into one of the superior
- beings, is _infinitely deceived_ and _absolutely ignorant_ of the
- _essential form_ of the _soul_, which can never change; for being
- and continuing always man, it is only said to become God or beast by
- virtue or vice, though it cannot be either the one or the other.
-
-The following quotations give us true representations of Pythagoras'
-ideas on pre-existence and rebirth.
-
-  Souls cannot die. They leave a former home,
-  And in new bodies dwell and from them roam.
-  Nothing can perish, all things change below,
-  For spirits through all forms may come and go.
-
-         *       *       *       *       *
-
-  Thus through a thousand shapes, the soul shall go
-  And thus fulfil its destiny below.
-  Death has no power th' immortal soul to slay;
-  That, when its present body turns to clay,
-  Seeks a fresh home and with unminish'd might
-  Inspires another frame with life and light.
-  So I myself (well I the past recall)....
-
-Pythagoras regarded rebirth as a gradual process of purification and
-taught that the soul by reason of nobility of character gained by
-struggles upon earth was destined to be exalted eventually into far
-higher modes of life. "Imagination," he explained:
-
- is the remembrance of precedent spiritual, mental, and physical
- states, while fancy is the disorderly production of the material
- brain.
-
- Man is perfected first by conversing with gods, which he can do only
- when he abstains from evil and strives to resemble divine natures;
- secondly, by doing good to others, which is an imitation of the gods;
- thirdly, by leaving the mortal body.
-
- By our separation from the Deity, we lost the wings which raised us
- towards celestial beings and were thus precipitated into the region
- of death where all evils dwell. By putting away earthly passions and
- devoting ourselves to virtue, our wings will be renewed and we shall
- rise to that existence where we shall find the true good without any
- admixture of evil.
-
- The soul of man being between spirits who always contemplate the
- Divine Essence and those who are incapable of contemplating it, can
- raise itself to the one, or sink itself to the other.
-
- Every quality which a man acquires originates a good or bad spirit,
- which abides by him in this world and after death remains with him as
- a companion.
-
-Pythagoras taught that man is a microcosm, a compendium of the
-universe, with a triple nature, composed of (1) an immortal spirit,
-the Spiritual Soul, intuitive perception, the _Nous_, a portion of
-the Deity; (2) a human intelligence, the Human Soul, the rational
-principle, the _Phren_; and (3) the sensitive irrational nature, the
-Animal Soul, the seat of the passions and desires, the _Thymos_.
-The Nous and the Thymos, he stated, are common to man and the lower
-animals, but the Phren, which in its higher aspect is immortal, is
-peculiar to man.
-
- The immortal mind of man is as much more excellent than his sensitive
- irrational nature as the sun is more excellent than the stars.
-
-The physical body is but a temporary garment of the soul, into which
-"the Nous enters from without." "The sense perceptions are deceptive."
-
- The principle of life is about the heart, but the principle of reason
- and intelligence in the head.
-
-Pythagoras added that at death the ethereal part of man freed from
-the chains of matter is conducted by Hermes Psychopompos, the Guide
-of Souls, into the region of the dead, where it remains in a state
-according to its merit until it is sent back to earth to inhabit
-another body. The object of rebirth is gradually to purify the soul by
-successive probations, until finally it shall be fitted to return to
-the immortal source whence it emanated.
-
-
-(5) The Earth and the Universe
-
-It is well-known that the ideas expressed by Plato in his _Timaeus_,
-the dialog which he named after his Pythagorean teacher, are derived
-almost entirely from Pythagorean sources. Therefore it is probable that
-Pythagoras taught about the earlier continents, which were destroyed
-alternately by fire and water, and in particular about the legends of
-Atlantis, including the account of an Atlantean invasion of Greece
-about 10,000 years B. C. before the Greeks lived in the Greek lands--an
-invasion which was repelled by the inhabitants of prehistoric Athens,
-who were akin to the ancient Egyptians.
-
-In regard to our solar system, Pythagoras knew not only that the earth
-is spherical, but also taught that the sun, likewise spherical, not the
-earth, is the center--a theory rediscovered more than 2000 years later
-by Copernicus and Galileo. Pythagoras also explained the obliquity of
-the ecliptic, the causes of eclipses, that the morning and evening star
-are the same, that the moon shines by light reflected from the sun, and
-that the Milky Way is composed of stars. He held that "the Universe has
-neither height nor depth but is infinite in extent," that
-
- there is a void outside the Universe into which the Universe breathes
- forth and from which it breathes in,
-
-and that
-
- the Universe is brought into being by the Deity and is perishable
- so far as its shape is concerned, for it is perceived by sense, is
- therefore material, but that (its Essence) will not be destroyed.
-
-Pythagoras declared that all nature is animate, for
-
- Soul is extended through the nature of all things and is mingled with
- them
-
-and he believed in one Deity, ruling and upholding all things.
-
- There is One Universal Soul diffused through all things--eternal,
- invisible, unchangeable; in essence like Truth, in substance
- resembling Light; not to be represented by any image; to be
- comprehended only by the _Nous_; not, as some conjecture, exterior to
- the Universe, but in itself entire, pervading the sphere which is the
- Universe.
-
-From this One Universal Soul proceed Spiritual Intelligences, above,
-below, and inclusive of man; the subtle ether out of which they are
-formed becoming more and more gross, the further it is removed from the
-divine Source. He classified these Hosts or Hierarchies of Spiritual
-Intelligences into gods or major divinities, daemones or lesser divine
-beings of good and bad natures, and thirdly heroes or disembodied human
-souls, "immortal minds in luminous bodies," in position intermediate
-between men and the daemones. He declared "the whole air is filled with
-souls."
-
-H. P. Blavatsky says:
-
- In the Pythagorean Theurgy these hierarchies of the Heavenly Host and
- the gods were expressed numerically.
-
-The Pythagoreans believed that the forces of nature were spiritual
-entities. They taught that there are ten spheres formed by the
-Heavenly bodies, those of Mercury, Venus, Mars, Jupiter, Saturn, the
-fixed Stars, the Sun, the Moon, the Earth, and the Counter-earth or
-the Antichthon, about which little has come down to us but which
-is presumably connected with "the riddle of the Eighth Sphere."
-Furthermore the Pythagoreans taught that there were ten cardinal pairs
-of opposites or ten antithetical principles, which constitute the
-elements or Stoicheia of the Universe, namely, (1) the limited and the
-unlimited; the finite and the infinite; (2) the One and the Many; (3)
-light and darkness; (4) good and bad; (5) rest and motion; (6) the
-masculine and the feminine; (7) the straight and the crooked; (8) the
-odd and the even; (9) the square and the oblong; and (10) the right and
-the left.
-
-
-
-
-PHOTOGRAPHY AND THE INVISIBLE: by Philip A. Malpas
-
-
-If a spectrum be thrown on a blackboard with a lantern, in a dark room,
-one end will be violet and the other red, to the ordinary eye. If a
-plain photographic sensitized plate is placed against the blackboard
-so as to receive the spectrum on its central portion during a suitable
-exposure and is then developed, fixed, and replaced in its original
-position, the result shown is remarkable. At the red end the plate is
-unaffected; the orange and yellow and green are scarcely recorded; the
-blue and violet are well represented, but the part of the plate most
-affected is that beyond the visible violet far into the "darkness" of
-the blackboard.
-
-Here is a sensitive surface or substance which can "see," as though
-brilliantly lighted, a surface which to the ordinary eye is invisible,
-but, on the other hand, has some difficulty in seeing the red and
-yellow, which the eye can see quite plainly. Needless to remark that
-this is why a true red or yellow light is "safe" for ordinary plates
-and for dark-rooms. On the other hand it would be possible to have a
-dark-room which would be to the plate a very light room indeed, being
-filled with these invisible rays beyond the violet end of the spectrum.
-
-[Illustration: Lomaland Photo. and Engraving Dept. VISINGSBORG CASTLE,
-VISINGSÖ, SWEDEN]
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE CANAL,
-TROLLHÄTTAN, SWEDEN]
-
-[Illustration: Lomaland Photo. and Engraving Dept. HIGH SLUICE AND
-PALACE OF INDUSTRY, AMSTERDAM, HOLLAND (At Amsterdam a stone arch
-bridge is called a sluice)]
-
-[Illustration: Lomaland Photo. and Engraving Dept. PALACE OF INDUSTRY,
-AMSTERDAM]
-
-And yet there are some eyes which can plainly distinguish the fact that
-a substance or surface is giving off these powerful rays, invisible
-to less sensitive eyes. Perhaps this is one of the thousands of
-little forerunner facts which testify to the increase of sensibility
-prophesied by H. P. Blavatsky for this present century.
-
-Now if a solution of one per cent of sulphate of quinine, one
-centimeter thick, is used in a glass cell before a lens or plate it
-may delay the exposure by perhaps six times the normal time, thus
-showing that of our photographs taken under ordinary conditions on
-ordinary plates we have been accustomed to accepting as true pictures
-reproductions of the invisible, although much of that invisible
-coincides with the visible, since these rays are emitted by so many
-substances.
-
-But a false standard has been established unconsciously in our minds.
-Where blue skies should be, we are content to see a pure white in a
-photograph. Where reds and yellows abound we expect altogether too dark
-a representation, as with grass and green trees.
-
-The quinine light-filter (aesculine, extracted from the horse-chestnut,
-serves as well) absorbs or is largely opaque to these rays and such
-a filter is much used now with specially sensitized plates to allow
-the colors to be reproduced in monochrome in truer relation. A yellow
-filter will also absorb some of the visible blue. The glass of the lens
-too is responsible for the absorption of a proportion of these rays.
-By an action not yet understood the dyeing of plates with certain dyes
-renders the silver in them far more sensitive to the various colors in
-the green, yellow, and red of the spectrum.
-
-Is it not probable that silver has the power of sensing these rays
-so keenly, while the human eye, for reasons best known to the human
-mind, has had and lost that power, but may be now beginning to regain
-it? Such a recovery is not made without strain and natures that can
-begin to sense these invisible rays must either strengthen and purify
-themselves to the utmost degree possible or suffer what dry leaves
-suffer in the flames, a burning out of the particles that are not tuned
-to withstand the red fire that burns them. Hence the theosophical
-reason for purity and strength, first, last, and all the time, in
-preparation for the burning fiery flames of added sensitiveness which
-come and have come quite soon enough for us to prepare against rather
-than seek.
-
-Knowing what is now known of the efficacy of light in curing certain
-affections, especially the violet and blue light, is it too early to
-suggest that much of the power of quinine is due to the body being
-saturated with this "colorless" dye and so cutting off light which the
-constituents of the body are not strong enough to bear without their
-balancing power being impaired, and so leaving the battlefield at the
-mercy of inimical fever forces?
-
-Tropical travelers are warned not so much to use quinine after attack,
-but to saturate the body (with minute doses) commencing several days
-before entering the dangerous zone.
-
-In spite of endless fraud and humbug and "fake" photography, it has
-long been suspected that the invisible can be photographed. As shown,
-we have never been doing anything else in our photography except
-photographing much of the invisible. Without saying that it has or has
-not been done, we may well ask if it is really so difficult to imagine
-that much of what inhabits the "seeming void" may be made visible to
-the lunar surface of the plate?
-
-Professor Wood's experiments on the lines of photography by invisible
-rays are of absorbing interest. Not only has he made interesting
-photographs of objects by means of the invisible violet rays, but also
-by means of the invisible rays below the red end of the spectrum. And
-he shows one very interesting result of photographing Chinese white
-by these ultra-violet rays--as though the pigment were a pure black!
-This illustrates the fact long known to photo-engravers' artists that
-Chinese white is a bad white to use except in a mixed tint. The Chinese
-white cuts off so much of this invisible chemically-active "white" as
-to appear gray even to an ordinary plate's "lunar eye."
-
-Another startling result is that by the ultra-violet light a man's
-shadow may entirely disappear when he is photographed in sunlight. One
-wonders if the strange Eastern "superstitions" as to shadows and men
-without shadows do not have a real scientific basis. Perhaps R. L.
-Stevenson's little child who rose so early that his "naughty little
-shadow had stayed at home ... and was fast asleep in bed," could tell
-us.
-
-
-
-
-HEREDITY AND BIOLOGY: by H. T. Edge, B. A. (Cantab.)
-
-
-The word "heredity" is one that is much conjured with nowadays, so that
-it is important to understand its meaning and import. In so far as its
-meaning covers facts ascertained by reliable observation, and correct
-inferences therefrom, we must be prepared to accord the word the
-respect which in that case it deserves; but in so far as it may stand
-for imperfect observations and the faulty theories inferred therefrom,
-we must be equally prepared to apply scrutiny and reserve.
-
-One thing we find is that the word is frequently used, even by
-accredited authorities on biology, in a variable sense; in the course
-of an argument the word has two or more distinct meanings, and the
-arguer does not seem to be aware of the variation. This of course
-indicates a nebulosity in the reasoning and leads to confusion and
-wrong conclusions. For instance, in a particular case, where a lecturer
-is reported, we find that he uses the word (1) in the sense of "the
-fact that organic cells reproduce their kind," and (2) in the sense of
-"some power or faculty in virtue of which they reproduce their kind."
-These two senses are quite distinct, and would have been given separate
-heads in a dictionary; to ignore the distinction in an argument both
-arises from and creates confusion.
-
-But let us at present consider the second meaning--that of some power
-or property in virtue of which an organic cell can reproduce its kind.
-Biology, within its present scope, must confine itself to admitting
-the existence of this power and to tracing its workings. The source
-of the power lies outside the field of ordinary biological research.
-For, granted that physical matter is actuated by an agency, that agency
-must be immaterial; or at least, if material, then material in another
-sense than that in which physical matter is material. Now biologists
-may claim that this phase of the subject does not concern them; and
-that point we should be willing to concede in all cases where the
-investigations were confined to their appropriate limits--that is, to
-the limits appropriate to a confessedly limited science. But what we
-often actually find is that theorists overstep these limits and assume
-an attitude of positiveness and authority to which (by the logic of
-their own admission) they are not entitled. We even find proposals to
-base legislation upon biological theories; and there is the danger that
-in small self-governed communities such experiments may actually be
-carried into effect. When it comes to this therefore we are justified
-in inquiring more jealously into the credentials of biology; for we
-do not readily concede the right to be governed by people who have
-confessed that certain vital phases of their subject do not concern
-them.
-
-Hence, however the case may stand as regards merely theoretical
-science, when there is an attempt to apply theories to matters of
-government and public policy, the restrictions become a matter of vital
-importance. If we are to achieve successful results in applied biology,
-then we must positively know something about these mysterious potencies
-which lie behind matter and which many biologists say do not concern
-them; for these forces actually exist and count, whether biologists
-understand them or not; and though they may be ignored on paper, their
-effects cannot be ignored.
-
-That which lies behind matter is mind--something well known to our
-experience but not definable in terms of space. The mental aspect of
-heredity is far more important than the merely physical. The bearing of
-this truth upon the question of race-improvement and the elimination
-of degenerate types is important. In paying so much attention to the
-physical side of the question we are ignoring the important factors and
-exaggerating those of lesser importance.
-
-In agriculture, attention to the soil is all very well and necessary;
-but attention to the nature of the seed planted is generally considered
-as counting for a good deal in determining the nature of the crop to be
-reaped. Biological theorists are flooding us with schemes for improving
-the soil in which the human plant grows; and very excellent some of
-these schemes are. But what about the seeds of the human plant? Nay
-more; we have not even exhausted the question of the soil; for besides
-the physical soil, is there not the mental soil? In short, an abundance
-of factors enter into the question, all of which are of vital import,
-yet of which but a few fall under the attention of biological theorists.
-
-Heredity includes the two factors of innate potentiality and
-environment; but the former, since it escapes the observation of
-physical science, is minimized in favor of the latter. There is an
-attempt to make environment account for the whole set of phenomena; as
-though the nature of the crop depended entirely upon the soil and not
-at all upon the nature of the seed.
-
-In the question of parental transmission the same considerations apply.
-While it is true that the offspring derives many of its characteristics
-from its parents, and others from its surroundings, we know that
-parentage and environment cannot explain everything. There is another
-factor; and this factor is what corresponds to the seed in our
-illustration from agriculture. In fact it is the _innate character_
-of the individual. For of a man's character, part is due to parentage
-and environment and part is inherent in the individual himself. The
-character is the resultant of these two components. The influence
-of this inherent factor is seen in families, where, though all the
-children have the same parents, the characters may be widely different.
-We are aware that an attempt is made to explain this fact by saying
-that the different children have combined the characteristics of the
-parents in different proportions; but this is not an explanation of the
-cause, but merely a restatement of the problem in another form.
-
-Into the processes of generation and birth there enter many different
-factors, each of which calls for study, if we would know the truth and
-arrive at safe and practical conclusions. Even plants and animals have
-what may be called _vital souls_ or _monads_, which, working behind
-physical matter, cause it to grow and develop. In the case of man there
-is still more, for such a process would produce merely an idiot. There
-is the human Soul, and this has its own character and destiny--its
-Karma--brought from its previous lives. This Karma is a potent
-determining influence in heredity, and it operates much more powerfully
-in some individuals than in others, this depending upon the stage of
-development which the particular Soul has reached.
-
-The principle of heredity, as defined by most biologists, is incomplete
-and needs the Theosophical teachings to complete it. It is often
-wrongly supposed to conflict with the Theosophical teachings, but so
-far as it conforms to facts it cannot do this. Theosophists may find
-themselves unable to accept all the speculations of biologists, but
-they can never have any quarrel with the facts.
-
-In biological and anthropological works, in quasi-scientific or
-quasi-sociologic novels by immature and frequently morbid thinkers,
-and to some extent even in stage plays, we see the speculations of
-theorists brought forward as the basis for proposed social polities;
-and bad indeed would be our case should such experimenters ever attain
-the influence they covet. Frightful doctrines regarding marriage and
-parentage, inhuman suggestions as to the treatment of malefactors and
-weaklings, and other horrors, now growing familiar, will readily
-suggest themselves to the reader. And as these signs spring from a
-misuse of science, which science itself seems unable to prevent; while
-no religious organization seems competent to deal with the problem; the
-importance of teachings which really can tell us something about our
-own nature is evident. But it is not of new dogmas that we speak; the
-teachings referred to are of the nature of demonstrations. When anyone
-is _shown_ something which he did not before perceive, and recognizes
-it for a truth, and makes effectual use of it, then he is satisfied and
-needs not inquire into its authenticity. The purpose of Theosophy is
-to _demonstrate_ the laws of human nature and nature in general. Its
-appeal is to the understanding.
-
-
-
-
-INCORRODIBLE BRONZE: by Travers
-
-
-It has frequently been maintained that ancient nations, some of whose
-art-works remain to us, knew secrets in metallurgy which have been
-lost and not yet recovered by us; and that in this way they were able
-to make bronze tools as hard as steel, or harder, to make metals which
-would not corrode, etc. Where one has a wish to prove that ancient
-races did not possess such knowledge, there is a conflict between
-theories and facts, resulting in attempts to find an explanation which
-will solve the dilemma. But where one has no reason for desiring to
-represent the ancients as not being so endowed, the facts present no
-difficulty. On the one hand we have monuments of the hardest stone,
-elaborately engraved with deep and accurate intaglio. On the other
-hand we know that many ancient civilizations were of extremely long
-duration, and that surviving offshoots of these great civilizations
-show a remarkable skill in many arts and industries. There is an _a
-priori_ probability that many processes were known which have not yet
-been rediscovered; and the fact that these architectural and sculptural
-remains exist merely increases that probability.
-
-With regard to incorruptible bronze, the following, which is condensed
-from the _Journal_ of the Royal Society of Arts (Britain), is
-interesting.
-
-Figures of the Buddha are found in the north of Siam in great numbers,
-on the sites of ancient temples which have been crumbling for
-centuries, leaving the figures standing amid the forest trees. The
-interesting thing about these figures is the perfect condition of the
-bronze after centuries of exposure to tropical suns and rains.
-
-This bronze is called by the natives "samrit"--the perfect or
-auspicious alloy--and its composition for a long time remained a
-secret, until, according to the American Consul at Bangkok, a few years
-ago the formula was discovered in an old Siamese manuscript belonging
-to the late King of Siam. The following is a translation:
-
- Take twelve ticals (one tical is equal to one half-ounce avoirdupois)
- weight of pure tin, melt it at a slow fire, avoiding bringing it to
- red heat. Pour two ticals weight of quicksilver, stir until the latter
- has become thoroughly absorbed and amalgamated, then cast the mixture
- in a mold, forming it into a bar. Take one catty in weight (eighty
- ticals) of refined copper and melt it; then gradually incorporate with
- it the amalgam, keeping in the meantime the fused mass well stirred.
- When this has been done, throw into the crucible a sufficient quantity
- of ashes obtained from the stems of the bua-bok (lotus) creeper so as
- to cover the molten metal. Remove the dross with an iron ladle. The
- metal remaining is samrit bronze.
-
-It is surely easy to understand that many such formulas might have been
-known and never hit upon since. The possibilities in the way of making
-alloys are endless, especially when it comes to using ingredients
-or reagents other than metals. It would be strange indeed if an
-industrious, highly intelligent, and very patient people, working for
-ages, inspired by enthusiastic motives, should _not_ have discovered
-many things which are unknown to us whose history is so recent and
-whose records have been so largely concerned with less peaceful arts.
-
-
-
-
-SCIENTIFIC ODDMENTS: by the Busy Bee
-
-
-The largest flower in the world is said to be _Rafflesia_, a native
-of Sumatra. It is composed of five round petals of a brickish color,
-each measuring a foot across. These are covered with numerous irregular
-yellowish white swellings. The petals surround a cup nearly a foot
-wide, the margin of which bears the stamens. The cup is filled with a
-fleshy disk, the upper surface of which is covered with projections
-like miniature cows' horns. When empty, the cup will hold about twelve
-pints. The flower weighs about fifteen pounds, the petals being
-three-quarters of an inch thick.
-
-       *       *       *       *       *
-
-QUITE a field of discovery lies open in connexion with photography
-by invisible light, for it can reveal objects whose existence was
-not suspected, especially on the moon and other celestial bodies.
-The photograph is taken through a quartz lens coated with silver,
-which is impenetrable to visible light but not to ultra-violet rays.
-White flowers come out black, and a glass porch looks as if made of
-sheet-iron. A man standing in the sunlight was seen to have no shadow,
-which shows that the ultra-violet rays do not come directly from the
-sun but are present in diffused light.
-
-       *       *       *       *       *
-
-IT is often desirable, in delicate scientific measuring, to convey a
-cool beam of light to a small scale which is to be read; and one clever
-device for doing this is to send the light along a glass rod. It might
-be thought that the light would escape through the sides of the rod
-and that it would therefore be necessary to coat them with some opaque
-substance; but this is not the case. Light does not pass through glass
-when it strikes the glass very obliquely. If we look very obliquely at
-a sheet of glass, we do not see the objects on the other side of it,
-but we see the reflection of those on the same side as that from which
-we look; the glass acts as if it were silvered. This is what is known
-as "total reflection"; and in accordance therewith the beam cannot
-escape through the sides of the rod. Thus the rod acts like a tube
-along which the light, as though a fluid, runs; rather a suggestive
-fact in connexion with currents and transmission generally.
-
-       *       *       *       *       *
-
-NOW that we know of radium emanation, we have a scientific explanation
-of the difference between natural curative waters when drunk at the
-spring and the same waters after being bottled and exported. Things
-may be chemically identical, and yet different--a reflection that
-should help to prevent us from becoming too dogmatic. This discovery
-about mineral waters has led to the invention of what may be called
-"artificial genuine waters"; they are mineral waters artificially
-impregnated with radium emanation. These have been used curatively with
-success. Following their use came that of radium baths, and then radium
-air-baths and radium inhalers. Patients can be put into a room whose
-air is impregnated with emanation, or they can inhale through a nozzle
-connected with a bottle. One naturally wonders how many more influences
-there may be in nature which have not yet been detected, and how many
-hygienic beliefs are consequently based on imperfect knowledge. What
-happens to the fresh air after it has been drawn into a building,
-heated in an apparatus, and distributed? Chemically the same it may
-be, but it differs a good deal in its effects from the air outside.
-And there is the question of prepared foods; is it enough that they be
-chemically the same as the natural product?
-
-       *       *       *       *       *
-
-THE devising of new luxuries is of doubtful advantage; for not only is
-luxury itself enervating, but it is often not even achieved, for our
-needs and susceptibilities increase with their satisfaction.
-
-Soon it will not be necessary to have any circulation in your feet;
-nor to use warm foot-gear or warm your feet at the fire. The carpet
-on which you tread will itself be warm; or if it is not, you can make
-it so in a moment by merely pressing the ubiquitous and indispensable
-button in the wall. Stoop down and examine this magic carpet; it looks
-just like any ordinary unpretending piece of floor-furniture. But
-unravel some of its threads and you will find that they contain that
-all-pervading nerve of modern life--a wire. Upon a woolen thread is
-wound a tape made up of fine strands of nickel wire; over this again
-goes more wool, and so the wire is made invisible and flexible. A cord
-ending in a plug connects the carpet with the wall or the lighting
-fixture. One would think there was risk of the carpet going up in a
-puff of blue smoke; nor is one much reassured by the statement, in
-a scientific paper, that "when overheated, the resistance rises and
-cuts down the current, so that an automatic regulating action is given
-which prevents overheating." The rise of resistance would increase
-the quantity of heat generated, whereas the lessening of the current
-strength would only reduce the quantity of heat in the proportion of
-the square root of the diminution in current strength.
-
-       *       *       *       *       *
-
-A NEW method of chemical analysis has been discovered by Sir J. J.
-Thomson. It makes use of the Crookes vacuum tube, which, as is well
-known, consists of a glass vessel containing a residuum of air or other
-gas in a highly rarefied state. A platinum wire is sealed into each end
-of the tube, each wire connected with an electrode within the tube. A
-high-potential electric current is transmitted across the rarefied gas,
-being carried by the particles, which, owing to the rarefaction, have
-a greater freedom of movement. When these charged particles strike the
-walls of the tube or an obstacle placed in their path they produce
-beautiful luminous effects. Professor Thomson, in his new method of
-analysis, pierces the negative electrode with a tube of very fine
-bore, and it is found that the charged particles of gas pass through
-this tube into the space behind, where they will produce luminosity
-on a screen in their path. Now, as is known, these particles can be
-deflected from their straight path and caused to take curved paths by
-certain electric and magnetic methods. But the amount of deflection so
-produced varies according to the mass and velocity of the particle.
-Professor Thompson has so arranged the experiment that the amount of
-deflection produced in the various particles present is indicated
-by the spot at which they strike the screen. If they proceeded in a
-straight path, they would strike the screen in the center; the more
-they are deflected, the further from the center is the point at which
-they strike. This affords a means of analysing the composition of the
-gases present; but it is also necessary to take into account the fact
-that the amount of deflection depends not only on the mass and velocity
-of the particles but upon the amount of electric charge they are
-carrying. But this merely multiplies or divides the results by integral
-quantities.
-
-It was found by these experiments that no matter what gas was being
-examined, hydrogen was always present, and also carbon, nitrogen,
-and mercury; mercury would be likely to be present in the air of
-a laboratory. In examining marsh gas (CH_{4}), besides curves
-corresponding to marsh gas, carbon, and hydrogen, there were found
-other curves which by calculation would correspond to CH, CH_{2}, and
-CH_{3}, compounds which are not known to the chemist and which must be
-momentary transition stages in the decomposition of marsh gas.
-
-This method of analysis is rapid, can be performed with minute
-quantities, and is not hindered by the presence of impurities, for
-these register themselves without interfering with the other elements.
-
-Two prophecies by H. P. Blavatsky in _The Secret Doctrine_ were that
-chemistry and biology were the twin magicians of the coming time,
-and that it would soon be admitted by men of science that the Occult
-teaching is true--that every cell, atom, and speck in the universe is
-alive.
-
-The microscopic germ is every day pushing more to the front and
-threatening to elbow the mere molecule out of the field. Even familiar
-chemical reactions will not come off if nothing else but the chemicals
-concerned is present; there has to be something to start the reaction,
-something electrical or who knows what. So we are told. Any day we
-may expect to hear that the electrons are alive; at any rate they are
-pretty lively and capable for "dead" things.
-
-Bacteria are not all deadly or even maleficent. There are bacteria
-that are good for us, necessary for our existence. The human body can
-be described as made up of minute organisms. Disease means that the
-destructive ones have prevailed over the constructive; but when there
-is a proper balance of the two sorts we are healthy.
-
-And now we learn that some of the beneficent bacteria shine--emit
-light--a sure token of their saintly character! But they do not merely
-absorb it and give it out again like some chemicals and phosphorescent
-bodies; they create their own light. "_Fiat Lux_," they say, _et lux
-fit_. This light, too, is without heat, wherefore it is the most
-economical light possible. When _we_ create light we create with it
-enough heat to run a hell, and all this represents waste. The most
-efficient electric filament, it is said, gives only 5% of the energy
-in the form of light. The luminous bacteria must have a nutritive
-substance and oxygen. They abound most in sea-water, and on the Pacific
-Coast the sea at certain seasons is a magnificent spectacle at night,
-each wave shining with a soft bright light of undefinable colors.
-But they can be experimented with in the laboratory. _Photobacterium
-phosphorescens_ is obtained from the herring, duly fed and bottled, and
-can be used to read by. A scientific magazine shows a photograph of a
-picture of Lord Lister most appropriately illuminated by bacteria which
-are contained in glass tubes near the picture.
-
-Light has been regarded mainly as a means of vision; but it is
-evidently more than this. In ancient science it is spoken of as one of
-the creative powers. In physics we recognize it as among the active
-transforming forces. We can regard it either as a form of energy or
-as a form of matter--these amounting to little more than alternative
-points of view. Behind the various phenomena classed as "light" lies
-their ultra-physical _cause_--the _being_, the _thing-in-itself_.
-When we speak of light as illuminating the mind or emanating from the
-source of inspiration, we are commonly held to be employing a figure
-of speech, a metaphor. But we might as well turn the matter around and
-regard the scientific use of the word light as a metaphor.
-
-There are various kinds of light. Moonlight may be mistaken for the
-light of the sun by some creatures that have not seen the latter; also
-there are owls and bats which prefer it. Candles prove a source of
-destruction to ignorant moths. The lowliest germs, as we see, can emit
-a certain luminosity; even decaying matter shines. And so there are
-various kinds of light in the world of mind; but best of all is the
-sunlight.
-
-  Twinkle, twinkle, little germ,
-  How I wonder why you squirm,
-  Down among my flesh and blood,
-  Like a diamond in the mud.
-
-  How doth the little busy bug
-  Improve each shining hour
-  By causing it to shine some more
-  With half a candle-power.
-
-  _Dr. What's-his-name_
-
-
-
-
-  LINNAEUS AND THE DIVINING-ROD:
-  Contributed by P. F.
-
-
-Linnaeus in one of his works relates an experience he had in the
-finding of noble metals by means of the divining-rod, and does it in
-the simple good-humored way that marks all his writings and makes them
-such delightful reading. He says:
-
- The divining-rod is a curious contrivance, and people will have us
- believe that the rod can tell where metals are hidden. Now and again
- my secretary would take a twig of hazel forked evenly at one end and
- would amuse the company with it. This happened also at this place, one
- person concealing his silver snuff-box, another his watch, here and
- there in the bushes, and in most cases the secretary found them. Now
- I had never believed in the divining-rod and did not like to hear it
- mentioned. It provoked me that it should be recommended in this way,
- and I imagined that my friends and my secretary were in collusion to
- deceive the company. So going to a large field north of the barn,
- I cut out a piece of turf, placed my little purse in the hole, and
- covered it up so carefully that nobody could see the least trace
- of it. My own mark was a great ranunculus growing near the place,
- and there was no other tall flower in the whole field. When all was
- arranged I went back to the company, told them that I had concealed my
- purse in the field, and asked the secretary to find it with the help
- of his divining-rod. If he found it, then I would believe in the rod,
- so sure was I that no mortal but myself knew the place where the money
- was.
-
- The secretary was delighted with such an opportunity to make me think
- better of the rod which I used always to ridicule; and the company too
- were most anxious to watch this master-test. The secretary searched
- for a long while, a full hour at least, and my host and hostess and I
- had the pleasure of seeing the rod work in vain; and as we did not get
- the money back, the rod was held up to ridicule.
-
- At last I repaired to the spot with the intention of recovering my
- purse, but only to find that our rod-walkers had trampled down all the
- grass by their perambulations. Not a trace was left of my ranunculus,
- and I was compelled to search for my money with the same uncertainty
- as the rod. I felt no inclination to bet a hundred crowns on
- the rod, for all of us were engaged in a vain search which provoked
- both irritation and amusement. Finally I had to give it up, but the
- baron and the secretary asked me to tell them the place approximately,
- which I did. The wicked rod, however, refused to strike and pointed
- to a place right opposite. Finally, when all of us were tired of it,
- and I most of all, the secretary stopped at a place quite far from
- the one I had indicated, saying that if the purse was not there it
- would be useless to try to tell the place. I did not care to seek, as
- it was not at all in this direction that I had (as I thought) placed
- the purse. But Baron Oxenstjerna lay down upon the ground and put his
- fingers around the little piece of turf where the money was lying!
-
- Thus the rod was right that time, and gave me back the money I should
- otherwise have lost. This is fact. If I see more such instances, I
- suppose I must believe what I do not want to believe. For it is quite
- different from the magnet and attraction between iron and iron; that
- a hazel twig can tell me the place where noble metals are--to that
- neither our outer nor our inner senses consent. Still I am not settled
- as to the divining-rod; yet I will not venture to bet as many crowns
- on it another time.
-
-[Illustration: Lomaland Photo. and Engraving Dept. I. THE HEAD OF A
-CAÑON, POINT LOMA: A STUDY OF COLOR AND SHADE]
-
-[Illustration: Lomaland Photo. and Engraving Dept. II. ENTRANCE TO A
-CAÑON, POINT LOMA: A VIEW OF SINGULAR BEAUTY]
-
-[Illustration: Lomaland Photo. and Engraving Dept. III. ANOTHER
-STRIKING VIEW IN A LOMALAND CAÑON
-
-  "Spirit that formed this scene ...
-  These formless wild arrays, for reasons of their own...."]
-
-[Illustration: Lomaland Photo. and Engraving Dept. IV. WHERE THE CAÑON
-LEAVES THE DAYLIGHT The last glimpse of bay and mountains before
-descending 150 feet. At the bottom it is chill and damp, the sky a blue
-ribbon.]
-
-[Illustration: Lomaland Photo. and Engraving Dept. V. IN THE HEART OF
-THE CAÑON Though too large for the camera, every foot of the rock's
-surface is interesting and beautiful to the eye.]
-
-[Illustration: Lomaland Photo. and Engraving Dept. VI. A CAÑON, POINT
-LOMA; VIEW FROM ABOVE]
-
-
-
-
-LOMALAND CAÑONS: by W. J. Renshaw
-
-
-Point Loma is an age-old peninsula at the extreme south of southern
-California, close to the Mexican border, "Table" and "Tent" mountains
-in old Mexico forming part of the unsurpassable view across San Diego
-Bay. It is situated between the thirtieth and thirty-fifth parallels
-of latitude (N.), about half way between the latitudes of Gibraltar
-and Cairo. It runs within a few points of due south from the mainland
-and is roughly wedge- or pennant-shaped, its eastern curve forming the
-western shore of San Diego Bay, its rocky west receiving the impact
-of "the league-long rollers" of the Pacific. Except on the eastern
-sand flats there is probably not five hundred yards of the main road
-along the Point that is either level or straight, but up and down it
-goes from level to level, winding in and out along the contours of
-the ridge. From the ridge the sides fall away in slopes, terraces or
-cliffs. On the flats on the eastern side are Roseville and La Playa and
-the government coaling station, quarantine station, and military fort.
-The western side is mainly abrupt cliffs fifty to sixty feet high,
-affording descent to the shore in few places, and hollowed with caves.
-
-The major surface formation of Point Loma is a friable sandstone
-containing clays, gypsum, marls, pebbles, and a curious reddish iron
-nodule varying in size from a small pea to a large marble. This occurs
-in great quantities and is apparently of igneous origin, though whether
-volcanic or meteoric is not known.
-
-On both sides of the ridge deep cañons have been washed out by the
-rains and here and there are irregular amphitheaters as if a former
-cave had fallen in. Such a spot is shown in illustration No. I, the
-characteristic washing of the adobe face of the break being very
-picturesque, giving wonderful light and shade and color effects in the
-brilliant sunshine. The prevailing color is a rich brown, shading from
-gold to red, which seems to complement the intense blue of the sky. The
-shrubs and vines add every gradation and "tone" of green. Wild flowers,
-ferns, and cacti abound in these cañons, and many of the shrubs are
-aromatic, not only beautiful to the eye when in bloom, but a fragrant
-balsam to the sense of smell. Large owls and hawks nest in inaccessible
-places, living on the prolific smaller fauna; and a large tufted-eared
-wild cat has been met with.
-
-The cañons on the west side are tame and uninteresting compared with
-those on the east. Here many a delightful outing can be had, with a
-spice of adventure in negotiating difficult ascents and descents,
-needing agility and a quick strong frame and muscles; or, if one
-does not possess such, the help of those who do. In some of the most
-difficult places niches have been cut with a hatchet, making the climb
-fairly easy.
-
-Every few yards the character of these cañons alters, revealing views
-of the most varied beauty. One such is shown in illustration No. II,
-the entrance to one of the cañons: the silver sand of the bottom, the
-varied greens of the scrub, the rich red-gold-brown of the cliffs with
-the green chaparral peeping over, all flooded with golden sunshine
-almost palpitating with vibrant life, and over all the bluest blue
-sky, make a feast of color which must be seen to be appreciated. Or
-again, as in illustration No. III, there is rugged and savage grandeur
-recalling Whitman's words:
-
-  Spirit that formed this scene
-  These tumbled rock-piles grim and red
-
-       *       *       *       *       *
-
-  These formless wild arrays, for reasons of their own
-  I know thee savage spirit--we have communed together.
-
-Many of the finest views cannot be photographed because they recede
-deep, deep out of the light of day. This can be seen by the center
-foreground of illustration No. IV, the detail of which is quite lost
-in a veritable yawning gulf. Here one catches the last glimpse of the
-bay and the distant mountains before descending in five or six stages
-some one hundred and fifty or two hundred feet. At the bottom it is
-so narrow that one has to work his way along sideways. It is damp and
-chill and earthy down there, the sky a narrow ribbon of blue away up,
-and one emerges later feeling like an emancipated troglodyte.
-
-Or as shown in illustration No. V--which is a view of the rock face
-on the right-hand side of No. IV, about half-way down--the scene
-is too large for the camera, while every foot of it is interesting
-and beautiful to the eye: "no jutty, frieze, buttress nor coign of
-vantage" but hath its festoon of vines, clump of ferns, or mass of wild
-flowers, while the flat rock is stained and mottled with lichens--sage
-green, old gold, brown, red; and only in such a place could mere light
-and shade work such magic: fairy towers, demon caves, faces in the
-rock--grotesque, fantastic, weird, beautiful, majestic, are the tricks
-of sunshine in this miniature cataclysmic playground of nature.
-
-The cañons are full of surprises. At one place--a winding defile
-between bare rocks, just wide enough for _one_ to scramble through--the
-members of a party while near enough to converse, are invisible to each
-other because of the sudden turnings and doublings of the crack every
-few feet. Some of the cañons open out almost imperceptibly from others.
-Perhaps a rest will be called on the silver sand of some opening.
-The older members of the party wish to drink in the beauty of the
-surroundings. The younger ones work off superfluous energy--scaling the
-sides, exploring the branchings, or making a toboggan of some thirty
-feet or so of loose sand-slide. After a while someone will say: "It is
-time to return." So we retrace our steps and after proceeding a little
-way, if there be a newcomer in the party he is likely to say: "I don't
-remember this on the way down; it is altogether different." Being told
-that it is another cañon, he will say: "_When_ did we enter it?"
-
-So we climb up and out again another way, someone perhaps climbing
-up on another's shoulders and then hauling the rest up; and within
-about two hours of starting out we are back home again, braced and
-exhilarated by the exercise, refreshed and inspired by the unique and
-varied beauty of these Lomaland cañons.
-
-
-
-
-The Universal Brotherhood and Theosophical Society
-
-Founded at New York City in 1875 by H. P. Blavatsky, William Q. Judge
-and others
-
-Reorganized in 1898 by Katherine Tingley
-
-Central Office, Point Loma, California
-
- The Headquarters of the Society at Point Loma with the buildings and
- grounds, are no "Community" "Settlement" or "Colony." They form no
- experiment in Socialism, Communism, or anything of similar nature,
- but are the Central Executive Office of an international organization
- where the business of the same is carried on, and where the teachings
- of Theosophy are being demonstrated. Midway 'twixt East and West,
- where the rising Sun of Progress and Enlightenment shall one day
- stand at full meridian, the Headquarters of the Society unite the
- philosophic Orient with the practical West.
-
-
- MEMBERSHIP
-
- in the Universal Brotherhood and Theosophical Society may be
- either "at large" or in a local Branch. Adhesion to the principle
- of Universal Brotherhood is the only pre-requisite to membership.
- The Organization represents no particular creed; it is entirely
- unsectarian, and includes professors of all faiths, only exacting from
- each member that large toleration of the beliefs of others which he
- desires them to exhibit towards his own.
-
- Applications for membership in a Branch should be addressed to
- the local Director; for membership "at large" to G. de Purucker,
- Membership Secretary, International Theosophical Headquarters, Point
- Loma, California.
-
-
-OBJECTS
-
-This Brotherhood is a part of a great and universal movement which has
-been active in all ages.
-
-This Organization declares that Brotherhood is a fact in Nature. Its
-principal purpose is to teach Brotherhood, demonstrate that it is a
-fact in Nature, and make it a living power in the life of humanity.
-
-Its subsidiary purpose is to study ancient and modern religions,
-science, philosophy, and art; to investigate the laws of Nature and the
-divine powers in man.
-
-
-H. P. BLAVATSKY, FOUNDRESS AND TEACHER
-
-The present Theosophical Movement was inaugurated by Helena Petrovna
-Blavatsky in New York in 1875. The original name was "The Theosophical
-Society." Associated with her were William Q. Judge and others. Madame
-Blavatsky for a time preferred not to hold any outer official position
-except that of Corresponding Secretary. But all true students know that
-Madame Blavatsky held the highest authority, the only real authority
-which comes of wisdom and power, the authority of Teacher and Leader,
-the real head, heart, and inspiration of the whole Theosophical
-Movement. It was through her that the teachings of Theosophy were given
-to the world, and without her the Theosophical Movement could not have
-been.
-
-
-BRANCH SOCIETIES IN EUROPE AND INDIA
-
-In 1878 Madame Blavatsky left the United States, first visiting
-Great Britain and then India, in both of which countries she founded
-branch societies. The parent body in New York became later the Aryan
-Theosophical Society and HAS ALWAYS HAD ITS HEADQUARTERS IN AMERICA;
-and of this, William Q. Judge was President until his death in 1896.
-
-It is important to note the following:
-
-In response to the statement published by a then prominent member in
-India that Madame Blavatsky is "loyal to the Theosophical Society and
-to Adyar," Madame Blavatsky wrote:
-
- It is pure nonsense to say that "H. P. B. ... is loyal to the
- Theosophical Society and to Adyar" (!?). _H. P. B. is loyal to death
- to the Theosophical_ CAUSE _and those Great Teachers whose philosophy
- can alone bind the whole of Humanity into one Brotherhood._... The
- degree of her sympathies with the Theosophical Society and Adyar
- depends upon the degree of the loyalty of that Society to the CAUSE.
- Let it break away from the original lines and show disloyalty in its
- policy to the cause and the original program of the Society, and H. P.
- B., calling the T. S. disloyal, will shake it off like dust from her
- feet.
-
-To one who accepts the teachings of Theosophy it is plain to see that
-although Theosophy is of no nationality or country but for all, yet
-it has a peculiar relationship with America. Not only was the United
-States the birthplace of the Theosophical Society, and the home of the
-Parent Body up to the present time, but H. P. Blavatsky, the Foundress
-of the Society, although a Russian by birth, became an American
-citizen; William Q. Judge, of Irish parentage and birth, also became
-an American citizen; and Katherine Tingley is American born. America
-therefore not only has played a unique part in the history of the
-present Theosophical Movement, but it is plain to see that its destiny
-is closely interwoven with that of Theosophy; and by America is meant
-not only the United States or even the North American continent, but
-also the South American continent, and, as repeatedly declared by
-Madame Blavatsky, it is in this great Western Hemisphere as a whole,
-North and South, that the next great Race of humanity is to be born.
-
-
-MADAME BLAVATSKY FOUNDS THE ESOTERIC SCHOOL; HER LIFE-LONG TRUST IN
-WILLIAM Q. JUDGE
-
-In 1888, H. P. Blavatsky, then in London, on the suggestion and at the
-request of her Colleague, William Q. Judge, founded the Esoteric School
-of Theosophy, a body for students, of which H. P. Blavatsky wrote
-that it was "the heart of the Theosophical Movement," and of which
-she appointed William Q. Judge as her sole representative in America.
-Further, writing officially to the Convention of the American Societies
-held in Chicago, 1888, she wrote as follows:
-
- To William Q. Judge, General Secretary of the American Section of the
- Theosophical Society:
-
- My dearest Brother and Co-Founder of the Theosophical Society:
-
- In addressing to you this letter, which I request you to read to the
- Convention, summoned for April 22nd, I must first present my hearty
- congratulations and most cordial good wishes to the Society and
- yourself--the heart and soul of that body in America. We were several
- to call it to life in 1875. Since then you have remained alone to
- preserve that life through good and evil report. It is to you chiefly,
- if not entirely, that the Theosophical Society owes its existence in
- 1888. Let me thank you for it, for the first, and perhaps for the
- last time publicly, and from the bottom of my heart, which beats only
- for the cause you represent so well and serve so faithfully. I ask
- you also to remember that on this important occasion, my voice is but
- the feeble echo of other more sacred voices, and the transmitter of
- the approval of Those whose presence is alive in more than one true
- Theosophical heart, and lives, as I know, pre-eminently in yours.
-
-This regard that Madame Blavatsky had for her colleague William Q.
-Judge continued undiminished until her death in 1891, when he became
-her successor.
-
-Madame Blavatsky, in 1889, writing in her Theosophical magazine
-published in London, said that the purpose of the magazine was not
-only to promulgate Theosophy, but also and as a consequence of such
-promulgation, "to bring to light the hidden things of darkness." She
-further says:
-
- As to the "weak-minded Theosophists"--if any--they can take care of
- themselves in the way they please. IF THE "FALSE PROPHETS OF
- THEOSOPHY" ARE TO BE LEFT UNTOUCHED, THE TRUE PROPHETS WILL
- BE VERY SOON--AS THEY HAVE ALREADY BEEN--CONFUSED WITH THE FALSE. IT
- IS HIGH TIME TO WINNOW OUR CORN AND CAST AWAY THE CHAFF. The
- Theosophical Society is becoming enormous in its numbers, and if the
- _false_ prophets, the pretenders, or even the weak-minded dupes, are
- left alone, then the Society threatens to become very soon a fanatical
- body split into three hundred sects--like Protestantism--each
- hating the other, and all bent on destroying the truth by monstrous
- exaggerations and idiotic schemes and shams.
-
- We do not believe in allowing the presence of _sham_ elements in
- Theosophy, because of the fear, forsooth, that if even "a false
- element in the faith" is _ridiculed_, the latter is "apt to shake the
- confidence" in the whole.
-
- ... What _true_ Christians shall see their co-religionists making
- fools of themselves, or disgrace their faith, and still abstain from
- rebuking them publicly as privately, for fear lest this _false_
- element should throw out of Christianity the rest of the believers?
-
- THE WISE MAN COURTS TRUTH; THE FOOL, FLATTERY.
-
- However it may be, let rather our ranks be made thinner, than the
- Theosophical Society go on being made a spectacle to the world through
- the exaggerations of some fanatics, and the attempt of various
- _charlatans_ to profit by a ready-made program. These, by disfiguring
- and adapting Occultism to their own filthy and immoral ends, bring
- disgrace upon the whole movement.--_Lucifer_, Vol. iv, pp. 2 & 3
-
-
-WILLIAM Q. JUDGE ELECTED PRESIDENT FOR LIFE
-
-In 1893 there openly began what had been going on beneath the surface
-for some time, a bitter attack ostensibly against William Q. Judge, but
-in reality also against H. P. Blavatsky. This bitter attack threatened
-to disrupt the whole Society and to thwart the main purpose of its
-existence, which was to further the cause of Universal Brotherhood.
-Finally the American members decided to take action, and at the annual
-convention of the Society held in Boston in 1895, by a vote of 191
-delegates to 10, re-asserted the principle of Theosophy as laid down
-by H. P. Blavatsky, and elected William Q. Judge President for life.
-Similar action was almost immediately taken by members in Europe,
-Australia, and other countries, in each case William Q. Judge being
-elected President for life. In this action the great majority of the
-active members throughout the world concurred, and thus the Society
-was relieved of those who had joined it for other purposes than the
-furtherance of Universal Brotherhood, the carrying out of the Society's
-other objects, and the spiritual freedom and upliftment of Humanity.
-A few of these in order to curry favor with the public and attract a
-following, continued among themselves to use the name of Theosophy,
-but it should be understood that they _are not connected with the
-Theosophical Movement_.
-
-
-KATHERINE TINGLEY SUCCEEDS WILLIAM Q. JUDGE
-
-One year later, in March 1896, William Q. Judge died, leaving as his
-successor Katherine Tingley, who for several years had been associated
-with him in the work of the Society. This Teacher not only began
-immediately to put into actual practice the ideals of Theosophy as had
-been the hope and aim of both H. P. Blavatsky and William Q. Judge, and
-for which they had laid the foundations, thus honoring and illustrating
-the work of her illustrious predecessors, but she also struck a new
-keynote, introducing new and broader plans for uplifting humanity.
-For each of the Teachers, while continuing the work and building upon
-the foundations of his predecessor, adds a new link, and has his own
-distinctive work to do, and teachings to give, belonging to his own
-time and position.
-
-No sooner had Katherine Tingley begun her work as successor, than
-further attacks, some most insidious, from the same source as those
-made against H. P. Blavatsky and William Q. Judge, as well as from
-other sources, were inaugurated against her. Most prominent among
-those thus attacking Katherine Tingley were some referred to by Madame
-Blavatsky in the article above-quoted (pp. 159-60), who by their own
-actions had removed themselves from the ranks of the Society. There
-were also a few others who still remained in the Society who had not
-joined hands with the disintegrators at the time the latter were
-repudiated in 1895. These now thought it to their personal advantage
-to oppose the Leader and sought to gain control of the Society and
-use it for political purposes. These ambitious agitators, seeking to
-exploit the Society for their own ends, used every means to overthrow
-Katherine Tingley, realizing that she was the greatest obstacle to
-the accomplishment of their desires, for if she could be removed they
-expected to gain control. They worked day and night, stooping almost to
-any means to carry out their projects. Yet it seemed that by these very
-acts, i. e., the more they attacked, the more were honest and earnest
-members attracted to the ranks of the Society under Katherine Tingley's
-leadership.
-
-
-KATHERINE TINGLEY GIVES SOCIETY NEW CONSTITUTION
-
-SOCIETY MERGES INTO BROADER FIELD
-
-To eliminate these menacing features and to safeguard the work of
-the Theosophical Movement for all time, Katherine Tingley presented
-to a number of the oldest members gathered at her home in New York
-on the night of January 13th, 1898, a new Constitution which she had
-formulated for the more permanent and broader work of the Theosophical
-Movement, opening up a wider field of endeavor than had heretofore been
-possible to students of Theosophy. One month later, at the Convention
-of the Society, held in Chicago, February 18th, 1898, this Constitution
-was accepted by an almost unanimous vote, and the Theosophical Society
-merged itself into the Universal Brotherhood and Theosophical Society.
-In this new step forward, she had the heartiest co-operation and
-support of the vast majority of the members throughout the world.
-
-
-THEOSOPHY IN PRACTICE
-
-It is of interest here to quote our Teacher's own words regarding this
-time. In an article published in _The Metropolitan Magazine_, New York,
-October, 1909, she says:
-
- Later, I found myself the successor of William Q. Judge, and I began
- my heart work, the inspiration of which is partly due to him.
-
- In all my writings and associations with the members of the
- Theosophical Society, I emphasized the necessity of putting Theosophy
- into daily practice, and in such a way that it would continuously
- demonstrate that it was the redeeming power of man. More familiarity
- with the organization and its workers brought home to me the fact that
- there was a certain number of students who had in the early days begun
- the wrong way to study Theosophy, and that it was becoming in their
- lives a death-like sleep. I noticed that those who followed this line
- of action were always alarmed at my humanitarian tendencies. WHENEVER
- I REMINDED THEM THAT THEY WERE BUILDING A COLOSSAL EGOTISM INSTEAD
- OF A POWER TO DO GOOD, THEY SUBTLY OPPOSED ME. AS I INSISTED ON THE
- PRACTICAL LIFE OF THEOSOPHY, THEY OPPOSED STILL MORE. They later
- exerted personal influence which affected certain members throughout
- the world. It was this condition which then menaced the Theosophical
- Movement, and which forced me to the point of taking such action as
- would fully protect the pure teachings of Theosophy and make possible
- a broader path for unselfish students to follow. Thus the faithful
- members of the Theosophical Movement would be able to exemplify the
- charge which Helena Petrovna Blavatsky gave to her pupils, as follows:
-
- "Real Theosophy is altruism, and we cannot repeat it too often. It is
- brotherly love, mutual help, unswerving devotion to truth. If once men
- do but realize that in these alone can true happiness be found, and
- never in wealth, possession or any selfish gratification, then the
- dark cloud will roll away, and a new humanity will be born upon the
- earth. Then the Golden Age will be there indeed."
-
- Here we find William Q. Judge accentuating the same spirit, the
- practical Theosophical life:
-
- "The power to know does not come from book-study alone, nor from mere
- philosophy, but mostly from the actual practice of altruism in deed,
- word, and thought; for that practice purifies the covers of the soul
- and permits the divine light to shine down into the brain-mind."
-
-
- THE PARTING OF THE WAYS
-
- On February 18, 1898, at the Convention of the Theosophical Society
- in America, held at Chicago, Ill., the Society resolved, through its
- delegates from all parts of the world, to enter a larger arena, to
- widen its scope and to further protect the teachings of Theosophy.
- Amid most intense enthusiasm the Theosophical Society was expanded
- into the Universal Brotherhood and Theosophical Society, and I found
- myself recognized as its leader and official head. The Theosophical
- Society in Europe also resolved to merge itself into the Universal
- Brotherhood and Theosophical Society, and the example was quickly
- followed by Theosophical Societies in other parts of the world. The
- expansion of the original Theosophical Society, which Madame Blavatsky
- founded and which William Q. Judge so ably sustained, now called the
- Universal Brotherhood and Theosophical Society, gave birth to a new
- life, and the membership trebled the first year, and ever since that
- time a rapid increase has followed.
-
-
-INTERNATIONAL HEADQUARTERS AT POINT LOMA, CALIFORNIA
-
-In 1900 the Headquarters of the Universal Brotherhood and Theosophical
-Society were removed from New York to Point Loma, California, which
-is now the International Center of the Theosophical Movement. This
-Organization is unsectarian and non-political; none of its officers or
-workers receives any salary or financial recompense.
-
-In her article in _The Metropolitan Magazine_ above referred to,
-Katherine Tingley further says:
-
- The knowledge that Point Loma was to be the World-center of the
- Universal Brotherhood and Theosophical Society, which has for its
- supreme object the elevation of the race, created great enthusiasm
- among its members throughout the world. The further fact that the
- government of the Universal Brotherhood and Theosophical Society rests
- entirely with the leader and official head, who holds her office for
- life and who has the privilege of appointing her successor, gave
- me the power to carry out some of the plans I had long cherished.
- Among these was the erecting of the great Homestead Building. This I
- carefully designed that it might not stand apart from the beautiful
- nature about it, but in a sense harmonize with the sky, the distant
- mountains, the broad blue Pacific, and the glorious light of the sun.
-
- So it has been from the first, so that the practical work of Theosophy
- began at Point Loma under the most favorable circumstances. No one
- dominated by selfish aims and ambitions was invited to take part in
- this pioneer work. Although there were scores of workers from various
- parts of the world uniting their efforts with mine for the upbuilding
- of this world-center, yet there was no disharmony. Each took the duty
- allotted him and worked trustingly and cheerfully. Many of the world's
- ways these workers gladly left behind them. They seemed reborn with an
- enthusiasm that knew no defeat. The work was done for the love of it,
- and this is the secret of a large part of the success that has come to
- the Theosophical Movement.
-
- Not long after the establishment of the International Theosophical
- Headquarters at Point Loma it was plain to see that the Society was
- advancing along all lines by leaps and bounds. Letters of inquiry were
- pouring in from different countries, which led to my establishing
- the Theosophical Propaganda Bureau. This is one of the greatest
- factors we have in disseminating our teachings. The International
- Brotherhood League then opened its offices and has ever been active
- in its special humanitarian work, being the directing power which has
- sustained the several Râja Yoga schools and academies, now in Pinar
- del Rio, Santa Clara, and Santiago de Cuba, from the beginning. The
- Aryan Theosophical Press has yearly enlarged its facilities in answer
- to the demands made upon it through the publication of Theosophical
- literature, which includes THE THEOSOPHICAL PATH and several other
- publications. There is the Isis Conservatory of Music and Drama, the
- Department of Arts and Crafts, the Industrial Department, including
- Forestry, Agriculture, Roadbuilding, Photo-engraving, Chemical
- laboratory, Landscape-gardening, and many other crafts.
-
-
-DO NOT FAIL TO PROFIT BY THE FOLLOWING
-
-CONSTANTLY THE QUESTION IS ASKED, WHAT IS THEOSOPHY, WHAT DOES
-IT REALLY TEACH? EACH YEAR THE LIFE AND WORK OF H. P. BLAVATSKY AND
-THE HIGH IDEALS AND PURE MORALITY OF HER TEACHINGS ARE MORE CLEARLY
-VINDICATED. EACH YEAR THE POSITION TAKEN BY WILLIAM Q. JUDGE AND
-KATHERINE TINGLEY IN REGARD TO THEIR PREDECESSOR, H. P. BLAVATSKY, IS
-BETTER UNDERSTOOD, AND THEIR OWN LIVES AND WORK ARE SEEN TO BE ACTUATED
-BY THE SAME HIGH IDEALS FOR THE UPLIFTING OF THE HUMAN RACE. EACH YEAR
-MORE AND MORE PEOPLE ARE COMING TO REALIZE THAT NOT ALL THAT GOES UNDER
-THE NAME OF THEOSOPHY IS RIGHTLY SO CALLED, BUT THAT THERE IS
-A COUNTERFEIT THEOSOPHY AS WELL AS THE TRUE, AND THAT THERE IS NEED OF
-DISCRIMINATION, LEST MANY BE MISLED.
-
-Counterfeits exist in many departments of life and thought, and
-especially in matters relating to religion and the deeper teachings of
-life. Hence, in order that people who are honestly seeking the truth
-may not be misled, we deem it important to state that the Universal
-Brotherhood and Theosophical Society is not responsible for, nor is it
-affiliated with, nor does it endorse, any other society, which, while
-calling itself Theosophical, is not connected with the International
-Theosophical Headquarters at Point Loma, California. Having a knowledge
-of Theosophy, the ancient Wisdom-Religion, we deem it as a sacred
-trust and responsibility to maintain its pure teachings, free from the
-vagaries, additions, or misrepresentations of ambitious self-styled
-Theosophists and would-be teachers. The test of a Theosophist is not
-in profession, but in action, and in a noble and virtuous life. The
-motto of the Society is "There is no religion higher than Truth." This
-was adopted by Madame Blavatsky, but it is to be deeply regretted that
-there are no legal means to prevent the use of this motto in connexion
-with counterfeit Theosophy, by people professing to be Theosophists,
-but who would not be recognized as such by Madame Blavatsky.
-
-It is a regrettable fact that many people use the name of Theosophy
-and of our Organization for self-interest, as also that of H. P.
-Blavatsky, the Foundress, and even the Society's motto, to attract
-attention to themselves and to gain public support. This they do in
-private and public speech and in publications. Without being in any way
-connected with the Universal Brotherhood and Theosophical Society, in
-many cases they permit it to be inferred that they are, thus misleading
-the public, and honest inquirers are hence led away from the original
-truths of Theosophy.
-
-The Universal Brotherhood and Theosophical Society welcomes to
-membership all who truly love their fellow men and desire the
-eradication of the evils caused by the barriers of race, creed, caste,
-or color, which have so long impeded human progress; to all sincere
-lovers of truth and to all who aspire to higher and better things than
-the mere pleasures and interests of a worldly life, and are prepared to
-do all in their power to make Brotherhood a living energy in the life
-of humanity, its various departments offer unlimited opportunities.
-
-The whole work of the Organization is under the direction of the Leader
-and Official Head, Katherine Tingley, as outlined in the Constitution.
-
-
-OBJECTS OF THE INTERNATIONAL BROTHERHOOD LEAGUE
-
- 1. To help men and women to realize the nobility of their calling and
- their true position in life.
-
- 2. To educate children of all nations on the broadest lines of
- Universal Brotherhood and to prepare destitute and homeless children
- to become workers for humanity.
-
- 3. To ameliorate the condition of unfortunate women, and assist them
- to a higher life.
-
- 4. To assist those who are or have been in prisons to establish
- themselves in honorable positions in life.
-
- 5. To abolish capital punishment.
-
- 6. To bring about a better understanding between so-called savage
- and civilized races, by promoting a closer and more sympathetic
- relationship between them.
-
- 7. To relieve human suffering resulting from flood, famine, war, and
- other calamities; and, generally, to extend aid, help, and comfort to
- suffering humanity throughout the world.
-
- JOSEPH H. FUSSELL, Secretary
-
-
-
-
-  BOOK LIST
-  OF WORKS ON
-  THEOSOPHY, OCCULTISM, RELIGION, PHILOSOPHY, SCIENCE, AND ART
-
-  PUBLISHED OR FOR SALE BY
-
-  THE THEOSOPHICAL PUBLISHING COMPANY
-  INTERNATIONAL THEOSOPHICAL HEADQUARTERS
-  POINT LOMA, CALIFORNIA, U. S. A.
-
-  _The office of the Theosophical Publishing Company is at Point Loma,
-                                                           California_
-
-  _It has_ NO OTHER OFFICE _and_ NO BRANCHES
-
-
-FOREIGN AGENCIES
-
- _=THE UNITED KINGDOM=_--Theosophical Book Co., 18 Bartlett's
- Buildings, Holborn Circus, LONDON, E. C., England
-
- _=GERMANY=_--J. Th. Heller, Vestnertorgraben 13, NÜRNBERG
-
- _=SWEDEN=_--Universella Broderskapets Förlag, Barnhusgatan, 10,
- STOCKHOLM
-
- _=HOLLAND=_--Louis F. Schudel, Hollandia-Drukkerij, BAARN
-
- _=AUSTRALIA=_--Willans and Williams, 16 Carrington St., Wynyard Sq.,
- SYDNEY, N. S. W.
-
- _=CUBA=_--H. S. Turner, Apartado 127; or Heredia, Baja, 10, SANTIAGO
- DE CUBA
-
- _=MEXICO=_--Samuel L. Herrera, Calle de la Independencia, 55 altos,
- VERA CRUZ, V. C.
-
-
-  ADDRESS BY KATHERINE TINGLEY at San Diego Opera House,
-      March, 1902                                                  $ .15
-
-  AN APPEAL TO PUBLIC CONSCIENCE: an Address delivered by
-      Katherine Tingley at Isis Theater, San Diego, July 22, 1906.
-      Published by the Woman's Theosophical Propaganda League,
-      Point Loma                                                     .05
-
-  ASTRAL INTOXICATION, and Other Papers (W. Q. Judge)                .03
-
-  BHAGAVAD GÎTÂ (recension by W. Q. Judge). The pearl of the
-      scriptures of the East. American edition; pocket size;
-      morocco, gilt edges                                           1.00
-
-  CONCENTRATION, CULTURE OF (W. Q. Judge)                            .15
-
-  DEVACHAN; or the Heavenworld (H. Coryn)                            .05
-
-  ECHOES FROM THE ORIENT; a broad Outline of Theosophical Doctrines.
-      Written for the newspaper reading public. (W. Q. Judge)
-      Sm. 8vo, cloth                                                 .50
-      Paper                                                          .25
-
-  EPITOME OF THEOSOPHICAL TEACHINGS, AN (W. Q. Judge); 40 pages      .15
-
-  FREEMASONRY AND JESUITRY, The Pith and Marrow of the Closing and
-      Coming Century and Related Position of, (Rameses)              .15
-      8 copies for $1.00; per hundred, $10.00
-
-  KATHERINE TINGLEY, Humanity's Friend; A VISIT TO KATHERINE TINGLEY
-      (by John Hubert Greusel); A STUDY OF RÂJA YOGA AT POINT LOMA
-      (Reprint from the San Francisco _Chronicle_, Jan. 6, 1907).
-      The above three comprised in a pamphlet of 50 pages, published
-      by the Woman's Theosophical Propaganda League, Point Loma      .15
-
-  HYPNOTISM: _Hypnotism_, by W. Q. Judge (Reprint from _The Path_,
-      vol. viii, p. 335); _Why Does Katherine Tingley Oppose
-      Hypnotism?_ by a Student (Reprint from _New Century Path_,
-      Oct. 28, 1906); _Evils of Hypnotism_, by Lydia Ross, M. D.     .15
-
-  INCIDENTS IN THE HISTORY OF THE THEOSOPHICAL MOVEMENT;
-      by Joseph H. Fussell. 24 pages, royal 8vo.                     .15
-
-  ISIS UNVEILED, by H. P. Blavatsky. 2 vols, royal 8vo, about 1500
-      pages; cloth; with portrait of the author. _Point Loma Edition,
-      with a preface._ Postpaid                                     4.00
-
-  KEY TO THEOSOPHY, THE: by H. P. Blavatsky. _Point Loma Edition_,
-      with _Glossary_ and exhaustive _Index_. Portraits of H. P.
-      Blavatsky and William Q. Judge. 8vo., cloth, 400 pages.
-      Postpaid                                                      2.25
-
-  LIFE AT POINT LOMA, THE: Some Notes by Katherine Tingley.
-      (Reprinted from the _Los Angeles Saturday Post_,
-      December, 1902)                                                .15
-
-  LIGHT ON THE PATH (M. C.), with Comments, and a short chapter on
-      Karma. Authoritative rules for treading the path of a higher
-      life. _Point Loma Edition_, pocket size edition of this classic,
-      leather                                                        .75
-      Embossed paper                                                 .25
-
-  MYSTERIES OF THE HEART DOCTRINE, THE. Prepared by
-     _Katherine Tingley_ and her pupils. Square 8vo, cloth          2.00
-      Paper                                                         1.00
-      A SERIES OF 8 PAMPHLETS, comprising the different Articles
-      in above, paper, each                                          .25
-
-  NIGHTMARE TALES (H. P. Blavatsky). _Illustrated by R. Machell._
-      A collection of the weirdest tales ever written down. Cloth    .60
-      Paper                                                          .35
-
-  THE PLOUGH AND THE CROSS. A story of New Ireland; by William
-      Patrick O'Ryan. 12mo, 378 pages. Illustrated. Cloth           1.00
-
-  SECRET DOCTRINE, THE. The Synthesis of Science, Religion, and
-      Philosophy, by H. P. Blavatsky. _Point Loma Edition_; with
-      Index. Two vols., royal 8vo, about 1500 pages; cloth. Postage
-      prepaid                                                      10.00
-      Reprinted from the original edition of 1888, as issued by
-      H. P. Blavatsky
-
-  SOME OF THE ERRORS OF CHRISTIAN SCIENCE. Criticism by H. P.
-      Blavatsky and W. Q. Judge                                      .15
-
-  VOICE OF THE SILENCE, THE. (For the daily use of disciples.)
-      Translated and annotated by H. P. Blavatsky.
-      Pocket size, leather                                           .75
-
-  YOGA APHORISMS (translated by W. Q. Judge), pocket size, leather   .75
-
-
-  _=GREEK SYMPOSIA=_, as performed by students of the Isis League of
-      Music and Drama, under direction of Katherine Tingley. (Fully
-      protected by copyright.)
-      1 THE WISDOM OF HYPATIA. 2 A PROMISE. Each                     .15
-
-
-  _=NEW CENTURY SERIES.=_ THE PITH AND MARROW OF SOME SACRED WRITINGS.
-
-      Ten Pamphlets; Scripts, each                                   .25
-      Subscription (Series of 10 Pamphlets)                         1.50
-
- SCRIPT 1--_Contents_: The Relation of Universal Brotherhood to
- Christianity--No Man can Serve Two Masters--In this Place is a Greater
- Thing
-
- SCRIPT 2--_Contents_: A Vision of Judgment--The Great
- Victory--Co-Heirs with Christ--The "Woes" of the Prophets--Fragment:
- from Bhagavad Gîtâ--Jesus the Man
-
- SCRIPT 3--_Contents_: Lesson of Israel's History--Man's Divinity and
- Perfectibility--The Man Born Blind--The Everlasting Covenant--Burden
- of the Lord
-
- SCRIPT 4--_Contents_: Reincarnation in the Bible--The Money-Changers
- in the Temple--The Mysteries of the Kingdom of Heaven--The Heart
- Doctrine--The Temple of God
-
- SCRIPT 5--_Contents_: Egypt and Prehistoric America--Theoretical and
- Practical Theosophy--Death, One of the Crowning Victories of Human
- Life--Reliance on the Law--Led by the Spirit of God
-
- SCRIPT 6--_Contents_: Education Through Illusion to Truth--Astronomy
- in the Light of Ancient Wisdom--Occultism and Magic--Resurrection
-
- SCRIPT 7--_Contents_: Theosophy and Islâm, a word concerning
- Sufism--Archaeology in the Light of Theosophy--Man, a Spiritual Builder
-
- SCRIPT 8--_Contents_: The Sun of Righteousness--Cant about the Classics
-
- SCRIPT 9--_Contents_: Traces of the Wisdom-Religion in Zoroastrianism,
- Mithraism, and their modern representative, Parseeism--The Druses of
- Mount Lebanon
-
- SCRIPT 10--_Contents_: The Religions of China
-
- SCRIPT 11--(Supplementary Number) _Contents_: Druidism--Druidism and
- its Connexion with Ireland
-
-
-  _=OCCULTISM, STUDIES IN=_ (H. P. Blavatsky). Pocket size, 6 vols.
-      cloth; each                                                    .35
-      Per set of six vols.                                          1.50
-      Vol. 1. Practical Occultism. Occultism _vs._ the Occult Arts.
-      The Blessing of Publicity
-      Vol. 2. Hypnotism. Black Magic in Science. Signs of the Times
-      Vol. 3. Psychic and Noetic Action
-      Vol. 4. Kosmic Mind. The Dual Aspect of Wisdom
-      Vol. 5. The Esoteric Character of the Gospels
-      Vol. 6. Astral Bodies; The Constitution of the Inner Man
-
-
-  _=THEOSOPHICAL MANUALS.=_ Elementary Handbooks for Students.
-      16mo, price, each, paper 25c; cloth                            .35
-
-  No. 1 ELEMENTARY THEOSOPHY
-  No. 2 THE SEVEN PRINCIPLES OF MAN
-  No. 3 KARMA
-  No. 4 REINCARNATION
-  No. 5 MAN AFTER DEATH
-  No. 6 KÂMALOKA AND DEVACHAN
-  No. 7 TEACHERS AND THEIR DISCIPLES
-  No. 8 THE DOCTRINE OF CYCLES
-  No. 9 PSYCHISM, GHOSTOLOGY, AND THE ASTRAL PLANE
-  No. 10 THE ASTRAL LIGHT
-  No. 11 PSYCHOMETRY, CLAIRVOYANCE, AND THOUGHT-TRANSFERENCE
-  No. 12 THE ANGEL AND THE DEMON (2 vols., 35c each)
-  No. 13 THE FLAME AND THE CLAY
-  No. 14 ON GOD AND PRAYER
-  No. 15 THEOSOPHY: THE MOTHER OF RELIGIONS
-  No. 16 FROM CRYPT TO PRONAOS; an Essay on the Rise and Fall of Dogma
-  No. 17 EARTH: Its Parentage, its Rounds and its Races
-  No. 18 SONS OF THE FIREMIST: a Study of Man
-
-
-  _=THE PATH SERIES.=_ Specially adapted for Inquirers in Theosophy.
-
-  _Already Published_:
-
-  No. 1 THE PURPOSE OF THE UNIVERSAL BROTHERHOOD AND THEOSOPHICAL
-        SOCIETY                                                      .05
-  No. 2 THEOSOPHY GENERALLY STATED (W. Q. Judge)                     .05
-       _Reprinted from Official Report, World's Parliament of
-        Religions, Chicago, 1893_
-  No. 3 MISLAID MYSTERIES (Herbert Coryn, M. D.)                     .05
-  No. 4 THEOSOPHY AND ITS COUNTERFEITS                               .05
-  No. 5 SOME PERVERTED PRESENTATIONS OF THEOSOPHY (H. T. Edge, B.A.) .05
-        Thirty Copies of above Path Series, $1.00;
-        one hundred copies, $3.00
-
- _=MISCELLANEOUS.=_ SOUVENIR POSTAL CARDS OF THE THEOSOPHICAL
- HEADQUARTERS. Two for 5c; postage 1c. extra; 50 copies, postpaid,
- $1.00; 100 copies, postpaid, $1.50
-
-  LOMALAND. An Album of Views and Quotations; 10½ × 13½ in.
-      (postage 6c. extra)                                            .50
-
-  REPRODUCTIONS OF FAMOUS PAINTINGS BY R. MACHELL. _The Path_--
-     _Parsifal_--_The Prodigal_--_The Bard_--_The Light of the
-      Coming Day_--_'Twixt Priest and Profligate_--_The Hour of
-      Despair_--_The Dweller on the Threshold_.
-      Size of photographs, 8 × 6 in., approximate. Price, unmounted,
-      50c; mounted                                                   .75
-
-  PATH MAGAZINE, THE--Vol. ix ('94-95); Vol. x ('95-96); each       2.00
-
-  PATH MAGAZINE, THE--Index to Vols. I to VIII; cloth                .50
-
-  PATH MAGAZINE, THE--Back Numbers; each                             .20
-
-  SEARCHLIGHT, No. 6--Full Report of Great Debate on Theosophy and
-      Christianity held at Fisher Opera House, San Diego, Cal.,
-      September and October, 1901.
-      72 pages. Special number issued to the public                  .15
-
-  SEARCHLIGHT, No. 7                                                 .15
-
-  SEARCHLIGHT, Vol. II, No. 1                                        .15
-
-  UNIVERSAL BROTHERHOOD PATH     }
-  UNIVERSAL BROTHERHOOD MAGAZINE } Back numbers                      .20
-      Vols. xiii (1898-9), xiv (1899-00), xv (1900-01),
-      xvi (1901-2), each                                            2.00
-
-
-_LOTUS GROUP LITERATURE_
-
-_Introduced under the direction of Katherine Tingley_
-
-  No. 1 THE LITTLE BUILDERS, and their Voyage to Rangi (R. N.)       .50
-  No. 2 THE COMING OF THE KING (Machell); cloth,                     .35
-  LOTUS SONG BOOK. Fifty original songs with copyrighted music;
-      boards                                                         .50
-  LOTUS SONG: "_The Sun Temple_," with music                         .15
-
-
-FRENCH
-
-  THÉOSOPHIE ÉLÉMENTAIRE                                             .05
-  LES MYSTÈRES DE LA DOCTRINE DU CŒUR (1^{re} Section)               .50
-
-
-SPANISH
-
-  ECOS DEL ORIENTE (W. Q. Judge)                                     .50
-  EPÍTOME DE LAS ENSEÑANZAS TEOSÓFICAS (W. Q. Judge). 40 páginas     .25
-  LA TEOSOFÍA EXPLICADA                                              .05
-  LA TEOSOFÍA Y SUS FALSIFICACIONES. Para uso de investigadores      .05
-      30 copies $1.00; 100 copies $3.00
-  LA VIDA EN POINT LOMA (Notas por Katherine Tingley).               .15
-
-  Libros Teosóficos Elementales para uso de los Estudiantes
-      16mo, precios cada uno, en papel 25c; en tela                  .35
-
-  Núm. 1 Teosofía Elemental
-  Núm. 2 La Constitución Septenaria del Hombre
-  Núm. 3 Karma
-  Núm. 4 Reencarnación
-  Núm. 5 El Hombre después la Muerte
-  Núm. 6 Kâmaloka y Devachán
-  Núm. 7 Los Maestros y sus Discípulos
-  Núm. 8 La Doctrina de los Ciclos
-  Núm. 9 Psiquismo, Fantasmalogía, y el Plano Astral
-  Núm. 10 La Luz Astral
-  Núm. 11 Psicomancia, Clairvoyancia, y Telepatía
-  Núm. 12 El Angel y el Demonio (dos tomos, cada uno 35c)
-  Núm. 13 La Llama y el Barro
-  Núm. 14 Sobre Dios y las Oraciones
-  Núm. 15 Teosofía, la Madre de las Religiones
-  Núm. 16 Desde la Cripta á Pronaos: un Ensayo sobre la Elevación y
-          Decadencia del Dogma
-  Núm. 17 La Tierra
-  Núm. 18 Los Hijos de la Neblina Ardiente: un Estudio del Hombre
-
-_Order above from the Theosophical Publishing Company, Point Loma,
-California._
-
- The following in other languages may be procured by writing direct to
- the respective Foreign Agencies (see first page) for Book List and
- prices.
-
-
-GERMAN
-
- AN IHREN FRÜCHTEN SOLLT IHR SIE ERKENNEN--WER IST EIN THEOSOPH?--WAS
- THEOSOPHIE ÜBER MANCHE PUNKTE LEHRT UND WAS SIE WEDER LEHRT NOCH
- BILLIGT
-
- AUSBILDUNG DER KONZENTRATION (von William Q. Judge).
-
- DAS LEBEN ZU POINT LOMA (Katherine Tingley). Schön Illustriert.
- (Recommended)
-
- DIE BHAGAVAD-GÎTÂ (nach der englischen Ausgabe von William Q. Judge).
-
- DIE WISSENSCHAFT DES LEBENS UND DIE KUNST ZU LEBEN
-
- ECHOS AUS DEM ORIENT (von William Q. Judge).
-
- STUDIEN ÜBER DIE BHAGAVAD GÎTÂ (William Q. Judge).
-
- THEOSOPHIE ERKLÄRT
-
- RÜCKBLICK UND AUSBLICK AUF DIE THEOSOPHISCHE BEWEGUNG
-
- WAHRHEIT IST MÄCHTIG UND MUSS OBSIEGEN!
-
- POSTKARTEN MIT ANSICHTEN VON POINT LOMA
-
-
-Theosophische Handbücher:
-
-  No. 1 ELEMENTARE THEOSOPHIE
-  No. 2 DIE SIEBEN PRINZIPIEN DES MENSCHEN
-  No. 3 KARMA
-  No. 4 REINKARNATION
-  No. 5 DER MENSCH NACH DEM TODE
-  No. 6 KÂMALOKA UND DEVACHAN
-  No. 7 LEHRER UND IHRE JÜNGER
-  No. 8 DIE THEORIE DER ZYKLEN U. S. W.
-
-
-DUTCH
-
- DIE BHAGAVAD-GÎTÂ: Het Boek van Yoga; with Glossary. Bound in morocco
- or paper
-
- DE KLEINE BOUWERS EN HUN REIS NAAR RANGI; een Geschiedenis voor
- Kinderen door R. N. (_met illustraties van R. Machell_)
-
- DE OCEAAN DER THEOSOPHIE (door William Q. Judge)
-
- DE RIDDERS VAN KEIZER ARTHUR--Een Verhaal voor Kinderen, door _Ceinnyd
- Morus_
-
- DRIE OPSTELLEN OVER THEOSOPHIE. In verband met Vraagstukken van den Dag
-
- ECHO'S UIT HET OOSTEN; een algemeene schets der Theosophische
- Leeringen door William Q. Judge (_Occultus_)
-
- HET LEVEN TE POINT LOMA, Enkele Aanteekeningen door Katherine Tingley
-
- HOOGERE EN LAGERE PSYCHOLOGIE. Enkele Aanteekeningen door Katherine
- Tingley (_met Portret en Illustratie_)
-
- H. P. BLAVATSKY EN WILLIAM Q. JUDGE, De Stichters en Leiders der
- Theosophische Beweging (_Leerling_). pp. 42
-
- KATHERINE TINGLEY, DE AUTOCRAAT (_De Geheimen van de Leer van het
- Hart_)
-
- LICHT OP HET PAD (door M. C.) Bound in morocco or paper
-
- PIT EN MERG, uit sommige Heilige Geschriften, 1^e Serie
-
-  _Inhoud_: Theosophie en Christendom. "Niemand kan twee heeren dienen."
-  Iets Meerders dan de Tempel. Een Gezicht des Oordeels. De Mensch Jezus
-
- PIT EN MERG VAN DE EINDIGENDE EN KOMENDE EEUW, en de daarmede in
- betrekking staande positie van _Vrijmetselarij_ en _Jesuitisme_, door
- _Rameses_
-
-
-Theosophical Manuals, Series No. 1
-
-  No. 1 IN DEN VOORHOF
-  No. 2 EEN HEILIG LEERSTUK
-  No. 3 VERLOREN KENNIS WEERGEVONDEN
-  No. 4 EEN SLEUTEL TOT MODERNE RAADSELEN
-  No. 5 HET MYSTERIE VAN DEN DOOD
-  No. 6 "HEMEL" EN "HEL"
-  No. 7 LEERAREN EN HUN LEERLINGEN
-  No. 8 EEN UNIVERSEELE WET
-  No. 9 DWAALWEGEN (HYPNOTISME, CLAIRVOYANCE, SPIRITISME)
-  No. 10 DE ZIEL DER WERELD
-
-Theosophical Manuals, Series No. 2
-
-  No. 1 PSYCHOMETRIE, CLAIRVOYANCE, EN GEDACHTEN-OVERBRENGING
-
-
-SWEDISH
-
-  DEN HEMLIGA LÄRAN, 2 band (H. P. Blavatsky)
-  NYCKEL TILL TEOSOFIEN (H. P. Blavatsky)
-  ASTRAL BERUSNING, DEVACHAN, M. M. (William Q. Judge)
-  BREV, SOM HJÄLPT MIG (William Q. Judge)
-  DEN CYKLISKA LAGEN, M. M. (William Q. Judge)
-  DOLDA VINKAR I DEN HEMLIGA LÄRAN, M. M. (William Q. Judge)
-  DÖDSSTRAFFET I TEOSOFISK BELYSNING. M. M. (William Q. Judge)
-  REINKARNATIONSLÄRAN I BIBELN, OM KARMA, M. M. (William Q. Judge)
-  STUDIER ÖVER BHAGAVAD-GÎTÂ (William Q. Judge)
-  TEOSOFIENS OCEAN (William Q. Judge)
-  VETENSKAPEN OCH TEOSOFIEN, M. M. (William Q. Judge)
-  ÖVNING I KONCENTRATION (William Q. Judge)
-  HEMLIGHETERNA I HJÄRTATS LÄRA (Katherine Tingley och hennes lärjungar)
-  EN INTERVJU MED KATHERINE TINGLEY (Greusel)
-  KATHERINE TINGLEY, AF M. F. N. (levnadsteckning)
-  EXISTENSLINJER OCH UTVECKLINGSNORMER (Oscar Ljungström)
-  KAN ETT T. S. SAKNA MORALLAG? (Protest möte)
-  TEOSOFI OCH KRISTENDOM, Genmäle till Prof. Pfannenstill
-                          (Dr. G. Zander och F. Kellberg)
-  ASIENS LJUS (Edwin Arnold)
-  BHAGAVAD GÎTÂ, Hängivandets bok
-  DEN TEOSOFISKA INSTITUTIONEN (Baker)
-  FRIMURERI OCH JESUITVÄLDE (Rameses)
-  LJUS PÅ VÄGEN
-  LOTUSBLAD, för barn
-  LOTUSSÅNGBOK, ord och musik
-  RÂJA YOGA, OM SJÄLENS UTVECKLING
-  SKILLNADEN MELLAN TEOSOFI OCH SPIRITISM
-  STJÄRNAN, SAGO- OCH POEMSAMLING, för barn
-  TEOSOFIENS INNEBÖRD
-  TYSTNADENS RÖST
-  VISINGSÖ (Karling)
-
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-Teosofiska Handböcker
-
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-Klotband. Pris för varje bok, kronor 2.00
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-        och förfall
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-PERIODICALS
-
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-_Neither the Editors of the above publications, nor the officers of
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-[Illustration: THE PATH]
-
-  The Theosophical Path
-
-  An International Magazine
-  Unsectarian and nonpolitical
-
-  Monthly      Illustrated
-
-[Illustration]
-
-Devoted to the Brotherhood of Humanity, the promulgation of Theosophy,
-the study of ancient & modern Ethics, Philosophy, Science and Art, and
-to the uplifting and purification of Home and National Life
-
-  Edited by Katherine Tingley
-  International Theosophical Headquarters, Point Loma, California, U.S.A.
-
-
-_The philosophy that teaches selflessness contains the balm for the
-pain and suffering of today. False ideas, false ambitions, inharmonious
-methods of living, selfishness, and an unbrotherly spirit, are
-accountable for the unhappiness and dissatisfaction...._
-
-_Humanity has long wandered through the dark valley of bitter
-experiences; but the mountain heights are again seen, suffused with the
-glow of dawn and the promise of a new Golden Age, and a pathway is once
-more shown to that realm where the gods still abide._
-
-  KATHERINE TINGLEY
-
-
-
-
-  THE THEOSOPHICAL PATH
-  MONTHLY ILLUSTRATED
-
-  EDITED BY KATHERINE TINGLEY
-
-  NEW CENTURY CORPORATION, POINT LOMA, CALIFORNIA, U. S. A.
-
-  Entered as second-class matter July 25, 1911, at the Post Office
-  at Point Loma, California
-  under the Act of March 3, 1879
-  Copyright, 1911, by Katherine Tingley
-
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- TINGLEY, _Editor_, THE THEOSOPHICAL PATH, Point Loma, California."
-
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- "CLARK THURSTON, _Manager_," Point Loma, California.
-
-
-VOL. I NO. 3 CONTENTS SEPTEMBER 1911
-
-  Southwest Corner of the Temple in the Greek Theater,
-      Point Loma, Cal.                                    _Frontispiece_
-  The New Cycle                                 by H. P. Blavatsky   165
-  Recent Confirmation of H. P. Blavatsky's Teachings
-                                    by H. T. Edge, B. A. (Cantab.)   172
-  View in the Grounds of the International Theosophical
-      Headquarters (_ill._)                                 facing   172
-  Lomaland Cañon and Hillside (_illustration_)              facing   173
-  The Origin and Nature of Folk-music            by Kenneth Morris   174
-  Lapland (_illustrated_)                                 by P. F.   180
-  Cultivating Genius for Music                by E. A. Neresheimer   182
-  Glimpses of Scandinavian Mythology        by Per Fernholm, M. E.   184
-  The Dipylon and the Outer Ceramicus (_ill._)
-                            by F. S. Darrow, A. M., PH. D. (Harv.)   189
-  The Theosophic Torch                             by Grace Knoche   190
-  The Pythagorean Solids
-                  by F. J. Dick, M. INST. C. E., M. INST. C. E. I.   194
-  The "Black Age"                                by Ariomardes       196
-  Egyptian Art Under the XXVIth Dynasty (_illustrated_)   by C. J.   200
-  The House of Lords, London (_illustrated_)                 by R.   201
-  Music Notes                                   by Charles J. Ryan   202
-  Ancient Calendars                                     by Travers   205
-  The Mysteries of Eleusis (_illustrated_)             by H. T. E.   207
-  Glaciation, Past and Present (_illustrated_)         by T. Henry   209
-  God and the Child (_verse_)                                        211
-  Power                                       by Lydia Ross, M. D.   212
-  Sokrates (_illustrated_)  by F. S. Darrow, A. M., PH. D. (Harv.)   215
-  Sokrates and Seneca (_illustration_)                      facing   222
-  Scenes in Cuba and Florida (_illustrations_)              facing   223
-  A Visit to a Louisiana Sugar Plantation       by Barbara McClung   223
-  The Lorelei (_illustrated_)                by a Student-Traveler   225
-  The Western Four-Toed Salamander (_illustrated_)
-                                                  by Percy Leonard   227
-  The Real Man                     by H. Coryn, M. D., M. R. C. S.   229
-  Book Reviews (by Carolus); and Notices                             233
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo.
-and Engraving Dept. SOUTH-WEST CORNER OF THE GREEK TEMPLE IN THE
-GREEK THEATER INTERNATIONAL THEOSOPHICAL HEADQUARTERS, POINT LOMA,
-CALIFORNIA]
-
-
-
-
-THE THEOSOPHICAL PATH
-
-KATHERINE TINGLEY, EDITOR
-
-  VOL. I      SEPTEMBER, 1911      NO. 3
-
- There is but one Eternal Truth, one universal, infinite and changeless
- spirit of Love, Truth, and Wisdom, impersonal, therefore, bearing a
- different name in every nation, one Light for all, in which the whole
- Humanity lives and moves and has its being.--_H. P. Blavatsky_
-
-
-THE NEW CYCLE: Extracts from an Article Written by H. P. Blavatsky,
-the Foundress of the Theosophical Society, for the first number of "La
-Revue Théosophique," 1889
-
-
-The principal aim of our organization, which we are laboring to make
-a real brotherhood, is expressed in the motto of the Theosophical
-Society: "There is no religion higher than truth." As an impersonal
-Society we must be ready to seize the truth wherever we find it,
-without permitting ourselves more partiality for one belief than for
-another. This leads directly to a logical conclusion. If we acclaim and
-receive with open arms all sincere truthseekers, there can be no place
-in our ranks for the bigot, the sectarian, or the hypocrite, enclosed
-in Chinese Walls of dogma, each stone bearing the words "No admission."
-What place indeed could such fanatics occupy in them, fanatics whose
-religions forbid all inquiry and do not admit any argument as possible,
-when the mother idea, the very root of the beautiful plant we call
-Theosophy is known as--absolute and unfettered liberty to investigate
-all the mysteries of nature, human or divine!
-
-With this exception the Society invites everyone to participate in its
-activities and discoveries. Whoever feels his heart beat in unison with
-the great heart of humanity; whoever feels his interests are one with
-those of every being poorer and less fortunate than himself; every man
-or woman who is ready to hold out a helping hand to the suffering;
-whoever understands the true meaning of the word "Egoism"; is a
-Theosophist by birth and by right. He can always be sure of finding
-sympathetic souls among us.
-
-We have already said elsewhere, that "Born in the United States the
-Theosophical Society was constituted on the model of its mother
-country." That as we know, has omitted the name of God from its
-Constitution, for fear, said the fathers of the Republic, that the word
-might one day become the pretext for a state religion: for they desired
-to grant absolute equality to all religions under the laws, so that
-each form would support the State, which in its turn would protect them
-all. The Theosophical Society was founded on that excellent model....
-
-Each Body, like each member, being free to profess whatever religion
-and to study whatever philosophy it prefers, provided all remain united
-in the tie of solidarity or Brotherhood, our Society can truly call
-itself a "Republic of conscience."
-
-Though absolutely free to pursue whatever intellectual occupations
-please him the best, each member of our Society must, however, furnish
-some reason for belonging thereto, which amounts to saying that each
-member must bear his part, small though it be, of mental or other
-labor for the benefit of all. If one does not work for others one
-has no right to be called a Theosophist. All must strive for human
-freedom of thought, for the elimination of selfish and sectarian
-superstitions, and for the discovery of all the truths that are within
-the comprehension of the human mind. That object cannot be attained
-more certainly than by the cultivation of unity in intellectual labors.
-No honest worker, no earnest seeker can remain empty-handed; and there
-is hardly a man or woman, busy as they may think themselves, incapable
-of laying their tribute, moral or pecuniary, on the altar of truth....
-
-In the present condition of the Theosophical history it is easy
-to understand the object of a Review exclusively devoted to the
-propagation of our ideas. We wish to open therein new intellectual
-horizons, to follow unexplored routes leading to the amelioration of
-humanity; to offer a word of consolation to all the disinherited of
-the earth, whether they suffer from the starvation of soul or from the
-lack of physical necessities. We invite all large-hearted persons who
-desire to respond to this appeal to join with us in this humanitarian
-work. Each co-worker, whether a member of the Society or simply a
-sympathizer, can help. We are face to face with all the glorious
-possibilities of the future. This is again the hour of the great cyclic
-return of the tide of mystical thought in Europe. On every side we are
-surrounded by the ocean of the universal science--the science of Life
-Eternal--bearing on its waves the forgotten and submerged treasures
-of generations now passed away, treasures still unknown to the modern
-civilized races. The strong current which rises from the submarine
-abysses, from the depths where lie the prehistoric learning and arts
-swallowed up with the antediluvian Giants--demigods, though with but
-little of mortality--that current strikes us in the face and murmurs:
-"That which has been exists again; that which has been forgotten,
-buried for aeons in the depths of the Jurassic strata may reappear to
-view once again. Prepare yourselves."
-
-Happy are those who understand the language of the elements. But
-where are _they_ going for whom the word element has no other meaning
-than that given to it by physics or materialistic chemistry? Will
-it be towards well-known shores that the surge of the great waters
-will bear them, when they have lost their footing in the deluge which
-is approaching? Will it be towards the peaks of a new Ararat that
-they will find themselves carried, towards the heights of light and
-sunshine, where there is a ledge on which to place the feet in safety,
-or perchance is it a fathomless abyss that will swallow them up as soon
-as they try to struggle against the irresistible billows of an unknown
-element?
-
-We must prepare ourselves and study truth under every aspect,
-endeavoring to ignore nothing, if we do not wish to fall into the abyss
-of the unknown when the hour shall strike. It is useless to leave it
-to chance and to await the intellectual and psychic crisis which is
-preparing, with indifference, if not with crass disbelief, saying that
-at the worst the flowing tide will drive us all in the course of nature
-towards the farther shore; for it is far more probable that the tidal
-wave will cast up nothing but a corpse. The strife will be terrible in
-any case between brutal materialism and blind fanaticism on the one
-hand, and philosophy and mysticism on the other--mysticism, that veil
-of more or less translucency which hides the eternal Truth.
-
-But it is not materialism that will gain the upper hand. Every
-fanatic whose ideas isolate him from the universal axiom that "There
-is no religion higher than Truth" will see himself by that very fact
-rejected, like an unworthy stone, from the Archway called Universal
-Brotherhood. Tossed by the waves, driven by the winds, reeling in that
-element which is so terrible because unknown, he will soon find himself
-engulfed....
-
-Yes, it must be so, it cannot be otherwise when the chilly and
-artificial gleam of modern materialism will disappear for want of fuel.
-Those who cannot form any idea of a spiritual Ego, a living soul and
-an eternal Spirit within their material shell (which owes its very
-existence to these principles); those for whom the great hope of an
-existence beyond the grave is a vexation, merely the symbol of an
-unknown quantity, or else the subject of a belief _sui generis_, the
-result of theological and mediumistic hallucinations--these will do
-well to prepare for the serious troubles the future has in store for
-them. For from the depths of the dark, muddy waters of materiality
-which hide from them every glimpse of the horizons of the great
-Beyond, there is a mystic force rising during these last years of the
-century. At most it is but the first gentle rustling, but it is a
-superhuman rustling--"supernatural" only for the superstitious and the
-ignorant. The spirit of truth is passing over the face of the waters,
-and in dividing them, is compelling them to disgorge their spiritual
-treasures. This spirit is a force that can neither be hindered nor
-stopped. Those who recognize it and feel that this is the supreme
-moment of their salvation will be uplifted by it and carried beyond the
-illusions of the great astral serpent. The joy they will experience
-will be so poignant and intense that if they were not mentally isolated
-from their body of flesh, the beatitude would pierce them like sharp
-steel. It is not pleasure that they will experience but a bliss which
-is a foretaste of the wisdom of the gods, the knowledge of good and
-evil, of the fruits of the tree of life.
-
-But although the man of today may be a fanatic, a sceptic, or a mystic,
-he must be well convinced that it is useless for him to struggle
-against the two moral forces at large today engaged in the supreme
-contest. He is at the mercy of these two adversaries and there is
-no intermediary capable of protecting him. It is but a question of
-choice, whether to let himself be carried along on the wave of mystical
-evolution, or to struggle against this moral and psychic reaction and
-so find himself engulfed in the maelstrom of the rising tide. The
-whole world, at this time, with its centers of high intelligence and
-humane culture, its political, artistic, literary, and commercial life,
-is in a turmoil; everything is shaking and crumbling in its movement
-towards reform. It is useless to shut the eyes, it is useless to hope
-that anyone can remain neutral between the two contending forces;
-the choice is whether to be crushed between them or to become united
-with one or the other. The man who imagines he has freedom, but who,
-nevertheless, remains plunged in that seething caldron of foulness
-called the life of Society--gives the lie in the face of his divine
-Ego, a lie so terrible that it will stifle that higher self for a
-long series of future incarnations. All you who hesitate in the path
-of Theosophy and the occult sciences, who are trembling on the golden
-threshold of truth--the only one within your grasp, for all the others
-have failed you one after the other--look straight in the face the
-great Reality which is offered you. It is only to mystics that these
-words are addressed, for them alone have they any importance; for
-those who have already made their choice they are vain and useless.
-But you Students of Occultism and Theosophy, you well know that a
-word, old as the world though new to you, has been declared at the
-beginning of this cycle. You well know that a note has just been struck
-which has never yet been heard by the mankind of the present era; and
-that a new thought is revealed, ripened by the forces of evolution.
-This thought differs from everything that has been produced in the
-nineteenth century; it is identical, however, with the thought that has
-been the dominant tone and key-stone of each century, especially the
-last--absolute freedom of thought for humanity.
-
-Why try to strangle and suppress what cannot be destroyed? Why hesitate
-when there is no choice between allowing yourselves to be raised on the
-crest of the spiritual wave to the very heavens beyond the stars and
-the universes, or to be engulfed in the yawning abyss of an ocean of
-matter? Vain are your efforts to sound the unfathomable, to reach the
-ultimate of this wonderful matter so glorified in our century; for its
-roots grow in the Spirit and in the Absolute, they do not exist, yet
-they _are_ eternally. This constant union with flesh, blood, and bones,
-the illusion of differentiated matter, does nothing but blind you.
-And the more you penetrate into the region of the impalpable atoms of
-chemistry the more you will be convinced that they only exist in your
-imagination. Do you truly expect to find in material life every reality
-and every truth of existence? But Death is at everyone's door, waiting
-to shut it upon a beloved soul that escapes from its prison, upon the
-soul which alone has made the body a reality; how then can it be that
-eternal love should associate itself absolutely with ever-changing and
-ever-disappearing matter?
-
-But you are perhaps indifferent to all such things; how then can you
-say that affection and the souls of those you love concern you at
-all, since you do not believe in the very existence of such souls?
-It must be so. You have made your choice; you have entered upon that
-path which crosses nothing but the barren deserts of matter. You are
-self-condemned to wander there and to pass through a long series of
-similar lives. You will have to be contented henceforth with deliriums
-and fevers in place of spiritual experiences, of passion instead of
-love, of the husk instead of the fruit.
-
-But you, friends and readers, you who aspire to something more than the
-life of the squirrel everlastingly turning the same wheel; you who are
-not content with the seething of the caldron whose turmoil results in
-nothing; you who do not take the deaf echoes of the dead past for the
-divine voice of truth; prepare yourselves for a future of which you
-have hardly dared to dream unless you have at least taken the first few
-steps on the way. For you have chosen a path, although rough and thorny
-at the start, that soon widens out and leads you to the divine truth.
-You are free to doubt while you are still at the beginning of the way,
-you are free to decline to accept on hearsay what is taught respecting
-the source and the cause of truth, but you are always able to hear what
-its voice is telling you, and you can always study the effects of the
-creative force coming from the depths of the unknown. The arid soil
-upon which the present generation of men is moving at the close of this
-age of spiritual dearth and of purely material satisfaction, has need
-of a divine symbol, of a rainbow of hope to rise above its horizon. For
-of all the past centuries our Nineteenth has been the most criminal.
-It is criminal in its frightful selfishness, in its scepticism
-which grimaces at the very idea of anything beyond the material; in
-its idiotic indifference to all that does not pertain to personal
-egotism--more than any of previous centuries of ignorant barbarism or
-intellectual darkness. Our century must be saved from itself before
-its last hour strikes. This is the moment for all those to act who see
-the sterility and folly of an existence blinded by materialism and
-ferociously indifferent to the fate of the neighbor; now is the time
-for them to devote all their energies, all their courage to the great
-intellectual reform. This reform can only be accomplished by Theosophy
-we say, by the Occultism of the Wisdom of the Orient. The paths that
-lead to it are many; but the Wisdom is one. Artistic souls foresee it,
-those who suffer dream of it, the pure in heart know it. Those who
-work for others cannot remain blinded to its reality, though they may
-not recognize it by name. Only light and empty minds, egotistical and
-vain drones, confused by their own buzzing will remain ignorant of
-the supreme ideal. They will continue to exist until life becomes a
-grievous burden to them.
-
-This is to be distinctly remembered, however: these pages are not
-written for the masses. They are neither an appeal for reforms, nor
-an effort to win over to our views the fortunate in life; they are
-addressed solely to those who are constitutionally able to comprehend
-them, to those who suffer, to those who hunger and thirst after some
-Reality in this world of Chinese Shadows. And for those, why should
-they not show themselves courageous enough to leave their world of
-trifling occupations, their pleasures above all and their personal
-interests, at least as far as those interests do not form part of their
-duty to their families or others? No one is so busy or so poor that
-he cannot create a noble ideal and follow it. Why then hesitate in
-breaking a path towards this ideal, through all obstacles, over every
-stumbling-block, every petty hindrance of social life, in order to
-march straight forward until the goal is reached?
-
-Those who would make this effort would soon find that the "strait
-gate" and the "thorny path" lead to the broad valleys of the limitless
-horizons, to that state where there is no more death, because
-one has regained one's divinity. But the truth is that the first
-conditions necessary to reach it are a disinterestedness, an absolute
-impersonality, a boundless devotion to the interests of others, and a
-complete indifference to the world and its opinions. The motive must be
-absolutely pure in order to make the first steps on that ideal path;
-not an unworthy thought must attract the eyes from the end in view,
-not one doubt must shackle the feet. There do exist men and women
-thoroughly qualified for this whose only aim is to dwell under the
-Aegis of their divine Nature. Let them, at least, take courage to live
-the life and not conceal it from the eyes of others! The opinion of no
-other person should be taken as superior to the voice of conscience.
-Let that conscience, developed to its highest degree, guide us in the
-control of all the ordinary acts of life. As to the conduct of our
-inner life, we must concentrate the entire attention on the ideal we
-have proposed to ourselves, and look straight ahead without paying the
-slightest attention to the mud upon our feet.
-
-Those who make this supreme effort are the true Theosophists.
-
-
-
-
-RECENT CONFIRMATION OF H. P. BLAVATSKY'S TEACHINGS ABOUT ANCIENT
-CONTINENTS AND RACES: by H. T. Edge, B. A. (Cantab.)
-
-
-The London _Times' South American Supplement_ (May 30) contains the
-first half of an article on the ancient people of Peru, in which the
-writer speaks of the gigantic works in masonry wrought by a people who
-lived there ages before the Incas. Being on the wrong side of the Andes
-for fertility, these people built the enormous irrigation systems which
-still exist; and the writer asks why they did not cross the Andes to
-the well-watered slopes and plains on the east. The extent to which
-they had explored their own country and its mountain heights proves
-that the other country should have been within their grasp. Yet they
-took all this trouble to make the western slopes fertile.
-
-The answer given is--that in those days perhaps there _was_ no land to
-the east of the Andes.
-
-The writer then goes on to speak of the ancient continental
-distribution of land, of Atlantis, of the connexion between South
-America and Australasia, etc., in a way that is now growing familiar.
-People whose opinions are of weight are coming to see that the true
-explanation of the ancient American civilizations, as well as those of
-such isolated spots as Easter Island, with its marvelous statues, is to
-be sought along these lines. At the same time the subject has afforded
-a fertile field for cranks and others who pin their various fads or new
-gospels thereto. The latter, however, cannot last, but the truth is
-eternal. The myths will be exploded, but the actual facts as to past
-history will be proved.
-
-In _The Secret Doctrine_ H. P. Blavatsky sums up all the available
-speculation and information on the subject of these ancient continents
-and weaves it into consistency by applying to it the keys of the
-Wisdom-Religion. There is little doubt that her writings have
-contributed largely, in more or less direct ways, to many of the other
-published utterances on the question.
-
-It is maintained, and with reason, by Theosophists, that the statements
-of H. P. Blavatsky refer to actual facts and must therefore one day
-be verified. The history of discovery and speculation since she wrote
-has already done much to confirm this conviction. But as her teachings
-with regard to the ancient continents are inseparably bound up with her
-statements as to the ancient races of mankind, and indeed with the
-Theosophical teachings in general, it follows that these also will be
-confirmed.
-
-[Illustration: Lomaland Photo. and Engraving Dept. LOOKING EASTWARD
-OVER PART OF THE GROUNDS OF THE INTERNATIONAL THEOSOPHICAL
-HEADQUARTERS, POINT LOMA, CALIFORNIA]
-
-[Illustration: Lomaland Photo. and Engraving Dept. LOMALAND CAÑON AND
-HILLSIDE]
-
-The great importance of this enlarged knowledge about the human race
-and its history is that it so enlarges and ennobles our view of human
-life. Before the light of knowledge all narrow dogmas fade away. The
-errors of theology, the mistakes of scientific theory, our inadequate
-sociological ideas--all these must fade in the light which will be shed
-when the Theosophical teachings are more fully recognized. And all this
-remarkable progress in archaeology may be welcomed as one of the signs.
-
-The publication to which reference has been made speaks of other
-countries of South America, but seems unable to do so without
-mentioning their antiquities. The Aztecs of Mexico, the Aymarás of
-Peru, come in for notice. The ancient people of Peru present analogies
-to the Egyptians, Babylonians, Indian peoples, Polynesians, and Malays,
-it is said; and some writers have theories about their connexion with
-Jews and Chinese. It is easy to see that speculation, left to itself,
-runs amuck among the theories.
-
-The same writer, Comyns Beaumont, concludes his article on the ancient
-Peruvians in the issue for June 27, and says that:
-
- Central America, as the "Enterprise" or "Easter Divide," a large
- submarine ridge, indicates, was connected to the Pacific Continent.
- On the other side Central America was connected in the East with the
- Mediterranean by another continental mass that spread across the
- Atlantic Ocean, and of which today the Antilles, Azores, Canaries, and
- the Atlas Mountains in Morocco are the existing remains. Peru also
- was a member of this vast continental system. Apart from the evidence
- of geological strata, confirmation of this is obtained from the
- study of sea fauna. The marine deposits of Peru, Chile, and Ecuador
- belong to the same genus as those of Central America, and to find the
- corresponding genus elsewhere one must search in the Mediterranean.
- Precisely, therefore, as Europe, Asia, and Africa possess a continuous
- land connexion, at the epoch when the Peruvians were in the forefront
- of civilization there existed a world which comprised the regions
- of the Mediterranean (then very different from nowadays), the lost
- Atlantic Continent, Central America, and Peru, and the lost Pacific
- Continent which embraced lands not only in the Pacific Ocean, but
- continued to where the Indian Ocean now washes the shores of Africa,
- India, and Mesopotamia.
-
-Thus a step is made in the fulfilment of H. P. Blavatsky's prophecy
-that the present century would witness a recognition of many of the
-teachings she outlined in her writings.
-
-But there is still much to be done. And not the least important
-point is to distinguish carefully between the "Sons of Light" and the
-"Sorcerers" among the mighty men of these perished lands. There was a
-true Wisdom and a false knowledge; and H. P. Blavatsky never fails to
-discriminate between those who preserved the light and those who fell
-into darkness. The Easter Island statues, for instance, she describes
-as resembling the sensual type of the Atlantean sorcerers rather than
-that of the "Buddhas" (so-called) of the Bamian colossi. The writer
-in the _Times Supplement_ calls the Easter Island statues "Turanian,"
-employing thereby such familiar classifications as he finds to hand;
-and in any case he distinguishes them from that higher type loosely
-designated by the term "Aryan." This "Turanian" type he finds also in
-Chaldaea, India, Central America, etc., and alludes to their habit of
-building pyramids.
-
-Finally he shows how inadequate are the speculations of many
-anthropologists as to the antiquity of man. Human bones disintegrate
-after a comparatively short time; so that the few we find are such
-as have been accidentally preserved. And these ancient civilizations
-tend to disprove the conventional theories of human evolution--which
-theories, however, change from year to year.
-
-
-
-
-THE ORIGIN AND NATURE OF FOLK-MUSIC, as Exemplified in the Welsh
-National Melodies: by Kenneth Morris
-
-
-Great attention is being paid nowadays to the collecting of old
-folk-songs in such countries as Ireland, Wales, and England; and
-there has been much discussion raised as to the nature and origin of
-a folk-song, properly so called. The subject is one of considerable
-interest, because it leads one to a point where the known and visible
-things melt away, and forces and influences of a deeper nature are at
-work. These may be called spiritual and formative; there is a hand
-guiding, but no one can see any hand; there is a creative mind at
-function, but it is not the mind of any human being.
-
-In Wales one can still see the genuine folk-song coming into being;
-one can still watch, more or less, the processes incidental to its
-birth. In that country, poetry was never held to be a mere string
-of words that you could repeat as if you were reading an article
-from the newspaper; conversational methods of utterance are kept
-for conversation, or for the lower levels of prose, and there is a
-peculiar chant used for verse. The poem is born with a music of its
-own; and if it have no such music innate in it, and inseparable from
-its words, then for all its rhymes and scansion it is no poetry. So in
-speaking their poems the bards give full value to this music, using a
-kind of chant which is called "_hwyl_." The word means simply "sail";
-the idea being that the inner music of the poem swells and extends
-and drives along the words, as the wind will fill and drive the sails
-of a ship. The method is perfectly natural; the least introduction of
-artificiality into it is absolutely damning: there you would get the
-desolating thump, thump, thump, of the motor boat instead of the free
-flow of the winds of heaven.
-
-As regards the musical scale, this _hwyl_ is mainly monotonous; there
-is another kind or direction of scale in it, depending on the varying
-vowel sounds, which, though you chant them upon one musical note, have
-a certain rise and fall in them proper to themselves. If one imagines
-the scale of _do_, _re_, _mi_, _fa_, and the rest as being in a
-vertical line; then this scale of _a_, _e_, _i_, _o_, _oo_, etc., would
-fall horizontally; we can think of no better way of making a likeness
-for it. The richness of the vowels will make the music, and therefore
-the poetry. One can see this by comparing two lines, both popularly
-supposed to be poetry.
-
-  I am monarch of all I survey;
-
-there is no music in that, and if one should attempt to put the
-hwyl into it, he would be guilty of the sin of untruth, which is
-the greatest of the crimes against poetry, according to the ancient
-doctrine of the bards.
-
-  I saw Osirian Egypt kneel adown
-
-And one would be guilty of the same sin, should one repeat that
-lifelessly, and without the hwyl that existed around the mind of Keats
-before the line took verbal form, and out of which magical and alchemic
-element it was precipitated.
-
-The bard, then, chants his poem, and the words are noted down, and pass
-from mouth to mouth; and as they pass, the horizontal scale takes on
-gradually some coloring of the vertical scale, and the chant becomes
-more and more a tune. The process is natural, and dependent upon no
-brain-mind; no composer gets to work upon it, and no one inserts in it
-consciously any ideas of his own. The Dorian mode, which (we quote
-from Mrs. Mary Davies, an authority on Welsh music) has a minor third
-as well as a minor seventh; and the Aeolian or _la_ mode, in which the
-third as well as the sixth and seventh are minor, are still largely in
-use in Wales; and we believe that these two modes represent a stage in
-the passing of the chanted poem, or the chant of the poem, into the
-full-fledged folk-tune. For one will sometimes hear an air which, in
-the printed collections is given in the arbitrary modern major or minor
-scales, sung a little differently, according to these older modes; and
-it would appear that all or nearly all the well-known Welsh national
-tunes have passed through such or similar stages.
-
-It is here worthy of note that the Welsh hwyl--which is used not only
-in poetry, but in all the higher levels of prose as well, particularly
-in pulpit rhetoric--is not found, we believe, elsewhere in Europe, at
-any rate as a popular custom (for all poets _chant_ and do not _say_
-their verses); but it is to be heard in Morocco, along the coast of
-Northern Africa, in Arabia, Persia, and throughout the East; where
-also certain of these older modes of music, such as the Dorian, are
-said to be in vogue to some extent. We imagine that the chant and the
-music-modes both vary as they go eastward; but it is a gradual growth
-or differentiation, not an abrupt change. The Persian poet, chanting
-his Hafiz, and the Welsh preacher, giving out the hymn, have much more
-in common with each other than either has with the modern conventional
-drawing-room reciter.
-
-And then there is the national air, the last stage in the growth of
-that which began with some village bard's arrangement of his deep
-vowels and diphthongs. Long ago the words were forgotten, or lost all
-connexion with the tune they gave birth to; because at a certain stage
-the harpers took the tune up, and sang whatever words to it they might
-make up for the occasion. Such a tune as _All through the Night_, for
-example, would set out with such and such a bard on his wanderings. He
-would come to a wedding, and play it there, singing extempore verses
-to it filled full of joy and merriment. Then he would come to a house
-where there might be one newly dead; and his tune would again be called
-for; now it would be a dirge laden with mystical wailing and the joy
-that hides behind wailing. At the village fair it would appear as a
-dance; in the house of the warward chieftain it would ring and clamor
-with all the pomp and surging and uplift of the old wild, Quixotic,
-ridiculous wars. There would be different songs for it on each
-occasion; one hardly troubled much with the preservation of them, for
-song was a thing that a gentleman could call upon himself for at any
-time. Why keep the songs you sang today, when tomorrow you would surely
-sing other songs as good? Poetry was of all things the cheapest and
-most general where every other man, as you might say, was a poet.
-
-One hears this kind of thing at the present day. Very few of the Welsh
-national tunes have any traditional words to them. If there is any
-special song attached to this tune or that, it will probably be the
-work of Ceiriog, who may be called the Robert Burns of Wales, or of
-some individual bard in the last two or three centuries, who sang such
-and such words to the tune on such an occasion, or in whose tragic or
-amusing history those words and that tune blended were pivotal, and
-have passed into a popular tradition.
-
-Generally speaking, the words sung to all these airs are what
-are called _Pennillion_--_hen bennillion_, old verses; a kind
-of traditional folk-poetry arising no one knows from whom, and
-commemorating popular wisdom, historical events, personal peculiarities
-and eccentricities of long dead countryside celebrities, the beauties
-and delights of this or that locality, and so on. There will be
-war-songs, love-songs, dance-songs, dirges and nature-songs; a pennill
-on the three best dancers of Wales, and a pennill on the three prized
-things of three neighboring villages: the yews of Bettws, the bridge
-at Llandeilo, the sacred well at Llandybie. Unnumbered are these
-pennillion; perhaps more many than the tunes themselves to which they
-may be sung.
-
-
-II
-
-The old Welsh choirs and singing-parties--and they still do it, though
-of course foreign music, both the work of the great composers and the
-ribald stuff of the music halls, is making grand inroads--the old
-choirs would delight to take such and such a tune for the work of their
-evening, and sing song after song to it, now a dance, now a war-song,
-and now a dirge, one after the other; and whichever kind of song they
-might be singing, you would say that that tune was composed as, and
-could inevitably be, only suitable for that. You would say that, of
-course, by its very structure it would be impossible for it to be
-anything but martial; there was the very pride and beat of war in it;
-no blood could keep still, no feet forget to march at the sound of it.
-And then you would change your mind, and know that it could never be
-anything but a dirge; there as obviously the whole secret of sorrow in
-it; you were at one, hearing it, with everyone who might be mourning
-for their dearest dead; and you too, with them, were initiated into
-marvelous hopes and superhuman certainties and joy--carried out of time
-wherein men die, into that timelessness wherein they neither die nor
-are born. And that too would pass, and the singers would bring you into
-careless summer-evening merriment, and for the life of you, there was
-no keeping your feet from the shaking and wandering of dance.
-
-One hears the multifold music of the world; the innumerable rhythms and
-variations of melody; combinations and intricacies many as the thoughts
-in the minds of terrestrial beings. And of those thoughts themselves,
-there will be all manner of ranks and no democratic equality. Some
-will be clansmen, so to say, in the house of merriment, others in the
-house of grief; mere commonalty of the mind, wearing at any time all
-the badges of their clan. These are cheap, every-day wayfarers, and
-stir the same emotion, or bring the same colorlessness, into whatever
-mind they may enter and whenever they may enter it. Others will be
-chieftains and tribal leaders, entering with greater circumstance, and
-imposing a larger subjection. Good or evil, they too bear always their
-own colors; grief will be grief and joy will be joy; love will be love,
-and hatred never anything but hatred, of the emotions that follow in
-their train.
-
-But there are some few archetypal thoughts that you cannot so docket
-and always rely upon. They are the kings and high bards, standing
-beyond the limitations of tribe and sept. They will come in what
-insignia and royal robings they may choose, and rouse up gladness or
-sorrow, stillness or militancy according to their will. Such thoughts
-are those of death, of duration, of humanity, of compassion. You have
-spoken no true nor final word on death, when you have proclaimed him
-the king of terrors; though indeed, the thought of august death comes
-often in sorrowful and terrible disguise. Yet behind that dark regalia,
-what serenity, what unstirred meditative calm, what "peace that passeth
-all understanding," lie hidden! Compassion, too, comes doubly robed
-in the purple; dark with the sorrow that is in pity; glowing with the
-regality and gladness of unity with universal life. It is at once the
-martial conqueror of the world, boundless in hope and exultation; the
-sweet ministrant of the wounded, and the mourner at the graves of the
-fallen.
-
-I think that there are expressions of music that correspond to these
-supernal and superpersonal thoughts; and that they are in fact simple
-tunes, and that many of them must be to be found in the folk-music
-of all nations. They are, as it were, archetypal patterns of song,
-root rhythms, sprung absolutely from the fountains of feeling, where
-feeling has not yet been diversified into all its countless forms of
-pain and delight. I think that the most beautiful of the Welsh airs
-fall into this class, or into that other corresponding with what we
-have called the tribal leaders of the thought plane. The Marches of
-the Men of Harlech, of Glamorgan or Meirionydd--indeed every district
-in Wales seems to have had its own war-tune in the ancient days--these
-are always distinctly martial, and there is no possibility of mistaking
-them or of making them anything else. _Y Galon Drom_, _Anhawdd
-Ymadael_, _Morfa Rhuddlan_ and a thousand others, again, are always
-dirges; to _Gyrru'r Byd o'm Blaen_, or to _Pwt ar y Bys_, you would
-never dream of doing anything but dance. All have with them a certain
-distinction and aristocracy in their own kind: about folk-music there
-is nearly always a bearing and a value, and vulgarity is impossible
-to the bulk of it. But beyond and higher than these there are those
-archetypal tunes which stir the source of whatever feeling they may be
-directed towards; one might mention perhaps _Llwyn On_ the Ash Grove,
-as a good example. There are hundreds of them among the Welsh airs.
-
-Now the whole point of our inquiry is this--what was the creative or
-directing mind that brought these things to be? It was not the bard
-who first chanted the song; it was no one of the thousands of singers
-who modified and modified it as they passed it on, until presently
-the fixed tune was evolved, and changes and modifications ceased.
-These were all instruments in its evolution; but there was also an
-evolver. For it was brought, if indeed it is a primeval and radical
-thing, to no haphazard conclusion. The music that you make up is one
-thing; the music of the spheres is another: though it might happen
-indeed, that sitting down to compose, there should be revealed to
-you a measure from the music of the spheres. No doubt that would
-have happened occasionally--probably only occasionally--with the
-great transcendent geniuses of music: but then, there was no great
-transcendent genius, neither Wagner nor Bach nor Beethoven, concerned
-in the making of the folk-tune. We can posit the soul of Beethoven,
-wrapt up into the universal soul, hearing immortal immeasurable
-things, and after, producing some fragment of them in a sonata or a
-symphony! But what soul was it here, who heard the rhythm and measure
-of the star-music, and what the mountains are singing in their hearts
-to make them eternal, and the song that drives the rivers and the
-rain, and the bardic carol of the sun, and the ineffable yearning
-of the souls of men, upward towards their divinity and evolutionary
-destined grandeur--who heard, and set all these things bleakly and
-magnificently down in the folk-song? I will not apologize for speaking
-of the folk-song and the sonata in one breath: of the gods also are the
-mountain and the pansy.
-
-Do we not see here the working of a Soul greater than that of any
-individual; the soul of the nation; the God that is this people or
-that? His compositions are marked by a unity, as are those of any
-composer: you can tell an Irish Air at a hearing, or a Welsh Air. And
-He, or It, reveals through them greater and deeper things than are
-known to any individual among his people; ancient memories that _they_
-may have wholly forgotten; aspirations after spiritual glories which
-not one of them may have ever foreseen or hoped for. So all the deepest
-things that are in the national consciousness may be poured through
-the playing of these composerless compositions; and we cannot doubt
-that they remain a most potent link between the people and its hidden
-divinity.
-
-
-
-
-LAPLAND: by P. F.
-
-
-More than one-fourth of Sweden is occupied by that vast wilderness,
-Lapland. It is a remnant of archaic nature; its majestic snow-crowned
-peaks are all of the very oldest geological structure. In primeval
-times it was a compact mass of rock-ground; but time, with the aid of
-water and ice, has formed a network of valleys between the remaining
-ranges and peaks, and great lakes receive the melting snow and preserve
-its crystalline purity, mirroring the snow-capped giants; from them
-the water seeks its way to the sea by numerous mighty rivers, winding
-around the towering masses and making many a daring leap down gorges in
-foaming and roaring and whirling play.
-
-[Illustration: Lomaland Photo. and Engraving Dept. SKERFE, LAPLAND,
-SWEDEN Photo by L. Wästfelt Jokkmokk.]
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE RAPA VALLEY,
-LAPLAND, SWEDEN Photo by L. Wästfelt Jokkmokk.]
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE RAPA VALLEY,
-LAPLAND, SWEDEN Photo by L. Wästfelt Jokkmokk.]
-
-[Illustration: Lomaland Photo. and Engraving Dept. LAJDAURE, LAPLAND,
-SWEDEN Photo by L. Wästfelt Jokkmokk.]
-
-It is a wilderness of singular beauty and serene atmosphere, and one
-who has once tasted of its life will ever thereafter feel the longing
-for its grandeur and silence; for where can man feel the pulse
-of real life better than in places like this where the eternal snow
-protects the original purity of Nature? It has been found that the
-farther north one passes, the more alive become the soil and rock,
-radiating life in such abundance that it can often be actually seen as
-a kind of electric discharge. In summer-time, there is no vegetation
-like that around and above the Polar Circle, no colors and fragrance of
-flowers like those to be found in the sanctuary of these remote valleys
-where human foot so seldom intrudes. And where can one witness such
-interplay between Earth and its outer atmospheric layers, manifesting
-in all the varied phenomena of northern lights and mystic, trembling
-color-screens? One could sometimes fancy himself in the very forecourt
-of a grander mode of existence.
-
-H. P. Blavatsky tells us in _The Secret Doctrine_ that these mountain
-ranges were part of previous great continents occupied by earlier
-great races of humanity. What have they not witnessed? At one time in
-far-past aeons, enjoying a tropical climate, fertile soil, and a golden
-human life in all the bounteousness of Nature; at another, resting for
-ages below the water, or stripped of their luxuriant garb by a mighty
-ice-cover. Truly the history of it all is written somewhere and somehow
-even now; and as one treads the archaic rock-ground in a solitude that
-seems teeming with life, one begins to understand something of the
-language of the great silence around, and to feel the presence of the
-ancient past.
-
-Since prehistoric times the Lapps, with their nomadic herds of
-reindeer, have been the warders of this pristine land. But like
-most ancient remnants of human races they are at present rapidly
-disappearing, and the "Sons of the Sun," as the Lapps call themselves,
-have had to give up much of their ground to the children of the present
-civilization. Lapland is entering upon a new era; railroads have
-already found their way across the wastes to bring its immense reserves
-of iron-ore out to the world; its waterfalls are being harnessed in the
-service of man; and its natural resources utilized in many novel ways.
-Though at the same latitude as southern Greenland, its climate is by no
-means so forbidding; it is, moreover, undergoing a slow but sure change
-which seems to be one of the causes why the reindeer are dying out.
-Evidently there are mighty forces at work, rendering hitherto shielded
-places on Earth accessible to our civilization as a preparation for a
-new phase of life awaiting all humankind.
-
-
-
-
-CULTIVATING GENIUS FOR MUSIC: by E. A. Neresheimer
-
-
-The natural gift for music which during recent years is so frequently
-found in very young children of all civilized nations, is a
-phenomenon that has given rise to much speculation on the part of
-active theorists. However, the "brain molecule" scientists have been
-significantly silent on that--to them--perplexing question, and so have
-the other doctors of learning who explain every human quality on a
-theory of "hereditary transmission." Nor does the "gift of God, or Holy
-Spirit" theory explain this wonderful but most natural manifestation of
-the progress of the human soul.
-
-No theory will account for these and other gifts in children, that has
-not for its basis knowledge of the natural growth from one life to
-another--reincarnation.
-
-When we reflect how diligently the smallest accomplishment must be
-earned before we can call it our own, and how delightfully secure we
-are in its possession when once we have attained to it, the question is
-then more like this: May it not be that a musical prodigy is after all
-_the Soul himself_ that has labored through many lives on earth with
-ceaseless diligence, following its aspirations and love for music, and
-is now earning the fruitage thereof?
-
-Many people say: "Oh! I am so fond of music"; but they never go to a
-concert or to an opera; nor are they any more fond of music in reality
-than of hearing themselves talk, because the beginning of music is to
-them the sign to begin a conversation quickly. To the majority music
-scarcely yet exists.
-
-There are some people who have a quiet love for music; they go
-unobtrusively to places where good music is made, listen with
-attention, and go home in a serene, satisfied mood. Such persons,
-from their youth on, embrace every opportunity to hear music in high
-and low places; they look longingly at the instruments displayed in
-music-stores and, perchance, in the hours that others devote to rest or
-folly, they plod away for years unaided, practising on some unsuitable
-instrument. No one pays particular attention to such a budding artist.
-Perhaps he himself is not aware that his judgment grows better, riper,
-keener; that the finer distinctions of music are becoming to him
-sharply defined and thus satisfactory to his consciousness; his ear,
-too, waxes critical at dissonances, and his very soul also delights in
-the musical gems, in the flowing rhythms and harmonies.
-
-The long weary days that are drowned for the multitude in an ocean of
-sensation, do not exist for the person who is deeply, truly, interested
-in music. Such a one may not hear music for days or weeks, nor have any
-particular melody running through his brain; but in his sub-conscious
-mind there is such a reservoir of harmonies that flow and flow all the
-time, making him thoughtful, meditative, happy. He laughs or sighs
-like other people, but there is something besides, that shows in his
-countenance or manner, something that one instinctively feels is lofty;
-perhaps it is music running through his blood, singing all the while.
-
-There are some who by Karma's decree have a father or a mother who
-recognize a little talent for music in the child and let him be taught,
-and by encouragement promote his musical development. This is like
-bestowing a priceless treasure on the one so favored, for now he enters
-upon the realm of one of the mysteries of the Eternal.
-
-Once begun, there is no end. On and on goes the progress, revealing
-with each step an ever-widening horizon of beauty, love, happiness.
-
-The musician goes inward, ever inward. All is being transformed and
-remodeled in his soul. The tears are music, the joys are music, the
-whole world is music; men and women are like harps on which to play; he
-can sway them from one extreme mood to another; and he?--he really owns
-the world, never to lose it!
-
-On the other hand there are some who practise on a musical instrument
-for hours every day. Years roll by, but there seems to be no progress
-made, at least there is no appreciation of progress at the hands of
-other persons. Still, the musicians belonging to this class do not
-seem to be discouraged. They may grow old the while, but never relax
-in their aspirations. What for? Think you, perhaps, that all this
-one-pointedness, this expenditure of energy to attain to an ideal,
-will be lost when the man dies? Not so! Nothing is ever lost. Nature
-preserves everything. Every single effort leaves its imprint upon the
-soul in which the result finally inheres. When such a life has come to
-its end the people may say: "Poor musician! he labored all his lifetime
-and accomplished nothing!" But see! when a boy suddenly appears who
-at the age of eight years can play an instrument, surmounting the
-most difficult technique with great ease, almost as if he had known
-it before he commenced--what then? We begin to look around for the
-hereditary connexion; and here we see quite often that neither his
-parents nor cousins or any relations have or had any trace of such
-talent.
-
-How comes it then that the prodigy can do this without having to learn
-it like other people? May it not be that he has really learned it at
-some time, _in another life_ and stored it away in his soul, and now,
-he simply manifests most naturally what is his own?
-
-Truly, artists are not made out of nothing. They are made out of all
-these things that they previously, diligently and persistently, labored
-for. Every bit of it, every feeling, every emotion, and every touch
-of the heart, of the head, and of the hand that they now manifest is
-of their own making, without any miracle or extraneous grace. Thus is
-Genius for music cultivated.
-
-
-
-
-GLIMPSES OF SCANDINAVIAN MYTHOLOGY: by Per Fernholm, M. E., Royal
-Institute of Technology (Stockholm)
-
-
-When the fragments still left of Scandinavian mythology, scattered
-in the Icelandic sagas and tales, are carefully put together, they
-give a grand picture of the history of Earth and Man from the first
-dawn of the present great Day of evolution. Clear and scientific in
-the broad outlines, they will some day surely prove a gold-mine of
-useful knowledge for future researches into the past. Nor do they
-stop with the history of the past and its blending with the present,
-but go farther and picture the destruction of life as we know it in a
-purifying fire, and show how a new earth arises from the sea, whereon a
-new and lasting Golden Age will be enjoyed by Gods and men.
-
-When Earth had assumed its shape and was ready to receive living
-beings, the Creative Wisdom permeated the elements and in the ensuing
-fermentation the cow Audumla appeared. Licking the salt rocks she
-liberated from the life-germs of the various elements a great and
-beautiful being endowed with a divine spirit. He became the father of
-the Gods who rule and protect the world of Man in this cycle.
-
-Drops of venom from the Fount of Frost grew to another being, the
-giant Ymer, who nourished by Audumla's milk brought into being various
-giants, some good, but many evil and horrible. Among the good are the
-wise Mimer, the guardian of the Fount of Wisdom at one of the three
-roots of the world-tree, Yggdrasil; and the three Norns, Urd, Verdande
-and Skuld--Urd, the Norn of the Present, being the guardian of the
-Fount of Life at another of Yggdrasil's roots.
-
-Odin knew his mighty task as chief ruler of human life in this cycle.
-But he was not yet perfect and felt himself lacking in strength;
-therefore he went to Mimer to drink from the Fount of Wisdom. None, not
-even the Gods, can, however, win this precious drink without proving
-his worthiness, and here at the very outset we meet with the great
-example of self-sacrifice. Odin gave up himself to his greater Self,
-remained for "nine days and nights" in Yggdrasil without food or drink,
-looking inward to the roots of things, listening to the mystic song out
-of the depth. Purified and prepared, he was allowed to drink from the
-water of Wisdom and learned from Mimer nine wonderful and potent songs.
-And Odin grew henceforth rapidly in knowledge and creative power.
-
-Presiding over the Gods and the various hierarchies in Nature he then
-began to make Earth a fitting habitation for man. That done, Odin
-visited Midgard with his two brothers, Höner and Lodur, and there on
-the shore they found two trees, "powerless and without destiny." Lodur
-loosened them from their connexion with earth, giving them power to
-move and act from inner impulses, and made them images of the Gods;
-Höner endowed them with a human Ego, having consciousness and will; and
-finally Odin gave them the most precious gift, the spirit.
-
-In the childhood of the Earth men long lived in a golden age of
-unbroken peace, knowing of no evil. But there came a time when two
-beings among the giants, both adopted by the Gods as members of the
-Asgard family, appeared among men tempting them to evil things, the
-man Loke, and the woman Gullveig (the golden way, or stream), Gullveig
-being the worse. To strengthen the good in human hearts, enlighten them
-and prepare them for coming days of strife, the Gods sent to Midgard as
-Teacher Heimdall, the Shining One, the God of the pure and most sacred
-fire. He brought with him many things not before seen in Midgard, and
-as the ruler of the people he instructed them in cultivating the soil,
-in sowing the seed he had brought, and in preparing bread; in carving
-and forging, spinning and weaving, cutting runes and reading. He taught
-them how to tame animals for domestic use, to build houses and to
-form families and communities; also the use of weapons in protection
-against animals. And further he informed them of the rules laid down
-by the Norns for a righteous life, and of the names and functions of
-the Gods. He showed them how to build altars and temples for worship,
-and brought to them the pure and undefiled fire produced by friction,
-the only one worthy of burning in the shrine of the Gods; and then he
-taught them the sacred songs that ever since have sounded from the lips
-of men in praise of divine powers.
-
-But even now Gullveig began her wanderings among men and secretly
-taught them runes and songs which counteracted Heimdall's teachings.
-When the Gods became aware of this, they had her burned; but her heart
-was proof against fire. Loke found it, and swallowing it he brought
-into the world the monster-wolf Fenris, which feeds on all the evil
-thoughts and feelings among men.
-
-Gullveig soon incarnated again and continued her ways unrecognized
-for a long period. When discovered she was burned a second time, Loke
-again finding her heart and giving life to the giantess of pestilence,
-Leikin. The same thing happened a third time, and then was born the
-Midgard-Snake, destined to grow rapidly and finally to encircle the
-whole earth.
-
-While Gullveig spread ruin in human life, Loke caused enmity and
-strife among the powers of nature and even among the Gods. Many were
-the resulting wars in Asgard, besides the constant warfare against
-the giants; and always they were followed by wars in Midgard. At last
-the Gods were divided to such a degree that Odin, rather than cause
-the death of many of his nearest kin, left Asgard and the guidance of
-humanity in the care of the Vaner Gods, who otherwise presided over
-the regular course of the processes of Nature. When the giants learned
-this they thought it a fit time to gain supremacy not only over Midgard
-but even over Asgard itself. Odin knew this in good time, through his
-power of prevision, and he issued from his retreat "far in the East" to
-warn the Vaner Gods and offer them assistance. The fearful resulting
-war united the Gods once more, after which Odin was freely offered the
-high seat in Asgard, where, purified and perfected by experience and
-adversity he now rules with wisdom until the last day of the cycle.
-
-Heimdall "died" in Midgard before the golden age was over, and he was
-followed by his son Sköld-Borgar. His son, Halfdan, became the first
-king, and led the people in all the battles that followed in the new
-age, while constantly overshadowed by the Gods. On the other side the
-chief was Od-Svipdag, a most heroic and valiant champion. War after war
-raged, one of them being so frightful that a new generation had to grow
-up before new armies could be collected.
-
-Svipdag is a most remarkable character, who journeys to the Underworld
-and obtains the "avenging sword" which nothing can resist, not even
-the hammer of Thor. The fate of the world seems to depend on his mind,
-when at the critical moment his love for the Goddess Fröja turns his
-steps to Asgard, in order to make peace with the Gods. He then lives
-mostly in Asgard with Fröja and is sent by the Gods on many difficult
-journeys, even to the Underworld to find whether Balder, the God of
-purity, who had died when strife came into the world, could not return
-from his safe retreat near the Fount of Wisdom.
-
-The great Ice period is described as coming in Halfdan's days, the
-people being obliged to leave the Northern countries for more southern
-climes. But when the ice at last receded they went back step by
-step northward, fighting continual battles. Halfdan at last dies by
-Svipdag's sword, and is followed by his brave son, Hadding. And thus we
-reach the present age, which is depicted as one of supreme darkness.
-Seldom nowadays the Gods appear before men, for they are few who by
-a righteous and sincere life keep the link unbroken with the regions
-in the crown of Yggdrasil. The evil is increasing all the time; men
-have forgotten their divine birth, and they prostitute their divine
-powers. Yet above the veil of darkness the Gods rule as ever, helping
-wherever there is an opportunity; while elves and dwarfs and all the
-other nature sprites continue to fulfil their duties in the economy of
-nature, although no longer seen by men.
-
-Much is said about the process of death. Man is made up of six
-principles, and death is a purification whereby the higher and purer
-elements, after passing through the second death, go to the bliss of
-the presence of the Gods. If man in life has developed his "inner body"
-by noble living, then he passes easily through the trials and the
-judgment of the Gods. If not, then he is held down by the demons of
-passion and lust and meets torture and suffering.
-
-Of Reincarnation there is little in the form of direct statement,
-probably partly because carefully removed in Christian times, and
-partly because it forms an integral part of the whole conception of
-life found in all ancient sagas. Some of the heroes are, however,
-named in more than one incarnation, showing the same soul in different
-garments. The noblest and the worst reincarnate almost immediately; for
-others some time has first to elapse.
-
-In the efflorescence of time the hour will at length arrive for
-Ragnarök, the great purifying battle and fire, when evil will be
-destroyed in the final war between good and evil. The Gods assemble
-with their faithful, Odin leading, majestic, calm and wiser than ever,
-knowing that he and most of the Gods will have to buy the victory with
-their lives. The different groups on both sides are pictured with
-matchless boldness and vividness, and we see how each has to meet his
-fate. Odin is killed by the Fenris Wolf; Thor kills the Midgard Snake,
-but falls dead from its venom. The giants who have possessed themselves
-of the "avenging sword" use it in the battle, but at the same moment
-their fate is sealed. For this sword was so forged that if swung by a
-giant it would destroy the giant world.
-
-At the close of the fearful battle the very foundations of the earth
-seem to tremble. Fires rise towards heaven, and amid flame and smoke
-and destruction--the Gods still living--Odin's sons Vidar and Vale,
-and Thor's sons Magne and Mode, ride to the Underworld, to Balder's
-peaceful land, where neither death nor destruction are.
-
-And the old earth finally sinks into the sea, dissolved into slag
-and ashes. The flames die. The air is purified by the fire, the sky
-is bluer than ever. From the sea arises a new earth, covered with
-luxuriant vegetation. It is the regions of the Underworld near the
-Founts of Wisdom and Life, the lands of Mimer and Urd, that now appear.
-Those founts, so long nearly dry, again flow copiously, and Yggdrasil
-is fresh and green. The days of golden life return to Gods and men.
-Balder assumes full sway, and the new earth is peopled from the two
-races who have been spared for that purpose, living in purity unstained
-along with Balder during the age of darkness. Even animals have been
-spared in the same way and enjoy the new Day. It is the happy Day of
-Balder the Pure and Righteous.
-
-But even this is not the final scene, according to the Northern
-mythology. A mightier Being than even Balder will come after him,
-descending upon a still higher and more purified earth. It is the
-unnamed God whose servant Urd is, One whose spirit blendeth with all
-living things by virtue of the Fount of Wisdom--an omnipotent God, a
-God bringing highest peace, who will then "establish a worship that
-will endure forevermore."
-
-[Illustration: Lomaland Photo. and Engraving Dept. RUINS OF THE DIPYLON
-GATE OF ANCIENT ATHENS]
-
-[Illustration: Lomaland Photo. and Engraving Dept. ANCIENT ATHENIAN
-TOMBS ALONG THE SACRED WAY]
-
-
-
-
-THE DIPYLON AND THE OUTER CERAMICUS: by F. S. Darrow, A. M., Ph. D.
-(Harv.)
-
-
-The Dipylon or "Double Gate" (so named because it consisted of an
-inner and an outer gateway, separated by a court), was the principal
-entrance of classical Athens at the west end of the city. Probably,
-it was built under Perikles' directions on the site of the still
-older Thriasian Gate, but the extant remains which are shown in the
-accompanying illustration belong to a somewhat later alteration. The
-gateway itself, because of its size and position (it was at the lowest
-point of the city walls) was surrounded by massive fortifications. The
-inner wall with the upright stone, marking one of the boundaries of the
-Outer Ceramicus or ancient Potters' quarters just outside the city, was
-built by Themistokles, but the outer wall shown in the illustration
-was probably added by Perikles. About sixty yards to the west of
-the Dipylon, that is to the right of the illustration, is a smaller
-gateway, which is thought to be the Sacred Gate, used for the exit and
-entrance of the Procession of Mystics during the celebration of the
-Eleusinian Mysteries.
-
-In ancient times three roads lined with tombs led from the Dipylon,
-namely, the Road to the Academy, the Sacred Way leading to Eleusis,
-and the Road to the harbor, the Peiraeeus. Along the Road leading to
-the Academy were buried those who had died fighting for their country
-on land and on sea. The public burials were made at the end of each
-campaign, when the bones of the slain were placed in coffins of cypress
-wood, one coffin for each of the ten Athenian tribes, and an empty
-one, serving symbolically for the burial of those whose bodies could
-not be recovered. Citizens and strangers alike were permitted to join
-in the procession, and as the coffins were lowered, a speaker publicly
-appointed ascended a lofty pulpit and delivered an oration in honor of
-the dead.
-
-Thukydides says:
-
- The public cemetery is situated in the most beautiful spot outside
- the walls and there the Athenians always bury those who fall in war;
- but after the battle of Marathon the dead in recognition of their
- pre-eminent valor were interred on the field.
-
-It was here in the winter of 431 B. C., while delivering his immortal
-funeral oration that Perikles declared:
-
- It is difficult to say neither too little nor too much. I do not
- commiserate the parents of the dead: I would rather comfort them.
- Those men may be deemed fortunate who have gained the greatest honor.
- To you who are sons and brothers of the departed I see that the
- struggle to emulate them will be an arduous one. The dead have been
- honorably interred and it remains only that their children should be
- maintained at the public charge until they are grown up; this is the
- solid prize with which, as with a garland, Athens crowns her sons,
- living and dead.
-
-The tombs of many of the most famous figures in Greek history were in
-this public cemetery, including those of Harmodios and Aristogeiton,
-the Tyrannicides; Kleisthenes, the Law-giver; Perikles, the greatest
-Athenian Statesman; Thrasybulos, the Liberator, who overthrew the
-Thirty Tyrants; Chabrias; Phormio; Konon and Timotheus, father and
-son, "second only to Miltiades and Kimon for their brilliant feats";
-and Lykurgos, the son of Lykophron, the Athenian orator and statesman,
-who finished the Dionysiac Theater in stone and built the Docks at the
-Peiraeeus.
-
-The public tombs which once lined the Road to the Academy seem to have
-been almost entirely destroyed, but many of the private tombs along the
-Sacred Way may still be seen _in situ_. Some of these, which have been
-well preserved (thanks to the fact that they were covered by a huge
-mound in 86 B. C. when the Roman Cornelius Sulla was besieging Athens),
-are shown in the second illustration.
-
-
-
-
-THE THEOSOPHIC TORCH: by Grace Knoche
-
- O the great benefactor who points the Way! To Triptolemus have
- all men erected temples and altars, because he gave us food by
- cultivation; but to him who discovered truth, and brought it to
- light and communicated it to all--not the truth which shows us how
- to live _but how to live well_--who of you has built an altar for
- this, or a temple, or has dedicated a statue, or who worships God for
- this?--_Epictetus_
-
-
-The final stitches are taken in the little garment which has stood for
-the evening's duty. It is folded and laid aside, to fill on the morrow
-a need as impersonal as the service that need inspired, silent tribute
-to a system of work so practical and so perfect in its conservation
-of energy that the world is already clamoring at Lomaland gates to be
-let into the secret. A pile of loved books--very tiny ones, _The Voice
-of the Silence_, the _Bhagavad-Gitâ_, _Patañjali_, and the rest--lies
-beside the sewing-basket, jostling the newspaper, which, because of the
-temporary need of another, at present has to be given room. But I brush
-it aside to take up one of the little writings--any one of them, from
-cover to cover, would hardly make up a newspaper page--thankful that
-if the frothy and distempered bilge-water of current crime and gossip
-_does_ have to lie before me, I do not have to drink of it; grateful
-that even in the present heyday of lower psychological influences I am
-free to drink what I will, free to pick my associates from among the
-immortals--if I choose. And so we parry, and give and take, question
-on my part and answer on his--small wonder that H. P. B. paid tribute
-to his philosophy and W. Q. J. to his life, this grand old Roman whose
-company for an hour any one would be proud to have--Epictetus!
-
-  O the great benefactor who points the Way!
-
-This, a tribute to the Helpers of Humanity by one who was humbly, yet
-with the courage of Hercules, trying to fire the mind of his age with
-the torch-gleam of a true philosophy of life--Theosophy in fact, but
-adapted to the conditions of his time, a fevered and cruel time, though
-with gleams of nobility and spiritual splendor here and there.
-
-What a picture comes before one of this brave old Roman Socrates,
-banished in his last years from Rome by the Emperor Domitian--for
-the crime of being a philosopher! And then another picture--of the
-Epictetus as the Rome of Nero knew him, young but never strong, weakly,
-lame, the abused slave of Nero's profligate secretary; allowed by
-his owner to study philosophy because it chanced to be the fashion
-in wealthy Rome to number wise men among one's "possessions" as one
-numbered cocks and fine horses; Epictetus, a slave, often in chains,
-tortured at his master's whim--but a Torch-bearer of the Truth!
-
-Although a disciple of Rufus, the great Stoic teacher of the time,
-Epictetus himself claiming no superiority to his teacher whom he
-lovingly quotes, the conviction forces itself upon one that the latter
-bathed in a wider ocean of truth than that of Stoicism as a doctrine.
-He quotes Socrates, Plato, Diogenes, far more than Zeno; he had no part
-in the tolerance of many Stoics to the idea of suicide. And we hear him
-down the ages fulminating against the Academics, the Epicureans, the
-Skeptics; declaring the Godhood, the Divinity, of man; immortality, the
-higher law, man's obligation to study human nature _in its duality_;
-Karma, the power of the Spiritual Will, the royal road to happiness;
-and man's obligation to integrity, fidelity, compassion, reverence,
-gratitude, trust, love, wisdom and a noble use of power. What was he
-banished for? what is it that he said?
-
- If Caesar should adopt you, no one could endure your arrogance; to
- know, then, that you are the son of Zeus--will you not be elated?...
- You are a superior thing; you are a portion separated from the
- Deity; you have in yourself a certain portion of Him. Why then are
- you ignorant of your own noble descent? When you are in social
- intercourse, when you are exercising yourself, when you are engaged in
- discussion, _know you not that you are nourishing a god, that you are
- exercising a god_?
-
- But give me directions, you say. Why should I give you directions? Has
- not Zeus given you directions? What directions, what kind of orders,
- did you bring _when you came from Him_? To keep what is your own; not
- to desire what is not your own. Fidelity is your own, and integrity,
- and modesty and virtue; for who can take these things from you? who,
- excepting yourself, can hinder you from using them? Having such
- promptings and commands from Zeus, what kind do you still ask from me?
- Am I more powerful than he, am I more worthy of confidence?
-
- If you would make anything a habit, do it; if you would not make it
- a habit, do not do it.... So with respect to the soul: when you have
- been angry you must know that not only has this evil befallen you, but
- that you have also increased the habit, and in a manner increased the
- habit thrown fuel on the fire.... For he who has had a fever, and has
- been relieved from it, is not in the same state that he was before,
- unless he has been completely cured. _Something of the kind happens
- also in diseases of the soul. Certain traces and blisters are left in
- it, and unless a man shall completely efface them, when he is again
- lashed in the same places, the lash will produce not welts but sores._
-
- It is circumstances (difficulties) which show what men are. Therefore,
- when a difficulty falls upon you, remember that God, like a trainer of
- wrestlers, has matched you with a rough young man. For what purpose?
- you may say. Why, that you may become an Olympic conqueror; _but it
- is not accomplished without sweat_.... Hercules, when he was being
- exercised by Eurytheus, never deemed himself wretched; but fulfilled
- courageously all that was laid upon him. But he who shall cry out and
- bear it hard when he is being exercised by Zeus, is he worthy to bear
- the scepter of Diogenes?
-
- The philosopher's school, ye men, is a surgery; you ought not to
- go out of it with pleasure but with pain, for you are not in sound
- health when you enter: one has dislocated his shoulder, another has
- an abscess ... another a headache. And shall I sit and utter to you
- little thoughts and exclamations, that you may praise me and go away,
- one with his shoulder in the same condition as when he entered,
- another with his head still aching, and a third with his fistula or
- his abscess just as they were? Is it for this that young men quit
- home and leave their parents and friends, their kinsmen and property,
- that they may say to you, Wonderful! when you are uttering your
- exclamations? Did Socrates do this, or Zeno, or Cleanthes?
-
- Diogenes well said to one who asked from him letters of
- recommendation, "That you are a man he will know as soon as he
- sees you; and he will know whether you are good or bad if he has,
- through experience, the skill to distinguish the good and the bad;
- but if he has not, he would not know though I were to write him ten
- thousand times." For it is just the same as if a drachma asked to be
- recommended to a person. If he is skilful in testing silver, he will
- know you (the drachma) for what you are. We ought then in life to be
- able to have some such skill as in the case of silver coin, that we
- may be able to say, like the judge of silver, Bring me any drachma and
- I will test it.
-
- When Florus was deliberating whether he should go down to Nero's
- spectacles, and also perform in them, he asked Agrippinus for advice,
- and Agrippinus said, Go down. But why do you not go down? said Florus;
- and Agrippinus replied, I do not even deliberate about the matter;
- _for he who has brought himself to calculate the value of external
- things, is very near to those who have forgotten their own character_.
-
- But if I do not take part, I shall have my head struck off. Go then,
- said Agrippinus, and take part; but I will not. Why? Because you
- consider yourself to be only one common thread in the tunic; it is
- then fitting for you to take thought how you shall be like the rest of
- men. But I wish to be purple, that small part which is bright, _and
- makes all the rest appear graceful and beautiful_.
-
-Katherine Tingley said recently in one of her intimate talks on the
-subject of the individual responsibility of students in being given the
-opportunity to bring a deeper than the common touch into the production
-of _The Aroma of Athens_:
-
- We are just now at a strange point in the cycle and in many ways are
- linking ourselves with the past.
-
-May not one evidence of this be an easier recognition of the Theosophic
-Light that has been passed from hand to hand down the ages? Many have
-been its disguises, many and strange the lamps holding it, often
-obscured it has been, again nameless--but ever the one Light, the one
-Flame, shining upon and enlightening all men.
-
-
-
-
-THE PYTHAGOREAN SOLIDS:
-
-by F. J. Dick, M. INST. C. E., M. INST. C. E. I.
-
-
-Students of _The Secret Doctrine_ and of ancient teachings such as
-those of Pythagoras, the Kabala, and the sacred books of different
-races and epochs, are often puzzled by the frequent references to
-Number, and to elementary plane forms like the circle, triangle, and
-square. It may be surmised that these symbols refer to _meta_-physical
-forces of various orders concealed within the "atom" and within nature
-generally. For nature is built, obviously enough, upon some internal
-principles of structural harmony. Without discussing the many avenues
-of thought suggested by a study of the five regular solids, the main
-features of these forms may be briefly summarized.
-
-In the first place, they may be all considered as generated by Twelve
-Points on the surface of the Sphere, at equal adjacent distances, or by
-six diameters of the sphere mutually inclined at angles whose tangent
-is 2, the number of the octave in music. Joining each of the twelve
-with every other point, we have 66 lines, of which 36 are internal.
-Six of the latter being diameters, there remain 30, intersecting at 20
-points, which give the 30 edges of the internal DODECAHEDRON. The 30
-outer, or external lines of the 66, form the edges of the ICOSAHEDRON.
-
-Joining one set of alternate corners of the Dodecahedron by 12 lines,
-a CUBE appears. So far, there are 33 points defined, including the
-center of the sphere. Joining opposite corners on each Cube-face by 12
-lines, _two_ interlaced TETRAHEDRONS appear. These define, by their
-intersection, 6 new points and 12 new lines forming the OCTAHEDRON,
-beautifully poised in the heart of the Sphere.
-
-Thus only 39 points, including the central point, are needed to define
-the Pythagorean solids, only one solid form being repeated, the
-Tetrahedron, which in fact is seen to repeat itself ten times. For
-between the interlaced Tetrahedron corners and the eight faces of the
-included Octahedron, eight smaller Tetrahedrons are seen.
-
-The interlaced Tetrahedrons suggest the origin of the plane symbol--the
-interlaced triangles; but the full beauty of the symbol does not appear
-until we notice that the axis of symmetry of the Tetrahedrons coincides
-with the diagonal of the Cube, and that the orthographic projection
-of all these on a plane perpendicular to the diagonal gives a perfect
-hexagon with the interlaced triangles in the center. The interlaced
-Tetrahedrons--one a reflection of the other--in fact define the eight
-corners of the Cube. The Tetrahedron is "3," and the Cube is "4" (or
-6). So we see one way in which the "three fall into the four," and
-why it is a septenary, and a decad, as well as a three, or a four,
-according to the various aspects and interrelations considered of the
-electric, rotary, magnetic, or vibratory forces symbolized by the
-various lines.
-
-Science has already reached the speculation that the hypothetical
-carbon "atom" has a tetrahedronal form. Let us look at this Tetrahedron
-with the eye opposite the middle of an edge and in line with the
-center. The two opposite edges now form the Cross, composed of two
-equal lines, but separated by a space. One is reminded of an electric
-wire, and a magnetized needle placing itself at right angles to,
-although at some distance from, the current in the wire. Thus the
-opposite edges, whether as rotational vectors or in some other way,
-indicate a connexion with the dual forces of attraction and repulsion.
-The Tetrahedron, a triangular pyramid, may be a Fire-symbol. In any
-case the following passage is suggestive:
-
- When the molecules of salt, clustering together, begin to deposit
- themselves as a solid, the first shape they assume is that of
- triangles, of small pyramids and cones. It is the figure of _fire_,
- whence the word "_pyramids_"; while the second geometrical figure
- in _manifested_ nature is a square or a cube, 4 and 6; for, "the
- particles of earth being cubical, those of fire are pyramidal"
- truly--(Enfield). The pyramidal shape is that assumed by the
- pines--the most primitive tree after the fern period. Thus the two
- opposites in cosmic nature--fire and water, heat and cold--begin their
- metrographical manifestations, one by a trimetric, the other by a
- hexagonal system. For the stellate crystals of snow, viewed under a
- microscope, are all and each of them a double or treble six-pointed
- star, with a central nucleus, like a miniature star within the larger
- one. (_The Secret Doctrine_, II, 594.)
-
-The number Five penetrates the whole system of the Five solids in a
-remarkable way. Thus there are 24 pentagons visible, and by joining
-other corners of the Dodecahedron, Five Cubes are seen, which of course
-produce Five Octahedrons, and twice that number of principal interlaced
-Tetrahedrons. Five has been said to be the Number of Life.
-
-Confining ourselves to one rectangular system, we find Four axes of
-symmetry for the Tetrahedrons and Three for Cube and Octahedron. Thus
-there are really 73 principal lines in the complete system defined by
-the 39 points. A study of the three principal orthographic projections
-shows that the circle should be divided into 3, 4, 5, 6, parts, and
-the products of these, or 360 degrees. Certain angles are found in
-abundance, such as 36, 60, 72, 90, 108, 144; and their combinations
-and products by 10 and 12, and their multiples, give figures bearing a
-strong resemblance to the various cyclic periods of eastern chronology.
-Periodic orbits are vibrations on a large scale.
-
-Twice the perimeter of an Icosahedron-face divided by the perimeter
-of a Dodecahedron-face is 3.1416, the value of π used in all
-ordinary scientific and constructional work.
-
-The actual error is so small that if both were accurately made of
-copper at the same temperature, the Icosahedron-face would only have to
-be brought rather more than one degree Fahrenheit below the temperature
-of the other for the π value to be absolutely correct. Accuracy of this
-sort is unattainable outside of specially equipped laboratories. So the
-Pythagorean solids may be said to "square the circle."
-
-
-
-
-THE "BLACK AGE": by Ariomardes
-
-
-Let us imagine a romance, such as most people must have heard, wherein
-some royal child is stolen away and reared amidst peasants in ignorance
-of his birth; and where some wise man comes and reveals to the youth
-the secret of his parentage. The young man forthwith steps out from his
-lowly life, and clothed in a new self-respect, begins to acquit himself
-worthily of his origin and destiny.
-
-Thus has Theosophy declared to outcast humanity, "Thou art the king's
-son"; and in proof it has referred him to his ancestry. This is why H.
-P. Blavatsky, pointing out in the skein of history certain clues which
-scholars have hitherto overlooked, started that greater enthusiasm for
-archaeology which since her day has already borne such wonderful fruit.
-
-In a dark age there is the danger that man might forget his divine
-origin altogether. The revelations of archaeology confirm the teachings
-of Theosophy that before the dark age of our historical period set in,
-there were brighter ages; and by showing what man has been, they are
-indicating what he may again be in the future.
-
-The epochs and durations of the various ages are not uniform all over
-the earth, so that it cannot be said that the black age began, for the
-earth generally, at any definite time. The ancient Hindûs have their
-own chronology, showing the dates of the different ages for their race.
-We find in a very ancient work, the _Vishnu-Purâna_, a prophecy of
-the characteristics of Kali-Yuga or the "Black Age," from which the
-following extracts are taken:
-
- Then property alone will confer rank; wealth will be the only source
- of devotion; passion will be the sole bond of union between the
- sexes; falsehood will be the only means of success in litigation; and
- women will be objects merely of sensual gratification. Earth will be
- venerated but for its mineral treasures; the Brahmânical thread will
- constitute a Brâhman; external types (as the staff and red garb) will
- be the only distinctions of the several orders of life; dishonesty
- will be the (universal) means of subsistence; weakness will be the
- cause of dependence; menace and presumption will be substituted
- for learning; liberality will be devotion; simple ablution will be
- purification; mutual assent will be marriage; fine clothes will be
- dignity.... Amidst all castes, he who is the strongest will reign over
- a principality thus vitiated by many faults.--iv, ch. xxiv. (From H.
- H. Wilson's translation, vol. iv, pp. 226-228.)
-
-Some of these details may be thought to apply more to the East, some to
-the West; we can surely recognize many of the characteristics of our
-own civilization. What is particularly striking is the way in which
-things which we regard as inevitable qualities of human nature are
-here spoken of with horror and classed among the iniquities. And there
-are signs in our contemporary literature that some of the standard
-human frailties are now being exalted into virtues. One of the signs
-of decadence mentioned is the fact that passion will be regarded as
-the sole bond of union between the sexes. And we have philosophers
-who would persuade us that passion is and always has been and always
-will be the bond of union! For some writers, passion, even in its most
-material form, is the origin and supreme fact of all union. Here,
-then, is the danger--that having allowed our ideals to drag down our
-practices, we afterwards suffer our practices to drag down our ideals,
-thus descending by a continuous and periodical process of leveling down.
-
-It seems as if the saying that "property alone will confer rank" has
-some meaning for us today, as also the phrase "wealth will be the
-only source of devotion." What is said about falsehood in litigation
-reflects no discredit on our jurisprudence, but surely it describes
-much of what occurs in practice. That about the mineral treasures
-of earth is very true; for we consider people simpletons when they
-fail to tear out the bowels of their homeland in order to coin them
-into "the only source of devotion." When the ancient scribe says that
-dishonesty will be the means of subsistence, he may seem to be going
-too far; but what does he mean by dishonesty? If it includes every form
-of insincerity and injustice, the statement may not be too extreme
-after all. The question, "Shall I do as the others do or let my family
-starve?" becomes every day more difficult to answer.
-
-"Menace and presumption will be substituted for learning." This may
-allude to the fact that most people argue for the purpose of pushing
-their own ideas, losing their temper and resorting to tricks in
-order to attain this end; and that the attainment of knowledge is so
-often subordinated to the desire to compel assent or gain notoriety.
-"Liberality will be devotion," may be better understood if we
-substitute the word "munificence," as applying to large donations to
-churches and also to the prevalence of the charity of the purse rather
-than the charity of the heart.
-
-A difficult subject to speak upon, in view of the mental chaos reigning
-today, is the hint that there can be higher motives for marriage than
-mere mutual attraction or worldly convenience. The quotation gives a
-rebuke to those who, seeing no farther back than the Black Age, argue
-that there never have been any higher ideals of marriage. We may point
-to the ancient Egyptian religion as an instance of a culture that is
-free from the erotic element; while in the quotation given above the
-erotic idea is expressly condemned. Clearly, then, that idea belongs
-to the age of decadence. The word "love" having now become practically
-useless from its association with passion, we must seek our clue to the
-real meaning of marriage in the word "duty." Regarded as a sacred rite
-involving vows of unselfishness and self-restraint, undertaken only
-in sober earnestness and with a vision undimmed by the colored mists
-of selfish romance, marriage might take its place among the blessings
-instead of among the problems of life.
-
-In days when philosophicules try to define honor in terms of vanity,
-and devotion in terms of self-interest, it is beneficial to receive
-from antiquity a hint that may help us to understand that honor and
-devotion are the breath of the Soul. Pretended reformers, claiming a
-superior acumen and to be quite grown-up and out of leading-strings,
-may dissect before us the animal nature of man, pointing out its
-sordid details and requesting us to believe that these represent our
-entire endowment. Some prominent writers, whose outlook upon life has
-somehow suffered from unfortunate circumstances, would have us accept
-depravity and neurotic conditions as inevitable concomitants of human
-nature; and, profanely invoking Freedom, they recommend open license
-as a means of purity! Signs like these justify one in thinking that
-the Black Age is casting the shadow of its pinions over the firmament
-of modern thought; and we are grateful for the smallest hint of the
-possibility of an age free from the all-absorbing morbidity and itching
-self-consciousness that seem to dominate every department of inquiry.
-
-Will society ever again be so constituted that honor and reverence and
-duty shall be a universal atmosphere, a currency in which all share,
-a life-force that flows from man to man, a common possession in the
-maintenance of whose integrity all are involved--as we are now all
-involved in the maintenance of commercial credit and the upkeep of
-standards of outer respectability? Can we imagine a society wherein
-no man would dare to sully the purity of this inner atmosphere by
-any unworthy thought? If so, then we might call honor and morality
-real existences instead of mere abstractions; these words might then
-convey the genuine qualities they were meant to denote, instead of
-the spurious imitations which they now seem to stand for in the minds
-of those who try to express them in terms of selfishness and passion.
-It is well to think that such things have been upon earth; and it is
-easier thus to account for some of the deeds of antiquity whose signs
-remain. It is easier to see in religion the faint echo of a former
-knowledge and conduct, than to interpret it as an outgrowth of fear and
-charlatanry. We need a greater faith in human nature.
-
-
-
-
-EGYPTIAN ART UNDER THE XXVIth DYNASTY: by C. J.
-
-
-The statue of Neshoron, of which we give an illustration, is a very
-fine example of the work of the XXVIth Dynasty (B. C. 666 to 528).
-This was a period of great prosperity for Egypt, after long years of
-depression. Rawlinson says:
-
- The entire valley of the Nile became little more than one huge
- workshop, where stone-cutters and masons, bricklayers and carpenters,
- labored incessantly. Under the liberal encouragement of the king and
- his chief nobles, the arts recovered themselves and began to flourish
- anew. The engraving and painting of the hieroglyphs were resumed with
- success, and carried out with a minuteness and accuracy that provoke
- the admiration of the beholder. Bas-reliefs of extreme beauty and
- elaboration characterize the period. There rests upon some of them "a
- gentle and almost feminine tenderness, which has impressed upon the
- imitations of living creatures the stamp of an incredible delicacy
- both of conception and execution." Statues and statuettes of merit
- were at the same time produced in abundance.
-
-Under King Psametik I, the first king of the XXVIth Dynasty, a
-semi-Libyan devoid of Egyptian prejudices, foreigners, especially
-Greeks, were encouraged to settle in the Delta and to establish
-commercial relations on a large scale--a hitherto unheard-of
-innovation. The effect of this was a great change in the character
-of the Egyptians, perhaps not for the better. A mercenary army was
-enlisted, and the beginning of Egypt's downfall and subjugation
-drew nigh. In the reign of Apries (Uah-ab-Rā, the "Pharaoh Hophra"
-of Jeremiah xliv, 30) an unsuccessful attempt was made to restore
-the greatness of the ancient Egyptian empire. Apries, or Hophra,
-finding the Nebuchadnezzar of Babylon was unable to reduce Phoenicia
-to subjection, concluded a treaty with Zedekiah, king of Judah, in
-B. C. 588, promising him assistance if he would help him to attack
-the Babylonians. The war that followed resulted in the capture and
-destruction of Jerusalem, and the transfer of the Jews to Babylon.
-Apries failed to protect Zedekiah, though he appears to have done his
-best. He retreated before the victorious Babylonians, and with the
-fall of Palestine, the two great powers of Babylon and Egypt became
-conterminous. Within a few years Nebuchadnezzar had conquered Egypt,
-making it a tributary kingdom.
-
-The statue of Neshoron is remarkable for the realism shown in the
-treatment of the face, which is obviously an excellent portrait. The
-feet are also treated in a naturalistic manner, but the rest of the
-figure is more conventional in accordance with the prevailing custom.
-
-[Illustration: Lomaland Photo. and Engraving Dept. STATUE OF NESHORON,
-A DIGNITARY UNDER KING APRIES LOUVRE MUSEUM, PARIS]
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE HOUSE OF LORDS,
-LONDON]
-
-
-
-
-THE HOUSE OF LORDS, PALACE OF WESTMINSTER, LONDON: by R.
-
-
-Though such an important chamber, the House of Lords is only forty-five
-feet wide, forty-five feet high, and ninety feet long, yet it is
-very well adapted to its purpose. There is none of the crowding from
-which the House of Commons suffers when all the members wish to be
-present at some important debate. Like the rest of the Palace of
-Westminster, the House of Lords is built in the Tudor-Gothic style,
-but it does not date back to the fifteenth century. The old House of
-Parliament, a patched-up and unimposing building, was almost completely
-destroyed in 1835--an important service to architecture being rendered
-thereby--and the new one was commenced upon the same site in 1840.
-It took twenty-seven years to build and it is generally admitted,
-in spite of many weaknesses, to be a worthy home for "the Mother of
-Parliaments," and the most impressive modern Gothic building in Europe.
-One important though indirect result of the fire which burned down the
-old Parliament House was that public competition, almost unknown in
-England, was adopted as the safest way to obtain a good design. Sir
-Charles Barry, the architect, was greatly helped by the famous Pugin in
-the superintendence of the detail, which, as can be seen in the plate,
-is well-designed and executed, _for modern work_. Of course no modern
-imitation-Gothic possesses the life and vigor of the old; there is a
-mechanical feeling about it which can never be avoided in some degree;
-there is want of spontaneity, a rigidity and formal correctness, which
-is entirely absent in the old work. The House of Peers and the King's
-Apartments occupy the western portion of the palace; the House of
-Commons the eastern.
-
-Being so new, there are few important historical associations connected
-with the House of Lords, and in recent times the most thrilling scenes
-in parliamentary life have taken place in the other House, where the
-expression of the emotions has always been allowed freer play, and
-where the Government of the day has to meet its strongest opponents in
-debate, but a very impressive ceremony takes place when the Sovereign
-in person opens Parliament. He then takes his seat on the throne,
-which can be seen in the plate, and reads his speech from it before a
-brilliant audience. The British monarchy being a constitutional one,
-this speech is, of course, really an outline of the policy of the
-Ministry in office, and it usually says very little.
-
-The composition of the members of the House of Lords consists of Lords
-spiritual (Bishops), and Lords temporal. The latter include the five
-dignities of Duke, Marquis, Earl, Viscount, and Baron. No new dignity
-has been created since the time of Henry VI, when the rank of viscount
-was established. In the reign of Queen Elizabeth there were only
-fifty-nine temporal peers, but the present number is about ten times as
-many. The principle under which a peer holds his seat is in the main
-the hereditary one, but there are a few peerages which are bestowed for
-life only. The peers who are judges, sitting as a judicial tribunal,
-constitute the Supreme Court of British Law, and the presiding peer of
-the whole House, the Lord Chancellor, is a lawyer, and always belongs
-to the party of the government in power. The Lord Chancellor's seat
-is known as the Woolsack; this peculiar term comes from a period in
-Elizabeth's reign when wool was the staple industry of England and its
-export was forbidden; sacks of wool were kept in the Chamber of Peers
-to remind them of its importance.
-
-
-
-
-MUSIC NOTES: by Charles J. Ryan
-
-
-Richard Wagner's autobiography, just published to the world at
-large, though it does not include the last twenty years of his
-life when he had attained success, has made a great stir among all
-who are interested in the study of human nature. It is an amazing
-self-revelation, and, from the Theosophical standpoint, a striking
-example of the duality of man. The popular conception of Wagner is
-amply confirmed by this "human document." But why should we waste
-our time, and perhaps feed our own sense of self-righteousness
-injudiciously, by dwelling on the failings of genius? Have not the
-great men given us, in their immortal works, that which is really
-worthiest of remembrance? Whatever his personal shortcomings were,
-Wagner never failed in his loyal devotion to his ideal in music-drama;
-he dared everything and suffered greatly in his protracted efforts
-to lead the incredulous world to listen to his novel and glorious
-revolutionary forms, which he knew to be superior to those of his
-time. The soul behind stands out in his immortal music, high above the
-limitations of his personality, for there was that in him which had
-listened to the music of the spheres and which lived serenely apart
-from the jar and jangle of the petty life. That it is possible for an
-inspired Soul in touch with the Realities to force its way through
-all kinds of difficulties, even the greatest--the incarnation in a
-hindering personality--and to deliver its message of living beauty to
-men, seems to be the principal lesson this ill-advised autobiography
-teaches. It would have been better perhaps that it had never seen the
-light, for there are not many who have the understanding of the complex
-nature of man, the higher and the lower, which alone can interpret so
-unusual a character.
-
-       *       *       *       *       *
-
-THE SPIRIT of revolution was in the air of Europe when Wagner was
-meditating upon the imperfections of the grand opera of his youth. He
-says, "The spirit of revolution took possession of me once forever."
-In 1842 _The Flying Dutchman_ was brought out in Dresden, and in 1845
-_Tannhäuser_ appeared and set all musical Europe by the ears. For
-the rest of his life, till 1882, Wagner was at war with his fellow
-musicians and critics. His keen perception of natural beauty and
-artistic fitness is shown in the following passage from his _Life_:
-
- One solitary flash of brightness was afforded by our view of the
- Wartburg, which we passed during the only sunlit hour of this journey.
- The sight of this mountain fastness, which from the Fulda side is
- clearly visible for a long time, affected me deeply. A neighboring
- ridge further on I at once christened the Hörselberg, and as I drove
- through the valley pictured to myself the scenery for the third act of
- my _Tannhäuser_. The scene remained so vividly in my mind that long
- afterwards I was able to give Despléchin, the Parisian scene painter,
- exact details when he was working out the scenery under my directions.
-
-       *       *       *       *       *
-
-THE DEATH of Felix Mottl came as a sudden blow to all music lovers.
-It was known for a little while that the great Viennese conductor
-was in bad health, but not that he was dangerously ill. He was only
-fifty-five. His reputation was made at an early age; in 1885 he was
-conducting _Tristan_ at Baireuth. Mottl was virtually the last of the
-great conductors who had received the true Wagnerian tradition by
-personal contact with the great composer. He was also distinguished
-among German conductors of his time by his liking and understanding of
-French music, and for the success with which he conducted French music
-before the most discriminating Parisian audiences. He was well known
-in New York; where his conducting of the Nibelungen Ring series made
-a profound impression. His remains were cremated. At his funeral in
-Munich no clergy were present, but Richard Strauss gave an eloquent
-address.
-
-       *       *       *       *       *
-
-"THERE are women in Boston," says the _Boston Herald_, "who are
-undoubtedly as good violinists as some of the younger members of the
-Boston Symphony Orchestra, and perhaps better. But the old prejudice
-that woman is necessarily inferior to man and for the same work should
-receive less pay, is still to be reckoned with." Miss Maud Powell is
-perhaps the only American woman violinist who has reached the highest
-success in this country, but there are many others who have spent many
-years at the best European Conservatories and who are quartet and solo
-players of distinction, and yet while a male violinist of fair quality
-can find employment, it is often difficult for women of equal ability
-to be admitted into the best orchestras. They have to become teachers,
-or to give up.
-
-       *       *       *       *       *
-
-PADEREWSKI'S eloquent patriotic address at the Chopin Centenary
-Festival has just been translated into English. He says: "Music is the
-only art that actually lives. Her elements, vibration, palpitation, are
-the elements of life itself." The great pianist is repeating exactly
-what Katherine Tingley said many years ago. In her Râja Yoga system
-of training, music is given a prominent position, and the effect upon
-the character has been very marked. To produce the best results and
-to avoid the undesirable ones which the ordinary musical training
-sometimes engenders, great discrimination in the method of teaching is
-necessary. In the Râja Yoga system of education music is taught in such
-a way that the interest is sustained without the egotism and vanity of
-the pupil being stimulated. Can this be said of musical training in
-general?
-
-       *       *       *       *       *
-
-FRANCE is certainly the land of great opportunities. A café singer,
-M. Couyba, who, fifteen years ago was earning a precarious salary at
-a Montmartre restaurant by singing his own songs, is now Minister of
-Commerce in the new French cabinet.
-
-
-
-
-ANCIENT CALENDARS: by Travers
-
-
-Among features of the Chinese calendar we find:
-
-The connexion of the five planets and the sun and moon in a septenate
-called the Seven Regulators, with a corresponding septenary week, and
-in some cases a sabbath marked as inauspicious for doing work.
-
-The Ten Celestial Stems, representing the Father Heaven or masculine
-principle.
-
-The Twelve Earthly Branches, representing the Mother Earth or feminine
-principle; also standing for the twelve houses of the zodiac, which are
-of uneven size, and are denoted by symbolic animals.
-
-The year is lunar, but its commencement is regulated by the sun, the
-new year falling on the first new moon after the sun enters Aquarius.
-
-These features are supposed to have been "introduced," mostly from
-Chaldaea; but whether the Chinese got them from the Chaldees or the
-Chaldees from the Chinamen, the question as to how and by whom they
-were originated remains the same.
-
-The subject of ancient calendrical systems is extensive, and no
-speculation can be of much account which has not been prefaced by
-an examination of the various systems. It would be pertinent, for
-instance, to see what is known about the calendars which have came down
-to us from the ancient Central Americans. These evince an accurate
-knowledge of the periods of the celestial movements, together with
-knowledge of another kind; for the Mexicans had both a civil and a
-sacred year. The former was 365 days, with 13 added every 52 years; the
-latter 260 days, with 13 months of 20 days each, each month divided
-into 4 weeks of 5 days each.
-
-It is evident that the entire system from which all these various
-ancient systems of computation were derived was complex and profound,
-and that it comprised a mathematical knowledge having sound reason at
-the bottom of it, but whose keys have not yet been discovered. The
-competency of the computers is shown by their ability to ascertain with
-exactitude all natural cycles, such as those of the solar year and the
-eclipses, when such was their purpose; and this relieves them from the
-imputation that their secret and sacred years were due to ignorance
-and mal-observation. These cycles were not due to ignorance, but to a
-knowledge and a purpose which remains to be discovered by research free
-from both theological and scientific bias.
-
-The septenate of planets is of course a very familiar symbol in ancient
-lore; the number seven was recognized as the principal key-number in
-cosmic architecture. The reason why the sun and moon are included
-among the number of planets is not due to ignorance; and it is evident
-that such an alleged ignorance is not compatible with the knowledge
-displayed in other particulars. It was due to the fact that the real
-septenate of planets was esoteric, an item of arcane knowledge, and
-that when the septenate was mentioned exoterically, the place of two
-secret planets had to be supplied, the sun and moon being introduced
-for this purpose.
-
-The question whether the number of zodiacal signs was originally twelve
-or ten receives a suggestive hint from the fact that in the above
-calendar both a denary and a duodenary were used. The ten and the
-twelve are combined in some of these calendars by taking their least
-common multiple, 60, and using that number to designate a period of 60
-years. Ten and twelve are likewise said to be combined by addition in
-the 22 letters of the Hebrew alphabet.
-
-From such gleanings of archaic science as are accessible to us, we
-may infer that it consisted largely in a marvelous application of
-fundamental mathematical principles to mensuration and the measurement
-of time. The computers, so far from being ignorant experimenters,
-were very brainy people, as we find some of their descendants to be
-still. The still unexplained existence of the very ancient Âryan Hindû
-astronomy of the _Sûrya-Siddhânta_ and other works, proves that, when
-exact calculation of natural cycles was the object, the calculators
-were fully as competent as ourselves. We must infer, then, that their
-secret and sacred cycles were based on the like competence and not upon
-ignorance.
-
-As to mathematics, there are some who think that our great progress in
-that science may represent merely a partial recovery of what was known
-before; and that logarithms and the calculus may be but a fraction of
-what has been known. And there is much yet to be found out as to the
-relation between numbers and dimensions. It is hardly to be expected,
-however, that a culture so recent as our own should have reached the
-point that must have been attained by civilizations of such duration as
-those of the past.
-
-
-
-
-THE MYSTERIES OF ELEUSIS: by H. T. E.
-
-
-Eleusis is sacred as one of the last, and to us best known, spots where
-the Ancient Mysteries survived in publicly recognized form until the
-days when corruption and dogmatism caused their withdrawal. The name
-wakes an echo in the recesses of our consciousness, for do we not
-belong to the same humanity as that which flourished when the Mysteries
-were recognized and venerated?
-
-In considering the Mysteries we must choose between two hypotheses.
-Either the whole thing was a delusion and a fraud, or the Mysteries
-held and could impart knowledge inaccessible to the outsider and
-since departed from among men. To maintain the former theory we must
-discredit our own judgment and invalidate all human testimony on any
-subject whatever, by supposing that whole nations and ages of competent
-and highly cultured people were deluded. As so well argued by Thomas
-Taylor, relatively to the ancient oracles (_Century Path_, Sept. 25,
-1910), such a theory is altogether preposterous. The only thing which
-stands in the way of our admitting in this particular case the true
-value of evidence is our own foolish vanity and juvenile insularity
-as regards the merits of our own culture. We are reluctant to admit
-that anything we do not know can be knowledge; any one who contradicts
-us must be wrong. A fine attitude to take! Yet of late years our
-confidence has somewhat wavered. For one thing we have found that
-our scientific universe is not so complete as we once thought it was
-and that we have merely been exploring an anteroom; but now we find
-ourselves on the threshold of a vast unexplored region. For another
-thing, we find a few little difficulties arising in connexion with the
-management of the affairs of civilized life, which makes us a little
-mistrustful of the efficiency of our knowledge. Little details like
-physical health bother us; there are insurrections of vice we cannot
-quell; our religion is decaying; our philosophy is composed mostly of
-doubts and questionings.
-
-The Mysteries of Eleusis date from times to us prehistoric; but our
-historians have at last been forced to admit that the period of Grecian
-civilization covered by our history books was but the tail end of a
-period equal in culture and antiquity to those of Egypt and Chaldaea.
-The rites consisted of the Greater and the Lesser Mysteries, the former
-celebrated between harvest and seed-time, the latter in the spring. The
-inner teachings were kept secret by effectual means; for the public
-there were "dramas," in which the exoteric teachings were symbolically
-presented. The institutions of all past times were based on what
-filtered out through many channels from the veiled Mysteries. The
-Drama can be traced back through the plays of Aeschylus and the choric
-dances in honor of Dionysus to the exoteric rites of the Mysteries.
-Our own religious symbolism is derived therefrom: our term "Christ,"
-our sacraments, our Cross, etc., etc. The Mysteries are the eternal
-root of religions. For the gateway of knowledge is Man's own inner
-faculties, by which, when purified, he comes into direct relation with
-the mysteries of the Unseen. Hence the preliminary requisite for the
-candidate was always purification; his attainments were conditioned on
-his success in that respect.
-
-It is even so today; for none but the pure, who have given guarantees
-of unselfishness and integrity, can attain. Those who lust after
-knowledge without having thus earned the right to it fall into
-delusions--of which also the world today is not without illustrations.
-So great is the power of these words, "Mysteries" and "Eleusis," in the
-inner consciousness of man, that they are even now used by "magicians"
-as part of the paraphernalia which, together with rabbits and top-hats,
-they carry about in their carpet bags as a means of relieving the idle
-of some of their spare cash.
-
-If anybody today thirsts after knowledge the old way is still open.
-He can either belong to οἱ πολλοί, the crowd, or seek to
-enrol himself of the elect. But the latter dignity is not a matter of
-privilege. He can neither be admitted nor refused, except according
-to his qualifications. The desire to join a movement for uplifting
-humanity is the key that will open the first door. Students of
-Theosophy will find that that condition has always been made essential;
-see H. P. Blavatsky's writings, as also those of her successors, W. Q.
-Judge and Katherine Tingley. He who desires to be initiated into the
-mysteries of his own Soul must first purify his heart and mind. Thus
-alone can he distinguish between the false and the true. Otherwise
-he must go by the erring light of his fallible judgment and accept
-teachings on the authority of the teachers. But the man who relies on
-the guidance of his own pure motives will not be imposed upon and will
-follow only such teachings as give him the light he seeks.
-
-[Illustration: Lomaland Photo. and Engraving Dept. PART OF THE RUINS OF
-ELEUSIS]
-
-[Illustration: Lomaland Photo. and Engraving Dept. HAINES, ALASKA]
-
-[Illustration: Lomaland Photo. and Engraving Dept. AN ALASKAN VALLEY]
-
-[Illustration: Lomaland Photo. and Engraving Dept. AN ALASKAN GLACIER]
-
-
-
-
-GLACIATION, PAST AND PRESENT: by T. Henry
-
-
-The stupendous effects of ice in ages long gone by have been
-elaborately studied by geologists, who have given us fascinating
-descriptions thereof. The enormous power of ice as an agent in
-transforming the land is shown by the study of its doings at the
-present day. Much has been done in this direction in the Alps, but
-in America we have Alaska, which, besides the prospects of material
-resources which it holds out to the future, is already affording a fine
-field for the observer of nature. Here we may see glaciers at work;
-and though the action of the ice-sheet at its bottom is hid from view,
-what goes on at the advancing margin is evident from year to year,
-and even from day to day. All the phenomena of moraines, the pushing
-forward of rocks and trees, the damming up of valleys to form lakes,
-the scraping up of boulder-clay, the rounding-off of the rocks, etc.,
-may be witnessed; together with many details that could not easily have
-been inferred from a study of the sites of past glaciation. One of the
-most interesting of these effects is the way in which the glacier acts
-indirectly through the force of the huge waves it produces when it
-enters a river. Vast blocks from the ice-front fall off with a splash
-and send up a wave and a series of waves that sweep over the bank and
-into the forest beyond, achieving more erosion than ever rain or river
-did. The greater erosive effects follow on brief sudden movements.
-
-In the _National Geographical Magazine_ (Washington) for June, 1911,
-there is a most interesting article recording the field-studies of the
-National Geographical Society in Alaska. Many of the glaciers which
-they studied had advanced during the last year or two, and others had
-been retreating. The reasons why some should advance while others
-retreat were not satisfactorily determined, and further study must
-precede a decision in this respect. But earthquakes, of which there
-were twenty-six days in September, 1899, are assigned a chief rôle. The
-effect of an earthquake was to produce a sudden advance and great but
-brief transformations.
-
- One of the largest glaciers in Yakutat Bay, the Nunatak, had changed a
- great deal since the year before. It had advanced decidedly, different
- parts of its front having come out 700 to 1000 feet up to June 17,
- 1910. From 1890 to 1909 the Nunatak Glacier receded steadily, going
- back over two miles and a half in this time.... The forward movement
- commenced between July 6, 1909 and June 1910. This was due to the
- accession of unusually large quantities of snow to the reservoirs
- of this glacier by avalanches during the twenty-six days of severe
- earthquakes of September, 1899.
-
-The size of glaciers is illustrated by the following description:
-
- On the lower Copper River is Childs Glacier, which is seriously
- threatening to destroy a steel railway bridge just completed. The rate
- of forward motion in Childs Glacier increased during the winter of
- 1909-10 so that part of the margin of the glacier changed its forward
- movement from nothing to two and as much as eight feet a day....
- Childs Glacier is ten to twelve miles long, not much over a mile wide
- in the mountain valley, but it widens to over three miles in Copper
- River Valley.
-
- Its front is a precipitous white wall 250 to 300 feet high, and is
- swept at the base by Copper River....
-
- In August, 1909, Childs Glacier was advancing at about its normal
- rate--four feet a day at a point near the north side and perhaps six
- or seven feet a day in midglacier. The melting and the many icebergs
- discharged from the terminal cliff at that time just about balanced
- this advance, so that the front of the glacier remained in about the
- same place.... During the winter and early spring of 1909-10, however,
- the glacier began to advance more rapidly, buckling up the ice of the
- frozen river. In June 1910 the ice-front had moved forward from 920 to
- 1225 feet, narrowing the river to 400 or 500 feet.
-
- Every time the ice cliff was sufficiently undercut by the river, great
- masses of ice would cascade down the front, raising a gigantic wave in
- the river.... During the advance the waves washed up over a bank five
- to twenty-five feet in height and rushed back 100 or 200 feet into
- the alder thicket. Ice blocks, up to ten tons in weight were thrown
- in among the trees. Stones a foot or two in diameter were hurled into
- the thicket. Alders nine to eleven inches in diameter were stripped of
- leaves and bark and bent backward or broken off short, or uprooted or
- buried beneath the gravel and boulders and macerated trunks of other
- trees.
-
- The river bank, which was cut back some in the preceding year was in
- 1910 being fairly eaten up by the iceberg waves which crossed the
- river, fifty to sixty feet by actual measurement having been removed
- along the bank of the stream facing the glacier.
-
- It was a rare opportunity to see the visible forward movement of
- Childs Glacier into the forest. A series of lobes developed, though
- some of them were not persistent, and at the end of these lobes the
- day-to-day changes were most pronounced. Ice blocks were sliding down
- the frontal slope some of them being rolled many feet into the forest;
- trees were overturned, turf and grass were ploughed up and carried on
- the ice of the glacier. Yet one saw and heard little of a spectacular
- nature while traversing the ice-front. It was an irresistible steady
- movement, but slow, as the movement of the hour hand of a clock is
- slow. As impressive as anything was to find tons of ice resting where
- one stood to take a photograph the day before, or to find some great
- tree, 100 years old, prone on the ground with the butt beneath the
- glacier, where the day before the tree was upright with the ice just
- touching it.
-
- A whole grove ... was overturned between 1909 and 1910, ...
- practically not a tree remaining which was not overturned or leaning.
- Peat bogs were rolled up in great bolsters five or six feet high.
- Isolated trees in the peat were pushed forward a hundred feet or more
- without being overturned.... In the bay east of Heather Island marine
- deposits with shells are being pushed up above sea-level.
-
- On the east margin of the glacier a lake was formed where there was
- only a marginal stream.
-
-It is evident that in ice we have an agent which in the past has played
-a great part in cosmic changes and cataclysms, and may do so at any
-time in the future. When we consider the changes in climate to which
-the earth is believed to be liable, owing to certain cyclic changes in
-the gearing of its revolving pinions, the conviction becomes stronger.
-It is now generally admitted that the words "Ice Age" or "Glacial Age"
-should be spelt with a final _s_ indicating the plural number; for if
-there was one there were many. What we study in the north of America
-and Europe is the effects of the last, or the last few, of these
-periodic phenomena.
-
-
-
-
-GOD AND THE CHILD
-
-"For in Him we live and move and have our being."--_St. Paul_
-
-
-  God and I in space alone
-  And nobody else in view:
-  "And where are the people, oh Lord," I said,
-  "The earth below and the sky o'erhead
-  And the dead whom once I knew?"
-
-  "That was a dream," the good God said,
-  "A dream that seemed to be true;
-  There are no people living or dead,
-  There is no earth and no sky o'erhead,
-  There is only Myself--and you."
-
-  "Why do I feel no fear?" I asked,
-  "Meeting you here this way,
-  For I have sinned, I know full well--
-  And is there heaven and is there a hell
-  And is this the judgment day?"
-
-  "Nay, all are but dreams," the great God said;
-  "Dreams that have ceased to be.
-  There is no such thing as fear or sin,
-  There is no you and never has been--
-  There is nothing at all but Me."--_Selected_
-
-
-
-
-POWER: by Lydia Ross, M. D.
-
-
-His hearers agreed that the pastor of their ultra-fashionable church
-had transcended himself that Sunday morning. This was no small praise,
-for his trained mind and wide experience, his analysis of men, his
-delicate wit, his eloquence, and the fervid poetry of his prayers made
-the congregation regard his ordinary efforts with patronizing pride.
-When he began with the beatitudes, in clear, resonant tones, his voice
-seemed to radiate a grateful calm through the softly lighted interior.
-Then he painted a graphic picture of the compensations of unselfish
-work and sacrifice, artistically coloring the whole theme with the glow
-of noble peace which comes to those who give themselves generously.
-
-There was a responsive awakening in the cultured, ennuied minds of his
-high-bred audience which was like wine to the speaker. The interest
-which he had aroused reacted as a pungent mental stimulus. The very air
-seemed to scintillate with new thoughts which he swiftly grasped and
-clothed in vivid words.
-
-My Lady Luxury, who had played the game of "slumming" for diversion,
-breathed a little deeper in her faultless gown. The commonplace
-creatures of work and weariness had never seemed quite the same kind
-of flesh and blood as the members of her exclusive set. The poor were
-interesting enough as authors' types or artists' models but she had
-not supposed they had any of the finer feelings. She assumed that
-the narrow ugliness of their lives could be no trial since they had
-never known anything else. How skilfully the minister was analysing
-things. After all, there was some comfort in religion when a man could
-preach like that. If the homely struggles of the weary, dulled mothers
-and fathers of poverty and toil had these compensating pleasures of
-sacrifice, they could not complain. It really was an indifferent
-matter, then, whether one gave alms or not, though of course, the
-fashionable charities ought to be sustained. She was not stirred to
-taste the higher sense of sacrifice so well described, but a complacent
-feeling of the fitness of things came over her. How absurd the less
-fortunate were to think this an unjust world. The toilers' backs were
-fitted to their burdens as hers was meant for soft purple and fine
-linen. This was not exactly what the minister was saying, but it suited
-her to regard him as the author of her translation.
-
-The members of the pulpit committee in their pews secretly
-congratulated themselves upon their foresight in having selected this
-candidate. The demands of the position were exacting, but he was equal
-to them--even his physique fitted the pulpit admirably. His culture and
-learning were a credit to even this patrician parish, which believed in
-having the best that money could procure.
-
-Down the central aisle was the clear-cut, immobile face of a financier
-whose opinions in the money world were never discounted. His keen eyes
-rested upon the speaker in admiration. Personally he played the game
-of gold so intensely he forgot to calculate what life meant to the
-individuals who composed "the market." He was rather hypnotized with
-his own success: but he recognized his peer in this man who ruled in
-his own world of thought. Why, he was making the game of life appear so
-vivid and real that the whole financial play grew dull and artificial
-beside it. The listener's quick eye noted the alert, interested faces
-around him. Ah, it were indeed a great thing so to play upon the minds
-of men and women as to win this tribute of silent, rapt attention. The
-eloquent voice aroused in him no impulse of envy or of aspiration; but
-his own ability inwardly saluted this master of words who could so
-paint the atmosphere with sound.
-
-A gratified flush crept into the minister's face as he looked over the
-audience. Was this not ready proof of the compensations of work? He had
-put his mind's best effort into this sermon, and there was not one in
-the great church who was not touched, mentally.
-
-That sense of the unreality of the market-place followed the financier
-after the artistic music had ended the service. Later in the day he
-wandered along the country roads in the spring sunshine, thinking of
-the sermon. How dramatic it all had been and how perfect a performance!
-It seemed a part of the fresh spring day as the inviting green fields
-melted into his reverie and he followed the path with careless strides.
-
-The wind gently stirred the branches and a delicate shower of fragrant
-petals fell at his feet, while a strangely familiar odor filled the air
-with its long-forgotten charm. Apple blossoms! How sweet they were!
-With delicious subtlety the perfumed breath from the boughs filled him
-with its own ethereal magic. Nature was playing a glorious game of
-sound and color and form and fragrance. Deep in his slumbering heart
-something stirred and fluttered and sprang up at the first touch of
-this enchantment. The power in the fragile petals swept the sordid
-earth from under his feet. The dear old apple orchard of his boyhood
-was before him. Again he stood upon the threshold of joyous, strong,
-young life. The taste of sweet belief in an untried world was on his
-lips, the wine of high impulse tingling in every nerve. The harmony
-of life's song thrilled him into vibrant sympathy with its purity and
-beauty and his heart glowed with the faith which only youth knows.
-
-Oh that he might crystallize the wondrous meaning of this perfumed
-vision of unfolding life into sound or color or form that would make
-the dreary world of men feel that this, this was the reality! His
-pulses throbbed with a longing for toil and struggle and sacrifice--no
-effort was too great, no price too much to pay, if only he might help
-to voice this living poetry. He would valiantly espouse this cause of
-beauty until mankind's glad belief should liberate the truth imprisoned
-in a selfish world. No lesser ambition should lure him from the task:
-this was the only thing worth while. Other champions might prove more
-able, and he might sadly fail; but oh, how he longed to lose himself in
-the glory of the attempt.
-
-With uncovered head the financier stood disciple-wise among the
-trees. Long and deeply he drank of the redolent air, feasting his
-eyes upon the marvel of perfectly tinted petals and countless buds of
-promise still brighter in their tender curves. It was all too subtle
-for analysis, yet his heart recognized the meaning of the message
-so strangely sweet and strong. What revelation lay at the heart of
-this unfoldment, with its touch of the eternal spring which sleeps
-beneath all forms! Oh the power and inspiration and the rare, old-time
-enchantment of returning apple-blossoms!
-
-
-
-
-SOKRATES: by F. S. Darrow, A. M., Ph. D. (Harv.)
-
-
-Sokrates was born in 469 B. C. and was put to death in 399 B. C. at the
-age of seventy. He grew to manhood among the splendors of the Periklean
-Age; took an active and honorable part in the Peloponnesian War;
-saw the Long Walls, extending from Athens to its harbor, Peiraeeus,
-destroyed at the blast of Lysander's trumpet, and displayed the
-fearlessness and nobility of his nature during the Reign of Terror when
-the Thirty Tyrants ruled at Athens. Finally he was accused of heresy
-and was condemned by his fellow-citizens to drink the hemlock--the
-immemorial fate of great believers, to be condemned for unbelief by
-unbelievers.
-
-Three dialogs of Plato depict the last month of his master's life,
-the _Apology_, the _Crito_, and the _Phaedo_. The _Apology_ is a
-reproduction of the extemporaneous defense made by Sokrates at his
-trial. The _Crito_ is a discussion between Sokrates and his old friend
-Kriton on the subject: Would it be right and just for Sokrates to
-accept Kriton's proffered assistance and escape? The _Phaedo_ is a most
-beautiful and inspiring account of the last day of Sokrates' life, when
-in prison surrounded by a few devoted disciples, in discussing the
-nature and destiny of the soul he avowed his belief in its immortality,
-its pre-existence, and its rebirth.
-
-The personality of Sokrates was strikingly unique. He was unusually
-robust and strong, capable of enduring fatigue and hardship to a
-surprising degree. He went barefoot throughout the year, even when
-campaigning at Potidaea and among the severe snows of Thrace. The same
-clothing sufficed him in winter as in summer. His diet was simple
-and temperate, and "he used to say in jest that Circe transformed
-men into hogs by entertaining them with an abundance of luxury,
-but that Odysseus through his temperance was not changed into a
-hog." Nevertheless, at festivals and banquets when joviality and
-indulgence were in order, Sokrates was able to outdo all the others.
-He consciously limited the number of his wants and repressed all
-artificial tastes. He was just, moderate, and above all independent
-in thought and action, absolutely regardless of danger when confident
-that he was acting rightly. His features were extremely ugly and
-grotesque: his nose was flat, his nostrils large, his lips thick, his
-eyes bulging; so that his companions jokingly compared him to the
-mythical old Satyr, Silenus. He purposely avoided politics and never
-held any public office until 406 B. C., when for a single day, as
-chairman of the Prytanes, he presided at a meeting of the Popular
-Assembly and refused to put to vote the unconstitutional proposal that
-the victorious generals of Arginusae be condemned collectively and be
-executed for their alleged neglect of duty. Heedless of threats and
-protests, at the greatest personal risk Sokrates persisted in his noble
-refusal to listen to the clamor of the mob. He was so law-abiding,
-such an advocate of peace and stranger to violence, so diligent in
-the performance of the duties of an upright man and of a brave and
-righteous citizen, that despite his many enemies he was never summoned
-to appear in court until in his seventieth year he was accused of
-atheism and impiety. He was pre-eminently a teacher of ethics, a
-preacher of morality, a defender of right, an earnest believer in duty.
-He is the Prophet of Reason, who "more than any other one of the great
-teachers of religion sought to sanctify the mind and to give to common
-sense a sacramental power."
-
-Three peculiarities mark Sokrates as a loyal member of that splendid
-band of brothers who possess that wisdom which in all ages, entering
-into noble souls, makes them prophets and reformers. First, he passed
-his long life teaching in contented poverty, and devoted all his
-energy to pointing out piety, self-control, and justice to all, young
-and old alike. Secondly, he was of a deeply sensitive, religious
-nature, and firmly believed that he had a divine mission to perform
-under the inspiration of his Daemon or Higher Self. Thirdly, he was
-intellectually original both in choice of subject and in method of
-teaching. Plato calls him "a cross-examining God."
-
- His lecture-room was the street; his auditors were shoemakers,
- tanners, sailors, and other craftsmen; his philosophy was for the
- market-place. His disciples were young men whose minds he had
- quickened and whose lives he had elevated. He aimed to prick the
- bubble of pretension everywhere.... To Sokrates the precept inscribed
- on the Delphian temple, "Know thyself," was the holiest of all texts.
-
-He accepted no salary for the instruction he gave and refused the
-many rich gifts which were offered to him, spending the entire day in
-conversing with all who cared to listen to him, treating without any
-distinction rich and poor, never withholding his assistance from any
-one who consulted him in the spirit of truth. As his words were both
-interesting and instructive, some regularly attended him in public,
-and these were commonly called his disciples of students, although
-neither Sokrates nor his personal friends used the terms teacher and
-disciple because of the disrepute then attached to them as a result of
-the mercenary and casuistical teachings of the Sophists. Early in the
-morning Sokrates frequented the public walks, the gymnasia, and the
-schools. Then later, between nine and ten, he went to the market-place,
-when it was most crowded.
-
-Sokrates' power of meditation was developed very exceptionally.
-Frequently for hours at a time the strength of his inner life made him
-entirely oblivious to the outer world. In proof of this it is recorded
-that while he was a soldier at Potidaea
-
- One morning he was thinking about something which he could not
- resolve; and he would not give it up but continued thinking from
- early dawn until noon--there he stood fixed in thought; and at noon
- attention was drawn to him and the rumor ran through the wondering
- crowd that Sokrates had been standing and thinking about something
- ever since the break of day. At last, in the evening after supper,
- some Ionians out of curiosity (I should explain that this was not in
- winter but in summer), brought out their mats and slept in the open
- air that they might watch him and see whether he would stand all
- night. There he stood all night as well as all day and the following
- morning; and with the return of light he offered up a prayer to the
- sun and went his way.
-
-Two nights before he died, when the date of his execution was not known
-by him or his friends, it was revealed to him by a vision "in the
-likeness of a woman, fair and comely, clothed in white raiment, who
-called out and cried: 'O Sokrates, the third day hence, to Phthia shalt
-thou go.'" Sokrates also declares:
-
- In the course of my life I have often had intimations in dreams that
- "I should make music." The same dream came to me sometimes in one form
- and sometimes in another but always saying the same or nearly the same
- words: "Make and cultivate music," said the dream. And hitherto I
- imagined that this was only intended to exhort and encourage me in the
- study of philosophy, which has always been the pursuit of my life and
- is the noblest and best of music.
-
-Also, Sokrates heard even in childhood a divine voice, which all
-through his life acted as a restraining influence whenever he was about
-to take a false step. This never urged him to adopt any particular
-line of action but always served as a prohibitory warning. He heard
-it not only on great but also on small occasions when it frequently
-prevented him from continuing what he had begun to say or do. Later
-writers refer to this as the Daemon or Genius of Sokrates, but he
-always spoke of it as a "Divine Sign, a Prophetic Voice," and obeyed
-it implicitly, referring to it publicly and familiarly to others. It
-had continually forbidden him to enter public life, and after he was
-indicted it forbade him to take any thought of what he should then do
-or say, bidding him to trust that all would come out for the best.
-So completely, he tells us, did he walk with a consciousness of this
-bridle that whenever he felt no check he was confident that all was
-well. His enemies asserted that this belief was an offensive heresy,
-an impious innovation on the orthodox creed, atheistic and immoral.
-Hence they accused him of not worshiping the recognized gods but of
-introducing new and false divinities of his own. The truth is that
-Sokrates believed in One Divine Life, the One in All and the All in
-One, while he did not deny the existence of the popular gods but
-declared that the popular conceptions were erroneous and imperfect.
-
-To appreciate the mission of Sokrates, the message he had to deliver,
-it is necessary to refer to the Oracle of Delphi, in which Apollo
-proclaimed to Chaerephon, an intimate friend and enthusiastic follower,
-that Sokrates was the wisest of all men of his time. This declaration
-exerted a very great influence upon the subsequent life of Sokrates in
-that it caused him to inquire continually, What is wisdom? and made him
-not only a philosopher but a religious reformer as well. In the words
-of Cicero: "Sokrates labored to bring philosophy from heaven to earth."
-
-Sokrates taught:
-
- There is no better way to true glory than to endeavor to _be good_
- rather than to _seem so_.
-
- A man who is good for anything ought not to calculate the chance of
- living or dying; he ought only to consider whether in doing anything
- he is doing right or wrong--acting the part of a good man or of a bad.
- For wherever a man's place is, whether the place he has chosen or that
- in which he has been placed by a commander, there he ought to remain
- in the hour of danger; he should not think of death or of anything but
- of disgrace.
-
- The difficulty, my friends, is not in avoiding death, but in avoiding
- unrighteousness; for that runs faster than death.
-
- Let every man be of good cheer about his soul, who has ruled his body
- and followed knowledge and goodness in this life; for if death be a
- journey to another place and there all the dead are, what good can be
- greater than this? Be of good cheer about death and know this of a
- truth that no evil can happen to a good man either in life or after
- death.
-
- To want as little as possible is to make the nearest approach to the
- Deity.
-
- Knowledge is the food of the soul.
-
- We ought not to retaliate and render evil for evil to any one,
- whatever evil we may have suffered from him. Neither injury nor
- retaliation nor warding off evil by evil is ever right. Act toward
- others as you would have others act toward you. Forgive your enemies,
- render good for evil, and kiss even the hand that is upraised to smite.
-
- Grant me to be beautiful in soul and may all I possess of outward
- things be at harmony with those within. Teach me to think wisdom the
- only riches.
-
- If thou wouldst know what is the wisdom of the gods and what their
- love is, render thyself deserving the communication of some of those
- divine secrets, which may not be penetrated by man and which are
- imparted to those alone who consult, adore, and obey the Deity.
-
-Sokrates, speaking of his life-work, says:
-
- In this research and scrutiny I have been long engaged. I interrogate
- every man of reputation. I prove him to be defective in wisdom but I
- can not prove it so as to make him sensible of the defect. Fulfilling
- the mission imposed upon me, I have established the veracity of the
- god (Apollo), who meant to pronounce that human wisdom is of little
- reach and worth; and that he who like Sokrates feels most convinced of
- his own worthlessness as to wisdom is really the wisest of men, for
- the truth is, O men of Athens, the Deity only is wise. My service to
- the god has not only constrained me to live in constant poverty and
- neglect of political estimation, but has brought upon me a host of
- bitter enemies in those whom I have examined and exposed, while the
- bystanders talk of me as a wise man because they give me credit for
- wisdom respecting all the points on which my exposure of others turns.
-
- Whatever be the danger and obloquy which I may incur, it would be
- monstrous indeed, if having maintained my place in the ranks as an
- hoplite under your generals at Delium and Potidaea, I were now from
- fear of death or anything else to disobey the oracle and desert
- the post which the god has assigned to me, the duty of living for
- philosophy and cross-questioning both myself and others. And should
- you even now offer to acquit me, on condition of my renouncing this
- duty, I should tell you with all respect and affection that I will
- obey the god rather than you and that I will persist until my dying
- day in cross-questioning you, exposing your want of wisdom and virtue
- and reproaching you until the defect be remedied. My mission as your
- monitor is a mark of the special favor of the gods to you and if you
- condemn me it will be your loss; for you will find none other such.
- Perhaps you will ask me, Why cannot you go away, Sokrates, and live
- in peace and silence? This is the hardest of all questions for me to
- answer to your satisfaction. If I tell you that silence on my part
- would be disobedience to the god, you will think me in jest and not
- believe me. You will believe me still less, if I tell you that the
- greatest blessing which can happen to man is to carry on discussions
- every day about virtue and those other matters which you hear me
- conversing, when I cross-examine myself and others and that life
- without such examination is no life at all. Nevertheless so stands the
- fact, incredible as it may seem to you.
-
- I certainly have my enemies [the Pharisaical party and the High
- Priests of orthodoxy] and these will be my destruction if I am
- destroyed; of that I am certain; not that Meletos, nor yet Anytos, but
- the envy and detraction of the world, which has been the death of
- many more--there is no danger of my being the last of them.
-
-Later, after his condemnation, he added:
-
- And I prophesy to you, my murderers, that immediately after my death,
- punishment far heavier than you have inflicted on me will surely await
- you. Me you have killed because you wanted to escape the accuser and
- not to give an account of your lives. But that will not be as you
- suppose; far otherwise. For I say that there will be more accusers of
- you than there are now. For if you think that by killing men you can
- avoid the accuser censuring your lives, you are mistaken--that is not
- a way of escape which is either possible or honorable; the easiest
- and noblest way is not to be crushing others but to be improving
- yourselves. This is the prophecy which I utter to the judges who have
- condemned me.
-
-How true have the last twenty-three centuries proved these words to be!
-How many deaths and ruined lives have been accomplished by that same
-spirit of intolerance! It led the way from Gethsemane to Golgotha. It
-is responsible for the death of the martyrs in all ages. It lighted the
-fagots that consumed the bodies of Giordano Bruno and Joan of Arc. Yes,
-and hundreds of others. How just is the praise with which the Saint
-Mark of Sokrates ends the _Memorabilia_ of his master:
-
- Of those who know what sort of a man Sokrates was, such as are lovers
- of virtue continue to regret him above all other men even to the
- present date, as having contributed in the highest degree to their
- advancement in goodness. To me, being such as I have described him, so
- pious that he did nothing without the sanction of the gods; so just,
- that he wronged no man even in the most trifling affair, but was of
- service in most important matters to those who enjoyed his society; so
- temperate that he never preferred pleasure to virtue; so wise that he
- never erred in distinguishing the better from the worse, needing no
- counsel from others but being sufficient in himself to discriminate
- between them; and so capable of discovering the character of others,
- of confuting those who were in error and of exhorting them to virtue
- and honor, he seemed to be such as the best and happiest of men would
- be.
-
-  Then to side with Truth is noble, when we share her wretched crust,
-  Ere her cause bring fame and profit and 'tis prosperous to be just,
-  Then it is the brave man chooses, while the coward stands aside,
-  Doubting in his abject spirit, till his Lord is crucified,
-  And the multitude make virtue of the faith they had denied.
-
-  Count me o'er earth's chosen heroes--they were souls that stood alone
-  While the men they agonized for, hurled the contumelious stone;
-  Stood serene, and down the future saw the golden beam incline,
-  To the side of perfect justice, mastered by their faith divine.--
-  They must upward still and onward, who would keep abreast of Truth.
-
-Sokrates was early canonized as a Christian Saint, and Professor
-John Stuart Blackie (1808-1895) "Scotland's greatest Greek scholar,"
-has taken the idea of his Latin refrain in the following poem from a
-rosary by an early Christian father beginning "Sancte Socrates, ora pro
-nobis:"--"O, Sainted Socrates, pray for us."
-
-
-O SANCTE SOCRATES, ORA PRO NOBIS!
-
-  Dear God by wrathful routs
-      How is thy church divided,
-  And how may he that doubts
-      In such turmoil be guided!
-  When weeping I behold
-      How Christian people quarrel,
-  Ofttimes from Heathens old
-     I fetch a saintly moral;
-  And while they fret with rage
-     The sore-distraught community,
-  I look for some Greek sage
-      Who preaches peace and unity.
-          And thus I pray:
-  O Sancte Socrates, ora pro nobis!
-      Let faith and love and joy increase,
-  And reason rule and wrangling cease,
-      Good saint, we pray thee!
-
-  They pile a priestly fence
-      Of vain scholastic babble,
-  To keep out common sense
-  With the unlearned rabble.
-  A curious creed they weave,
-      And, for the church commands it,
-  All men must needs believe,
-      Though no man understands it;
-  Thus while they rudely ban
-      All honest thought as treason
-  I from the Heathen clan
-      Seek solace to my reason.
-          And thus I pray:
-  O Sancte Socrates, ora pro nobis!
-      From creeds that men believe because
-  They fear a damnatory clause,
-      Good saint, deliver us!
-
-  Some preach a God so grim
-      That when his anger swelleth,
-  They crouch and cower to him
-      When sacred fear compelleth;
-  God loves his few pet lambs,
-      And saves his one pet nation,
-  The rest he largely damns
-      With swinging reprobation.
-  Thus banished from the fold,
-      I wisely choose to follow
-  Some sunny preacher old
-      Who worshiped bright Apollo.
-          And thus I pray:
-  O Sancte Socrates, ora pro nobis!
-      From silly flocks of petted lambs,
-  And from a faith that largely damns,
-      Good saint, deliver us!
-
-         *       *       *       *       *
-
-  Such eager fancies vain
-      Shape forth the rival churches;
-  And each man's fuming brain
-      God's holy light besmirches;
-  And thus they all conspire
-      The primal truth to smother,
-  And think they praise their sire
-      By hating well their brother.
-  Such wrangling when I see
-      Such storms of godly rancor,
-  To Heathendom I flee
-      To cast a peaceful anchor.
-          And thus I pray:
-  O Sancte Socrates, ora pro nobis!
-      Let love and faith and joy increase,
-  And reason rule and wrangling cease,
-      Good saint, we pray thee!
-
-[Illustration: Lomaland Photo. and Engraving Dept. SOKRATES AND SENECA
-(Berlin Museum)]
-
-[Illustration: Lomaland Photo. and Engraving Dept. AVENUE OF ROYAL
-PALMS, CUBA]
-
-[Illustration: Lomaland Photo. and Engraving Dept. CUBAN COUNTRY SCENE]
-
-
-[Illustration: FLORIDA PALMETTOS ONE-HALF MILE AVENUE]
-
-[Illustration: A CASUARINA AVENUE TREES 13 YEARS OLD]
-
-ROYAL POINCIANA HOTEL, PALM BEACH, FLORIDA
-
-Photos by Puffer, New York and Palm Beach
-
-
-
-
-A VISIT TO A LOUISIANA SUGAR PLANTATION: by Barbara McClung
-
-
-The writer recently made a visit to a section of the country that still
-retains much of its own distinctive individuality and charm, most
-delightful in these days, when the various widely-differing regions
-of our vast commonwealth seem to be trying to become as much alike as
-possible, and the very word _provincial_ is a name of scorn. We left
-New Orleans in the early morning and much time was consumed in crossing
-the Mississippi on a ferry. Soon after reaching the other side, the
-sugar plantations began, and our way lay through mile after mile of
-brown furrowed fields stretching, as flat as the sea, to the distant
-river levee, the only high ground in sight. What a glorious scene it
-must be in the spring, when the young green cane begins to sprout, or
-in the fall, when it stands drawn up full height, waiting to be cut! It
-is an extremely wet country, full of countless ditches and trenches,
-and there is something about the flat land and straight, intersecting
-canals that reminds one of Holland. As the train swept through one
-plantation after another, we could see in the distance, gleaming white
-homesteads, set in little islands of green live-oaks, cut off by a
-fence from the spreading sea of bare fields. Each plantation had its
-sugar-house, lifting four or five tall smoke-stacks in air, and its
-laborers' quarters--quite a little village of cabins or cottages, and
-sometimes, we ran close enough to see old-time darkies in actual red
-bandannas, staring at the train.
-
-There is a class of French "poor whites" in this region, called
-"Cajins"--a corruption of "Arcadians"--and they are indeed a forlorn
-remnant of those unfortunate exiles who wandered all the way from
-Nova Scotia to the bayous of Louisiana. The writer's memory reverted
-in a flash to the fields of Grandpré, which she had visited only last
-summer, and to the vision of the lonely well-sweep and straggling line
-of ancient French willows, which once bordered the vanished village
-street. Strange to say, there is a noticeable resemblance between the
-flat, inlet-threaded meadows of the Minas Basin and the winding bayous
-around us. Occasionally the plantations would give way to swamps, where
-palmettos, bamboos, and cypresses with their weirdly beautiful trailing
-moss, were growing out of a watery, glassy floor, and it was hard to
-realize that if drained, these marshes would be quite as good soil as
-the rest. We saw a solitary hunter, gun in hand, standing on a bit of
-tree trunk in the bog; how he could have gotten there without a boat or
-else wings, is a mystery.
-
-The house at which we visited, realized in every way one's ideal
-of what an old plantation home should be. It is an immense square
-building with double galleries, tall white columns and green shutters;
-it faces the Mississippi, which, however, cannot be seen from the
-ground floor on account of the levee. The architecture is of engaging
-simplicity--four large rooms, each exactly twenty-five feet square,
-upstairs and down, with a hall eighteen feet wide between. At the
-rear is a long wing, perhaps a later addition, with the inevitable
-and delightful gallery around it. The house contains many treasures
-of beautiful antique workmanship and mementos of a by-gone time. Our
-hostess pointed with pride to an immense pair of glass candle shields,
-about two feet high, which had belonged to her grandmother. They stood
-on each side of the mantelpiece, over tall silver candlesticks, whose
-flame they could protect from all possible draughts. We slept in a high
-four-poster bed, with a canopy, lined with red pleated cloth, like the
-inside of a mushroom, which would have done credit to a lady of the
-ancient régime.
-
-Though the sugar-making season was over on our host's plantation, he
-took us to one in the neighborhood that was still in operation. The
-equipment was of the most up-to-date kind--great iron claws to rake the
-cane from the cars to a sort of traveling trough, called a conveyor,
-which carries it up to the chopper: from whence it travels through
-several crushers until all the juice is squeezed out and the remaining
-pulp is as dry as tinder. This is carried off to be used as fuel or
-fertilizer. The cane juice goes from one boiling vat to another, being
-purified with lime and sulphur, and refined again and again, smelling
-more and more delicious at every stage of its progress. We watched the
-syrup being changed to sugar by a very interesting centrifugal process,
-and then shaken into barrels. Two barrels at a time were placed upon
-metal plates, and by means of an electric current, were made to dance
-gaily, shaking down the sugar as it fell until it was firmly packed.
-It was an absurd sight, and the writer was reminded at once of dancing
-furniture at a spiritualistic séance. We were surprised to learn that
-one-third of the ground has to be planted in corn to supply the stock;
-the crops are rotated so as to allow sugar-cane for two successive
-years, then corn the third, etc.
-
-Our host and hostess and their family were true types of southern
-hospitality. The occasion of our visit was a wedding, and the old house
-was crowded to its utmost capacity, with new guests arriving on every
-train. Yet there was no stir of nervous excitement: everything moved
-with a tranquil gaiety, and we felt a delightful sense of informality
-as if we were a part of the household. Perhaps the strongest
-sense-impression which remains with the writer, is the memory of waking
-in the early morning and looking out, at the dawn-flushed sky beyond
-the white pillars of the verandah and the gray Spanish moss draping the
-live-oak trees. That tender, peaceful moment, full of color and soft
-brightness, seemed to seal upon the mind something of the poetry and
-the romance of the old South.
-
-
-
-
-THE LORELEI: by a Student-Traveler
-
-
-Just where the river Rhine narrows and inclines, making a drop of
-five feet which causes the water to flow more swiftly, towers the
-Rock of the Lorelei, four hundred and fifty feet high and nearly
-perpendicular, at the base of which sunken rocks form a whirlpool in
-the rapidly flowing stream. At the top of the high rock in olden days,
-so the legend runs, a maiden sat and sang, and as she sang she combed
-her golden hair. And her song was so full of magic that boatmen on
-the river below, falling under the spell of her enchantment, as they
-listened to the song, forgot the dangers of the whirling waters and
-were dashed to pieces on the sunken rocks underneath.
-
-Is the tale of the Lorelei a mere poetical personification of the
-whirlpool and rocks? If so, how account for the tale being universal?
-Who does not know the story of Ulysses and the Sirens? Virgil's Harpies
-had the faces of maidens, but ended in foul feathers and talons. And
-so with many another destructive enchantress in ancient myth. People
-seem to have loved to trace out in the topography of their native land
-its analogies with that internal region wherein the Soul goes its
-pilgrimage. In every land there were sacred mountains, healing founts,
-caves of the Sibyl, rocks of the Lorelei, etc. The eternal drama of the
-human Soul has been allegorized again and again, always with the same
-features, though the topography is changed to suit the race and time.
-Every man knows the luring enchantress, for who has not been seduced
-by the captivating charms of promised pleasure, only to be mocked and
-punished?
-
-And why these cheating experiences of the Soul? Are they the chiding
-hand of a God or the mocking malice of a fiend; or are we the sport
-of a Chance whose utter indifference outclasses alike the wrath of
-deity and the malice of devil? The answer is a commonsense one. Life
-is not a cradle of down nor a pleasure-garden. It is a drama full of
-incident, an enterprise full of adventure, a world full of people.
-In it we find the helper and the adversary; and if there are sirens
-and wicked giants, there are also the meed of victory, the bride won,
-the warrior's home-coming. Life is worth while, for the triumphs it
-contains; and it is because we aspire to the triumphs that we engage in
-the fights, though our lower nature, the mere varlet, may cry out at
-the discomfort. The Dragon, once defeated, becomes our ally.
-
-If we would win beauty and truth, we must not seek in them mere balm
-for the senses, but rise in our strength and be worthy of them. What is
-worth having is not to be had for the taking.
-
-  Beauty rhymes with duty.
-    Truth rhymes with ruth.
-
-Tarry not in the pleasure grounds of sense, heed not the sweet voices
-of illusion, thou who aspirest to wisdom--say the ancient teachings.
-It is the illusion produced by the senses and desires that we have to
-overcome, if we would not be dashed on the rocks of the Lorelei.
-
-
-LORELEI
-
-(Heinrich Heine)
-
-  Ich weisz nicht was soll es bedeuten
-    Dass ich so traurig bin,
-  Ein Märchen von alten Zeiten
-    Das kommt mir nicht aus dem Sinn.
-
-  Die Luft ist kühl und es dunkelt
-    Und ruhig flieszt der Rhein,
-  Der Gipfel des Berges funkelt
-    Im Abendsonnenschein.
-
-  Die schönste Jungfrau sitzet
-    Dort oben wunderbar,
-  Ihr gold'nes Geschmeide blitzet,
-    Sie kämmt ihr goldenes Haar;
-
-  Sie kämmt es mit goldenem Kamme
-    Und singt ein Lied dabei
-  Das hat eine wundersame
-    Gewaltige Melodei.
-
-  Den Schiffer im kleinen Schiffe
-    Ergreift es mit wildem Weh'
-  Er sieht nicht die Felsenriffe
-    Er schaut nur hinauf in die Höh'.
-
-  Ich glaube die Wellen verschlingen
-    Am Ende Schiffer und Kahn,
-  Und das hat mit ihrem Singen
-    Die Lorelei gethan.
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE ROCK OF THE
-LORELEI]
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE WESTERN
-FOUR-TOED SALAMANDER (_Batrachoseps attenuatus_)]
-
-
-
-
-THE WESTERN FOUR-TOED SALAMANDER: by Percy Leonard
-
-
-The Batrachians occupy a place between the reptiles proper and the
-fishes. They are distinguished from the fishes by the possession of
-paired limbs furnished with four fingers and a thumb, and though
-their early days are passed beneath the water, breathing like fishes
-through their gills, yet when fully grown, almost without exception
-they breathe through well-developed lungs. There is a superficial
-resemblance between the reptilian lizard and the batrachian newt or
-salamander, and they are often confounded together in the popular mind.
-True reptiles, however, are easily distinguished from batrachians by
-their overlapping scales, quite different from the smooth moist skins
-of the latter. Reptiles breathe as we do by expanding the ribs and
-drawing the air into the hollow thus formed; but batrachians, lacking
-ribs, are obliged to swallow their air, and a glance at a toad or a
-salamander will reveal the incessant palpitation of the throat as the
-air is forced into the lungs. Reptiles are hatched, or born, as the
-case may be, perfect copies in miniature of their parents and never go
-through the tadpole stage. Batrachians are divided into two groups: the
-Salientia (or Jumpers), and the Urodela. The Salientia (or Jumpers)
-comprise the frogs and toads; and the Urodela include the numerous
-tribes of newts, water-dogs, efts, and salamanders.
-
-The illustration shows one of the lowliest of the order of Urodela, the
-western four-toed salamander (_Batrachoseps attenuatus_). The legs are
-ridiculously small in comparison to the long, unwieldy body. That the
-tail is fat and cylindrical is only to be expected, because being a
-terrestrial salamander, it has no need of a flat tail for swimming like
-the water-haunting newts. Probably the bulky tail serves as a store
-of nourishment in reserve for use in time of famine, as does the hump
-of a camel under similar circumstances. Here at Point Loma these odd
-creatures may be found under stones in the damp cañons. In the absence
-of pools they cannot pass through the tadpole stage under water and so
-the various phases of tadpole transformation are gone through while
-in the egg. The males are glossy black; but the female figured in the
-picture has a light brown skin with irregular blotches of flesh color
-on the tail.
-
-A male once captured by the writer exhibited a curious case of mimicry.
-He coiled up just like a rattlesnake and looked so venomous and
-threatening as to inspire terror in anyone who was unaware of his utter
-powerlessness to do an injury.
-
-The abnormal humidity of the air enables this delicate animal to
-survive the rainless months of summer, and probably he never ventures
-from his shelter till the sun goes down and the dew provides a little
-moisture. The mere contact of his skin with a dewy surface would
-probably be as refreshing as a draught of water to a thirsty man; but
-the salamander, like the frog, does not drink: he simply "blots up" his
-water through the skin.
-
-Thus the four-toed western salamander passes his uneventful days
-and nights. His pleasures are few and simple and his sorrows
-correspondingly light.
-
-According to Theosophy, the inner Essence of every creature in this
-broad universe either is, was, or prepares to become, man; but the mind
-staggers in the attempt to conceive the enormous stretches of time
-before such dull, inert, insensitive beings will arrive at the human
-stage. But pain is a grand stimulant and spur to advance, and perchance
-when the salamander gets eaten by a snake or a stoat, he gains as
-compensation for the pangs of death some slight promotion to a higher
-order of batrachians in his next rebirth! So mote it be.
-
-
-
-
-THE REAL MAN: by H. Coryn, M. D., M. R. C. S.
-
-
-"Now we know the real man," is the usual comment when some heretofore
-respectable citizen is convicted of forgery and sent to jail: "_Now_ we
-know his real character."
-
-Do we?
-
-A fire breaks out in the prison and the forger reveals himself a hero,
-risking life without a second's hesitation for the rescue of his jailer
-or fellow-prisoners.
-
-Do we _now_ know his "real character"?
-
-Later on, his confinement, throwing him in upon himself, provides
-opportunity for the manifestation of a marked vein of poetry, and from
-his prison he issues a volume which at once takes high rank in the
-literature of the day.
-
-Some will now put away their _moral_ standard of measurement, produce
-another, and remark that the "real man" after all turns out to have
-been a poet.
-
-You can photograph half of a man's face, right or left, throw the
-picture over upon itself and get a whole face composed of two lefts,
-and another of two rights--often quite different.
-
-We judge character in that way, taking any one aspect of it upon which
-we choose to dwell or which alone we see, and of that one constructing
-a whole. Thus the same man viewed by various knowers of him is a
-philosopher, a sharp lawyer, a skilful amateur actor, or an ever-ready
-helper and friend in times of trouble or perplexity. To his cook he may
-be solely a grumbler, and to his son at school a supply-machine whose
-crank is not always easy to turn.
-
-To come back to the prisoner. The "respectable citizen" was evidently
-not the whole of him. Under stress he revealed the weakness and
-dishonesty which led to the forgery. Environment, the temptation,
-brought them to the surface. We need not say that his character
-changed. Nevertheless, as we all know, a change of character is
-possible--so thorough that after emergence from prison no stress of
-temptation and no assurance from discovery would provoke another theft.
-On the other hand we cannot conceive of his change from a hero into a
-coward, nor hardly of his loss of the poetic vein. Environment--the
-fire and the conditions of prison life--brought those traits out too.
-But, once out they are out.
-
-Being in search of the essence of character, the _really_ "real man,"
-we cannot accept anything which may vanish or be surmounted, nothing
-which in the normal course of individual evolution, gone far enough,
-will for certain be surmounted. No man is essentially a thief, but he
-may be essentially a hero or a poet or both.
-
-Consider the question in the light of evolution, the evolution of each
-of us. We sometimes make imaginary pictures of the ripened humanity
-of the far future, a noble flower of which there are as yet but
-indications of the bud. Let us add another touch. Let us recognize in
-that far humanity, however godlike, _ourselves_. Many, many births and
-lifetimes and deaths lie between this and that for all of us. But the
-lines of continuity are unbroken. It is we ourselves who shall be that
-splendid and radiant humanity. The evolution of the human race means
-the evolution of the present members of the human race. We shall "meet
-each other in heaven" because we are always children of the earth that
-will _be_ that heaven.
-
-We note that some qualities, such as a tendency to theft, have every
-encouragement to vanish. Sooner or later, in one or another lifetime,
-they bring about so much disgrace and pain or are found so incompatible
-with an ever increasing love of right and inner peace, that they are
-cast out and away, are outgrown and done with. The last dirty fiber is
-ripped out of the ever perfecting pattern.
-
-On the other hand the germs of some other qualities will have a
-constant and in the long run irresistible tendency to grow, root and
-branch.
-
-Shall we say "real character" of traits destined to grow or of those
-destined to disappear? So far we only use the words of so much as
-we can see of a man: a poor enough application. We talk of the
-"respectable citizen," and behold a thief. In the next change the thief
-"turns out to be a hero"; and whilst we are admiring the hero we are
-invited to read a volume of poetry.
-
-We had better restrict the words "real character" to that which time
-shall at last unveil and develop, to the permanent germs and their
-ripened product; not to the spores and fungi which, however noticeable
-now, will sometime be entirely cleaned away. _There is no thief; there
-are men who thieve_--at present, but who will cease to do so. There
-_are_ poets and heroes; for these men will not only not cease to create
-and do, but will create and do more and more worthily as they go
-forward through time to the great light. There are some men whom _no_
-stress of temptation would force into theft. Are there any men in whom
-_no_ circumstances would evoke some smallest gleam of heroism?
-
-Still we are not clear about real character. For there some qualities,
-for example courage and love of the race and sensitiveness to the
-supernal light, which time will perfect in _all_ men. We must put
-aside all the elements, however splendid, in whose possession men will
-_resemble_ each other and seek for what will be peculiar to each.
-Within the unity of essence, apart from common sensitiveness to the
-great light, there will be essential diversity. And it is to this
-finally appearing individuality, this uniqueness of each, that the
-words "real character" properly belong. In a few men only has this germ
-of true individuality yet achieved much manifestation.
-
-The end of man, said Carlyle, is not a thought, were it the noblest,
-but a deed.
-
-The aphorism cries aloud for completion. What sort of a deed would
-be that which had no thought behind it? The end of man is a deed
-faithfully manifesting a worthy "thought," and the mere writing down
-of a thought is often its sufficient and only possible manifestation.
-Even the careful nurture of a thought may be a deed. The universe is
-the ideation of the divine getting itself written down on the face of
-substance. Man's entire business is to aid that, to make manifest as
-much of the divine, the light, as he can come at or get aware of in
-his inner conscience or consciousness. If he constantly tries to live
-in that way, the divine will presently take turns and come at _him_.
-Inspiration is the final reward of aspiration. But the light has a
-separate and special ray or aspect of itself in store for each man, so
-that the _whole_ of it can only shine through _all_ men.
-
-There is a part of the divine essence unborn as yet into the world,
-unmanifest. And there is a part of it which men and gods have wrought
-into the manifest, each according to his nature and comprehension of
-his duty. From the highest to the lowest departments of human life this
-way of work is possible, to search out duty and do it.
-
-But "duty" has here a very full meaning. The soul of the Beethoven
-searches, and is illumined by, the divine essence, _whatever his name
-for it or thought of it_. Then he renders it or manifests it for the
-world. The craftsman might search it as he designed a wall-paper; he
-who did so, who worked that he might manifest it for men, would find
-his invention grow ever richer and readier. The divine has no _one_
-kind of manifestation or inspiration. The mother might search it to
-learn the highest ways of conduct with her children, not even waiting
-for their birth; and their souls would in time show her what she had
-done for them. The gardener might thus work among his flowers and would
-find in them a new responsiveness. There is no one who has not some
-work which can be fruitfully done in this spirit of bringing forth for
-the world. This use of will in no metaphoric sense is the real magic.
-When all men and women work in this way the world will begin to be for
-the first time an expression of the divine plan, governed--through them
-and of their will and choice--by the divine. By that time work will
-have been raised to its highest terms and there will be modes of work
-as inconceivable to us now as the work of Beethoven to a savage. Each
-of us will have found _his_ work--that is, will have found that aspect
-of the divine which he is uniquely constituted to deliver forth to the
-rest. No one can be spared. All will need all the others. All will
-stand unveiled as artists, creators, or showers-forth or thinkers-out
-of something good and necessary for the work of their fellows. We have
-ourselves made life dark and work monotonous, stifled the latent or
-nascent craftsman or thinker in ourselves and the others, and created
-forms of work that should never have been to do at all. Now we must
-live them through and be thankful that some few, the thinkers, the
-musicians, the poets, the artists, have in some sort broken through
-into a corner of their heritage and can serve us and lighten our lives
-and make the day nearer when we too can break through.
-
-Here then is what we may mean by "real character." It is the veiled
-creator or shower-forth. No man is what he seems. He is waiting for
-his own nature, and the divine in nature is waiting for him, to give
-him the ray he alone can transmit. Neither Händel nor Beethoven could
-have given us the music of the other; and the music of both was made
-possible by every bit of divine-serving and divine-revealing work that
-was ever done since man began. That principle holds throughout, in
-small and great. The humblest work, if it have one ray of the divine
-put into it, helps the whole world for all time to come. And no work
-need lack that ray, no life need lack such work.
-
-
-
-
-REVIEWS
-
-
-"Life of Leonardo da Vinci" by Professor Osvald Sirén
-
-by Carolus
-
-We have just received another important work from the indefatigable and
-accomplished pen of Professor Osvald Sirén, PH. D., of the Stockholm
-University. It is a study of Leonardo da Vinci's life and work, a
-most complete and thorough monograph of 468 pages, magnificently
-illustrated by hundreds of full-page and smaller reproductions, the
-majority taken from Leonardo's pictures, sketches and diagrams; the
-rest are mostly from the works of other painters which throw light upon
-the special points discussed; there are also some pleasing views of
-places referred to. The first edition consists of 700 numbered copies,
-beautifully printed on thick paper, and is in all respects but one a
-perfect example of what such a book should be; the one thing lacking
-is an index to the subject-matter and illustrations. This can easily
-be remedied in the next edition, for there is no doubt that another
-will immediately be called for, as the work will be invaluable to all
-lovers of art who wish to read the latest and most complete analysis of
-Leonardo's career and to learn the results of the most recent research.
-This edition is, of course, written in Swedish, but we understand that
-in response to the demand, it will soon appear in other languages, and
-so be made accessible to a much larger public. Dr. Sirén has spent a
-long time in Italy and elsewhere studying everything connected with
-Leonardo and his contemporaries, and this volume is largely the result
-of his original researches. It has been very favorably received by the
-most competent Swedish critics.
-
-The monograph is founded upon a series of lectures lately given in
-the University of Stockholm (in which Dr. Sirén occupies the chair
-of Art-history) and it has been the author's aim to show the great
-master as he appears in his works and writings, with as little of the
-"personal equation" of the writer visible as possible--to make Leonardo
-tell his own story--but at the same time, one cannot help feeling and
-approving of the warm glow of appreciation which inspires every word
-Dr. Sirén writes about his hero. His admiration for the master seems
-to have influenced his style, for there is a greater simplicity and
-clearness, and a more easy flow of words and sentences than we have
-observed in previous works from his able pen.
-
-The book is arranged in four main sections. The first consists of
-extracts from the famous Italian art-historian, Vasari's almost
-contemporary life of Leonardo, translated into Swedish and freely
-commented upon and greatly expanded by Dr. Sirén. Many illustrations
-are given showing Leonardo's extraordinary knowledge of mechanics,
-engineering, architecture, fortification, anatomy, etc. Dr. Sirén
-finally demolishes one of our pet illusions, i. e., that Leonardo died
-in the arms of Francis I of France, by showing that King Francis was
-at St. Germain-en-Laye, attending the birth of a son, at the moment
-when Leonardo was breathing his last at Cloux in Touraine. It appears
-this was one of Vasari's occasional "decorations of the truth" for the
-sake of picturesqueness. Another myth was that Leonardo prostrated
-himself at the feet of the church at his last hour with tears and
-cries of repentance for the independence of thought for which he
-had consistently stood. In this connexion it is noteworthy that he
-studiously avoided introducing halos or nimbuses round the figures in
-his religious pictures! Neither is there more than one example of the
-cross in any of his undoubted works, and that may have been added by
-another hand afterwards. His object was plainly to accentuate the
-simple human and natural side in everything that he touched. Even the
-head of the Christ in _The Last Supper_ has no radiance; the Teacher
-is painted just as he might have been seen by ordinary vision. The
-distinction of Leonardo's sacred figures depends upon the superior
-beauty and majesty of expression and bearing. This was a very daring
-innovation on Leonardo's part.
-
-The second portion of Dr. Sirén's learned volume treats of Leonardo's
-pictures and sculptures in more detail; his scientific work is
-sufficiently dealt with in the earlier part of the volume, for after
-all, his fame depends mainly upon his standing as an artist. Special
-chapters are devoted, respectively, to the work of his youth: _The
-Adoration of the Magi_, the _Madonna among the Rocks_, _The Last
-Supper_, _The Battle of the Standard_, _Leda and the Swan_, _John the
-Baptist_, _St. Anne_, and his studies for equestrian statues, etc.
-
-Dr. Sirén strongly accentuates the fact that Leonardo's leading motive
-was Movement. While he rivaled Michel Angelo in form, Titian and
-Giorgione in color, and Raphael in composition, his greatest efforts
-were concentrated upon the true rendering of life and action. His
-brilliant effects of light and shade, for which he was particularly
-noted, were skilfully used to emphasize the impression of vital energy
-which he felt to be the principal object of the true painter's art.
-
-Dr. Sirén has most carefully weighed the evidence concerning the rival
-claims of the two or three replicas of the _Virgin among the Rocks_,
-one of which is in London and the others in Paris and Copenhagen,
-and he conclusively establishes the authenticity of the one in the
-Louvre, Paris. That one, the famous _Vierge aux Rochers_, is by far
-the most satisfactory in composition, and the faces and figures of the
-children are much more beautiful than those of the others. The one in
-the National Gallery, London, is by Ambrogio Preda, who was a close
-imitator of Leonardo. The figures have nimbuses in that one, but not in
-Leonardo's. Dr. Sirén illustrates his argument with a large number of
-plates.
-
-With respect to _The Last Supper_ at Milan, it is satisfactory to learn
-that Professor Cavenaghi, who has just finished a long and extremely
-careful scientific examination of the work, has proved that it is far
-better preserved than was believed. It turns out that very little
-indeed has been repainted; the heads are quite untouched, and though
-greatly damaged and obscured in places, we really are able to look at
-the actual work of the master. This has been a great surprise to the
-artistic world.
-
-The third part of the book deals with Leonardo's personality, and
-several good portraits of him are given. It is to be regretted that
-there is not one surviving that was taken when he was young, for it
-is related of him that he was almost divinely beautiful. In his old
-age his countenance is very impressive. Dr. Sirén discusses the moot
-question of Leonardo's alleged visit to Oriental countries, and he
-throws the weight of his opinion in favor of the journey. Certainly
-it is difficult to see how Leonardo could have given such accurate
-descriptions unless he had been to the places and undergone certain
-experiences. There are many gaps in his life which are yet unfilled by
-reliable evidence. When one reflects upon the extraordinary character
-and knowledge of the great man it seems not unlikely that he spent some
-time in the East receiving instruction which it was impossible to get
-in Europe.
-
-The fourth part consists of a translation into Swedish of his _Treatise
-on Painting_, and it gives, as Dr. Sirén says:
-
- a glimpse of a section through a soul-life filled with all that is
- possible or thinkable for a human being, of observation of nature, of
- experience of the world, of search for truth, and passion for beauty.
- One lays the treatise down with the grateful and humble feeling that
- one has stood before one of the greatest of our race, has met his eye
- and heard him speak.
-
-We may learn almost more about him from this work and from his sketches
-than from his pictures, for as Dr. Sirén says:
-
- What Leonardo painted and carved constitutes only a small part of his
- creative activity, a fragment of that great soul's universality....
- Many of his designed works never reached expression ... others were
- left half done, and those which were carried out, have, moreover, in
- no small degree, had the misfortune to be destroyed or corroded and
- defaced by time. Many of Leonardo's most important works which are
- spoken of by the old writers, seem to have disappeared without leaving
- a trace. The great work of his prime, _The Last Supper_, is little
- more than a shadow of what it once was, and the powerful monumental
- composition of his old age, _The Battle of the Standard_, was only
- carried out in paint to a partial degree, and now can only be studied
- through imperfect copies. The stately equestrian statues which truly
- denoted the culminating point of that branch of art did not reach
- final material expression either, and only live in rough sketches and
- sundry imitations, while of the noble architectural projects for domed
- cathedrals, for mausoleums and palaces, for entire towns, not even one
- has come to anything.... The art historian has to trust to preparatory
- studies, to copies or imitations, to reports, in order to get an idea
- of the appearance and quality of the works of the master.... For
- analysis we have to lean on sketches when the finished work fails us.
- It cannot indeed be denied that herein lies a deplorable limitation
- and a special difficulty in the way of popularizing his work, but
- perhaps the limitation is not so great as many are inclined to assume.
- A great musical composer's preludes and fantasias may contain the
- beautiful motives of the entire symphony, even if the instrumentation
- is incomplete and the execution imperfect.... Leonardo has been placed
- before us as an ideal man, because his life and work are stamped by
- a sovereign balance which in our time is so greatly coveted and so
- rarely obtained.
-
- To the degree that the author has succeeded in letting Leonardo
- express himself, free from all fanciful embellishments and arbitrary
- hypotheses--speaking to the reader through his own words and art--he
- will consider his mission fulfilled and his work to possess something
- more than temporary value.
-
-There is no doubt that Dr. Sirén has done this and more than this,
-and we must heartily congratulate him upon the production of a most
-valuable contribution to the literature of art. It may interest our
-readers to know that engrossed as he is in his labors for the cause of
-the higher intellectual education, Dr. Sirén is able to find time to
-work strenuously for the Universal Brotherhood and Theosophical Society
-of which he is a very active member.
-
- Note. Just as this is going to press the startling news has arrived
- that Leonardo's great masterpiece, the so-called _Mona Lisa_, has been
- stolen from the Louvre, an almost unprecedented event. Its recovery
- will be anxiously awaited by the whole art-loving world of the two
- continents.
-
-
-
-
-The Universal Brotherhood and Theosophical Society
-
-Founded at New York City in 1875 by H. P. Blavatsky, William Q. Judge
-and others
-
-Reorganized in 1898 by Katherine Tingley
-
-Central Office, Point Loma, California
-
- The Headquarters of the Society at Point Loma with the buildings and
- grounds, are no "Community" "Settlement" or "Colony." They form no
- experiment in Socialism, Communism, or anything of similar nature,
- but are the Central Executive Office of an international organization
- where the business of the same is carried on, and where the teachings
- of Theosophy are being demonstrated. Midway 'twixt East and West,
- where the rising Sun of Progress and Enlightenment shall one day
- stand at full meridian, the Headquarters of the Society unite the
- philosophic Orient with the practical West.
-
-
- MEMBERSHIP
-
- in the Universal Brotherhood and Theosophical Society may be
- either "at large" or in a local Branch. Adhesion to the principle
- of Universal Brotherhood is the only pre-requisite to membership.
- The Organization represents no particular creed; it is entirely
- unsectarian, and includes professors of all faiths, only exacting from
- each member that large toleration of the beliefs of others which he
- desires them to exhibit towards his own.
-
- Applications for membership in a Branch should be addressed to
- the local Director; for membership "at large" to G. de Purucker,
- Membership Secretary, International Theosophical Headquarters, Point
- Loma, California.
-
-
-OBJECTS
-
-This brotherhood is a part of a great and universal movement which has
-been active in all ages.
-
-This Organization declares that Brotherhood is a fact in Nature. Its
-principal purpose is to teach Brotherhood, demonstrate that it is a
-fact in Nature, and make it a living power in the life of humanity.
-
-Its subsidiary purpose is to study ancient and modern religions,
-science, philosophy, and art; to investigate the laws of Nature and the
-divine powers in man.
-
-
-H. P. BLAVATSKY, FOUNDRESS AND TEACHER
-
-The present Theosophical Movement was inaugurated by Helena Petrovna
-Blavatsky in New York in 1875. The original name was "The Theosophical
-Society." Associated with her were William Q. Judge and others. Madame
-Blavatsky for a time preferred not to hold any outer official position
-except that of Corresponding Secretary. But all true students know that
-Madame Blavatsky held the highest authority, the only real authority
-which comes of wisdom and power, the authority of Teacher and Leader,
-the real head, heart, and inspiration of the whole Theosophical
-Movement. It was through her that the teachings of Theosophy were given
-to the world, and without her the Theosophical Movement could not have
-been.
-
-
-BRANCH SOCIETIES IN EUROPE AND INDIA
-
-In 1878 Madame Blavatsky left the United States, first visiting
-Great Britain and then India, in both of which countries she founded
-branch societies. The parent body in New York became later the Aryan
-Theosophical Society and HAS ALWAYS HAD ITS HEADQUARTERS IN AMERICA;
-and of this, William Q. Judge was President until his death in 1896.
-
-It is important to note the following:
-
-In response to the statement published by a then prominent member in
-India that Madame Blavatsky is "loyal to the Theosophical Society and
-to Adyar," Madame Blavatsky wrote:
-
- It is pure nonsense to say that "H. P. B. ... is loyal to the
- Theosophical Society and to Adyar" (!?). _H. P. B. is loyal to death
- to the Theosophical_ CAUSE _and those Great Teachers whose philosophy
- can alone bind the whole of Humanity into one Brotherhood_.... The
- degree of her sympathies with the Theosophical Society and Adyar
- depends upon the degree of the loyalty of that Society to the CAUSE.
- Let it break away from the original lines and show disloyalty in its
- policy to the cause and the original program of the Society, and H. P.
- B., calling the T. S. disloyal, will shake it off like dust from her
- feet.
-
-To one who accepts the teachings of Theosophy it is plain to see that
-although Theosophy is of no nationality or country but for all, yet
-it has a peculiar relationship with America. Not only was the United
-States the birthplace of the Theosophical Society, and the home of the
-Parent Body up to the present time, but H. P. Blavatsky, the Foundress
-of the Society, although a Russian by birth, became an American
-citizen; William Q. Judge, of Irish parentage and birth, also became
-an American citizen; and Katherine Tingley is American born. America
-therefore not only has played a unique part in the history of the
-present Theosophical Movement, but it is plain to see that its destiny
-is closely interwoven with that of Theosophy; and by America is meant
-not only the United States or even the North American continent, but
-also the South American continent, and, as repeatedly declared by
-Madame Blavatsky, it is in this great Western Hemisphere as a whole,
-North and South, that the next great Race of humanity is to be born.
-
-
-MADAME BLAVATSKY FOUNDS THE ESOTERIC SCHOOL; HER LIFE-LONG TRUST IN
-WILLIAM Q. JUDGE
-
-In 1888, H. P. Blavatsky, then in London, on the suggestion and at the
-request of her Colleague, William Q. Judge, founded the Esoteric School
-of Theosophy, a body for students, of which H. P. Blavatsky wrote
-that it was "the heart of the Theosophical Movement," and of which
-she appointed William Q. Judge as her sole representative in America.
-Further, writing officially to the Convention of the American Societies
-held in Chicago, 1888, she wrote as follows:
-
- To William Q. Judge, General Secretary of the American Section of the
- Theosophical Society:
-
- My dearest Brother and Co-Founder of the Theosophical Society:
-
- In addressing to you this letter, which I request you to read to the
- Convention, summoned for April 22nd, I must first present my hearty
- congratulations and most cordial good wishes to the Society and
- yourself--the heart and soul of that body in America. We were several
- to call it to life in 1875. Since then you have remained alone to
- preserve that life through good and evil report. It is to you chiefly,
- if not entirely, that the Theosophical Society owes its existence in
- 1888. Let me thank you for it, for the first, and perhaps for the
- last time publicly, and from the bottom of my heart, which beats only
- for the cause you represent so well and serve so faithfully. I ask
- you also to remember that on this important occasion, my voice is but
- the feeble echo of other more sacred voices, and the transmitter of
- the approval of Those whose presence is alive in more than one true
- Theosophical heart, and lives, as I know, pre-eminently in yours.
-
-This regard that Madame Blavatsky had for her colleague William Q.
-Judge continued undiminished until her death in 1891, when he became
-her successor.
-
-Madame Blavatsky, in 1889, writing in her Theosophical magazine
-published in London, said that the purpose of the magazine was not
-only to promulgate Theosophy, but also and as a consequence of such
-promulgation, "to bring to light the hidden things of darkness." She
-further says:
-
- As to the "weak-minded Theosophists"--if any--they can take care of
- themselves in the way they please. IF THE "FALSE PROPHETS OF
- THEOSOPHY" ARE TO BE LEFT UNTOUCHED, THE TRUE PROPHETS WILL
- BE VERY SOON--AS THEY HAVE ALREADY BEEN--CONFUSED WITH THE FALSE. IT
- IS HIGH TIME TO WINNOW OUR CORN AND CAST AWAY THE CHAFF. The
- Theosophical Society is becoming enormous in its numbers, and if the
- _false_ prophets, the pretenders, or even the weak-minded dupes, are
- left alone, then the Society threatens to become very soon a fanatical
- body split into three hundred sects--like Protestantism--each
- hating the other, and all bent on destroying the truth by monstrous
- exaggerations and idiotic schemes and shams.
-
- We do not believe in allowing the presence of _sham_ elements in
- Theosophy, because of the fear, forsooth, that if even "a false
- element in the faith" is _ridiculed_, the latter is "apt to shake the
- confidence" in the whole.
-
- ... What _true_ Christians shall see their co-religionists making
- fools of themselves, or disgrace their faith, and still abstain from
- rebuking them publicly as privately, for fear lest this _false_
- element should throw out of Christianity the rest of the believers?
-
- THE WISE MAN COURTS TRUTH; THE FOOL, FLATTERY.
-
- However it may be, let rather our ranks be made thinner, than the
- Theosophical Society go on being made a spectacle to the world through
- the exaggerations of some fanatics, and the attempt of various
- _charlatans_ to profit by a ready-made program. These, by disfiguring
- and adapting Occultism to their own filthy and immoral ends, bring
- disgrace upon the whole movement.--_Lucifer_, Vol. iv, pp. 2 & 3.
-
-
-WILLIAM Q. JUDGE ELECTED PRESIDENT FOR LIFE
-
-In 1893 there openly began what had been going on beneath the surface
-for some time, a bitter attack ostensibly against William Q. Judge, but
-in reality also against H. P. Blavatsky. This bitter attack threatened
-to disrupt the whole Society and to thwart the main purpose of its
-existence, which was to further the cause of Universal Brotherhood.
-Finally the American members decided to take action, and at the annual
-convention of the Society held in Boston in 1895, by a vote of 191
-delegates to 10, re-asserted the principle of Theosophy as laid down
-by H. P. Blavatsky, and elected William Q. Judge President for life.
-Similar action was almost immediately taken by members in Europe,
-Australia, and other countries, in each case William Q. Judge being
-elected President for life. In this action the great majority of the
-active members throughout the world concurred, and thus the Society
-was relieved of those who had joined it for other purposes than the
-furtherance of Universal Brotherhood, the carrying out of the Society's
-other objects, and the spiritual freedom and upliftment of Humanity.
-A few of these in order to curry favor with the public and attract a
-following, continued among themselves to use the name of Theosophy,
-but it should be understood that they _are not connected with the
-Theosophical Movement_.
-
-
-KATHERINE TINGLEY SUCCEEDS WILLIAM Q. JUDGE
-
-One year later, in March 1896, William Q. Judge died, leaving as his
-successor Katherine Tingley, who for several years had been associated
-with him in the work of the Society. This Teacher not only began
-immediately to put into actual practice the ideals of Theosophy as had
-been the hope and aim of both H. P. Blavatsky and William Q. Judge, and
-for which they had laid the foundations, thus honoring and illustrating
-the work of her illustrious predecessors, but she also struck a new
-keynote, introducing new and broader plans for uplifting humanity.
-For each of the Teachers, while continuing the work and building upon
-the foundations of his predecessor, adds a new link, and has his own
-distinctive work to do, and teachings to give, belonging to his own
-time and position.
-
-No sooner had Katherine Tingley begun her work as successor, than
-further attacks, some most insidious, from the same source as those
-made against H. P. Blavatsky and William Q. Judge, as well as from
-other sources, were inaugurated against her. Most prominent among
-those thus attacking Katherine Tingley were some referred to by Madame
-Blavatsky in the article above-quoted (pp. 159-60), who by their own
-actions had removed themselves from the ranks of the Society. There
-were also a few others who still remained in the Society who had not
-joined hands with the disintegrators at the time the latter were
-repudiated in 1895. These now thought it to their personal advantage
-to oppose the Leader and sought to gain control of the Society and
-use it for political purposes. These ambitious agitators, seeking to
-exploit the Society for their own ends, used every means to overthrow
-Katherine Tingley, realizing that she was the greatest obstacle to
-the accomplishment of their desires, for if she could be removed they
-expected to gain control. They worked day and night, stooping almost to
-any means to carry out their projects. Yet it seemed that by these very
-acts, i. e., the more they attacked, the more were honest and earnest
-members attracted to the ranks of the Society under Katherine Tingley's
-leadership.
-
-
-KATHERINE TINGLEY GIVES SOCIETY NEW CONSTITUTION
-
-SOCIETY MERGES INTO BROADER FIELD
-
-To eliminate these menacing features and to safeguard the work of
-the Theosophical Movement for all time, Katherine Tingley presented
-to a number of the oldest members gathered at her home in New York
-on the night of January 13th, 1898, a new Constitution which she had
-formulated for the more permanent and broader work of the Theosophical
-Movement, opening up a wider field of endeavor than had heretofore been
-possible to students of Theosophy. One month later, at the Convention
-of the Society, held in Chicago, February 18th, 1898, this Constitution
-was accepted by an almost unanimous vote, and the Theosophical Society
-merged itself into the Universal Brotherhood and Theosophical Society.
-In this new step forward, she had the heartiest co-operation and
-support of the vast majority of the members throughout the world.
-
-
-THEOSOPHY IN PRACTICE
-
-It is of interest here to quote our Teacher's own words regarding this
-time. In an article published in _The Metropolitan Magazine_, New York,
-October, 1909, she says:
-
- Later, I found myself the successor of William Q. Judge, and I began
- my heart work, the inspiration of which is partly due to him.
-
- In all my writings and associations with the members of the
- Theosophical Society, I emphasized the necessity of putting Theosophy
- into daily practice, and in such a way that it would continuously
- demonstrate that it was the redeeming power of man. More familiarity
- with the organization and its workers brought home to me the fact that
- there was a certain number of students who had in the early days begun
- the wrong way to study Theosophy, and that it was becoming in their
- lives a death-like sleep. I noticed that those who followed this line
- of action were always alarmed at my humanitarian tendencies. WHENEVER
- I REMINDED THEM THAT THEY WERE BUILDING A COLOSSAL EGOTISM INSTEAD
- OF A POWER TO DO GOOD, THEY SUBTLY OPPOSED ME. AS I INSISTED ON THE
- PRACTICAL LIFE OF THEOSOPHY, THEY OPPOSED STILL MORE. They later
- exerted personal influence which affected certain members throughout
- the world. It was this condition which then menaced the Theosophical
- Movement, and which forced me to the point of taking such action as
- would fully protect the pure teachings of Theosophy and make possible
- a broader path for unselfish students to follow. Thus the faithful
- members of the Theosophical Movement would be able to exemplify the
- charge which Helena Petrovna Blavatsky gave to her pupils, as follows:
-
- "Real Theosophy is altruism, and we cannot repeat it too often. It is
- brotherly love, mutual help, unswerving devotion to truth. If once men
- do but realize that in these alone can true happiness be found, and
- never in wealth, possession or any selfish gratification, then the
- dark cloud will roll away, and a new humanity will be born upon the
- earth. Then the Golden Age will be there indeed."
-
- Here we find William Q. Judge accentuating the same spirit, the
- practical Theosophical life:
-
- "The power to know does not come from book-study alone, nor from mere
- philosophy, but mostly from the actual practice of altruism in deed,
- word, and thought; for that practice purifies the covers of the soul
- and permits the divine light to shine down into the brain-mind."
-
-
- THE PARTING OF THE WAYS
-
- On February 18, 1898, at the Convention of the Theosophical Society
- in America, held at Chicago, Ill., the Society resolved, through its
- delegates from all parts of the world, to enter a larger arena, to
- widen its scope and to further protect the teachings of Theosophy.
- Amid most intense enthusiasm the Theosophical Society was expanded
- into the Universal Brotherhood and Theosophical Society, and I found
- myself recognized as its leader and official head. The Theosophical
- Society in Europe also resolved to merge itself into the Universal
- Brotherhood and Theosophical Society, and the example was quickly
- followed by Theosophical Societies in other parts of the world. The
- expansion of the original Theosophical Society, which Madame Blavatsky
- founded and which William Q. Judge so ably sustained, now called the
- Universal Brotherhood and Theosophical Society, gave birth to a new
- life, and the membership trebled the first year, and ever since that
- time a rapid increase has followed.
-
-
-INTERNATIONAL HEADQUARTERS AT POINT LOMA, CALIFORNIA
-
-In 1900 the Headquarters of the Universal Brotherhood and Theosophical
-Society were removed from New York to Point Loma, California, which
-is now the International Center of the Theosophical Movement. This
-Organization is unsectarian and non-political; none of its officers or
-workers receives any salary or financial recompense.
-
-In her article in _The Metropolitan Magazine_ above referred to,
-Katherine Tingley further says:
-
- The knowledge that Point Loma was to be the World-center of the
- Universal Brotherhood and Theosophical Society, which has for its
- supreme object the elevation of the race, created great enthusiasm
- among its members throughout the world. The further fact that the
- government of the Universal Brotherhood and Theosophical Society rests
- entirely with the leader and official head, who holds her office for
- life and who has the privilege of appointing her successor, gave
- me the power to carry out some of the plans I had long cherished.
- Among these was the erecting of the great Homestead Building. This I
- carefully designed that it might not stand apart from the beautiful
- nature about it, but in a sense harmonize with the sky, the distant
- mountains, the broad blue Pacific, and the glorious light of the sun.
-
- So it has been from the first, so that the practical work of Theosophy
- began at Point Loma under the most favorable circumstances. No one
- dominated by selfish aims and ambitions was invited to take part in
- this pioneer work. Although there were scores of workers from various
- parts of the world uniting their efforts with mine for the upbuilding
- of this world-center, yet there was no disharmony. Each took the duty
- allotted him and worked trustingly and cheerfully. Many of the world's
- ways these workers gladly left behind them. They seemed reborn with an
- enthusiasm that knew no defeat. The work was done for the love of it,
- and this is the secret of a large part of the success that has come to
- the Theosophical Movement.
-
- Not long after the establishment of the International Theosophical
- Headquarters at Point Loma it was plain to see that the Society was
- advancing along all lines by leaps and bounds. Letters of inquiry were
- pouring in from different countries, which led to my establishing
- the Theosophical Propaganda Bureau. This is one of the greatest
- factors we have in disseminating our teachings. The International
- Brotherhood League then opened its offices and has ever been active
- in its special humanitarian work, being the directing power which has
- sustained the several Râja Yoga schools and academies, now in Pinar
- del Rio, Santa Clara, and Santiago de Cuba, from the beginning. The
- Aryan Theosophical Press has yearly enlarged its facilities in answer
- to the demands made upon it through the publication of Theosophical
- literature, which includes THE THEOSOPHICAL PATH and several other
- publications. There is the Isis Conservatory of Music and Drama, the
- Department of Arts and Crafts, the Industrial Department, including
- Forestry, Agriculture, Roadbuilding, Photo-engraving, Chemical
- laboratory, Landscape-gardening, and many other crafts.
-
-
-DO NOT FAIL TO PROFIT BY THE FOLLOWING
-
-CONSTANTLY THE QUESTION IS ASKED, WHAT IS THEOSOPHY, WHAT DOES
-IT REALLY TEACH? EACH YEAR THE LIFE AND WORK OF H. P. BLAVATSKY AND
-THE HIGH IDEALS AND PURE MORALITY OF HER TEACHINGS ARE MORE CLEARLY
-VINDICATED. EACH YEAR THE POSITION TAKEN BY WILLIAM Q. JUDGE AND
-KATHERINE TINGLEY IN REGARD TO THEIR PREDECESSOR, H. P. BLAVATSKY, IS
-BETTER UNDERSTOOD, AND THEIR OWN LIVES AND WORK ARE SEEN TO BE ACTUATED
-BY THE SAME HIGH IDEALS FOR THE UPLIFTING OF THE HUMAN RACE. EACH YEAR
-MORE AND MORE PEOPLE ARE COMING TO REALIZE THAT NOT ALL THAT GOES UNDER
-THE NAME OF THEOSOPHY IS RIGHTLY SO CALLED, BUT THAT THERE IS
-A COUNTERFEIT THEOSOPHY AS WELL AS THE TRUE, AND THAT THERE IS NEED OF
-DISCRIMINATION, LEST MANY BE MISLED.
-
-Counterfeits exist in many departments of life and thought, and
-especially in matters relating to religion and the deeper teachings of
-life. Hence, in order that people who are honestly seeking the truth
-may not be misled, we deem it important to state that the Universal
-Brotherhood and Theosophical Society is not responsible for, nor is it
-affiliated with, nor does it endorse, any other society, which, while
-calling itself Theosophical, is not connected with the International
-Theosophical Headquarters at Point Loma, California. Having a knowledge
-of Theosophy, the ancient Wisdom-Religion, we deem it as a sacred
-trust and responsibility to maintain its pure teachings, free from the
-vagaries, additions, or misrepresentations of ambitious self-styled
-Theosophists and would-be teachers. The test of a Theosophist is not
-in profession, but in action, and in a noble and virtuous life. The
-motto of the Society is "There is no religion higher than Truth." This
-was adopted by Madame Blavatsky, but it is to be deeply regretted that
-there are no legal means to prevent the use of this motto in connexion
-with counterfeit Theosophy, by people professing to be Theosophists,
-but who would not be recognized as such by Madame Blavatsky.
-
-It is a regrettable fact that many people use the name of Theosophy
-and of our Organization for self-interest, as also that of H. P.
-Blavatsky, the Foundress, and even the Society's motto, to attract
-attention to themselves and to gain public support. This they do in
-private and public speech and in publications. Without being in any way
-connected with the Universal Brotherhood and Theosophical Society, in
-many cases they permit it to be inferred that they are, thus misleading
-the public, and honest inquirers are hence led away from the original
-truths of Theosophy.
-
-The Universal Brotherhood and Theosophical Society welcomes to
-membership all who truly love their fellow men and desire the
-eradication of the evils caused by the barriers of race, creed, caste,
-or color, which have so long impeded human progress; to all sincere
-lovers of truth and to all who aspire to higher and better things than
-the mere pleasures and interests of a worldly life, and are prepared to
-do all in their power to make Brotherhood a living energy in the life
-of humanity, its various departments offer unlimited opportunities.
-
-The whole work of the Organization is under the direction of the Leader
-and Official Head, Katherine Tingley, as outlined in the Constitution.
-
-
-OBJECTS OF THE INTERNATIONAL BROTHERHOOD LEAGUE
-
- 1. To help men and women to realize the nobility of their calling and
- their true position in life.
-
- 2. To educate children of all nations on the broadest lines of
- Universal Brotherhood and to prepare destitute and homeless children
- to become workers for humanity.
-
- 3. To ameliorate the condition of unfortunate women, and assist them
- to a higher life.
-
- 4. To assist those who are or have been in prisons to establish
- themselves in honorable positions in life.
-
- 5. To abolish capital punishment.
-
- 6. To bring about a better understanding between so-called savage
- and civilized races, by promoting a closer and more sympathetic
- relationship between them.
-
- 7. To relieve human suffering resulting from flood, famine, war, and
- other calamities; and, generally, to extend aid, help, and comfort to
- suffering humanity throughout the world.
-
-  JOSEPH H. FUSSELL, Secretary
-
-
-
-
-  BOOK LIST
-  OF WORKS ON
-  THEOSOPHY, OCCULTISM, RELIGION, PHILOSOPHY, SCIENCE, AND ART
-
-  PUBLISHED OR FOR SALE BY
-
-  THE THEOSOPHICAL PUBLISHING COMPANY
-  INTERNATIONAL THEOSOPHICAL HEADQUARTERS
-  POINT LOMA, CALIFORNIA, U. S. A.
-
-  _The office of the Theosophical Publishing Company is at Point Loma,
-                                                           California_
-
-  _It has_ NO OTHER OFFICE _and_ NO BRANCHES
-
-
-FOREIGN AGENCIES
-
- _=THE UNITED KINGDOM=_--Theosophical Book Co., 18 Bartlett's
- Buildings, Holborn Circus, LONDON, E. C., England
-
- _=GERMANY=_--J. Th. Heller, Vestnertorgraben 13, NÜRNBERG
-
- _=SWEDEN=_--Universella Broderskapets Förlag, Barnhusgatan, 10,
- STOCKHOLM
-
- _=HOLLAND=_--Louis F. Schudel, Hollandia-Drukkerij, BAARN
-
- _=AUSTRALIA=_--Willans and Williams, 16 Carrington St., Wynyard Sq.,
- SYDNEY, N. S. W.
-
- _=CUBA=_--H. S. Turner, Apartado 127; or Heredia, Baja, 10, SANTIAGO
- DE CUBA
-
- _=MEXICO=_--Samuel L. Herrera, Calle de la Independencia, 55 altos,
- VERA CRUZ, V. C.
-
-
-  ADDRESS BY KATHERINE TINGLEY at San Diego Opera House,
-      March, 1902                                                  $ .15
-
-  AN APPEAL TO PUBLIC CONSCIENCE: an Address delivered by
-      Katherine Tingley at Isis Theater, San Diego, July 22, 1906.
-      Published by the Woman's Theosophical Propaganda League,
-      Point Loma                                                     .05
-
-  ASTRAL INTOXICATION, and Other Papers (W. Q. Judge)                .03
-
-  BHAGAVAD GÎTÂ (recension by W. Q. Judge). The pearl of the
-      scriptures of the East. American edition; pocket size;
-      morocco, gilt edges                                           1.00
-
-  CONCENTRATION, CULTURE OF (W. Q. Judge)                            .15
-
-  DEVACHAN; or the Heavenworld (H. Coryn)                            .05
-
-  ECHOES FROM THE ORIENT; a broad Outline of Theosophical Doctrines.
-      Written for the newspaper reading public. (W. Q. Judge)
-      Sm. 8vo, cloth                                                 .50
-      Paper                                                          .25
-
-  EPITOME OF THEOSOPHICAL TEACHINGS, AN (W. Q. Judge); 40 pages      .15
-
-  FREEMASONRY AND JESUITRY, The Pith and Marrow of the Closing and
-      Coming Century and Related Position of, (Rameses)              .15
-      8 copies for $1.00; per hundred, $10.00
-
-  KATHERINE TINGLEY, Humanity's Friend; A VISIT TO KATHERINE TINGLEY
-      (by John Hubert Greusel); A STUDY OF RÂJA YOGA AT POINT LOMA
-      (Reprint from the San Francisco _Chronicle_, Jan. 6, 1907).
-      The above three comprised in a pamphlet of 50 pages, published
-      by the Woman's Theosophical Propaganda League, Point Loma      .15
-
-  HYPNOTISM: _Hypnotism_, by W. Q. Judge (Reprint from _The Path_,
-      vol. viii, p. 335); _Why Does Katherine Tingley Oppose
-      Hypnotism?_ by a Student (Reprint from _New Century Path_,
-      Oct. 28, 1906); _Evils of Hypnotism_, by Lydia Ross, M. D.     .15
-
-  INCIDENTS IN THE HISTORY OF THE THEOSOPHICAL MOVEMENT;
-      by Joseph H. Fussell. 24 pages, royal 8vo.                     .15
-
-  ISIS UNVEILED, by H. P. Blavatsky. 2 vols, royal 8vo, about 1500
-      pages; cloth; with portrait of the author. _Point Loma Edition,
-      with a preface._ Postpaid                                     4.00
-
-  KEY TO THEOSOPHY, THE: by H. P. Blavatsky. _Point Loma Edition_,
-      with _Glossary_ and exhaustive _Index_. Portraits of H. P.
-      Blavatsky and William Q. Judge. 8vo., cloth, 400 pages.
-      Postpaid                                                      2.25
-
-  LIFE AT POINT LOMA, THE: Some Notes by Katherine Tingley.
-      (Reprinted from the _Los Angeles Saturday Post_,
-      December, 1902)                                                .15
-
-  LIGHT ON THE PATH (M. C.), with Comments, and a short chapter on
-      Karma. Authoritative rules for treading the path of a higher
-      life. _Point Loma Edition_, pocket size edition of this classic,
-      leather                                                        .75
-      Embossed paper                                                 .25
-
-  MYSTERIES OF THE HEART DOCTRINE, THE. Prepared by
-     _Katherine Tingley_ and her pupils. Square 8vo, cloth          2.00
-      Paper                                                         1.00
-      A SERIES OF 8 PAMPHLETS, comprising the different Articles
-      in above, paper, each                                          .25
-
-  NIGHTMARE TALES (H. P. Blavatsky). _Illustrated by R. Machell._
-      A collection of the weirdest tales ever written down. Cloth    .60
-      Paper                                                          .35
-
-  THE PLOUGH AND THE CROSS. A story of New Ireland; by William
-      Patrick O'Ryan. 12mo, 378 pages. Illustrated. Cloth           1.00
-
-  SECRET DOCTRINE, THE. The Synthesis of Science, Religion, and
-      Philosophy, by H. P. Blavatsky. _Point Loma Edition_; with
-      Index. Two vols., royal 8vo, about 1500 pages; cloth. Postage
-      prepaid                                                      10.00
-      Reprinted from the original edition of 1888, as issued by
-      H. P. Blavatsky
-
-  SOME OF THE ERRORS OF CHRISTIAN SCIENCE. Criticism by H. P.
-      Blavatsky and W. Q. Judge                                      .15
-
-  VOICE OF THE SILENCE, THE. (For the daily use of disciples.)
-      Translated and annotated by H. P. Blavatsky.
-      Pocket size, leather                                           .75
-
-  YOGA APHORISMS (translated by W. Q. Judge), pocket size, leather   .75
-
-
-  _=GREEK SYMPOSIA=_, as performed by students of the Isis League of
-      Music and Drama, under direction of Katherine Tingley. (Fully
-      protected by copyright.)
-      1 THE WISDOM OF HYPATIA. 2 A PROMISE. Each                     .15
-
-
-  _=NEW CENTURY SERIES.=_ THE PITH AND MARROW OF SOME SACRED WRITINGS.
-
-      Ten Pamphlets; Scripts, each                                   .25
-      Subscription (Series of 10 Pamphlets)                         1.50
-
- SCRIPT 1--_Contents_: The Relation of Universal Brotherhood to
- Christianity--No Man can Serve Two Masters--In this Place is a Greater
- Thing
-
- SCRIPT 2--_Contents_: A Vision of Judgment--The Great
- Victory--Co-Heirs with Christ--The "Woes" of the Prophets--Fragment:
- from Bhagavad Gîtâ--Jesus the Man
-
- SCRIPT 3--_Contents_: Lesson of Israel's History--Man's Divinity and
- Perfectibility--The Man Born Blind--The Everlasting Covenant--Burden
- of the Lord
-
- SCRIPT 4--_Contents_: Reincarnation in the Bible--The Money-Changers
- in the Temple--The Mysteries of the Kingdom of Heaven--The Heart
- Doctrine--The Temple of God
-
- SCRIPT 5--_Contents_: Egypt and Prehistoric America--Theoretical and
- Practical Theosophy--Death, One of the Crowning Victories of Human
- Life--Reliance on the Law--Led by the Spirit of God
-
- SCRIPT 6--_Contents_: Education Through Illusion to Truth--Astronomy
- in the Light of Ancient Wisdom--Occultism and Magic--Resurrection
-
- SCRIPT 7--_Contents_: Theosophy and Islâm, a word concerning
- Sufism--Archaeology in the Light of Theosophy--Man, a Spiritual Builder
-
- SCRIPT 8--_Contents_: The Sun of Righteousness--Cant about the Classics
-
- SCRIPT 9--_Contents_: Traces of the Wisdom-Religion in Zoroastrianism,
- Mithraism, and their modern representative, Parseeism--The Druses of
- Mount Lebanon
-
- SCRIPT 10--_Contents_: The Religions of China
-
- SCRIPT 11--(Supplementary Number) _Contents_: Druidism--Druidism and
- its Connexion with Ireland
-
-
-  _=OCCULTISM, STUDIES IN=_ (H. P. Blavatsky). Pocket size, 6 vols.
-      cloth; each                                                    .35
-      Per set of six vols.                                          1.50
-      Vol. 1. Practical Occultism. Occultism _vs._ the Occult Arts.
-      The Blessing of Publicity
-      Vol. 2. Hypnotism. Black Magic in Science. Signs of the Times
-      Vol. 3. Psychic and Noetic Action
-      Vol. 4. Kosmic Mind. The Dual Aspect of Wisdom
-      Vol. 5. The Esoteric Character of the Gospels
-      Vol. 6. Astral Bodies; The Constitution of the Inner Man
-
-
-  _=THEOSOPHICAL MANUALS.=_ Elementary Handbooks for Students.
-      16mo, price, each, paper 25c; cloth                            .35
-
-  No. 1 ELEMENTARY THEOSOPHY
-  No. 2 THE SEVEN PRINCIPLES OF MAN
-  No. 3 KARMA
-  No. 4 REINCARNATION
-  No. 5 MAN AFTER DEATH
-  No. 6 KÂMALOKA AND DEVACHAN
-  No. 7 TEACHERS AND THEIR DISCIPLES
-  No. 8 THE DOCTRINE OF CYCLES
-  No. 9 PSYCHISM, GHOSTOLOGY, AND THE ASTRAL PLANE
-  No. 10 THE ASTRAL LIGHT
-  No. 11 PSYCHOMETRY, CLAIRVOYANCE, AND THOUGHT-TRANSFERENCE
-  No. 12 THE ANGEL AND THE DEMON (2 vols., 35c each)
-  No. 13 THE FLAME AND THE CLAY
-  No. 14 ON GOD AND PRAYER
-  No. 15 THEOSOPHY: THE MOTHER OF RELIGIONS
-  No. 16 FROM CRYPT TO PRONAOS; an Essay on the Rise and Fall of Dogma
-  No. 17 EARTH: Its Parentage, its Rounds and its Races
-  No. 18 SONS OF THE FIREMIST: a Study of Man
-
-
-  _=THE PATH SERIES.=_ Specially adapted for Inquirers in Theosophy.
-
-  _Already Published_:
-
-  No. 1 THE PURPOSE OF THE UNIVERSAL BROTHERHOOD AND THEOSOPHICAL
-        SOCIETY                                                      .05
-  No. 2 THEOSOPHY GENERALLY STATED (W. Q. Judge)                     .05
-       _Reprinted from Official Report, World's Parliament of
-        Religions, Chicago, 1893_
-  No. 3 MISLAID MYSTERIES (Herbert Coryn, M. D.)                     .05
-  No. 4 THEOSOPHY AND ITS COUNTERFEITS                               .05
-  No. 5 SOME PERVERTED PRESENTATIONS OF THEOSOPHY (H. T. Edge, B.A.) .05
-        Thirty Copies of above Path Series, $1.00;
-        one hundred copies, $3.00
-
- _=MISCELLANEOUS.=_ SOUVENIR POSTAL CARDS OF THE THEOSOPHICAL
- HEADQUARTERS. Two for 5c; postage 1c. extra; 50 copies, postpaid,
- $1.00; 100 copies, postpaid, $1.50
-
-  LOMALAND. An Album of Views and Quotations; 10½ × 13½ in.
-      (postage 6c. extra)                                            .50
-
-  REPRODUCTIONS OF FAMOUS PAINTINGS BY R. MACHELL. _The Path_--
-     _Parsifal_--_The Prodigal_--_The Bard_--_The Light of the
-      Coming Day_--_'Twixt Priest and Profligate_--_The Hour of
-      Despair_--_The Dweller on the Threshold_.
-      Size of photographs, 8 × 6 in., approximate. Price, unmounted,
-      50c; mounted                                                   .75
-
-  PATH MAGAZINE, THE--Vol. ix ('94-95); Vol. x ('95-96); each       2.00
-
-  PATH MAGAZINE, THE--Index to Vols. I to VIII; cloth                .50
-
-  PATH MAGAZINE, THE--Back Numbers; each                             .20
-
-  SEARCHLIGHT, No. 6--Full Report of Great Debate on Theosophy and
-      Christianity held at Fisher Opera House, San Diego, Cal.,
-      September and October, 1901.
-      72 pages. Special number issued to the public                  .15
-
-  SEARCHLIGHT, No. 7                                                 .15
-
-  SEARCHLIGHT, Vol. II, No. 1                                        .15
-
-  UNIVERSAL BROTHERHOOD PATH     }
-  UNIVERSAL BROTHERHOOD MAGAZINE } Back numbers                      .20
-      Vols. xiii (1898-9), xiv (1899-00), xv (1900-01),
-      xvi (1901-2), each                                            2.00
-
-
-_LOTUS GROUP LITERATURE_
-
-_Introduced under the direction of Katherine Tingley_
-
-  No. 1 THE LITTLE BUILDERS, and their Voyage to Rangi (R. N.)       .50
-  No. 2 THE COMING OF THE KING (Machell); cloth,                     .35
-  LOTUS SONG BOOK. Fifty original songs with copyrighted music;
-      boards                                                         .50
-  LOTUS SONG: "_The Sun Temple_," with music                         .15
-
-
-FRENCH
-
-  THÉOSOPHIE ÉLÉMENTAIRE                                             .05
-  LES MYSTÈRES DE LA DOCTRINE DU CŒUR (1^{re} Section)               .50
-
-
-SPANISH
-
-  ECOS DEL ORIENTE (W. Q. Judge)                                     .50
-  EPÍTOME DE LAS ENSEÑANZAS TEOSÓFICAS (W. Q. Judge). 40 páginas     .25
-  LA TEOSOFÍA EXPLICADA                                              .05
-  LA TEOSOFÍA Y SUS FALSIFICACIONES. Para uso de investigadores      .05
-      30 copies $1.00; 100 copies $3.00
-  LA VIDA EN POINT LOMA (Notas por Katherine Tingley).               .15
-
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-[Illustration: THE PATH]
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-  An International Magazine
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-  Devoted to the Brotherhood of Humanity, the promulgation
-  of Theosophy, the study of ancient & modern
-  Ethics, Philosophy, Science and Art, and to the uplifting
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-  Edited by Katherine Tingley
-  International Theosophical Headquarters, Point Loma, California, U.S.A.
-
-
-
-
-_Among many ideas brought forward through the Theosophical Movement
-there are three which should never be lost sight of. Not speech, but
-thought, really rules the world; so, if these three ideas are good let
-them be rescued again and again from oblivion._
-
-THE FIRST IDEA _is, that there is a great Cause--in the sense of
-an enterprise--called the Cause of Sublime Perfection and Human
-Brotherhood. This rests upon the essential unity of the whole human
-family, and is a possibility because sublimity in perfectness and
-actual realization of brotherhood on every plane of being are one and
-the same thing._
-
-THE SECOND IDEA _is, that man is a being who may be raised up to
-perfection, to the stature of the Godhead, because he himself is God
-incarnate. This noble doctrine was in the mind of Jesus, when he said
-that we must be perfect even as the Father in Heaven. This is the idea
-of human perfectibility. It will destroy the awful theory of inherent
-original sin which has held and ground down the western Christian
-nations for centuries._
-
-THE THIRD IDEA _is the illustration, the proof, the high result of
-the others. It is, that the great Helpers of Humanity--those who have
-reached up to what perfection this period of evolution and this solar
-system will allow--are living veritable facts, and not abstractions
-cold and distant. They are, as our old H. P. Blavatsky so often said_,
-LIVING MEN. _These Helpers as living facts and high ideals will fill
-the soul with hope, will themselves help all who wish to raise the
-human race._
-
-_Let us not forget these three great ideas._
-
-  WILLIAM Q. JUDGE
-
-
-
-
-  THE THEOSOPHICAL PATH
-  MONTHLY ILLUSTRATED
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-  EDITED BY KATHERINE TINGLEY
-
-  NEW CENTURY CORPORATION, POINT LOMA, CALIFORNIA, U. S. A.
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-  Entered as second-class matter July 25, 1911, at the Post Office at
-  Point Loma, California under the Act of March 3, 1879
-  Copyright, 1911, by Katherine Tingley
-
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-
-
-  VOL. I NO. 4       CONTENTS       OCTOBER 1911
-
-
-  Scene from _The Aroma of Athens_                        _Frontispiece_
-  Karma, Reincarnation, and Immortality
-                                       H. T. Edge, B. A. (Cantab.)   243
-  Scenes from _The Aroma of Athens_ (_illustrations_)
-                                               246-247, 254-255, 266-267
-  Poetry and Criticism                              Kenneth Morris   247
-  "The Music of the Spheres"          H. Coryn, M. D., M. R. C. S.   258
-  Does Nirvâna mean Annihilation?                            T. H.   261
-  Cathedrals in Ancient Crete                            A Student   262
-  The World of Womanhood                              Grace Knoche   264
-  "Magnetons," Force and Matter                         H. Travers   267
-  The Natural History Museum, London (_illustrated_)                 270
-  Scenes in Geneva and near Champéry, Switzerland (_illustrations_)  271
-  Was H. P. Blavatsky a Plagiarist?    H. T. Edge, B. A. (Cantab.)   271
-  A Farmhouse on the Norfolk Broads, England (_illustration_)        274
-  Buckingham Palace, London (_illustrated_)                          275
-  The Golden Chain of Platonic Succession
-                               F. S. Darrow, A. M., PH. D. (Harv.)   276
-  Classical Cyrene                                      Ariomardes   280
-  Killarney, Ireland (_illustrated_)
-                     F. J. Dick, M. INST. C. E., M. INST. C. E. I.   282
-  The Vrbas Defile, Bosnia (_illustrated_)                F. J. B.   286
-  Rocking-Stone Pinnacle, Tasmania (_illustration_)                  287
-  Astronomical Notes       C. J. Ryan       287
-  St. Paul's Cathedral from Ludgate Hill (_illustrated_)   Carolus   293
-  Who Made the Eucalypts? (_illustrated_)             Nature-Lover   295
-  Australian Marsupials (_illustrated_)               Nature-Lover   296
-  Hoa-Haka-Nana-Ia (_illustrated_)                    P. A. Malpas   299
-  Sun-Life and Earth-Life          Per Fernholm, M. E. (Stockholm)   300
-  The Spade of the Archaeologist                        Ariomardes   303
-  The Lands now Submerged                         Durand Churchill   305
-  Scene in Amsterdam. Oil Creek Falls, Alberta, Canada
-      (_illustrations_)                                          306-307
-  Book Reviews: _Il est ressuscité_ (Charles Morice) H. A. Fussell   307
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. SCENE FROM "THE AROMA OF ATHENS," AS PRESENTED IN THE
-GREEK THEATER, INTERNATIONAL THEOSOPHICAL HEADQUARTERS, POINT LOMA,
-CALIFORNIA, APRIL 17, 1911 PROCLAMATION OF THE PELOPONNESIAN WAR BY
-MELESIPPOS, THE SPARTAN HERALD]
-
-
-
-
-THE THEOSOPHICAL PATH
-
-KATHERINE TINGLEY, EDITOR
-
-VOL. I OCTOBER, 1911 NO. 4
-
- HE who thinks himself holier than another, he who has any pride in his
- exemption from vice or folly, he who believes himself wise, or in any
- way superior to his fellow-men, is incapable of discipleship.--_Light
- on the Path_
-
-
-KARMA, REINCARNATION, AND IMMORTALITY: by H. T. Edge, B. A. (Cantab.)
-
-
-People habitually discuss the past and the future of the human race
-with a zeal and interest that clashes strangely with their professed
-views on the subject of immortality; for what living interest could we
-have in the drama and prospects of a world if our appearance on the
-stage were actually limited to the term of a single mortal life? This
-constitutes the strongest kind of argument against the conventional
-views, theological or otherwise. It would seem that we are really
-conscious, though in a dim and undefined way, of our immortality--or,
-rather, of the immortality of our essence. The same conviction also
-arises when we consider the readiness with which people will face
-death, sooner than sacrifice some ideal of love or duty; a readiness
-quite inconsistent with professed beliefs.
-
-While most of that which goes to make up a man has grown together
-during the period since his birth, and will fall asunder again when he
-dies, there is an immortal seed which was before and shall be again.
-
-What is needed is to make our philosophy agree with our inner
-convictions, instead of contradicting them. If the consciousness of
-immortality in the young were preserved, and not destroyed by wrong
-teachings, the old would not have to spend so much time and energy
-in trying to solve problems that would never have arisen. We do not
-sufficiently realize what we owe to centuries of theological dogmatism
-and other forms of materialism; and consequently we underestimate the
-effect which would be produced if the rising generations were guided on
-higher, broader, and more generous lines of thought.
-
-Theosophy justly claims that its philosophy enables us to interpret our
-own intuitions. Its teachings do not contradict our innate conviction
-of the justice of universal law. Theosophy may be called a science,
-inasmuch as it interprets nature, studying the effects and unraveling
-their causes, finding explanations that will account for the facts. It
-might also be called rationalism, since it imposes no dogmas but points
-out facts. But both science and reason must be understood in a vastly
-wider sense than the conventional one. Nature is not limited to her
-external manifestations; for the body is but the vesture of the soul
-within--whether in man or in the earth. Nor can the function of science
-be limited to physics.
-
-The justice and harmony of a human life cannot be discerned if we
-regard that life separately--apart from its sequel and apart from that
-of which it is the sequel. This circumstance accounts for most of the
-strivings and strainings to reconcile faith with experience and to
-find a place for God in philosophy. But the idea of Reincarnation is
-so unfamiliar to Western culture and habits of thought that reasonable
-as it is it will take some time to win its appeal. The process of
-familiarizing this truth is rendered slower by the fact that much
-nonsense is talked about it, and reasonable inquirers thereby warned
-off. Yet it is possible to speak of Reincarnation in a sane and serious
-way.
-
-What people most often forget is to distinguish properly between
-that which survives and that which does not, and this may lead them
-to expect proofs of a kind that cannot logically be demanded. They
-also confound memory with recollection, assuming, quite illogically,
-that where there is no recollection there can be no memory. But it is
-conceivable that memories may be stored up beyond our present reach,
-and yet be accessible to stronger efforts which we may be able to
-make at some future time. It may be true that we do not _recollect_
-our past lives, but we are not warranted in inferring that the memory
-is obliterated or that there never was any such record made. The
-recollection of past lives is a question of memory training; but it is
-probably unnecessary to say that anyone who should venture on such a
-task in the expectation of achieving speedy results by his own unaided
-efforts would be liable to disappointment and delusion. For this
-attainment lies a long way ahead of us on the Path.
-
-If people were habituated from birth to regard their present life as
-only one of a series, a great benefit would accrue. The fear of death
-would disappear; in time it might come to be looked upon as a mere
-incident. The haste to achieve disproportionate material prosperity
-would be seen to be needless. There could never be any ground for the
-philosophy, "Let us eat, drink, and be merry; for tomorrow we die!"
-But, more important still, confidence and courage would be restored.
-It would never be too late to mend; the oldest man might begin a new
-study or enterprise. Things left undone in this life could confidently
-be left for completion in the future. Failings not entirely overcome
-would be left behind, and a clean start would be in prospect. We do
-indeed already act as though we believed in Reincarnation; for old
-men begin new studies, and in many other ways people behave as though
-they were not going to die for good. Our intuitions are better than
-our philosophy; they tell us true, but we give them the lie; hence we
-marvel at our "inconsistency" or say that "God moves in a mysterious
-way," when it is ourselves who are moving in a mysterious way, our
-wonders to perform. How much more reasonable it would be, if we could
-give up these dogmas and mold our philosophy into harmony with our
-inner perceptions. And, speaking of dogmas, be it remembered that there
-are dogmas and dogmas; and one of the latter is that nothing is true
-unless it can be shown to follow from certain arbitrary rules of reason.
-
-Another mistake made in thinking of immortality consists in regarding
-it merely in relation to time. Yet the Soul exists all the time; and
-while the personality is living its temporal life, the Soul, free from
-the limitations of time and sense, is living its eternal life. Hence we
-may truly be said to be experiencing immortality while in the flesh;
-and though we but faintly realize it, we do so in different degrees,
-some people more than others.
-
-A useful comparison is that between death and sleep, between a lifetime
-and a day. During the period of a day we pass through successive
-phases similar to youth, maturity, and old age. At night we cheerfully
-lay down our work, confident that we shall resume it. Each day is
-determined to a large extent by preceding days, and is in its turn the
-parent of following days. In every day our free initiative works amid
-conditions imposed by our actions on preceding days, and here we find
-an analogy with the workings of the law of Karma during a lifetime. If
-we but regard a lifetime as a longer day, the analogy will clear up
-many difficulties.
-
-Continuing this analogy further, we find that as regards the successive
-days of our lifetime, our mind is conscious of them all; in fact our
-mind is in the same position with regard to the days as the Higher Mind
-is with regard to the successive lives. Knowing this, we do not make
-the mistake of scolding Providence for conditions which we know we have
-created ourselves. The only difference, in the case of a lifetime, is
-that we are not yet cognizant of the continuity of our existence, and
-find ourselves in circumstances whose origin we have forgotten. Yet
-these circumstances are the logical consequence of past actions. The
-opportunities we enjoy and the drawbacks under which we suffer were
-made by ourselves.
-
-It is maintained by Theosophists that the doctrines of Karma and
-Reincarnation are perfectly adaptable to ordinary life; that they are
-not mere theories such as a scholar might amuse himself with; that they
-represent actual facts and constitute an interpretation--indeed the
-only logical interpretation--of things as they are. It may be regarded
-as certain that these tenets will eventually become generally adopted;
-there is great vitality behind them, and the human mind is at present
-in a fluid condition, during which it is rapidly assimilating new
-ideas. The future may be forecast by a comparison of present ideas with
-those of a few years ago. The important thing is to provide that the
-pure teachings, and not any absurd travesty of them, shall prevail.
-
-It is a solemn and oft-repeated truth that no real reform in human
-circumstances can be made unless the characters of the people are
-reformed. And how can these be reformed so long as there is such a
-chaos of beliefs and non-beliefs, theological dogmas that teach us
-to fear ourselves, so-called "scientific" theories that magnify our
-animal nature and animal heredity? What is needed is views of life
-based upon common sense, views which dignify man and inspire him with
-self-confidence of the right kind. The Theosophical teachings as to
-Karma, Reincarnation, and the sevenfold nature of man can achieve this;
-but they need to be seriously studied, and above all made the basis of
-action. Theosophist is who Theosophy does.
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. THE CROWNING OF HOMER A TABLEAU PRESENTED IN THE GREEK
-THEATER, INTERNATIONAL THEOSOPHICAL HEADQUARTERS ON APRIL 17, 1911, IN
-THE GREEK PLAY "THE AROMA OF ATHENS"]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. IRIS ADVISING PRIAM TO RANSOM HEKTOR'S BODY ANOTHER
-TABLEAU PRESENTED IN "THE AROMA OF ATHENS"]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. CHILDREN'S SCENE IN "THE AROMA OF ATHENS"]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. ANOTHER CHILDREN'S SCENE IN "THE AROMA OF ATHENS"]
-
-
-
-
-POETRY AND CRITICISM: by Kenneth Morris
-
-
-I
-
-Matthew Arnold will have it that the function of Poetry is the
-Criticism of Life; and the work of a poet will be important, according
-to him, only in so far as it throws light on human life and character.
-But in the work of all poets there is a kind of cream that may be
-skimmed off (_provided that there is a cream_, and that it was not all
-sky-blue wretchedness from the first); and when it has been so skimmed,
-one may say that the poetry is the cream, and the criticism of life
-the skim-milk. "Such and such a lyric, by so and so," says your poet
-or poetry-lover, "is of equal value with Hamlet or the Odyssey, all
-three being absolute in their beauty." "Gammon!" says your man of the
-world in letters; "there is the criticism of life to be thought of.
-How shall ten lines be equal to ten thousand?" Which is right? The
-second will get all the votes; which is no great argument, perhaps.
-The epic took longer in the writing; but one never knows what may lie
-behind the lyric. The didactic or philosophic poem, the work full
-of this criticism, will influence the thought of the world; and if
-thinking is to be the judge, it will win unquestionably. But the lyric
-will be singing itself through thousands of minds, in the sunshine,
-in the mines, over the washtub, heaven knows where: without noise, it
-will shed its brightness through a million eyes, its sweetness on a
-million tempers, its clearness and magic on a million imaginations.
-To the writer of the most perfect lyric, I am not sure that we do not
-owe as much gratitude as to the writer of the greatest epic or drama:
-I am almost positive that we owe him more than to the best writer of
-criticism of life; though it be a dozen lines against a dozen volumes.
-
-Most of the English-writing poets have been also, and many of them
-mainly, philosophers; writing their thought in verse form, and perhaps
-sprinkling it from the spice-box of pure poetry, and perhaps not.
-Often and often we find stories or philosophic disquisitions in verse,
-that might have been told as well in prose; although it has been
-said rather wisely that nothing should have verse form that could be
-told honorably without metre. There is a class of idea that journeys
-leisurely and step by step through the mind; this should be reserved
-for prose. There are other classes that have the sweep and charge of
-cavalry, and you build epics and all heroic poetry of them; others
-that soar singing like the skylark, or that wander from bloom to bloom
-droning out a magical and honey-laden monody, secrets of a learning
-incomprehensible to the minds of men. These will be the right stuff for
-your pure lyrics, these bees and birds in the golden regions west of
-thought. Their revelations are more esoteric than philosophy; they home
-to deeper places.
-
-But one cannot deal with all poetry or all life in one article; and it
-is the intention here to consider narrative poetry alone. Narrative
-poetry, when it is anything more than a ballad, is epic: and epic is
-heroic poetry; not by any convention, I believe, but in accordance
-with deep-seated law. There is room for nothing personal or limited
-here; for no dissection of personal characteristics, no consideration
-or criticism of problems of exterior life. Those things all belong to
-prose; poetry proclaims the actions and perceptions of the soul. Heroic
-or epic poetry tells of the soul as hero, warrior, redeemer; as Sigurd
-going out against Fafnir, Arthur ferried in a dark barge to The Island
-of the Apples; as Satan unconquered in the lake of flame; as Christ on
-Golgotha, or Prometheus on Caucasus. It has to show forth the glory,
-the indomitableness, the magnanimity of the soul, dwelling in those
-lofty regions and letting who will come to it for general strength
-and inspiration. It is the Mountain; it will not descend from itself
-for any Mohammed. For this reason is its aloofness, its tendency to
-concern itself with periods _apparently_ in the far past, but really
-in the eternal. That atmosphere all narrative poetry must retain,
-under penalty of sinking into berhymed or bemetred prose; or into the
-ballad--which, indeed, can be good, at its best, but not supremely
-good. Yet how many stories there are, beautifully written in verse,
-which are neither epic in spirit nor ballad in form; which are, if the
-truth should be told, novels strayed from their proper fold of prose,
-valley wanderers by no means at home on the mountain.
-
-One thinks, for example, of such a work as Mrs. Browning's _Aurora
-Leigh_. If she had only written it in prose! With that faultlessness of
-expression, that delicate insight and unerring justness of criticism
-which mark it, it would have become a classic; we should have said,
-"Why, this is a prose poem, a literary treasure among novels." But
-being in verse, it remains, however beautiful, only versified prose;
-and it is to be feared that we neglect it; to be feared, but hardly to
-be wondered at. If she had only written it in prose!
-
-Or one thinks of nearly all Tennyson's narrative poetry. The aim, one
-feels, was nearly always criticism of life, the life of all these
-myriads of personalities; not poetry, which is the illumination of
-the hidden life of the soul. It was for this reason that _Idylls of
-the King_, although flaming up here and there with such poetry as has
-not been excelled in any known literature, perhaps--yet fails as a
-whole to be a great poem. The Nineteenth Century was too insistent,
-and the troubles and problems of the day. Milton, dealing with matters
-beyond the crystalline and the brink of time, achieved the epic; but
-even Milton, coming down to Eden, heaven, and the familiar things of
-dogmatic theology, attained only to be ... Well, well, all honor to
-him; he deserves that all that should be lost and forgotten. Poetry and
-personality cannot be blended; they are a veritable God and Mammon.
-
-Then there are those charming stories of Tennyson's: _Dora_, _Enoch
-Arden_, _Almer's Field_, _The Princess_. He dignified them all with
-his own high gift of style; stamped on every line his own noble and
-melodious manner; adorned them all richly, and with consummate taste,
-with the best color of English rural life. Yet they remain essentially
-of the nature of prose; and we should not have been lured into thinking
-them poetry, but for the wonderful genius with which Tennyson handled
-them. The matter is the matter of the novel; and the style--what a
-wonderful style it is!--is rather the polished style that reflects
-light, the style of prose, than the white-hot luminosity of the genuine
-epic.
-
-Let us take, for example, _The Princess_, perhaps the most romantic
-and beautiful of this series, the one it takes the greatest temerity
-to speak of as not really poetic. Its aim is to throw light on, or
-to consider, or discuss, a certain present-day problem, that of the
-"emancipation of women"; and who shall say that that might not be done
-in prose? Is poetry to throw no light on our modern problems, or on
-contemporary problems, then? Turn to your Milton for an answer:
-
-  Dare ye for this adjure the civil sword
-    To force our consciences that Christ set free,
-    And ride us with a classic hierarchy
-  Taught ye by mere A. S. and Rutherford?
-  Men whose life, learning, faith, and pure intent
-    Would have been held in high esteem with Paul
-      Must now be named and printed heretics
-  By shallow Edwards and Scotch What-d'ye-call!
-      But we do hope to find out all your tricks.
-
-Poetry? By heaven, yes! And on a contemporary problem? Look at
-the title of it: "On the New Forcers of Conscience under the Long
-Parliament"; and the date given, too; 1646. But does he discuss? Does
-he consider? Indeed he does not. He flames forth from the standpoint of
-the soul; he is still God's Warrior, and you dare not mention truce to
-him. So those prosaic names, that "mere A. S. and Rutherford," "shallow
-Edwards," and above all the ridiculous "Scotch What-d'ye-call," become
-flaming and terrible poetic utterances on his lips; he blasts with them
-the fools that dare stand up against the liberty and supremacy of the
-soul. But suppose, instead of this terse, burning sonnet so entirely
-free from the atmosphere of argumentation, he had written a long story
-designed to thrash the matter out from the standpoint of pure reason?
-Some one might do so; and the work might be one of great value; but it
-would not be poetic; it could not be Miltonic; it would be a novel with
-a purpose, not an epic poem.
-
-There are problems and problems; those which poetry may specifically
-handle, are, I think, the same yesterday, today and forever. Who is
-to hinder her handling what problems she likes; will you set down
-rules for her? Heaven forbid! it were more profitable to build a fence
-about the cuckoo. But the fact remains that she will touch these, and
-will not touch those others. Charm you never so wisely, she will not
-come from her own ground. For all your birdlime of earnestness, of
-enthusiasm, of excellent purpose, it is some masquerading jackdaw you
-will have captured, not the Bird of Paradise; unless it is the trees of
-Paradise you have limed. Poetry hardly deals with any historic period,
-old or new; she leaves those to the historians, and has a period of her
-own, which is eternal. What then, you say, of those "New Forcers of
-Conscience in the Long Parliament?" This! that that parliament is so
-long that it has been sitting any time this two thousand years, and is
-sitting now, in all our towns and villages. "New Presbyter is but old
-Priest writ large"; A. S. and Rutherford, Shallow Edwards and Scotch
-What-d'ye-call--they all preach in a thousand pulpits every Sunday.
-For they are prototypal figures, and plot and persecute wherever there
-is bigotry or ecclesiastical dominance. Against them, and, so far as
-one has been able to discover, against them _only_, does poetry ever
-come forth armed, enangered, utterly ruthless. It is she that has pity
-and pardon for the Magdalene and the publican; but a whip of bitter
-small chords for those that have made her Father's house into a den
-of thieves. Do you doubt it? Then find some passage where anger is
-expressed, not in rhetoric, not in mere fustian bombast, but with the
-sublime music and undertone, the ring of genuine poetry; perhaps an
-anger without mercy, a declaration of utter war; and see whether it is
-not directed _always_ against this same ecclesiasticism.
-
-But we set out to discuss the epic; and here we have wandered off to
-consider a sonnet with particular gusto; a grave digression, surely?
-I think not. You shall not judge a poem's right to the epic name by
-its length. This little sonnet is an epic too, with Milton on Pegasus
-for hero; and A. S., Rutherford, Edwards, and What-d'ye-call for
-four-headed Chimaera. I think the very archaeus of the epic is the
-eternal battle of the world; and that all epics have their root in
-that, and are great and regal in proportion to their nearness, inwardly
-and spiritually speaking, to it. Tennyson knew it when he set out to
-write in his _Idylls of the King_ a record of the Soul at war with
-sense; only perhaps he knew it too personally and consciously; and lost
-the grand epic symbolism in his quest after actual _criticism_ of life.
-
-
-II
-
-But to return to _The Princess_. Here, the objective is not to set
-forth eternal verity, but to discuss, perhaps throw light on, a problem
-of our own day; a social, in a sense, rather than a spiritual problem.
-What figure can stand for the battling soul, and what for the principle
-of evil? There are epic places in the _Idylls of the King_, where this
-symbolism stands forth majestically, and style and glory correspond. We
-have the story of that "last, dim battle in the west" and the passing
-of Arthur thereafter; clean, antique, touched with the infinite and
-with eternity; therein, if you will, is the epic atmosphere. But here
-it is the benevolent, thoughtful Tennyson that is speaking, troubled
-by the evils that he sees around him; not Tennyson the great Bard on
-fire with ultimate and secret truth. You see, there was the duality
-there; and both sides of it are honorable, to be revered and loved.
-If criticism has a work to perform in discriminating between the two,
-she does no dishonor to the thinker in separating him from the poet.
-We have to ask what there is in this work, _The Princess_, that might
-entitle it to be considered poetry, in the highest sense.
-
-The style? Style is there, undoubtedly. Every line has been molded,
-heightened, shaped, polished, chiseled. But let us compare it with the
-style of poetry, and we shall see the difference. Here is one of the
-most fiery passages; one in which you can feel that the invitation was
-to the supreme, super-personal compassion to enter in:
-
-  "O brother, you have known the pangs we felt,
-  What heats of indignation when we heard
-  Of those that iron-cramp'd their women's feet;
-  Of lands in which at the altar the poor bride
-  Gives her harsh groom for bridal-gift a scourge;
-  Of living hearts that crack within the fire
-  Where smoulder their dead despots; and of those--
-  Mothers--that, all prophetic pity, fling
-  Their pretty maids in the running flood, and swoops
-  The vulture, beak and talon, at the heart
-  Made for all noble motion; and I saw
-  That equal baseness lived in sleeker times
-  With smoother men: the old leaven leaven'd all:
-  Millions of throats would bawl for civil rights,
-  No woman named: therefore I set my face
-  Against all men, and lived but for mine own.
-  Far from all men I built a fold for them."
-
-So speaks the princess of the story; profusely, if with great dignity;
-bitterly, but argumentatively: it is a heightened, an exalted prose
-style; but it has not taken that leap into infinity which is the mark
-of the poetic grand manner. For a contrast, consider this; the work of
-another Victorian bard; one not greater than Tennyson, but here with
-his poet's blue mantle upon him, robed with the infinite. He, too, is
-smitten with compassion for certain women; and the flame leaps up from
-the blow in this wise:
-
-  Here, down between the dusty trees,
-    At this lank edge of haggard wood,
-  Women with labour-loosened knees,
-    With gaunt backs bowed by servitude,
-  Stop, shift their loads, and pray, and fare
-  Forth with souls easier for the prayer.
-
-         *       *       *       *       *
-
-  God of this grievous people, wrought
-    After the likeness of their race,
-  By faces like thine own besought,
-    Thine own blind helpless eyeless face,
-  I too, that have nor tongue nor knee
-  For prayer, I have a word to thee.
-
-  It was for this then, that thy speech
-    Was blown about the world in flame,
-  And men's souls shot up out of reach
-    Of fear or lust or thwarting shame--
-  That thy faith over souls should pass
-  As sea-winds burning the young grass?
-
-  It was for this, that prayers like these
-    Should spend themselves about thy feet.
-  And with hard overlaboured knees
-    Kneeling, these slaves of men should beat
-  Bosoms too lean to suckle sons,
-  And fruitless as their orisons?
-
-It is the first and the last verses quoted that count; and I think much
-might be learned from a careful comparison of them with the passage
-from _The Princess_. Tennyson has made a catalog, in the manner of
-prose, of the sorrows of women; his mind traveling with passion,
-but with a certain artistic, conscious discrimination, from China,
-India, Arabia, to the hustings of Victorian England (for it is that,
-in reality). The style of prose we say; well, the style of rhetoric:
-picture by picture has been chosen with a view to make the case strong,
-to impress who should hear it. "Ida's answer ... Oration-like," says
-Tennyson, knowing well what he was writing. Swinburne, in the supreme
-manner of poetry, has burned upon our vision that solemn, terrible
-picture, bare, unornate, unforgetable, of the women at the wayside
-crucifix; "slaves of men" beating "bosoms too lean to suckle sons":
-and with the picture there is that impression of augustness, that
-sense as of the presence of a great avenging angel, or perhaps, of
-the majesty of the Law. The attitude of the Princess Ida towards the
-evils that she condemns, is one of personal protest; she dwells on the
-same plane as they do, albeit in the brighter regions of it; she is a
-human personality, and speaks with a human and quite personal voice.
-But the anger of Swinburne here, the condemnation that he deals out,
-is not personal: the words are such as might be spoken by a god from
-his throne. They come from a loftier place than the thing condemned
-occupies, as though they were a sentence passed from the tribunal
-against whose decrees there is no appeal. So they are indeed. For this
-is Poetry, which is the voice of the Soul; and the Soul is deific,
-sovereign, aloof; and it does look down and pass sentence on the things
-of this world--a sentence damnatory or compassionate, but based on
-the evidence of direct vision and certitude, never on argument and the
-weighing up of pros and cons.
-
-Look at those last lines again; with what sure intensity the
-whole tragedy is revealed! Compassion, in her own manner loftily
-_disdainful_, we might almost say, is suddenly focused; nine-tenths
-of the story are left untold, but the one-tenth that remains has the
-whole cry, the whole tragedy in it of a world blighted by lies: it is
-"dowered with the hate of hate, the scorn of scorn," and, _mirabile
-dictu_, with the "love of love," or compassion, in a breath.
-
-We get that same strange glorious blending of compassion and
-scorn--pride or scorn, one does not know what to call it; it is
-neither of those things in reality, but rather the native accent
-of divinity in the voice of the soul--we hear that same majestic
-blending of compassion and haughtiness pre-eminently in a line from
-the _Purgatorio_ which Arnold justly gives as one of the most perfect
-examples of the Grand Manner of poetry, the highest style than can be
-impressed on written or chanted words; the line: _Che drizza voi che il
-mondo fece torti_, "Which straightens you whom the world made crooked."
-We see here, I think, as in the passage from Swinburne, the same
-impatience of words and details; the same godlike aloofness; the same
-pity too compressed, too burning and intense, to reveal itself fully
-or tenderly: the feeling has passed beyond the limits of the power of
-tenderness, we might say, to be tender: it is such a super-passional
-passion of tenderness, suppressed, governed, boiling, that it must be
-stern, swift, momentary--or nothing. Is it not the very naked voice
-of the august divinity hidden within us?--the greatest fashion that
-can be burned and infused into the brute stuff of language; because
-ringing with the dominance of that hidden Master? It bears the mark of
-compassion, because compassion is the inevitable attitude of the soul
-outward from itself; and it bears the stamp of sublime titanism--that
-thing that would be scorn, were it bitter and hostile, and that would
-be mere majesty, might it remain passive and in repose--because the
-soul is a god, and knows itself to be a god, and breathes out the
-atmosphere of godhood. Here it is in Milton, again:
-
-            His form had not yet lost
-  All her original brightness, nor appeared
-  Less than archangel ruined:
-
-and of course, it is Milton and Dante who are the supreme masters in
-modern literature of the Grand Manner; as poets, the greatest of the
-poets.
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. PHEIDIAS, EURIPIDES, AND ARISTON GROUP IN "THE AROMA OF
-ATHENS"]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. KRITON, THUKYDIDES, PHEIDIAS, ARISTON, AND HIPPONIKOS
-(READING FROM LEFT TO RIGHT) "THE AROMA OF ATHENS"]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. HIPPARETE, PERIKTIONE, POTONE, ASPASIA, AGATHOKLEIA,
-DIOTIMA, DEINOMACHE, AND MYRTO (READING FROM LEFT TO RIGHT) "THE AROMA
-OF ATHENS"]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. DIOTIMA, PERIKLES, AND ASPASIA, SEATED "THE AROMA OF
-ATHENS"]
-
-Now it will be said that there is compassion in the passage quoted from
-_The Princess_; and undoubtedly there is; but is not the effort all to
-manifest it, to make it plain to every one that it is there, to lead it
-from picture to picture that will feed and excite it? We may say that
-it is a voice from below upward, an inspiration; it has the style and
-atmosphere of a great endeavor of the personal self towards the soul:
-whereas in the other cases, it is the comment and utterance of the soul
-itself. _There_, there is no effort to manifest compassion; the effort
-is all to suppress and control it. The effort is like the metal walls
-of a bomb, without which the explosive would only fizzle and waste.
-The poet--Swinburne, Milton, or Dante--had no doubt of his dynamite;
-it was too mighty, too awesome a thing; all he must do is to make the
-bomb walls strong, strong, strong. So, in reading, we get the effect,
-and are blown up--to the altitudes of consciousness. Tennyson, being
-also a poet, and therefore knowing the nature of dynamite; but writing
-here, not poetry, but mere criticism of life in the guise of poetry,
-puts what he can, out of his memory, of dynamite into his work: infuses
-what he may of the atmosphere of compassion into it. Swinburne and
-Dante and Milton have a Niagara to deal with, and they must make the
-channel of it as small as they may; they must dam it as well as they
-can, or heaven knows where they and the world would be swept to--mere
-incoherence and blind fury perhaps, or silence. Tennyson (in this case)
-has to deal with an irrigation scheme, and must make his channels as
-wide and deep as he can, and coax the waters of the world into them.
-Then, too, see how he deals with that other quality. He knew well
-enough that it is integral in the Grand Manner of Poetry, and he will
-weave it in here, if he may. So we have:
-
-  Far from all men I built a fold for them:
-
-         *       *       *       *       *
-
-  And prospered; till a _rout of saucy boys
-  Brake on us at our books_.
-
-There is no doubt what quality that is; scorn, indignation,
-separateness, bitterness, hostility. It is a personal imitation of
-loftiness, the compassionate element has quite vanished from it; there
-is all the difference in the world between it and the fierce pity of--
-
-            these slaves of men should beat
-  Bosoms too lean to suckle sons,
-  And fruitless as their orisons:
-
-or the sudden stern mercy implied in--
-
-                la Montagna
-  Che drizza voi che il mondo fece torti:
-
-or the serene, august luminance of compassion shining through--
-
-            His form had not yet lost
-  All her original brightness.
-
-Or, since the compassion is out of it, we might compare it with those
-many lines from Milton that convey only the sense of the grandeur,
-without the compassion, of the soul; lines such as these:
-
-  An old and haughty nation, proud in arms;
-
-or:
-
-  Standing on earth, not rapt above the pole,
-  More safe I sing with mortal voice, _unchanged_
-  To hoarse or mute, _though fallen on evil days,
-  On evil days though fallen, and evil tongues,
-  In darkness, and with dangers compassed round_;
-
-or:
-
-  Let such bethink them, if the sleepy drench
-  Of that forgetful lake benumb not still,
-  _That in our proper motion we ascend
-  Up to our native seat; descent and fall
-  To us are adverse_:
-
---these speak of the majesty of the soul; but the other only of the
-bitterness of the personality.
-
-But you will say, Tennyson was putting words into the mouth of a very
-human, limited personality; and so the piece is more artistic as it is,
-and would be inappropriate otherwise. These are the words she actually
-would have said. True. The personality does speak in prose. Prose is
-the language of personality; and no doubt it was first invented when
-first the souls rayed out personalities from themselves; no doubt
-poetry is the older, as it is the more august. So the style used in
-_The Princess_ is suitable, well-chosen, artistic; it fits the subject
-admirably; which proves that the subject is essentially a prose one.
-For prose--history, philosophy, criticism--examines and criticises life
-from without; but poetry illumines it from within. Prose considers and
-passes judgment on the external, the seeming, the current: Poetry
-dwells within the holy of holies and her whole burden is the story of
-the Soul.
-
-If she looks outward at all--and she does that too, at times--it is
-from her own standpoint, and in the eternal manner. She does not then
-criticise; her tones do not mince nor falter. The bardic schools had a
-law, that the office of the Bard was solely to extol what was noble;
-there were other orders, not sacred like the bardic, whose business was
-to satirize or to amuse. One can see that such a law must have come
-from a time when that one force which, as was said above, alone can
-move poetry to anger absolute, was not in evidence: for, except that
-they must fight that force, that old law holds for the bards now. So
-poetry, looking down into this world, criticises no one and nothing.
-She exalts whom she will; she mantles humanity with godhood: and whom
-she will--the antihumanists, the plotters against the freedom and
-beauty of the soul--she thunders upon.
-
-Swinburne, looking at the roadside crucifix ghastly in its deification
-of decay and death, criticises _that_--nay, scourges the idea it
-symbolizes, the soul-fettering dogmatism; pours on it the hate of hate,
-the scorn of scorn, if you like--but it is because the awful vision of
-the real Crucified burns up before him; the tragedy of the ages, the
-enslaved, thwarted, hindered, persecuted _Soul of Man_. Dante beholds
-the severe mercy of the Great Law, "that straightens us, whom the
-world has made crooked." Milton, vainly endeavoring to be orthodox,
-to write within the limits of the dogmas, justifying the ways of his
-strange deity, and holding up Satan for our abhorrence, gives way to
-the great spirit of the Poet within him time and again; and shows, time
-and again, the sublime pathos of the Soul, Unchanged, though fallen on
-evil days. Nay, but they do not tell of these things; they make them
-live; they are revelations shown before us; so that our own eyes have
-seen, and the universe has undergone transfiguration, and ourselves.
-For Poetry is no little thing, no mere refinement. It is magic; it is
-the life of the Gods; it is the secret and spiritual nature of things.
-Without it, this Universe like a rotten bough, would break off from
-the Tree of Life. Without it, there would be no Tree of Life. It is
-the living sap, the greenness, the subtle vigor, and the beauty of the
-Tree.
-
-
-
-
-"THE MUSIC OF THE SPHERES":
-
-by H. Coryn, M. D., M. R. C. S.
-
-
-Hegel, commenting upon the Pythagorean doctrine of number as the basis
-of all things says:
-
- Numbers have been much used as the expression of ideas. This, on one
- side, has a look of depth. For, that another meaning is implied in
- them than they immediately present, is seen at once; but how much is
- implied in them is known neither to him who proposes, nor by him who
- tries to understand.... The more obscure the thoughts, the deeper they
- seem; the thing is, that what is most essential, but also what is
- hardest, namely, the expression of one's self in definite notions--is
- precisely what the proposer spares himself.
-
-Upon which Stirling remarks:
-
- But the curious point is that Hegel himself adopts this very numerical
- symbolism, so far as it suits _the system_! It is only, indeed, when
- that agreement fails, that the agreement of Hegel fails also. The
- moment it does fail, however, his impatience breaks out. The one, the
- two, the three, he contentedly, even warmly and admiringly accepts,
- nay, "as far as five," he says, "there may well be something like
- a thought in numbers, _but_ on from six there are simply arbitrary
- determinations!"
-
-Especially, said Hegel, there is meaning in _three_, the Trinity. The
-Trinity is only unintelligible when considered as three separate units;
-its divine meaning appears when we take it as a whole.
-
- It would be a strange thing if there were no sense in what for two
- thousand years has been the holiest Christian idea.
-
-It would be stranger if one of the profoundest thinkers that ever
-lived, a teacher whose grandeur of character made him almost an object
-of worship to his pupils, had selected his symbols to "spare himself"
-the labor of clear conception (or had let them conceal from himself the
-confusion of his own thought). According to Hegel we must respectfully
-see philosophy in the Christian Trinity; in the Pythagorean Dekad, none.
-
-Pythagoras wrote nothing. And his teaching was esoteric, delivered
-under pledge of secrecy. The essence of the echoes that reach us
-amounts to this: that numbers and ratio are the soul of things; that
-the soul itself is a number and a harmony.
-
-Is there any possible reading of this from which it might appear
-profoundly true and illuminating?
-
-We sometimes estimate savage intelligence by the power of counting,
-of adding units. From one point of view the power does not seem to go
-very far with ourselves. We cannot in one act of perception count more
-than a very few dots irregularly placed on a sheet of paper. If more
-than that few they must have some arrangement. Nine must be perhaps in
-three threes, twelve in four threes or three fours. But even before
-twenty is reached, no arrangement will permit one act of perception to
-accomplish the numbering. There is merely a considerable number, and
-actual unitary counting--of units or groups--is necessary to know how
-large it is.
-
-But now let there be a sufficient number of dots to suggest to the eye
-say a flower form or a frieze pattern, and let them be so arranged.
-Before that arrangement they were a mere horde of _ones_; in their
-definite arrangement they have a _meaning_, excite an idea, a state of
-consciousness. Is not the advent of this meaning, the perception of
-this form as a whole, a new and transcendental kind of counting? Number
-in this sense, is form; and the form is form and not inchoateness,
-chaos, just because of its meaning; that is, because of the state of
-consciousness it excites in us.
-
-You can count the ticks of the clock--as ones. If they were four
-times as fast you could perhaps still count them. As they became more
-rapid than that they would pass beyond the power of counting. As they
-became still more rapid they would presently cease to be units at all
-_and become a musical note_. Now they excite what might be called an
-idea, a state of feeling peculiar to that number per second. Is not
-the perception of that number _as a note_ a kind of counting? Let the
-number per second be now suddenly doubled. Are we aware of the ratio of
-this new number to the previous one? Yes, but as a rise of an octave
-in the note, not as a counted doubling. To this corresponds another
-state of feeling, partly due to the new note as it is, partly due to
-its relation to the old one. It is a perception of ratio appearing in
-consciousness as aesthetic feeling.
-
-Set this clock to beat twice as fast again, and having listened a
-moment so as to get the sense of the new note, stop it. Set a second
-clock to beat _five_ for the first one's four. Listen so as to get the
-sense of it and then stop that clock also. Set a third to beat _six_
-for the first one's four and do the same.
-
-Now start them all at once. You cannot by counting ascertain that
-whilst one beats six the other two are respectively beating five and
-four. But your appreciation of the fact takes the form of _hearing
-the musical chord do, mi, sol_, C, E, G, the common chord in its
-first position. Is not the perception of that chord, the acceptation
-of that state of feeling, really a recognition of the ratio, a highly
-transcendental counting? In the feeling you have the _meaning_ of the
-numbers and of the ratios between them. It is those numbers themselves
-viewed from a high standpoint.
-
-The same might be said of every other chord. Listening to music is
-perceiving ratios of vibratory speed between the successive notes and
-chords, transcendental counting. The feelings aroused are what those
-ratios _mean_. The meaning, the feeling, of the composer gets out into
-expression through those numbers and ratios. Number in the ordinary
-one-plus-one sense is the body of music; number in the transcendental
-sense is its soul.
-
-We cannot in the ordinary sense count ether-touches on the optic
-nerve. But when they reach a certain number of trillions per second we
-suddenly perceive the _meaning_ of that number--which we call the color
-red or the sensation of redness. When the rapidity is seven-fourths as
-many we get the sensation violet. But there is more than a sensation;
-the colors have an _aesthetic_ and emotional value. And when colors,
-that is rates, are juxtaposited in certain ways we get _art_ and the
-value may become _spiritual_.
-
-But no two people are affected in exactly the same way by the same
-piece of music or of art work, though the souls of both may be touched.
-Since, as we have seen, the highest aspect of number and ratio is
-_spiritual meaning_, we can already see something in the Pythagorean
-saying that the soul is a number and a ratio or harmony. In its
-self-consciousness it has a spiritual meaning for itself; it means
-something to itself; it understands itself. And so each soul, each with
-its own special nature or meaning, reacts a little differently to the
-spiritual meaning of numbers and ratios coming to it from without.
-
-Nature herself, thought the Pythagoreans, is instinct with spiritual
-meanings. Whilst the soul is embodied and limited by the senses she
-cannot ordinarily or easily get these meanings direct. They have
-to be clothed or bodied in those masses of units and ratios that
-are color, sound, and form. She touches these ordered aggregations
-(numbers them, understands them) on three planes: first as sensation;
-then as aesthetic feeling; then, perhaps, in their spiritual meaning.
-The musician, as he composes, does receive direct a bit of nature's
-spiritual meaning and then aggregates such numbers and ratios of
-vibration as will express it. And if his music, carrying this meaning,
-be so sounded as to affect plates of sand or other fine powder, forms
-will result such as nature herself makes--perhaps in the same way,
-though we cannot hear the sound for its subtlety--forms of flowers,
-trees, groves, and what not. For any of nature's meanings may get out
-along the ways of sound, color, or form. We can conceive that the whole
-of evolution is guided by number, ordered number, ratio. The electrons
-in an atom and the atoms in a molecule and the molecules in a cell or
-crystal are not only so many in number but definite in arrangement,
-in form. They _mean_ something; they express in arrangement and in
-successive changes in arrangement a unitary spiritual idea of nature's,
-and in that is the force of evolution. If the units disintegrate and
-scatter so that we speak of death, the idea, the real life, remains
-and embodies again in a new harmonized mass of units. The idea is the
-magnet that attracts and arranges them and incarnates among them. It
-is their spiritual number, the cause of their countable number and
-scientifically ascertainable arrangement.
-
-Number, therefore, in the highest sense, is not the same as a heap, a
-mass, an anyhowness; it is an order expressive of a spiritual meaning.
-In the highest sense it is that spiritual meaning itself even before
-expression in an ordered mass of items or vibrations. And in this sense
-the soul is a number and nature the synthesis of numbers; both finding
-expression, the one in the soul's several garments (one only known to
-science) and works; the other in what we call "nature." Pythagoras will
-yet find his full vindication in philosophy. He is of the future, not
-the past.
-
-
-
-
-DOES NIRVÂNA MEAN ANNIHILATION? by T. H.
-
-
-It is sometimes said by superficial students that Nirvâna means total
-annihilation; while more accurate scholars point out that it means the
-extinction of the impermanent part of our nature, whereby the permanent
-prevails. This is well brought out in the following quotation from _The
-Kashf al-Mahjûb_, the oldest Persian treatise on Sûfiism, translated by
-Reynold A. Nicholson.
-
- Annihilation is the annihilation of one attribute through the
- subsistence of another attribute.... Whoever is annihilated from his
- own will subsists in the will of God, as the power of fire transmutes
- to its own quality anything that falls into it ... but fire affects
- only the quality of iron without changing its substance.
-
-It is evident that what is annihilated is the _personality_, which,
-according to the teachings, is an erroneous conception preventing the
-manifestation of the real Self. Thus the doctrine of annihilation
-is seen to be a consistent part of a logical teaching and not the
-untenable idea which some critics have represented it to be. The
-fact that most of us in our present state of development look with
-reluctance at the idea of losing our transitory personality does not
-invalidate the truth of the teaching; for the teaching relates to the
-destinies of the permanent Spirit, in which the wishes of our erring,
-transitory personality play but little part. Were we washed clean,
-standing forth in robes of light, as most religious believers hope to
-be at some time or other, we might consent in will and understanding to
-this teaching; seeing then that the personality is indeed a delusion
-and a source of woe, whose annihilation is even to be desired.
-
-In the meantime, and for immediate practical purposes, we can
-consider annihilation as a process applicable to the development
-of our character; substituting, however, a less harsh word--say
-neutralization. There are in our character many elements which we
-should wish to reduce to nothing; there are many false selves which
-obtrude themselves on us, claiming a share of our life and crowding
-out the better phases of our character. The elimination of these, in
-order that the better elements may shine forth unobscured, is a process
-of purification. Why, then, may not Nirvâna be so considered? To what
-extent have our prejudices on the subject been aroused by the mere use
-of an inadequate word in translation? Nirvâna is extinction of the
-_false_. "Ring out the false, ring in the true!"
-
-
-
-
-CATHEDRALS IN ANCIENT CRETE: by a Student
-
-
-Great as is the reverence which we have for our religion, we scarcely
-realize how much more ancient and venerable it is than is usually
-supposed. But archaeology is doing much to enlighten opinion on that
-point. For instance, we read in _The Discoveries in Crete_, by Ronald
-M. Burrows, that
-
- It was long ago suggested that the Roman Basilica, which formed the
- earliest type of Christian church, was derived both in structure and
- in name from the "Stoa Basilike" or King's Colonnade at Athens.
- This was the place where the King Archon, the particular member of
- the board of nine annual magistrates who inherited the sacred and
- judicial functions of the old kings, tried cases of impiety. It had
- further seemed possible that the building as well as the title was a
- survival from some earlier stage, when a king was a king in more than
- name. What we have found at Knossos seems curiously to confirm this
- suggested chain of inheritance.
-
- At one end of a pillared hall, about thirty-seven feet long by fifteen
- wide there is a narrow raised dais, separated from the rest of the
- hall by stone balustrades, with an opening between them in which three
- steps give access to the center of the dais. At this center point,
- immediately in front of the steps, a square niche is set back in the
- wall, and in this niche are the remains of a gypsum throne.... We
- seem to have here ... a pillar hall with a raised "Tribunal" or dais
- bounded by "Cancelli" or balustrades, and with an "Exedra" or seated
- central niche which was the place of honor. Even the elements of a
- triple longitudinal division are indicated by the two rows of columns
- that run down the Hall. Is the Priest-King of Knossos, who here gave
- his judgments, a direct ancestor of Praetor and Bishop seated in the
- Apse within the Chancel, speaking to the people that stood below in
- Nave and Aisles?
-
-The antiquity and universality of the doctrinal basis of Christianity
-forms the subject of frequent remarks in Theosophical writings, as it
-is a topic much to the fore in religious circles just now. But here the
-question is of ecclesiastical architecture; and that too, as we see,
-is ancient and pre-Christian. Little do many people seem to suspect
-that the grand cathedral, with its nave and aisles, its transept, its
-chancel, and its altar, are founded on such ancient models. While
-such facts are for the most part unknown or deliberately ignored,
-there are some Christian writers who admit them, but are disposed to
-regard Christianity as a capstone to the entire edifice of ancient
-wisdom, a final and complete revelation. Whether or not Christianity
-really occupies or can occupy such a commanding position is of course
-a question of fact; the proofs must be practical; by results we must
-judge.
-
-Mere claims will not replace actualities, nor would claims be needed
-where actualities were present. If Christianity can maintain such a
-position, it will doubtless win the respect it so yearns for.
-
-
-
-
-THE WORLD OF WOMANHOOD: by Grace Knoche
-
-
-There are subjects which even thought floats round and round, as a
-bird above her nestlings or incense over the flame which gave it
-birth--subjects which the brain-mind hesitates to touch directly,
-so reverential is the appeal they make to the inner and the best in
-heart-life. Words seem out of place. Even reason before them pauses,
-makes obeisance, and dowered with glamor, passes on, as one might
-pass who stands for a moment in the presence of a new light. There
-are events, though they are few, that so enshrine within themselves
-the deeper sacredness of soul-life that words seem poor and mean as
-carriers of their _largess_. The heart feels intuitively that silence,
-"the great Empire of Silence," alone could hope to attune human lives
-to the voice of them.
-
-Deep answereth unto deep, but sometimes not by the Marconi messages of
-the soul. There are times when from deep to deep the mystic, intangible
-bridge that is to be builded must use living words for its piers and
-masonry. But they must be _living_ words, golden-tongued words, words
-glowing with the lambent touch of flame rekindling flame. They must
-be vital, electric, surcharged with the mighty currents of compassion
-and that love that layeth down its life for a friend; heart-messengers
-of Wisdom herself they must be, and even then can build no bridge
-royal enough for Wisdom's whole mighty _entourage_ to pass over when
-the Event is such as recent days have brought forth in the world of
-womanhood--the _world of womanhood_, bear in mind, which is a larger,
-more soulful realm than the _world of women_, merely.
-
-Yet words are the only masonry-stuff at hand, and so build we must with
-them. Hearts that respond to the finer harmonies of life and nature,
-and minds that have touched understandingly to a degree the great
-problem of woman's work and woman's true place in life, will quicken
-and respond.
-
-At Isis Theater, San Diego, on the evening of Monday, February 19, and
-again on February 27, _Anno Fraternitatis Universalis XIV_, Katherine
-Tingley looked into the eager, upturned faces of more than a thousand
-women, respectful, waiting, aspiring, dead-in-earnest women. Both
-meetings had been called for women only. As I glanced over pit and
-gallery while the strains of music announced that the meeting was
-about to begin, the words which Mr. Judge once used in reference to
-right action and the altruistic life, seemed to sing out in tones of
-unmistakable triumph from the very bosom of the air: "It is better than
-philosophy, _for it enables us to know philosophy_."
-
-Nothing in this world of unity can be rightly judged if conceived of
-as an isolated something, just a fragment. "A primrose by the river's
-brim" is far other than "a yellow primrose ... and nothing more" to the
-rational, open mind. It is a part of all the rich nature-environment
-which, when we think of it _in_ parts, as some mosaicist might think of
-his design, we call river and bank and forest-wildness and sedge and
-shimmer and sky. The distant mountain is no mountain, merely, but part
-of a noble panorama, its base melting into gentler slope and foreground
-at just what point no living soul can say, its heights suffused in
-sunshine, its edges softened and purpled and cooled and warmed in the
-shimmering atmosphere, its stature rising grandly undefined against
-the misty, illimitable Beyond of azure or gold or gray. No more can
-the artist in color say "Here, definitely _here_, the foreground or
-distance end and the mountain begins," than the artist in life can
-say, "Here we will mark off and limit _truthfulness_, and next to it,
-_virtue_, and beyond the next hard dividing-line, _compassion_, and a
-goodly collection of such separate items we will call _character_." Ah
-no, life is no rag-bag of scraps and shreds and patches, nor is nature.
-It is one grand whole and no part can be understood, or even seen _as
-it is_, unless looked at and studied in its relation to all the other
-parts which with it constitute the whole.
-
-So also with historic truth. The mountain-peaks of history, rising as
-they do above the plain and level of general human action, never rise
-separate to the philosopher's vision from all that lies behind them,
-nor are they ever wholly unsuffused by the glow or the dimness that
-speaks to the prescient mind of glories or of disillusionments ahead.
-
-There could be no question, in the minds of those whose duties led
-them both before and behind the scenes of action at the two meetings
-referred to, that the twentieth century call for women had come.
-Katherine Tingley, in inaugurating this work, issued a challenge to
-all the nobler possibilities of womanhood. Those who could look beyond
-the present into the dim aerial distance and adown the vistas of the
-past, knew the Event for what it was and made no mistake in prophesying
-wonderful things for the future from the glow of promise which fell
-upon it. It was part of the past, yes, but a nobler than the common
-part; one felt that it had somehow swung out from old limitations, as
-some great glorious member of a star group might be conceived of as
-swinging out into space, into a greater orbit and an orbit of its own.
-It was as a new note sounded in the long, ascending gamut of woman's
-evolution, a gamut in which there are, here and there, glorious notes,
-royal notes, with echoing overtones of soulfulness and strength, but
-which has, alas! its burden of discord to carry, as well.
-
-There has been no unity of soul in past efforts, as a whole, and the
-keynote struck by Katherine Tingley had a ring of newness, somehow,
-on very real lines. Which does not mean that women have not worked
-together, often in large bodies, as we see them doing today. But both
-their aims and the quality of result that grew from these showed that
-real unity on lines of soul-strength and soul-effort has been lacking.
-For example, we have today the apparently united body of women who
-are storming council-chambers and invoking hand-to-hand battles with
-policemen; and yesterday we had their prototypes in old Rome, excited
-groups of fad-ridden women who even barred the approaches to the Forum
-as an argument in support of their demands for political equality--and
-Roman homes going to pieces by the hundred for lack of true womanhood
-at the helm. Oh, if women would read history _in a new way_!
-
-Efforts characterized by a certain outer binding-together, while of
-real inner unity there was none, there have been in all ages. But,
-strange to say, until the inauguration of Theosophical work for women
-in this year of the twentieth century, the true note has been sounded,
-in most cases, by some one woman who was more or less _un_helped
-by the women about her. History inspires us with the virtues of
-Alcestis, that peerless wife; of Antigone; of that perfect exemplar of
-motherhood, Cornelia, mother of the Gracchi; of the queenly Thusnelda;
-of Cleopatra, Semiramis, and Zenobia; and let us not forget the peasant
-girl of Domremy, whose simple purity and absolute self-forgetfulness
-did more for the "woman movement" of the ages than even her generalship
-did for France.
-
-Yet these are isolated types. Barring Sappho and her woman pupils,
-Birgitta of Sweden and her wonderful work for and with the women who
-flocked to the home centers that ecclesiastical enemies fortunately
-did not prevent her from establishing, history has little to say as to
-women who have _worked together_ for some truly spiritual cause, in
-which the noblest they had was placed on Humanity's altar.
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. PHEIDIAS "THE AROMA OF ATHENS"]
-
-[Illustration: Copyright by Katherine Tingley, 1911 KRATINOS IN CENTER,
-EURIPIDES TO LEFT, ATTENDANT AT RIGHT "THE AROMA OF ATHENS"]
-
-
-
-
-"MAGNETONS," FORCE AND MATTER: by H. Travers
-
-
-A man of science has presented to the Paris Academy of Sciences a paper
-in which he attempts to prove from the results of certain experiments
-that the atoms of magnetic bodies, such as iron and manganese, contain
-definite quantities of an elementary magnetic _substance_, which he
-proposes to call "magneton." This is regarded as a sequel to the new
-way of regarding electricity; for in the electrons we now seem to
-find a means of defining electricity in terms of a unit of substance.
-Electricity, light, and other physical forces, have at different times
-been defined either as kinds of matter or as modes of motion. At the
-present moment, many people think, we are passing from the kinetic to
-the corpuscular view again. But it is more likely that our present
-studies will end by giving us a more accurate and adequate notion of
-the nature of force on the one hand and matter on the other. We shall
-see more clearly that force and matter are inseparable, and that in
-our use of these words we are merely making mental abstractions for
-the purpose of calculation. What was at one time considered to be
-inert matter was later found to be teeming with energy; so that this
-kind of matter, instead of being inert substance, was found to be the
-result of forces acting in some finer kind of matter. This finer kind
-of matter--hypothetical so far--was denominated "ether"; and should
-we succeed in examining this ether, we should probably find that it
-too is the result of forces acting in a still more recondite form of
-matter--a sub-ether, as it were. At all events we should have no choice
-but to describe it in that way. In the same way force must always be
-inseparably associated with mass, for the quantity denoted by the
-term "mass" is included in the definition of force. Thus the question
-whether electricity, magnetism, etc., are "forces" or "forms of matter"
-loses its meaning, since (strictly speaking) they cannot be either but
-must be both.
-
-The experiments mentioned seem to have shown that there is a definite
-physical unit of quantity for magnetism, just as the negative electron
-is said to be a definite unit of quantity for negative electricity.
-In this case we should have arrived at the conclusion that magnetic
-substances are those to whose atoms or molecules are attached these
-magnetic atoms.
-
-As to the kinetic theory of electricity, light, and other physical
-forces, we certainly know that kinetic effects attend the
-manifestation of these forces; and where there is no physical matter
-present we have predicated an ether to serve as a substratum for these
-kinetic effects. But is that the same as saying that electricity and
-light are modes of energy or forms of motion? Later research has
-shown us that these physical forces are attended, not only by kinetic
-effects, but also by those other effects which we denote by such terms
-as "mass," "inertia," or "substance." Again, are we entitled to say
-that electricity, light, etc., _are_ substances, or forms of matter? It
-would seem more reasonable to say that both energy and mass are to be
-classed among the effects or accompaniments of electricity and light,
-electricity and light themselves being something that is neither energy
-nor mass but parent to both.
-
-In brief, the life or _vis viva_ of the physical universe escapes
-observation and analysis, while its various effects, appearing in the
-forms which we describe as light, heat, electricity, etc., are defined
-by us in terms of our two mental concepts "mass" and "energy." The
-farthest limit to which physical observation has reached, or seems
-likely to reach, is that of minute and extremely active particles,
-whose motions are attended with luminous, thermal, and electric
-phenomena. To put the matter in a nutshell: we find that the so-called
-inert matter of the universe is composed of what are to all intents and
-purposes small beings, very much alive and endowed with proclivities.
-Given our electron or magneton, we are obliged to take for granted its
-innate properties of energy, etc., for we have no means of explaining
-them except by reducing them to smaller factors of precisely the
-same kind--and this is no explanation. That is, we have to assume
-the universal presence of active and purposeful life--for that is
-what it amounts to, whatever names we may give. And behind all this
-manifestation of life there of course lies _mind_; otherwise we must
-suppose the existence of causeless and purposeless life--a conception
-which is highly arbitrary and unnecessary.
-
-Science has a great future before it, but at present it is laboring
-under limitations due to the restriction of its sphere. A large portion
-of its proper domain having been usurped by theology and wild deductive
-philosophy, science has confined itself to such limits as give it a
-free field. But if the careful and logical methods of true science
-could be applied to all departments of investigation, knowledge would
-take a great leap. Of late years we have seen many foolish attempts to
-establish a "higher science," many of them associated with "psychism"
-and similar eccentricities. All this naturally arouses the antagonism
-of true men of science and causes them to shun the possibility of
-association with such movements. Take the psychical research movements,
-for example; is it not evident that in many cases these are destined
-to achieve delusion rather than any useful truth? Or take hypnotism:
-how can such a dangerous pseudo-science be adequately studied without
-the grave risks which its knowledge brings upon society in the shape of
-credulous folly and a cover for cowardly vice?
-
-It seems evident that science is too unorganized and indiscriminate
-at present, and that when it extends its boundaries so as to include
-the larger fields it will also have to raise its standards. Scientific
-work, if valuable, should be treated like other valuables--that
-is, protected. This can only be done by intrusting it to worthy
-and competent people; from which we see that the character of the
-professors becomes an important matter. This principle is recognized
-in many of our departments; for we do not intrust the performing of
-surgical operations nor the care of lunatics to all and sundry. Why
-then should other departments be thrown open, allowing dangerous drugs
-and dynamite to pass into the hands of weaklings and criminals? Above
-all, why should the far more dangerous powers of hypnotism and so forth
-be made thus free to all?
-
-In brief, knowledge is as inseparably connected with conduct as
-force is with matter. He who attempts to separate them and to pursue
-knowledge independently of duty and conduct, does not achieve
-knowledge; he achieves only partial knowledge or harmful knowledge.
-The fair bride is won only by the pure and valiant knight. One of the
-most important adjustments which our views have to undergo is that of
-recognizing the proper relative positions of religion and science. They
-should be one and not separate. But before this can be done there is
-much rubbish to be cleared away from the foundations.
-
-
-
-
-THE NATURAL HISTORY MUSEUM, SOUTH KENSINGTON, LONDON
-
-
-The British Museum was completed as recently as 1847, yet hardly
-thirty years elapsed before it was found to be too small to hold the
-continually accumulating specimens, and an enlargement had to be made.
-To preserve and properly exhibit the enormous collection of natural
-history objects a commodious building was erected at South Kensington,
-near the well-known Museum of Science and Art. It was finished in 1880
-and stocked with the old specimens from the British Museum and many
-new ones; the crowded rooms from which the old specimens were taken
-being immediately filled with other objects which had been waiting for
-exhibition.
-
-The Natural History Museum was designed by Waterhouse, and there has
-always been a strong difference of opinion as to its architectural
-beauty, at least externally. The interior design and decoration is
-generally approved. The large towers are 192 feet high, and the length
-of the building is 675 feet. The ornamental decoration is composed of
-terra cotta, and consists of bands and dressings of animals and other
-natural objects.
-
-The interior consists of a great central hall with long side galleries
-and basement. The eastern galleries are devoted to the geological,
-mineralogical, and botanical collections; the western to the zoological
-collections. The great hall is an index or typical museum, arranged
-with such specimens as to give a general idea of the scope of the
-subject of natural history. The historical development of those species
-of whose past there is definite knowledge, the effect of seasonal
-changes upon the colors of certain animals and birds, protective
-resemblances and mimicry, etc., are here displayed. Among the most
-interesting and rare fossils are the gigantic kangaroo of Australia
-(six times larger than the present representative, which is placed near
-it), the gigantic armadillo of Buenos Aires and its modern dwarfed
-descendant, the huge megatherium from Buenos Aires compared with the
-sloth of today, etc. The collection of stuffed birds shown in natural
-positions and with the correct surroundings always attracts admiring
-attention from the general public. In a commanding position on the
-first landing of the main staircase there is a fine statue by Böhm of
-the great naturalist, Charles Darwin. The Natural History Museum faces
-Cromwell road, a street of palatial residences, called after one of
-Oliver Cromwell's sons, who lived in a house once existing there.
-
-[Illustration: Lomaland Photo. and Engraving Dept. NATURAL HISTORY
-MUSEUM, SOUTH KENSINGTON, LONDON]
-
-[Illustration: Lomaland Photo. and Engraving Dept. A BIRD'S EYE VIEW OF
-PART OF GENEVA, SWITZERLAND SHOWING THE END OF THE LAKE OF GENEVA, THE
-RIVER RHÔNE, AND "OLD GENEVA" IN THE CENTER]
-
-[Illustration: Lomaland Photo. and Engraving Dept. NEAR CHAMPÉRY
-(VALAIS), SWITZERLAND THE ROUTE DU COL DE COUX; AND LA DENT DU MIDI]
-
-
-
-
-WAS H. P. BLAVATSKY A PLAGIARIST? by Henry T. Edge, B. A. (Cantab.), a
-Pupil under H. P. Blavatsky
-
-
-This article, written by an old pupil under H. P. Blavatsky, and
-voicing the feelings of other students, is a vindication of the memory
-of that great teacher against certain charges brought against her.
-The charges are many and mutually inconsistent; so that if brought
-together they would confute each other and the various critics might be
-left to settle their own quarrel. Thus H. P. Blavatsky is accused both
-of inventing her teachings, and also of plagiarizing them from other
-people; her works are said to be at once a stale rehash, and a new
-fad. But, as any one of these charges may appear alone and thus gain a
-plausibility it would not otherwise have had, it is both the desire and
-the duty of those who uphold the truth about H. P. Blavatsky to show up
-the absurdity of the attacks.
-
-The particular charge in question just now is that of unoriginality.
-It has been based on a quotation from the Introduction to H. P.
-Blavatsky's great work, _The Secret Doctrine_, which is as follows:
-
- I may repeat what I have stated all along, and which I now clothe in
- the words of Montaigne: Gentlemen, "I HAVE HERE MADE ONLY A NOSEGAY OF
- CULLED FLOWERS, AND HAVE BROUGHT NOTHING OF MY OWN BUT THE STRING THAT
- TIES THEM."
-
-The attempt to construe this into a charge of plagiarism signifies
-the wish to depreciate H. P. Blavatsky's writings, as being so stale
-and unoriginal that it is not worth while reading them. But, if this
-were so, why did the critics deign to notice them at all, instead of
-suffering them to sink into the rapid and perfect oblivion which awaits
-all works that are actually open to such a charge? Evidently there was
-a desire to prejudice the mind of the inquirer, so that he would be
-deterred from reading the works for himself and thus forming his own
-opinion. In short, the arguments of these critics, not resting upon
-fact, would have been disproved by such a reading; and therefore they
-have preferred to rest their statements upon mere assertion.
-
-Of course the genuine truth-seeker will always derive his opinion from
-his own investigations; and if he finds anywhere the help and knowledge
-for which he is seeking, he will not hesitate to accept it from any
-doubts as to the popularity of the author. Rather he will base his
-opinion of the author upon his or her works. But as the conditions of
-life render it necessary for us to a great extent to be dependent
-upon the judgments of professional literary people, it is possible for
-any prejudice that may exist in that quarter to inflict much injustice
-by lending the weight of authority to false representations. We may
-find, for instance, some standard work, having great influence and
-repute, treating of H. P. Blavatsky and Theosophy in a way that would
-lead one to think the writers had studied these subjects; whereas the
-contrary is the case, and the apparently scholarly treatise is actually
-a misrepresentation of fact, amounting to throwing dust in the eyes of
-the inquirer.
-
-The inquirer, the sincere seeker for knowledge, is therefore referred
-to _The Secret Doctrine_ itself, where he may ascertain what the author
-really does say in her Preface and Introduction and where he may study
-the actual teachings she thus introduces. Her attitude is both plain
-and frank; there should be no difficulty in understanding it, and its
-sincerity is apparent to anyone who has studied the book enough to see
-whether or not the writer has justified her claims. In the Preface we
-read:
-
- These truths are in no sense put forward as a _revelation_; nor
- does the author claim the position of a revealer of mystic lore now
- made public for the first time in the world's history. For what is
- contained in this work is to be found scattered throughout thousands
- of volumes embodying the scriptures of the great Asiatic and early
- European religions, hidden under glyph and symbol, and hitherto left
- unnoticed because of this veil.
-
-Here the charge of having invented a new system is met by the express
-affirmation that the materials are gleaned from ancient sources; while
-the charge of unoriginality is rendered pointless. A plagiarist is one
-who gives out the teachings of others as his own, and the charge of
-unoriginality is not usually brought against writers who set out with
-the deliberate and announced intention of quoting and expounding other
-writers. As H. P. Blavatsky herself says, in the very passage from
-which the words of the critic were selected, it would be as reasonable
-to charge Renan with having plagiarized his _Life of Jesus_ from the
-Gospels, or Max Müller his _Sacred Books of the East_ from the Indian
-philosophical writings.
-
-And what shall be said of the insinuation that _The Secret Doctrine_
-is merely a compost, a stale and profitless rehash? That it is equally
-absurd. A nosegay is not a mere heap of flowers, nor does a heap of
-stones make a temple. The riddle of ancient knowledge is not solved by
-merely collecting the scattered fragments. Anyone may bring together
-a lot of colored threads, but only a weaver and artist can make them
-into a beautiful and symmetrical fabric. The question is, What has H.
-P. Blavatsky made of her studies of the world's mystic lore? What use
-has she made of her quotations and references? Has she succeeded any
-better than other writers who have delved in the same soil? Is _The
-Secret Doctrine_ really but one more of those numerous compilations
-that find a speedy and eternal tomb on dusty shelves?
-
-On consulting the Preface we find that the author has made the claim
-that she has been able to weave the tangled threads into a symmetrical
-whole, to put the various fragments in their right places, and to apply
-a key that will unlock mysteries. In proof of her claim she refers the
-reader to the book itself. This is the only test she demands; surely
-not an unreasonable one!
-
- It is written in the service of humanity, and by humanity and the
- future generations it must be judged. Its author recognizes no
- inferior court of appeal.--_Preface._
-
-Other authors who have compiled voluminous works on ancient lore have
-signally failed to render them profitable to the student. They have
-either been mere compilers having no definite purpose other than the
-production of a learned book, or they have been overruled by some
-theory or fad which they have sought to prove. But H. P. Blavatsky has
-pointed out the real clues and for the first time made sense of what
-was chaotic. To quote her words again:
-
- What is now attempted is to gather the oldest tenets together and to
- make of them one harmonious and unbroken whole. The sole advantage
- which the writer has over her predecessors is that she need not
- resort to personal speculations and theories. For this work is a
- partial statement of what she herself has been taught by more advanced
- students, supplemented, in a few details only, by the results of her
- own study and observation.
-
-It is not easy to see how a plainer and franker statement could have
-been made. The indebtedness to other sources is freely admitted; and,
-as the reader can see, all references to sources are fully given in the
-text. The author mentions her own teachers, but not for the purpose of
-lending a fictitious authority to her statements. For these statements
-do not need any such support, consisting, as they do, of appeals to
-reason, to the weight of testimony, and to accepted authorities in the
-different branches of learning. The reference to her teachers was made
-simply in modest and honorable disclaim of credit which the writer
-felt was due to others. As to the teachings thus received and thus
-transmitted by her, they are to be judged on their merits, and should
-neither be accepted or rejected on any other principle. Information
-is information, however gained; and a man lost in a forest, who has
-actually been conducted out of it, does not need any testimonials to
-the trustworthiness of his guide. If _The Secret Doctrine_ can really
-solve problems, answer questions, and remove doubts, that fact alone is
-sufficient for the genuine truth-seeker; and the author's statement as
-to the source of her knowledge will be taken for what it was intended
-for--a due acknowledgement of gratitude and indebtedness.
-
-If H. P. Blavatsky's work is of the kind which these critics wish to
-make it out to be, surely the student may be trusted to find out that
-fact for himself; but if it is not of this kind, then the statement
-that it is, is a misrepresentation--founded possibly on ignorance,
-but in any case unworthy of a scholar. She claims that she has
-_pointed out_ many things that have hitherto _escaped the attention_
-of scholars. And this is a statement which can only be tested by
-investigation; anyone presuming to affirm or deny it without such
-investigation is either a simpleton or a bigot. The pointing out of
-truths is not an act of dogmatism, since the person to whom they are
-pointed out is left perfectly free to use his own judgment (if he has
-any) as to whether that which he has been shown is true or not, whether
-it is what he was looking for or not.
-
-H. P. Blavatsky did not write for recognition, but she has succeeded in
-the object for which she did write--that of arousing thought, calling
-attention. She desired to startle the world of thought; and this she
-has certainly done; for her opponents cannot let her alone. Moreover
-a kind of acknowledgement is to be found in the large and increasing
-number of facts, denied in her day but since admitted by scholars.
-It is true that for these revised views credit is not given to their
-originator; but that must be left to posterity when time shall have
-obliterated selfishness and ignorance. The question of originality may
-be settled by calling H. P. Blavatsky a pioneer. The lands into which
-she has led us are indeed ancient and many a foot has trod them of
-yore; yet to the modern world they were virgin forests.
-
-But one word remains to be said. Fortunately for the credit due to
-Theosophy and its first promulgator in this age, H. P. Blavatsky's
-writings do not constitute the whole of her work. She has left
-behind her the Universal Brotherhood and Theosophical Society,
-an organization which embodies many teachings which could never be
-communicated by books alone. This means that her work is in hands that
-will take care that she gets the credit to which she is entitled, and
-that the real Theosophical work is of a kind that can only be done by
-Theosophists, and so can not be plagiarized. And even the clues given
-in her writings will prove inadequate unless taken in connexion with an
-application of Theosophy in the student's daily life; for she took good
-care to show the inseparable connexion between knowledge and conduct.
-Thus those who try to use _The Secret Doctrine_ as a mine from which
-they may dig out something that they can use to their own private
-advantage are more likely to serve the author's cause than their own;
-for the only use that can be made of half-truths is to point the way to
-the _missing_ halves.
-
-[Illustration: Lomaland Photo. and Engraving Dept. A FARMHOUSE ON
-THE NORFOLK BROADS, ENGLAND A district to the west of Great Yarmouth
-watered by three rivers with many open spaces called "broads," roads
-and long narrow lanes, all of water. Many birds--water-fowl--nest and
-feed amongst the sedges; pure white swans sail about with majestic
-dignity and grace, some carrying their cygnets on the back, between the
-raised wings.]
-
-[Illustration: Lomaland Photo. and Engraving Dept. BUCKINGHAM PALACE,
-LONDON: THE LONDON RESIDENCE OF THE BRITISH SOVEREIGN]
-
-
-
-
-BUCKINGHAM PALACE, LONDON
-
-
-The illustration shows the eastern façade of Buckingham Palace, the
-residence of King George V when in London. It is taken from St. James'
-Park. The end of the lake, which is five acres in area, can be seen in
-the picture. The private gardens occupy fifty acres. The eastern wing
-of the palace, 360 feet long, was added by Blore in 1846, making the
-building a large quadrangle. Buckingham Palace was originally erected
-in 1703 by a Duke of Buckingham, on the site of Arlington House,
-where it is recorded that tea was first drunk in England. George III
-purchased it, and it was remodeled by Nash in 1825 for George IV. The
-exterior is generally condemned as an architectural failure, imposing
-only from its size, but the interior has some good features. The white
-marble staircase is considered very handsome. The palace contains a
-fine sculpture gallery, library, etc. The Throne Room is 66 feet long,
-the State Drawing Room 110 feet by 60. The Picture Gallery, which is
-180 feet long, contains a very fine collection, chiefly Dutch pictures.
-There are excellent examples of Rembrandt (the great _Adoration of the
-Magi_--1667), Hals, Teniers, Rubens, Osrade, Van Dyck (_Charles I on
-horseback_), Cuyp, Potter, De Hooch, Titian, Carracci, Claude, etc.
-Permission for strangers to visit the gallery is difficult to obtain,
-but may sometimes be obtained when the court is not in residence. The
-new monument to Queen Victoria, just unveiled, stands in front of
-Buckingham Palace.
-
-
-
-
-THE GOLDEN CHAIN OF PLATONIC SUCCESSION: by F. S. Darrow, A. M., Ph.
-D. (Harv.)
-
-
-A key to the interpretation of Greek philosophy, generally neglected
-except by Platonists and Theosophists, is given by the following
-statement of Proklos, the "Platonic Successor":
-
- What Orpheus delivered in hidden allegories, Pythagoras learned when
- he was initiated into the Orphic Mysteries, in which Plato next
- received a perfect knowledge from the Orphic and Pythagorean writings.
-
-In this connexion it was pointed out by H. P. Blavatsky, the foundress
-of the Theosophical Society (_Isis Unveiled_, vol. II, p. 39, Point
-Loma edition) that Plato himself in his Letters declares that his
-teachings were derived from _ancient_ and _sacred_ doctrines. In the
-Seventh Letter of the collection which has come down to us he says:
-
- It is ever necessary to believe in the truth of the _Sacred Accounts_
- of the _Olden Time_, which inform us that the soul is immortal and has
- judges of its conduct and suffers the greatest punishments when it is
- liberated from the body. Hence it is requisite to regard it a lesser
- evil to suffer than to commit the greatest sins and injuries.
-
-It is unjustifiable to assume as scholars usually do that we are in a
-position to judge correctly of all of Plato's thoughts because, most
-fortunately, it appears that all of his published works have been
-preserved. The last thirty-eight years of Plato's life were spent as
-Scholarch or Head of the Platonic School among the olive groves of
-the Academy where the philosopher dwelt with some of his principal
-students, namely, his successor and pupil Speusippos, Xenokrates,
-and others, teaching Divine Wisdom freely to those who were able to
-understand. The fact that Aristotle refers to various teachings of
-Plato not now extant in the Platonic works, as well as the request in
-the Second of our Platonic Letters that the letter be burned after its
-frequent reading so that it may not fall into improper hands, both
-afford corroborative evidence of the tradition that Plato refused
-to _publish_ any of his numerous lectures and oral teachings. It is
-therefore _a priori_ probable that Plato treated philosophy in two
-distinct ways, one treatment intended for public circulation and the
-other intended for School instruction. If this be true, presumably
-his published dialogs give mere indirect hints, illustrations, and
-applications of the central principles of his teachings, which were
-revealed only orally to a selected audience. Doubtless the character
-of his oral instructions also varied and certain teachings were given
-only to a few of his more advanced students, as even Grote admits.
-Therefore in seeking to understand Plato it is important to recollect
-that today "the Prince of Western Philosophers" is known only from
-his Dialogs, while his teachings as Scholarch are now unknown. It is,
-however, certain from the statement of Aristotle in regard to Plato's
-lectures "On the Supreme Good," that Plato in his oral instructions
-taught Pythagorean Doctrines, and dealt with the highest and most
-transcendental concepts in a mystical and enigmatical way.
-
-In regard to this there are important declarations in the extant
-Letters of Plato, Letters which it is orthodox to declare to be
-apocryphal, but whose genuineness is rightly defended by Grote in his
-_Plato and Other Companions of Socrates_. In the Second Letter, which
-is addressed to Dionysios the Younger of Syracuse, Plato uses some very
-suggestive language in referring to the effect upon the newly fledged
-student of entering the School:
-
- I must speak to you in enigmas that should this tablet meet with any
- accident by land or by sea, he, who might perchance read it, may
- not understand. This has not happened to you alone but in truth no
- one when he first hears me is otherwise affected. Some have greater
- troubles, others less but nearly every student has a struggle of no
- slight power from which in truth he is freed only with difficulty.
- Be careful, however, that these discussions do not become known by
- men devoid of knowledge--discussions which if continually heard for
- many years at length with great labor are purified like gold. Many
- persons apt at learning and remembering have heard them for not less
- than thirty years and after testing them in every way have recently
- declared that those things which formerly appeared to them to be least
- worthy of belief now appear to be most worthy of belief and perfectly
- clear. The most important protection is to learn but _not_ to _commit_
- to _writing_ because what is written will almost certainly become
- public knowledge. _Therefore on this account I have never myself at
- any time written anything on these subjects. There neither is nor ever
- shall be any treatise of Plato. The opinions called by the name of
- Plato are those of Socrates in his days of youthful vigor and glory._
-
-These words of Plato, if admitted to be genuine, especially when linked
-with the following statements made in the Seventh of our Letters, show
-the futility of the current dogmatism of what purport to be correct and
-complete modern expositions and criticisms of Platonism, and ought to
-instil more humility in the orthodox dogmatists who strive to interpret
-the thoughts of the Master. The declarations referred to in the Seventh
-Letter are set forth as follows:
-
- In regard to all who either have written or who shall write
- confidently stating that they know about what I am occupied, whether
- they claim to have heard it from me or from others or to have
- discovered it themselves, _I can say that it is impossible for them to
- know anything as to my beliefs about these matters; for there is not
- and never will be any composition of mine about them_. _For a matter
- of this kind can not be expressed in words as other sciences are. But
- by a long acquaintance with the subject and by living with it suddenly
- a light is kindled in the mind, as from a fire bursting forth, which
- being engendered in the soul feeds itself upon itself._
-
-He adds:
-
- I should consider it the proudest accomplishment of my life, as well
- as of signal benefit to mankind, to bring forward an exposition of
- Nature luminous to all. But I think the attempt would be in nowise
- beneficial except to a few who require merely slight guidance to
- enable them to find it out for themselves; to most persons it would do
- no good but would only fill them with the empty conceit of knowledge
- and with contempt for others, as if they had learnt something solemn.
-
-It may therefore be safely assumed that Plato intentionally refused to
-publish his views upon the most important subjects in a world of spite
-and puzzling contention. Note what he says in the Seventh Letter of the
-true disciple who is
-
- _in fact_ a lover of Wisdom, related to it and worthy of it by reason
- of his own inherent divinity. He thinks that he has been told of a
- wonderful Path, on which he ought forthwith to travel and that any
- other manner of life is unendurable. After this he does not torture
- both himself and his Leader by departing from the Path before he
- reaches the Goal, thereby obtaining the power of journeying without a
- Guide to point out the way before him. But they, who are not really
- lovers of Wisdom, but have only a coating of color like those whose
- bodies are sunburnt, when they perceive how many things are to be
- learnt and find out how great is the labor and what temperance in
- daily nourishment is requisite, they deem it too difficult and beyond
- their powers and become unable to attend to it at all and some of them
- persuade themselves that they have sufficiently heard the whole and do
- not wish further to exert themselves.
-
-At Plato's death in 347 B. C. the house, the library, and the garden in
-the Academy, were bequeathed by the Master as the permanent property
-of the School, whose income in the course of the centuries was largely
-increased by endowments. For about three hundred years the grounds at
-the Academy remained uninterruptedly the Headquarters of the School,
-but during the Siege of Athens by the Roman general Sulla in 87 B.
-C., the Teacher or Scholarch of that time was forced to retire within
-the city walls and gave his instruction in the Gymnasium, called
-Ptolemaeum, where Cicero heard the Scholarch Antiochos in 79 B. C.
-For more than six hundred years longer the grounds at the Academy
-remained in possession of the School, which however soon degenerated
-into a form of philosophical scepticism and eclecticism, from which
-it was later recalled by the so-called Neo- or New Platonists.
-Finally under the pressure of ecclesiastical bigotry and greed the
-Emperor Justinian confiscated the School property and forbade the
-last Scholarch Damascius to teach. Accordingly a little band of seven
-Platonic Pilgrim-sages, consisting of Damascius, Simplicius, Eulalius,
-Priscian, Hermeias, Diogenes, and Isidore, to avoid ecclesiastical
-persecution, were forced to wander away from the domains of Christendom
-over mountain and desert to the distant court of the Persian Emperor
-Chosroës, who four years later forced Justinian by treaty to let
-the last of the Neoplatonists return to their native land and die a
-natural death, guaranteeing them protection against further monkish
-persecution. It is a strange fact that as soon as the School grounds
-in the Academy were confiscated, a rumor, true or false, presently
-spread to the effect that the deserted property had become straightway
-unhealthy, a rumor which has persisted to this day, although it is
-impossible for one who has visited the spot to perceive any reason why
-it should not under proper cultivation re-become the healthful and
-beautiful garden it once was.
-
-The following notice appeared in the _Bibliotheca Platonica_ for
-November-December, 1889:
-
- _Secure the Academy!_ We desire to call the attention of Platonists
- throughout the world to the fact that the site of the Ancient Academy
- at Athens, Greece, could probably be secured by prompt and concerted
- action. Proper measures should be taken at once to organize an
- association having for its object the purchase, preservation and
- restoration of the place where Plato lived and taught and where his
- disciples continued his sublime and enlightening work for centuries.
- It should be rescued from the hands of the profane, and set aside
- for the perpetual use and benefit of all true followers of Divine
- Philosophy. There is no good reason, why, in due time, the Platonic
- School should not again become, as it once was, the nursery of Science
- and Wisdom for the whole World.
-
-Note the significant words of Thomas Taylor, the great Platonist of a
-hundred years ago, who in the words of H. P. Blavatsky is "one of the
-very few commentators on old Greek and Latin authors who have given
-their just dues to the ancients for their mental development":
-
- As to the philosophy (Platonism, as taught by Orpheus, Pythagoras,
- and Plato) by whose assistance these (the Eleusinian and Orphic)
- Mysteries are developed, it is coeval with the universe itself; and
- however its continuity may be broken by opposing systems, it will
- make its appearance at different periods of time, as long as the sun
- himself shall continue to illuminate the world. It has been, indeed,
- and may hereafter be violently assaulted by delusive opinions; but the
- opposition will be just as imbecile as that of the waves of the sea
- against a temple, built on a rock, which majestically pours them back,
-
-  "Broken and vanquish'd foaming to the main."
-
-Somewhat similar although less suggestive is the tribute of a recent
-writer upon Neoplatonism:
-
- The Neoplatonist held that nothing perishes and Neoplatonism is still
- alive. Its mysticism has lived on. Its idealism can never die.
-
-
-
-
-CLASSICAL CYRENE: by Ariomardes
-
-
-What we call "history" is largely a dogma. It stands on a basis very
-similar to that on which some other dogmas, religious, literary,
-scientific, etc., stand; that is, it stands on a particular,
-restricted, and local brand of culture, known as "Western
-civilization." And, like these other dogmas, it is destined to become
-seriously modified by later researches and discoveries.
-
-For look at our classical history; it is founded chiefly upon a
-literature--the literature of cultured circles in Greece and Rome. That
-this literature does not reflect the life of the people to any adequate
-extent we know; for the spade of the archaeologists, instead of
-confirmations, too often unearths surprises. The results of archaeology
-go to show that ancient peoples were more advanced in many important
-arts of life than we had surmised from our acquaintance with the said
-literature. Hebraic tradition, too, backed by the weight of religious
-authority, has colored our views of the past, and prevented us from
-estimating aright the claims of non-Christian peoples. In considering
-the history of Hindûstân, Persia, Egypt, etc., students have sought
-to make dates agree with their own sacred traditions. Again, we have
-too often shown a lack of appreciation of the form and style of other
-historians, when these have not adopted the literal and precise form
-favored by our own historians; and have consequently, in a vain attempt
-to take poetical language in the sense of a scientific treatise,
-frequently rejected it and its message altogether.
-
-Around that Mediterranean basin which was the classic theater, were
-great nations to whose history we have not hitherto had access, but
-of which we are now beginning to learn a little. The civilization--or
-rather, several distinct civilizations--that preceded Greece, and whose
-center at one time was Crete, at another the western shores of Asia
-Minor; the mysterious Nabatheans and Sabaeans; the equally mysterious
-Hittites; empires in Africa, south of Egypt, and inland from the east
-coast; these and other fragmentary remains slowly accumulate to confirm
-the assurances made by H. P. Blavatsky in _The Secret Doctrine_ that a
-far greater and longer past lies behind us than we have so far guessed.
-
-The name Cyrene is suggestive along these lines, and forms the topic
-of a recent article by Professor Alfred Emerson of the Chicago Art
-Institute, in _The Scientific American_.
-
-A number of Dorian islanders, we are there told, planted a European
-colony on the great Libyan headland to the south of Greece proper,
-640 years B. C., so that Cyrene and its neighborhood had as long an
-authentic history as ancient Rome itself. A dynasty of kings was
-succeeded by a republic and the Libyans sometimes pressed the Greek
-colony hard. Cyrene had its own school of philosophy and a famous
-school of medicine. It had over 100,000 inhabitants, and the Ptolemies
-gave it kings again.
-
-Sporadic explorations have brought to light a few relics, but
-heretofore the Ottoman government has repressed the curiosity of more
-systematic researchers. Now, however, an American expedition has won a
-firman to explore the ruins, and we shall soon have a record of this
-powerful but little known outlier of classic culture.
-
-
-
-
-KILLARNEY, IRELAND: by F. J. Dick, M. Inst. C. E., M. Inst. C. E. I.
-
-
-Those who pass hurriedly through the Killarney district know little
-of its manifold fascination. Even among natives few have thoroughly
-explored its features. But to one who has made many more or less
-prolonged visits there, at all seasons, and who has gained a
-sympathetic interest in its people and in the legends that belong to
-every rock, islet, and mountain, and who has seen it in storm and
-sunshine, at dawn and sunset, and by moonlight, the feeling grows that
-here the immutable decree of Karmic law, "there shall be no more going
-up and down," during this cycle, never fully descended--that, in fact,
-this is no part of the ordinary world at all, but something distinct,
-sacred, set apart for some inscrutable reason and purpose. The very
-atmosphere of some fairy-world of Light and Day hovers about these
-Lakes and wooded mountain heights, and seems to penetrate everything.
-Right in the center, in the very heart of all the beauty, between
-Dinish Island and Glena, rises the Shee, or Sidhe (Sanskrit _Siddhi_)
-Mountain--the mountain of the Fairy World, next to Purple Mountain.
-
-Strange to say, it is just here, too, that the luxuriant vegetation of
-Killarney seems fairly to run riot, and we find trees and shrubs of
-tropical character growing side by side with those of temperate and
-colder climes. Eucalyptus, palm, bamboo, jostle cedar and pine; while
-the profusion of flowers of all kinds is amazing. And the delicious
-perfumes of the place, with just a faint suggestion of a turf-fire
-somewhere a little way off, are something to remember. Some of the
-Killarney plants belong to what was once an unbroken coast-line
-extending to Spain. Such are _saxifraga umbrosa_ (London pride),
-_saxifraga geum_, _arbutus unedo_, and _pinguicula grandiflora_. The
-arbutus grows in profusion at Killarney, although its real home, in a
-sense, is among the Pyrenees. Other plants are found along the west
-coast, which are indigenous to the eastern shores of America.
-
-One thinks of Breasil, and the Isles of the Western Sea, a later
-geological period than that when there was unbroken, or practically
-unbroken, connexion between Ireland, Spain, and America. And then one
-begins to wonder when the links of the past will be more clear.
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE OLD WEIR BRIDGE,
-KILLARNEY]
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE GAP OF DUNLOE,
-KILLARNEY]
-
-[Illustration: Lomaland Photo. and Engraving Dept. COLLEEN BAWN ROCK,
-KILLARNEY]
-
-[Illustration: Lomaland Photo. and Engraving Dept. AN OLD IRISH
-FARMYARD]
-
-These memories of the past! Are they not pressing more strongly than
-ever on the hearts and imaginations--on the soul--of the Irish? No
-attempted deadening of this urge by half-hearted dry-as-dust methods
-ingeniously forced on the poor folk by interested parties (vested
-interests) will avail much. The unrest, which manifests in so many
-ways in contemporary Irish life, has surely a deep source. There are
-incarnations and incarnations. Some kinds are racial, that is, belong
-to the larger sweep of things. No artificial barriers can stop them.
-No pretended patronage of the Irish language movement will be able
-to check influences belonging to the inner life of a race-soul under
-recurrent upward impulse.
-
-Hy-breasil and the Isles of the West! Once the Coom-Dhuv, or Black
-Valley, to the west of the Killarney Upper Lake, was an arm of the sea;
-and those who lived on the temple-crowned heights of Killarney could
-have told us something of those Isles, which were in no shadow-world,
-but were realities, relics of Atlantis, undoubtedly. These legends must
-find their solution, partly by the names, partly by the details; and be
-studied in the light of H. P. Blavatsky's writings, particularly _The
-Secret Doctrine_, where many a clue is given; and where the Sanskrit,
-Chaldaean, and Irish names fail to give the clues, it seems the Welsh
-will come triumphantly to the rescue. After all, the details have only
-relative importance, for the broad facts are already plainly outlined
-in _The Secret Doctrine_; and it is no very difficult matter to see
-what is meant by Partholon, with the cow-faced and the goat-headed; by
-Nemed; by the Tuatha de Danaan (Fourth Race Atlanteans of the Right
-Path), and Formorians (those of the Left); some of their descendants
-living on in archaic Ireland; and the Milesians, the early arrivals of
-the Fifth, from Central Asia via Egypt and Scandinavia, when Spain and
-Africa were one and Ireland was part of Scandinavia. All of which was
-long before what we call the Celts, crossed the Caucasus into Europe.
-Irish mythology is real history, some of it disfigured, as usual,
-by irreverent or ignorant hands. The worst of it is that the Irish
-seemed to enjoy having their past belittled, and their gods and heroes
-dethroned in favor of a piece of patchwork of alien growth; a kind of
-travesty of Eastern and Egyptian teachings, belittled, like the Irish
-gods; and dethroned, truly! It was a "magical and Druidic mist" of the
-wrong kind unfortunately, which descended upon the heirs of Atlantean
-knowledge. And it will take some effort to dispel it, very probably. It
-_is_ dispelled though!
-
-Thoughts like these are apt to cross one's mind among the regal
-solitudes of Killarney, where for miles, as you look down from some
-crag, no human habitation can be seen--one of the places where you can
-sit, and watch the Sword of Light, and the Spear of Victory getting
-busy; so that the other two Jewels brought from the Isles of the West
-will shine again.
-
-One visible sign, at least, of the Sword of Light, is a growing
-temperance movement among the youth of Ireland. Right conduct leads
-to light, whatever be the mists obscuring one's vision along the
-road of life. Perhaps the youth of Ireland will next look into the
-ancient past to discern vestiges of nobility as well as simplicity of
-character; and note what manner of men some true kings were, and by
-whom attended--bards, or poet-seers; lawgivers, or disciplinarians;
-craftsmen; and warriors. Another kind of functionary was--well, he was
-not needed.
-
-One of the legends of Killarney, really connected, it would seem, with
-Inisfallen, has no very exact parallel, and possesses some interesting
-and suggestive features. The story as given by Mr. Ockenden a century
-and a half ago is somewhat as follows. There lived in Inisfallen many
-hundred years ago a prince named O'Donoghoe. He manifested during his
-stay on earth great munificence, great humanity, and great wisdom;
-for by his profound knowledge in all the secret powers of nature, he
-wrought wonders as miraculous as any tradition has recorded, of saints
-by the aid of angels, or of sorcerers by the assistance of demons;
-and among many other astonishing performances, he rendered his person
-immortal. After having continued a long time on the surface of the
-globe without growing old he one day took leave of his friends, and
-rising from the floor, like some aerial existence, passed through the
-window, shot away horizontally to a considerable distance, and then
-descended. The water, unfolding at his approach, gave him entrance to
-the sub-aqueous regions and then, to the astonishment of all beholders,
-closed over his head, as they believed, for ever; but in this they were
-mistaken.
-
-He returned again, some years after, revisiting--not, like Hamlet's
-ghost "the glimpses of the moon, making night hideous," but--the
-radiance of the sun, making day joyful, to those at least who saw him;
-since which time he has continued to make very frequent expeditions to
-these upper regions, sometimes three or four in a year; but sometimes
-three or four years pass without his once appearing, which the
-bordering inhabitants have always looked upon as a mark of very bad
-times. Mr. Ockenden continues the tale of his experiences:
-
- It was feared this would be the third year he would suffer to elapse,
- without his once cheering their eyes with his presence; but the latter
- end of last August he again appeared, to the inexpressible joy of all,
- and was seen by numbers in the middle of the day. I had the curiosity,
- before I left Killarney, to visit one of the witnesses to this very
- marvelous fact.
-
- The account she gives is, that, returning with a kinswoman to her
- house at the head of the Lake, they both beheld a fine gentleman
- mounted upon a black horse, ascend through the water along with a
- numerous retinue on foot, who all moved together along the surface
- towards a small island, near which they again descended under water.
- This account is confirmed in time, place, and circumstance, by many
- more spectators from the side of the Lake, who are all ready to swear,
- and, not improbably, to suffer death in support of their testimony.
-
-Another account says that at the feast, before he first disappeared, he
-was engaged in a prophetic relation of the events which were to happen
-in the ages to come; and that after he reached the center of the Lake
-opposite them, he paused a moment, turned slowly round, looked toward
-his friends, and waving his hand to them with the cheerful air of one
-taking a short farewell, descended.
-
-Mrs. S. C. Hall relates that an English soldier of the 30th Regiment,
-and an Irish comrade, were while she was at Killarney engaged in
-plowing up part of the old churchyard in Inisfallen, a work they both
-disliked. As they were mooring the boat in which they came to the
-island in the morning, a day or so after the work had commenced,
-
- they saw a procession of about two hundred persons pass from the
- old churchyard, and walk slowly and solemnly over the lake to the
- mainland. Reynolds (the soldier) himself was terribly alarmed, but his
- companion fainted in the boat.
-
-He repeatedly afterward saw smaller groups of figures, but no crowd so
-numerous.
-
- In answer to our questions, he expressed his perfect readiness to
- depose to the fact on oath; and asserted he would declare it if on his
- death-bed.
-
-Some say the best way to approach Killarney for the first time is
-by the wildly picturesque road over the mountains from Kenmare and
-Glengarriff. One obtains a magnificent view of the Upper Lake from the
-turn of the road a little north of the police barrack. Others again
-have experienced the charm of an absolutely sudden surprise awaiting
-them, when, arriving at Killarney by rail and driving south about a
-mile or more, during which nothing is seen but the over-arching trees,
-and turning to the left up a steep road south of the Flesk demesne,
-toward one of the guest-houses there, the whole panorama of the
-Lower Lake and the mountains bursts upon you just as you reach your
-destination. Nothing has prepared you for a scene of so great beauty;
-so this way of arriving has its merits. From this situation, or from
-Flesk Castle; from a point above the Torc cascade; and from the point
-first mentioned, are obtained perhaps the three finest views of the
-Lakes. But in truth unrivaled view-points seem endless, each having its
-own especial charm. The play of color, cloud, and shadow at various
-hours and seasons is so extraordinary that no brush of painter could
-ever do Killarney justice. As for photographs, they are merely like
-pegs to hang one's memory-hats upon.
-
-To know Killarney stay two months there at least, make friends with the
-natives, learn the legends, and absorb the harmony of the region.
-
-  And though many an isle be fair,
-  Fairer still is Inisfallen,
-  Since the hour Cuchullain lay
-  In the bower enchanted.
-  See! the ash that waves today,
-  Fand its grandsire planted.
-
-  When from wave to mountain-top
-  All delight thy sense bewilders,
-  Thou shalt own the wonder wrought
-  Once by her skilled fingers
-  Still, though many an age be gone,
-  Round Killarney lingers.
-
-_William Larminie_
-
-
-
-
-THE VRBAS DEFILE, BOSNIA: by F. J. B.
-
-
-Bosnia, in Europe, best known as one of the Balkan Provinces, belonged
-in the fourteenth century to the kingdom of Stephen of Servia:
-it attained freedom in 1376, then fell again under the Turkish
-invasion of Europe. In 1878 the treaty of Berlin provided for the
-occupation, by Austria-Hungary, of Bosnia, Herzegovina, and Dalmatia,
-accomplished only after severe conflict with the Mahommedans. Count
-Callay was appointed administrator and made it his life-work to
-promote harmony between the different races, as well as to develop
-the country's resources. Ultimately the three provinces were annexed
-by Austria-Hungary; compensation was awarded to Turkey and the
-long-feared European war averted. The Vrbas is a tributary of the
-Save, which divides Slavonia from Bosnia, on its northern border. The
-accompanying print exhibits the deep, narrow, rocky bed of the Vrbas
-and the precipitous height of the cliffs forming this magnificent
-defile, the summits being invisible from certain parts of the road.
-The river was once probably one of the underground watercourses of
-Bosnia-Herzegovina. Nature is majestic there and hews out her own rock
-temples.
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE VRBAS DEFILE,
-BOSNIA]
-
-[Illustration: Lomaland Photo. and Engraving Dept. ROCKING-STONE
-PINNACLE, MOUNT WELLINGTON, TASMANIA]
-
-
-
-
-ASTRONOMICAL NOTES: by C. J. Ryan
-
-
-There has lately been an interesting correspondence in _The English
-Mechanic_ upon the subject of meteorites, and a remarkable conflict
-of opinion has been manifested, showing that there is really not much
-positive knowledge about them. The Earth's atmosphere is continually
-being bombarded by these missiles, and the dust into which they are
-transformed during their passage through it falls upon the Earth,
-sprinkling it annually with a layer of dark mineral substance, which
-if evenly spread, would cover the surface to about the thickness of a
-match. For long it was denied by the Academies of Science that mineral
-masses, varying in weight from a few ounces to several tons, ever fell
-from the sky, although they had been frequently seen in the act of
-falling and had been handled while still warm. But the incredulity of
-the astronomers was broken down about a century ago and they could no
-longer hold to their axiom that "as there are no stones in the sky,
-they cannot fall out of it." The careful study of "shooting-stars" has
-not been undertaken for much more than half a century. Although there
-is no doubt that meteoric masses do fall to the ground occasionally and
-that the meteoric dust which is found in the enduring snows on high
-peaks and in the Arctic regions comes from the disintegration of such
-objects, it is not certain that all of the shooting stars that flash
-across our night skies (and day ones too, though we rarely see one by
-day) are of the same nature as the meteoric stones which we can examine
-in our museums.
-
-One of the most difficult problems to explain is the cause of the
-luminosity of the meteors. Many of them start into brilliancy at the
-enormous heights of eighty or ninety miles above the Earth and, after
-dashing at planetary speed across a distance of perhaps a hundred
-miles or more, disappear at heights of thirty or forty miles from the
-surface. Compared with the rapidity of their motion the quickest bullet
-is practically at rest. The explanation most widely accepted is that
-the friction of the meteorite in passing through our atmosphere at
-such an enormous speed ignites it and rapidly destroys it. Objection
-has been raised to this theory on the ground that the atmosphere
-at great heights is exceedingly rare and that it is difficult to
-believe it could offer enough resistance. Another problem has hitherto
-proved quite insoluble; i. e., the long persistence of the train of
-luminous particles which remain drifting in the upper air after the
-disappearance of the explosive bolides. For instance, on February 22,
-1909, such a luminous train was seen for several hours drifting across
-the sky at high speed. Its height was so great that it was visible
-over a large part of England and France. Why these sparks do not go
-out instantly, in the same manner as those which follow the ordinary
-shooting-stars, is an unsolved mystery.
-
-The only thing that is well established about meteor showers is
-that most of them are periodic and come from well-defined quarters
-of the heavens. From the study of the directions from which these
-streams come, it has been calculated that they travel round the sun
-in long elliptical orbits, and are members of his family. An orbit of
-thirty-three years has been computed for the famous November meteors.
-They probably extend about as far as the planet Neptune on one side
-of the Sun. The wonderful displays of November meteors seen in 1833
-and 1866, which astonished the whole world, were probably caused by
-the passing of the Earth through a particularly dense portion of the
-stream. In 1866 we met the same portion that we had encountered in
-1833. It was again looked for in 1899, thirty-three years later, but,
-to the surprise of the astronomers, there was but a very ordinary
-display. Many reasons have been offered for this, but no one really
-knows enough to explain it satisfactorily. A few of the meteoric
-streams follow the tracks of comets, and it is supposed that they may
-be the disintegrated remains of comets, particularly in the cases where
-the latter have faded away. There are many other peculiarities in the
-behavior of meteorites and of the meteoric streams which are quite
-incomprehensible, but enough has been said to show that the problem is
-full of interest to inquiring minds.
-
-       *       *       *       *       *
-
-Students of H. P. Blavatsky's teachings will not have failed to notice
-that there is a continual effort being made by astronomers to find
-some really satisfactory theory to explain the formation and behavior
-of comets' tails. She discusses the subject in _The Secret Doctrine_
-in such a way and gives such suggestive hints as to make it clear that
-when we do get the real clue to the mystery there will be need for
-further readjustments in our theories of matter. She also leads us to
-understand that partly through the discoveries which will be made in
-connexion with the anomalies of comets' tails, science will find that
-the present theory of gravitation is highly incomplete, and that there
-is an opposite force--repulsion--to be understood. Gravitation is only
-one aspect of a mysterious force which is as definitely polarized as
-electricity or magnetism. It is of interest to notice that Professor
-Kapteyn, the famous Dutch astronomer of Groningen, has just declared at
-the thirteenth Science Congress of Holland that the law of gravitation
-is abrogated among the spiral nebulae. His words are:
-
- All the known facts indicate that the so-called universal force of
- Gravitation exerts no influence upon the primordial matter from which
- all stars have been produced.
-
-A few years ago--even to a date considerably later than the time
-when H. P. Blavatsky wrote the daring suggestions in _The Secret
-Doctrine_--such a statement would have been considered the rankest
-heresy; no scientist would have dared to throw doubts upon the
-universal supremacy of the law of gravitation. Truly, indeed, did she
-prophesy that in the twentieth century it would be recognized that
-she had but sketched an outline, which, though rejected at its first
-appearance, was based upon real knowledge.
-
-In seeking a plausible hypothesis to explain comets' tails, Signor
-Luigi Armellini, an Italian astronomer, has advanced the revolutionary
-idea that they are optical illusions, merely the effect of light
-passing through the more or less lens-shaped head of the comet. He
-publishes, in the _Astronomische Nachrichten_, fourteen photographs of
-comet-like forms which he produced by passing beams of light at various
-angles through lenses so as to fall upon sensitized plates. He claims
-that the different angles at which the solar rays fall upon the nucleus
-of a comet as it moves round the sun sufficiently explain the familiar
-changes in shape of the tail.
-
-This hypothesis has not been favorably received, for it provokes more
-difficulties than it solves, plausible though it may seem at first
-sight. For instance, there is the undeniable fact that comets' tails
-display an entirely different spectrum from that of the Sun. Then
-there is the fact that they are frequently most irregular in shape,
-with strange bends and gaps in them, and sometimes they show bright
-projections pointing _towards_ the Sun. Everyone who saw the great
-daylight comet of the winter before last (Comet 1910 a) will remember
-the curious bend half way down the tail which was plainly visible
-without optical aid. This was a curious freak for a comet!
-
-It is singular that a somewhat similar hypothesis to that of Signor
-Armellini was offered by a correspondent to the _Century Path_ not long
-ago (April 24, 1910), the difference being that he suggested that the
-comet's tail was a _shadow_ of the nucleus thrown upon a surrounding
-spherical nebulosity and which became visible as a bright object when
-relieved against the intensely black background of the sky. This
-hypothesis lies open to the same objection as the lens theory, and
-also to others. But the important thing is that the mystery of comets
-has not been cleared up, nor will it be until the properties of other
-states of matter than those with which we are familiar are discovered
-by science.
-
-The following quotation from _The Scientific American_ shows some of
-the difficulties which comet theorists have to meet:
-
- The tail of Halley's comet has conducted itself in the most whimsical
- fashion.... It seems to have split longitudinally into three more or
- less well-defined parts. When we consider that Morehouse's comet of
- 1908 exhibited some extraordinary changes; that it repeatedly formed
- tails which were discarded to drift out bodily into space until they
- finally melted away; that in several cases tails were twisted or
- corkscrew shaped, as if they had gone out in a more or less spiral
- form; that areas of material connected with the tail would become
- visible at some distance from the head, where apparently no supply
- had reached it from the nucleus; that several times the matter of the
- tail was accelerated perpendicularly to its length; and that at one
- time the entire tail was thrown forward and curved perpendicularly
- to the radius vector in the general direction of the tail's sweep
- through space (_a peculiarity opposed to the law of gravitation_) it
- is evident that a comet presents important problems for the future
- astronomer to solve. (May 28, 1910, Italics ours).
-
-In connexion with the profoundly interesting problem of gravitation
-and the dead mechanical theory of the universe _versus_ the living,
-spiritual teachings which H. P. Blavatsky brought us, the student
-should consult Sections III and IV of Part III of _The Secret
-Doctrine_, Vol. I. Nothing displays more forcibly the strength and
-beauty of the Theosophical position, which sees the working of Divine
-Intelligence and Control in every thing, from the least to the greatest.
-
-To the general public as well as to astronomers the question of the
-habitability of the planets is a perennial subject of interest, and it
-is curious to observe how the opinions of experts have been modified
-lately. A few years ago it would have appeared most unlikely that
-the time was quickly coming when it would be seriously advanced by a
-distinguished astronomer that _with the exception of Mars_ all the
-planets are probably inhabited! Yet that is the position taken today
-by Professor T. J. J. See of the U. S. Observatory, Mare Island. "Mars
-has been inhabited in the past, but life has doubtless vanished there,
-as but little of the Martian atmosphere remains." Until recently it
-was thought that the extensive dark shadings on Mars were oceans, but
-the numerous observations made of late with finer telescopes and under
-more favorable conditions than were formerly available have proved
-that these dark areas, instead of being the smooth, even surfaces they
-should be if composed of water, are irregularly mottled and actually
-crossed in places by some of the fine lines called "canals" about
-which so much controversy has raged. Very limited dark blue regions
-surrounding the white "snowcaps," which are most distinctly visible
-during the Martian summers, are most probably water, but these are so
-small that conditions must be very different on Mars from those on the
-Earth or any similar planet. The state of things upon Venus appears to
-be far more like that to which we are accustomed. No mountains such
-as Venus possesses are to be traced on Mars. Professor See feels sure
-that Mars must have been the seat of life in the past, and with respect
-to the families of planets which we are morally certain must surround
-the myriads of gigantic suns which we see only as twinkling stars, he
-is convinced that they also must have been formed for the habitation
-of intelligent beings, for to regard them as barren deserts would make
-Nature ridiculous.
-
-H. P. Blavatsky, in _The Secret Doctrine_ and elsewhere, and William Q.
-Judge in his writings, have plainly stated the Theosophical teaching
-about the condition of Mars in its present cycle. According to this,
-the planet is under "obscuration," that is, it is not the seat of
-full and complete active life, though there may be some lower vital
-forces at work. But this does not mean that Mars is becoming extinct
-or that it is a dead planet. According to the Esoteric philosophy, of
-which H. P. Blavatsky was permitted to unveil a little and to give a
-partial outline, the planets are subject to great periodic changes of
-state. From a high condition of activity in which life in every form
-flourishes, they decline to a state of quiescence during which the
-vital forces are active in the unseen planes; but in due course the
-nearly extinct fires are re-lighted and a further and higher evolution
-commences. We see this taking place on a smaller scale around us;
-civilizations rise and fall only to rise again; nations and even races
-disappear to be replaced by others commencing their upward march.
-
-During the intervals between the active manifestations on the physical
-plane the life-stream or wave passes into other and interior states
-which are necessary for the full development of perfected intelligence.
-What takes place in the case of the individual man in the comparatively
-short cyclic alternations of earth-lives and Devachanic or Heavenly
-conditions is a reflection of the vast cosmic process of the planets
-and the suns. Modern science has not yet grasped the enormous and
-far-reaching significance of Cyclic or Periodic laws, particularly in
-their application to human life, and how firmly everything, from the
-lowest animalcule to the great sun itself, is held in their grasp. When
-Cyclic Law as the key to the greater mysteries of life is thoroughly
-understood we shall no longer find any opposition to the fact of the
-reincarnation of the human soul, which is simply a necessary corollary
-to it. The soul is not _supernatural_ in the sense of being outside
-Nature's laws; it is a part of the whole.
-
-So with respect to Mars. It is, as Professor See and others believe,
-under obscuration today, but its energies will revive or reincarnate
-in some future age. It has not reached the state of our Moon, which is
-a decaying corpse, having passed through its life-history long ago.
-The Moon's life-principles "reincarnating" in the sphere of the Earth
-hundreds of millions of years ago, are now pursuing a higher evolution
-here. The Earth will in its time "reincarnate" similarly.
-
-
-
-
-ST. PAUL'S CATHEDRAL FROM LUDGATE HILL: by Carolus
-
-
-The great fire of London in September 1666 destroyed eighty-nine
-churches, the city gates, hospitals, schools, libraries, and many other
-public buildings, thirteen thousand two hundred dwelling houses, and
-the fortunes of over two hundred thousand people; but only eight lives
-were lost, and the plague, which only the year before had destroyed a
-hundred thousand persons in London alone, was never afterwards a cause
-of serious anxiety. Notwithstanding the temporary suffering the fire
-was a great hygienic benefit, and the city rapidly recovered more than
-its former prosperity. One of the severest losses was that of the old
-cathedral of St. Paul, a magnificent thirteenth century Gothic building
-with a central spire. Its dimensions were enormous; the total length
-being 700 feet, the height of the nave 102 feet, and the spire attained
-the extraordinary altitude of 534 feet, 130 feet higher than Salisbury
-Cathedral spire, which gives the impression, today, of enormous height.
-The old cathedral had suffered many losses and injuries before the
-fire, its spire had been destroyed, and its monuments defaced, while
-many outrages called restorations had injured its beauty.
-
-After the fire much of the work of rebuilding was entrusted to Sir
-Christopher Wren, the most renowned architect of modern times in
-England. In four years ten thousand houses had been rebuilt, and very
-soon fifty-one churches were commenced by Wren. The greatest was new
-St. Paul's. The first stone was laid on June 21, 1675, the last in
-1710. Just before the fire Wren had been commissioned by King Charles
-II to restore old St. Paul's, and he proposed to remodel all but
-the choir in "a good Roman manner." We may be thankful that such an
-atrocity was providentially prevented. Wren made several designs for
-the new building on the lines of his proposed remodeling of the old
-one; but for various reasons none of them were finally carried out. The
-finished building is very different from even the last approved design,
-and is generally considered far superior. In place of the one-storied
-effect produced by a single order of columns, which he originally
-intended, he divided the whole height into two orders. The result
-was an immense gain in apparent size. St. Peter's in Rome is utterly
-dwarfed by the colossal size of the columns and pilasters of its single
-order, and it is a remarkable fact, that although the top of St. Paul's
-dome is only about the same height as the springing of that of St.
-Peter's, owing to Wren's ingenious design in this matter, the one looks
-about as high as the other.
-
-It is rather a singular fact that the greatest cathedral of
-the Protestant Reformation should be called after the "wise
-master-builder," St. Paul, while the central church of the Roman faith
-is dedicated to the apostle who thrice denied his Master.
-
-The ground plan as finally built, is much smaller than that of the old
-cathedral, being only 500 feet long, by 250 across the transepts. The
-front towers are 250 feet high, and the dome is 404. The dome is a
-wonderful example of Wren's constructive skill. The stone lantern at
-the summit is quite independent of the external wooden and lead dome;
-it is supported on a cone of brickwork, concealed from the interior by
-an internal dome. Wren said he was building for eternity, and he was
-especially careful about the strength of the foundations, but he had no
-suspicion of the boring and tunneling that would before many centuries
-take place around the cathedral, and serious anxiety has been caused of
-late years by sundry cracks which have appeared in some of the walls
-and vaults.
-
-There is good reason to suppose that the site of St. Paul's was once
-dedicated to the worship of Diana. Ox heads, which were sacred to that
-goddess, were discovered near the church in 1316, and at other times
-fragments of vessels that seem to have been used in the old ceremonies
-have been dug up. A chronicler of the fifth century speaks of the
-worship of Diana being restored in London in his time. The site of the
-building is the highest in the city, and it is the most reasonable
-place for the sacred Temple of pre-christian times to have been founded.
-
-Fortunately there are no thirty-five-story skyscrapers in London to
-dwarf the picturesque mass of the majestic edifice which has an abiding
-place in the heart of every Londoner--and indeed of every Englishman.
-
-        See! how shadowy,
-  Of some occult magician's rearing,
-    Or swung in space of heaven's grace,
-  Dissolving, dimly reappearing,
-    Afloat upon ethereal tides
-  St. Paul's above the city rides.
-
-_John Davidson_
-
-[Illustration: Lomaland Photo. and Engraving Dept. ST. PAUL'S
-CATHEDRAL, LONDON. VIEW TAKEN FROM LUDGATE HILL]
-
-[Illustration: Lomaland Photo. and Engraving Dept. A EUCALYPTUS GROVE,
-POINT LOMA]
-
-
-
-
-WHO MADE THE EUCALYPTS? by Nature-Lover
-
-
-Australia is a remnant of Lemuria, as geologists call that ancient
-continent which once stretched across the Southern hemisphere. In
-Australia we find strange animals and plants, the relics of a bygone
-age. One plant is the Eucalyptus, of many varieties, a very perfect
-tree, with two systems of roots, one to catch surface water, the
-other to dig deep; formed for hardiness, yet distilling every kind of
-fragrant and health-giving balm. Is this tree a product of evolution?
-Or has Man had a hand in the perfecting of it?
-
-Men in our recent civilization are already learning how to manipulate
-plants so as to make them into better plants than they were before.
-If it be true that the ancient continent of Lemuria was occupied by
-an ancient humanity, divided into races and sub-races, nations and
-tribes, enduring for millenniums, it must also be true that they made
-discoveries in science, of which agriculture is a branch. Perhaps they
-had gone further than we have yet gone in the art of plant culture;
-perhaps they had carried it to a point of perfection; perhaps they made
-the Eucalypts. There are many other plants and fruits and trees on the
-earth which seem as if they had been made at some time or another; and
-it is quite possible that bygone human races may have had something to
-do with it.
-
-The influence of man upon nature may have been underestimated. Plants
-and animals seem to remain about the same for very long periods; man
-is able to produce variations in them; and then the varieties often
-remain permanent and unaltered. It is quite conceivable that scientific
-agriculture on a large scale may have been practised at one time or at
-several times in the world's history, and that many now-existing forms
-may be attributable thereto.
-
-Thus far we have spoken only of the direct and purposeful influence
-of man upon nature; but man has also an indirect and undesigned
-influence. For just as the physical body of man is continually
-discarding atoms, which return to the soil, carrying thither vital
-elements that will be used over again in the lower kingdoms of nature;
-so man is as constantly throwing off other elements, not physical,
-and these likewise return to the lower kingdoms of nature to enter as
-vital forces into the constitution of lower forms. In other words, man
-excretes used-up and superfluous elements from his mind; and these,
-though no longer of use to man, and being now divested of everything
-human, may nevertheless serve to ensoul lowlier forms. It will thus be
-seen that some of the theories of evolution held by biologists are the
-reverse of the truth. The analogy between animals and the organs in man
-has been regarded as pointing to a descent of man from the animals; but
-why might it not imply a descent of animals from man? Once get rid of
-the idea that physical begetting is the only way in which one thing can
-be derived from another, and the way is clear for postulating a descent
-or derivation of animals from man. The crab, all claws and stomach,
-works off naturally and harmlessly certain proclivities which in man
-were cultivated to an excess too great for their further expression in
-the human kingdom. In the same way we have the spider, built perhaps
-from the cast-off atoms of a bogus-company promoter (!), the snake, the
-pig, etc. It has been well said that in the Zoo one may meet all one's
-friends and enemies--behind the bars of the cages; and the cartoonist
-can represent faithfully his human characters by giving them animals'
-heads.
-
-But let us not overdo the idea. It is true that many of the animals
-now on earth appeared subsequently to man in the present "Round" of
-evolution; but this does not apply to all the animals. The facts are,
-as might be expected, not so simple as one might like them to be; for
-the history of evolution in all its ramifications is a long and complex
-one. To return to the main proposition: man plays an important part in
-the evolution of nature, both conscious and unconscious.
-
-
-
-
-AUSTRALIAN MARSUPIALS: by Nature-Lover
-
-
-Australia is one of the oldest lands, says H. P. Blavatsky; it can
-produce no _new_ forms, unless helped by fresh races or artificial
-cultivation and breeding. This is in keeping with the native race whose
-home it has been; for a portion of the present native tribes are the
-descendants of those later Lemurians who escaped the destruction of
-their fellows when the main continent was submerged. This remnant has
-since declined. Its environment is suggestive of a survival from a long
-bygone age. As Jukes says, in his _Manual of Geology_, it is a curious
-fact that the fossil marsupials found in Oxfordshire, England, together
-with Trigonias and other shells, and even some fossil plants, should
-much more nearly resemble those now living in Australia than the living
-forms of any other part of the globe. This fact is interesting and
-suggestive.
-
-From a recent article in _The English Mechanic_ we condense the
-following.
-
-The remains of some of the oldest mammals were discovered in the
-Keuper beds of bone breccia of Upper Triassic age near Stuttgart. They
-consisted of the teeth of a small animal about the size of a rabbit,
-Microlestes antiquus. Teeth of a similar animal were found in the
-Rhaetic beds at Frome, England, while in the red sandstones of the
-Upper Trias in Virginia and North Carolina were found the lower jaws
-of Dromatherium sylvestre, and in beds of similar age in Basutoland
-the skull of Tritylodon longaevus. All these are believed to have
-been marsupials, mammals that bring forth their young in an imperfect
-condition and place them in a pouch formed by the skin of the abdomen,
-where their development is completed.
-
-In the Australian regions there are about one hundred and sixty
-species of living marsupials including the kangaroo, kangaroo rat,
-phalanger, tarsipes, wombat, bandicoot, rat, koala, Tasmanian wolf or
-Thylacine dasyure, and the Tasmanian devil or Ursine dasyure; while in
-the remainder of the world there are only about forty-six, and these
-confined to North and South America, the representatives being the
-opossum and the South American selvas. The kangaroo is also found in
-Tasmania, New Guinea, New Ireland, and in the Aru and other islands of
-these regions.
-
-Up to the present very few fossil remains of Monotremes have been
-found. These are the lowest forms of mammals and lay eggs; they
-seem to form a link with the reptiles. Their skeletons exhibit very
-reptilian characters and true teeth are absent. They appear to have
-been followed by the Marsupials and finally by the Placentals, which
-bring forth matured young, and which seem to have made their appearance
-in the Upper Jurassic. The only representatives that now exist of the
-monotremes are the duck-billed platypus or Ornithorhyncus, and the
-spiny anteater, both of Australia, and Parechidna of New Guinea. These
-lay soft-shelled eggs and have no teats, the milk being exuded from
-pores in the skin, which the young ones lick when hatched. The fossil
-remains of Echidna have been brought to light in the bone breccia of
-Tertiary times in Australia. In the Stonesfield Slate of Oxfordshire,
-which is Lower Oolitic, the lower jaws of several small marsupials
-have been found, and these were contemporary with the great saurians.
-The latter waned as the former increased. Similar lower jaws have been
-found at Swanage in Dorsetshire, the lower jaw being the first bone
-to become detached and being left stranded while the rest of the body
-or skeleton was carried out to sea. There would seem to have been a
-world-wide distribution of monotremes and marsupials; but they did not
-develop any size except in Australia, where they became isolated.
-
-In the newer Tertiary deposits of Australia are the remains of a large
-marsupial allied to the kangaroo and named Diprotodon Australis; and
-in the Post-Tertiary another named Nototherium; as also a few others
-including fossil kangaroos.
-
-This concludes our abstract from the article. In reference to what
-is said therein about the first two forms of Mammals--the Monotremes
-and the Marsupials--their analogies with the types below and above
-them, and the gradation in development which they exhibit, it may be
-recalled that the teachings given in _The Secret Doctrine_, with regard
-to animal and human evolution, are not the same as the conjectures of
-most modern theorists. The Mammalia, it is stated, are (_in the present
-Round_) posterior to Man on this globe. The evolutionary process which
-culminated in the production of a physical organism for Man took place
-in an earlier Round. Similarly, it is not in the present Round that the
-Monads inhabiting animals now living will progress so as to enter into
-the composition of Man. That destiny awaits them in a future Round.
-Hence these Monotremes and Marsupials do not represent early stages in
-the evolution of our present humanity. Analogy in form does not always
-mean derivation of the one form from the other; and when it does, there
-still remains the doubt as to which form was prior to the other. The
-subject of evolution, as taught by ancient Science, is comprehensive
-and fascinating. It is evident that the actual facts must be far more
-complex and vaster in scale than tentative hypotheses.
-
-Australia is a country with natural scenery of fascinating type. The
-illustrations accompanying this note give an idea of it.
-
-[Illustration: Lomaland Photo. and Engraving Dept. A CASCADE, NEW SOUTH
-WALES, AUSTRALIA]
-
-[Illustration: Lomaland Photo. and Engraving Dept. NEAR NATURE'S HEART,
-NEW SOUTH WALES, AUSTRALIA]
-
-[Illustration: Lomaland Photo. and Engraving Dept. AN AUSTRALIAN PICNIC
-RESORT]
-
-[Illustration: Lomaland Photo. and Engraving Dept. WHERE THE RAINBOW
-SPORTS NEW SOUTH WALES, AUSTRALIA]
-
-[Illustration: Lomaland Photo. and Engraving Dept. WHERE THE FERNS
-THRIVE: AUSTRALIA]
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE AUSTRALIAN GUM]
-
-[Illustration: Lomaland Photo. and Engraving Dept. ONE OF THE LESSER
-STATUES BROUGHT FROM EASTER ISLAND THIS STATUE (NOW IN THE BRITISH
-MUSEUM) HAS BEEN CALLED "HOA-HAKA-NANA-IA"]
-
-
-
-
-HOA-HAKA-NANA-IA: by P. A. Malpas
-
-
-Much has been written and said about the famous Easter Island statues
-in mid-Pacific. So little is really known about them that until H.
-P. Blavatsky called attention to their immense antiquity they were
-not thought to be of any particular value. There were one or two
-speculations which she, as with so many other scattered data, gathered
-together, sifted, confirmed, or refuted, adding a few details to
-complete the bare outline of the picture.
-
-The one in the illustration stands at the entrance outside the British
-Museum with a smaller, more shapeless companion. They were brought to
-England in Her Majesty's Ship _Topaze_, and presented in 1869 by Queen
-Victoria to the national collection in the Museum.
-
-As they are said to be of hard trachyte and the ravages of time are
-great, therefore it is said they are very, very old. Presumably they
-were carved in the "Stone Age," wherever that mysteriously ancient (yet
-still existing!) epoch of science may be situated in the years of the
-world. It would be interesting to know by what "Stone Age" tools they
-were carved. Perhaps Aladdin's diamonds may have helped in the carving?
-
-In any case they are evident "sun-worship" monuments. So would our
-clocks and sundials be if we could emulate our "Stone Age" brothers
-(what wonderful masons they were!) in making them last a million years
-or so.
-
-We would wish to remark that the cross on the backs of these very
-ancient statues, made in one of the hardest kinds of stone, is a very
-remarkable case of testimony by anticipation. They were only "Stone
-Age" men, but they had shrewd powers of anticipation--almost as
-wonderful as their masonry!
-
-
-
-
-SUN-LIFE AND EARTH-LIFE: by Per Fernholm
-
-Indwelling
-
-  If thou couldst empty all thyself of self,
-  Like to a shell dishabited,
-  Then might He find thee on the Ocean shelf,
-  And say--"This is not dead,"--
-  And fill thee with Himself instead.
-
-  But thou art all replete with very thou,
-  And hast such shrewd activity,
-  That, when He comes, He says: "This is enow
-  Unto itself--'twere better let it be:
-  It is so small and full, there is no room for Me."
-
-_T. E. Brown_, "_Collected Poems_."
-
-
-There, in your garden, is a plant, busily engaged in collecting
-material for its future growth, although you can see nothing as yet
-above the ground. Still in the darkness of the earth it is sending out
-numerous root-threads amongst many strange material things, of which
-some serve it as nourishment. Buried in the soil without any visible
-link with the life of the air above, it lies, dormant and inactive
-until that life above reaches it with its beneficent influence in the
-form of rain and sunshine, quickening the soul of the plant to begin
-the weaving of its material garb on the already present ideal form.
-
-And then, one day, the budding life breaks through the soil separating
-it from the air, and from now on a new life is entered upon, a double
-existence. The roots in the dark "prison of earth" continue to collect
-nourishment for the redoubled activity needed to build the ideal form.
-But the plant is now directly nourished and stimulated to growth by
-water and air and sunshine by means of its leaves as well. And thus,
-in proper time, the culmination comes in form of the flower, in its
-beauty really belonging to another world and a constant promise of a
-higher life. When it has given its message, blended its note of form,
-color, and fragrance in the great symphony of vegetable life, it passes
-away to rest; but in doing so it produces a store of seeds for future
-plant-lives similar to its own, thus binding together past and future
-and securing the continuity of its species.
-
-How much food for thought there is in a simple picture that we
-constantly have before us! How thoughts and analogies built upon it
-help us--far better than the filling of our brains with narrow and
-petty theories without any spark of life, or the poisoning of our
-emotional life by our artificial aims and desires. Men are overburdened
-by false ideas and unsound emotions of their own making. Purification
-of heart, mind, and body, is surely needed, before the wholesome
-influences always reaching us from the Center of Life can make us grow
-rightly, intensely, though quietly and in silence.
-
-"I am not of this world," said the great Master whom the Western
-world professes to follow. It was the Christos that spoke thus, the
-spiritual, glorious, ideal being that breathes the air of the higher
-life. Each of us has--nay, each one in essence is--the Christos, though
-few have consciously and purposely taken up the great task before
-us all: to weave the worthy, shining garment that will allow this
-spiritual being to take actual form in manifested existence. Man is not
-like the flower, he is self-conscious, and he cannot grow as the flower
-grows until he freely uses his self-consciousness in full accordance
-with the laws of life. He cannot hope to burst through the dark soil of
-material existence that separates him from the air where the spiritual
-sun sheds its glory until, in every moment of daily life, he feels its
-influence and adjusts his life accordingly, gathering nourishment from
-all his duties, from all the opportunities that the threads of his mind
-may encounter, and pushing upwards all the time.
-
-_Trust_ is the key to it all, the magic power that will bring the
-human plant to bloom. _Compassion_ is the guiding power for the mental
-root-threads in their work of gathering nourishment; the giving of
-the good tidings to all we can reach, the extending of aid to all as
-we progress. And when the glorious moment arrives when the soil opens
-above us, there comes redoubled activity in our earthly life, reaching
-out farther and farther, inspiring and stimulating more and more the
-hearts of the "hosts of souls" that grope blindly in the dark and
-finally have come to doubt even the existence of any spiritual life.
-
-We watch the plant in our garden and nurse it even before we see any
-visible sign of its growth, knowing that it will blossom in due time.
-Have we ever thought that there may be beings in the spiritual world
-that watch the humans in like manner and give them the tenderest care?
-Have we thought of how some already may have reached up into the air
-of spiritual existence, preparing to bloom, or already blooming, or,
-in going to rest, scattering all over the earth seeds of potential
-spiritual growth? How these may be working with all the powers of
-heart, mind, and body, to give the good tidings to us that still
-struggle in the dark? How they are to be recognized by that divine
-Compassion that does not shut out anyone of the blind and faltering
-human beings, and how they are able to inspire that Trust which acts
-like a kindling spark, producing light and order in a chaos?
-
-The sun does not enter into the growth of a plant otherwise than
-spiritually, inspiring and drawing it upwards. It is not of this world;
-and yet it is the basis of all growth in this world. So even in human
-life; the Christos stands apart from all nature's activity, and yet it
-is illuminating every particle therein, living in the heart-life of
-all. The mind can open to its rays by acting in unison with the heart,
-by finding its way upward in trust, and by expanding, as compassion
-makes it embrace ever wider circles of earthly existence. Seen thus,
-earth-life, dark and confusing as it still often may be, has its great
-purpose and is felt to be the means of a glorious spiritual blossoming.
-Every thought and act may then serve the interblending of the spiritual
-influences with the lives of our fellows, and as purification proceeds
-and the life-currents more and more easily and normally find their
-course through our hearts and minds, Joy becomes manifest and comes to
-stay with us, the Joy of True Living, precursor of the blossoming of
-the spiritual life.
-
-In this work of bursting through the dark soil of material existence,
-woman has her predominant position. Being in close contact with nature
-she can clothe the spiritual rays entering her heart in a thousand
-forms that make everything she touches radiant in its turn. And she
-can protect the sanctuary thus brought down to earth. If her trust is
-sublime, her spiritual will unflinching, none will dare to desecrate
-it. She can challenge others to leave the false and cheap glitter of
-life, for the precious jewels of the higher life. How glorious her
-position as guardian of the home, if she enters into it in the right
-spirit, trustingly! The seeds of love and unselfishness, scattered
-over the earth by those who already have blossomed forth in the higher
-glory, may in such a home find the soil needed for their quickening.
-And what a reward for a mother to watch over and guide such a soul in
-acquiring a serviceable instrument for the delivering of its message of
-Truth, Light, and Liberation!
-
-The most fertile soil is often composed of the most unpleasant and
-incongruous ingredients, and it is often the darkest. Our age is
-certainly dark, but just _because_ of the swift vibrations of material
-life it permits a growth that could not be equaled at any other time.
-This century has to make a bold step forward towards the realization
-of a higher life. Let the woman who feels its urge and who longs to
-help and serve, know that by doing rightly the small duties that lie
-nearest at hand, her path will gradually widen. The plant blooms where
-the seed falls. What woman cannot, deep within the heart, feel some
-hint of the glory and joy of stepping forth as a conscious worker with
-nature?
-
-One of the most wonderful passages in the pearl of the Eastern
-scriptures, the Bhagavad-Gîtâ, that poem of the spiritual life, is
-where Arjuna discovers the majesty of Krishna, whom he had taken
-for a friend and at times had treated "without respect in sport, in
-recreation, in repose, in thy chair, and at thy meals, in private and
-in public"; and where he exclaims: "Forgive, O Lord, as the friend
-forgives the friend, as the father pardons his son, as the lover the
-beloved." We will all some day waken to find Krishna, the Christos, at
-our side. But we must ask ere we can receive, we must call before the
-inner Christ can show himself in his true form, before he really can
-help us. We must change our whole attitude, our polarity, and drink in
-the light from above. We must let Sun-life illuminate Earth-life and
-draw forth the divine blossoms.
-
-
-
-
-THE SPADE OF THE ARCHAEOLOGIST: THE RESURRECTION OF TRUTH--ERROR'S
-FUNERAL: by Ariomardes
-
-
- The resurrection of the prehistoric age of Greece, and the disclosure
- of the astonishing standard of civilization which had been attained
- on the mainland and in the isles of the Aegean at a period at least
- 2000 years earlier than that at which Greek history, as hitherto
- understood, begins, may be reckoned as among the most interesting
- results of modern research into the relics of the life of past ages....
-
- All preconceived ideas may be upset by the results of a single
- season's spade work on some ancient site. The work is by no means
- complete; but already the dark gulf of time that lay behind the Dorian
- conquest is beginning to yield up the unquestionable evidences of a
- great and splendid and almost incredibly ancient civilization....
-
- Most surprising of all, in many respects, was the revelation of the
- amazingly complete system of drainage with which the palace was
- provided. Indeed the hydraulic science of the Minoan architects is
- altogether wonderful in the completeness with which it provided for
- even the smallest details....
-
- Perhaps the most striking and interesting result that has been
- attained is the remarkable confirmation given to the broad outlines
- of those traditions about Crete which have survived in the legends and
- in the narratives of the Greek historians.--_The Scientific American_,
- in a review of James Baikie's _Sea Kings of Crete_.
-
-Preconceived ideas may certainly be said to be in a precarious
-situation, if they can be so easily upset by a spade. Pagan tradition,
-however, comes out triumphant. Should we not therefore, place more
-faith in the pagan legends than in the preconceived ideas?
-
-Refusing to believe that the Greek legends were imaginary, Schliemann
-and his successors investigated the sites at Troy, Tiryns and Mykenae,
-there discovering the old civilization described. Now we learn
-that this was but the dying remnant of a still older and grander
-civilization whose center was Crete. How much more has the spade to
-reveal to us? How much further will discovery go? It can but show, as
-revelation follows revelation, that the map of ancient history sketched
-in H. P. Blavatsky's _The Secret Doctrine_ is correct; that our annals,
-as far as we can trace them back, record not a rise but a fall. The
-present Fifth Root-Race of humanity, being in its middle course, has
-reached the lowest point of its cycle before its reascent; the earlier
-of its seven sub-races have lived; some of the most enduring of their
-colossal works in masonry have survived, silent yet eloquent witnesses.
-The spade is slowly uncovering the vestiges of civilization gradually
-rising in knowledge and culture as we go backwards; until at last the
-completed chain of history will conduct us to the glory of our Race in
-the Golden Age of its birth.
-
-Confirmation, Theosophy has in plenty, as H. P. Blavatsky foretold of
-the dawning years of this century. Recognition, it may get later. And
-this important question arises: Will archaeologists, while admitting
-the truth of the Theosophical teachings about history, also admit
-those teachings as to the nature of Man and other kindred subjects,
-which logically depend on the historical teachings? If not, then,
-Archaeology, thy name is inconsistency. For Nineteenth Century views of
-the origin of man will not fit.
-
-And let us not become so absorbed over the Aegeans as to forget the
-rest of the world and devise theories to account for our own particular
-discoveries regardless of the discoveries in other fields. The ancient
-Chimu civilization recently uncovered in Peru claims our attention.
-History in America too goes back through rising stages to a mightier
-past. And linking all, we have the admissions, now being made on all
-sides, as to the truth of the Theosophical teachings (in _The Secret
-Doctrine_) about Atlantis. This links together the prehistoric cultures
-of the Old World and the New.
-
-Even in mechanical science there was prowess, as we learn in connexion
-with these drainage works of Crete. Perhaps we have been wont to solace
-our pride by the reflection that if the Egyptians surpassed us in
-building, and the Greeks in art, in science at least we bear the palm.
-But is this consolation merely based on the fact that the civilizations
-with which we have so far been familiar have not expended their genius
-in that particular direction? Could antiquity have surpassed us in
-applied science also, if it had had the mind to apply its abilities
-in that direction? Nay, have there actually been civilizations which
-surpassed us? This particular Cretan culture seems to have been
-distinguished by many features which connect it more with modern times
-than with the intervening Greek culture. The same has been said with
-regard to the choice and treatment of subjects in the decorative and
-imitative pottery unearthed on the Chimu site in Peru.
-
-
-
-
-THE LANDS NOW SUBMERGED: by Durand Churchill
-
-
-To those persons who are interested in geographical facts and
-geological statistics, as well as to those who are students of
-climatology, the following remarkable features of the great bodies
-of water which cover such a large part of the surface of this globe,
-a part of the surface which in bygone ages has borne upon it races
-of people from whom our remote ancestors were descended, will be of
-interest.
-
-Thanks to modern energy, skill, and perseverance, the great oceans have
-been sounded practically throughout, so that today we have published
-maps, which show quite clearly enough the general contour of the ocean
-bottoms.
-
-From these we see that the floor of the ocean is an extensive plain, or
-series of plains, lying at an average depth of about two and one-half
-miles beneath the ocean surface. In some places, gigantic mountain
-ranges rise up from these submerged plains to the very surface of the
-ocean, or to within points so near the surface that they form dangerous
-reefs, and volcanic islands.
-
-The depth of the ocean thus varies quite as irregularly and as
-precipitously as does the level of dry lands in the mountain ranges of
-Switzerland or South America or India. So far as is officially known
-in 1911, the greatest depth in the Atlantic Ocean is found between the
-West Indies and Bermuda, at a point called the Nares Deep, which is
-4662 fathoms, or 27,972 feet. The greatest depth, so far discovered in
-the Indian Ocean, is between Christmas Island and the coast of Java,
-which is 3828 fathoms, and is called the Wharton Deep.
-
-The greatest depth, so far discovered in the Pacific Ocean is called
-the Challenger (or Nero) Deep in the North Pacific, which is 5269
-fathoms (31,614 feet). To get a comparative idea of this great depth,
-we can imagine the highest mountain in the world placed in this depth
-of water, and would then find that the peak of this great mountain
-would be 2600 feet below the surface of the sea. Thus could Mount
-Everest be lost in the depths of the Pacific Ocean.
-
-There are, at present on record, fifty-six of these great holes in the
-sea bottoms which exceed three miles in depth. There are ten areas
-which lie at a depth greater than four miles, and four places where the
-depth exceeds five miles.
-
-The depth seems to bear a certain relation to the salinity of the
-water, for it is found that the amount of salt held in solution is less
-as the depth increases. This of course is the effect of temperature and
-pressure changes, as well as the greater quietness of the subsurface
-waters.
-
-The composition of the salts found in sea-water, that is the
-proportional amounts of the various component salts, does not vary
-materially in the different parts of the ocean, although the degree of
-saturation does vary, as above explained.
-
-The temperature of the ocean varies, at the surface, from 28° F. at the
-poles, to over 80° F. in the tropics. The cold water, near the poles,
-at any given point, varies less than 10° F.; and the warm water of the
-tropics, likewise has a variation, annually, of less than 10° F., in a
-band that nearly encircles the earth; this band, it is interesting to
-observe, is the region of coral reefs.
-
-Between these regions of small annual variation, there are two bands
-surrounding the earth, where the annual temperature variation is
-greater, and may at some spots even exceed 40° F.
-
-[Illustration: Lomaland Photo. and Engraving Dept. AMSTERDAM: THE
-"GREEN CANAL," AND THE STEEPLE OF THE ZUIDERKERK ("SOUTH CHURCH")]
-
-[Illustration: Lomaland Photo. and Engraving Dept. OIL CREEK FALLS,
-WATERTON LAKES, ALBERTA, CANADA]
-
-
-
-
-[Illustration: The Screen of Time]
-
-BOOK REVIEWS: Charles Morice's "Il est ressuscité":
-
-by H. A. Fussell
-
-  Once to every man and nation
-  Comes the moment to decide,
-  In the strife of truth with falsehood,
-  For the good or evil side.
-
-
-That there do occur critical periods in the lives of nations and
-of individuals, when the irrevocable step is taken which allies
-them definitely with the beneficent or maleficent forces which are
-contending for the mastery of the world, has become a truism. It is
-seldom a spectacular contest--this "battle of Armageddon"; even when it
-is, at the moment of choice we are alone, face to face with the Higher
-Self.
-
-The many and varied ways in which this contest may occur furnish the
-moralist and the preacher with occasions for the highest flights of
-eloquence, and it forms the background of history, biography, and
-fiction. One of its most recent presentations is by Charles Morice in
-his book _Il est ressuscité!_ of which we give a résumé.
-
-One day in the middle of December the Parisians were surprised on
-opening their daily papers to see the last page perfectly blank, all
-the questionable advertisements had disappeared, no Stock Exchange
-news, all the transactions by which clever financiers attract the
-unwary and pile up their millions, had been suppressed. Why? No one
-could say! Amazement on all faces! It was the same the next day, and
-the next--even the feuilleton, containing the inevitable sensational
-and sometimes salacious story was no more. At the Bourse itself there
-was "nothing doing"; would-be purchasers were told of the watered
-stocks, were advised not to buy.
-
-In the evening the leading journalists met as usual at the "Lapin Cru."
-They were no wiser than the rest. Consternation was on all faces.
-Their occupation was gone, there was not a single piquant event in
-all Paris--suddenly become virtuous--to write up. On unfolding their
-papers--the first impression was always brought in at midnight by the
-office-boys from the publishers--on one of the blank pages was this
-notice in small print:
-
- The Son of God needs no advertising. He has put up at the Three Kings'
- Hotel, Place de l'Étoile. He will be at home from noon to noon, all
- the day, the 14th of December and tomorrow.
-
-Narda, a prince among journalists, sat apart, moodily. Suddenly he
-became aware of a man opposite him at the next table.
-
- But what a man! There was in fact nothing remarkable about him, except
- that perhaps he lacked precisely those little peculiarities and
- idiosyncracies which distinguish one man from another. Yet he was a
- fine man, but his remarkable beauty did not cause surprise. The fact
- is, that one would have been surprised, nay scandalized, if it were
- not so, for his beauty, formed of the perfect equilibrium of all the
- elements of his person, revealed man in his ordinary and magnificent
- integrity. It was as if necessitated by the soul, sovereignly and
- ineffably serene, which shone in the eyes of the man: a constant,
- rich, intense light, eclipsing the crude brilliancy of the electric
- lights, and forming a halo in his unusually long hair. Narda was not
- dazzled by the light: on the contrary, he felt himself illuminated by
- it to the very depths of his being. He looked at this unknown man with
- a sympathy mingled with trust and deference. He had no desire to speak
- to him, to question him, fully satisfied by his presence alone, the
- presence of _a man_. A real man! he said to himself, and not a puppet
- like my comrades and myself.
-
-The stranger went, Narda scarcely knew how; and without him the room,
-life itself, seemed empty and vain again.
-
-The subject is not new--the incompatibility of the Christ and modern
-civilization. We are all acquainted with sensational pictures, painted
-by well-known artists, depicting Christ in the midst of decadent modern
-society, with all its revolting contrasts; or with lurid sketches
-written by clever journalists; but never have we seen the subject
-treated with so much reverence and psychological insight as in the work
-before us. Read the scene the following night at the "Lapin Cru," where
-Narda was sure he would meet again with the Son of God. They communed
-as of old the disciples with the Master.
-
-"I thought, Lord, you were to come in a different manner."
-
-"Are you also without intelligence?" Jesus replied. "Visible or
-invisible the Son of Man comes every day."
-
-The question rose to the lips of Narda: "You come, doubtless, to finish
-the work begun two thousand years ago?"
-
-"It is finished to all eternity."
-
-"Why then have you not conquered?"
-
-"Because I wished to leave to you the merit of the victory."
-
-After some further talk, Narda, who has been led into the depths of
-his own conscience, depths unsuspected by him before, exclaims: "Lord,
-perhaps you are only _myself_, my self raised to perfectness...."
-
-"But has not one of your writers said: 'It is only God who is really
-man.' How do you know, if I have not become _little by little_ divine?"
-
-And while they were speaking Jesus was giving, at "the Three Kings,"
-in its three hundred rooms, _private_ audience to three hundred
-interviewers at the same time, and to each he appeared different. On
-leaving, some declared he had fair hair, others that it was dark. To
-the philosopher he appeared a philosopher; to the artist more beautiful
-than Apollo; to the soldier a divine warrior.
-
-Last of all came "the Scribes and Pharisees," as of old, to question
-him. "Are you really the Son of God?" "Are you going to tell us again
-that salvation is difficult for the rich?" "Are you going to be
-crucified anew?" and so on. The Churches held aloof. _He had not come
-as they expected._
-
-We will not describe how our author solves the problems, economic,
-social, and religious, which this unsuspected advent of Jesus causes in
-Paris. It suffices to say that the crisis was met and tided over for
-the time being.
-
-One circumstance, however, must be mentioned: woman was honored as
-never before. Civil marriage alone is legal in France; in more than
-sixty per cent of the couples presenting themselves before the civil
-authorities for the ratification of their marriage, the unexpected
-happened. Instead of the perfunctory "Yes" which was almost invariably
-the rule, one or other of the contracting parties would say "No."
-There were no more ill-assorted matches, none of those crimes against
-humanity that the marriage service, not only among the French, but in
-every nation, condones. And the children, they had never been so happy
-before, so unrestrained, and yet so well-behaved. Even the youths and
-maidens, as they walked through the streets or wandered in the parks,
-showed a self-restraint and tenderness for one another never remarked
-before. Older people stood and looked after them in wonder. Something
-idyllic and noble had entered into and stopped the bantering, mocking,
-scoffing tone of the average Parisian. It was beautiful, some thought
-it unnatural--would it last?
-
-Towards the end of December Jesus preaches to the people--this time
-from Montmartre. All Paris is gathered there to hear him. Again the
-gracious words are heard, but are received and interpreted by each in
-accordance with his own interests and prejudices. "The common people
-heard him gladly," but the rich and learned murmured. He spoke of
-self-sacrifice and devotion to ideals; the majority, though convicted
-of sin, with seared hearts, felt revolt rising within. When Jesus had
-ended and had betaken himself away, "for their eyes were holden, that
-they should not see," it was in a state of astonishment, deception,
-consternation, even rage, that the crowd slowly melted away. Many
-men, mere simulacra of humanity--though considered the pillars of
-society--made haste to flee the place where all they held most dear,
-their success, their station, their darling sins, were menaced. But the
-innocent, the poor and the wretched, felt that it was an awakening from
-an all-too-sweet dream to the harsh realities of the pitiless struggle
-for life.
-
-It was the beginning of the end. Ere many days had passed, Jesus
-was asked to leave the city, "and normal life, with its political
-institutions, its scientific progress, its suffragettes, its railway
-accidents, theater-parties, and fashionably attired women, resumed its
-wonted course." By a kind of tacit agreement no one spoke any more of
-the disconcerting events of the last days of December. The newspapers
-wore their wonted appearance; "twenty lines, identical in every case,"
-was all the press notice of what had so profoundly stirred men's souls.
-
-And Narda, the veteran journalist, the new disciple of Jesus? Brought
-face to face with his divine self, he saw himself once again when
-in youth, with forehead high and heart full of hope, he had vowed
-allegiance to the highest. And now? Was it lack of courage? He lost
-his grasp of that divine life to which all are called, and which had
-awakened once again with so much power in him. "He has come in vain,"
-he cried, "we cannot endure him."
-
-How true, alas! are the sad words of Baudelaire, which Charles Morice
-prefixes to his work: "_Mais le damné répond toujours: Je ne veux
-pas!_"--The lost soul always replies: I do not want to.
-
-
-
-
-The Universal Brotherhood and Theosophical Society
-
-Founded at New York City in 1875 by H. P. Blavatsky, William Q. Judge
-and others
-
-Reorganized in 1898 by Katherine Tingley
-
-Central Office, Point Loma, California
-
- The Headquarters of the Society at Point Loma with the buildings and
- grounds, are no "Community" "Settlement" or "Colony." They form no
- experiment in Socialism, Communism, or anything of similar nature,
- but are the Central Executive Office of an international organization
- where the business of the same is carried on, and where the teachings
- of Theosophy are being demonstrated. Midway 'twixt East and West,
- where the rising Sun of Progress and Enlightenment shall one day
- stand at full meridian, the Headquarters of the Society unite the
- philosophic Orient with the practical West.
-
-
- MEMBERSHIP
-
- in the Universal Brotherhood and Theosophical Society may be
- either "at large" or in a local Branch. Adhesion to the principle
- of Universal Brotherhood is the only pre-requisite to membership.
- The Organization represents no particular creed; it is entirely
- unsectarian, and includes professors of all faiths, only exacting from
- each member that large toleration of the beliefs of others which he
- desires them to exhibit towards his own.
-
- Applications for membership in a Branch should be addressed to
- the local Director; for membership "at large" to G. de Purucker,
- Membership Secretary, International Theosophical Headquarters, Point
- Loma, California.
-
-
-OBJECTS
-
-This Brotherhood is a part of a great and universal movement which has
-been active in all ages.
-
-This Organization declares that Brotherhood is a fact in Nature. Its
-principal purpose is to teach Brotherhood, demonstrate that it is a
-fact in Nature, and make it a living power in the life of humanity.
-
-Its subsidiary purpose is to study ancient and modern religions,
-science, philosophy, and art; to investigate the laws of Nature and the
-divine powers in man.
-
-It is a regrettable fact that many people use the name of Theosophy
-and of our Organization for self-interest, as also that of H. P.
-Blavatsky, the Foundress, and even the Society's motto, to attract
-attention to themselves and to gain public support. This they do in
-private and public speech and in publications. Without being in any way
-connected with the Universal Brotherhood and Theosophical Society, in
-many cases they permit it to be inferred that they are, thus misleading
-the public, and honest inquirers are hence led away from the original
-truths of Theosophy.
-
-The Universal Brotherhood and Theosophical Society welcomes to
-membership all who truly love their fellow men and desire the
-eradication of the evils caused by the barriers of race, creed, caste,
-or color, which have so long impeded human progress; to all sincere
-lovers of truth and to all who aspire to higher and better things than
-the mere pleasures and interests of a worldly life and are prepared to
-do all in their power to make Brotherhood a living energy in the life
-of humanity, its various departments offer unlimited opportunities.
-
-The whole work of the Organization is under the direction of the Leader
-and Official Head, Katherine Tingley, as outlined in the Constitution.
-
-Inquirers desiring further information about Theosophy or the
-Theosophical Society are invited to write to
-
-  THE SECRETARY
-  International Theosophical Headquarters
-  Point Loma, California
-
-
-[Illustration: THE PATH]
-
-  The Theosophical Path
-
-  An International Magazine
-  Unsectarian and nonpolitical
-
-  Monthly      Illustrated
-
-[Illustration]
-
-Devoted to the Brotherhood of Humanity, the promulgation of Theosophy,
-the study of ancient & modern Ethics, Philosophy, Science and Art, and
-to the uplifting and purification of Home and National Life
-
-  Edited by Katherine Tingley
-  International Theosophical Headquarters, Point Loma, California, U.S.A.
-
-
-
-
-_All that we are is the result of what we have thought: it is founded
-on our thoughts, it is made up of our thoughts. If a man speaks or acts
-with an evil thought, pain follows him, as the wheel follows the foot
-of the ox that draws the carriage._
-
-_All that we are is the result of what we have thought: it is founded
-on our thoughts, it is made up of our thoughts. If a man speaks or acts
-with a pure thought, happiness follows him, like a shadow that never
-leaves him._
-
-_"He abused me, he beat me, he defeated me, he robbed me."--in those
-who harbor such thoughts hatred will never cease._
-
-_"He abused me, he beat me, he defeated me, he robbed me."--in those
-who do not harbor such thoughts hatred will cease._
-
-_For hatred does not cease by hatred at any time: hatred ceases by
-love, this is an ancient rule._
-
- DHAMMAPADA, 1, 2, 3, 4, 5. (Translation by F. Max Müller, _Sacred
- Books of the East_, Vol. X.)
-
-
-
-
-  THE THEOSOPHICAL PATH
-  MONTHLY ILLUSTRATED
-
-  EDITED BY KATHERINE TINGLEY
-
-  NEW CENTURY CORPORATION, POINT LOMA, CALIFORNIA, U. S. A.
-
-  Entered as second-class matter July 25, 1911, at the Post Office at
-  Point Loma, California under the Act of March 3, 1879
-  Copyright, 1911, by Katherine Tingley
-
-
- COMMUNICATIONS
-
- Communications for the Editor should be addressed to "KATHERINE
- TINGLEY, _Editor_, THE THEOSOPHICAL PATH, Point Loma, California."
-
- To the BUSINESS MANAGEMENT, including subscriptions, address the "New
- Century Corporation, Point Loma, California."
-
-
- MANUSCRIPTS
-
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- considered unless accompanied by the author's name and marked with the
- number of words. The Editor is responsible only for views expressed in
- unsigned articles.
-
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- SUBSCRIPTION
-
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-
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- "CLARK THURSTON, _Manager_," Point Loma, California.
-
-
-  VOL. I NO. 5      CONTENTS      NOVEMBER 1911
-
-
-  A Group from _The Aroma of Athens_                      _Frontispiece_
-  Evolution in the Light of Theosophy  H. T. Edge, B. A. (Cantab.)   311
-  The Mysteries of Rotation                              A Student   316
-  Scenes from The _Aroma of Athens_ (_illustrations_)   316-317, 322-323
-  What are the Bases of an Intelligent Belief in Reincarnation?
-                               F. S. Darrow, A. M., PH. D. (Harv.)   317
-  The Victory of the Divine in Man Rev.                S. J. Neill   320
-  Ancient America (_illustrated_)                 An Archaeologist   323
-  The Parable of the Crucifixion                Cranstone Woodhead   328
-  Is Light Corpuscular?                                   T. Henry   332
-  Astronomical Lore                                      A Student   334
-  The Mystery of the Molars                                Medicus   336
-  A Dutch House Court by Pieter de Hooch (_illustrated_)             338
-  Point Loma Hills at Eventide (_illustration_)                      339
-  The Incarnation of Geniuses                           H. Travers   339
-  The Plight of the Vivisector           H. Coryn, M. D., M.R.C.S.   341
-  The Ekoi: Children of Nature         H. T. Edge, B. A. (Cantab.)   344
-  An Unknown American Nation (_illustrated_)          H. S. Turner   347
-  The Confines of Science                             Investigator   349
-  The Tower of London and the Houses of Parliament (_illustrated_)
-                                                           Carolus   352
-  Point Loma Notes                                        C. J. R.   354
-  The Woman's International Theosophical League
-                                            A Member of the League   357
-  Illusion and Reality                           Lydia Ross, M. D.   362
-  Venice (_illustrated_)                              Grace Knoche   366
-  Humanity and Theosophical Education        Elizabeth C. Spalding   375
-  Book Reviews: "Commentary upon the Maya-Tzental Perez Codex"
-      (William E. Gates), C. J. Ryan. A New Magazine.
-      _The Strange Little Girl_, a Story for Children                378
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. DIOTIMA, MYRTO, AND ASPASIA GROUP IN "THE AROMA OF
-ATHENS," AS PRESENTED IN THE GREEK THEATER INTERNATIONAL THEOSOPHICAL
-HEADQUARTERS, POINT LOMA, CALIFORNIA ON APRIL 17, 1911]
-
-
-
-
-THE THEOSOPHICAL PATH
-
-KATHERINE TINGLEY, EDITOR
-
-  VOL. I      NOVEMBER, 1911      NO. 5
-
- Spirit feeds and sustains the air and the earth and the liquid plains
- of the sea; also the shining globe of the moon, and the Titanian
- stars: while Mind pervading (the Universe) puts the whole in action,
- and blends itself with the mighty frame. Thence men, and the races
- of the beasts and of the flying kind, and the huge creatures brought
- forth by the Sea beneath his mottled surface. A fiery energy works
- through these elementals and a celestial origin in the seed, so far as
- heavy bodies, earth-sprung limbs, and mortal members, weigh not their
- vigor down.--Virgil, _Aeneid_, vi, 724-732
-
-
-EVOLUTION IN THE LIGHT OF THEOSOPHY: by H. T. Edge, B. A. (Cantab.)
-
-
-After studying the various theories of biological evolution and the
-controversies of their respective exponents, one reaches the conclusion
-that each of the theorists is worrying a small fragment of the truth,
-and that the actual facts comprehend not only all these theories
-but a good deal more besides. There is (1) the theory of continuous
-evolution, which supposes that forms reproduce other forms in a
-continuous and uniform series; and there is (2) the theory of mutation
-or saltation, which supposes that new species appear suddenly. An
-American professor of palaeontology is quoted as reconciling these
-two supposedly conflicting views by still another hypothesis, which
-supposes that evolution is on the whole continuous, but with occasional
-jumps and divergences.
-
-Then there is the controversy as to whether changes are produced by
-the influence of external environment or whether they occur within the
-germ; or whether, again, both these influences co-operate.
-
-The confusion is due mainly to two causes: the attempt to define the
-operations of nature within too narrow limits; and the attempt to form
-an idea of evolution by considering its visible products only, and
-apart from the invisible something which is manifesting itself in those
-products. Our thought should reach out to wider horizons.
-
-All growth consists in the physical manifestation of something which
-previously was not physical. Take the case of a tree growing from a
-seed. The tons of material composing the body of that tree have been
-collected from the air and the soil. Within the seed was enshrined
-_something_ (which afterwards passes into the tree) having the power
-to perform this wonderful operation. We may say, if we like, that
-the whole tree existed _in potentia_ in the seed; but unless this
-expression is to remain a mere logical figure, we must attach a
-concrete meaning to it. In other words, we must inquire _what_ was
-that something which existed in the seed. Here we are driven right up
-against the real point at issue; out of the seed comes the tree, the
-tree cannot come from any other source than a seed or its equivalent
-(such as a slip); hence the whole future tree must be in some way
-locked up within the seed. But in what guise? Is there perhaps a
-miniature tree folded up within that husk? But even so, whence that
-miniature tree and why does it grow? Theorists, in spite of their
-alleged practicality, are often contented with abstractions that would
-not satisfy a more concrete mind; and for this reason many inquirers
-will not be satisfied with the explanation that there is some "force"
-or "tendency" in the seed. Theorists may deal with "tendencies," but
-the Theosophist will demand something less imaginary and abstract. The
-primary postulates demanded by theorists are often so comprehensive
-as to amount to a begging of the main question. Give Archimedes his
-standing ground and he will move the whole earth; grant Euclid his
-postulates, and he will soon knock you off a few theorems; give a
-biological theorist his "tendencies," and the rest is as easy as
-rolling off a log. But the inquirer would like to know something about
-those tendencies.
-
-So then there is locked up in the seed, which is to become a tree,
-a _tendency_. Translating this highly abstract and even theological
-expression into the matter-of-fact language of Theosophy, we get this:
-that the whole future physical tree has existed beforehand in some
-form other than physical, and complete in everything except the purely
-physical attributes. Size and dimension, mass and solidity, being
-physical attributes, do not pertain to the tree in this antecedent
-form. Is science prepared to say that that which has no dimensions
-nor any other physical attributes does not exist? If so, then we are
-reduced to the conclusion that the physical _visible_ universe is
-self-creative and all-sufficient and all-inclusive--in short, that
-physical matter is the prime material, the source of all intelligence,
-substance, all energy, everything; in which case it is of course
-useless to try to explain it, and it must be simply accepted as an
-irresolvable fact. But, setting aside such an untenable proposition, if
-physical matter has not produced itself, if it is _not_ the ultimate
-unknowable, let us ask from what was it produced? Driven thus to the
-conclusion that there are states of existence prior to physical matter,
-is it out-of-the-way to suggest that the tree within the seed exists in
-one of those states?
-
-Accustomed as we are to think in terms of physical matter and of its
-principal attribute--extension (or, as we wrongly call it, space)--we
-cannot imagine that there can be room in the universe for anything
-else. We think that matter entirely fills space; we imagine that, if a
-thing is not in what we call "space," it cannot be anywhere. But space
-is in reality immeasurable; it can have no dimensions, no up-and-down,
-no fore-and-aft, no right-and-left. It may well be that physical
-matter, so far from crowding it, does not incommode it at all--that
-there is "plenty of room" still, so to say.
-
-Another consequence of our habit of regarding physical extension as
-a plenum is that when we have to allow for the existence of anything
-else, we think it necessary to suppose that that something else must
-be _extremely small_. Thus the tree in the seed has to be extremely
-small, the atom has to be extremely small, and so on; and this simply
-because we imagine that space is packed full with the physical objects.
-But what logical reason is there why there should not be a world full
-of trees, animals, and every other form that is become physical, all
-in a pre-physical state, and yet by no means interfering with anything
-in the physical world? Why, even in the familiar terms of physical
-science, this view is quite reasonable; for the atoms, we are told, are
-so minute in comparison with the intervals between them that they are
-like planets swimming in an ocean of ether. These atoms are of course
-utterly imperceptible to any of our senses; we know them only through
-their groupings and motions. Now suppose there are other atoms between
-them, or even different groupings of the same atoms, what would we know
-about these? Their vibrations might not happen to be attuned to our
-physical senses.
-
-We have imagined, then, our tree as existing, complete in all but
-physical attributes, in this world, but in a state where it is beyond
-the ken of our physical senses. The microscopic germ within the seed
-is the point through which the change from pre-physical to physical
-is operated--a door, as it were, through which the tree has to pass,
-admitting it to its new state. This point is like one of the knots
-where the fabrics of these two worlds are woven together; the very
-small seems in some way to be the gateway to another world.
-
-But let us extend the idea to the case of evolution generally. So far
-we have taken a tree as an instance; but, on the same analogy, all
-organized physical beings will have pre-existed in this pre-physical
-state. The germ, the point within the germ, is their gateway to
-physical existence; but before passing through this portal, they have
-already existed, complete in all but physical attributes, in another
-state. To sum up the argument--we must predicate the existence of a
-_type-world_, wherein exist the prototypes, the models, of all that is
-to become physical; and we have already seen that it is necessary, on
-other grounds, to predicate the existence of such a world.
-
-This hypothesis will explain the riddles of evolution readily. In one
-point in particular does it clear up difficulties. If organisms grow
-and change in the physical state, why may they not also grow and change
-in the pre-physical state? This would fully account for the so-called
-"saltations" and for the "missing links." An organism, after passing
-out of physical life, shedding all its physical atoms, and resuming
-once more its former non-physical state, might undergo modification
-while in that state and before re-entering the physical condition.
-Thus, when it reappeared, it would be different, and biologists would
-call it a mutation or saltation.
-
-Palaeontology shows us that in past epochs there were on earth forms
-intermediate between different forms existing on earth now. This at
-least indicates that the complete chain is not necessarily all upon
-the earth at one time; and this again agrees with the idea that the
-earth is never at any one time fitted to support every form of life.
-This being so, how can we possibly trace a chain of evolution by
-reproduction? A good idea of the process of evolution can be got by
-watching from one side the ascending threads of a revolving screw. They
-pass up and up, one after the other, but we cannot see where they are
-connected; to see that, we must take an all-round view. In a similar
-way the organisms are passing around a spiral curve, of which curve but
-one side comes to our view; hence we see it as a number of disconnected
-elements.
-
-The process of evolution, in fact, is not carried on entirely within
-the limits of our physical vision--surely not an unreasonable
-statement. It would be strange indeed, if all that we see were all
-that there is. Hence biologists should expect, as a logical inference
-from their own conditions of research, that the results at which they
-arrive shall be incomplete; the imperfection of these results is rather
-to be regarded as evidence of their truth than the contrary.
-
-But, instead of taking the case of animals, suppose we take that of
-human beings; for here we can view the matter more from the inside.
-We are human beings ourselves and are conscious of our own mind. This
-mind, as we know, undergoes development; it gains experience from day
-to day and ends up with a very different outfit from that with which
-it started. When this inner being again enters into the make-up of
-physical humanity, will it be the same as before? Shall we have the
-same old horoscope at our next nativity? Jupiter and Saturn forbid! But
-in case any reader should cavil over the question of death and rebirth,
-we can consider the matter apart from those. We are actually being
-reincarnated all the time; for does not our body continually discard
-old atoms and take on new ones? And does not the growing and changing
-body accommodate itself to the requirements set by our mind? If not,
-what do habit and exercise amount to? We can create for ourselves
-a body different from the one we have now, by muscular exercise,
-temperance, intemperance, and other means. So here we have a definite
-example of the process of growth and evolution. Death itself is but
-a major change, similar in kind, if greater in degree, to the lesser
-deaths that are taking place in us every day.
-
-The physical structure is slow in its movements and conservative in its
-habits; and so in the course of a life in the physical state a misfit
-is apt to result; and this is adjusted by death and rebirth. It is
-reasonable to suppose--indeed it is inevitable--that the animals, in
-their own smaller and slower way, learn while they live, and that the
-indwelling animal monad is not forever doomed to reside in the same
-kind of form, but passes very gradually on to higher forms.
-
-The species that we see and study are the beads on the string. It is
-almost like studying the different houses which a man may have built
-and left standing while he himself has gone elsewhere. These would give
-a clue to his mental development; but we must presuppose the existence
-of the man.
-
-The question of physical reproduction is closely involved with that
-of evolution; and here again biology investigates but a few of the
-factors that enter into the process. Biology gets down as far as the
-microscopic germinal speck, and naturally enough has to stop there. A
-fertilized ovum provides the essential conditions for the entry of a
-life, but it needs other kinds of research to trace the source of that
-life.
-
-In the light of Theosophy, evolution becomes a vast and entrancing
-study, for it concerns worlds and ages. Apart, however, from merely
-curious interest, this study is of the greatest positive importance to
-humanity, for the reason that inadequate theories are giving rise to
-various movements that we believe to threaten great harm, should all
-their ideas be carried out. A king who should ruthlessly slaughter all
-those among his subjects who did not happen to suit his ideals of what
-a subject should be, would justly be considered a cruel and stupid
-tyrant; yet there are proposed methods of eliminating the "unfit,"
-which, though clothed in ambitious language, seem none the less
-monstrous. Hence the need of greater knowledge to prevent erroneous
-ideas from incarnating as monstrous acts.
-
-
-
-
-THE MYSTERIES OF ROTATION: by a Student
-
-
-One of the most fascinating results of the attention bestowed in the
-last few years upon gyroscopic effects, has been the almost final
-perfection of the gyrostat-compass, and the _Scientific American
-Supplement_ contains an excellent account of it, together with one of
-the clearest popular explanations of its action which we have seen. The
-tests of the Anschütz instrument as improved by Sperry, were carried
-out last April for five days on a steamer plying between New York and
-a port in Virginia. Although the vessel rolled in heavy seas, it was
-found that the compass kept practically absolutely on the meridian
-during the whole period. The electric motor runs at 6000 revolutions
-per minute, and the instrument is in the steering-engine room,
-connected electrically with a repeating compass on the bridge. It is
-stated that at all ordinary latitudes this compass has a directional
-force some fifteen times greater than a corresponding magnetic compass.
-This, however, diminishes on approaching the poles. The interesting
-feature of the gyro-compass is that its action in pointing true north
-depends upon the rotation of the Earth.
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo.
-and Engraving Dept. SCENE FROM "THE AROMA OF ATHENS" IN THE CENTER
-IS PHARNABAZOS, THE PERSIAN ENVOY TO ATHENS, WITH HIS SUITE AND
-ATTENDANTS]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. ANOTHER SCENE IN "THE AROMA OF ATHENS" CENTRAL FIGURES
-ARE PERIKLES AND PHEIDIAS]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. ARCHERS IN "THE AROMA OF ATHENS"]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. ANOTHER SCENE IN "THE AROMA OF ATHENS"]
-
-
-
-
-WHAT ARE THE BASES OF AN INTELLIGENT BELIEF IN REINCARNATION? by F. S.
-Darrow, A. M., Ph. D. (Harv.)
-
-
-Reflection inevitably reveals the limitations of the actual, the
-confines of the present. So narrow is the sphere within which our
-daily life revolves that even the man who most prides himself on his
-avoidance of philosophy is forced, perhaps unconsciously, to construct
-a theory of metaphysics. How is it possible to do our daily duties
-without forming a working hypothesis as to the nature of the world
-within which those duties lie? Inarticulate and crude as the theory
-may be, each and every man is forced to adopt a life-hypothesis and
-by it, as best he can, to mold his actions. No specious reasoning can
-free us from speculation. Therefore it is a solemn duty which we owe
-to ourselves to choose intelligently our hypothesis as to life and its
-meaning. This duty can be trusted neither to chance nor to tradition.
-To shirk a moral responsibility incurs grave consequences.
-
-It is necessary that our life-hypothesis shall fulfil two conditions:
-it must be thinkable and it must be livable. Life leads to thought
-about life; but our judgment must concern itself with life. Therefore
-what we believe must be both logical and practical. Logical because
-fact makes the appeal to logic, and practical because logic must answer
-fact. Our life-hypothesis, since its subject-matter is the Self and the
-World in which the Self lives, must be both universal and particular.
-
-In answering the query, What are the bases of an intelligent belief
-in Reincarnation? we are primarily concerned with the Self. Without
-considering the nature of the Self in detail, let me postulate that by
-the Self I mean the Real You and the Real I, the Individual Life, which
-expresses itself through your physical nature and through mine, the
-Individuality at the basis of the Personality, the Character underlying
-the physical man.
-
-The conception of reincarnation or rebirth of soul, I grant, is
-speculative, since it ranges far beyond the cramped present. So, if it
-is to become part of our life-hypothesis it must be both logical and
-practically imperative. If logic and practical requirements combine
-in their demands, then we must conclude that reincarnation has been
-demonstrated to be true in so far as any hypothesis can be. The most
-probable is and must be accepted actually as the true.
-
-Many circumstances suggest that the Self existed previously to its
-birth in the present body. Poetry voices the thought as follows:
-
-  Our birth is but a sleep and a forgetting:
-  The soul that rises with us, our life's star,
-        Hath had elsewhere its setting,
-        And cometh from afar.
-
-Children frequently instinctively believe that they have lived before.
-The poets do not monopolize those tantalizingly vague sensations of
-familiarity, which sometimes accompany strange and apparently novel
-experiences.
-
-  Sometimes a breath floats by me,
-      An odor from Dreamland sent,
-  Which makes the ghost seem nigh me
-      Of a something that came and went
-  Of a life lived somewhere, I know not
-      In what diviner sphere:
-  Of mem'ries that come not and go not:
-      Like music once heard by an ear
-  That cannot forget or reclaim it--
-      A something so shy, it would shame it
-          To make it a show:
-  A something too vague, could I name it
-          For others to know:
-  As though I had lived it and dreamed it,
-  As though I had acted and schemed it
-          Long ago.
-
-Whittier voices the impression of many when he says:
-
-  A presence strange at once and known
-  Walked with me as my guide:
-  The skirts of some forgotten life
-  Trailed noiseless at my side.
-
-So, too, the recurrence of the seasons, the ebb and flow and re-ebb of
-the tides, the cycles of day and night, the phenomenon of genius, and
-countless other things, suggest that the old is continually reborn. Yet
-classing all these together they amount merely to presumptive evidence,
-hints at possibilities, but not proof.
-
-We are born with a sense of Justice, a sense which extends at least as
-far as our private rights. Further, justice is so valued that we regard
-Deity as perfectly just. The kernel of justice is: "As a man sows so
-shall he reap." The effect must be equal to the cause. To talk of the
-justice of a god who creates Souls is to babble nonsense. Personal
-responsibility is an indispensable requirement for the maintenance of
-justice, and personal responsibility can exist only if souls are the
-creators of their own destinies. Otherwise "Justice" is a mockery and
-a delusion. Therefore, if we are to believe that the Universe is ruled
-justly, eternal pre-existence of soul must be a fact.
-
-  The books say well, my brothers, each man's life
-    The outcome of his former living is:
-  The bygone wrongs bring forth sorrows and woes,
-    The bygone right breeds bliss.
-    So is a man's fate born.
-
-_Ex nihilo nihil fit_--from nothing nothing is made. Nineteenth century
-science has succeeded in proving what the world's thinkers have long
-believed. Matter and energy are indestructible. "Creation" in the sense
-of manufacture out of nothing is unthinkable. If the soul is one with
-the Universal Energy, "it is not a thing of which a man may say, 'It
-hath been, it is about to be, or is to be hereafter,' for it is without
-birth and meeteth not death." "Nature is nothing less than the ladder
-of resurrection, which step by step leads upward." The eternal Soul,
-now linked to a mortal body, has lived before and will live hereafter.
-
-The last and most important of the logical imperatives demanding a
-belief in reincarnation is the thesis: Immortality of soul demands
-complete eternity of soul. That which has a beginning, of necessity
-has an end. The child is born, grows into youth and manhood, lives its
-life, but it dies. Death's fingers clutch at birth. That which is born
-is mortal. Thus the soul must be birthless if it is to be deathless. It
-must have lived before its present body and it will outlive any body
-which it may hereafter enliven. Reincarnation is merely the natural
-corollary to eternity.
-
-Let us now turn to the practical considerations reinforcing our
-belief. Even when discouraged we feel that life has a purpose and a
-meaning. This is, to keep adding to experience and to knowledge. The
-amount actually experienced and learned within the limits of a single
-life is so small in comparison with the possibilities of experience
-and knowledge that it can only serve as an introduction into deeper
-mysteries. The scholar does not graduate until he has fulfilled the
-requirements of a definite standard. The knowledge and experience of
-one life is surely too low a standard to admit of graduation from
-earth. Our globe is a school and the souls are the scholars. What is
-once gained is never lost. "Be ye perfect even as your Father who is
-in heaven is perfect." Think of the hope! An infinite future with the
-possibility of an infinite progress in knowledge and attainment!
-
-Ambition, zeal, and love, demand an infinity to express themselves.
-Love of work, love of learning, love of loved ones, presuppose by their
-existence the complete eternity of the Soul. So, too, all our impulses
-which tend toward expansion and increase, all those which break loose
-from the present into the expanse of the future, require that the soul
-be immortal and consequently eternal.
-
-Notice, aside from logic, what a belief in rebirth and in the eternity
-of the Soul, means. It gives hope in the perfectibility of man,
-inspiration in his divinity, and comfort in the trials of life, trials
-that are just and capable of teaching greater knowledge. There is no
-inspiration which in the future cannot be attained by honest effort.
-These are a few of the blessings which the philosophy of Theosophy has
-to offer to you and to me, a philosophy of soul-evolution that is an
-ever-present help in trouble, one that is both logical and practical, a
-"religious science, and a scientific religion." Search within yourself
-and listen to the message of Theosophy: Truth
-
-        takes no rise
-  From outward things, whate'er you may believe;
-  There is an inmost center in us all,
-  Where truth abides in fulness.
-
-
-
-
-THE VICTORY OF THE DIVINE IN MAN: by Rev. S. J. Neill
-
-
-Nothing moves on with even flow. It seems to be inherent in the very
-nature of the universe that there should be ripples in the great
-Life-Current of Existence, just as there are waves in the sea. A
-well-known scientist once asked me if I had ever noticed how a stream
-of water, perfectly smooth, apparently flowing over a sheet of quite
-smooth glass would nevertheless produce ripples. There is no known
-explanation of this except it be that the water at its source had
-received unequal impulse which it never lost. So in the universe, the
-great impulse of the Creative Word in manifestation stamps cyclic law
-on all things. We see this in the coming and going of the seasons; in
-the recurrence of day and night; in the ebb and flow of the sea. Human
-life too, is made up of cycles great and small. The seven ages of human
-life, mentioned by Shakespeare, are distinctly marked. The four ages
-corresponding to the changing seasons of the year, are also well known.
-
-The wise note and take advantage of cyclic law. To educate during the
-time of youth is like sowing seed in the springtime. Many people have
-distinct moods at certain times: at one time they are happy, hopeful,
-buoyant; at another time they are miserable and despondent. No doubt
-much of this moodiness is the result of people allowing themselves to
-drift. We can, if we _will strongly enough_, rise above this condition
-of things. We can cast out the morose, sullen, discontented states of
-mind, and make the character firm and strong, calm and hopeful. We can
-cultivate a good temper and a sunny atmosphere. Just as man can make a
-clearing in the forest or on the hillside, so we can make a clearance
-within our minds and in our mental atmosphere. And the happy feeling
-thus produced will be part of the harvest we shall reap, for it will
-return and return, it will become cyclic, until at last it will be most
-truly natural for us to dwell in light and sunshine. And we ourselves
-shall be producers of light and sunshine. Joy and peace will attend our
-steps, and wherever we come it will be a sunny place.
-
-We can do this; we can rise above circumstances and control them
-because at the center of our being the Light of Life ever shines forth.
-Dwelling in Time, and therefore to some extent subject to heat and
-cold, summer and winter, joy and sorrow, we can, nevertheless, rise
-above these things. We can create surroundings for ourselves. The more
-we are truly alive the more we shall be able to do this. It may be
-that the birds by some act of will, to them as simple as breathing,
-can change their polarity and thus remain poised in air without a
-motion. It should be possible, and it is possible, for us to change
-our moral or spiritual polarity when we will, and rise above all
-terrestrial attractions. All holy scriptures regard this as certain.
-The _Bhagavad-Gîtâ_ on nearly every page speaks of man overcoming his
-lower nature and being master of circumstances. The Bible teaches the
-same thing: "Cease to do evil; learn to do well." "Resist the Devil and
-he will flee from you." "Overcome evil with good." "Do good hoping for
-nothing again." Jesus treats his disciples as men who have within them
-a divine possibility, and says: "Where I am, there shall ye be also."
-
-There is much darkness in the world, much evil; but we can lessen it;
-we can to some extent remove it and annihilate it; and in the end we
-can, if we so will, produce the reign of light everywhere.
-
-As the moral sense in us is more and more sensitive we shall regard
-many things as wrong which now we do not so regard. Just as we now
-regard many things as wrong which people in a less advanced stage do
-not regard as evil at all. The brighter the light, the deeper the
-shadows. In this sense Light and Dark are the world's Eternal ways. But
-a time will come when, as St. Paul says, "Mortality will be swallowed
-up of Life"; when the Great Light will shine so fully within us and
-around us that there will be nothing to cast a shadow.
-
-Is this not some of the meaning of such places as that in the book of
-Revelation, where it says, "and there shall be no night there; and they
-need no lamp, neither light of the sun; for the Lord God giveth them
-light"? Or as we read in the _Gitâ_, "neither the sun nor the moon nor
-the fire enlighteneth that place; from it there is no return; it is my
-supreme abode." It is also written that "the path of the just is as a
-shining light that shineth more and more unto the perfect day."
-
-Surely all this means, if words mean anything, that perfection can be
-and will be reached; and that even here a large degree of perfection
-may be attained. "Each victory will help us some other to win." Each
-step we mount upward over our lower selves gives us a wider horizon and
-a heavenlier air to breathe. The foes we slay today, we shall never
-have to fight again. We not only become stronger but we become _much
-stronger relatively_ as our foes are weaker and fewer.
-
-The more we live with perfect unselfishness then the more we come into
-the "Path of the Just." But if we do good things even, looking for the
-reward, we do not take the highest path. It is much to understand the
-nature of these two paths, for it is written: "Knowing these two paths,
-O Son of Prithâ, the man of meditation is not deluded." Or, in other
-words, though we dwell in Time, and our lower nature belongs to it, yet
-in our inmost and only true Self, we belong, not to Time, but to the
-Eternal; that is our Home and Place of Peace always.
-
-The man who retires often to this fortress, to this place of peace,
-though he may have to pass through much suffering, will be raised above
-its destroying influence. Like the three Hebrews in the fiery furnace
-he will pass through the fire of affliction and not a hair will be
-singed nor even the smell of fire be on his garments.
-
-We are assured that Nirvâna is on both sides of death. We can take the
-highest path now, and the sooner we take it the sooner shall we reach
-the goal. So bright a hope should give us greater strength.
-
-[Illustration: Copyright by Katherine Tingley, 1911 ASPASIA]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. ATHENIAN SOLDIERS]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. "HEKTOR CHIDING PARIS" TABLEAU PRESENTED IN "THE AROMA
-OF ATHENS"]
-
-[Illustration: Copyright by Katherine Tingley, 1911 Lomaland Photo. and
-Engraving Dept. "THETIS BRINGING THE ARMOR TO ACHILLES" ANOTHER TABLEAU
-IN "THE AROMA OF ATHENS"]
-
-
-
-
-ANCIENT AMERICA: by an Archaeologist
-
-
-Like an oasis in a desert, like a moment of silence and a sound of
-distant bells amid a din of discordant sounds, comes a brief note on
-prehistoric America in the midst of a monthly review devoted to a
-résumé of the Babel of modern thought. Bewildered with foolish spite of
-party politics, disgusted with lucubrations on "The Coming Christ," and
-a new Elixir of Life discovered in Africa, the reader achieves a moment
-of silence and inward joy inspired by this paragraph on an ancient City
-of the Sun, with its illustrations of the sublime architecture and
-sculpture of that epoch. These pictures inspire a reverence, similar in
-nature, if different in quality, to that which the ancient classical
-architecture and statues inspire; it is more akin to that inspired by
-ancient Egypt. It speaks of a _spirit_, so different from any that
-pervades our modern life, yet arousing in the soul a response as of
-something familiar--familiar but very deep and ancient.
-
-We read that in the _Bulletin of the Pan-American Union_ a writer
-describes Chichén Itzá. The Itzás were a tribe of the Mayas, whose
-civilization reached a height equaled by no other people of the Western
-hemisphere. They excelled in architecture, sculpture, printing, and
-astronomy. The pyramid on which the temple stands is 195 feet long on
-each side at the base and covers nearly an acre. It is made of nine
-terraces of faced masonry. Up the center of each of its four sides
-rises a stairway thirty-seven feet wide. A picture of a temple façade,
-in rectangular massive style like that of Egypt and covered with
-elaborate symbolic carving, while up from the roof rise tropical plants
-that have grown there, is labeled, "View of an Ancient Monastery"
-(so-called). The impression it gives is anything but that given by the
-idea of a monastery. Its spirit is alien to that of any spirit familiar
-to the times in which monasteries have prevailed.
-
-It is awe-inspiring to think that this continent of America has behind
-it such a past, more ancient than Egypt, as great and perhaps greater.
-The Red Men must, many of them at least, be the remote descendants of
-this past.
-
-There is something about their physiognomy that reminds us of the faces
-on the ancient pottery and carving; a broad-featured bronzed type--what
-one might call a solar type. Peoples like the Zuñis and Moquis have
-mysteries, into which but few white men have even partially penetrated;
-which shows they are the remnants of a once greater race, a part of
-whose knowledge they preserve in memory.
-
-This subject of ancient America has not yet received from
-archaeologists the attention it deserves. Nevertheless there are
-explorers who study in this field, and the results of their researches
-are frequently written up for the Sunday editions. In this way the
-public gets acquainted with the subject independently of academical
-instruction. Such periodicals as the _National Geographical Magazine_
-and _Records of the Past_ often give beautiful illustrated accounts of
-the ruins.
-
-Thus we read that Dr. Max Uhle, director of the University of
-California's archaeological work in Peru, has discovered that a great
-civilization flourished at least 2000 years before the Incas, and that
-a highly cultured race was in existence in Peru before the Trojan war.
-
-In Guerrero, Mexico, in a region south of the Balsas River, over
-an area of fifty square miles, there are remains of thousands of
-prehistoric dwellings and scores of pyramids. The sculptured tablets
-bear the usual mystic geometrical symbols of the ancient Science of
-Life.
-
-A mining engineer, Mr. A. Lafave, is reported to have discovered
-in Arizona a prehistoric city older than Babylon or Nineveh, but
-nevertheless the center of a civilization very highly advanced. Great
-architectural skill is shown, and the symbol of what is called a
-sun-god was found.
-
-The British Museum recently acquired the collection of pottery and
-other relics discovered by Mr. Hubert Myring in the Chimcana Valley of
-Peru and stated by him to be at the lowest estimate 7000 years old.
-Yet this pottery shows the highest possible degree of skill, while the
-subjects represented prove that the artists had the materials of a
-highly cultured and complex civilization to draw upon.
-
-In Ecuador Dr. Marshall H. Saville of Columbia University discovered
-many tombs, and the objects collected show that the district was
-densely populated by a highly civilized people.
-
-Writing from New Orleans, May 13, Charles F. Lummis of Los Angeles
-records his excavations at Quiriguá, Guatemala. A trackless jungle had
-to be cleared, and numerous monuments of heroic size were found; one
-was twenty-six feet above ground and sixteen feet below and weighed
-about 140,000 pounds. The greatest discovery was a palace which must
-have been magnificent. It was surrounded by columns and the frieze was
-covered with carved heads.
-
-The ruined temples of Palenque, Uxmal, Chichén Itzá, etc., have often
-been described. The mysterious hieroglyphics of the Mayas have yet to
-be deciphered; and when they are we shall have another epoch-making
-revelation like that following the deciphering of the Egyptian
-hieroglyphics by Champollion.
-
-Dr. Heath, a writer on Peruvian Antiquities, gives an account of the
-incredible size and quantity of the ruins, from which the following is
-selected. (See _Kansas City Review of Science and Industry_, Nov. 1878)
-
- The coast of Peru extends from Tumbez to the river Loa, a distance
- of 1233 miles. Scattered over this whole extent there are thousands
- of ruins ... while nearly every hill and spire of the mountains
- have upon them or about them some relic of the past; and in every
- ravine, from the coast to the central plateau, there are ruins of
- walls, cities, fortresses, burial vaults, and miles and miles of
- terraces and water-courses.... Of granite, porphyritic lime and
- silicated sandstone, these massive colossal cyclopean structures have
- resisted the disintegration of time, geological transformations,
- earthquakes, and the sacrilegious destructive hand of the warrior and
- treasure-seeker. The masonry composing these walls, temples, houses,
- towers, fortresses, or sepulchres, is uncemented, held in place by the
- incline of the walls from the perpendicular, and by the adaptation
- of each stone to the place designed for it, the stones having from
- six to many sides, each dressed and smoothed to fit another or others
- with such exactness that the blade of a small penknife cannot be
- inserted in any of the seams thus formed.... These stones ... vary
- from one-half cubic foot to 1500 cubic feet of solid contents, and if
- in the many many millions of stones you could find one that would fit
- in the place of another, it would be purely accidental.
-
-Speaking of the terraces, he says:
-
- Estimating five hundred ravines in the 1200 miles of Peru, and ten
- miles of terraces of fifty tiers to each ravine, which would only be
- five miles of twenty-five tiers to each side, we have 250,000 miles of
- stone wall, averaging three to four feet high--enough to encircle this
- globe ten times.
-
-The mention of hieroglyphs yet undeciphered, which may any day prove
-the key to a new revelation of history, receives apposite illustration
-in an article in the _Los Angeles Times_ (Sunday magazine edition) for
-May 14. This describes the discovery of several cylinders, resembling
-the clay cylinders of Babylonian civilization, which have been
-deciphered; and it is thought that these may prove the Rosetta stone of
-American Egypt. They are about three inches long by an inch and a half
-in diameter, hollow, the walls a quarter of an inch thick. The clay
-has turned to stone, thus being preserved, and the inscriptions repeat
-hieroglyphs known to correspond to familiar phrases.
-
-The account in which this occurs is that of a discovery made by Prof.
-William Niven, a field archaeologist of Mexico City; and his statements
-as to the age and value of his finds are confirmed by Dr. Edward E.
-Seler, head of the National School of Archaeology of the Republic of
-Mexico. The latter authority declares the ruins and relics to be the
-evidences of a civilization new to archaeology, though bearing some
-resemblance to the ruins of the Tigris and Euphrates. This center of
-civilization lies about forty minutes' ride from Mexico City, under the
-suburb of Azcapotzalco.
-
-It is eighteen feet beneath the surface, and from it have been produced
-pottery of a type different from any hitherto found in Mexico, an
-entire goldsmith's outfit with patterns and molds for the making of
-ornaments of gold and silver, pendants and rings and beads of jade,
-copper knives _which cut like steel_, skulls containing teeth whose
-cavities are filled with cement and turquoise, the cylinders just
-mentioned, and many other objects.
-
-These things were found in an immense basin containing the ruins of
-a city some ten miles long by three or four wide. Its houses were of
-laid stone, cemented with a white cement, unlike the black cement of
-Mitla or the gray composition of Palenque. The rooms were of uniform
-height--nine feet; the floors of tile--or, rather, of small squares of
-cement, colored and traced in beautiful patterns; the walls ornamented
-with frescoes and friezes showing a remarkable development of the color
-art. _Paints used on these buildings, though evidently of vegetable
-composition and more than 3000 years old, are fresh and do not fade
-when exposed to light._
-
-The skulls and arrowheads found in the soil above are similar to those
-found in other parts, and relate to peoples having no connexion with
-the occupants of this ancient city. Does not this prove that so-called
-"primitive man" was merely odd tribes of lowly nomads or settlers,
-belonging to fallen remnants of earlier civilizations; whereas many
-anthropologists seem to try to make out that they represent an earlier
-stage in evolution? This ancient city flourished long before the
-owners of the skulls and arrow-heads. All through the period of Aztec
-civilization it lay buried and unsuspected by the Aztecs.
-
-[Illustration: Lomaland Photo. and Engraving Dept. PYRAMID, AND
-BUILDING COMMONLY CALLED "THE CASTLE"--CHICHÉN ITZÁ, YUCATAN
-(Photograph by A. P. Maudslay)]
-
-[Illustration: ANOTHER VIEW OF CHICHÉN ITZÁ THE SO-CALLED "TEMPLE OF
-THE TIGERS," AND "THE CASTLE"]
-
-[Illustration: PORTION OF THE EASTERN FAÇADE OF THE SO-CALLED
-"GOVERNOR'S HOUSE," UXMAL, YUCATAN]
-
-[Illustration: Lomaland Photo. and Engraving Dept. PANORAMIC VIEW OF
-SAN JUAN TEOTIHUACÁN, TAKEN FROM THE NORTH (Sketched by W. H. Holmes)
-A. Pyramid of the Moon. B. Pyramid of the Sun. C. The Path of the Dead.
-FF. San Juan River. G. Town of San Juan.]
-
-The great age of this civilization is amply proved by the fact that the
-city was buried under the wash of a great river that came down from the
-mountains. Geological considerations enable us to fix the date of that
-river back beyond other changes that have taken place in the ground
-since. Hence the city must be older still. And even before this
-flood the city was probably already abandoned--through pestilence, war,
-or some such cause. It was quite by accident that it was found; the
-exploring party chanced to step into a cave-in. It lies beneath the
-thick and long-cultivated residual soil, and consequently there may be
-an indefinite number of such cities almost anywhere.
-
-Among objects found was _a dental cast of a human mouth_.
-
-The more we discover, the more do we confirm the teaching that
-civilization is not of recent growth. The older the civilization,
-the more advanced--this seems to be the rule everywhere. Clearly the
-arts of modern civilization have been known before and we are but
-rediscoverers of them.
-
-We might go on quoting indefinitely, but must pass on to comment. It
-is very clear that these mighty builders, whose achievements have
-never since been equaled or even approached by any race in any part
-of the world were no barbarians or "primitive men." And we have to
-remember that it is not only from America that such archaeological
-accounts come, but from Asia, Africa, Europe, New Zealand--practically
-everywhere. And always one tale is the same--that of ancient
-civilizations and their prowess. Only recently the discoveries in Crete
-have altered all our views of Greek history by showing the existence of
-a great and widespread civilization in the Aegean, far preceding that
-of Greece.
-
-And side by side with all this we find the extraordinary fact that
-many anthropologists are still deeply engaged in their attempts to
-establish a gradual ascent of man from ape ancestors. Ignoring these
-evidences, they are diligently seeking and collecting the bones of
-unburied wanderers. But even these bones do not bear out the theory,
-for the older bones are no more ape-like than the later ones. Men exist
-on earth today, even among civilized peoples, as backward in type as
-these bones. What is quite certain is that man degenerates as well as
-evolves. Culture moves in waves, having ebbs and flows. The so-called
-aboriginal peoples are the remote and degenerated descendants of
-civilizations.
-
-But what is the real import of these discoveries? Are they mere
-subjects of curiosity and wonder? No; the interest lies in what they
-imply. For if there is to be any coherence in our views, we must make
-the rest of our ideas agree with our enlarged view of past history. And
-the conventional views of man and his life do not thus agree; they are
-too insignificant, and out of tune with increasing knowledge.
-
-
-
-
-THE PARABLE OF THE CRUCIFIXION:
-
-by Cranstone Woodhead
-
-
-For nearly two thousand years the story of the Crucifixion which we
-find in the four Gospels of the New Testament has appealed in various
-ways to the deepest and most sacred feelings of the human heart. Yet it
-may possibly be questioned whether its history and deeper meaning have
-been entirely comprehended by more than a very small fraction of those
-who have fashioned the framework of their lives and aspirations upon
-the tragic story.
-
-Before attempting the explanation which modern enlightenment and
-research have thrown upon this deeper meaning, it may be useful to
-consider what we really know of the origin of the gospels themselves;
-for the investigations of the last half century or so, have thrown much
-light upon this question.
-
-It is now the opinion of most well-informed biblical critics, that the
-gospels, as we now know them, did not exist until about two centuries
-after the beginning of the Christian era. They are merely different
-editions of the manuscripts containing the sayings and teachings of the
-Nazarene initiate, which were handed round and copied by his disciples
-after his death, with additions and interpolations added by later
-writers.
-
-It would not be profitable, nor have we time within the compass of this
-paper, to sketch even in outlines, the almost endless arguments which
-have been educed in the elucidation of the questions involved. Only a
-vast library could contain all the books which have been written upon
-the history of the gospels. Nearly all of them were written in days
-when the psychological influence of the ecclesiasticism of the middle
-ages still enthralled the judgment of even the most learned. But as
-time passes on, and the vast literary and archaeological treasures
-of the Eastern home of the gospels become more widely known, several
-points stand out more and more clearly from the haze of controversy and
-dogmatic prejudice.
-
-For instance, it is now well known that the gospel of Matthew is but a
-later and much-changed edition in Greek, of the original gospel of the
-Hebrews (a work constantly referred to by early Christian writers),
-which is now almost entirely lost, only a few fragments remaining.
-But none of the numerous references to it lead us to suppose that it
-contained anything more than a collection of the logia or especial
-"sayings" of the Master whom they revered and followed.
-
-The gospel of Luke, on the other hand, was originally the gospel used
-by Marcion the Gnostic, derived from similar sources; and this gospel
-also suffered the same kind of mutilation and addition at the hands of
-the patristic fathers.
-
-The early Christian writers of the first two centuries, such as Papias
-and his contemporaries, do not appear to have been aware of the
-existence of the gospels which have come down to us in the present
-canon of the New Testament. Their quotations from what they call the
-"scriptures," are almost entirely from the books of the Old Testament.
-And when they quote the sayings of their Nazarene Master, they do it
-in such a way as to show that they reverenced them as ethical precepts
-to be followed, each man for himself, as counsels of perfection. Then
-the words used in these quotations vary considerably from those of our
-present gospels, and some of the quotations most often used, are not
-to be found in any of the four. They are evidently not drawn from that
-source. Nor is there any word or sign in these early Christian writers
-that they regarded their Teacher other than as a great philosopher.
-We find no reference whatever to the Man-God whom later dogmatism
-represented as a sacrifice for the sins of Humanity.
-
-It is therefore evident that before these earlier books were
-incorporated into our present gospels, a mystical story was superadded
-containing an account of his supposed death upon the cross. This story
-was perfectly well understood by its writers to have an entirely
-different meaning to that which has been given to it in later
-centuries. It was a superb piece of poetic imagery derived partly from
-the traditions of the ancient Mysteries, then just fading away into
-oblivion, and partly from the teaching of the apostle Thomas, who, on
-his return from India, had brought home the mystical parable of the
-deified Krishna.[4]
-
-[4] _Isis Unveiled_, Vol. II, p. 539.
-
-The contemporary history of the Christian era has been so beclouded by
-the benumbing effect of misconceptions that it is exceedingly difficult
-to bring into play a dispassionate judgment of such data as are left to
-us. But there is no doubt that the gospels cannot be trusted as regards
-historical detail. The more reliable accounts show, however, that Jesus
-was condemned to death by the Jewish Sanhedrim after he had wandered
-about in Judaea for many years as a teacher. One definite tradition
-says that when about sixty years of age, he was stoned to death, and
-his body was hung upon a tree.
-
-Had it not been for the mad fanaticism which in the early centuries,
-time and again, destroyed so much of the priceless literature of the
-past, all this would doubtless be widely known. All we can do now,
-therefore, is to rise above the shadows which have obscured our vision
-for so many centuries, and in reading for ourselves the true story
-of the crucifixion, find therein a message which is of the deepest
-importance for man's real salvation. For the crucifixion is a parable
-and simile of the supreme mystery of evolution, the goal towards
-which every human soul is progressing in the course of its spiritual
-development.
-
-The student who has realized the teachings of Theosophy that man is a
-divine soul inhabiting a material body, on a dual line of evolution for
-the perfection of both, knows well the opposing nature of the forces
-continually at work within his inner consciousness. He knows that in
-his real Self, he is not the body in which he finds himself; and that
-the task before him is the conquest and mastery of the lower animal
-nature by the aid of the God within him, which is, indeed, that real
-Self, when he can so realize the fact so as to assume his own potential
-godhood.
-
-Such has been the teaching of the Wisdom-Religion of Humanity for
-countless ages, and such has been the doctrine of all the divine
-Teachers whose wisdom has come down to us in the sacred books of the
-world. Of these Teachers and Sages, Jesus was one of the illustrious.
-
-Those who have studied the religions of ancient times, the myths
-and allegories of all nations, especially in the poetic East from
-whence all historical religions have sprung, have found that there
-are countless records of men who have so far advanced on the line of
-interior enlightenment and evolution, that they have solved the supreme
-mystery of their own inner godhood, and have thenceforward devoted
-themselves to the help and enlightenment of souls less advanced in the
-scale of spiritual progress. There have been such men in all ages of
-the world, men who have accomplished the union with their own Higher
-Selves, and such men there are today, although little known to the
-world at large.
-
-The contest which thus takes place within the human heart, has been
-symbolized in the imagery of every ancient civilization. The conquest
-of the dragon by St. Michael, of the python by Apollo, and the labors
-of Hercules to cleanse the Augean stable, are examples of these ancient
-allegories. Life after life, again and again, we slowly evolve towards
-the great goal. And though the end may be far away, for the great mass
-of humanity, yet there are ages in advance of us, as there have been
-ages in the past, and the Law must be fulfilled.
-
-Thus the provision of the divine law of evolution is, that all have the
-potentiality of godhood. Yet some are in advance of the rest. There
-are gradations. Still, the unity of the one divinity in its countless
-aspects is preserved by the law of love and helpfulness to one another.
-Each man becomes his brother's keeper, and the more he realizes this,
-the nearer he is to his own divinity.
-
-It is now well known that the symbolism of the crucifixion is many
-thousands of years older than the days of Jesus. It was created by some
-of the divine sages of prehistoric times to represent a great ideal,
-and to serve as a permanent metaphor for a great event which must come
-sooner or later in the history of every seeker for divine truth. This
-has been expressed by a modern writer as follows.
-
- To put on armor and go forth to war, taking the chances of death
- in the hurry of the fight is an easy thing; to stand still amid
- the jangle of the world, to preserve stillness amid the turmoil of
- the body, to hold silence amid the thousand cries of the senses
- and desires, and then, stripped of all armor and without hurry or
- excitement, take the deadly serpent of self and kill it, is no easy
- thing. Yet that is what has to be done.
-
-It will be evident that in these days, comparatively few attain the
-great enlightenment which follows this supreme victory. Yet, on our way
-thither, and in the experiences which follow the repeated conquests
-which must precede it, we may realize, that the voice of conscience,
-_when obeyed_, will gradually grow into intuition, and that intuition
-in its final victory becomes enlightenment. Thus self-denial, which is
-only another name for self-conquest, is transmuted from a dismal task
-into a joyful duty performed as a sacrifice to the God within.
-
-Thus we see that the symbolism of the crucifixion is that of the
-conquest of the lower passional material self. Fixed upon the cross of
-matter the body is pierced by the spear of the spiritual will, and the
-soul is freed from the tyranny of the lower human self. Thenceforth,
-whether in or out of a body, it lives not for self but for humanity.
-
-Such was the well-understood symbolism of the crucifixion in ancient
-times. It was the supreme ceremonial enacted in the divine Mysteries
-of Ancient Egypt, India, and Greece. And the reason why we do not
-now hear more about it, is that in recent centuries, these ancient
-teachings have been forgotten in the rush and strain of nations armed
-to the teeth, and in the allurements of material prosperity.
-
-In the ignorance and darkness which followed the death of the ancient
-Mysteries, the beautiful ancient symbolism of the Crucifixion was soon
-forgotten. It was very early degraded into a materialistic dogma which
-has come down to our own times. The earliest Christians knew nothing of
-the crucifixion as _now_ taught in the churches. It is entirely absent
-from their writings. All they had were manuscripts containing the words
-of their Master, and it was not till long afterwards that this poetic
-symbol was added to the early versions.
-
-Of the esoteric teachings of Jesus, one version alone has come down
-to later times, the _Pistis-Sophia_, of the Gnostics; and it is to be
-noted that therein, the teachings of Jesus are distinctly stated to
-have been given for years _after his crucifixion_, implying thereby his
-initiation into the mysteries of his own divinity.
-
-
-
-
-IS LIGHT CORPUSCULAR? by T. Henry
-
-
-The latest scientific contribution to the reinstated corpuscular
-theory of light has been made by Professor Bragg, of Leeds University,
-England, who in a recent lecture at the Royal Institution announced his
-conclusion that the _x_-rays are corpuscular. He said, as reported,
-that the alpha and beta rays are considered to be electrons, while the
-gamma rays and the _x_-rays are held to be etheric vibrations. But he
-thinks that all four are corpuscular, also that ultra-violet light may
-be corpuscular; and from this he infers that even ordinary light may
-be so. As we have frequently found occasion to point out, the nature
-of either a corpuscle on the one hand or a vibration on the other has
-not yet been sufficiently accurately defined to enable us to state
-definitely whether anything is the one or the other of the two. Light,
-and also electricity and other forces, are manifestations of _life_;
-and we view their effects alternately under their positive and negative
-aspects, as best suits our temporary convenience, thus forming the
-ideas of energy and matter. Speaking of matter or substantiality, as
-contrasted with force or energy, what distinctive attributes may we
-assign to it? "Mass" or "inertia" is one of its supposed attributes;
-yet there is no definite idea of what this is; often it seems to reduce
-itself to a passive force or resistance. But then if we are to express
-everything, even matter, in terms of force and energy, how can we
-conceive a force without a substratum or vehicle? Is not the quantity
-"mass" a component of the mathematical definitions of force and energy?
-All this confusion comes from the attempt to define physical matter in
-terms of physical matter. There are in physics certain primary notions
-of space, mass, dimension, etc., correlative with our five-sense
-physical consciousness. These we may either accept as axioms without
-attempting to resolve them any further, or, if we do make that attempt,
-we must resolve them into something other than themselves. This latter
-course means that we must leave the field of physics altogether; for it
-is necessary to conceive of things that are not in physical space and
-have none of the attributes of physical nature. To analyse dimension,
-space, etc., is a metaphysical inquiry. Yet it is surely essential if
-we are to arrive at an explanation of the phenomena _antecedent_ to
-physical phenomena.
-
-Then there is the purely practical side of physical science--applied
-science. The worker in this field may leave metaphysics alone perhaps;
-but let him either leave it alone or not--one of the two. And above
-all, let him not overstep that sphere to lay down laws for the
-governance of human life; such laws being based on a knowledge that is
-admittedly restricted in its scope.
-
-To return to the point at which we started--the corpuscles of light--we
-may suggest a new way of looking at such matters. We have been
-accustomed to regard the minuteness of these corpuscles as a negative
-quality--to say that they are deficient in size. But why not speak of
-bulk as a negative quality and say that physical objects are deficient
-in smallness? The less bulk a thing has the quicker it gets about,
-the more active and potent it is. There seems no limit to velocity,
-except the presence of objects that impede the motion of a body. Given
-the absence of matter, a corpuscle can get across any distance in a
-practically negligible time. Thus what we call "space" seems rather
-like an _obstacle_, and when we remove the matter we seem to remove
-the distance also--for practical purposes. Logically, when two things
-have nothing between them they are in contact; and the corpuscles
-seem to recognize this conclusion. The condition of greatest activity,
-power, and omnipresence, is that a thing shall have as little size as
-possible; size is a weakness. What we call space and dimension is a
-delusion correlative with our physical consciousness. It is a reality
-relatively to that consciousness, but a delusion relatively to those
-deeper strata of consciousness which we penetrate when we try to
-analyse our ideas.
-
-We have arrived at the conception of light as a very refined,
-omnipresent, and active form of matter. We might as well call it a
-spirit; those who did so meant the same thing. At any rate it is a
-reality. When we call it a vibration in the ether, we reduce it to an
-abstraction; for a vibration is nothing in itself; nor does the device
-help us, for we are obliged to suppose an ether.
-
-The universe is full of _life_ guided by _mind_. The life is on various
-planes, in various grades. These forces we are studying are its
-physical manifestation.
-
-
-
-
-ASTRONOMICAL LORE: by a Student
-
-
-Among the exhibits in the Science Section at the Coronation Exhibition
-in London, was a Chinese planisphere from the Royal Scottish Museum,
-which records observations that must have been made some thousands of
-years before the Christian era and handed down to the time of the maker.
-
-Ancient Hindû astronomy is a standing puzzle to modern astronomers,
-for its records have preserved from the remotest antiquity accurate
-calculations of the revolution periods of the heavenly bodies, their
-nodes, apsides, etc.; and the ordinary theories respecting the
-evolution of human knowledge are flatly contradicted thereby. The
-_Sûrya-Siddhânta_ gives the number of revolutions performed by each
-planet in a period of 4,320,000 years; and the quotients obtained by
-dividing the period by the number of revolutions give in each case
-figures agreeing with our own to a nicety. How were these results
-obtained?
-
-Moreover there are in some of these ancient treatises calculations
-that go beyond anything our astronomy has yet accepted, dealing as
-they do with those larger cycles concerned with apparent displacements
-of the fixed stars. The celebrated French astronomer Bailly made a
-careful study of these. Despite certain limitations due to a natural
-reluctance to concede superiority to an ancient Oriental people, and
-confessedly poor translations, he arrived at the conclusion that this
-people had attained profound knowledge in astronomy, and drew the
-general inference that civilization is extremely old, and that this
-earth has witnessed its rise and fall many times. Some of Bailly's
-conclusions are considered at length by H. P. Blavatsky in _The Secret
-Doctrine_, where they are used, together with those of other later
-well-known writers, to show the consensus of evidence in support of
-this branch of the teachings she outlines.
-
-Was this knowledge obtained by observations or deductively? In both
-ways, probably. We know that ancient civilizations lasted for long
-ages, and we known that indelible records in stone were kept. Modern
-astronomers have discovered that one object at least of Stonehenge
-and similar monuments was to fix epochs depending on the precessional
-movement. But there is also a strong presumption that the ancient
-calculators possessed numerical keys. In this case their method
-would have been partly observation and partly deduction from general
-principles; a method we all apply, whether intentionally or not.
-
-The existence of such mathematical clues--applicable to the measurement
-both of time and of space--has often been suspected; and in our own
-times isolated workers have labored in this field of speculation,
-discovering sundry fragments. Their efforts being usually solitary,
-however, and unsupported (when not actually opposed) by the generality
-of workers, have not achieved recognized success. Some of such
-speculations are considered in _The Secret Doctrine_, where it is shown
-that not infrequently these so-called "cranks" arrived at results
-commensurate with what we learn about the ancient science from other
-sources. Among these isolated workers may be mentioned Ralston Skinner
-and even Piazzi Smyth in connexion with the measurements of the Great
-Pyramid and certain integral approximations to the ratio π.
-
-Doubtless mankind in bygone times, having brains and other faculties,
-as we have, but having studied for far longer periods than our
-civilization has yet had time to study, reached results which for us
-are still in prospect. It is conceivable too that their faculties
-may have been superior to ours in some respects--less materialistic,
-perhaps; and they may have been more united among themselves. Ancient
-astronomy is certainly a hard nut to crack for conventionalists.
-
-
-
-
-THE MYSTERY OF THE MOLARS: by Medicus
-
-
-The hero of Artemus Ward's story languished for twenty-seven long and
-weary years in jail. At last a happy thought struck him--he raised the
-window and got out.
-
-The evolution of teeth in mammalia presents a problem which calls for
-an analogous feat of inventive genius. As the problem is representative
-of many others it is worth consideration. The study of these teeth is a
-specialty of Professor Henry F. Osborn's, and though to the layman this
-may seem a very small matter it is really big enough to concern not
-only science but philosophy.
-
-Anyone who will look into the glass at his back teeth, the molars or
-grinders, will perceive that their tops are not flat but raised into
-little promontories, tubercles, or "cusps." An eye-tooth, on the other
-hand, is a single sharp peg or fang.
-
-Were the molars, then, far back in evolution, made by fusing together
-two or three original peg-shaped teeth, each component being now
-represented by a cusp? Or were they always single, each growing its own
-several cusps for grinding purposes?
-
-Professor Osborn has shown that the latter was the case.
-
-We used the words "for grinding purposes." That was raising the window.
-It has been raised before. Once in a long while a biologist gets out.
-As a rule however they will not even see it, or, seeing it, they deny
-that it is a window. If these words, implying something possessed of
-the purposes, conscious and capable, will not do, how came the cusps to
-grow? How came the original sharp peg tooth, a _cutter_ and _piercer_,
-to broaden and tuberculate its top so as to form, with its opposing
-fellow in the other jaw, a pair of convenient _grinders_?
-
-According to the Darwinian theory all sorts of small chance variations,
-useful and useless, are constantly appearing among the progeny of all
-species. The useful ones, conferring an advantage in the struggle for
-existence, persist. The others do not. The usefulness is the cause of
-the persistence. In scarce seasons an animal that had, for example,
-developed opposing grinders among its teeth would be able to utilize
-food not available for the mere cutters. It would tend to live--and
-therefore produce offspring--while they died. The grinders being handed
-on by heredity, their usefulness would in time secure the whole field
-for their owners. A new and predominant species would have arisen, to
-live until ousted by a stronger.
-
-But this would only apply to variations useful from the moment of
-their appearance. If at first--as they often are--so small as to be
-useless, a mere tendency or suggestion, they would not persist. Having,
-according to the theory, no special purposive force behind them, and
-being the products of mere accident, they would quickly be diluted out
-of existence.
-
-The chance theory would therefore be able to account for the
-persistence of such few variations only as were useful from their
-first appearance. Are there any such variations? _According to the
-theory itself, no!_ For it does not admit sudden jumps; merely fine
-shadings from the common type. And these fine shadings confer no
-advantage. Since, moreover, they occur only by some chance confluence
-of conditions, they must depend for their force of heredity upon the
-continuance of this confluence. And to account for the next, and the
-next, degree in the progression, the theory must require that the
-conditions become more and more effective--and so on, till the degrees
-sum up to a _useful_ degree.
-
-What a lot of wriggling to escape the conclusion that there is a
-purposive force at work! Even Professor Osborn does not see it in his
-studies of teeth, though he walks straight up to it. Mr. Gruenberg,
-summarizing the Professor's work in _The Scientific American_ says:
-
- The cusps of the molar teeth do not appear "fortuitously" and then
- survive in accordance with their relative fitness, as would be
- required by the Darwinian theory, nor do they appear fully formed in a
- discontinuous manner, in the sense of De Vries' theory; they appear at
- definite points, at first too small to have any adaptive or selective
- value, and become with succeeding ages larger and larger until they
- are of adaptive value. In other words they are _determinate_ in
- their origins; they develop _gradually_; and they are _adaptive_
- in the direction of their development from the very start.... They
- arise because of some inherent tendency or potentiality to vary in a
- determinate direction. What this internal determining factor is we do
- not know.
-
-The same problem presents itself in the origin of horns, at first and
-for ages too small to be of any value.
-
-Science has recently discovered the "subconscious," finding that it
-possesses powers over the body, fashioning, healing, or deforming,
-which are quite beyond the reach of the conscious mind.
-
-Suppose that the _sub_conscious is part of the _conscious_ of nature.
-Grant to nature the purposiveness which we find in the subconscious,
-and the difficulties respecting the appearance of variations vanish.
-Heredity is an aspect of the persistence of the purpose, a persistence
-shown likewise by the relatively wide area of a species in which a
-variations occurs, and by the steady progression of the variation,
-despite its primary uselessness, on to the stage where first it becomes
-helpful in the struggle for life.
-
-
-
-
-A DUTCH HOUSE COURT BY PIETER DE HOOCH
-
-
-Practically nothing is known of the life of Pieter de Hooch, but the
-fifty or sixty examples of his exquisite _genre_ painting are now
-almost priceless. He was a native of Rotterdam, and it is supposed
-he died in 1681 at Haarlem at the age of fifty. There are three
-of his pictures in the London National Gallery, from one of which
-the illustration herewith reproduced is taken. This is an out-door
-subject--a rather unusual choice for the master, who preferred
-interiors as a rule. He is noted for an extraordinary skill in
-depicting the atmosphere of rooms lighted by various doors and windows,
-and for his marvelous perfection in detail, which however, is never
-obtrusive nor does it interfere with the broad effect. There is an
-air of the greatest serenity in all his pictures, and the simple,
-homely subjects he preferred are transfigured into classics by the
-discrimination of his choice and the perfection of his mastery of
-the most difficult problems of light and shade and tone values. No
-reproduction can give the least idea of the delicate handling of tone
-in his works. His drawing is absolutely true to nature; the perspective
-of his buildings is more than photographically accurate, but it never
-obtrudes itself or interferes with the general effect of repose.
-
-De Hooch painted very few large pictures; unfortunately the only one
-which came down to our time perished in a fire in 1864. He was little
-appreciated in his own lifetime--indeed it was not until the eighteenth
-century that he was recognized in his own country. He was a disciple
-of the school of Rembrandt, but his taste did not lie in the direction
-of life-size portraits or of the classical or scriptural stories which
-were the greater master's favorite subjects.
-
-[Illustration: Lomaland Photo. and Engraving Dept. A DUTCH HOUSE COURT,
-BY P. DE HOOCH: B. 1630, D. 1677 (NATIONAL GALLERY, LONDON)]
-
-[Illustration: Lomaland Photo. and Engraving Dept. POINT LOMA HILLS AT
-EVENTIDE]
-
-
-
-
-THE INCARNATION OF GENIUSES: by Henry Travers
-
-
-Enthusiasts for "eugenics" imagine a time when vice and disease shall
-have been eliminated from the race. Their critics reply by suggesting
-that not only vice and disease, but also genius, would then have been
-eliminated from the race, and humanity be reduced to a dead uniformity.
-But the power which makes geniuses may be stronger than the eugenists,
-thus preventing them from succeeding in their utopian plan. What is
-genius? It is often defined as a "sport"--a natural phenomenon which
-defies calculations and makes light of theories of heredity. We cannot
-breed a race of geniuses.
-
-As to the cause of the appearance of geniuses, some theorists appear
-to find sufficient explanation in a _fortuitous_ combination of
-parental qualities. One son in one family _happens_ to extract from
-his parents all their best qualities. To other thinkers, however,
-this "explanation" will seem more like a restatement of the problem
-to be solved than like a solution of it. For what is fortuity? If a
-scientific principle, let it be explained; if a god, perhaps we may not
-be willing to worship it.
-
-The appearance of geniuses finds easy explanation in accordance
-with the teachings as to reincarnation, _karma_, and the sevenfold
-constitution of man. A human being is like a seed in a soil, drawing
-some of its traits from its surroundings, others from its internal
-nature. A lifetime is like a day, whose deeds are determined partly
-by present conditions and partly by the deeds of preceding days. In
-some people the present conditions--their parentage, upbringing, and
-circumstances--have the paramount influence, and their innate character
-evinces but little effect. In others the innate character is strong
-enough to mold and alter the other conditions considerably. In a genius
-the innate character may altogether predominate over the acquired
-character.
-
-Besides our physical heredity we have a spiritual heredity--character
-built up in previous existences. The usual trend of upbringing is to
-smother this, to destroy originality.
-
-Parenthetically one must introduce a caution here, to the effect
-that there are certain well-meaning attempts to preserve the
-originality of children, which, however, do not accomplish the right
-object. The parent or guardian, while shielding the child from some
-influences, lays it open to the assault of other influences. These
-other influences are the passional nature of the child. This way of
-preserving or stimulating originality is by no means that intended
-above.
-
-To give freedom for the child's higher nature to express itself, we
-must protect the child from all influences that proceed from the lower
-nature. Then we would get geniuses; innate character would be enabled
-to manifest itself.
-
-The ideas of eugenists are worthy, but, we feel sure, too narrow.
-In many a satire they have been ridiculed. Owing to the prevalent
-ignorance of man's nature, many disastrous mistakes would be made. What
-authority is there in sight, to which we should be willing to intrust
-the regulation of marriage and parentage? Great as the existing evils
-are, might not the remedies be worse? Might not we indeed provide
-conditions that would preclude any useful or aspiring soul from
-incarnating at all?
-
-The remedy lies in educating the people to a better understanding of
-the laws of life. Till then, there will be nobody competent to devise
-or apply any methods of eugenics. In short, before we can treat the
-young properly we must educate the old. The work of the Universal
-Brotherhood and Theosophical Society, in its Râja Yoga Schools at Point
-Loma gives illustrations of what can be done by the proper upbringing
-of children; and here we escape from the weary desert of schemes and
-theories to a fertile land of produce. Here we have a _result_; the
-problem has been solved as an ancient sage solved the problem of
-motion--_solvitur ambulando_. This is one of Theosophy's _practical_
-answers to one of the questionings of today.
-
-
-
-
-THE PLIGHT OF THE VIVISECTOR: by H. Coryn, M. D., M. R. C. S.
-
-
-It is very well worth while to work out on Theosophical principles the
-plight of the vivisector himself. He is creating causes whose effects
-will take him a long time to be done with, more than one lifetime,
-effects connected with some very interesting and very little known
-laws of nature. His plight may presently appear worse than that of his
-animals.
-
-By way of text we will take some non-vivisectional work recently
-carried out at the biological station of the Prater in Vienna, by Paul
-Kammerer. He has proved, says _Cosmos_,
-
- that the maintenance of the lizard _Lacerta Vivipara_ in an
- unaccustomedly warm temperature for several generations, transforms
- it from a live-young-bearing animal to an egg layer. This acquired
- property is retained even when the subsequent generations are
- returned to their normal conditions. We must remember that
- the live-young-bearing lizard ... may be characterized as an
- arctic-alpine animal. Its status as a glacial creature explains its
- live-young-bearing habit; the development of the young is evidently
- better assured in the mother's body than when the eggs are exposed to
- the vicissitudes of exterior cold.
-
-Some other lizards, and the field cricket, have been made to vary by
-similar methods, the new characteristics being likewise transmitted.
-
-What was that intelligence which, working within the body of the
-lizard, noted the warmer temperature without and knew at once that
-the hatching of the eggs _within the protecting body of the mother_,
-and the further development of the young there, were no longer
-necessary? We do not propose to admit that we are prejudging a dispute
-in using the word "intelligence." If it seem so now, it will not
-in ten years. No one will suggest the intelligence of the lizard
-itself. The ancients--not _very_ ancient ancients, either--believed
-in the existence of certain classes of lesser "gods" constantly at
-work behind the visible veil of nature. When in a few years this
-belief reincarnates among the scientists as a necessary hypothesis
-(a reincarnation already beginning), some new name will have to be
-found for the collective intelligence of these beings. "Gods" is not
-a good word, neither for them nor for their directive superiors,
-the absolutely spiritual powers on the same plane of being as that
-spiritual soul of man whereof he knows so little.
-
-The "gods" then, to use that word, have charge of the centers of life,
-the living beings, in all departments of nature, mineral, vegetable,
-and animal; contain and work in accordance with the principle of
-evolution both of form and intelligence; and guide the appearance of
-variations--not without occasional mistakes needing rectification.
-Kammerer unwittingly made an indirect appeal to them, and they
-responded by producing an interior physiological change corresponding
-with the change of exterior temperature which he maintained.
-
-We come here upon specifically Theosophical criticisms of vivisection.
-The man who vivisects has made himself the enemy of conscious
-nature--at work in his own body as much as in that of the animal he
-injures.
-
-To make the matter clearer, let us think of the One Supreme
-Intelligence of the universe as manifesting in two ways or directions:
-in the first, as the spiritual souls of _men_, and, lower down, as
-their minds; in the second, as the spiritual directive intelligences of
-_nature_ and, lower down, as the lesser "gods" whom these direct. In
-time, when men's minds are sufficiently spiritualized and potentized,
-sufficiently at one with the omnipresent spirit of evolution and intent
-upon co-operating with it, they will themselves be able to direct the
-lesser gods, helping and guiding them in their work upon animal, plant,
-and mineral--the power of immense prolongation of their own lives then
-coming within their reach. There is already--as the abnormal success
-of men like Burbank shows--_some_ interplay between man's mind and
-the working "gods"; whilst the relation between man's _soul_ and the
-_greater_ nature-powers, the directive, is very much closer. He who
-serves and studies nature in the right way, begins at once to stand
-nearer to her consciousness, and is at once the better for it on one
-or more planes of his being. The partnership begins. And a first way
-to serve her is to make her children, the animals, feel man as friend,
-a feeling which enables their minds to come into some measure of inner
-contact with his and thus be suddenly and immensely stimulated in their
-evolution.
-
-There is vivisection attended with much immediate pain connected in
-the animal's mind with man as its cause; and other with little, say
-a hypodermic injection, the pain following later in the form of the
-disease sown by the syringe and often not connected by the animal with
-man at all.
-
-Either way the operator is a disease-producer and has the mental
-attitude of one. To say that he is recognized by nature as such may
-seem absurd. But as he who really wills and pictures health, whether
-his own or that of some other, finally affects the nature-mind in his
-own body and--other things being co-ordinate--begins to move toward it:
-so likewise the constant willing and picture-making of disease and pain
-at last affects the same mind but in the contrary direction. The man
-moves and is moved _away_ from health.
-
-There are states of ill-health unattended, at any rate for a long time,
-by a single definite symptom. The activities of the bodily machine may
-maintain their _relations_, their general balance, yet drop as a whole
-to very low levels. If there is no radiance, no responsiveness to the
-finer forces of nature, no vital spring, there may yet be no point of
-actual friction, and to its human tenant the body may seem in average
-working order.
-
-We say then that the preoccupations of the vivisector's mind have taken
-his body outside the conscious life-stream of nature, have stopped
-her constructive and vitalizing work. The body is not simply a living
-thing; it is an organized complex of living things, conscious centers,
-life-charged monads, far finer than any of the bacteria which the
-microscope has shown us or can show us. Drawn in from nature, they
-dwell with us a while and then return to her somewhat as the blood
-cells go to the lungs for aeration. _It is the quality of our mental
-states which determines the quality of the elemental coming in_ and
-determines also the intervening history of those which leave. The
-circulation is constant, and if we lived ideal mental lives we could,
-as already said, achieve something like physical immortality. The
-monads would come back to us refreshed and recharged with electric
-vitality.
-
-Death liberates them _all_. They take their ways into the nature-stream
-and are regenerated in nature's thought and life. The process continues
-during all the time between death and rebirth. Whilst the man, the
-soul, rests, his body (the subtler elements of it) is being refashioned
-and reinvigorated for him. At his rebirth _his own_ monads, blended
-with those he receives from hereditary sources, are animating the
-infant form with which he connects himself and in which he will
-ultimately incarnate. So far as the thought and habit of his last
-life permitted--for, as said, they are absolutely sensitive to the
-thought-color of their owner's mind and feeling--they have been renewed.
-
-But there will have been little renewal possible for them if that
-mind was filled with the color and thought of death, disease, pain,
-was occupied with the will to _produce_ these--a will exactly
-oppositely directed to that of the worthy physician. They were untuned
-with nature's keynote during life and consequently return nearly
-unchanged--which, in medical language, will mean a case of congenital
-disease, ill-health, or deformity; and, as part of the penalty,
-the reaction of the physical defects and disease upon the mind and
-disposition of child and youth and man.
-
-Nor does the penalty finish at that. The entire personality of such
-a child and man is in greater or less degree repellant to others, to
-children, _to animals_. The latter especially, feel him not as a friend
-but as enemy. Their dislike is instinctual. And all this will continue
-till in one or another life the man has been stung to the redress of
-the evil he has done, has returned kindliness for hostility year by
-year, has changed, freshened, and sweetened his thought and feeling and
-so by degrees every atom of his body.
-
-Truly the plight of the vivisector is a thousandfold worse than that of
-the animal he worst outrages.
-
-
-
-
-THE EKOI; Children of Nature: by H. T. Edge, B. A. (Cantab.)
-
-
-The ideas current about ancient or ethnic peoples are largely qualified
-by the "personal equation" of those who have observed and described
-them. These ideas are not facts but points of view. In too many cases
-the point of view is so colored by an unsympathetic attitude on the
-part of the viewer as to constitute a misrepresentation--a fancy
-picture, having no counterpart in reality. Thus have been described the
-classical times and the non-Christian races. But times are changing.
-As our civilization grows older it grows wiser, loses some of its
-supercilious ignorance, and can view other times and places than its
-own with more sympathy and sense. Already the histories and geographies
-of our childhood seem prejudiced in our present eyes. But we cannot
-boast; for there is still much to be done in the same direction.
-
-As a notable instance of what may be achieved in the way of beauty,
-charm, and uplifting of the mind, by viewing and treating a subject
-sympathetically, we welcome an account of "The Land of the Ekoi,
-Southern Nigeria," by P. A. Talbot, B. A., F. L. S., F. R. A. S., F.
-Z. S., in _The Geographical Journal_ (London, Dec., 1910). By the
-adoption of such an attitude, in place of the too frequent attitude of
-superiority and condescension, error is avoided, truth learned, and
-both writer and reader benefited. We give some extracts and comments,
-and refer to _The Geographical Journal_ for the rest.
-
-The Ekoi live to the north and northwest of Calabar, the headquarters
-of the eastern province of Southern Nigeria, partly under British rule,
-partly under German.
-
- The river is magical, and bold indeed would be that man who should
- break an oath sworn on its name. For somewhere in its depths dwells
- Nimm--the terrible--who is always ready, at the call of her women
- worshipers, to send up her servants, the beasts that flock down to
- drink and bathe in her stream, to destroy the farms of those who have
- offended. She manifests herself sometimes as a huge snake, sometimes
- as a crocodile.
-
-This could have been described so as to make it a heathen superstition.
-But we see it is possible to give it another color. The interdependence
-of man's conduct and the powers of nature is indicated; and retribution
-is shown as the logical consequence of violating natural law. Honor
-and fidelity are qualities essential to man's well-being. Evil fortune
-is the result of his putting himself out of tune with nature by his
-conduct.
-
-We take care about the physical needs of children, but are strangely
-reckless in other and more important matters concerning them. Contrast
-this with the following about the Ekoi:
-
- The Ekoi are devoted parents, but it will take years of patient
- teaching before they grasp the importance of fresh air and the
- simplest sanitary measures for the health of their little ones. They
- have curious beliefs as to the advent and death of their babes. One
- charming superstition [!] forbids all quarreling in a house where
- there are little children. The latter, so they say, love sweet words,
- kind looks, and gentle voices, and if these are not to be found in the
- family into which they have been reincarnated, they will close their
- eyes and forsake the earth, till a chance offers to return again amid
- less quarrelsome surroundings.
-
-Rather a healthy superstition, is it not? One that we might adopt with
-benefit, so that fewer of our children should grow up with quarrel
-interwoven with every thread of their bodies, mentally, psychically,
-and physically too. We wish well of the efforts to teach the Ekoi the
-use of soap and toothbrushes; but only on condition that it does not
-mean _unteaching_ them their own "beautiful superstition."
-
- The children gave a particularly charming series of games, singing all
- the while in the pretty lilting way usual among them. Nothing could
- be more graceful than the waving arms and swaying limbs of the little
- brown forms as they bent and moved, always in perfect time to their
- song. The musical faculty of this people is certainly wonderful,
- though developed along peculiar lines. During the whole period spent
- among them I have never heard a false note nor found a dancer or
- accompanist one fraction of a second out of time.
-
-Of this, by way of contrast with us, but one thing can be said: that if
-it be true, then in time and tune they are immensely our superiors; for
-how few people can whistle a tune correctly, and how difficult it is to
-drill people into keeping time!
-
- The religious observances of the Ekoi are altogether a fascinating
- study. Beneath many modern corruptions and disfigurements are yet to
- be found traces of an older, purer, form of worship, traces which
- carry us back to the oldest-known Minoan civilization, and link the
- belief of the modern Ekoi with that of the ancient Phoenician, the
- Egyptian, the Roman, and the Greek.
-
-Trees are sacred; birds are sacred, for
-
- Should the birds be injured or driven away the women would become
- barren and even the cattle cease to bear.
-
-More recognition of the inviolability of cosmic law! Call it
-self-interest, if you will, it is at least a higher and worthier form
-of self-interest than the kind that rips the feathers off the birds and
-turns them loose to die a lingering death, or planes off the wooded
-hills in order to pile up riches on high.
-
- The Ekoi spend their whole lives in the twilight of the beautiful
- mysterious bush, peopled, to their fancy, not by wild animals alone,
- of which they have no fear, but by were-leopards, and all kinds of
- terrible half-human shapes, and by the genii of rocks, trees, and
- rivers. Here, more truly even than in old Greece, the terror of Pan is
- everywhere!
-
-Verily "savage" life is not without its consolations. We have dwelt on
-the bright side of the picture, and purposely so, for the other side
-has been too much dwelt upon; and so far from exaggerating, we are
-merely tending to restore the balance of an equable view. If we regard
-life as mainly the experience of a Soul, then the outward appurtenances
-of civilization count for less; and a people like the Ekoi may possibly
-fulfil the purposes of Soul in quite a satisfactory way. One can even
-imagine a Soul, wearied with life in modern civilization, taking a
-resting incarnation in such a people, to dwell with Pan in these
-beautiful glades.
-
-That the journal of the Royal Geographical Society should publish such
-a sympathetic account is a noteworthy sign of the times. There seems
-to be a reactionary movement by which the heathen in his darkness is
-shedding a little light on our inveterate superstition.
-
-[Illustration: Lomaland Photo. and Engraving Dept. A SEMINOLE INDIAN
-(Photo. by the Albertype Co., Brooklyn, N. Y.)]
-
-[Illustration: Lomaland Photo. and Engraving Dept. A FAMILY GROUP OF
-SEMINOLE INDIANS]
-
-
-
-
-AN UNKNOWN AMERICAN NATION: by H. S. Turner
-
-
-But few people know that living within the precincts of this country,
-there is a nation, independent and virtually free from dominance of the
-United States Government, or of any of its States. Its history is a
-singular one and is practically unknown. Even our school histories have
-but little to say about it; so that the impression left on the minds of
-casual readers is that this nation long ago ceased to exist, as a body
-of people.
-
-Far down in the southern part of the peninsula of Florida, this nation
-has its center; its rulers, laws, and government. It has no written
-treaties with foreign governments--for such is the United States
-considered by them--yet there is an unwritten treaty accepted by both,
-which to their common credit has never been broken. This treaty, or
-agreement as it should be called, stipulates that each nation shall go
-its own way and not interfere with the other.
-
-The Seminole Nation is its name, and its existence, as at present
-constituted, dates from the year 1842. Seven years previous to this
-date, the United States Government decided that the Seminole Indians,
-who belong to the family of the Muscogees, should be moved from their
-fertile Florida lands and taken to those of the Creek Nation, far away
-in the West. At this time the authorities concentrated our Indian wards
-in a few special places.
-
-The Seminoles bitterly resisted the efforts made to remove them. It was
-only after a seven years' war that two thousand of them surrendered and
-were duly sent westward.
-
-Originally the Seminoles had been numerically strong. This hard-fought
-war reduced their numbers to such a point that after those who
-surrendered had been transported, but five hundred remained in Florida.
-They represented, however, the strongest and most determined of their
-tribe; those who preferred death to surrender.
-
-Separating themselves from those who decided to surrender, they
-penetrated to the innermost recesses of the Everglades, that
-death-dealing morass, covered with reeds and jungle-growth, through
-which winds a veritable labyrinth of stagnant streams, in whose mud
-crocodiles and alligators disport themselves, and where snakes,
-mosquitos, and other poisonous life abound. What little solid earth was
-to be found was nothing but a bog-like mass of sodden ground, thickly
-covered with grass and vines. Yet there and under such conditions these
-were determined to look up their home. They valued their freedom above
-all, and were willing to make any sacrifice and undergo any hardship
-rather than lose what they valued so highly.
-
-White men could not endure the conditions they had to meet in the
-swamps, neither could they ever equal the Red man in ability to move
-quickly in such a place. The little band of Indians scattered and
-built their shelters on the driest spots they could find, maintaining
-themselves by hunting the game that was found on every hand.
-
-So accustomed have they become to the conditions in which they live,
-that they are almost amphibious and absolutely immune to the bites of
-mosquitos or other poisonous insects.
-
-At times some of the Indians will come out of their retirement and
-visit their white neighbors. Quite often many of them can be seen on
-the streets of Miami, Florida, where they go to purchase what limited
-supplies they may need, the money for the same being obtained by the
-sale of alligator hides.
-
-At times a few white men have been invited by them to visit their
-homes in the Everglades. Those who have accepted this invitation have
-always been glad to hasten their departure, on account of the ravenous
-hordes of mosquitos and the familiarity of the water-snakes, and this
-notwithstanding the hospitality and sincere cordiality of their hosts.
-
-Undoubtedly it is due to the ravages of these so-called pests--to their
-beneficent protection in this instance--that these Indians owe their
-freedom from the usual contaminating vices of the white man. The latter
-is simply unable to get close enough in touch to demoralize them. So we
-find these Indians today, whose life is the same as it was before the
-white man set foot upon the North American Continent.
-
-They are free from the vice of drink, they live according to the
-highest moral code, they do not gamble, and are altogether a happy and
-care-free people. Let us hope they will ever remain so; that they will
-never lose their natural simplicity of character and their dignified
-reserve.
-
-The typical costume of the Seminoles is as singularly different from
-the one usually adopted by American Indians, as their customs and mode
-of life are. The accompanying photographic reproductions show this
-feature, as well as give one an idea of their strength of character.
-The "American type" is clearly shown by the facial angles.
-
-
-
-
-THE CONFINES OF SCIENCE: by Investigator
-
-
-It is still debated whether the earth in its orbital motion drags the
-adjacent part of the ether along with it, or whether the earth travels
-through the ether without stirring the latter. On the one hand it is
-argued that if the earth (and presumably other planets also) dragged
-the ether along, complex currents would thereby be set up in the ether;
-and this circumstance would upset the calculations with regard to the
-aberration of light, whereas the observations of aberration do not
-indicate the existence of any such currents in the ether. On the other
-hand are cited certain delicate experiments of Michelsen and Morley,
-connected with the measurement of vibration-rates of light, which go to
-show that there is little or no relative motion between the earth and
-the ether, or, in other words, that the circumjacent ether moves with
-the earth. Hence we are required to make the ether stationary for some
-purposes, but moveable and full of currents for other purposes; not the
-first time that the ether has been required to perform inconsistent, or
-apparently inconsistent, rôles.
-
-This quandary has led some petulantly to throw the ether overboard,
-alleging that "there ain't no such a thing"; while others have sought
-refuge in abstruse mathematico-metaphysical speculations as to the
-nature of our conceptions of space and time and the meaning of such
-conceptual words as _mass_ and _velocity_.
-
-It must be remembered that the ether so far is not an observed object
-but a hypothetical something. The necessities of our reasoning
-have demanded that we should, on various occasions and for various
-purposes, postulate a fixed standard of reference. Thus the undulatory
-theory of light has required the supposition of a medium to convey
-the undulations; the kinetic theory of matter has required that we
-postulate a substantial basis wherein the supposed vortices or centers
-of energy can inhere. But the ether is, and _ex hypothesi_ must be,
-beyond the reach of sense perception. Could we but weigh it or measure
-it in any way--at once we should stand in need of another ether yet
-more subtle. In a word, however far we go, there is always something
-beyond.
-
-Physical science, being admittedly a limited sphere, must of course
-become indeterminate near its borders. Rules which are found to apply
-with sufficient exactitude within certain limits will be found to
-apply no longer when we transcend those limits. So long as we study
-physical phenomena in their relation to each other, we may find those
-mutual relations sufficiently exact and constant; but when we begin to
-study physical phenomena in relation to _what lies beyond_, then the
-uncertainty supervenes. We find it necessary to inquire into the nature
-of our own perceptions and conceptions.
-
-A phenomenon has its subjective factor as well as its objective
-factor; but our physics has so far been based on the tacit assumption
-that the subjective factor is fixed and constant. And it may indeed
-be so regarded within certain limits. But now we propose to explore
-the limits of the illimitable and the confines of eternity, regions,
-whither our senses and our instruments cannot penetrate. What wonder
-that we find those conceptions of time, space, and motion, which we
-have derived from our sensory experience in this world, inadequate as a
-means of formulating what lies beyond!
-
-A slight acquaintance with certain ancient sciences suffices to
-show that they took into account the subjective component of our
-perceptions and conceptions, studying the mind and its organs along
-with nature and its qualities. Regarding phenomena as the result of
-interactions or coalescences between faculties within and qualities
-without, they studied both concurrently. Neglecting to do this, we have
-landed ourselves in not a few difficulties. Needing a fixed standard
-of reference in our study of motion, we have postulated _space_ as
-objective, while at the same time our very hypothesis has divested
-that space of every property which could entitle it to be regarded as
-an object at all. In vain do we try to overtake our shadow, to put
-things on a shelf out of our reach, to explore the land of nowhere,
-or to measure the cubic contents of zero. The notion of "space" as
-possessing size and three-dimensional extension, but _nothing_ else, is
-an assumption that may well be regarded by Nature as groundless; yet it
-is to this standard that we refer our calculations as to motion, etc.
-
-Practical science strides ahead in defiance of such speculations, for
-it is founded on an investigation of what actually exists in Nature.
-And even where the theories serve to guide our path to new discoveries,
-it is as likely as not that our discoveries will outstrip the limits
-of the theories. There is bound to come a time, if it has not begun to
-dawn already, when we shall be uncertain whether it is external nature
-or our own internal faculties that we are studying; as was brought
-out in connexion with those very singular "Blondlot rays," which were
-visible (apparently) to Latin races but not to Teutonic!
-
-Having thus suggested the possibility of a study of states of
-consciousness, such as might result in placing the observer in an
-entirely new relation to external nature and thereby rendering nugatory
-all his previous conceptions of time, space, and the like--it remains
-to add a few words on that topic. There are many people engaged in a
-heedless and unguided dabbling in such fields, and both old-time wisdom
-and contemporary experience indicate that the practice is fraught with
-dangers to health and mental balance. Such explorations demand that
-we shall step out from the safe shelter of our familiar five-sense
-consciousness and brave the perils of an unknown land. We are in
-precisely the position of a man who forsakes the dry land, his native
-element, where he is lord of the beasts and can plant his feet and his
-dwelling firmly, and plunges into a sea without bottom or stability and
-teeming with sharks, and where his life depends on his constant energy
-and watchfulness. Hence the study of science in its deeper aspects
-becomes primarily a question of _discipline_--a fact always recognized
-in the ancient Mysteries. In proof that this statement is true, we
-need only point to the state of affairs in the world of psychic
-investigation today; a condition which breathes more of menace than of
-promise to the future welfare of society, a world where fatuity and
-folly seem to dog the steps of the heedless explorer.
-
-We give out all our secrets to the mob because there is no one who can
-successfully assert his claim to be above the mob; our only rule of
-fair-play is indiscriminate distribution. One cannot presume to set up
-a sacred college, and the mob rightly and justly fears the possible
-domination of a clique of biological or theological theorists. Yet
-knowledge is inseparably connected with duty and obligation; and if
-this connexion is ignored, that which should be a blessing will prove a
-curse. What has already occurred in connexion with dynamite and drugs
-can occur in far worse form in connexion with hypnotism and mental
-influence. This is sufficient to explain the Theosophical program of
-work and the reason why Theosophical workers do not find such public
-researches a profitable field for their efforts while there is so much
-preliminary work yet to be done both in their own characters and in the
-world.
-
-When we begin to explore the ether of our own inner nature, we find
-that investigation comes second to management; we must _control_ our
-nature--or it will control us. Knowledge is relative to Duty.
-
-
-
-
-THE TOWER OF LONDON AND THE HOUSES OF PARLIAMENT: by Carolus
-
-
-The Tower of London and the Houses of Parliament, Westminster, are the
-most striking and important buildings that stand on the banks of the
-Thames in London. Both are on the north side of the river, but are at a
-considerable distance from each other.
-
-The Tower is one of the few early Norman castles which have come down
-to us in a fairly perfect condition. Tradition says a fortress was
-built by Julius Caesar on the site, but the nucleus of the present
-building was begun in 1078 by William the Conqueror. This was the
-White Tower, the highest building with the four turrets shown in our
-illustration. It was completed by William Rufus, who also built the
-famous "Traitor's Gate," through which the unfortunate victims of
-Royal displeasure were rowed in from the river. Many additions were
-afterwards made, and the building and courts now cover thirteen acres
-surrounded by a moat. The Tower was closely identified with many of
-the most tragic events in English history for at least five hundred
-years after its erection, and if its walls could speak the tale of
-horror could hardly be surpassed by the record of any other medieval
-building. In the Chapel of St. Peter-in-Chains, lie the bodies of
-Queen Anne Boleyn and her brother, Queen Catherine Howard, the Earl of
-Essex, the Duke of Monmouth, Bishop Fisher, More, and many other great
-personages who suffered death in the Tower. It was a short road from
-the Traitor's Gate, through the Bloody Tower, to this chapel. Many
-State prisoners have spent weary years of incarceration in the Tower;
-Sir Walter Raleigh, one of the greatest and noblest, was confined here
-for thirteen years.
-
-The Tower of London was occasionally the residence of the earlier
-sovereigns of England, but its main purpose was the defense of the
-city. In these days of powerful weapons it would be useless as a
-fortress, but it is still a military post and headquarters, and
-contains a large collection of armor. The Jewel Room, in which the
-Royal Regalia are kept, and the rooms where distinguished prisoners
-were confined, attract many visitors.
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE TOWER OF LONDON]
-
-[Illustration: Lomaland Photo. and Engraving Dept. HOUSES OF
-PARLIAMENT, LONDON VIEW FROM THE RIVER]
-
-[Illustration: Lomaland Photo. and Engraving Dept. TRAFALGAR SQUARE,
-LONDON TAKEN FROM THE NATIONAL GALLERY]
-
-The Houses of Parliament at Westminster are--with the exception of
-Westminster Hall, built by William Rufus--quite modern, and have no
-gloomy associations such as those of the Tower. The building covers
-about eight acres and the façade overlooking the Thames is nine
-hundred feet long. The tall tower on the left in the illustration is
-the Victoria Tower; it is supported upon four pointed arches sixty
-feet in height, and the highest point is three hundred and forty feet
-above the ground. The central tower is three hundred feet high, and
-the picturesque Clock Tower, on the right, is three hundred and twenty
-feet high. During the evening sittings of the Houses a lamp is kept
-burning near the top of the Clock Tower, which is extinguished when the
-debates are over. The building consists mainly of the House of Peers
-and the House of Commons, with the connected apartments and offices,
-the whole forming one structure. Just above the river, along the front
-of the palace runs the Terrace, a broad paved walk where the members of
-Parliament can stroll in the fresh air and yet be within sound of the
-division bell.
-
-The towers of Westminster Abbey are visible to the left of the Victoria
-Tower, and a small portion of Westminster Bridge is seen at the extreme
-right.
-
-Not far from the Houses of Parliament is Trafalgar Square, which is
-probably more familiar to the general public than any spot in London,
-for it is the meeting-place of so many important thoroughfares. Our
-illustration is taken from the steps of the National Gallery of
-Pictures. The fluted Corinthian Column erected to Admiral Nelson
-dominates the scene. The colossal bronze statue of the hero is elevated
-one hundred and seventy-six feet in the air and, needless to say, the
-artistic workmanship is above criticism, for no one can distinguish
-any detail at that height! The bronze lions at the base are by Sir
-Edwin Landseer, and possess considerable dignity. At the far end of
-the street to the left of the Nelson Monument (Parliament Street) the
-faint outline of the Clock Tower of the Houses of Parliament can just
-be distinguished. At the top of this street, not far from the Nelson
-Monument, stands the fine antique equestrian statue of Charles I,
-one of the few outdoor monuments that are creditable to the British
-metropolis. A few steps to the left of Trafalgar Square as shown in the
-plate is the new Charing Cross; the original one was destroyed by the
-Puritan Parliament.
-
-
-
-
-POINT LOMA NOTES: by C. J. R.
-
-
-Here at Lomaland the yerba santa, whose leaves never lose their
-delicate gray-green, is a widely scattered bush. It is a favorite
-of the Leader's. Among other plants, the sumach, the manzanita, the
-grease-wood, the "mahogany," and the dwarf-oak, clothe the sides of
-the romantic cañons and the tops of the hills with bright verdure
-throughout the year. There are always some wild flowers too, though the
-kinds that blossom during the summer are generally not as plentiful or
-beautiful as those of the spring. The thousands of eucalypts and cedar
-trees, etc., which have been planted mainly upon the lower portions
-of the grounds during the past few years by the Lomaland Forestry
-Department, have greatly improved the beauty of the landscape for
-miles along the ocean front; and the Canary palms and Date palms, the
-lemon and pepper trees, the acacias and pines, within the Homestead
-gardens and bordering the avenues, have now grown to a size and beauty
-which make them a pleasure to look at. Every visitor who comes into
-the grounds expresses delight at the wealth of foliage and cultivated
-flowers which surround the Râja Yoga College and Temple as well as the
-students' homes and bungalows.
-
-In a few weeks we may expect the first rains, though sometimes they
-do not arrive till nearly Christmas, and then the multitude of seeds
-that have been quietly biding their time will begin to stir, and soon
-after the opening of the new year the hills will assume the vivid
-green which will not diminish till next summer; the five varieties of
-Lomaland ferns will unfold their delicate fronds on the shady southern
-side of the cañons; and then the ground will become carpeted with
-spring flowers of many colors, chiefly purple and gold. When Katherine
-Tingley first established the headquarters of our Society here there
-was very little grass, except at the lower levels near San Diego, but
-it has been gradually creeping up the hills until it has become a
-characteristic feature of the Spring; it seems to have increased in
-proportion to the enlargement of the human population of Point Loma.
-
-       *       *       *       *       *
-
-WE have been reading with sympathy of the terrible heat that has been
-such a marked feature of the present summer throughout Europe and the
-larger portion of the United States. In Lomaland, and all along the
-Pacific slope, nothing of the sort has been felt, for the constant
-westerly breezes which blow from the ocean keep the temperature down;
-no case of sunstroke has ever been recorded here, and there is never
-any need to cease from outdoor work or exercise during the heat of the
-day; the nights are never too hot for a blanket.
-
-       *       *       *       *       *
-
-THOUGH we usually do not get our best sunsets until the so-called
-"winter" months, lately there have been several of the magnificent ones
-for which Lomaland is famous. In August a very remarkable mirage was
-seen by a large number of persons at a sea-coast town about a hundred
-miles to the northward. It represented a ship ashore on dangerous
-rocks with the waves beating over it, and it was so real and vivid
-that the lifeboat went out to rescue the supposed drowning crew. But
-when it reached the spot (less than a mile from the beach) the boatmen
-could see nothing, and there were no rocks near. From the shore it
-appeared as if the lifeboat passed through the wreck. An attempt made
-to photograph the mirage turned out a failure. About ten years ago a
-strange mirage was seen from the Homestead in the form of an island
-far out at sea. It persisted for several days and was so realistic
-that some persons were on the point of chartering a boat to sail out
-to it and take possession when it disappeared. The mystery of many
-well-authenticated mirages has never been explained by the ordinary
-laws of refraction and reflection. _The Century Path_ of October 25,
-1908, which can be found in nearly all the libraries in America and
-other countries, contains a special article on the subject, giving many
-examples and treating it from the Theosophical standpoint.
-
-       *       *       *       *       *
-
-THE Woman's International Theosophical League, with its center at
-Point Loma and its world-wide membership elsewhere, is becoming, or
-has become, one of the most potent instruments for the spread of our
-work that the Leader possesses. First organized under the name of the
-Woman's Propaganda League, it has greatly extended and enlarged its
-activities under the new title. During the Spring months of this year
-the women of the League in Lomaland organized a most successful series
-of meetings for women only at the Isis Theater, San Diego, at which
-the Leader gave addresses which are said by those who were present to
-have been the most uplifting and inspiring she has ever delivered.
-She spoke out in the plainest language about the causes and the only
-remedies for the steady degeneration of the so-called civilized world,
-and she showed what a marvelous power for redemption women have in
-their own sphere, the home. The Isis Theater was crowded to its
-utmost capacity on each occasion Katherine Tingley spoke, hundreds of
-eager women of all classes could not find accommodation and, to judge
-by the mass of correspondence received, the impression made was most
-profound. According to the Leader's words, the splendid organizing
-work of the women of the Woman's International Theosophical League and
-the perfect harmony and unity prevailing among them in no small degree
-helped in producing this admirable result; the conditions were ideally
-perfect, and the audiences felt that there was an entirely different
-spirit present from anything ever before experienced. From the loyal,
-impersonal and womanly efforts of the League a new life has come into
-the atmosphere of Lomaland, a broadening and harmonizing influence. Its
-members are giving a fine expression to the principle of Co-operation
-between men and women which the Leader is ever striving to build up.
-
-       *       *       *       *       *
-
-SOON after the last of the women's meetings at Isis Theater the Leader
-gave the signal for dramatic work, and the Woman's League began the
-preparations for the Greek Symposium, _The Aroma of Athens_, several
-representations of which were given with conspicuous success, first in
-the Isis Theater and then in the open-air Greek Theater, Lomaland. Here
-was an excellent opportunity for the co-operation spoken of, and it was
-realized to the uttermost. While the artists and craftsmen prepared
-the scenery and properties, or built the stately Grecian structures in
-the open-air theater which remain permanently for use in the future
-dramatic work, the skilful and tireless needlewomen made the hundreds
-of costumes needed, all being done under the personal supervision
-of the Leader and from her own designs. The same cheerful spirit of
-co-operation was evinced in the musical and dramatic rehearsals for
-the Symposium, and in the frictionless management of the arrangements
-for the staging of the couple of hundred characters who appear in the
-play--no easy task.
-
-In view of the greater activities of the Woman's Theosophical League
-which are shortly to take place, it has secured a spacious hall within
-the Homestead grounds which will afford ample accommodation for the
-present as a headquarters for its business meetings and other general
-activities. It is known as the Woman's League Hall.
-
-
-
-
-THE WOMAN'S INTERNATIONAL THEOSOPHICAL LEAGUE, POINT LOMA, CALIFORNIA
-
-Woman's Work in Lomaland; a Side Light: by a Member of the League
-
- THAT is the true athlete, the man who exercises himself against
- appearances (illusion). Pause, consider, do not be carried away. Great
- is the combat, divine is the work. It is for kingship, for freedom,
- for happiness.--_Epictetus_
-
- I DESIRE not to disgrace the soul. The fact that I am here certainly
- shows me that the soul had need of an organ here. Shall I not assume
- the post? Shall I skulk and dodge and duck with my unseasonable
- apologies and vain modesty and imagine my being here impertinent--less
- pertinent than Epaminondas or Homer being there? and that the soul did
- not know its own needs?
-
- LET us, if we must have great actions, make our own so. All action
- is of an infinite elasticity, and the least admits of being inflated
- with the celestial air until it eclipses the sun and moon. Let us seek
- _one_ peace by fidelity.--_Emerson_
-
-
-Several years ago Katherine Tingley said to a group of Lomaland
-Students, while touching in a cursory way upon the general
-world-problem of woman's work and true place in life, that her great
-longing was to take up this question in a public way. She added,
-reflectively, and with a trace of sadness in her voice,
-
- But I cannot do this as yet. I should have to do it Theosophically,
- and while the need is there, conditions are not yet ready; the time
- for it has not come.
-
-As all Students know, the time came early in 1911, and the work that
-had waited so long was ushered in by a series of meetings for women
-only, at Isis Theater, San Diego, under the auspices of the Woman's
-International Theosophical League of Lomaland, a body founded by
-Katherine Tingley on July 24th, 1906. Any question as to this being
-the right time--the psychological moment--had a twofold answer in the
-eager and wide-reaching public response, and in the superb nature of
-the service rendered in the arrangement and conduct of the meetings by
-members of the Lomaland Woman's League. Everything was placed in their
-hands, though under the Leader's direction, from the advertising and
-distribution of tickets--the meetings of course being free although
-admission was by tickets secured in advance--to the seating of the
-audience and the carrying out of the beautiful and impressive program,
-of which Katherine Tingley's address was at each meeting the central
-feature.
-
-The work was begun at a time when the tourist season was at its height
-and in the audiences that crowded Isis Theater to the doors were
-hundreds of women from distant points--Canada, Vancouver, the far
-South, the Middle States, the Atlantic Coast, Europe, and even the
-Orient. Consider that these were thinking women, by their very interest
-in Theosophy marked as women apart from the mass; consider as well that
-the subjects taken up by Katherine Tingley in the impassioned addresses
-that formed the axis, so to speak, the real fulcrum, of the meetings,
-were subjects of the most vital import to the home--the higher duties
-of wifehood and motherhood, the sacredness of the home as a spiritual
-temple and woman's duty as guardian of that temple, the key to a
-knowledge of child nature, the protection of the growing child, the
-Theosophic keynote of duty--and add to that the fact that nearly every
-woman in those vast audiences was an important factor in some home,
-and it is evident that the influence of these meetings could not be
-measured.
-
-Consider also that this work was launched at the present time of
-transition, when all the old ideas of woman's work are being torn up,
-root and branch, in some cases, by fanatics who little dream of the
-reaction their frenzy and unwisdom is certain to produce, a reaction
-that will make doubly difficult the path of unselfish workers for a
-long time to come.
-
-The climax of effort in the Woman's International Theosophical League
-was of course reached in the marvelous production of _The Aroma of
-Athens_, given under the League's auspices, with accounts of which
-both Students and the public are familiar. Social Hall was converted
-into a huge costumer's shop and greenroom for the space of nine magic
-days, with the Leader here, there, everywhere, directing, designing
-and fitting costumes, designing properties, drilling individuals,
-rehearsing, oblivious for the time of all such gentle excellencies as
-food, relaxation, or rest.
-
-Here again shone forth in the members of this Woman's League the
-qualities that were of such pre-eminent service in the conduct of
-the women's meetings--intuition, fidelity, alertness, conservation
-of energy, the power to work on lines of least resistance, unity,
-trust. There was no friction, no personal competition, no jealousy, no
-over-reaching, no gossip, no "rule or ruin" spirit, no personality, and
-as a result there was a general capacity to get things done that made
-the onlooker wonder if some hidden Aladdin's lamp were not in a nearby
-corner, just "rubbing" results into existence.
-
-What _was_ it? Pre-eminently, it was the power these women had created
-by learning to _work together_. It was the Christos-spirit, that
-magic-working something that harmony is powerful to create, the spirit
-of which Jesus spoke when he said, "For where two or three are gathered
-together in my name, there am I in the midst of them."
-
-But _what_ did it? Theosophy as a system of thought did not, or it
-would have done so in past centuries, for Theosophy has been brought to
-the world before under this and other names. The inspiration that is
-born when women work for women did not, for if this could do it then
-we would have some royal examples of unity in women's organizations
-elsewhere. What then did it in Lomaland?
-
-There was a Sower once who went forth to sow; and some seeds fell on
-stony ground and the fowls of the air devoured them; and others fell on
-thin and shallow soil, springing up only to wither in the noontide heat
-because there was no depth of root. But of the seeds which fell upon
-good soil we are told that they sprang up and bore fruit an hundredfold.
-
-There is the answer, and the answer also to the question as to why
-Katherine Tingley could not and would not start this woman's work
-earlier. The seeds were waiting and they are forever the same, the
-Sower was waiting, the world was waiting, for whatever may be the
-needs or conditions of any age the true Teacher knows how to adapt her
-message to it. But--oh women of Lomaland! _we_ were not ready, for we
-were the soil. The Sower was compelled to wait until _we_ would let the
-hot plowshare of truth _in action_ break through, and break up, the
-hard surface-crust of mental limitations and personality, and reach,
-with its diamond-tipped point, the warm, rich, moist soil of integrity
-and soul-life that lay underneath.
-
-It has taken time, and patience on the part of husbandman, and trust
-on our part, though with greater trust it could all have been done
-so much earlier. But we had no knowledge of our own natures, when we
-first touched Theosophic truth, and it was necessary to learn that
-in Katherine Tingley's curriculum lip-knowledge and wisdom are two
-different things--that one _may_ have a brain-mind understanding of the
-literature of Theosophy without being a Theosophist in the slightest
-degree; that in short, the Theosophy that is not lived, that is,
-applied to every act, every problem, every relationship of daily life,
-need not hope to be recognized in Lomaland.
-
-And this takes time. From the precept to _the life_ there is a path
-to be traveled, often a long one. It is indeed plain that the work
-upon which the women of Lomaland have been permitted to enter is one
-that could not be done Theosophically by any body of women who had not
-gotten beyond the limitations of the lower psychology, that master of
-the brain-mind, where only diversity lies; it could not be done by
-any who had not found and clasped hands on the plane of soul-life,
-where alone is unity. If all other proofs of brotherhood as a fact in
-nature--Theosophy's shibboleth and standard--were to be swept away
-and the Woman's International Theosophical League alone permitted
-to remain, that would suffice to demonstrate to the world that
-Theosophy is what the Teachers declare it to be, a living power, and
-that universal brotherhood _is_. Small wonder that as we listened to
-Katherine Tingley's heart-appeal to the women of the great world--truly
-orphaned, as is all humanity--we saw barriers swept away, limitations
-dissolve, mountains move, and, verily, a new world come into being. In
-the discourses of Epictetus, slave of the profligate Epaphroditus, and
-in chains, but the grandest Stoic in all Rome, we read:
-
- Never then look for the matter in one place and progress towards it in
- another....
-
- What then is progress? ... lo, _if_ a man, in every matter that occurs,
- works out his principles, as the runner does in reference to running
- and the trainer of the voice does with reference to the voice--this is
- the man who truly makes progress, and who has not traveled in vain.
-
- If I were talking to an athlete, I should say, Show me your shoulders.
- And then he might say, Here are my Halteres. You and your Halteres
- look to that, I should reply, I wish to see the _effect_ of the
- Halteres!
-
-That is the point and that is Theosophy.
-
-The burden of this ancient problem of woman's work lies heavy upon the
-world, unspeakably heavy because so many lesser problems are enfolded
-within it--the problems of the home, of the protection of childhood,
-of man's true place in the grand creative scheme, of the much
-misunderstood and more discussed sex-question, in short, of education
-in all its phases. To borrow the old Socratic metaphor, myriad other
-problems hang down from it as from a ring held in suspension by a
-magnet other rings hang down, chainlike, one depending from the other.
-To carry such a burden, or even part of it, requires not treatises
-nor diplomas but _shoulders_, strong shoulders, strong in a threefold
-sense, physically, yes, but still more mentally and spiritually.
-
-We women of Lomaland see now why this great public work for women could
-not have been begun earlier with absolute confidence on the Teacher's
-part that the heat of noontide endeavor would not cause it to wither
-and fall away. It would have withered if begun earlier, as women's
-efforts are withering all over the world today, partly because they are
-mistaken in themselves, it is true, but mainly because _the soil is
-not there_. The workers themselves cannot stand the test. The storms
-of jealousy and rancor, the hot winds of ambition, the noontide heat
-of heavy demands, the shallow soil of brain-mind interests and desires
-which point like a weathercock to a new quarter with every gust of
-illusion--ay, these are what test the nature.
-
-Thinking it all over, a gratitude wells up within the heart too deep
-for words to touch--gratitude to the Teacher who has led us along the
-path with so much patience and love; helping but not putting props
-under us; heartening and encouraging, but not carrying us along on
-silver platters; forcing us to put into practice these treatises we
-have been studying--for Theosophy is the science of soul-strength and
-it enunciates principles and possesses rules. Lomaland is verily a
-great School of Philosophy, greater than those of past ages, for here
-divine principles are actually demonstrated which in the golden days of
-our historic past were but dreamed of, and the Woman's International
-Theosophical League is one of its Halls of Learning. Plato and
-Epictetus, Sappho and Hypatia, would understand.
-
-Gratitude--it is a feeble word, plumb the depths of its meaning though
-you will. Even the most splendid examples of womanhood that graced
-the audiences at the various Women's meetings which the Teacher of
-Theosophy addressed, can realize what is being done and what is going
-on only to a very limited degree. We in Lomaland do not realize it
-fully for if we did we would rise to that height of trust and calm
-that would verily make us _like_ the Teacher; not like her in wisdom,
-for that is the rare fruit of ages of search and service, and we are
-but beginners on the Path; but like her in a certain _quality_ of
-courage and devotion that would makes us ten times in effectiveness the
-instruments in her hands that we are today.
-
-For the acquirement of soul-strength is the object of this soul's
-gymnasium, this _life_, the living out of which in all its fulness of
-opportunity alone makes it possible for the Teacher to sow the seeds of
-that tree the leaves of which shall be for the healing of the nations.
-Here is the keynote, sounded clear amid the resolving harmonies of
-Katherine Tingley's last address:
-
- Overcome! That is the song the gods would sing to you women and to all
- the world. Overcome! Learn to overcome and learn to love!
-
-
-
-
-ILLUSION AND REALITY: by Lydia Ross, M. D.
-
-
-The Man was wearied with success. He had sought to win beauty, fame,
-fortune, and personal power, and he had linked them all with his name.
-Around him was a wide circle of desirable things; within him was a
-restless center of discontent.
-
-Far into the night he sat musing over his career. He had been fortunate
-beyond all expectation. He could name no ambition which had not been
-gratified; but the thought brought with it no feeling of elation or of
-satisfaction. Just now his keenest sense was that stinging ache in his
-breast which so often came of late at quiet times like this.
-
-"It is all illusion and disappointment," he said, at last. "Marriage is
-a failure; fame is a mockery; happiness is not had at any price, and
-life is not worth living."
-
-That nameless hunger from which he suffered was so baffling. If it were
-only possible to find the meaning of that dreary want. With all the new
-inventions for lighting the world why was there no illumination for the
-dimness of the inner life? If he could only find the source of that
-hungry need which devoured all the pleasure in his possessions.
-
-Filled with intense desire for light, he drifted into the Land of
-Dreams with its countless pictures. There he saw a moving figure which
-was himself and yet not himself. There were no familiar lines in the
-form; but the eyes were his own and through them he read the thoughts.
-
-He knew that this Traveler had come from afar. Along dusty highways,
-in shady bypaths and green meadows, through thickets and unwholesome
-swamps and across waters he had played a part in many scenes of a
-changing world. Youth and strength and gaiety were his companions, and
-together they sought activity and pleasure. Through places all unknown
-and often full of hidden dangers they made their way with merry jest
-and idle song and noise, fearing nothing save it were the Silence.
-
-Then came a day when the Traveler grew tired of dust and heat and
-stains, of noisy mirth and empty songs and poisonous miasma. He wished
-for solitude and rest. As his companions sped along he turned aside and
-wandered into the deep forest. Throwing himself upon the ground long he
-lay beneath the trees with closed eyes and fingers threaded through
-the soft grass, finding refreshment in the touch. His chest rose with
-deep draughts of clear air, and as the cool quiet stole into his blood
-the throbbing pulses sank into a healing stream.
-
-He had found some pleasant places in the old life that seemed so far
-away now, but this was beyond compare. Filled with a novel sense of
-awakening, the past appeared but a feverish dream. The sweetness of the
-place seemed to be taking form somewhere near and to be surrounding him
-with a delicious perfume.
-
-As he sprang up his wondering eyes rested upon a new-blown Rose growing
-near. The dainty folded petals had uncurled and opened out until its
-golden heart was centered in tinted light. Its fragrance filled the air
-with a subtle tenderness. It was beautiful!
-
-He had not failed to gather flowers, too, in his time--conventional
-hot-house blooms and gorgeous tropical beauties, and some with cold,
-odorless petals--how many had drifted through his hands. Never was
-there one among them all like this. Standing out against the guardian
-green leaves like a beloved queen, it shed a royal circle of uplifting
-peacefulness over everything.
-
-Softly he knelt before this symbol of purity and loveliness with its
-message from the source of light and sweetness. The soul of the Rose
-was glowing upon him with tender beauty and glad fearlessness. His own
-soul stirred into life and looked out of eyes all too sadly strange
-to their indwelling guest. The littleness and folly of the past were
-but faded pictures of half-forgotten dreams. He knew that this was the
-awakening; this was the steady, noble, tender glow of real life.
-
-His heart dilated with a sense of all that life might mean: its
-dignity, its love, its aspiration, its unspeakable destiny. Oh, but he
-would struggle to keep alive this enlarged and transfigured sense of
-things! His rapt gaze rested on the Rose until the mystery of color
-and light and sweetness entered into his very heart. He felt himself a
-part of the brightness that lives at the center of all things, and his
-confident soul swept out to the unseen stars to claim its own. Beyond
-and beyond, throughout distant space, everywhere was a flush of light
-and beauty and a radiant heart of peace.
-
-Then came a memory--a mere shadow from his dream-life--and a selfish
-doubt brought him back to earth again. The Rose still smiled upon him
-in sweet faith. He would never leave it, but together they would live
-the larger life. As the wind whispered in the leaves the Rose bent and
-brushed his cheek and a swift wave of tenderness surged over him.
-
-What if someone else should find this flower and should rise upon its
-power as he had risen? What if he should lose it? A hungry look stole
-into his eyes and his old self in a misery of longing cried hoarsely,
-"Never! It shall be mine, mine, only mine!" He leaned forward until the
-petals quivered beneath his breath. What if it should turn from him?
-"It is mine, mine," cried the selfish self as with eager, passionate
-grasp he kissed it and crushed it close, close, until he grew faint and
-sick with the spent sweetness.
-
-He is stung with pain. Ah, the thorns, the thorns! Impatiently he tries
-to pick them out, but the sting remains. And oh! the pitiful Rose that
-he holds--so crushed and weary and broken! Gone is the delicate fire
-of the higher life that breathed through every curve of its free-born
-petals. And the fragrance which had radiated waves of tender gladness
-falls like the faltering breath of some beautiful, wounded, dying thing.
-
-       *       *       *       *       *
-
-In the dim light which fills the mind in sleep, a mountain scene
-took form upon the moving screen. Up the steep side a Hunter toiled,
-burdened with weapons and game. In his strangely familiar eyes was a
-weary, dissatisfied look. The trail he had followed grew indistinct and
-was lost; but as he pushed onward he reached a place where the rough
-mountain side stretched out into a broken level of fertile plateau. How
-grateful it looked after the steep climb. This was the place to rest,
-he thought, catching sight of a tiny, sheltered lake and turning his
-steps toward it. Even now he can see its unruffled surface reflecting
-the blue sky and a drowsy chorus of encircling pines.
-
-On the lake-shore the Hunter stood spell-bound with the beauty of the
-scene. The spoils of the chase and the weapons dropped from relaxed
-fingers as with uncovered head he drank deeply of rest and comfort and
-inspiration.
-
-As the wind swayed the bordering pine-branches flecks of light came
-and went through the shadowy circle of scintillating water. Around the
-shallow border the glint and tint of glossy stone and delicate shell
-lighted the mosaic curtain of shadows with the fire of a living iris.
-Deep and dark and clear was the mystical center. A tall, slender fringe
-of grasses around the edge softened and deepened the whole liquid
-beauty before him like the lashes of a sentient eye.
-
-A feathery cloud floated by overhead. Its reflection brushed the
-surface like a breath of fancy, a mere passing thought. The opalescent
-gold of the sunshine sank down, down, down, until, transmuted into a
-look of love in unfathomed consciousness its glow was diffused through
-the limpid depths.
-
-Beyond the beauty of the lake was the infinite calm, the untouched
-purity and the perfect peace.
-
-The atmosphere was filled with restfulness. From the lighted depths
-came an answering look to his eager eyes. The soul of the lake speaks
-to him in lingering softness and silence; and oh, how serene it is! The
-iridescent picture of a flying bird falls into the clear water, a song
-in color. He sees his own face bathed in a tender light.
-
-He will seize this mysterious beauty of a living calm and hold it
-forever. It shall reflect only his face, he thought, jealous of the
-very sky. "This treasure is for me, for me alone," he said, as his eyes
-followed the shafts of light that illumined the shadowy depths. "For
-me," plunging in and stretching out greedy hands.
-
-The first footstep broke the mirror of light into troubled waters.
-The soil and sand rose beneath the desecrating feet in a sorrowful
-cloud that hid the glory in advance and around him. "The peace lies
-deeper yet," he thought, watching the center and pushing on. But ever
-before him rose the obscuring cloud of his own creation. He can no
-longer wade, but strikes out boldly, greedily, to plunder the lake of
-its secret. He finds that no physical force or finesse can touch the
-delicate beauty he desires; and after vainly striving to grasp the fine
-lines of soul-sense, he returns to the shore, weary, disappointed, and
-bitter.
-
-"It is all illusion," he railed. "No other Hunter excels me in strength
-or skill; yet when this promised happiness is almost within my grasp,
-it fades and disappears. There is no reality behind the dissolving
-pictures of a deceitful world."
-
-The Dreamer looked from the fair strength of the Hunter on the bank to
-the cloudy, restless water. There he saw reflected his own figure--a
-dusky, broken image with the pessimistic poise. Then the light which
-he had longed for shone full upon his mind. He was the Traveler
-whose rude selfishness had despoiled the trusting Rose. He was the
-Hunter of Happiness. Around him were the rejected trophies of his
-skill--sweet-voiced birds and creatures fleet of foot and quick of
-eye. Too well they vouched for his unerring aim with bloody breast and
-broken limb and dull, unseeing eyes. He had wasted the life that gave
-these things their joy and beauty. Only the pitiful, unlovely forms
-were his possessions; from these his wearied senses turned in sick
-distaste.
-
-The Dreamer's eyes fell before the luminous scene in which the Hunter
-was the one dark stain. How worse than blind his whole career had been.
-His life was but a crowded list of failures. How fair were Nature's
-pictures everywhere before he marred them with greedy, sordid touch.
-Now he saw that the world was alive with a wondrous reality for those
-who sought it unselfishly.
-
-"The fault is all my own," he groaned in bitter shame. "That is mine,
-indeed, all mine. Oh, for a chance to redeem this wretched past!" he
-cried, pierced with so keen a heartache that he awoke.
-
-Through the open windows the dewy morning air came in, sweet with the
-breath of flowers and alive with the subdued joy of birds. The great
-elms brooded over the lesser things with stately tenderness, while with
-slender, outstretched branches, like waving magnetic fingers, they
-soothed and awakened the freshened earth. In the east the lavender
-veil fell down before the sacred flame which daily gives new hope and
-strength to light dull lamps of clay.
-
-
-
-
-VENICE: by Grace Knoche
-
-
-It is one of the world's wonders that a little community should rise
-up from the midst of untillable marsh lands--literally out of the
-sea--and within a few centuries, through its energy, thrift, invention,
-and sheer ability, should become a world power not only in diplomacy,
-arms, and commerce, but in architecture, art, philosophy, and _belles
-lettres_. And all this, in spite of envy and attacks from without and
-conspiracies from within.
-
-The power of Venice, "the wealthy republic," was so great in her palmy
-days that the honor of alliance with her was covetously sought by
-emperors and popes alike. At a time when, as history declares, a dictum
-from the Pope, or a threat of excommunication, would have brought
-almost any other nation of Europe to its knees in groveling terror,
-Venice laughed at both and pursued the even tenor of her imperial way.
-
-[Illustration: Lomaland Photo. and Engraving Dept. FRA PAOLO SARPI]
-
-[Illustration: Lomaland Photo. and Engraving Dept. CARTA GATE AND
-CORNER OF DUCAL PALACE, VENICE, ITALY]
-
-The climax of her independence of dogmatic rule was reached in those
-glorious and courageous later days when Fra Paolo Sarpi lived and
-guided her destinies, Sarpi, "the noblest of the Venetians," who
-realized more fully than any other in that republic the dangers that
-would threaten should outside influences ever gain a foothold in the
-chambers of government. Had there been a successor to Fra Paolo, one
-worthy of his example, one who grasped his purposes, knew the spirit
-of the teacher that molded them and what beneficent power lay behind,
-who possessed as well the power to continue Sarpi's work--had such
-an exceptional soul appeared, Venice would not have decayed. At Fra
-Paolo's death the decline of Venetian greatness set in.
-
-In the course of her history--and three centuries practically included
-the period of her undisputed greatness--Venice attained a position of
-supremacy on virtually every line of activity. In war she was dreaded.
-Says Yriarte, author of _L'Histoire de Venise_:
-
- The arsenal of Venice, which still exists, was its palladium; the
- high organization of this establishment, the technical skill of its
- workmen, the specially selected body of the "arsenalotti," to whom the
- republic entrusted the duty of guarding the senate and great council,
- and its admirable discipline, were for centuries the envy of other
- European powers.... At the most critical period in its history, when
- it (Venice) was engaged in its great struggle with the Turks ... the
- arsenal regularly sent forth a fully equipped galley each morning
- for a hundred successive days.... At the acme of its prosperity the
- arsenal employed 16,000 workmen.
-
-It is impossible to touch upon the political life and fortunes of
-Venice in the short space of a single article. Moreover, information
-on this is very accessible, for the Venetians themselves were great
-chroniclers, who firmly believed that their city was building in a
-strange way for the future and that its foundation stones should not
-rest unmarked. And though the last thing these old recorders dreamed of
-was the imminent decay of their proud city--their idol, their divinity,
-the object of their passionate adoration--they were right. Venice _was_
-building for the future--to which seeming mystery Theosophy also has
-the key.
-
-Suffice it to say that when the inner history of Katherine Tingley's
-visit to Venice, upon the occasion of her first trip around the
-world in the interest of Theosophy, is given out publicly, a new
-interpretation will be given to some of these old records. The spirit
-of Venice has never died although untoward aims and evils have for
-nearly four centuries obscured the outer expression of it. But that,
-like the history of Fra Paolo, is another story, too, and volumes would
-be needed to contain it.
-
-Venice was in her days the commercial link between Europe and the
-Orient and her merchants neglected no opportunity. The result was that
-not only did the city become fabulously wealthy but new trades and
-wonderful art-crafts sprung up. Rare damasks, glass, tapestries, silks,
-enamels, metal-work of various kinds, plastic work, mosaics, brought
-from the countries of the Orient by Venetian merchants, served as
-models to craftsmen who not only copied but improved upon them in the
-great industrial centers which sprang up. Venetian art-craftsmanship
-became throughout Europe a synonym for the ultra, the perfect.
-
-A link between Italy and Greece, Venice afforded an asylum for Grecian
-men of letters when the light in their own land failed. These men
-Venice honored. They taught in her universities; they lighted up in
-the city not only a knowledge of the great literary monuments of
-the ancients but a love for them; they filled her libraries with
-translations. Plato, Socrates, Thucydides, Strabo, Xenophon, Homer, and
-Orpheus, became something more than names. Says Yriarte:
-
- Venice, more than any other town, has the credit of having rescued
- from oblivion, by editions and translations, the master-pieces of
- Greek literature.
-
-The art of printing was welcomed upon the very threshold of its
-discovery and the services of Venice on this line are unique in the
-history of letters. Her printers were not mere workmen; some of them
-were scholars. "The Aldine Press" is synonymous with scholarship today
-as it was in renaissance Italy. Symonds describes the enthusiasm of
-the elder Aldus (or Aldo) for Greek literature, and his life-ambition,
-which was "to secure the literature of Greece from further accident
-by committing its chief masterpieces to type." He relates how Aldo,
-already a scholar and qualified as a humanist, "according to the
-custom of the country," spent a further two years in a study of Greek
-literature. Not a Venetian himself and with no ties in the city, by
-some "accident of fortune" he selected Venice as the place in which to
-build up a work whose parallel the world has not since afforded and of
-which a similar record is not to be found in the past unless possibly
-in the secret records of ancient China.
-
- At Venice Aldo gathered an army of Greek scholars and compositors
- around him. His trade was carried on by Greeks and Greek was the
- language of his household. Instructions to typesetters and binders
- were given in Greek. The prefaces to his editions were written in
- Greek. Greeks from Crete collated MSS., read proofs, and gave models
- of calligraphy for casts of Greek type.
-
- Not counting the craftsmen employed in merely manual labor, Aldo
- entertained as many as thirty of these Greek assistants in his family.
-
- His own energy and industry were unremitting. In 1495 he issued the
- first volume of his Aristotle. Four more volumes completed the work in
- 1497-98. Nine comedies of Aristophanes appeared in 1498. Thucydides,
- Sophocles, and Herodotus followed in 1502; Xenophon's _Hellenics_ and
- Euripides in 1503; Demosthenes in 1504.
-
- The troubles of Italy, which pressed heavily on Venice, suspended
- Aldo's labors for awhile. But in 1508 he resumed his work with an
- edition of the minor Greek orators; and in 1509 appeared the lesser
- works of Plutarch.
-
- Then came another stoppage. The league of Cambray had driven Venice
- back to her lagoons, and all the forces of the republic were
- concentrated on a struggle to the death with the allied powers of
- Europe. In 1513 Aldo reappeared with Plato ... in a preface eloquently
- and earnestly comparing the miseries of warfare and the woes of Italy
- with the sublime and tranquil objects of a student's life. Pindar,
- Hesychius, and Athenaeus followed in 1514.
-
-But Aldo's enthusiasm for the classics was not confined to those of
-Greece. He issued superb editions of the principal Latin and Italian
-classics as well, in an exquisite type especially cast for his Press
-and which it is said he had copied from the very handwriting of
-Petrarch.
-
-There is something very reminiscent of the Orient in Aldo's reverence
-for beautiful calligraphy. To the Chinese scholar the ideograph is
-sacred and to write it well demands art and philosophy both. There is
-an ancient Chinese legend which says that once upon a time certain
-ideographs "came down from their tablets and spoke unto mankind."
-Curious, that one should recall it here. But not to know Aldo is to
-miss a great light upon the spirit that made Venice what it became, the
-spirit that animated every soul in that wonderful city--devotion to
-a high ideal, absolute unselfishness and service. Where is the Press
-today that combines these unpurchasable qualities with the acme of
-scholarship? We know of one--but only one.
-
-Even in a short article, with Venice herself a subject for volumes,
-libraries, it is impossible to omit the following--also from Symonds:
-
- Aldo ... burned with a humanist's enthusiasm for the books he printed;
- and we may well pause astonished at his industry, when we remember
- what a task it was in that age to prepare texts of authors so numerous
- and so voluminous from MSS. Whatever the students of this century may
- think of Aldo's scholarship, they must allow that only vast erudition
- and thorough familiarity with the Greek language could have enabled
- him to accomplish what he did. In his own days Aldo's learning won the
- hearty acknowledgment of ripe scholars.
-
- To his fellow workers he was uniformly generous, free from jealousy
- and prodigal of praise. His stores of MSS. were as open to the learned
- as his printed books were liberally given to the public. While aiming
- at that excellence of typography which renders his editions the
- treasures of the book-collector, he strove at the same time to make
- them cheap.... His great undertaking was carried on under continual
- difficulties, arising from strikes among his workmen, the piracies of
- rivals, and the interruptions of war. When he died, bequeathing Greek
- literature as an inalienable possession to the world, he was a poor
- man.
-
-To touch with any show of justice upon the architecture of Venice would
-task the eloquence of a Ruskin. But it is possible to indicate a few of
-the causes that contributed to make Venice the architectural marvel of
-Europe and her palaces and churches unique in the world.
-
-According to tradition, there were both castles and "churches" in
-Venice several centuries before the earliest examples that survive.
-The first "church," it is said, was founded in 432 by one Giacomo del
-Rialto, but the earliest of which we have tangible evidence--and it is
-still standing--was built in the eleventh century. Of the eleventh and
-twelfth century castles or palaces, a number still may be seen.
-
-Venetian architecture, like her literary and industrial life--indeed,
-like her whole life--was a combination of Oriental and Occidental
-influences. Her people were discoverers, adapters; they had a
-perfect genius for appreciation of the artistic, the eloquent, the
-statesmanlike, the progressive--in a word, "the Good, the Beautiful and
-the True" in the work of others--and with opportunities strewn along
-her path thicker than flowers in June, Venice seemed to grasp them all.
-
-Although Venetian architecture was complex and composite to a degree,
-it is possible to trace the predominating influences as they set
-their mark upon style after style. Up to the thirteenth century the
-prevailing style was Byzantine, of which the leading characteristics
-seem to have been in Venice the semi-circular arch and a prodigal use
-of sculptured ornament. The method of construction employed by the
-Venetians--the walls being of a fine hard brick which was covered with
-stucco, or in the finer buildings with thin slabs of costly marbles and
-porphyries--permitted no end of surface decoration. And in this the
-color-loving Venetians reveled. Moldings, carvings, rolls, _cavettos_,
-flutings, panels, bands and diapers of flowing scroll work, lent
-their support to most varied adaptations of characteristic Persian or
-Moslem design, with its semi-conventional foliage, animals, dragons,
-birds, flowers, etc. Markedly beautiful, and in a way peculiar, is the
-effect of the façades of many buildings, "studded with gorgeous panels
-like jewels on a rich brocade."
-
-[Illustration: Lomaland Photo. and Engraving Dept. VENICE]
-
-[Illustration: Lomaland Photo. and Engraving Dept. A "STREET" IN VENICE]
-
-[Illustration: Lomaland Photo. and Engraving Dept. ST. MARK'S, VENICE]
-
-[Illustration: Lomaland Photo. and Engraving Dept. RIO PINELLI]
-
-But in the thirteenth century a period of transition ushered out the
-round Byzantine arch, and in the pointed Gothic arch of the countries
-immediately north. Very soon, however, the Early Renaissance style, as
-exemplified in Verona and other Italian cities, became a dominating
-influence, this in turn to give way to the Classic, which became the
-"grand style" of sixteenth-century Venice. After that, the deluge--of
-mediocrity.
-
-The Venetians, a conquering people by virtue of their navy which was
-the envy of Europe, made their city the storehouse of rich treasures
-stripped from the ruined cities of the past, and from other cities made
-her own by conquest. And her merchants did the rest. Quantities of
-rich marbles were brought from fallen Aquileia, Ravenna, and Heraclea,
-cities which in their turn had brought them from Egypt, Greece, and
-Arabia, and Numidia--
-
- the red porphyry of Egypt and the green porphyry of Mt. Taygetus,
- red and gray Egyptian granites, the beautiful lapis Atracius (_verde
- antico_), Oriental alabaster from Numidia and Arabia, the Phrygian
- _pavonazzetto_ with its purple mottlings, cipollino from Carystus,
- and, in great quantities, the alabaster-like Proconnesian marble with
- bluish and amber-colored striations.
-
-Add to this magnificence a lavish use of gold and color, particularly
-the warm ochres and earth reds, and the costly ultramarine, and the
-modern mind, accustomed to uncolored and unstriated marbles and the
-quiet gray of stone, can hardly imagine the gorgeous luxuriance of
-color that marked the city in her prime.
-
-The architectural glory of Venice is of course the Church of St. Mark,
-which, says Professor Middleton,
-
- stands quite alone among the buildings of the world in respect of
- its unequaled richness of material and decoration, and also from the
- fact that it has been constructed with the spoils of countless other
- buildings, and therefore forms a museum of sculpture of the most
- varied kind, nearly every century from the fourth down to the latest
- Renaissance being represented in some carved panel or capital, if not
- more largely....
-
- During the long period from its dedication in 1085 till the overthrow
- of the Venetian republic by Napoleon, every doge's reign saw some
- addition to the rich decorations of the church--mosaics, sculpture,
- wall linings or columns of precious marbles. By degrees the whole
- walls inside and outside were completely faced either with glass
- mosaics on gold grounds or with precious colored marbles and
- porphyries, plain white marble being only used for sculpture, and
- then thickly covered with gold.... No less than five hundred columns
- of porphyry and costly marbles are used.... A whole volume might be
- written on the sculptured capitals, panels, screens.
-
- The use of inlay is almost peculiar to St. Mark's, as is also the
- method of enriching sculptured reliefs with backgrounds of brilliant
- gold and colored glass mosaics, producing an effect of extraordinary
- magnificence.
-
- One of the great glories of St. Mark's is the most magnificent gold
- retable in the world, most sumptuously decorated with jewels and
- enamels, usually known as the Pala d'Oro.... This marvelous retable is
- made up of an immense number of microscopically minute gold cloisonné
- enamel pictures, of the utmost splendor in color and detail.
-
-Of the architecture and art of the great council hall of the doges, the
-Ducal Palace, little need be said after the description of St. Mark's,
-for while not so lavishly ornamented, it is a world in itself in the
-style of architectural beauty that most appealed to the Venetians.
-
-The original Palace of the Doges was built in the ninth century, but
-the vicissitudes of war and of fire decreed its rebuilding several
-times, and the Ducal Palace that we know today dates from the
-fourteenth century. Says Professor Middleton:
-
- The two main façades, those towards the sea and the _Piazzetta_,
- consist of a repetition of the same design, that which was begun in
- the early years of the fourteenth century.... The design of these
- façades is very striking, and unlike that of any other building in the
- world....
-
- The main walls are wholly of brick; but none was left visible. The
- whole surface of the upper story is faced with small blocks of fine
- Istrian and red Verona marbles, arranged so as to make a large diaper
- pattern, with, in the center of each lozenge, a cross made of verde
- antico and other costly marbles. The colonnades, string-courses, and
- other decorative features are built in solid Istrian stone.
-
- Very beautiful sculpture, executed with an ivory-like minuteness
- of finish, is used to decorate the whole building with wonderful
- profusion. At each of the three free angles is a large group
- immediately over the lower column. At the south-east angle is the
- Drunkenness of Noah, at the south-west the Fall of Man, and at the
- north-west the Judgment of Solomon. Over each at a much higher level
- is a colossal figure of an archangel--Raphael, Michael, and Gabriel.
-
- The sculpture of all the capitals, especially of those on the
- thirty-six lower columns, is very beautiful and elaborate, a great
- variety of subjects being introduced among the decorative foliage,
- such as the virtues, vices, months of the year, age of man,
- occupations, sciences, animals, nations of the world, and the like.
- On the whole, the sculpture of the fourteenth century part is finer
- than that of the later part near St. Mark's.
-
- On the walls of the chief council chambers are a magnificent series
- of oil paintings by Tintoretto and other, less able, Venetians--among
- them Tintoretto's masterpiece, Bacchus and Ariadne and his enormous
- picture of Paradise, the largest oil painting in the world.
-
-Up to and during a part of the sixteenth century the state prisons were
-on the ground floor of the Ducal Palace, but they were finally removed
-to a new structure on the opposite side of the narrow canal, and a
-bridge, the "Ponte dei Sospiri" or "Bridge of Sighs," was thrown across
-the canal, connecting the two buildings.
-
-In the magnificence and beauty of its homes--its _palazzi_ or
-palaces--Venice is unique in the world. It is said that no other city,
-then or since, is to be compared with Venice in the loveliness and
-romantic interest of its domestic architecture. Up to the twelfth
-century the Byzantine style of architecture prevailed, but the
-thirteenth and fourteenth century palaces--whose builders were more
-or less influenced by the design of the Ducal Palace, then nearing
-completion--are Venetian Gothic.
-
-The climax of splendor was reached in the "Golden House" the wonderful
-_Ca' d'Oro_, so named from the lavish use of gold leaf on its
-sculptured ornamentations. It was literally a "golden house."
-
- No words can describe the magnificence of this palace on the Grand
- Canal, its whole façade faced with the most costly variegated marbles,
- once picked out with gold, vermillion and ultramarine, the walls
- pierced with the elaborate traceried windows and enriched with bands
- and panels of delicate carving--in combined richness of form and
- wealth of color giving an effect of almost dazzling splendor.
-
-But following close upon this magnificence--which was reflected
-in nearly all the palaces that were built toward the close of the
-fourteenth century--came the inevitable reaction toward a less ornate
-style, the Early Renaissance. Compared with the _Ca' d'Oro_ one
-writer has described the sixteenth century palaces, which followed
-Early Renaissance and Classic models, as "dull and scholastic." They
-certainly must have been a restful change.
-
-So much for the architecture of Venice--
-
-  White swan of cities, slumbering in her nest
-  So wonderfully built among the reeds
-  Of the lagoon.
-
-But the visitor to the Venice of today finds his interest in her
-buildings doubled from the fact that upon the walls of many of them are
-to be found the works of some of the greatest painters the Occident
-has known. When we reflect that in the sixteenth century Venice
-possessed a school of art that for power, technical perfection, and
-gorgeous interpretation of color, stood pre-eminent in its own day
-and has not been surpassed in ours, little more need be said. Palma
-Vecchio, Giorgione, the great portraitist Lorenzo Lotto, Paul Veronese,
-Tintoretto, and--Titian! What a galaxy! Surely nothing more need be
-said upon the art of Venice. As in everything else, the impossible
-seemed not the exceptional but the mediocre.
-
-In short, to give one the outline of only a few of the activities of
-the people of this City of Destiny is to drown oneself in superlatives.
-Her history is as fraught with heroism, with simple dauntless courage,
-as that of the Dutch Republic; it is as colored with romance as that
-of Palmyra or Thebes. _Karma_ is the only key to an understanding of
-the strange destiny which brought to flower such transcendant energy in
-so seemingly sterile a soil. _Reincarnation_ is the only theory which
-can hope to throw light upon the _quality_ of effort that marked her
-citizens as a body of people apart, who must have worked together in
-the past as they unquestionably will in the future.
-
-Not that Venice was perfect; her citizens made their mistakes; there
-were the jealous and the covetous, and there were conspiracies within
-her borders as well as without. Her doges were not all, like Caesar's
-wife, "above suspicion," her counsellors were not all like Fra Paolo
-nor all her scholars like Aldo. But there was no apathy and there _was_
-a nucleus of impersonal, united effort sufficiently vitalized to hold
-back the agencies of disintegration during century after century of
-steady upward effort. And then the Wheel of Destiny turned and the
-Venice of Sarpi passed.
-
-But the days to dawn will again see Venice whirled upward into the
-light on the rim of this mighty Wheel. This is inevitable. It is
-Theosophical teaching. The old clans will gather--and _there_--and they
-will work again and aspire again and build again; and in the light of
-the lessons learned through the failures and successes of the past will
-rise again to greater heights.
-
-Doge and counsellor, artist and craftsman, scientist and scholar,
-statesman, philosopher, and poet--as the "whirling wheel of spiritual
-will and power" brought to you great opportunities in the past, so will
-it bring them to you again and yet again, in the future.
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE DUCAL PALACE,
-VENICE IN THE FOREGROUND THE LION OF ST. MARK'S]
-
-[Illustration: Lomaland Photo. and Engraving Dept. COURTYARD OF THE
-DUCAL PALACE]
-
-[Illustration: Lomaland Photo. and Engraving Dept. BRIDGE OF THE RIALTO]
-
-[Illustration: Lomaland Photo. and Engraving Dept. PONTE DEI
-SOSPIRI--THE BRIDGE OF SIGHS, VENICE]
-
-
-
-
-HUMANITY AND THEOSOPHICAL EDUCATION: by Elizabeth C. Spalding
-
- Had our modern philosophers studied, instead of sneering at, the old
- Books of Wisdom--they would have found that which would have unveiled
- to them many a secret of ancient church and state. As they have not
- the result is evident. The dark cycle of Kali-Yug has brought back
- a Babel of modern thought, compared with which the "confusion of
- tongues" itself, appears a harmony.--_H. P. Blavatsky_
-
-
-To the placid minds of one part of humanity the idea that there is
-an imperious need for Humanity to be saved, may seem quite absurd.
-To them the world appears to be moving on well enough; children are
-born to them, and are trained in the same methods they were, and their
-ancestors before them for centuries, possibly; life passes smoothly
-along, so they ask in wonder, Why change?
-
-On the other hand is noticeable amongst a large class, a great unrest,
-a fretting against established conditions, and a reaching out for
-something new. Individuals striving with different motives, but massing
-together into various societies, and associations, united in the
-purpose of breaking down the old, but with no ideals upon which to form
-new and better ones. It is like building an edifice on shifting sands.
-
-This vague but extreme restlessness is permeating every race and
-country. Is it not pitiful that with such an expenditure of force,
-there should be a lack of the right understanding to lead men and
-women out of all their difficulties, discouragements, and adverse
-conditions, to the correct solution of life's problems? Truly the
-world is harvesting a chaotic mass of thought that unless checked,
-will tend rapidly towards degeneracy, and the disintegration of all
-things. We need a clearer and cleaner atmosphere mentally, morally, and
-physically, and to secure this the minds of people must be opened to
-the truth.
-
-Theosophy offers to humanity this knowledge, and shows the way
-to restore balance and harmony. These few words convey a simple
-declaration of the truth, but a world of meaning lies in them.
-
-Down through the ages has this touch of wisdom been kept burning in the
-hearts of a few. Great Teachers passing its light to their pupils, they
-in their turn to others, thus forming a noble and devoted band. They
-held the knowledge as a sacred trust awaiting the time to come, when
-humanity could receive these truths, without crucifying the great Souls
-who revealed to them the teachings.
-
-H. P. Blavatsky had the key to this knowledge, the "Secret Archaic
-Doctrine" in other words "Theosophy," which she brought to the western
-world. In _Isis Unveiled_, written thirty-three years ago, she wrote:
-
- The said key must be turned seven times before the whole system is
- divulged. We will give it but one turn, and thereby allow the profane
- one glimpse into the mystery. Happy he who understands the whole.
-
-In her book, _The Secret Doctrine_, which followed later, she gave out
-much more information. So little did the world then understand her
-that she was considered a charlatan by some. But others did recognize
-that a Teacher had come, and they gathered around her. She appointed
-Wm. Q. Judge, another Teacher, as her successor, to carry on the work
-she had created, the Theosophical Society. He, in his turn, appointed
-Katherine Tingley, the present Leader of the Universal Brotherhood
-and Theosophical Society, who is electrifying the world with her
-educational work in different countries.
-
-Katherine Tingley is now making practical the true Theosophical
-education.
-
-What is a Theosophical education?
-
-"Man Know Thyself," was one of the most valued teachings of the
-ancients. To know that one is a compound being, spiritual, mental, and
-physical; to know that this trinity also makes man a dual being; that
-he has both the potentiality of the God, and the lower forces as well;
-to learn how to conquer the evil that the God may prevail, and the soul
-be liberated to become the living power in him for good. All this is
-but a part of what Theosophy teaches.
-
-Socrates asked "Which of us is skilful or successful in the treatment
-of the Soul, and which of us has had good teachers?" If that question
-were asked today Katherine Tingley's students could answer, here, at
-Point Loma, and her various centers throughout the world. Consider
-what it means to a child, to enter upon life's path favored with an
-understanding of these truths, imparted to him in such a simple,
-practical, logical manner that he lives naturally from the beginning,
-the proper life. "The first shoot of every living thing is by far the
-greatest and fullest." Such a child has the right foundation on which
-to build; he is truly educated.
-
-The physical has not been strengthened at a loss of the mental and
-spiritual; the intellectual has not been so abnormally developed that
-the intuitional and spiritual have been absolutely shut off. The
-Theosophical education gives a gradual unfolding of the whole nature,
-from within, outwards. Its growth may be likened to the ripening of the
-Lotus seed into the pure, white perfect blossom. The soul of the child
-who has developed under this training (making due allowance for Karmic
-heredity) will look forth, when matured, upon the world with so clear
-a vision, that confusion of ideas will be to him an unknown quantity.
-He can more clearly detect right from wrong--the necessary from the
-unnecessary, the practical from the unpractical--the true brotherhood
-from the selfish independence. In fact he will restore equilibrium, and
-always for humanity's welfare.
-
-Theosophy has been a revelation to the women. Women as a rule cling
-to old established forms and conventionalities, some from fear of
-varying kinds, others from ignorance, or a lack of desire to take
-the initiative, owing to an inertia which the habits and customs of
-centuries have bred in them. It is mainly because of the manifold
-possibilities which have been dormant so long in woman that she feels
-the impelling urge to do something now, perhaps more than ever before.
-In her effort to respond, she sometimes strikes an extreme note which
-results in making the whole tide of life about her, of which she should
-be the harmonious center, stormy and discordant. Without the spiritual
-thread of knowledge how can she act wisely? Yet woman is responsible to
-a large degree for the unsettled condition that the minds of men are in
-today, and she always will carry a heavy responsibility, because she is
-the matrix of humanity.
-
-One of our best-known American cartoonists has pictured the condition
-of the world, as a large globe held in a woman's hand. Consider what a
-power for good woman has in her position of motherhood, which must of
-course embrace wifehood. Words cannot depict all the fine possibilities
-and capabilities of mother-love. It has been said that great men have
-great mothers, and if we trace the life and thought of the mother prior
-to the child's birth, we can invariably find a clue which explains the
-strength, or weaknesses of the child.
-
-Are not the majority of humanity simply drifting? Men and women
-growing apart, the seeds of separateness and consequent disintegration
-being sown, instead of their growing together into the nobler, fuller
-comradeship which Theosophy encourages.
-
-As Katherine Tingley has said:
-
- We want not only the hearts, but the divine fire, the divine life,
- and the splendid royal warriorship of men and women. Theosophy is the
- panacea.
-
-
-
-
-[Illustration: THE SCREEN OF TIME]
-
-BOOK REVIEWS: "Commentary upon the Maya-Tzental Perez Codex" (William
-E. Gates) by C. J. Ryan
-
-
-The Peabody Museum of American Archaeology and Ethnology at Harvard
-University recently published a new _Paper_ (Vol. VI, No. 1) on the
-subject of Central American hieroglyph writing. The _Paper_ is entitled
-"_Commentary upon the Maya-Tzental Perez Codex_, with a concluding
-_Note upon the Linguistic Problem of the Maya Glyphs_." Professor
-Wm. E. Gates, International Theosophical Headquarters, Point Loma,
-the author, has been a member of the Theosophical Society for about
-twenty-five years, beginning the serious study of Theosophy during
-H. P. Blavatsky's lifetime. Later, an ardent supporter of William Q.
-Judge, he is now one of the most active workers at Point Loma under the
-direction of Katherine Tingley. Professor Gates has applied himself
-largely to the historical and ethnological side of H. P. Blavatsky's
-teachings, and, by a careful study of her _Secret Doctrine_ and other
-works, he has been able to bring to the problem of ancient American
-culture a fund of information and many valuable clues not familiar
-to the average student of archaeology. Professor F. W. Putnam of the
-Peabody Museum, Harvard, in his prefatory note to the _Commentary_,
-says:
-
- The Museum is fortunate in adding to its collaborators Mr. William
- E. Gates, of Point Loma, California, who for more than ten years has
- been an earnest student of American hieroglyphs. From his life-long
- studies in linguistics in connexion with his research in "the motifs
- of civilizations and cultures" he comes well-equipped to take up the
- difficult and all-absorbing study of American hieroglyphic writing.
- Mr. Gates has materially advanced this study by his reproduction
- of the glyphs in type. These type-forms he has used first in his
- reproduction of the Codex Perez, and now in this Commentary they are
- used for the first time in printing. This important aid to the study
- will be highly appreciated by all students of American hieroglyphs, as
- it will greatly facilitate the presentation of the results of future
- research.
-
-The Harvard _Papers_ are taken by the principal Universities and
-learned societies throughout the world. The Commentary on the Perez
-Codex and the reproduction of it have been printed by the Aryan Press
-at Point Loma and are fine examples of the highest class of printing.
-
-[Illustration: A PAGE OF THE MAYA-TZENTAL PEREZ CODEX FROM CENTRAL
-AMERICA]
-
-[Illustration: PEREZ CODEX: PAGE 17]
-
-The Perez Codex itself, of which Professor Gates' _Commentary_ treats,
-and of which he has just issued a new, definitive edition, redrawn,
-colored as in the original and slightly restored, is a Central American
-manuscript on specially coated "maguey" paper, of unknown antiquity.
-It was discovered about fifty years ago in a forgotten chimney corner
-of the Bibliothèque Impériale, Paris, black with dust and without
-record of its antecedents. It is but a fragment, but fortunately
-the twenty-two remaining pages contain several chapters complete. The
-artistic quality of the work is of a high order; the coloring is most
-harmonious and the drawing of the hieroglyphs firm and refined. The
-human figures in the accompanying illustrations are conventionalized
-in certain grotesque though evidently intentional ways, but they have
-character and a real dignity, and admirably fit the spaces alloted
-to them. As an example of decorative art the manuscript must take
-high rank. It irresistibly reminds one of the best Egyptian Papyri.
-Professor Gates says:
-
- And when, ... one advances to an appreciation of the work in its
- bearings as a whole, one has to acknowledge himself facing the
- production of craftsmen who had the inheritance of not only
- generations, but ages of training. Such a combination of complete
- mastery in composition, perfect control of definite and fixed forms,
- and hand technique, can grow up from barbarism in no few hundred
- years.... Had we nothing but the Perez Codex and Stela P at Copan, the
- merits of their execution alone, weighed simply in comparison with
- observed history elsewhere, would prove that we have to do not with
- the traces of an ephemeral, but with the remains of a wide-spread,
- settled race and civilization, worthy to be ranked with or beyond even
- such as the Roman, in its endurance, development and influence in the
- world, and the beginnings of whose culture are still totally unknown.
- As to the Codex before us, we can only imagine what the beauty,
- especially of the pages we now come to discuss, must have been when
- the whole was fresh and perfect.
-
-But, alas, no one can yet read the meaning of this and the two
-other Maya Codices that have escaped the destructive hands of the
-over-zealous Spanish missionaries who saw nothing in such things but
-hindrances to the spreading of the "True Faith," yet at the time of the
-Conquest they could be read easily by the cultured natives, and the
-_language is still spoken_! Though it seems almost incredible, there is
-no living person known who can decipher any of the hieroglyphs on the
-manuscripts or the hundreds of stone monuments except a few calendar
-signs and other signs of little consequence. We are indebted to Don
-Diego Landa, second bishop of Yucatan, for the destruction of all the
-manuscripts he could find, but it is to him also that we owe some
-gratitude for preserving the meaning of the hieroglyphs of the days and
-the months and a few other signs, which he inserted in his book. The
-little he has given us is not enough to help much; we may have to await
-the discovery of some "Rosetta Stone" like that which opened the lost
-secret of the Egyptian sacred writings to Champollion. In Professor
-Gates' words:
-
- Up to date our knowledge of the meanings of the glyphs is still to all
- intents and purposes limited to the direct tradition we have through
- Landa, and the deductions immediately involved in these. We know the
- day and month signs, the numbers, including 0 and 20, four units
- of the archaic calendar count (the day, tun, katun and cycle), the
- cardinal point signs, the negative particle. We have not fully solved
- the uinal or month sign, which seems to be chuen on the monuments and
- a cauac, or chuen, in the manuscripts. We are able to identify what
- must be regarded as metaphysical or esoteric applications of certain
- glyphs in certain places, such as the face numerals. But every one of
- these points is either deducible directly by necessary mathematical
- calculation, or else from the names of certain signs given by Landa
- in his day and month list, and then found in other combinations, such
- as _yax_, _kin_, etc. That we have as many of the points as we have,
- and still cannot form from them the key--that we cannot read the
- glyphs--is a constant wonder; but a fact nevertheless.
-
-A large portion of the _Commentary_ is devoted to a highly technical,
-detailed and closely-reasoned examination and analysis of the glyphs
-and illustrations in the Codex, of interest chiefly to specialists, but
-a considerable space is given to some general conclusions on language
-which are highly significant to students of Theosophy.
-
- There is one point from which this question of American origins, at
- least of American place in human society and civilization, can be
- studied in its broader lines, even with what materials we have. It is
- that of language in general. From one point of view language is man
- himself, and it certainly is civilization. Without it man is not man,
- a Self-expressing and social being.... It is the constant effort of
- the conscious self to formulate thought. It is the use of the energy
- of creation, of objectivation, a veritable many-colored rainbow bridge
- between the inner or higher man and the outer or lower worlds. And
- it is not only the expression of Man as man, but in its varied forms
- it is the inevitable and living expression of each man or body of
- men at any and every point of time. Itself boundless as an ocean,
- it is in its infinite forms and streams and colors and sounds, the
- faithful and exact exponent both of the sources and channels by which
- it has come, and of the banks in which it is held, racial, national or
- individual.... Every word or form comes to us with the thought-impress
- of every man or nation that has used or molded it before us. We must
- take it as it comes, but we give it something of ourselves as we pass
- it on. If our intellectual and spiritual thought is aflame, whether as
- nation or individual, we may purify it, energize it, give it power to
- form and arrange the atoms around it--and we have a new literature,
- a new and beneficent, creative social vehicle of intercourse, mutual
- understanding, and human unification....
-
- It is evident that the criterion of the perfectness of any language
- is not to be found in a comparison of its forms or methods with those
- of any other, but in its fitness as a vehicle for the expression of
- deeper life, of the best and greatest that is in those who use it, and
- above all in its ability to react and stimulate newer and yet greater
- mental and spiritual activity and expression. The force behind man,
- demanding expression through him, and him only, into the human life of
- all, is infinite--of necessity infinite. There is no limit, nor ever
- has been any limit, to what man may bring down into the dignifying,
- broadening and enriching of human life and evolution, save in his own
- ability to comprehend, express, and live it. And the brightness and
- cleanness of the tools whereby he formulates his thought, as well as
- the worthiness and fitness of the substance and the forms into which
- he shapes it for others to see, are the essentials of his craft....
-
- There is one great broad line that divides the nations and
- civilizations of the earth, past and present, in all their arts of
- expression. We may call it that of the ideographic as against the
- literal. It controls the inner form of language and of languages; it
- manifests in the passage of thought from man to man; it determines
- whether the writing of the people shall be hieroglyphic or alphabetic;
- it gives both life and form to the ideals of their art. It is a
- distinction that was clearly recognized by Wilhelm von Humboldt,
- when he laid down that the incorporative characteristic essential to
- all the American languages is the result of the exaltation of the
- imaginative over the ratiocinative elements of mind.
-
-Ideographic writing directs the mind of the reader by means of a
-picture or a symbol directly to the idea existing in the mind of the
-one who uses it; while alphabetic or literal writing is simply the
-written expression of the sound, and only indirectly expresses the idea.
-
-Passing on from the culture of ancient America with its ideographs, the
-writer draws attention to the great transition of thought, as indicated
-by language, that took place in Central Asia probably, the supposed
-seat of the Aryan beginnings after the destruction of Atlantis and the
-general break-up of the former civilizations. He says:
-
- I believe ... that coincident with a new and universal world-epoch, as
- wide in its cultural scope as the difference between the ideographic
- and literal, there was finally formed a totally new vehicle for
- the use of human thought, the inflectional, literal, alphabetic.
- That this vehicle was perfected into some great speech, the direct
- ancestor of Sanskrit, into the _forms_ of which were concentrated
- all the old power of the ancient hieroglyphs and their underlying
- concepts. For Sanskrit, while the oldest is also the mightiest of
- Aryan grammars; and no one who has studied its forms, or heard
- its speech from educated native mouths, can call it anything but
- concentrated spiritual power. That the force which went on the one
- hand into the Sanskrit forms, was on the other perpetuated on into
- the special genius of Chinese, in which, as we know it, we have a
- retarded survival, not of course of outer form so much as of method
- and essence. And in Tibetan, in spite of all that is said to the
- contrary, I suspect that we have a derivative, not from either Chinese
- or Sanskrit as we know them, but by a medial line from a common point.
-
-Many students feel convinced that once we solve the problem of the
-Maya-Tzental manuscripts and carved inscriptions, which undoubtedly
-relate to enormous periods of time, we shall have conclusive evidences
-of the civilization and destruction of Atlantis. Several illuminating
-quotations from H. P. Blavatsky's _Secret Doctrine_ are given by
-Professor Gates, and in his last paragraph he sums up the results
-of his long application to the study of ancient American and other
-languages, in which he has been so notably helped by the teachings of
-Theosophy, in these words:
-
- And I am convinced that the widest door there is to be opened to
- this past of the human race, is that of the Maya glyphs. The narrow
- limitations of our mental horizon as to the greatness and dignity of
- man, of his past, and of human evolution, were set back widely by
- Egypt and what she has had to show, and again by the Sanskrit; but the
- walls are still there, and advances, however rapid, are but gradual.
- With the reading of America I believe the walls themselves will fall,
- and a new conception of past history will come.
-
-
-
-
-A NEW MAGAZINE
-
- Translation of an article that appeared in the Gothenburg paper
- _Göteborgs Handels- och Sjöfarts Tidning_ for August 23, 1911, written
- by the literary and dramatic critic of the paper, J. Atterbom.
-
-
-THE first number of a new international magazine which seems worthy of
-recognition is now out in a Swedish edition. The publication is called
-_Den Teosofiska Vägen_ (_The Theosophical Path_) and the ultimate
-direction is in the hands of Katherine Tingley, the Leader of the
-international Theosophical Movement. The editor of the Swedish edition
-is Dr. Gustaf Zander, Stockholm.
-
-This monthly magazine is intended to continue, on a broader scale, the
-work of the former magazine _Theosophia_, which has been published
-for a good many years. The interest in Theosophy has grown steadily
-of late, not only in our country but in all civilized countries. And
-the more attention the Theosophical Movement has attracted through
-its propaganda and educational activities, the more the need has been
-felt of a publication which, instead of devoting most of its space to
-theoretical Theosophy and the deeper teachings of its philosophy suited
-to advanced students, would serve primarily to enlighten and inform
-all genuine seekers of Truth upon the essential character of this
-Theosophical Movement throughout the world, and indicate _the path_
-along which its workers are trying to make Theosophy a living power in
-the world's life, as well as in the daily life of each of them.
-
-The new international magazine, which is published in America at
-the Center of the Movement, Point Loma, California, and in England,
-Germany, Holland, and Sweden in the respective languages, will thus
-be a valuable source of information for all who wish to know what
-Theosophy, as understood in the Universal Brotherhood and Theosophical
-Society and as an ideal power for good, is really doing in a practical
-way. The magazine seems to have an important mission to fulfil towards
-the public in dispelling divers prejudices which the Movement has
-encountered in its progress; prejudices of which its adversaries have
-readily sought to avail themselves. And all who would like to see
-better established those principles of compassion and helpfulness that
-lead to practical results have in this magazine an excellent means of
-reaching and helping new fellow-travelers on the path of Theosophy.
-
-The international character of the magazine ensures contributions from
-prominent foreign writers on problems and questions of general human
-and international interest. And the intimate connexion with Point Loma,
-it is stated, will allow it to present some views of the life of the
-Students there, and to show some of the causes that have made the Râja
-Yoga College at Point Loma an educational institution of world-wide
-significance.
-
-Not long ago Mrs. Tingley secured an estate on Visingsö, as all know,
-in order to establish a school there on the same lines. As a reminder
-of this the Swedish publication opens with a picture of the ruins
-of Visingsborg Castle. Under the heading "The Path" are given some
-quotations from William Q. Judge, who was a Student and co-worker of
-H. P. Blavatsky, the Founder of the Theosophical Movement. Later he
-became her successor. He passed away in 1896 and was followed by Mrs.
-Tingley. General information regarding the early days and growth of the
-Theosophical Movement can be found at the end of the magazine, where a
-résumé is given.
-
-H. P. Blavatsky and the Theosophical Society is the subject of a
-special article. Then follow under the heading "On Firm Basis Stands
-the Doctrine of Karma" some profound thoughts of Viktor Rydberg. He
-says in part:
-
- Our acts and their effects constitute a series as everlasting as all
- other series of causes in nature. If you think that death on earth
- is able to break it, do not for confirmation plead the judgment of
- natural science. Science has its own ground and method, and knows that
- it has to explain the quantitative series of causes; beyond these
- it is unable to go. If you have not conviction with respect to the
- unseen, beware of the contrary shallow idea, that everything which
- cannot be seen does not really exist.... The doctrine of Karma has
- sprung from the depths of righteousness, which are indeed those of
- truth. No one escapes the effects of his acts.
-
-An article by the editor, Dr. Zander, is on "The Power of Imagination
-Inherent in Man." Professor Osvald Sirén gives a profusely illustrated
-description of Point Loma; and Mr. Per Fernholm, M. E., who is
-living at that place, gives some thoughts on Sweden in the Stone
-Age, elucidating some points in our ancient history in the light of
-Theosophical chronology, which seems to differ somewhat from that still
-adopted by archaeologists and geologists.
-
-The American publication presents perhaps a still fuller outline of
-the field proposed to be covered by the magazine, as also of the
-resources that the Theosophical Movement possesses for the realization
-of its objects. A prominent place is evidently given to Art--music,
-painting, and sculpture, literature and drama--as a means to reach a
-wider circle; serving as a mediator between the supersensible and the
-sensible, the immaterial spiritual life and the material physical life.
-
-The object of the magazine is placed in a special light by a quotation
-from H. P. Blavatsky, chosen as motto in the American edition. It reads:
-
- The Secret Doctrine is the common property of the countless millions
- of men born under various climates, in times with which History
- refuses to deal, and to which esoteric teachings assign dates
- incompatible with the theories of Geology and Anthropology. The
- birth and evolution of the Sacred Science of the Past are lost in
- the very night of Time.... It is only by bringing before the reader
- an abundance of proofs all tending to show that in every age, under
- every condition of civilization and knowledge, the educated classes of
- every nation made themselves the more or less faithful echoes of one
- identical system and its fundamental traditions--that he can be made
- to see that so many streams of the same water must have had a common
- source from which they started. What was this source?... There must be
- truth and fact in that which every people of antiquity accepted and
- made the foundation of its religions and its faith.
-
-A full list of general Theosophical literature is found in the magazine.
-
-
-
-
-THE STRANGE LITTLE GIRL: a Story for the Children, by V.M.
-
-Illustrations by N. Roth. 12mo, about 70 pages, cloth 75 cents.
-
-
-This little book, printed by the Aryan Theosophical Press, Point Loma,
-California, will be ready in time to form a wholly charming Christmas
-or New Year's gift. It is in large clear type on good paper, and
-the fourteen illustrations are quite unique. Eline, a princess who
-lived in a marvelous realm of joy and peace, divines from what some
-travelers left unsaid that there is another and a different world. She
-interrogates the king, who finally says the children are free to come
-and go. A harper arrives whose music speaks of far off sorrow. They
-pass away together; she drinks the cup of forgetfulness, and reaches
-the other world where many things happen of interest so supreme that we
-fancy older folk will be eagerly reading this book when the children
-are asleep, for it will interest both young and old.
-
-
-
-
-The Universal Brotherhood and Theosophical Society
-
-Founded at New York City in 1875 by H. P. Blavatsky, William Q. Judge
-and others
-
-Reorganized in 1898 by Katherine Tingley
-
-Central Office, Point Loma, California
-
-
- The Headquarters of the Society at Point Loma with the buildings and
- grounds, are no "Community" "Settlement" or "Colony." They form no
- experiment in Socialism, Communism, or anything of similar nature,
- but are the Central Executive Office of an international organization
- where the business of the same is carried on, and where the teachings
- of Theosophy are being demonstrated. Midway 'twixt East and West,
- where the rising Sun of Progress and Enlightenment shall one day
- stand at full meridian, the Headquarters of the Society unite the
- philosophic Orient with the practical West.
-
-
-MEMBERSHIP
-
- in the Universal Brotherhood and Theosophical Society may be
- either "at large" or in a local Branch. Adhesion to the principle
- of Universal Brotherhood is the only pre-requisite to membership.
- The Organization represents no particular creed; it is entirely
- unsectarian, and includes professors of all faiths, only exacting from
- each member that large toleration of the beliefs of others which he
- desires them to exhibit towards his own.
-
- Applications for membership in a Branch should be addressed to
- the local Director; for membership "at large" to G. de Purucker,
- Membership Secretary, International Theosophical Headquarters, Point
- Loma, California.
-
-
-OBJECTS
-
-This Brotherhood is a part of a great and universal movement which has
-been active in all ages.
-
-This Organization declares that Brotherhood is a fact in Nature. Its
-principal purpose is to teach Brotherhood, demonstrate that it is a
-fact in Nature, and make it a living power in the life of humanity.
-
-Its subsidiary purpose is to study ancient and modern religions,
-science, philosophy, and art; to investigate the laws of Nature and the
-divine powers in man.
-
-It is a regrettable fact that many people use the name of Theosophy
-and of our Organization for self-interest, as also that of H. P.
-Blavatsky, the Foundress, and even the Society's motto, to attract
-attention to themselves and to gain public support. This they do in
-private and public speech and in publications. Without being in any way
-connected with the Universal Brotherhood and Theosophical Society, in
-many cases they permit it to be inferred that they are, thus misleading
-the public, and honest inquirers are hence led away from the original
-truths of Theosophy.
-
-The Universal Brotherhood and Theosophical Society welcomes to
-membership all who truly love their fellow men and desire the
-eradication of the evils caused by the barriers of race, creed, caste,
-or color, which have so long impeded human progress; to all sincere
-lovers of truth and to all who aspire to higher and better things than
-the mere pleasures and interests of a worldly life and are prepared to
-do all in their power to make Brotherhood a living energy in the life
-of humanity, its various departments offer unlimited opportunities.
-
-The whole work of the Organization is under the direction of the Leader
-and Official Head, Katherine Tingley, as outlined in the Constitution.
-
-Inquirers desiring further information about Theosophy or the
-Theosophical Society are invited to write to
-
-
-  THE SECRETARY
-
-  International Theosophical Headquarters
-
-  Point Loma, California
-
-
-[Illustration: THE PATH]
-
-The Theosophical Path
-
-An International Magazine
-
-Unsectarian and nonpolitical
-
-  Monthly      Illustrated
-
-[Illustration]
-
-Devoted to the Brotherhood of Humanity, the promulgation of Theosophy,
-the study of ancient & modern Ethics, Philosophy, Science and Art, and
-to the uplifting and purification of Home and National Life
-
-
-Edited by Katherine Tingley
-
-International Theosophical Headquarters, Point Loma, California, U.S.A.
-
-
-
-
-_A knowledge concerning spiritual and Divine things is surely
-attainable with much greater precision than commonplace modern
-philosophy dreams of: it has been attained by great Theosophists
-in all ages; it is recorded in a hundred enigmatic volumes, the
-comprehension of which exacts the care and effort which in due time
-it will so well reward, and the pursuit of this knowledge is one of
-the great aims of the Theosophical Society.... And another great aim
-of the Theosophical Society has been to show how the pursuit even of
-the highest philosophical knowledge must itself, to be successful, be
-wedded with the wish to do good to the whole family of mankind. As a
-mere intellectual luxury, sought for in a selfish spirit, spiritual
-knowledge itself must necessarily be futile and unprogressive. This
-is a great mystic truth, and out of the full knowledge thereof on the
-part of those from whom the Theosophical Society received its creative
-impulse, has arisen_ THAT PRIMARY WATCH-WORD OF OUR ASSOCIATION
-"UNIVERSAL BROTHERHOOD."--H. P. BLAVATSKY
-
-  (_The Theosophist_. Vol. I, No. 2, Leading Article.)
-
-
-
-
-  THE THEOSOPHICAL PATH
-  MONTHLY ILLUSTRATED
-
-  EDITED BY KATHERINE TINGLEY
-
-  NEW CENTURY CORPORATION, POINT LOMA, CALIFORNIA, U. S. A.
-
-  Entered as second-class matter July 25, 1911, at the Post Office at
-  Point Loma, California under the Act of March 3, 1879
-  Copyright, 1911, by Katherine Tingley
-
-
- COMMUNICATIONS
-
- Communications for the Editor should be addressed to "KATHERINE
- TINGLEY, _Editor_, THE THEOSOPHICAL PATH, Point Loma, California."
-
- To the BUSINESS MANAGEMENT, including subscriptions, address the "New
- Century Corporation, Point Loma, California."
-
-
- MANUSCRIPTS
-
- The Editor cannot undertake to return manuscripts; none will be
- considered unless accompanied by the author's name and marked with the
- number of words. The Editor is responsible only for views expressed in
- unsigned articles.
-
-
- SUBSCRIPTION
-
- By the year, postpaid, in the United States, Canada, Cuba, Mexico,
- Porto Rico, Hawaii, and the Philippines, TWO DOLLARS; other countries
- in the Postal Union, TWO DOLLARS AND FIFTY CENTS, payable in advance;
- single copy, TWENTY CENTS.
-
-
- REMITTANCES
-
- All remittances to the New Century Corporation must be made payable to
- "CLARK THURSTON, _Manager_," Point Loma, California.
-
-
-  VOL. I   NO. 6      CONTENTS      DECEMBER 1911
-
-
-  Southeastern View of the Râja Yoga College,
-      Point Loma, California                              _Frontispiece_
-  Christmas                                         Kenneth Morris   387
-  Views of Rothenburg, Germany (_illustrations_)                 390-391
-  Peace on Earth: Good Will toward Men                  R. Machell   391
-  Psychism: A Study in Hidden Connexions
-                                       H. T. Edge, B. A. (Cantab.)   393
-  A Magic Boat                                               D. F.   399
-  Irish Scenes (_illustrated_)
-                   Fred J. Dick, M. INST. C. E., M. INST. C. E. I.   400
-  The Bluebells of Wernoleu: A Welsh Legend (_verse_)
-                                                    Kenneth Morris   404
-  The Soul at the British Association                Henry Travers   406
-  Warwick Castle (_illustrated_)                        C. J. Ryan   409
-  Man and Nature                                        R. Machell   410
-  The Will as a Chemical Product                      Investigator   413
-  Open-Air Drama (_illustrated_)   Per Fernholm, M. E. (Stockholm)   415
-  Intra-Atomic Energy                 H. Coryn, M. D., M. R. C. S.   417
-  A Japanese Writer's Views on Modern Civilization
-                                              E. S. (Tokyo, Japan)   418
-  Copán, and its Position in American History (_illustrated_)
-                                                  William E. Gates   419
-  Scientific Brevities                                The Busy Bee   427
-  Views of San Diego, California; Seraejevo, Capital of Bosnia;
-      Klamath Reclamation Project, Oregon-California (_illustrations_)
-                                                                 434-435
-  Conflict of the Ages (_verse_)                             S. F.   435
-  Women who have Influenced the World         The Rev. S. J. Neill   436
-  The Turkish Woman                                   Grace Knoche   439
-  An English Lady's Letter (_with illustration_)
-                                              F. D. Udall (London)   442
-  A Magic Place: A Forest Idyll for Young Folks (_illustrated_)
-                                                 M. Ginevra Munson   443
-  Current Topics                                          Observer   447
-  Book Reviews: _Les Derniers Barbares: Chine, Tibet, Mongolia_
-      (Commandant d'Ollone), _with illustrations_;
-      H. Alexander Fussell. _The Plough and the Cross_
-      (William Patrick O'Ryan): F. J. D.                             452
-  Notices; Advertisements                                            458
-
-[Illustration: Lomaland Photo. and Engraving Dept. SOUTHEASTERN VIEW OF
-THE RÂJA YOGA COLLEGE, POINT LOMA, CALIFORNIA THE ARYAN MEMORIAL TEMPLE
-TO THE LEFT]
-
-
-
-
-THE THEOSOPHICAL PATH
-
-KATHERINE TINGLEY, EDITOR
-
-  VOL. I      DECEMBER, 1911      NO. 6
-
- The dayspring from on high hath visited us, ... to guide our feet into
- the way of peace.--_Luke_ i. 78. 79
-
-CHRISTMAS: by Kenneth Morris
-
-
-This is the time when we decorate our habitations with holly and
-mistletoe, and our hearts with unwonted good feeling, commemorating the
-dawning of a great light. There are certain stations in the journey of
-the year, where we may see the legend writ large on the signboards:
-"Change here for a better way of life; change here for happiness." We
-read, and come out on the platform; make festivity a little in the
-waiting (and refreshment) rooms, and then bundle back into the old
-train, having never changed at all. The Christmas-New Year time, and
-the Easter-time of the flowers, are two such important junctions; and
-it is worth while to note that these feasts were kept long before the
-advent of Christianity. For Christmas is in the very nature of things,
-and not merely historically, the birthday of the Christ. It is the end
-of the winter solstice, when the sun is, as it were, born anew after
-his months of decline, and begins to flow towards the high tide mark of
-his power.
-
-That there is a certain reality in the significance of the season,
-is proven by the bright good will that greets us when we rise on a
-Christmas morning, and that it is so hard to escape. Marley's ghost and
-the three spirits will be apt to haunt the veriest Scrooge among us,
-forcing issues, compelling us to see that benevolence and kindliness
-are part of the essential business of life. Though we starve our
-souls on a thin diet of self-interest during the rest of the year,
-now our fare shall be less meager, and the whole world demands of us
-that we share in the common joy. There lies the heart and crux of it
-all--_share_. It is a great thing that there should be the habit of
-present-giving; it is so easy, when one is considering the giving
-of a gift, to escape from self, and take thought in some degree for
-the one to whom the gift is destined. Just a little such thought
-is cleansing; for even the least trickle of it, Augean selfhood is
-the sweeter and more habitable. And here it is flowing at Christmas
-time, a full current of which all the world may partake. The force of
-age-long custom has dedicated the day, and the habit has been formed
-of making an effort at brotherly feeling. We think of the children, of
-absentees, of many we give no thought to at other times. No doubt but
-for this, many a soul still flickers on, that would else have dwindled
-long since into pin-point insignificance, or waned altogether out of
-minds anchored at all other times to dreary and sordid self-interest.
-No doubt our civilization would be nearer to the rocks even than it
-is, or quite battered and broken on them, were it not that we do put
-some strain on the rudders, and turn, if falteringly and without clear
-design, to the free open waters on this one day of the year.
-
-It is the proof of brotherhood, and that we are all filled with a
-common life, this generality of Christmas good will. We share in
-thought and feeling, as much as we do in the very air we breathe;
-mental infection is as real, and perilous, as the physical infection
-of disease. One man's thinking, though unuttered, shall pass through a
-thousand minds, sowing wheat or tares, good or evil, light or darkness,
-health or disease, in every one of them. What a new light this sheds
-on the question of reform! New laws are only efficient as old modes
-of thought are sweetened and uplifted. Will you move heaven and earth
-over the mote that is in your brother's eye, forgetting the beam that
-is in your own? Then do you stand accused, not merely of hypocrisy, but
-of being a worthless, profitless laborer, a twister of sand-ropes, a
-plower of the barren shore.
-
-But what might not Christmas be for us, were we to treat it really
-reasonably! Happiness lies not in the region of sanctimonious
-ecstatics; but then, it is also incompatible with an overloaded
-stomach. We begin well enough with the wishes for a "Merry Christmas";
-excellently well with the geniality and present-giving. What a promise
-there is for all sorts and conditions of men, or nearly all, on a
-Christmas morning: what a general sun of Austerlitz is it that rises!
-But how of its setting? What heavy physical clouds there are apt to be;
-what a sinking low, a simple vanishing, of ideals--what mere brute,
-material indigestion! Heigho! here's a come-down--from PEACE ON EARTH,
-GOOD WILL TO MEN, to these well-known, brain-deadening results!
-
-It all comes of our erratic, freakish extremism. We pride ourselves on
-the practical trend of our lives: Gad, there's no nonsense here; it is
-a businesslike and commonsense generation, with the whole trade of the
-world on its hands; and what would you have, sir? Why, some evidence of
-that same so-much-bragged-of commonsense, if there be any. Our notion
-of carrying on the work of the world is, on the whole and for the most
-part, a fever; a wearing out of manhood, a furious, unseemly jostling
-round the trough wherein providence, like a swineherd, pours the wash
-of money, position, fame, power, etc.; and while we are so fighting
-and swilling, the work of the world is left undone; it may take care
-of itself, it may go hang, we will have none of it. Does anyone doubt
-that? Let him look around and see the abuses that remain and fester,
-heaven knows, till the world is rank with the corruption of them. Let
-him think of the reformatories that don't reform; of the horror that
-walketh by night in the cities. When he has taken note of _all_ the
-work left undone within the limits of his own nation, let him consider,
-but with more charity--for the conditions will be less easy for him
-to understand--the work that other nations are leaving undone; the
-work that humanity as a whole whistles past unheeding. And meanwhile
-we sweat and drudge and strain, strain and drudge and sweat after the
-things we desire, money and so forth; we give health for it, culture
-for it, leisure for it, honor for it, virtue for it, manhood for it;
-and call that business; call that doing the work of the world. Oh how
-this aching earth must be desiring a humanity that can put in some
-claim to be human!
-
-We cannot go on so always; we must of course have safety-valves
-somewhere; and so we arrange these holidays and festivals, when we
-shall react and revolt against the things of common day, and be wildly
-different, for those few annual hours at least. Now we will have
-pleasure, rest, recreation. So--
-
-Oh, we know the sweet fair picture! We know how it is done, only too
-often, this recreation business. Come now, who is it that is recreated?
-Which element, which party, which guild or stratum of society in that
-curious pathocratical republic, that kingless, impolitic, mob-swayed
-kingdom called the human personality, rises like a giant refreshed from
-the somnolent, torpid nebulosity wherewith the liver, poor drudge on
-strike, has its revenge on its tyrant? How much of Christmas good will,
-Christmas merriment and cheer, will be carried forward? What new light
-will shine on our workaday activities?
-
-You pass through a treasure-house, from which you may take what you
-will, and the more you take, the better. But you "take no thought
-for the morrow"--with a vengeance! you pay no heed to the rich and
-beautiful things; you allow yourself to be beguiled, from entrance to
-exit of it, by that most wily esurient companion Appetite, that should
-be slave and porter but has tricked himself into the position of master
-and guide. We do go in there, indeed; we do see the treasures; it is
-proven for us that they exist, and undoubtedly we are the better for
-that. But we might go forth enriched for the whole year; and--we don't.
-Christmas, that might be perennial, hardly lasts for a whole day.
-
-Why should not such a birthday be kept in a fitting manner? Is there
-nothing within ourselves that corresponds to the Hero of the day--no
-sunbright redeeming principle? Indeed there is; and it is the service
-of that that pays (to put it vulgarly); for that is the soul, whose
-mere garments are brain and body and appetites; indeed, whose mere
-hopples and handcuffs they are. No joy is acceptable, or without its
-sickening foul aftertaste, unless countersigned by It; that feast is
-poisonous of which It does not partake. To carry through the day the
-jolly atmosphere of good will and good service, of stepping outside
-selfhood; to keep one's insolent servant, appetite, cowed and right
-down in its place, finding pleasure in the things that belong to
-ourselves, not to it--that would be to celebrate Christmas rationally.
-When we do so, we do not find that the Christmas spirit wanes with the
-waning of the holidays.
-
-I wish the whole world could have just a glimpse of the Lomaland
-Christmas, which is such a rational one, permeated with sunlight "both
-within and without." Then it would be more generally understood,
-how that the day may be, and ought to be, the feast-day of Human
-Brotherhood, the annual reconsecration of the celebrants to all things
-bright and beautiful, and cheerful and excellent, and happy and
-thoroughly practical and of good report. By heaven, the influence of
-these Theosophical Christmases will make its mark on the world yet!
-
-[Illustration: Lomaland Photo. and Engraving Dept. ROTHENBURG: A VIEW
-OF THE MEDIEVAL TOWN]
-
-[Illustration: Lomaland Photo. and Engraving Dept. ANOTHER VIEW OF
-ROTHENBURG: A ROMANTIC CORNER]
-
-[Illustration: Lomaland Photo. and Engraving Dept. VIEW OF ROTHENBURG
-SHOWING SOME OF THE OLD TOWN HOUSES]
-
-[Illustration: Lomaland Photo. and Engraving Dept. ROTHENBURG: THE
-"STRAFTHURM"]
-
-
-
-
-PEACE ON EARTH: GOOD WILL TOWARD MEN: by R. Machell
-
-
-Peace to all beings! is an Eastern benediction. Peace on earth: good
-will toward men! is the Christian expression of the same heart-felt
-emotion. But what is peace? Is it merely the suspension of war, or
-the prevention of war, or its postponement? Is a long period of
-peace merely _in itself_ productive of "good will toward men"? Does
-prosperity necessarily produce generosity, love, nobility, dignity,
-purity, or happiness? Can we possibly answer in the affirmative with
-the statistics of want and crime, corruption and suicide before our
-eyes constantly? Is peace the absence of war? If so we must stretch the
-meaning of the word war very considerably, stretch it indeed until it
-includes all unbrotherly acts; but then it will include a great part
-of our commercial system as well as of our social life. What then? Is
-peace a mockery? If so why is it so generally recognized as a desirable
-state, a blessed state, a state of beauty and joy? The cessation of
-international wars, so greatly to be desired, is peace of one kind
-only. "The peace of God that passeth all understanding," is another.
-
-It has been found that the greatest stability can be attained by
-maintaining rapid motion in a heavy body, as in the gyrostat, the
-power of which has made the monorail train and other strange things a
-possibility. Thus stability in mechanics is found to be increased by
-rapid motion; rest is produced by action. Even in the arts of peace,
-and indeed more particularly in these, prosperity depends upon intense
-activity; when the works are at rest there is not usually an extra
-amount of peace and good will in evidence. Prosperity is not the result
-of idleness, and peace is not attained by the prevention of war; an
-idle man may grow fat, and a nation that does not fight may grow rich;
-but the fat man is not the healthy man, not the ideal human being,
-and the rich nation is not the happy nation; neither the fat man nor
-the rich nation are types of true progress in the eyes of any but the
-grossest of materialists.
-
-I venture to think that peace is not at all a question of war or its
-prevention, but entirely a matter of _self-discipline_: self-discipline
-in the individual, in the family, the community, the nation, and the
-entire human race. It is the result of ceaseless activity. If this
-activity of self-discipline (_not_ self-torture or abuse of the body)
-ceases there is an end of the state of peace as surely as the top or
-gyrostat falls when its rotation ceases. The essence of this rotation
-is the recognition of the center or axis of rotation by all the
-particles of the revolving body, from which an important analogy may be
-drawn. Self-discipline begins at home, as surely as the circle can only
-be described around a center. A circle without a center is unthinkable,
-and so is self-control without a self; but as the center of any visible
-object is itself an abstract point (having no magnitude) but subsisting
-on the plane of the immaterial, so the self is not material, but in its
-spiritual reality bears a similar mysterious relation to the material
-body that the abstraction called the center bears to a mass. A homeless
-man may be self-disciplined, but a nation is not composed of homeless
-men; national life depends upon the family and the family depends
-upon the home. The home is the spiritual center of the nation. It is
-everywhere and depends upon the ceaseless activity of its parts. This
-is the great binding-force that holds a nation in balance, and when
-this home-life weakens, the whole nation, like a top whose rotation
-slows down, begins to wobble; then, like the top, it is likely to fall
-over and rush off violently in any direction, and it becomes a dead
-body.
-
-So if we would have peace in ourselves we must keep up a ceaseless
-fight against the inertia of the lower nature and replace the false
-peace of inertia by the stability, which, as in the gyrostat, results
-from rapid motion round its own center--that is to say, constant
-attention to duty. If we would have peace in the nation we must have
-it in our homes, and the home must have its invisible center of
-attraction, and the constant attention to duty of its parts or members.
-
-If this is established there will be no great need to think about the
-sorrows of international wars or the means of preventing them.
-
-       *       *       *       *       *
-
- UNIVERSAL BROTHERHOOD has no creeds or dogmas; it is built on the
- basis of common sense. It teaches that man is divine, that the soul
- of man is imperishable, and that Brotherhood is a fact in Nature, and
- consequently takes in all humanity.
-
- Men must rid themselves of fear, and reach a point where they realize
- that they are souls, and where they will strive to live as souls, with
- a sense of their duty to their fellows.--_Katherine Tingley_
-
-
-
-
-PSYCHISM: A Study in Hidden Connexions: by H. T. Edge, B. A.
-(Cantab.)
-
-
-The wave of psychism which is sweeping over us grows more pronounced as
-time goes on. If we do not master it, it will master us and bring our
-civilization to an untimely end.
-
-Theosophy did not bring on this tide of psychism. Theosophy was
-introduced (in part) for the purpose of coping with it. When H. P.
-Blavatsky entered upon her work she foresaw what was approaching. An
-era of materialism was about to be succeeded by a reaction towards
-psychism. The first beginnings were already manifest in the rise of
-phenomenalism. One of the objects of founding the Theosophical Society
-was to prevent the disasters that would arise if this wave of psychism
-should come in the midst of an atmosphere of selfishness and ignorance.
-Some people still wrongly suppose that H. P. Blavatsky initiated the
-interest in psychism; but what she really did was to prepare the way
-for a successful fight against the abuse of psychism; to prepare the
-way by introducing to the world a knowledge of OCCULTISM--a very
-different thing. She did work among the Spiritists because that
-movement was there ready to hand; among them she found many awaiting
-the teachings of Theosophy. She sought to turn the prevalent craze
-for phenomena into channels of true knowledge. Her writings all show
-how strongly she emphasized the dangers of dabbling in phenomenalism
-and the distinction between Occultism and the occult arts, between
-Spiritual powers and psychic powers.
-
-Some may think the warnings of Theosophists against psychism are
-exaggerated, but the record of facts tells a different story. Every day
-brings new justification of these warnings. In a newspaper published by
-the American-Examiner Company there lately appeared an article entitled
-"The Soul-Destroying Poison of the East." Let it be said at the outset
-that the phrase thus unqualified would constitute a libel upon the
-East, and that it is not the East in general, but merely a particular
-phase of orientalism, that is intended. The title goes on: "The Tragic
-Flood of Broken Homes and Hearts, Disgrace and Suicide, that follows
-the broadening stream of Morbidly Alluring Oriental 'Philosophies' into
-Our Country."
-
-The article begins as follows:
-
- It is startling to realize that in many a commonplace flat ... occult
- rites are being celebrated as shocking as the ancient worship of
- Moloch and Baal. A long series of recent occurrences has proved that
- Oriental occultism in various forms has many followers in the United
- States.... Hindu occultism is leprous.
-
-This kind certainly is; but should it not be the ambition of Hindûs
-to clear their name from such an aspersion? The article then recounts
-several cases of the breaking up of homes, suicides, and other
-calamities, of a kind with which we are daily becoming more familiar
-through the columns of the newspapers; and it traces all these to
-the subtle influence of the said poison. It goes on to speak of
-"Tantrikism," a cult which is said to have 100,000 followers in the
-United States and to have been introduced by the "Swamis," many of
-whom came over ostensibly to attend the Congress of Religions in 1893.
-We know of a certain class of Swâmis, sanctimonious and plausible
-individuals, who reap a harvest from a credulous and admiring public.
-
-According to my interpretation of the following quotations, the basis
-of this cult is a deification of passion and sensuality. Indeed that
-seems to be the whole tenor of it. It exalts weakness and vice into an
-appearance of virtue and makes a religion of depravity. The fundamental
-principle is thus expressed:
-
- Our emotional longings are not to be crushed, but we must lend brain,
- heart and muscle to secure their eternal gratification.
-
-To quote again:
-
- Some of the American Tantriks would persuade American parents that it
- is an honor to have their daughters chosen as nautch-girls, _and it is
- sad to say that they sometimes succeed_.
-
-Oh, parents! Fond and foolish, but how ignorant!
-
-All this fully justifies Theosophists in asserting that there is a
-cancer lurking at the roots of our racial vitality. How futile and
-frivolous, in face of this terrible fact, seem our puny efforts at
-reform by legislation and philanthropy, a mere tinkering at the
-symptoms. The sexual passion has obtained a fearful hold on us, as is
-manifested in numerous ways, in secret and open depravity, in the form
-of new religions and philosophies. Here we have a cult which exalts it
-into a worship and which is well calculated to ensnare the morbidly
-excited imaginations, debilitated nervous systems, and untrained minds
-of our ill-guided youth of either sex.
-
-No doubt the above account will come as a revelation to many, and
-it may serve to enlighten them on some matters which before were
-dark, particularly as to the underground connexions between certain
-things which on the surface seem unconnected. One of these is _the
-connexion between psychism and crank religions on the one hand and
-sexual depravity on the other_. From the beginning Theosophists have
-insisted on this fact and issued warnings against the danger. It is
-a commonplace of the history of religions and cults that, when the
-devotees fail in following the path of light and duty, they lapse into
-sensual perversions. As far as we can trace back, we find instances of
-pure worship and sacred symbolism being perverted into gross license
-and corrupt teachings. In our times we have witnessed many eruptions of
-vice associated with crank religions. The connexion is not accidental;
-it simply means that when anyone dares to try and make the higher
-nature serve the lower he ends in a complete breakdown.
-
-How well is illustrated the truth that psychic practices merely
-stimulate the animal centers, send up a foul current to the brain, and
-produce an emotional and erotic intoxication, which is often mistaken
-by the ignorant dabbler for divine inspiration!
-
-And here we call attention to the circumstance that innumerable people
-today are _ignorantly and heedlessly dabbling in psychism_. Many of
-them are perfectly innocent of any leanings to depravity. Yet observe
-the connexion. Theosophists have never failed to warn them; and for
-their pains have been laughed at; yet see the confirmation of their
-warnings. We merely take this occasion to point out to the heedless and
-innocent experimenters the dangers that lie ahead of them in the path
-they are treading. There are only two paths in Occultism--the right and
-the wrong; the right path is the path of duty, service, and righteous
-living; any other path is the wrong path.
-
-In an age when nothing is immune against perversion, it is no slur upon
-the Theosophical Society to say that even that body, pure and lofty
-as its teachings and work are, has not been free from attempts made
-to divert it into some wrong direction. From time to time ambitious
-and misguided adherents have deserted its ranks that they might pursue
-outside the courses which they were prevented from pursuing within.
-
-In this way a number of so-called "Theosophical" cults have originated,
-which in varying degrees carry on a propaganda that misrepresents
-Theosophy and thereby wrongs the public. The reason for alluding to
-this here is that some members of these cults are preaching the very
-psychism which, as has just been shown, is so intimately related to
-these grave abuses. In books and on the lecture platform we may find
-their leaders reproducing some form of the original Theosophical
-teachings and even professing lofty principles of morality; but a
-closer examination of the teachings prevailing among them reveals
-only too often the same unsavory atmosphere of psychism. If these
-"teachers" really followed the lofty teachings they profess there
-could be no reason why they should not be working in harmony with real
-Theosophists; but it is because they have cut themselves from the pure
-teachings of H. P. Blavatsky and the original Theosophical program that
-Theosophists are obliged to repudiate them.
-
-It behooves all people who have a reputation to preserve to search
-out carefully these hidden connexions and make sure of the nature of
-everything they may endorse; for a man is judged by his associations.
-
-Again, all kinds of "new" social doctrines are being preached, usually
-in the name of liberty, honesty, and purity; and those who protest
-against them are dubbed "slaves of Mrs. Grundy." But in view of the
-above newspaper revelations it would seem as though the protestors
-had some justification for their warnings. In much of this talk
-about liberty we detect not liberty but license. We are told, on
-high authority, apparently, that it is better to give vent to one's
-"youthful vitality" than to let it smoulder; but what becomes of this
-argument in view of the Tântrik program mentioned above, or other
-similar cults?
-
-There is a class of popular writers who, having won the public ear
-by novels, brilliant criticism, or some such way, are now using the
-opportunity to vent their crude speculations and unripe imaginings,
-which pass current as "daring and original views." The morbidity,
-acidity, or angularity of their minds--seemingly unsuspected by
-themselves--is revealed in a way that dismisses them from the
-consideration of the more thoughtful readers; but they serve as
-ringleaders to a host of readers who share their temperament if not
-their literary gifts. They analyse in their peculiar fashion the
-institutions of human life as though they were people sent from another
-planet to inspect this world. Ignorant of the existence or possibility
-of points of view other than their own, they discuss marriage as if it
-were a physiological problem, and men as if they were but draughts on
-a checkerboard.
-
-We have had novels based on the theory that human life is a
-physiological question, whose heroines are soulless over-cerebrated
-women of the most intolerable type; and a continuous torrent of smart
-writing whose aim seems to be to turn everything upside down and
-take the perverse view on every possible occasion. All this literary
-rubbish, whatever its moving spirit may be, must be regarded as a part
-of the general disintegrative force that is at work among us; its
-effect is to unsettle inexperienced minds at a time when they need
-guidance; and thus to pave the way for the implanting of the noxious
-seeds described above.
-
-Time and space will not suffice for a full list of the movements and
-cults and fads which are all heading, consciously or unconsciously,
-in this dangerous direction--fads scientific, religious, social, what
-not. Sometimes one can detect the same element at the root of them--the
-morbid craving, the pruriency of thought, the subtle suggestion of
-the lower nature seeking new recognition for itself by assuming an
-attractive disguise.
-
-The difficulties of a Theosophist may be realized when we bear in mind
-that he has to warn people against dangers which, though real to him,
-by reason of his knowledge of human nature, are by them unsuspected.
-So many of the fads seem quite harmless. Yet the Theosophist may be
-aware of the direction in which they are tending, or of some ugly
-facts beneath the surface. His warnings are uttered with the voice of
-genuine compassion. He sees every one of his warnings justified as
-time goes on and the latent seeds of evil develop and come into view.
-His one aim in life is to spread a knowledge of the noble and helpful
-teachings of Theosophy, for these alone can cope with such a subtle and
-powerful foe. His pity is aroused for those who are innocently lending
-themselves to such a propaganda, and for those earnest truth-seekers
-who are deceived by the misrepresentation.
-
-So great is the menace of evils like the above, and so rapidly are
-they spreading, that every attempted reform sinks into insignificance
-beside the importance of dealing with this. We fret about the evils
-of our educational system, the increase of insanity and suicide,
-child-degeneracy, consumption and cancer, drug-taking, the white slave
-traffic, unemployment and labor troubles, all kinds of problems;
-when down in the very marrow of our twentieth century life lurks
-this frightful decay. Under the most plausible and specious forms it
-insinuates itself. Many "teachers" are insinuating the same poison
-into us under the guise of fine high-sounding doctrines, and sometimes
-_even by using Theosophical terms_. Sometimes from beneath the surface
-of their public teachings some "inner doctrine" pops up as though the
-teachers were experimenting with the public tolerance; and we hear
-whispers of a "new morality," strange sexual doctrines, etc. Then, if
-we are wise, we suspect what lies at the root.
-
-The consequences to our children and youth are a thing that should
-surely move our hearts. Parents and teachers alike are by their own
-confession unable to cope with the evils becoming so rampant among the
-young. Noted headmasters have given up in despair the attempt to stop
-unnatural vice among the boys entrusted by loving parents to their
-care. Most mothers are sublimely ignorant of what goes on in the inner
-life of their boys and girls, who in secret and in ignorance are all
-the time sowing in their constitution the soil of debility in which the
-poison seeds so ruthlessly sown can sprout.
-
-In fact there is no visible power competent to deal with this evil. It
-lies beyond the reach of any criminal or judicial procedure. Religion
-is powerless before it; science can find no cure. So the conclusion
-remains that unless something is done, the evil will continue to grow
-and spread unchecked, involving in its decay the very powers that
-should check it, until the fabric of society is altogether loosened and
-our civilization comes to a premature end.
-
-In the past whole nations probably have been swept away by this cause.
-Our own race has reached a point in its development where the same
-fate threatens it. Unless we are to experience a general outburst of
-libertinism, a welter of disease and insanity, a universal strife, we
-must find some means of restoring a knowledge of the immutable laws of
-life and an adherence thereto, such as taught by Theosophy. Passion
-can never be overcome by being indulged; it has to be subdued by
-self-knowledge.
-
-Those unfortunately afflicted with unlawful desires should not seek to
-make society their victim in the hope of thus saving their miserable
-selves. Let them patiently and loyally bear their burden until
-unremitting effort at last brings the meed of success. Such infirmities
-must perish at last if they are not fed by the mind; but as they
-took a long time in the acquiring, they may take a long time in the
-undoing. Disease is thrown off by building surely, if slowly, a healthy
-foundation. We conclude with a few quotations from H. P. Blavatsky:
-
- Do not believe that lust can ever be killed out if gratified or
- satiated, for this is an abomination inspired by Mâra [delusion]. It
- is by feeding vice that it expands and waxes strong, like to the worm
- that fattens on the blossom's heart.--_The Voice of the Silence_
-
- Occultism is not Magic. It is comparatively easy to learn the trick
- of spells and the methods of using the subtler, but still material,
- forces of physical nature; the powers of the animal soul in man are
- soon awakened; the forces which his love, his hate, his passion,
- can call into operation, are readily developed. But this is Black
- Magic--Sorcery.... The powers and forces of animal nature can be used
- by the selfish and revengeful, as much as by the unselfish and the
- all-forgiving; the powers and forces of Spirit lend themselves only
- to the perfectly pure in heart--and this is DIVINE MAGIC.--_Practical
- Occultism_
-
- There are not in the West half-a-dozen among the fervent hundreds who
- call themselves "Occultists," who have even an approximately correct
- idea of the nature of the Science they seek to master. With a few
- exceptions, they are all on the highway to Sorcery. Let them restore
- some order in the chaos that reigns in their minds, before they
- protest against this statement. Let them first learn the true relation
- in which the Occult Sciences stand to Occultism, and the difference
- between the two, and then feel wrathful if they still think themselves
- right. Meanwhile, let them learn that Occultism differs from Magic
- and other secret Sciences as the glorious sun does from a rush-light,
- as the immutable and immortal Spirit of Man--the reflection of the
- absolute, causeless, and unknowable ALL--differs from the mortal clay,
- the human body.--_Occultism versus the Occult Arts_
-
-
-
-
-A MAGIC BOAT: by D. F.
-
-
-In the Scandinavian saga the vessel _Ellida_ one day quietly sailed
-into harbor and dropped anchor, without a living creature on board.
-This performance seems at first to be surpassed by that of an electric
-launch on Lake Wann, Berlin, which though carrying no human freight
-effected the following feats at the behest of a distant but controlling
-intelligence: steering; starting, stopping, or reversing of engines;
-firing of signal guns, fireworks, mines, or torpedoes; ringing of
-bells; lighting or extinction of electric lamps; and other operations.
-Of course the agency is an ingenious extension and adaptation of
-wireless telegraphic methods, said to be applicable also to airplanes,
-railroad trains, life-boats, etc. But the _Ellida_ had some excellent
-qualities, too, for work in all weather on the high seas.
-
-
-
-
-IRISH SCENES: by Fred J. Dick, M. Inst. C. E., M. Inst. C. E. I.
-
-
-To the archaeologist, the geologist, the folk-lorist, and the lover of
-nature in all her aspects, perhaps no area of similar extent is more
-replete with interest than that of Ireland. As to fairies, the county
-Sligo folk will tell you they have more of them to the square yard than
-can be found in a square mile of the county Kerry. Folk-lorists will
-doubtless pass upon this claim intelligently, when they wear the right
-sort of spectacles. Fairies aside, however, hardly a square mile of the
-country lacks some ruin of great antiquity.
-
-Nearly two thousand years have elapsed since Baile Atha Cliath
-Duibhlinne (the town of the hurdle-ford on the black river), now
-Dublin, began to share with Tara the honor of being chief city. Dublin,
-therefore, has no known history that could be called really ancient;
-for in the light of the Theosophical teachings and records, two
-thousand years is merely modern. Tara, on the other hand, was a center
-of national life and government so ancient as to be probably coeval
-with Brugh na Boinne. Which means they were there "before the flood,"
-or in other words, long before Poseidon went down, some eleven or
-twelve thousand years ago.
-
-The fact that the city of Tara was set on a hill, suggests the idea
-that there may have been a time, once, when cities having certain high
-functions to fulfil, were usually set on hills.
-
-In correspondence with the withdrawal of the higher influences of the
-Tuatha de Danaans from visible participation in Irish life, and the
-reign of the Formorians and their heirs, leading Ireland in common with
-other places to descent through dark ages, it was fitting that regal
-and poetic Tara should fade, and Dublin rise with its distilleries,
-breweries, and vivisection halls, and with many of its folk within
-hospitals, poor-houses, and insane asylums--in accentuation of the
-modern spirit. That such conditions are, in point of fact, unnecessary,
-can easily be deduced from the study of certain small races who have
-not wholly forgotten some essential principles in the art of living.
-
-Nevertheless, Dublin, equally with other parts of Ireland, has its
-bright side. Much of its social life is vivacious, artistic, and
-literary in high degree, surpassing many cities in these respects.
-This city began to assume its present appearance in the eighteenth
-century, when Sackville street, as then named, was built. It is one
-of the finest streets in Europe. The munificent grants of the Irish
-parliament enabled many handsome public buildings to be constructed,
-as well as hospitals, harbors, canals, etc. Among the finest of the
-public edifices is that of the old houses of parliament, now occupied
-as a bank.
-
-The first meeting of the Irish parliament within the part of this
-structure then completed, took place in 1731; but entire legislative
-independence was only reached in 1782. Eighteen years later, owing
-to some rather meretricious influences, the parliament voted away
-its rights; and the Union occurred in 1800. The building, which took
-many years to complete, possesses majesty in design combined with
-simplicity in arrangement, and has few rivals. Constructed of Portland
-stone, the style is chastely classic, owing nothing to extraneous
-embellishment--the mere outline producing a harmonious effect. The
-principal front is formed by an Ionic colonnade, raised on a flight
-of steps, and ranged round three sides of a spacious quadrangle. In
-the central part a portico projects, formed of four Ionic columns,
-sustaining a tympanum with the royal arms, while the apex is adorned
-with a colossal statue--Hibernia--with others representing Fidelity
-and Commerce on the western and eastern points. From the outer ends of
-these colonnades the building sweeps eastward and westward in circular
-form, the walls, unpierced by openings, standing behind rows of
-Corinthian columns, and having the interspaces tastefully indented by
-niches. Over the eastern portico are statues of Fortitude, Justice, and
-Liberty. The original designer of this noble edifice is unknown. The
-House of Lords has been left practically untouched to this day, save
-that the Speaker's chair is now in the Royal Irish Academy.
-
-On the opposite side of College Green is the extensive Corinthian
-façade of Trinity College; and passing a short way towards Sackville
-(now O'Connell) street, one reaches the Carlisle Bridge, from which can
-be seen another magnificent building called the Custom House (though
-so immense as to accommodate many government offices), as well as the
-Four Courts and other massive structures, so numerous as to give the
-impression of a people possessing energy, taste, and industry. Since
-the early years of the nineteenth century, however, there have been no
-fine buildings added, if we except the splendid pile of the Science and
-Art Museums and Library in Kildare street.
-
-The environs of Dublin, within a dozen miles or so, possess singular
-charm and variety; and on Sundays the good folk keep the jaunting-cars
-busy throughout the regions from Delgany, Powerscourt and the Dublin
-mountains, to Leixlip, Howth and Malahide. Not many know that Malahide
-Castle contains an altar-piece from the oratory of Mary Queen of Scots,
-at Holyrood, for which Charles II gave two thousand pounds sterling.
-Among the valuable paintings in this Castle is a portrait of Charles I
-by Vandyke.
-
-There is a territory within almost equally easy reach of Dublin, whose
-loveliness excels anything of the kind in Ireland except possibly the
-Blackwater in county Waterford. It is the Boyne valley between Slane
-and Beauparc. Everyone in Dublin admits it lovely--but no one has seen
-it!
-
-In the north and west of Ireland the scenery is frequently wild
-and stern. Of this character is Fairhead on the Antrim Coast, the
-_Robogdium Promontorium_ of Ptolemy the geographer, where on one's
-northward journey is obtained the first glimpse of the remarkable
-columnar basalt formation met with in profusion in the Giant's Causeway
-region. One of the basaltic pillars forming the stupendous natural
-colonnade over six hundred feet high at Fairhead, is a rectangular
-prism 33 feet by 36 on the sides, and 319 feet in height, and is the
-largest basaltic pillar known.
-
-Further along this coast is the rope-bridge at Carrick-a-Rede, which
-sways in the wind as you walk over it, while the Atlantic waves boil in
-the appalling chasm beneath; and woe to you, if overcome by terror you
-attempt to lean on the thin hand-line.
-
-The coast scenery in the vicinity of the Giant's Causeway is grandly
-impressive, as seen from a boat. The promontory called the Pleaskin,
-consisting of terrace upon terrace of columnar basalt, and the
-succession of extraordinary rock groups such as the Sea Gulls, the
-King and his Nobles, the Nursing Child, the Priest and his Flock, the
-Chimney Rock, the Giant's Organ, and finally the Causeway itself, form
-astonishing instances of nature's sportfulness.
-
-The pillars in the Causeway number about forty thousand, and are
-composed mainly of irregular hexagonal prisms varying from fifteen to
-twenty-six inches in diameter, but all fitting together compactly.
-Among other features of the place is the Giant's Amphitheatre, which
-is exactly semi-circular, with the slopes at the same angle all round;
-while around the uppermost part runs a row of columns eighty feet high.
-As a German writer, Kahl, continues:
-
- Then comes a broad rounded projection, like an immense bench, for the
- accommodation of the giant guests of Finn MacCumhal; then again a row
- of columns sixty feet high, and then again a gigantic bench, and so
- down to the bottom, where the water is enclosed by a circle of
- black boulder stones, like the limits of the arena.
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE OLD HOUSES OF
-PARLIAMENT--NOW THE BANK OF IRELAND; COLLEGE GREEN, DUBLIN]
-
-[Illustration: Lomaland Photo. and Engraving Dept. AN IRISH PEASANT
-WOMAN]
-
-[Illustration: Lomaland Photo. and Engraving Dept. AN IRISH FARMER]
-
-[Illustration: Lomaland Photo. and Engraving Dept. PART OF THE GIANTS'
-CAUSEWAY, ANTRIM, IRELAND]
-
-We should have to go back to the era when the Bamian statues were
-carved out of the living rock (see _The Secret Doctrine_, ii, 388) to
-find giants tall enough to occupy this amphitheater gracefully.
-
-The convulsion which lowered the Giants' Causeway, with its substratum
-of ocher, below the upper tier level of the Pleaskin, produced the
-landslide at the Giants' Organ, and submerged the continuous land
-connexion with Staffa, must have belonged to far pre-Atlantean times
-(the Atlantean continental system proper having ended nearly a million
-years ago), and be referable to the Secondary Age, when there really
-were giants somewhat approaching the size suggested. It must have been
-far back in Lemurian times, for the sinking and transformation of the
-Lemurian continental systems began in the vicinity of Norway, and ended
-at Atlantean Lankâ, of which Ceylon was the northern highland.
-
-There are traditions of enormous giants in many parts of Ireland. Thus
-the rope-bridge chasm above mentioned, is said to have been cut by a
-stroke of Finn MacCumhal's sword, a feat that would have been difficult
-for even a Lemurian giant. The legends in Kerry express, by similar
-exaggeration, the size and strength of a former giant race.
-
-This reminds us that the Raphaim (phantoms), Nephilim (fallen ones),
-and Gibborim (mighty ones) of the Bible refer to the First and Second
-semi-ethereal Races, the Third (Lemurian), and the Fourth (Atlantean)
-respectively.
-
-But in order to grasp this subject intelligently, the reader may be
-referred to those volumes which it will be more and more the principal
-business of the scholars, archaeologists, and scientific men of the
-twentieth century to study, interpret and vindicate (vindication is
-already in full stride), namely, _The Secret Doctrine_, written by H.
-P. Blavatsky.
-
-       *       *       *       *       *
-
- True glory consists in doing that which deserves to be written, in
- writing what deserves to be read, and in so living as to make the
- world happier for our living in it.--_Pliny_
-
-
-
-
-THE BLUEBELLS OF WERNOLEU: a Welsh Legend by Kenneth Morris
-
-
-  Out of the bluebell bloom of the night
-  When the east's agloom and the west's agleam.
-  Over the wern at Alder-Light
-      And the dark stile and the stream,
-  There's dew comes dropping of dream-delight
-      To the deeps where the bluebells dream.
-
-  It's then there's brooding on wizard stories
-  All too secret for speech or song,
-  And rapture of rose and daffodil glories
-      Where the lone stream wandereth long;
-  And I think the whole of the Druids' lore is
-      Known to the bluebell throng.
-
-  For they say that a sky-bee wandered of old
-  From her island hive in the Pleiades,
-  Winging o'er star-strewn realms untold,
-      And the brink of star-foamed seas--
-  Thighs beladen with dust of gold,
-      As is the wont of bees.
-
-  She left the hives of magical pearl,
-  Of dark-heart sapphire and pearl and dreams,
-  Where the flowers of the noon and the night unfurl
-      Their rose-rimmed blooms and beams--
-  Fain of the wandering foam awhirl
-      On the wild Dimetian streams,
-
-  Of the rhododendron bloom on the hills--
-  (There's dear, red bloom in the pine-dark dell)--
-  Of rhododendron and daffodils,
-      And the blue campanula bell,
-  And the cuckoo-pint by the tiny rills
-      That rise in Tybie's Well.
-
-  (And where's the wonder, if all were known?
-  There's many in Michael's hosts that ride
-  Would lay down scepter and crown and throne,
-      And their aureoled pomp and pride,
-  So they might wander and muse alone
-      An hour by the Teifi side.
-
-  And if anything lovely is under the sky,
-  That the eye beholds, or the proud heart dreams,
-  When the pomp of the world goes triumphing by,
-      When the sea with the sunlight gleams--
-  It's show you a lovelier thing could I,
-      'Twixt Tywi and Teifi streams.
-
-  Let be! whatever of praise be sung,
-  Here's one could never make straight the knee,
-  Nor stay the soul from its paeans flung
-      Where the winds might flaunt them free,
-  For a thousand o' mountains, cloud-fleece hung,
-      'Twixt Hafren Hen and the sea.)
-
-  Musing, down through the firmament vales,
-  Here and there in a thousand flowers,
-  Even till at last she was wandering Wales,
-      Lured by the pure June hours,
-  Lured by the glamor of ancient tales,
-      And the glory of age-old towers.
-
-  Peony splendor of eve and dawn.
-  Tulips abloom on the border of day,
-  West on fire with the sun withdrawn,
-      Night and the Milky Way--
-  Ah, it was midnight's bluebell lawn
-      Most in her heart held sway.
-
-  O'er Bettws Mountain she came down slowly,
-  Drowsy winged through the tangled wern;
-  Where in the sky was there hill so holy,
-      With so much glamor to burn,
-  As the hyacinth wilds beyond Wernoleu,
-      With their white bells 'mid the fern?
-
-  Musing, round by the wern she wandered
-  From bell to bell with her wings acroon,
-  There where they laughed and nodded and pondered
-      Through the beautiful hours of June;
-  Bluebell-dark were the dreams she squandered
-      On the gold and green of noon.
-
-  And the wild white hyacinths, wondering, heard her,
-  Suddenly caught by her starry song;
-  Gave no more ear to the woodland bird, or
-      Heeded the wild bee throng,
-  Or laughed with delight of the sunbright verdure
-      Of fern they had loved so long.
-
-  Marvelous thought took hold of them wholly,
-  Azure of mingled darkness and light,
-  And they deepened to dark-heart sapphire slowly
-      With brooding on the splendor of night;
-  And the first of the bluebells of white Wernoleu
-      Bloomed, night-blueness dight.
-
-  And that's why the wern at Alder-Light
-  Is sweet with silence and deep in dream,
-  In that wizard region of dream-delight
-      Beyond the stile and the stream,
-  When the dews have fallen from the bloom of night
-      On the glooms where the bluebells gleam.
-
-  International Theosophical Headquarters
-  Point Loma, California
-
-
-
-
-THE SOUL AT THE BRITISH ASSOCIATION: by Henry Travers
-
-
-The majority of people are not very original and independent in their
-thinking, and consequently prefer to await the sanction of some
-recognized authority before accepting a doctrine. For this reason
-it is scarcely just to lay _all_ the blame on the institutions,
-ecclesiastical and otherwise, which supply this demand. For this
-reason, too, it will be a matter of considerable moment that a
-professor at the meeting of the British Association for the Advancement
-of Science should have brought forward arguments which, according to
-the report of his address, "help the belief that man has a soul."
-
-The arguments brought forward are as old as man himself, it is true;
-but doctrines are judged largely according to their immediate source.
-Thus a new color, an additional weight, is given to the idea that
-the eye has been made by "some external agency cognizant of all the
-properties of light," and to the idea that the brain is an instrument
-played upon by some power that is not material. We have heard this from
-the pulpit, perhaps; now we hear it from the lecture table; so we can
-believe it a little more strongly than we did before.
-
-The lecturer's cautious remarks, as gathered from a brief report, seem
-to indicate a belief on his part that there may be a soul after all.
-The report is headed, "Eye and Brain Show a Soul Possibly Independent
-of Life." His view is said to be regarded by physiologists as offering
-a great stimulus to research, and "it provides for the general
-public a new exposition of the theory of belief in a divinity." The
-eye and the brain are such wonderful instruments that they surely
-must have been made by some intelligent power. That is the argument,
-and it surely must have occurred to many people before. "The brain's
-workings and the will-power suggested," he said, "that the brain was
-mysteriously affected by invisible and untraceable harmonies." The
-following is of interest to Darwinists:
-
- It was natural to suppose, he declared, the existence of some external
- agent over and above natural selection, which [latter] would have done
- no more than assist in the process.
-
-Natural selection is in fact no more than a phrase descriptive of the
-process itself; it can neither help nor hinder, any more than the
-theory of the law of gravitation can pull down a stone or the calculus
-of probabilities affect the destiny of a soul.
-
-One feels as if the ancient faiths of humanity, after being confirmed
-and appealed against times without number, had been laid before a final
-court of appeal, which, after many painstaking and protracted labors,
-had at last begun to hand down opinions, slowly and carefully. The
-existence of the soul has at last been established beyond all possible
-cavil. It has passed all the courts, there is no further appeal, it is
-law. The most irrational rationalist, the most credulous sceptic, the
-most visionary materialist, may now believe in the soul. There really
-is one. At least "there was some loophole for the view that mind was
-not directly associated with life or living matter, but only indirectly
-with certain dispositions of dynamic state that were sometimes present
-within certain parts of it." (_Times_ report.) At present, then, we may
-believe in a soul--cautiously. One wonders if the British Association
-will ever get so far as to say that we _must_ believe in a soul.
-
-But why should there be only one soul? Why not separate souls for the
-eye, the brain, the heart, the liver--all equally wonderful? The fact
-is that such problems as this have been debated from time immemorial,
-and one can but refer the curious to the world's literature. While our
-learned men are cautiously speculating about "a soul," the literature
-of Hindûstân (to take a single instance), thousands of years old,
-summarizes the tenets of many different schools of philosophy on the
-subject of the various souls in man, the faculties of these souls,
-the nature of the mind, its numerous powers and functions, the inner
-senses and their external organs, and so forth. And back of all lies
-the inscrutable Self of man, the Master and possessor of all these
-powers. Verily we have much yet to learn--the road we are going. It
-looks like a snail verifying the tracks of a bird. It looks as if these
-physiologists had just arrived at the edge of the sea, near enough
-to get their feet wet so as to know there is a sea. And now they are
-talking about a promising field of investigation.
-
-Of course these physiologists are souls, the same as the rest of us,
-and they have minds and other faculties which they use all the time.
-But what they are doing is to bring a little of this actual practical
-knowledge down to the plane of formal theory. An extraordinary duality
-of the mind, truly! To be a soul, to act as a soul, and yet to live
-half in and half out of a mental state wherein conditions are entirely
-different! One sometimes wonders what bearing these speculations have
-upon actual life at all. The achievements of science lie mainly in the
-region of applied mechanics and chemistry. Physiology brings us closer
-into contact with vital questions that cannot be ignored and that yet
-lie without the prescribed domain.
-
-The zoological professor also indulged in a little flight of the
-imagination; for in lecturing on "The Greater Problems of Biology," he
-made "Wonderment" a part of his theme. He pointed out that the problems
-of consciousness and the mystery of the reasoning soul were not for the
-biologist but the psychologist.
-
- Beyond and remote from physical causation lay the End, the Final Cause
- of the philosopher, the reason why, in the which were hidden the
- problems of organic harmony and autonomy and the mysteries of apparent
- purpose, adaptation, fitness, and design. Here, in the region of
- teleology, the plain rationalism that guided them through the physical
- facts and causes began to disappoint them, and Intuition, which was of
- close kin to Faith [capitals not ours], began to make herself heard.
-
-This is enough to make Tyndall turn in his grave, thereby causing
-an earthquake in Scotland. He was so very satisfied with the plain
-rationalism, and died before it began to disappoint. What would he
-have said of Intuition, if not that it is a secretion of one of our
-glands? It seems to have taken a long time to realize that purpose,
-design, etc., are qualities of mind and not of matter. It is absolutely
-essential that physiologists should study mind and soul, even though
-their immediate object be the body. What geologist could adequately
-study the earth if he ignored the existence of the air and the sea?
-
-
-
-
-WARWICK CASTLE: by C. J. Ryan
-
-
-Warwick Castle, one of the most magnificent and well-preserved of the
-baronial palaces of the middle ages, is among the first of the historic
-monuments that American travelers visit in England, for it is in the
-immediate neighborhood of Stratford-on-Avon, Shakespeare's birthplace,
-to which most Americans pay their respects early in their tour.
-Warwickshire is a typically English county. It is not only central in
-situation but, as Henry James writes, "It is the core and center of
-the English world, midmost England." He rightly considers there is
-no better way for a stranger who wishes to know something of typical
-English life and scenery than to spend some time in Warwickshire, with
-its richly-wooded and densely-grassed undulating landscape, its famous
-historical relics, and its literary associations. Not only is the
-county sacred to the memory of Shakespeare, but it is also the scene of
-many of George Eliot's finest stories. The backgrounds of _Middlemarch_
-and _Adam Bede_ are here.
-
-[Illustration: Lomaland Photo. and Engraving Dept. WARWICK CASTLE, FROM
-THE AVON]
-
-[Illustration: Lomaland Photo. and Engraving Dept. INNER COURT AND
-TOWERS OF WARWICK CASTLE. GUY'S TOWER ON THE LEFT]
-
-The castle stands on a commanding eminence, overlooking the river
-Avon, and from every point of view it presents an imposing and highly
-picturesque appearance. It is little touched by time, though some of
-it dates from Saxon times, and it passed through a great siege in
-Cromwellian times. The oldest portion which is conspicuous is Caesar's
-Tower, a solid building 150 feet high, built soon after the Norman
-conquest. The greater part of the castle was built in the 14th and
-15th centuries, and, with the exception of the great Keep, which has
-disappeared, it has been very little injured. The roof of the great
-Hall and some parts of the other buildings were destroyed by fire
-in 1871, but they have been carefully restored. The dungeons below
-Caesar's Tower are painfully interesting, and the view from Guy's Tower
-is famous for its beauty. Guy, Earl of Warwick in the tenth century,
-is a notable hero of chivalric legend, though it is probable that the
-stories about him have been greatly exaggerated. Tradition relates
-that he defeated in single combat a doughty champion of the Danes in
-the time of Athelstan. If the Dane had won the English would have lost
-their independence, says the legend. Guy, who was disguised as a simple
-pilgrim when chosen--through a vision--for the defender of his country,
-immediately afterwards retired for life to a hermitage in a cave near
-Warwick, at Guy's Cliff, a romantic spot where the river Avon winds
-through picturesque rocks, woods, and meadows.
-
-The interior of Warwick Castle contains many priceless relics of
-antiquity, such as the mace of the great Earl of Warwick, the
-"King-maker" (died 1471), relics of the legendary Guy, the helmet of
-Oliver Cromwell, the well-known Warwick vase found in Hadrian's villa,
-Tivoli, and many celebrated portraits by Vandyck and Rubens.
-
-Warwick Park is noted for its magnificent ancient cedars. Nathaniel
-Hawthorne has written about Warwick Castle and the surrounding scenery
-in a way that cannot be bettered. He says, in one passage:
-
-"We can scarcely think the scene real, so completely do those
-machicolated towers, the long line of battlements, the high windowed
-walls, the massive buttresses, shape out our indistinct ideas of the
-antique time."
-
-
-
-
-MAN AND NATURE: by R. Machell
-
-
-No sooner is the right man in the right place than order begins to
-take the place of confusion in any department of human activity; for
-order is natural and disorder is the result of an interference with
-the law of nature. There are some who seem to think that natural law
-can operate without agents and instruments, which is absurd; and there
-are some who seem to think that the agents and instruments of natural
-law are gods and angels and spirits, but not men; or that they are
-microbes and bacteria, and "forces," whatever that may be, and anything
-invisible and intangible, but not man. And why not man? Is man outside
-the field of nature, while he is still subject to her laws? That is
-hardly reasonable.
-
-The divine, the human, and the natural, are but different aspects of
-the Universal, which is called Nature. The right man was not in power
-when these separations and limitations took the place of the true
-teaching. The right man is Theosophy. When Theosophy comes in then
-knowledge of the unity underlying all multiplicity of manifestations
-takes the place of ignorance which breeds confusion and causes discord.
-It is so easy to get hold of one part of the truth, and to make it
-false by separating it from the other parts of the great whole. This is
-what men have done and still are doing. And the Teachers, while trying
-to proclaim the greater Truth, have been forced at times to limit their
-teachings to that which will serve the immediate need of the hour
-by correcting some evil that has sprung from making a dogma out of a
-partial aspect of truth. Yet in the old mythology preserved in the
-Scandinavian book of the Wisdom of Brunhilda there is the teaching of
-man's duty to nature as the instrument of the Higher Law plainly stated
-in the lines from William Morris' version:
-
-  Know thou, most mighty of men, that the Norns shall order all;
-  And yet without thine helping shall no whit of their will befall.
-
-The Norns are the emblems of Natural Law; they are above mankind and
-above the gods. All-Father Odin, who seems to correspond to the Greek
-Zeus, was forced to pay dearly for but a glimpse of their knowledge.
-They are above all the hierarchies of spiritual beings, a primordial
-trinity, prototype of all lesser trinities; and yet without man's help,
-their will remains unaccomplished among men.
-
-It seems as if the Universal Law is supreme, but that in the world
-of man its action may be blocked by man, creating confusion in that
-world, and in those dependent upon it, which lies within the sphere of
-illusion we call Time. This great illusion "produced by the succession
-of our states of consciousness as we pass through eternal duration"
-(_The Secret Doctrine_), is the field of man's operation, when he
-blocks the action of the supreme Law by the interposing of his personal
-will; in it he dreams, and the dream becomes a nightmare, which
-beneficent nature ends by periodic cataclysms of fire or flood, while
-the deluded souls returning to their waking soul-state know that it was
-a dream.
-
-It seems as if this state of illusion, in which we think of ourselves
-and our world as separate from the divine or from nature, were produced
-by the refusal of the personal will to carry out the will of the
-Supreme; for when this opposition ceases and the personal will becomes
-the direct agent of the spiritual will, order reigns and the world of
-disorder disappears. This amounts to saying that the illuminated man
-is no longer in darkness, when the inner light is allowed to shine
-through his lower mind. But as such men are no longer subject to the
-darkness, or the illusion of the world, they are lost to those who are
-still blind and in the dark unless they hold themselves down to that
-condition in order to help others to get free from the darkness which
-obscures the true life.
-
-So in the old mythologies we find the Gods, doing on a higher plane
-what man does in his world, interposing their personal will in
-interference with the will of the Supreme, and thereby throwing a
-veil of illusion over the lower worlds which is the cause of a cycle
-of strife and discord; for the personal will has shut out the light
-and suspended the action of the higher Law through the failure of
-its agent, and produced the illusion of that series of states of
-consciousness we call Time. The Eternal, being beyond time, is not
-affected; but that is a mystery to man in his lower consciousness,
-in which he cannot get away from the reality of time. The lower
-consciousness is bound up in time, and to it time is reality; but man
-is not bound up in his lower consciousness, nor is he limited to its
-field of operation. The eternal is in him and at any moment he may get
-a ray of that light which we call inspiration or intuition, and by
-that illumination he may see the solution of the problem and feel his
-divinity, while utterly unable to put that knowledge so obtained into
-any satisfactory form of words; he may even be unable to put it into a
-form of thought, and may find himself with a knowledge that must remain
-secret.
-
-As natural Law is Universal, so it must operate in an appropriate
-manner on all planes; "as above so below" (Hermetic maxim); "Thy will
-be done on earth as it is in heaven" (a Christian prayer); but as the
-action of a law is conditioned by the mind and matter on which and
-through which it acts, it may not be easy to recognize the One Law in
-its various manifestations. So we find the application of the highest
-philosophy in the most ordinary circumstances of daily life, for the
-law is universal; and when we have reached up to some high thought
-and got some new light, we must find means to see its application to
-some practical detail of life, or we have again blocked the course of
-the higher Law, which is seeking to penetrate to the lowest depths of
-matter through us.
-
-We are thus agents of the higher Law of Nature and it is our duty to
-get into line as quickly as may be, and to let the light shine through.
-
-       *       *       *       *       *
-
- COURAGE consists not in hazarding without fear but being resolutely
- minded in a just cause.... The Deity is the brave man's hope and not
- the coward's excuse.--_Plutarch_
-
-
-
-
-THE WILL AS A CHEMICAL PRODUCT: by Investigator
-
-
-In a current review appears an article entitled "The Will as a Chemical
-Product," accompanied by the portrait of a professor, beneath which
-is written, "Who holds that what we call 'will' in the lower animals
-is a mere chemical or physical phenomenon, like the sunflower's
-turning toward the light." This statement might just as well be turned
-around so as to run, "What we call chemical action is nothing but a
-manifestation of the mere will." However, this professor appears to be
-haunted with the desire to represent the whole universe as a mechanism;
-for, by a daring use of the "scientific imagination," which vaults
-scornfully over all gaps in the chain of reasoning, he applies his
-theory to man--including presumably himself, the author of the theory,
-since he does not make any mention of himself as an exception.
-
-To begin with the sunflower, which is where the professor begins--the
-idea is that the solar rays cause chemical actions in the plant, the
-chemical actions in their turn causing movements which switch the
-flower around into a position where the balance of forces results
-in stability. Next we go to the small fresh-water crustacean. This
-animal, when experimented upon, did not show any heliotropism; but
-the professor was nothing daunted. He just poured some acid into the
-water, and the result was that the pollywogs all flocked to the light
-and stayed there. It was the same when carbonic acid gas or alcohol was
-put into the water. Our explanation is that the pollywogs were upset by
-the poisoned water and crowded into that part where the light rendered
-the water less poisonous or gave them greater strength to resist the
-ill effects. But the professor has a theory to prop; so his conclusion
-is that the chemical poured into the water "sensitized" the creature,
-rendering them heliotropic. It is wonderful what a great theory a
-little fact can be made to prove!
-
-Passing to ethics--rather a large jump--the professor suggests that
-persons who exhibit the highest manifestation of ethics--that is,
-persons who are willing to sacrifice their lives for an idea--are
-victims of a "tropism." In other words, these unfortunate people have
-become slaves to the chemical reactions produced in them by the stimuli
-of ideas.
-
-Well, it may suit this professor to define self-sacrifice as an
-obsession, but we could give other instances of the obsession of
-ideas which would fit the definition better. Ethics may be a chemical
-phenomenon, but in that case it does not much matter after all, since
-every other thing in the universe is also a chemical process. The
-professor himself is a chemical process--so, a fig for his theory! say
-we; who cares for a theory made by a chemical process? Frankly, we do
-not believe this theory. But, if the theory is false, it follows that
-it was not made by a chemical process after all; hence it is perhaps
-_not_ false. And so the logic goes round and round.
-
-People who weave theories of this fantastic kind are people whose
-ideas have no relation to life; they live in a world of imagination.
-People who can define their own mind as a chemical process--the very
-mind which they are using all the time--must surely have something the
-matter with their thinking machinery. And we recognize in the sneer
-at ethics the shadow of a certain destructive "stimulus" which is
-certainly not of the sun but which acts on people's brains a good deal
-in these days.
-
-Under the influence of a stimulus which has acted on our chemical
-cells, and which we feel powerless to resist, we state without
-apology that all chemical, physical, and electrical processes are
-manifestations of will. The action of the sunflower in turning to the
-sun is a manifestation of will. Without will, no atom could approach
-or recede from its neighbor. Physical notation cannot get any further
-than corpuscles separated by empty space; and what short of a will
-can bridge such a gap? Shall we define the whole universe as chemical
-processes, or shall we define it as mind and will? Take your choice. In
-the one case you have a chemical process defining itself as a chemical
-process; for your mind, which defines, is a chemical process; in the
-other case you have mind recognizing mind in other beings. Analysis
-of the universe must begin with consciousness; we must define matter
-in terms of mind; to attempt to define mind in terms of matter, while
-at the same time using a mind to do it with, is to make a fundamental
-mistake in logic that can only lead to a piling up of absurdities.
-
-In speculating as to the cause of motion, try to imagine any other
-cause for it than volition. You have, let us say, two atoms; they
-approach one another; here is motion; what causes it? You can only
-answer "Attraction," which is only defining it by an equivalent word;
-for attraction is nothing more than a name for the very thing we are
-seeking to explain. If we study our own organism we find that volition
-is the cause of motion, and we infer that it is the same in other
-people. We are not conscious of any volition that moves our own vital
-organs, or the muscles of other people or animals, or the sunflower,
-or the chemical mixture. But if we do not put these actions under
-the same category as the ones of which we are conscious, we have to
-find a new and special explanation for them. It is better to accept,
-provisionally at least, volition as being one of the fundamental facts
-of the universe, and to use it as a basis of inference; for volition is
-a thing of which we have actual experience, while the atoms and blind
-forces of materialistic speculation are mere suppositions.
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE NOBLE VIKINGS
-Presentations in the Open Air in Sweden, 1911]
-
-[Illustration: Lomaland Photo. and Engraving Dept. ANOTHER VIEW]
-
-But delusions, however erroneous, do actually exist as such in the
-minds of those obsessed by them; and are capable of giving rise to
-mischievous actions. We have at present a regular epidemic of awful
-sociological theories, threatening to develop into action, and based
-on these mechanical and chemical ideas of the universe. Such proposals
-as that criminals shall be vivisected, that private or co-operative
-self-abuse shall be officially taught as a means of keeping down the
-population, and many other such notions, are the fruit of a perverted
-and materialistic philosophy. They give a faint idea of the reign of
-terror that might supervene if the destructive forces now at work
-should gain the upper hand. A section of the world of thought seems to
-be going mad and the sooner the people find it out the better.
-
-
-
-
-OPEN-AIR DRAMA: by Per Fernholm, M. E., Royal Institute of Technology
-(Stockholm)
-
-
-All know that to act with knowledge at the critical moment is like
-throwing out a kindling spark that sets minds aflame and makes possible
-things which long have loomed in unattainable horizons. But the
-spreading of this fire proceeds on inner planes and can not be followed
-by those ignorant of the source. Seldom does it leave obvious traces in
-so short a time as is the case in the recent development of the drama.
-
-Not more than twelve years have passed since the hills of Lomaland
-resounded with the soul-stirring stanzas of the _Eumenides_, the
-open-air drama being directed and supervised in all its detail by
-Katherine Tingley, and played by her students. She then declared that
-a new awakening in this art was at hand and that the drama would be
-restored once more to its true dignity as a most potent means of
-expressing the life of the Soul. The seed at that moment planted
-knowingly by her fell into a rich soil--today there is hardly a
-country where an attempt has not been made to present ancient life by
-representations in the open air.
-
-This year, in Lomaland, another note has been struck, a new impulse
-given by the presentation of _The Aroma of Athens_ in the open-air
-Greek Theater. More plays are to follow, of different lands and times,
-opening up limitless opportunities for all who are in earnest and have
-the welfare of the nations at heart. Ancient life is here given in
-unstained purity, suffused with the inspiring splendor of soul-life.
-Here all the rays come from within, from above; the false glamor from
-below has no place.
-
-Elsewhere efforts have not always been successful, and we need not
-wonder at that. Where do we find knowledge of ancient times except in
-regard to scattered details of superficial life? Modern plays are few
-which can withstand the silent environment of nature, for there the
-conflict of human passions are out of place, as also much of the modern
-way of acting, dissecting emotions and sensations. Nature demands
-sincerity, and requires that a rôle should not only be _acted_, but
-actually _lived_, supported by a worthy life. Then only will nature
-help in many a hidden way; then only shall we have before our eyes the
-drama of all ages: Man learning to use his own powers wisely and to
-work in harmony with Nature.
-
-One of the happier attempts outside Lomaland seems to have been that
-made in Sweden this summer by a band of young and enthusiastic actors.
-Their success may be due to the fact that they started out with the
-sincere wish to give the people out in the country who never had
-seen a play, and especially the young, an opportunity to obtain a
-glimpse of their ancient life. Refreshing simplicity and heart-feeling
-characterized their whole work, going around, as they did, from place
-to place where the young usually meet in summertime, selecting a fit
-place on a mountain, at a lake, in a grove, or whatever they could
-find, the audience having to resort to the flower-sprinkled grassy
-slope of a hill. Over one hundred representations were given in this
-way, most of them far away from cities.
-
-Even as a string vibrates when its note is sounded from a distance,
-so the deeper heart-strings vibrate when their note is struck; and it
-seems as if a new means of reaching the people has been found in such
-representations.
-
-If only the highest and purest notes be sounded, as was the case in
-Lomaland, new and helpful forces are called into play in human life.
-
-
-
-
-INTRA-ATOMIC ENERGY: by H. Coryn, M. D., M. R. C. S.
-
-
-Will the turn of Keeley (of motor fame) come for vindication? The turn
-of the Keeley _principle_, the disintegration of atoms by sound, and
-the consequent liberation of their stored energy, undoubtedly will.
-
-In his recent address to the British Association for the Advancement
-of Science Sir William Ramsay dealt with the _self_-disintegration of
-atoms, especially radium atoms, and then went on:
-
- This leads to the speculation whether, if elements are capable of
- disintegration, the world may not have at its disposal a hitherto
- unsuspected source of energy. If radium were to evolve its stored-up
- energy at the same rate that gun-cotton does, we should have an
- undreamed of explosive; could we control the rate we should have a
- useful and potent source of energy.... If some form of catalyser
- [promotor of atomic change] could be discovered which would usefully
- increase their [such elements as radium] almost inconceivably slow
- rate of change, then it is not too much to say that the whole future
- of our race would be altered.
-
-A _Scientific American_ writer follows on naturally:
-
- Iodide of nitrogen, a black powder, is one of the most dangerous of
- all explosives. When dry, the slightest touch will often cause it to
- explode with great violence. There appears to be a certain rate of
- vibration which this compound cannot resist. Some of it in the damp
- state was rubbed on the strings of a bass viol. It is known that the
- strings of such an instrument will vibrate when those of a similar
- instrument, having an equal tension, are played upon. In the present
- case, after the explosive had become thoroughly dry upon the strings,
- another bass viol was brought near and its strings sounded. At a
- certain note the iodide exploded. It was found that the explosion
- occurred only when a rate of vibration of sixty per second was
- communicated to the prepared strings. The note G caused an explosion
- while E had no effect.
-
-The writer goes on to state that damage to stone and brick walls has
-been traced to long continued violin playing.
-
- It follows, of course, that there must have been continuous playing
- for years to cause the loosening of masonry or to make iron brittle,
- but it will do so in time.
-
-The point of interest is _the special rate of vibration_ required
-to set free the energy locked up in the iodide of nitrogen. It was
-intra-_molecular_ energy. Sir William Ramsay was referring to the far
-greater stores of intra-_atomic_ energy, energy _within_ the atoms,
-holding each one together. The other ties them one to another within
-the molecule, i. e., holds the molecule together.
-
-But may not the atom too respond to some special rate of vibration
-producible by sound, lying far among the upper harmonics of any audible
-tone? This at any rate was Keeley's statement and claim. The causes of
-his equally unquestionable successes and failure may be worth looking
-into once more now that a certain high temperature surrounding the
-subject has died down. _Sound_ may be Sir William Ramsay's "catalyser."
-
-
-
-
-A JAPANESE WRITER'S VIEWS ON MODERN CIVILIZATION: Contributed by E. S.
-(Tokyo, Japan)
-
-
-In an essay on the future of civilization in Japan, quoted in the
-_Japan Chronicle_, Dr. Otsuki says:
-
- There can be little doubt that Western civilization and Japanese
- civilization will eventually be united.... The harmonizing of the two
- can be brought about only by mutual concessions; but it seems to me it
- would be a calamity if we were to concede too much. There are times
- when one feels as Dr. Nitobe felt when he wrote his _Soul of Japan_,
- and as Lafcadio Hearn felt when he described the moral beauty of old
- Japan; one fears that in their conflict with European civilization our
- Japanese ideals will be gradually wiped out, that the good and the
- beautiful as we have known it and loved it, will be sacrificed to the
- coarser forms of modern utilitarianism....
-
-The blending of the two civilizations
-
- leads us to inquire what is likely to be the future of Western
- civilization. On this subject there is a great variety of opinion in
- the West; but of one thing deep thinkers seem sure: the present system
- of material civilization can only escape from ending in a terrible
- cataclysm by the addition to it of spiritual and moral elements that
- will guide, control, and conserve its energy.... Is it not possible
- that Japan may be able to take a prominent part in this work? Can she
- not save Europe and America from the dangers that now beset them? If
- by blending her civilization with theirs she can supply the elements
- of strength and permanence which are now lacking, then her future as
- well as that of Western nations will be one of increasing prosperity.
- But if, while receiving from Europe and America much that is good,
- she takes also much that is distinctly bad, and in addition to this,
- she allows her own fine old system of civilization to be blotted out
- of existence--then her future destiny cannot be contemplated by any
- patriotic Japanese with anything but grave misgiving and profound
- grief.
-
-[Illustration: Lomaland Photo. and Engraving Dept. FACE OF STELA B:
-COPAN From Maudslay's _Archaeologia_]
-
-[Illustration: Lomaland Photo. and Engraving Dept. FACE OF STELA P:
-COPAN From Maudslay's _Archaeologia_]
-
-
-
-
-COPAN, AND ITS POSITION IN AMERICAN HISTORY: by William E. Gates
-
-
-No place among all the sites of ancient ruins on the continent of
-America, arouses a livelier interest in both the observer and the
-student, than does Copan. Other remains, in Peru, and even in Mexico,
-are of vaster bulk; but the ensemble of Copan produces upon the mind an
-effect comparable in Egypt only by that of Thebes. And this evidence
-grows and is supported at every step by the evidence of such researches
-and excavations as it has been so far possible to carry on.
-
- All would seem to indicate a gradual addition of new features
- accompanied by abandonment of older parts. It can readily be seen how
- a process of this kind carried on for centuries, without any well
- designed plan to adhere to or any definite idea to carry out, would
- result in a great complex mass of structures like that of Copan to
- puzzle and perplex the explorer.
-
- There are other evidences that point to several successive periods of
- occupation. The river front presents what looks like _at least three
- great strata_, divided by floors or pavements of mortar cement. If
- these floors mark the various levels corresponding to different epochs
- in the history of the city, the question of the age of the ruins
- becomes still more complicated; for between each successive period of
- occupancy _there is the period of silence_, the length of which can
- only be inferred from the thickness of the superimposed stratum.--Dr.
- Geo. B. Gordon, _Exploration of Copan_, (in Peabody Museum _Memoirs_).
-
-The ruins of Copan lie on the level plain of a beautiful valley, a
-mile and a half wide by seven or eight miles long, in Honduras, some
-twelve miles east of the Guatemala boundary. The site thus marks
-the eastern limit of the region covered by the ancient Maya remains
-and inscriptions, as Palenque about marks its western edge, a short
-distance beyond the Guatemala line, in the Mexican state of Chiapas.
-The valley of Copan is watered by a swift river which enters and
-leaves by a gorge, washing the eastern side of the ruins. The force of
-the annual freshets each year carries away more of this river wall,
-and by its washings has shown that the entire elevation of 120 feet
-is of historical or artificial growth, showing the stratification of
-occupancy mentioned by Dr. Gordon, and yielding fragments of pottery
-and obsidian down to the water level.
-
-As can be seen by the plan, the ruins form a composite whole, some 2300
-by 1400 feet, and the historical development of the site is shown by
-three independent pieces of evidence. Of these the most striking at
-first sight is the very apparent growth of the ground plan, pointing
-to successive additions and enlargements of an original nucleus,
-just as we see at Thebes. The second evidence is that of excavation,
-which proves beyond all question, even by the little so far done, that
-new structures and temples were built upon or into the old. And this
-evidence is corroborated by the dates on some of the monuments.
-
-The striking unity of the whole group of structures at Copan is
-therefore a composite unity, the result of long-continued occupation.
-Structures and temples were built and used; life flowed on around
-them, and after lapses of time whose length we have no means whatever
-(save in one case) of even estimating, other buildings were added, and
-the earlier ones built over, or even covered up by the new. People do
-not build temples and tear them down to build new ones the next year;
-nor on the other hand do alien peoples and civilizations expand by a
-harmonious enlargement the works of those they supersede, but rather
-change, destroy, or build their own.
-
-The first thing then to be realized about the entire group of
-structures at Copan is their composite unity; then that this is not
-the result of a single construction, but of growth and successive
-additions; then that these periods of enlargement are separated by
-other, more or less long, periods of continued use and occupation,
-during which the civilization of the people maintained itself, somewhat
-modified by time, but not broken or interrupted. And finally, this
-evidence, together with that of the monumental dates, to which we will
-come, has so far only to do with the ground plan and the structures
-we can discover by a few feet of digging on the surface of the plain
-of Copan; for we have not the slightest means as yet of relating
-anything we can see at Copan to the various strata of occupation, with
-intervening silence, marked on the 120 feet of the disintegrating river
-wall. Those periods of silence may indeed, for everything we can yet
-tell, be the silence of non-occupation, of civilizations destroyed and
-forgotten, only to be followed by others. One Copan after another may
-have been built upon the obliterated site of its predecessor. Whatever
-evidence there is, read in comparison with similar evidence elsewhere,
-points to that; a few years ago we disbelieved in a historical Troy,
-only to find successive Troys, and many like places elsewhere, built
-one above the other. To _deny_ the like or its probability at Copan,
-would be foolish.
-
-But to return to the Copan whose remains we can see, one great question
-is forced upon us at the very outset. That is this: what must have
-been the state of the _American continent_, as regards civilization,
-during the ages into which we are trying to look? And that they were
-long ages, even for the Copan we have before us, we shall presently
-see. While all this was going on there, what was the rest of the
-continent like? Our preconceived notions of savagery or nomadic tribal
-communities must be thrown entirely to the winds, together with the
-statement of the historian Robertson, made in 1777, that in all New
-Spain there is not "any monument or vestige of any building more
-ancient than the Conquest."
-
-As a first step towards an appreciation of the place of Copan in
-American history, we must consider the actual state of New Spain (that
-is, the region from the Rio Grande to Panama, approximately) at the
-time of the Discovery. The Aztecs were in possession of the valley
-of Mexico, with an elaborate civilization, fairly comparable if not
-superior to that of Europe at the same time; but their history only
-goes back a few hundred years, for they were merely a warlike nation
-who had come in, probably from the north, and were about comparable
-to the Manchus in China, or the Goths in Rome. They settled upon and
-appropriated _some_ (a very small part) of the civilization before
-them. Around them were various semi-independent peoples whom they had
-neither destroyed nor entirely subdued, and among whom they had only
-a primacy of force. To the southwest of Mexico the ancient Zapotec
-kingdom still existed, a link with the past, towards its end, but
-still owing nothing to the Aztecs. In Yucatan and Central America were
-the fragments of the Mayan peoples, broken up into half a dozen main
-language stocks, and a score of separate dialects. Between the Mayas
-and those of Mexico there was some intercourse and a little borrowing,
-with some very ancient traditions probably in common. In culture and
-mythology, as to which we have limited material for comparison, and in
-language, as to which we have ample material, they were about as much
-alike, or as closely related, as the ancient Germans to the ancient
-Romans. Both were Americans, as the others were Aryans, with a common
-inheritance of tradition, mythology, and language type; no more.
-
-Beyond all possible dispute, the Mayas were indefinitely the older
-people. The Aztecs had but a picture or rebus writing, and there is
-no evidence they ever had more than this. There are slight traces of
-writing akin to the Maya, among the Zapotecs. But the Mayas had a
-complete system of genuine hieroglyphic writing, certainly not derived
-from the Aztec picture-writing, but dissimilar from this in every way,
-with monuments antedating the period of Aztec history, on which the
-hieroglyphic forms are fully developed and perfect. The civilization,
-monuments, and hieroglyphs of Copan, Palenque, and of Tikal in southern
-Yucatan, are Mayan; but they are not the Mayan of the time of the
-Discovery.
-
-The period immediately preceding the entry of the Spaniards is a
-historical period. We have various chronicles written by native hands,
-princes, priests or recorders, giving us some of the early cosmic
-traditions, brought down into contemporary times. We have these in Maya
-for Yucatan, and in Quiché-Cakchiquel for Guatemala. In each case the
-period of definable history goes back several centuries, but throws
-no light on the earlier period. In 1500 the triple Quiché kingdom
-was still a powerful and civilized nation; and if we know less of it
-than we do of the Aztec it is only because it was more quickly wiped
-out, because Lake Tezcoco and not Lake Atitlán became the seat of
-the Spanish capital, and because no efforts were made at the time to
-preserve the Mayan knowledge and traditions, as was done by a few in
-Mexico.
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE HIEROGLYPHIC
-STAIRWAY: COPAN (AFTER EXCAVATION, SHOWING ONE-SIXTH OF ORIGINAL
-HEIGHT) From Peabody Museum _Memoirs_]
-
-[Illustration]
-
-[Illustration: Lomaland Photo. and Engraving Dept. COPAN: GENERAL PLAN
-From Maudslay's _Archaeologia_]
-
-[Illustration: Lomaland Photo. and Engraving Dept. STELA H: COPAN From
-Maudslay's _Archaeologia_]
-
-In northern Yucatan the capital of the last Mayan confederacy, Mayapán,
-had been destroyed in the middle of the 15th century; Chichén Itzá
-lasted as a city practically up to that time; and on the island of
-Tayasal in Lake Petén, southern Yucatan, there was a powerful and
-flourishing Itzá nation down to 1697. Of the architecture, manner of
-life, house furnishings, etc. of the different living Maya centers we
-have reasonably full descriptions left by different Spanish writers
-of the time. And they do not correspond in the smallest degree, to
-the monuments and buildings we have left at Copan and other ancient,
-abandoned sites. We are only able to trace a continuation of the type,
-and to know that the same hieroglyphic writing we find on the carved
-monuments of the older places, continued to be used until the Conquest.
-So that after sifting the various descriptions, we find that even the
-powerful cities of Tayasal and Utatlán, the Quiché capital, were but
-villages in comparison. The nearest link is Chichén Itzá, which seems
-to have been the last really great Maya city. Its architectural remains
-are indeed in size and extent comparable with the older sites; but in
-style and in the life of the people displayed by the carved and painted
-scenes, it is like comparing the Egypt of the Ptolemies with that of
-Ramessu and Hatshepsu. But Chichén Itzá itself was abandoned as the
-capital at least a century before the coming of the Spaniards.
-And to quote from the description of Mr. A. P. Maudslay, from whose
-great work most of our illustrations are taken, after saying: "I fear
-that this slight description of Chichén must wholly fail to convey to
-my readers the sensation of a ghostly grandeur and magnificence which
-becomes almost oppressive to one who wanders day after day amongst the
-ruined buildings"; and then after noting various differences between
-the ruins of Chichén and those of Copan and Quiriguá, he adds:
-
- the absence of sculptured stelae, the scarcity of hieroglyphic
- inscriptions, and, most important of all, the fact that every man
- is shown as a warrior with atlatl and spears in his hand; the only
- representation of a woman depicts her watching a battle from the roof
- of a house in a beleaguered town, whereas at Copan and Quirigua there
- are no representations of weapons of war, and at Copan a woman was
- deemed worthy of a fine statue in the Great Plaza [see illustration,
- Stela P]. I am inclined to think that it must have been the stress of
- war that drove the peaceable inhabitants of the fertile valleys of the
- Motagua and Usumacinta and the highlands of the Vera Cruz [Copan],
- to the less hospitable plains of Yucatan, where, having learnt the
- arts of war, they re-established their power. Then again they passed
- through evil times: intertribal feuds and Nahua invasions may account
- for the destruction and abandonment of their great cities, such as
- Chichén Itzá and Mayapán, ...
-
-So much for the Maya civilization in the 15th century, and its then
-centers and capitals. But of Copan, Palenque, Tikal, and Quiriguá, we
-have not the slightest trace as living cities. Cortes visited Tayasal
-on his way to Honduras; Alvarado overran and conquered the Quiché
-kingdoms; but no one even mentioned the existence of any of these older
-places. Not a tradition about any of them has ever been discovered
-among the living natives at any time; for all we can see they were
-_then_ buried, in ruins, in the forests, and forgotten.
-
-In 1576 Diego García de Palacio, Judge of the Royal Audiencia, made a
-report to King Philip II of his travels, by royal order, in what is now
-eastern Guatemala and western Honduras. He reached Copan, and describes
-"ruins and vestiges of a great civilization and of superb edifices,
-of such skill and splendor that it appears that they could never have
-been built by the natives of that province." He sought, but could
-find no tradition of their history, save that a great lord had come
-there in time past, built the monuments and gone away, leaving them
-deserted. This, in the face of what we see on the site, means exactly
-nothing. Palacio's original manuscript, which is still in existence,
-was forgotten, only to be later discovered, and printed first in 1860.
-For 259 years Copan was again forgotten, until visited in 1835 by John
-L. Stephens. Palenque for its part remained entirely unknown until
-about the middle of the 18th century. For what we know of real value
-concerning these ruins we are indebted to the works of Stephens, to the
-archaeological survey and excavations carried on by Mr. A. P. Maudslay,
-by the Peabody Museum of Cambridge, and to a few less extended visits
-by other explorers. In 1891, by the enlightened zeal of President
-Bográn of Honduras, the Peabody Museum acquired the official care of
-the Copan ruins for a period of years.
-
-As seen upon the plan, Copan consists of a group of pyramids, on
-the summit of each of which probably once stood a small temple; of
-terraces and walls; and finally of sculptured pillars or stelae, each
-of which has or had before it a low, so-called altar. Nearly all
-of these stelae bear on one face a human figure surrounded by most
-elaborate symbolism of dress, ornament, and other figures. The faces
-are dignified and for the most part not grotesque. Above the head is
-usually a triple overshadowing. The main symbolism is worked out in
-bird and serpent motifs, and into the dress at different parts of the
-body, notably the chest, are worked medallions of faces, as if to
-symbolize different human centers of consciousness in the body. The
-sides and back of all are covered with hieroglyphic inscriptions, whose
-general characteristic it is to begin with a date, which is followed by
-the indication of intervals which reach to other dates throughout the
-whole inscription. This statement holds good for practically all Mayan
-monumental inscriptions, on stelae or otherwise. And these dates, or
-most of them, are all we can yet read of these writings. We can, that
-is, read them in their own terms, but without being definitely able to
-translate them into our chronology.
-
-The first and greatest work done by the Peabody Museum was in the
-excavation and partial restoration of the Hieroglyphic Stairway.
-This stairway is on the west side of mound 26, almost in the center
-of the plan. It is 26 feet wide, with a three foot carved balustrade
-on each side. The risers of the steps are carved with a hieroglyphic
-inscription; at the base is an altar, and the ascent is, or was, broken
-by seated figures. But fifteen steps are left in place, although an
-approximate restoration was made by Dr. Gordon of the position of what
-were probably the upper rows. Originally they must have numbered about
-ninety, to the top of a pyramid as many feet high; but a landslip at
-some time, probably since Palacio's time, carried the upper rows down
-and on over the lower ones, which remained buried until Maudslay's
-first visit. Palacio mentioned a great flight of steps descending to
-the river, which the river may have destroyed.
-
-In front of the Stairway stands Stelae M, of which Dr. Gordon closes
-by saying: "It would seem to have stood in front of the older edifice,
-that served at last as a foundation for the Hieroglyphic Stairway with
-its temple, for centuries before the latter was built." And what now is
-the chronological evidence on these monuments?
-
-Without going into what would be long details to set forth even what
-is known of the very elaborate Maya methods of time reckoning, it is
-enough to say that these sculptured dates regularly specify a certain
-day (indicated by the combination of twenty names with thirteen
-numbers), and hence recurring only once in 260 days, falling on a
-certain day of a certain month, in a certain year expressed by _four
-numbers in vigesimal_ (instead of decimal) _progression_, so that the
-successive figures stand for 1, 20, 400, and 8000 years, instead of
-as with us, 1, 10, 100, 1000. It is a moot point whether the dates
-include the next stage, of 160,000 years, in the reckoning, or not.
-And it may be stated by the way, that though the Mayas knew and used
-the ordinary solar year, their long chronological count was kept in
-terms of 360 days, the same as we find in co-ordinate use in ancient
-India, and perhaps significantly identical with the perfect circle of
-360 degrees. Whatever the fact, however, as to these higher periods,
-it is established that nearly all the Maya inscription dates occur
-within the ninth 400 of the current 8000-year cycle; that is, they are
-dated between about 3200 and 3600 years after the initial date of that
-particular period. It is not possible for us to consider these dates
-other than as the contemporary dates of the monuments themselves; and
-the great number of them, all over the Maya territory, slightly varying
-for different sites, points most clearly to a special "building" period
-of about that extent.
-
-A very few monumental dates go much back of this period. The initial
-dates of the Temples of the Sun and of the Foliated Cross at Palenque
-both fall in the 765th year of the same current 8000-year cycle, and
-that of the Temple of the Cross about five years before that great
-cycle began. But as these inscriptions then go on to cover long
-successions of years, _these_ earlier dates are probably historical,
-but not contemporary. On the other hand, a very few dates come on into
-the tenth 400; and the only large stela bearing so late a date is at
-Chichén Itzá, the last great Maya city, so far as our history goes. An
-analysis of the groupings of these dates on the various monuments of
-the different sites, and their mutual comparison, gives a good deal of
-basis to check future historical researches, and at Copan it gives us
-one definite confirmation, already referred to, of the evidence which
-the structures themselves afford of successive separated "building"
-periods, with continued intervening use. Of four consecutive and
-deciphered dates on the fifteen lower steps of the Stairway, still in
-position, at Copan, the second and third are respectively 48 and 74
-years, and the last, at the lower right hand of our illustration, is
-937 years, 44 days _later than the first_. We can hardly regard this
-date as a future or prophetic one; it must be, like similar final
-dates of long inscriptions at Palenque, the contemporary date of the
-structure. All the other dates at Copan, those as initial dates on
-stelae, fall within the "building" era of the ninth 400, which we have
-mentioned as common to nearly all the inscriptions--except one, Stela
-C, in the middle of the north part of the Great Plaza, whose date is
-apparently almost contemporary with this final date of the stairway.
-And these two dates are 730 years later than any other stela date at
-Copan. Of Stela C, Dr. Gordon says:
-
- The two monuments [the Stela and the Stairway] have certain technical
- affinities in the carving, as though they might have been the work of
- the same master.
-
-In short, while we are still far from the end, the story of the
-monuments and their dates alike so far is that there was a great
-building period among the most ancient known Maya cities, in what we
-know as the ninth period, about date 3400 of the current cycle; that
-Copan shared in this; that then such building ceased, so far as dated
-monuments go, at Copan for some 730 years. That then the Stairway was
-rebuilt over a former pyramid, and Stela C erected; that this latter
-period was a few hundred years later than one Stela we find at Chichén
-Itzá; that after that silence fell, oblivion for all the southern
-sites, and internal strife, warfare, and disintegration for the last
-great Itzá city; then its abandonment; and then finally, on new sites,
-local dynastic histories, _each silent as to these earlier places_,
-yet embracing several hundred years of history, and carrying on even
-into Spanish times what were still then powerful and, as things went,
-civilized kingdoms. But they were not Copan.
-
-
-
-
-SCIENTIFIC BREVITIES: by the Busy Bee
-
-
-Egyptian mummies have been put to a use for which they were probably
-never intended--the manufacture of a particular fine brown pigment. The
-body, being preserved in the finest bitumen, has assumed an appearance
-like leather; and it has been found that this mixture of bitumen and
-leather, when ground down, makes a brown pigment prized by portrait
-painters for the representation of brown hair.
-
-       *       *       *       *       *
-
-THE SCIENTIFIC AMERICAN is responsible for the statement that the power
-which drives the mechanism of a watch is equivalent to only four times
-that used in a flea's jump; or, in mathematical language, a watch
-is a four-flea-power motor. One horse-power would suffice to drive
-270,000,000 watches, whence we infer that one horse is equivalent to
-more than a billion fleas! We suggest the dividing of the horse-power
-unit into convenient sub-multiples, such as the dog-power or the
-mouse-power, instead of using the names of people, like Watt and Joule.
-
-       *       *       *       *       *
-
-MEDIEVAL churches took whole reigns to build, and some of the monuments
-left to us from antiquity may have taken centuries. Structures designed
-for more immediate and less enduring purposes can be rushed up in a
-very business-like way. In fact the stately pile can be reared by
-gasoline jacks. Reference is had to the description and pictures of a
-church which was built in this way. It is of concrete; the molds are
-laid horizontally upon the jacks, and the walls cast each in one solid
-piece. Then the motors are started and the structure rears itself into
-place.
-
-       *       *       *       *       *
-
-EVIDENCE as to the persistency of life is afforded by some experiments
-in which fish were frozen up in their water, and the block of ice then
-cooled down to 20° C. below the freezing point; after thawing, the fish
-came to life and swam about as usual. Yet, if the frozen block were
-broken, the fish would break up into little pieces along with the ice.
-Frogs can be frozen down to 28° C. below the freezing point and still
-revive; while snails will resist 120° C. From this it may be inferred
-that life can be preserved throughout long periods of glaciation.
-
-       *       *       *       *       *
-
-IT is reported that the farmers in the province of Skåne, Sweden,
-have organized to build a central station to furnish their farms with
-electric current, which will be used both for mechanical power and for
-lighting; and that in another part of the country the farmers have
-formed a company to purchase power from a power station and distribute
-it to the farms.
-
-       *       *       *       *       *
-
-AT a meeting of the Selborne Society (for Natural History) England, it
-was suggested that a sanctuary for wild birds should be provided and a
-tract of wild country acquired and set aside for the preservation of
-birds likely to become exterminated, such as the chough, the raven, the
-buzzard, the peregrine, and the kite. If the Government did not see its
-way to undertake the work, it might give a grant as the nucleus for an
-appeal for subscriptions. The United States, Switzerland, and Austria
-already provide such sanctuaries.
-
-       *       *       *       *       *
-
-BY looking at one object too hard we may so bedazzle ourselves that
-we can see nothing else. This remark is suggested by the views of a
-botanist who appears to regard the colors and scents of flowers as
-being designed entirely and solely for the benefit of insects, in order
-that the insects may pollenize the flowers. We dare say that object
-forms part of the plan; but we surmise it does not form the whole
-plan. Birds carry seeds, but that is not the sole object and purpose
-of a bird's existence. Besides, the idea that insects and flowers were
-created for each other reminds one of the old story of the posts that
-held up the wires and the wires that held up the posts.
-
-       *       *       *       *       *
-
-THE Swiss correspondent of the London _Morning Post_ said recently
-that the glaciers in the Rhône district of Switzerland are in retreat,
-some of them to an extent "which may almost be described as alarming."
-The Arolla glacier has receded 85ft. in the past twelve months; the
-Aletsch, the longest in the Alps, 65ft.; the Gorner, 58; the Zinal,
-51; while the Turtmann, in the Zermatt range, and the Zanfleuren or
-Sanetsch have retreated nearly 46ft. each. Within the last ten years
-the Zigiornuovo glacier has shrunk by 904ft., the Zanfleuren by 718,
-the Aletsch by 459, the Zinal by 378, and the Gorner by nearly 190.
-Other glaciers were observed, and all showed more or less shrinkage;
-but, as for the small Mont Bouvin glacier, in the space of four years
-it has entirely "disappeared from sight"--a cautious expression. These
-changes may of course be part of a periodic variation.
-
-       *       *       *       *       *
-
-THE encroachment of the sea on the east coast of England is such that
-at Pakefield, near Lowestoft, a row of cottages has been brought to the
-edge of the cliff. In one of these cottages live an old couple, who
-own the house, but are now forced to move, as the cliff edge is only a
-few feet from the front door. The woman was born in the cottage and
-remembers when it was a good walk to reach the cliff. Old fishermen
-in Pakefield are now catching fish where as boys they gathered
-blackberries.
-
-Such rapid encroachments of the sea on some shores, accompanied by
-recession of the sea on others, alone suffice to account for great
-changes in the course of ages. These changes include tilting of the
-strata and change of the configuration of the shores. Judging by
-general analogy, one would infer that geological changes are of various
-speeds, some very gradual, others more rapid, just like the work of
-running water, which goes on all the time and yet may accomplish more
-during a single flood than during several ordinary years. There is room
-for both the "catastrophists" and the advocates of slow and gradual
-movement.
-
-       *       *       *       *       *
-
-THAT the presence of comets causes or indicates hot weather is an
-item of ancient belief, and theorists may choose between rejecting
-or explaining it. There is a well-known story of a philosopher, who,
-desirous of proving that his philosophy could, if need be, be turned
-to material profit, bought up some vineyards in view of a prospective
-comet, thus reaping the harvest of a good season. The phrase "comet
-vintage", as applying to wine, is also well known. A recent theory,
-as announced in the papers, attributes the great heat of the summer
-of 1911 to the presence of a comet in the solar system, the head of
-the comet being supposed to act like a lens and to concentrate the
-solar power. Whether or not this lens plays any tricks with optics,
-we are not told. As science progresses, more attention is paid to the
-influence of electric and magnetic conditions upon the weather; while
-recent discoveries provide us with an ample machinery of rays and
-emanations to act as go-betweens from celestial bodies to the earth.
-
-  This is the Dog that worried the Cat
-  That killed the Rat
-  That ate the Malt
-  That lay in the House that Jack built.
-
-So says an ancient poem, and it reminds us of the "balance of nature"
-which people are always upsetting. If we kill the Dog there will be too
-many cats and they will have to supplement their rat-diet with birds.
-If we kill the Cat, the Rat will eat all the Malt; and if we kill the
-Rat, we starve the Cat. So with agriculture; one scarcely knows what to
-kill or what to spare. We are told now that we must avoid deep plowing,
-or we shall kill the Spider which worries the Grub which eats the
-Crop that Jack sowed. This spider is the aerial spider, a small but
-very numerous creature who--doesn't fly, but uses a filament of web as
-an aeroplane. A writer in _The Technical World Magazine_ has studied
-their habits. Their webs are seen during the warm autumn days floating
-in countless numbers through the air; but even these are but a small
-fraction of the real number; for what we see are merely the ones who
-have made failures and got their aeroplanes caught on something. It is
-estimated that on cultivated grass-land there are enormous numbers of
-these spiders per square foot.
-
-       *       *       *       *       *
-
-AS to the "old style" and "new style" calendars, people are often in
-doubt as to the number of days by which these differ from each other,
-and whether to add or subtract the days. If we remember that when the
-new style is adopted anywhere, days are omitted from the calendar,
-and the date thereby set forward, we shall see that the old style
-dates are always behind those of the new style, and we must add or
-subtract as required. The astronomer Clavius, whose work has lent
-immortality to the name of Pope Gregory XIII, put the calendar date
-ten days forward, to make up for the error which had been accumulating
-for centuries. This was in the 16th century. To prevent the calendar
-from getting wrong again, he suppressed the intercalary days (Feb. 29)
-three times in every 400 years, namely, in 1700, 1800, 1900, but not
-in 1600 or 2000, the intercalary days being thus allowed to remain
-in every century year whose first two digits are divisible by 4. By
-the time England made the change it was necessary to put the date
-forward 11 days, as this was in the 18th century, and the year 1700 had
-intervened. Those countries which have not yet adopted the change were
-12 days behind in the 19th century, and are now 13 days behind. The
-correct way to write a date so as to represent it in both styles is,
-for instance, July 31 / Aug. 13, 1911; or July 31 / Aug. 12, 1831. The
-calendars, unless the old style is given up, will continue to differ by
-13 days until March 1st, 2100.
-
-       *       *       *       *       *
-
-A WRITER on heredity says that if a person has not inherited the music
-disposition, he will never become a musician, although he may acquire
-a knowledge of music; and that a person not born with the potentiality
-of the poetical disposition will never be a poet, although he may gain
-a knowledge of prosody. This is a dogmatic statement, but it does not
-amount to much after all; for it can be turned around by saying that if
-a person does not become a musician or a poet, the inference is that
-he has not inherited the faculties. Thus it is mainly a question of
-words and phrases.
-
-At all events let the aspirant to the Muses put the matter to a
-practical test. Let him strive to become a poet or a musician; and if
-he succeeds, he can say: "See, I must have inherited the power." If he
-fails, why then he can foist the blame upon heredity.
-
-But surely it would be difficult, in many cases of musical genius, to
-trace the effect to heredity. Still harder would it be, reversing the
-process, to predict such hereditament. So the above-quoted theory is
-only tantamount to an acknowledgment of the facts and the provision of
-a plausible formulation of them.
-
-Characteristics come partly from the parental and ancestral soil
-wherein the human seed grows; partly from the mental atmosphere of
-the race and community; partly from one's education; and partly from
-qualities which the Individual himself has brought over from his own
-past. All of these concomitants have to be taken into account in
-considering the question of heredity. Needless to say, nobody should
-permit his efforts and aspirations to be relaxed in consequence of any
-dogma or theory which may tend to cast discouragement thereon.
-
-       *       *       *       *       *
-
-TO BE conscious of one's ignorance is to have taken the first step from
-folly towards wisdom; and doubtless the tremendous overhauling that
-is now taking place in the stock of our ideas should be taken as a
-hopeful sign rather than an omen of woe. Hence the fact that chaos, as
-it seems, reigns in our ideas about the science of agriculture may be
-regarded as the sign that something is about to hatch out.
-
-According to quotations made by _The Literary Digest_, a university
-professor of agricultural science takes to task the Bureau of Soils
-of the United States Department of Agriculture. These opponents take
-diametrically opposite views with regard to the care of the soil. The
-Bureau is credited, on the strength of quotations from its circulars,
-with maintaining that the soil contains an inexhaustible fund of plant
-food which is continually replaced by natural processes. Its opponents
-declare that this teaching is wrong and disastrous. The professor in
-question claims to have taken the opinions of most of the land-grant
-experiment stations, and maintains that the opinions of the Bureau are
-derided by these and by most other authorities in this country and in
-Europe. The soil needs to be taken care of, or else it will become
-barren. History is quoted in support.
-
-This controversy indicates that our theories are in a state of chaos.
-The more we learn about agriculture, the more there is to learn; for
-each new discovery opens up a new field. Plants need mineral food;
-they need nitrogen; they need bacteria to help them get the nitrogen.
-The chemist, the physicist, and the biologist all have a say in
-agriculture. Some of the great nations of the past seem to have known a
-good deal about agriculture; and probably there is a good deal of their
-knowledge that has not yet been transmitted or revived.
-
-       *       *       *       *       *
-
-THE statement that the emu is almost extinct is misleading, says an
-Australian correspondent to a scientific paper. The birds exist in
-large numbers in north and northwest New South Wales and practically
-all over Queensland, and South and Western Australia. And he adds
-that he does not think they will become extinct yet, "because they
-are practically valueless." Can this be an instance of the survival
-of the fittest? The naïve assumption that man destroys that which he
-values can but lead to the scientific inference that the world will
-become stocked with things which man does not value. Hence, whatever
-may be supposed to be the case in nature, the influence of man is to
-promote the survival of the unfit. True, this works out all right for
-nature, but man becomes reduced to a mere destructive agency whose
-influence nature eliminates. Eventually, on this theory, man will
-find himself the denizen of a world stocked with things which are to
-him "practically valueless"; and then, presumably, he will leave off
-destroying, for want of anything to destroy.
-
-Still it must not be forgotten that man, even in such a destructive
-civilization as the present, is a creator. He is potent on the
-invisible planes where thoughts are things; and according to hints
-given in the ancient teachings, mankind is concerned in the processes
-by which the animated forms of nature are evolved.
-
-       *       *       *       *       *
-
-WITH regard to instinct in animals, people are sometimes prone to
-take too extreme views. Experience teaches us that instinct which is
-so reliable in beaten tracks of habit proves a failure in unfamiliar
-circumstances. A bird in a room cannot find the way out, even when door
-and windows are open, but flies back and forth just above the level
-of the openings. But even here we must be cautious; for animals can
-adapt themselves to new circumstances. The timid wild-bird learns to
-feed from the hand. In this respect we notice degrees among different
-animals, some having more plastic minds than others; this marks
-different upward stages in the perfection of the animal monad.
-
-Because instinct, the accumulation of age-long experience, is so
-infallible in ordinary cases, we must not assume that it cannot err.
-On the contrary we often meet with cases of dunderhead stupidity and
-of a blind addiction to custom that savors almost of automatism. Thus
-a correspondent of an English paper writes about a blackbird which had
-been brought up as a nestling in the house. When grown up and given her
-liberty, she insisted on coming back to build, and made her nest in a
-bookshelf. But the family was a failure, because the hen had no mate
-and nature failed to depart from her rule; there were no young; fertile
-eggs had to be procured for her to hatch.
-
-Another story in the same paper tells of a mare which lost her foal and
-was given a calf dressed in the skin of the departed. The giving of
-stuffed calves to cows, while being milked, is a familiar practice. In
-animals we see minds in course of development, capable of considerable
-growth, but within limits. The self-conscious ego, characteristic of
-man, is not there. We must bear in mind that the animal is an animal
-soul (or monad) within a form; that it is the monad which undergoes the
-evolution; and that though an animal does not become a man, that which
-ensouls the animal will in some future cycle of evolution enter into
-the making of man. It is by the gift of the self-conscious Mind, which
-links the Spiritual to the terrestrial, that the animal consciousness
-was made to subserve the purposes of the human kingdom.
-
-       *       *       *       *       *
-
-WHILE the acknowledged scientific method of inquiry consists in logical
-inferences from observations, it is well known that a very limited
-amount of observation is frequently made to support an unlimited amount
-of inference. The "scientific use of the imagination" (Tyndall) is
-highly recommended, but may o'erleap itself and "give to airy nothings
-a local habitation and a name," unless checked by some sedater quality.
-
-We see that a biologist has gone back in imaginative speculation beyond
-"protoplasm" as the origin of life; for, just as the physicists have
-subdivided their atom into electrons, so this theorist has subdivided
-his protoplasm into something still more elementary and primordial,
-which he calls "mycoplasm." The first part of the word means "fungus,"
-so now we can speak of our ancestor as the primordial fungus; and
-indeed fungoid traits do seem to survive in some people. Science, we
-are told, knows a whole world of minute corpuscles which do not need
-oxygen for their existence and cannot be killed by boiling water. They
-do not make the amoeboid movements characteristic of protoplasm and
-are immune to the strongest poisons. This kind of creature, therefore,
-could exist on earth long before protoplasm could, as it is so very
-hardy; and from it, as soon as the crust had cooled and oxygen been
-formed, the protoplasm sprang. Such is the theory, but it may be wrong.
-What we want to know, however, is what the mycoplasms sprang from;
-because either they must have sprung from something else, or else they
-are the great "I Am," eternal and uncreate.
-
-It is a curious method, this, which traces the great back to the small,
-thus making the small greater than the great. The man in a silk hat
-proceeded from the man without a silk hat, and he from the ape, and
-the ape from the duck-billed platypus, and so on back to Haeckel's
-"moneron," and back again to this primordial mushroom.
-
-So we may trace the scale of numbers back to prime factors and to
-unity; but between the unit and the zero, infinitude stretches. Is not
-unity, though in one sense the smallest of numbers, in all other senses
-the greatest? From whatever source we derive life, that source must be
-greater than life itself. So let us set up an image of the Mycoplasm
-and worship it. Jehovah himself could not have done more than it has
-done.
-
-Is it not clear that material evolution is but one aspect, and that
-a small one, of the process? Growth and evolution mean nothing if
-not a coming into visibility from invisibility, into actuality from
-potentiality. A seed grows; and, seen from the material point of
-view, it seems to grow from nothing. But all the time the material
-plant is unfolding, something unseen is expanding into it. Evolution
-is a twofold process. A mycoplasm would lie forever wrapped in its
-complacent hardihood in the primordial fiery atmosphere, unless some
-Impulse gave it the word to unfold and turn itself into protoplasm.
-The view of the world as a great machine without any motive power, and
-running by the power of its own motion, may be interesting, but it is
-not convincing.
-
-If ever our globe were in such a primitive condition as that imagined,
-it is equally certain that the life-impulse which it received came
-from somewhere; and all analogy would lead us to surmise that that
-life-impulse came from another globe. But obviously the matter is too
-vast for little theories. The important point is that some theorists,
-in spite of good intentions, appear to have got things wrong way up.
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE SURF AT
-CORONADO, SAN DIEGO, CALIFORNIA THIS VIEW SHOWS THE SOUTHERN END OF
-POINT LOMA Photograph by Slocum, San Diego]
-
-[Illustration: Lomaland Photo. and Engraving Dept. THE MAMMOTH CAVE, LA
-JOLLA, SAN DIEGO]
-
-[Illustration: Lomaland Photo. and Engraving Dept. SERAEJEVO, CAPITAL
-OF BOSNIA The minarets of the city's mosques are especially elegant]
-
-[Illustration: Lomaland Photo. and Engraving Dept. KLAMATH RECLAMATION
-PROJECT, OREGON-CALIFORNIA PART OF TULE LAKE, OREGON, LOOKING TOWARD
-BLOODY POINT
-
-Nature frequently puts too much water in some places, and too little
-in others, to suit the purposes of man. Draining a piece of wet land
-is just the opposite of irrigating a piece of dry land. Both processes
-are called reclamation. This picture shows Tule Lake, in Oregon, which
-required to be drained that its fertile bed might be turned into
-farms.]
-
-
-
-
-CONFLICT OF THE AGES: by S. F.
-
-
-  The bugle calls! while far and near
-    The gathering hosts are marching by;
-  Their clanging arms, their tread I hear,
-    The sounds which tell the strife is nigh.
-
-  To arms! to arms! each loyal heart
-    Responsive trembles at the call!
-  Each valorous soul will do his part
-    To win the victory for all.
-
-  'Tis not for selfish worldly gain,
-    For cross or crescent, king or crown,
-  They marshal on the battle plain
-    To strike the bold usurper down.
-
-  It is no mortal foe they seek--
-    No Brother's blood they wish to spill,
-  Nor strong that triumph o'er the weak--
-    Their good to gain through other's ill.
-
-  Ah no! the world has never yet
-    Been called to arm for such a fray,
-  Nor e'er such countless hosts have met
-    As those that bear the sword today.
-
-  'Tis hidden Forces they oppose--
-    A subtle Power that rules the earth--
-  While Nature shudders in her throes
-    To bring the Savior, Truth, to birth.
-
-  And 'tis not only men's weak hands
-    Which bear aloft the spear and lance--
-  Lo! o'er the plains the Master's bands
-    With swift and noiseless feet advance.
-
-  The Helpers of mankind are They--
-    Great Elder Brothers of the Race!
-  At dawning of the grand New Day
-    Each Warrior stands within his place.
-
-  The Order of the Ages New
-    Has come at last in dawning Light--
-  Its soldiers neither weak nor few--
-    And they are armed with God's own might.
-
-  In vain the hosts of Darkness rise
-    And shriek aloud their battle cry!
-  The dawn of Truth lights all the skies
-    And crime and wrong and fraud shall die.
-
-
-
-
-WOMEN WHO HAVE INFLUENCED THE WORLD:
-
-by the Rev. S. J. Neill
-
-
-As gravitation existed before Newton made his discovery, so, also, has
-the influence of woman exerted a powerful sway among many nations long
-before the modern movement towards woman's emancipation.
-
-That the modern movement is a powerful one cannot be denied by anyone
-who knows what is going on in the world. The wise study the action of
-the winds and waves and use them for beneficent purposes. We smile
-at the picture of the English ruler ordering back the tide; and at
-the Persian ruler who commanded the waters of the Bosphorus to be
-castigated. The woman's emancipation of the present day calls for
-careful study and wise direction on the part of all lovers of human
-welfare. Everything which gives a clearer understanding of woman in her
-own nature, and in her relation to man must be of service. What women
-have done in the past may throw some light on what woman may achieve in
-the future. As "lives of great men all remind us, we can make our lives
-sublime," even so the lives of great and noble women are a beacon light
-and a prophecy.
-
-Though a truism, it must never be forgotten that woman's nature and
-her function in the world differ from man's. Many mistakes have been
-made, and are still made, through forgetting that woman and man are
-two aspects of the One Life in manifestation; therefore they are not
-opposed to each other, but are complementary of each other--"like
-perfect music unto noble words." Milton has tried to express this in
-the well-known lines:
-
-  For contemplation he and valor formed;
-  For softness she, and sweet attractive grace.
-
-Harmony in nature consists in each part of the whole working according
-to its proper use or function. While this general law may seem to
-preclude the possibility of women being in their proper sphere and yet
-acting as great generals, great statesmen, or great rulers, we find
-that women have again and again become illustrious in these respects.
-In doing so it is possible that the woman parts with some of that
-"softness and sweet attractive grace," of which Milton speaks. It is
-possible that she may "lose the childlike in the larger mind," which
-Tennyson says the perfect woman should not lose; yet she remains a
-woman essentially while doing work supposed to be appropriate to man.
-Joan of Arc retained her girlish heart to the last, and after she had
-led the armies of France to victory, wished for nothing better than to
-return to her native village and live in peace. Even Queen Elizabeth
-of England, generally regarded as one of the most masculine of her
-sex, retained to the end some of those qualities which distinctly
-belong to woman. Queen Isabella of Spain, though weighted down with
-domestic sorrows and engrossed with cares of state, was moved with deep
-compassion for the condition of the Indians, and in her last moments
-exacted from her husband a promise for their protection. A biographer
-says that she was possessed of all the "personal grace, gentleness, and
-feminine accomplishments of Mary Stuart, without her weakness." Great
-queen as she was, the name bestowed on her by her people, and ratified
-by history, was: "Isabella of peace and good will."
-
-From the dawn of history we find great women in many countries of the
-world. Passing by Biblical women, as too well known to need mention, we
-find in Egypt, according to Meyer in his _Oldest Books of the World_,
-that "the position of woman both in religion and government was very
-elevated." He says:
-
- Woman appears to have met with more consideration among the old
- Egyptians than with any other people of Oriental antiquity. It is to
- the glory of ancient Egyptian wisdom, that it has been the first to
- express the dignity and high position of the wife and woman.
-
-Near the Great Pyramid a tomb has been opened which gives us a
-few facts concerning the first Queen of Egypt of whom we have any
-knowledge. Her name was Mer-ti-tef-s, which means "the beloved of her
-father." She was also described as "the wife of the king whom she
-loved." Another great ruler of Egypt, about 1516 B. C., was Hatshepsut.
-Dr. Wallis Budge of the British Museum tells us that this queen
-dressed herself as a man. Some of the other great queens of Egypt
-are: Nitocris; Aah-hotep; Mutemva, mother of Amen-hotep III; Ti, wife
-of Amen-hotep, whose tomb was found not long ago, and whose remains
-were found wrapped in sheets of gold, with the exquisitely worked
-crown of gold at her head. These two with Nefert-i-tain, are said to
-have "worked harmoniously together for the establishment of ancient
-truth in Egypt." Besides these we have Batria, wife of Rameses III;
-the well-known Cleopatra; and last but not least, Dido of Carthage,
-whom, had Aeneas married, the whole course of history would have been
-different.
-
-Crossing over to Greece, we may mention Sappho, the sweet singer, who
-has suffered much misrepresentation, and of whom Professor Palgrave
-says:
-
- There is no need for me to panegyrise the poetess whom the whole world
- has been long since contented to hold without a parallel.
-
-There is also Aspasia, the wife of Pericles. From Greek statuary we see
-how noble woman must have been in Greece.
-
-In Italy we have Cornelia, who has been called "the ideal mother," and
-Volumnia, mother of Coriolanus; and Portia, wife of Brutus; nor must we
-forget Beatrice, the heroine of _The Divina Commedia_.
-
-In Japan, in China, and in India, we find many names of great women
-whose influence has endured through the ages. The Taj Mahal is
-sufficient to remind us of what a woman has been in the Moslem world.
-J. S. Mill says that
-
- if a Hindû principality is strong, vigilantly and energetically
- governed; if order is preserved without oppression, in three cases out
- of four that principality is under the regency of a woman.
-
-Coming to Western lands we find the valiant British queen Boadicea.
-In ancient Germany there was Queen Radigünde, who founded a school
-for women. In Sweden Birgitta was famous as a patron of learning; her
-schools numbered eighty, and there still exist six schools of her order
-on the Continent and one in England, the only one that can boast of an
-unbroken existence from pre-Reformation times. Ireland too had a Saint
-Brigit, some of whose wonderful works were evidently transferred to her
-from the Celtic goddess Ceridwen.
-
-Who has not seen the beautiful picture of Queen Louise of Prussia, of
-whom such a great historian as Mommsen speaks so enthusiastically? She
-is said to have been by no means a genius, nor in any way abnormal,
-but she was so beautiful, so winning, so optimistic, and combined such
-dignity and charm, such cheerfulness, faith and fortitude, that she
-gained Silesia for her husband from Napoleon. Then we have such great
-women as Madam Guyon, the mystic; Caroline Herschel; Frances Power
-Cobbe; Florence Nightingale; Queen Olga of Greece; Queen Victoria;
-Madame Curie, and many others whom time does not permit to mention.
-There is no need here to speak of H. P. Blavatsky and Katherine
-Tingley, the heralds of a new age, except to say that the world in that
-new age will render them that justice which is so tardily given now.
-
-While the greatness to which women have attained proves to us what
-woman is capable of doing, yet, in a sense, it may be a little
-depressing, for all cannot be queens or rulers. But true greatness
-consists in doing well what has to be done. Besides, who can say what
-is great and what is small in the Divine Economy? "The hand that rocks
-the cradle rules the world," is an old saying. And for the great
-majority of women the making of the home to be a _real home_ is the
-highest service that can be done to help the world; for the home is the
-foundation of the nation. And as Ruskin says:
-
- Wherever a true wife comes, this home is always round her. The stars
- only may be over her head, the glow-worm in the night-cold grass may
- be the only fire at her foot, but home is yet wherever she is; and for
- a noble woman it stretches far around her, better than ceiled with
- cedar or painted with vermilion, shedding its quiet light far, for
- those who else were homeless.
-
-
-
-
-THE TURKISH WOMAN: by Grace Knoche
-
-
-The Sultan of Turkey recently received a deputation of representative
-Ottoman women and in the course of his conference with them pledged
-them his support in their efforts to bring about a reform of certain
-conditions. Press dispatches state that the members of this deputation
-were heavily veiled.
-
-The veil has always been, to the European mind, the point of departure
-for Turkish feministic reform, and the wearing of it by those who
-stand for such reform, when many Turkish women have discarded the
-impenetrable _yashmak_ entirely and a still larger number wear only
-veils of gauze, seems an anomaly. To realize that it is not, one must
-get below current misunderstandings and baseless reports and know
-the high-caste Turkish woman as she really is--for with her Turkish
-feministic reform begins and by her it is being safeguarded.
-
-Many who are familiar with the diplomatic and social life of our
-European capitals have stated that the high-caste Turkish woman of
-today is _as a class_ more highly educated, and also more feminine,
-in the tenderest and most refined meaning of the term, than any other
-woman in the world. She not only knows the history, geography, and
-literature of her own and foreign nations, but in addition knows two,
-three, and often four languages besides her own--always French and
-German, usually English, and often Italian or Russian--languages which
-she does not speak haltingly but with fluency and perfection, for in
-the wealthier Turkish families of today French, German, and English
-governesses are a recognized institution. She is very beautiful, always
-refined, unobtrusively thoughtful of others, and supremely loyal to her
-ideals of character and duty--and her ideals always center about the
-home.
-
-Yet her life is virtually an imprisoned one, bounded as it is, day and
-night, year in and year out, by the four walls of the women's apartment
-or _harem_. She cannot go out unattended in the daytime, nor in the
-evening at all; she may not attend theaters nor even a concert; she may
-not attend social or other gatherings where men are present.
-
-This state of things was not so unendurable to the women of the
-preceding generation, for they had not been permitted to embrace
-European ideas through an education on European lines, but to the
-high-caste woman of today, who has been given a glimpse into a larger
-world than her own, and a world very wonderful and alluring, the old
-_harem_ existence is almost intolerable. Yet she must continue in it
-for a time, and here is the wonderful thing--she does this, in the
-deeper sense, willingly.
-
-Those who know her best tell us that out of the silence and seclusion
-of her life, the Turkish woman has evolved a philosophy of her own, and
-one that is not limited to the orthodox Muslim view of woman; those who
-know life and humanity best know also that this could never have come
-to her past the impenetrable barriers of caste and orthodox religious
-doctrine, had she not attuned her life to some, at least, of the higher
-notes of Life Universal. And it is the teaching of Theosophy that this
-can only be done by those with whom duty is the highest ideal--duty,
-for ever and ever, _duty_. In a heroic determination to do her whole
-duty to husband and family, to nation and to home, the Turkish woman
-may well be commended to that ultra-modern type who leaves husband
-and children to their own devices while she is away, chasing some
-will-o'-the-wisp or fad. Of this type Turkey is yet as destitute as
-certain strata of European and American life are prolific.
-
-The Turkish woman is wise enough to wait in trust the day of her
-complete emancipation, and she feels it is approaching--but she also
-knows that to push or hurry it forward would invoke a reaction that
-might ruin her country and defeat her hopes. She knows that methods
-even approaching those of the modern "suffragette" would only blot
-the golden dawn and put back until a later cycle the glorious day. We
-see now why the members of this deputation wore the orthodox veil, or
-partly why, for no Turkish woman of the educated class is unaware that
-to needlessly offend the conservative element is to fetter the Young
-Turk movement, that evolving drama of national life in which woman
-played so heroic a part. Says a current writer:
-
- Everybody agrees that the most remarkable change in social conditions
- caused by the revolution in Turkey has occurred among the feminine
- portion of the population, and it is conceded that the wives and
- mothers of the Young Turk party had a powerful influence in bringing
- it about. During the anxious months of conspiracy and preparation
- many high-born Turkish ladies worked with courage, enthusiasm
- and intelligence for the cause of liberty. Some of them acted as
- messengers, carrying concealed about their persons papers which,
- if discovered, would have been their death; others afforded the
- revolutionary committees opportunities for holding their meetings, and
- furnished those who were in danger means of escape. Twelve thousand
- spies in the employ of Abdul Hamid were unable to outwit the women of
- Turkey in this work, and the leaders of the Young Turk party concede
- that they owe their success largely to the assistance of their wives
- and sisters and mothers.
-
-In that intimate blending of heroic self-abnegation and of wisdom
-which characterizes the efforts and the daily life of the typical
-high-caste Turkish woman, the world has offered for its reading a great
-lesson. The Ottoman woman possibly has found her intuition, which is
-the soul's own voice, and her will, which is "the soul at work." Pain,
-misunderstanding, oppression, and heartache, have opened many doors in
-the chambers of her being, and in wrestling with the angel of untoward
-circumstance she has found the inner power that enables one to turn
-the leaden fetters about one's feet into the golden sandals of Hermes
-himself. If this has come about, and those who know the Ottoman woman
-best declare that it has, then we know that it is because she has
-striven to attune her life to that which must be the keynote of all
-lasting feministic reform--womanliness--true womanliness, with its
-overtones of tenderness, compassion and aspiration, and its deepening
-undertones of solid attainment, of patriotism, of courage, of loyalty
-to one's ideal, and of faithfulness to duty.
-
-
-
-
-AN ENGLISH LADY'S LETTER: by F. D. Udall (London)
-
-
-Pevensey Castle is one of the most interesting of all the ancient and
-historic castles of old England. It was seized by William the Conqueror
-immediately he landed in the bay close by, and he left a garrison to
-hold it while he pushed on to Hastings and subsequently to the country
-round about the "hoar apple tree" mentioned in the Saxon Chronicle,
-where the decisive engagement with Harold and his army took place. This
-spot, ever since commemorated in the name of the village--Battle--is
-some seven miles inland. Harold had taken care to leave a garrison,
-too, at Pevensey, while he went north, but according to Freeman,
-William found the place wholly undefended or else with a force totally
-inadequate to resist the Normans. At all events there appears to have
-been no resistance offered to the invaders, on that fateful Michael's
-Eve. The castle and land for miles around eventually became the
-property of the Conqueror's half-brother.
-
-How old the castle is nobody knows. British coins have been discovered
-at Pevensey, and it is thought that the place was an ancient British
-settlement. As to the castle itself, the general opinion is that it was
-built by the Romans, and the many Roman coins found in its precincts,
-chiefly of the Constantine family, give support to the theory. In the
-days of the venerable Bede there was a great forest in these parts,
-the forest of Anderida, roamed by herds of deer and swine. Pevensey
-is first mentioned in historical documents in the year 792, when its
-owner--generous man!--gave it away, together with Hastings, to the
-Abbey of St. Denis at Paris. Sir John Pelham was appointed Constable
-of the Castle in the reign of Edward III, and his courageous wife held
-it during a siege in her husband's absence, in the following reign,
-in 1399. This lady gives the old ruins an interest of quite another
-character from their warlike associations by reason of a letter she
-dispatched to her husband during that siege. He was up in Yorkshire
-at the time. The letter has come down through the centuries--a brave,
-sweet, womanly, wifely relic of those early days in "our rough island
-story." It enjoys the honor of being enshrined in Hallam's _Literature
-of Europe_, and well it deserves the distinction. Here is what the lady
-wrote while the enemy was at the gate.
-
- MY DEAR LORD:
-
- I recommend me to your high lordship with heart and body and all my
- poor might, and with all this I thank you as my dear lord, dearest
- and best beloved of all earthly lords, I say for me, and thank you,
- my dear lord, with all this that I say before of your comfortable
- letter that ye sent me from Pontefract, that come to me on Mary
- Magdalene day (July 22); for by my troth I was never so glad as when I
- heard by your letter that ye were strong enough with the grace of God
- for to keep you from the malice of your enemies. And, dear lord, if it
- like to your high lordship that as soon as ye might that I might hear
- of your gracious speed; which God Almighty continue and increase. And,
- my dear lord, if it like you for to know of my fare, I am here by laid
- in manner of a siege with the county of Sussex, Surrey, and a great
- parcel of Kent, so that I may nought out, nor none victuals get me but
- with much hard. Wherefore, my dear, if it like you by the advice of
- your wise counsel for to set remedy of the salvation of your castle,
- and withstand the malice of the shires aforesaid. And also that ye be
- fully informed of their great malice workers in these shires, which
- that haves so despitefully wrought to you, and to your castle, to your
- men, and to your tenants for this country, have yai (sic) wasted for
- a great while. Farewell, my dear lord; the Holy Trinity you keep from
- your enemies, and soon send me good tidings of you.
-
- Written at Pevensey in the Castle on St. Jacob day (St. James, July
- 25) last past,
-
-  By your own poor,
-  J. Pelham.
-
-  To my true lord.
-
-[Illustration: Lomaland Photo. and Engraving Dept. RUINS OF PEVENSEY
-CASTLE]
-
-[Illustration: IN THE FOREST]
-
-
-
-
-A MAGIC PLACE: A Forest Idyll for Young Folks: by M. Ginevra Munson
-
-
-Who has not felt the inspiring and soothing influence of certain quiet
-spots? as though the jarring and restless forces of nature were there
-rendered impotent and the soul could commune freely with the great
-heart-life of all. The conflicting vibrations of human thought are
-annulled and nature speaks in whatever language you choose: in song or
-verse, art or science. How it draws one up to the heights of infinitude
-to sit in solitude, with eye on the expanse of ocean in which is
-mirrored all the gorgeous tints and cloud-forms in the sky at sunset;
-or on mountain heights where no sounds or sights except the blue dome
-overhead and the distant landscape beneath, can distract the mind from
-the sense of the invisible Presence that fills all space; or in the
-depths of a noble forest where the foot of man seldom comes.
-
-It was in such a place as this, surrounded by the elves and fairies of
-the wood, that Helena, in the company of her father and a few other
-artist spirits, pitched their tents for summer work in the stillness
-of the forest; sculptors, painters, poets, musical composers, and
-writers on various themes, each lived in the quiet and privacy of his
-own domicile, out of sight or hearing of any other.
-
-Helena was the daughter of a poet and inherited that keen sense of
-communion with and understanding of nature's moods and voices, but had
-never before been in such a place as this, having been born near a
-thriving city. She was devoted to her father, and though only yet in
-her early teens, showed such appreciation of her father's work that
-he brought her along with him as a sort of mentor when reading his
-poems over. Then too, her mother was dead, and he felt it his duty to
-keep Helena under his own care as much as possible, as she was an only
-child. Nothing could have made her happier or have been better for
-her than this forest air and odor of fragrant wood, and her spirits
-and health responded to it gratefully. While her father was busy she
-wandered about, making companions of the birds, trees, and other
-forest-life. The inspiration and magic of the place was so great that
-she was seized with the desire to express the joy and budding knowledge
-that stirred within her soul; so without saying anything to her father,
-she would take out tablet and pencil and sit on a fallen log near the
-singing brook that ran close by, and write down the daily dialog she
-heard going on around her. Overhead the trees said to the birds: "Are
-you happy my pretty ones, fluttering and hopping from twig to branch,
-pluming your feathers as I sway and swing you about?" "Oh yes, dear
-trees," twittered the birds, "and we will be diligent in destroying
-the worms that prey on your beautiful leaves, while we sing to you our
-thanks for the lacy bowers and secret hiding-places for our nests of
-young birdlings, who take their first lessons in song from the music of
-the breeze through your branches"; and then they poured forth a chorus
-in greater glee than ever.
-
-Up in a high fork of the great spreading top of an oak was a huge nest
-of dead leaves, from one edge of which peered a pair of bright eyes in
-a furry gray head, over which curled a bushy gray and white tail. A
-chattering voice chimed in with the birds: "Dear trees, I too love you,
-for with your leaves for my nest you provide me a home out of reach of
-all harm, and you feed me with lovely acorns in such abundance that
-I can store up enough for the whole round year; but I'm sorry I can
-return so little back to you, save a grateful heart."
-
-"Oh, thanks, I am safe home," said a bounding cotton-tail rabbit, as he
-shot into the protecting walls of a hollow log. "What would I do if
-it were not for the deserted trunk of a tree; and even the live ones
-sometimes give me a home in a hole in their bodies, quite low enough
-down for me to jump into, yet too small and deep for intruders to poke
-their noses in very far."
-
-"Yes, yes, I too," chirped a striped ground squirrel, "owe all my
-comforts to the trees, and no one can find my cosy nest of pine
-needles, so fragrant and clean."
-
-An old sly fox ran swiftly by, saying: "O shelter me in your depths,
-dark forest, for I hear the bay of a hound on the scent of my track,"
-then he jumped the purling stream to cut off the lead of the dog, and
-sped away.
-
-As Helena glanced down the stream she saw a beaver working away on a
-pile of logs and heard him murmur: "What would I do if the trees did
-not furnish me logs for my dam? Nothing else would serve me so well, I
-am sure, and I only cut down young saplings where they are too crowded
-to thrive. In turn for the favor I will make the stream deeper so the
-water will not dry away in hot weather, but will give drink to the tree
-roots all the year through."
-
-Away in the distance Helena spied the red-brown coat of a deer and
-heard its call to the fawn. Out from a tangled mass of vines and low
-swaying branches bounded the spotted young beauty, and answered back:
-"Here mother-deer, the forest has safely sheltered me, and fed me too
-on sweet young sassafras shoots. May I now take a run with you?"
-
-Then Helena gazed in the stream at the fishes, who answered her
-thought: "Yes, we too would perish were it not for the shady pools that
-reflect the lacy network of the trees that draw down the rain from
-heaven to fill the stream and keep the water fresh."
-
-Filled with wonder at these voices of the woods, Helena realized that
-though it seemed so silent it was full of song and happy life, but that
-the love and harmony of these beings made the magic of the place and
-filled it with peace and soul-inspiring influences. While she meditated
-and watched the bees gathering sweets from the fragrant wood-violets
-and wild-plum blossoms, she heard a voice so startlingly loud that
-she jumped with surprise. It said "Who? Who? Who----o?" and seemed to
-come from the very tree tops. While looking up in wonder, Helena saw
-a great, fluffy cream-colored bird with brownish bars on its wings
-and a big round head with two enormous yellow eyes, float noiselessly
-away through the forest. Could that voice have come from the bird?
-"What did he say 'Who? Who? Who----?' It seemed to question me, asking
-to whom were all these creatures, as well as myself, beholden? Why,
-yes, every voice spoke of love for and indebtedness to the trees. They
-stand here so silently and majestically through ages, affording food,
-shelter, shade, and protection, for all these other beings whose very
-lives depend upon them. The dear trees are monarchs over all, yet
-serve all, standing here with their roots fast in the soil and their
-heads touching the sun-bright heavens. To us people too, though we may
-live in cities and never know or think of the forest trees, we could
-scarcely live without them. Our houses, our furniture, and almost
-everything that is of use or convenience to us have some wood about
-them; and then we enjoy the nuts, the fruit, and other kinds of food
-produced by the trees as much as the squirrels and birds, no doubt.
-Perhaps these trees bring down from higher regions other forces that
-feed our souls also--Who? Who Who----o knows?"
-
-"Yes, now I understand," thought Helena, "why the great Initiates,
-Masters and Saviors of the world, were called '_Trees_.' Jesus was
-called 'the Tree of Life,' and the Initiates spoken of in the Bible,
-'the Cedars of Lebanon.' They stand and serve and protect."
-
-Then Helena remembered that she had read in her Scandinavian Mythology
-that trees were formed from the hair of the giant Ymir, in the creation
-of the world. "His blood formed the oceans and rivers; his bones the
-mountains; his teeth the rocks and cliffs; and his hair, the trees."
-Also that "the universe springs from beneath the branches of the
-world-tree Yggdrasil, the tree with three roots."
-
-Helena must certainly have been sitting on a branch or root of the tree
-of wisdom when getting into such a deep strain of thought. The spirit
-of the forest had awakened her soul to the realization of the fact of
-Brotherhood in Nature too, the give and take, the unity and inseparable
-life of the denizens of the wood that made it such a magic place. She
-also saw why the tree was made a symbol of universal life, for all
-other life in the world is really somewhat dependable upon the trees.
-
-"No wonder," Helena thought, as she walked back to her father's
-bungalow, "no wonder there is such magic in the depth of the forest,
-and that father comes here to get in touch with the _soul of things_.
-That is why 'tis said that 'Poetry is the true language of the soul.'"
-
-
-
-
-[Illustration: THE SCREEN OF TIME]
-
-CURRENT TOPICS: by Observer
-
-
-The recent theft of the famous _Mona Lisa_ of Leonardo da Vinci from
-the Louvre, which is such a loss to the artistic world, has brought to
-light the fact that many other valuable works of art have been stolen
-from the Louvre and other public museums without any arrests following.
-One thief is reported as having admitted that he lately stole many
-small pieces of sculpture from the Phoenician gallery in the Louvre
-and sold them for trifling sums. He lately returned a statuette to
-the museum in return for a payment, and the authorities admitted that
-it was actually one from their collection. Three years ago there were
-forty sculptured heads in one of the cases; now there are about twenty!
-There seems to be no hope of regaining the _Mona Lisa_ at present, but,
-just as the famous _Duchess of Devonshire_ of Gainsborough was restored
-after many years upon the payment of heavy blackmail, it is possible
-that the robbers will take some favorable opportunity of realizing a
-large sum by the return of Leonardo's masterpiece.
-
-       *       *       *       *       *
-
-FOR the first time since the creation of the French Academy at Rome,
-a woman has been admitted as a student at the Villa Medici. Mlle.
-Lucienne Heuvelmans, the successful winner of the famous "Prix de Rome"
-for sculpture, had to compete against nine other contestants, but her
-remarkable ability compelled the judges to decide in her favor and to
-establish an entirely new precedent. Her subject was _The Sister of
-Orestes Guarding her Brother's Sleep_.
-
-       *       *       *       *       *
-
-THE Norwegian Academy of Sciences has just recognized the claim of
-woman to admission to that body for the first time, by admitting Miss
-Kristine Bonnevin of Christiania, a doctor of philosophy and an eminent
-zoologist. She is Conservator of the Zoological laboratory of the
-Christiania University, and has produced several interesting scientific
-works in Norway, Germany, and the United States.
-
-       *       *       *       *       *
-
-A COMPLETE revision of the rules of the road is being made in France.
-Instead of vehicles keeping to the right, as has hitherto been the
-custom, they will now have to travel on the left side of the road. This
-will bring France into line with Great Britain and most other European
-countries, and will be a great advantage for many automobilists and
-cyclists touring in France, for the difficulty of breaking through the
-automatic habit of turning to the left when another vehicle approaches
-is very great to those who have been accustomed to keeping on that
-side. Americans, who obey the rule of keeping to the right, will
-however find the new French regulation irksome. It is claimed that the
-rule of the left is more sensible for many reasons.
-
-       *       *       *       *       *
-
-THE French people seem very quick to modify old-established customs
-when something they consider better is offered. They lately adopted
-Greenwich Observatory (England) as the place of first meridian for
-time and nautical calculations, as it was shown to be practically
-advantageous; they did not let an exaggerated patriotism stand in the
-way, though it may be questioned whether the change would have been
-made a few years ago, before the _entente cordiale_ between France and
-England had been established, to which the indefatigable efforts of
-King Edward VII so largely contributed.
-
-       *       *       *       *       *
-
-EVERYONE who has read Irving's _Alhambra_ and has felt the charm of
-that delightfully romantic account of the celebrated Moorish palace in
-Granada, will be glad to hear that the Spanish Government is taking
-active measures to remove the débris which has collected during the
-last several centuries and to clear out the watercourses, and otherwise
-prevent the famous masterpiece of Moorish architecture from falling to
-ruin. Many interesting antiquities have been discovered and the finds
-have been removed to the old palace of the Emperor Charles V, which is
-being turned into a museum. Beautiful arabesque decorations have been
-discovered in unexpected places, and a hitherto unknown staircase has
-been laid bare, leading to a large system of underground vaults.
-
-       *       *       *       *       *
-
-IT is difficult to realize that it is only six years ago since the
-Wrights made their first flight of eleven miles in a power-driven
-aeroplane, and now we are reading of attempts to fly across the United
-States from ocean to ocean, and speeds of over a hundred miles an hour
-for long distances are continually being made. The days of racing and
-sensational exhibitions are apparently nearing an end, for a demand is
-arising for less flimsy aeroplanes which can be used for practical
-purposes. It will certainly be many years before the art of aviation
-arrives at perfection, and before it becomes as safe and practicable to
-travel by air-line as by train or automobile. Nothing but careful and
-scientific experimenting, free from the sensational element, can bring
-this about. The days of the big gas-bag type of flying machine, the
-dirigible, seem to be numbered, for the numerous accidents which have
-happened to these machines, even when directed with the greatest skill
-and caution, have greatly disappointed their supporters. A mere puff
-of wind, which would have presented no terrors to a heavier-than-air
-machine, destroyed the British naval dirigible lately. Its cost--about
-$400,000--would have paid for eighty of the best aeroplanes of the
-heavier-than-air-type.
-
-The lifting power of the air is being utilized in man-carrying kites
-for war-scouting purposes, and they have proved quite practicable.
-They have been adopted by the British navy and are now being tried in
-that of the United States. Large six-sided box-kites are used; the
-total pull of fifteen of these, carrying a man in a boatswain's chair,
-is more than two thousand pounds. At the height of four hundred feet
-observations covering a range of some forty miles can be made.
-
-       *       *       *       *       *
-
-THE celebrated Boston Symphony Orchestra completed its thirtieth
-year of existence and uninterrupted success on Oct. 22. At the last
-Symphony Concert of the Harvard Musical Association in Boston, in
-March, 1881, a Concert Overture was conducted by the composer, Georg
-Henschel, whose brilliant performance attracted the attention of Major
-H. L. Higginson, a music-lover who had for several years been maturing
-a new scheme of symphony concerts, and who was willing and able to
-subsidize it out of his own pocket. He was only waiting to find the
-orchestral conductor in whom he could have sufficient confidence. The
-Harvard Musical Association, then more than twenty years old, had been
-gradually declining in popularity, and he saw that there was an opening
-for a really first-class orchestra in Boston. Large audiences were
-attracted from the very first, and the Boston Symphony Orchestra has
-advanced from success to success. Its twenty-four annual performances
-now fill a very large place in the musical life of Boston, and the
-orchestra has now a double fame and a double audience, for it gives
-ten concerts yearly in New York, where it is equally popular. Of the
-original seventy members four are still playing in the orchestra, which
-at present numbers one hundred and one.
-
-       *       *       *       *       *
-
-IT is surprising that there is so much misapprehension in Western
-lands about the real character of the Turkish people. During the
-present difficulty with Italy many most exaggerated charges have been
-made against the Turks, which those who know them best deny with
-indignation. A writer in _The Boston Transcript_ has just published
-an article which is unusually fair and which is marked with a due
-appreciation of the weakness of our frenzied manner of life which we
-call civilization. A few quotations will be of interest to all who are
-not prejudiced against the "heathen." Mr. Cobb, the writer, says:
-
- No people in the world are more likeable than the Turks. They are
- kindly, honest, and generous-hearted.... The English and Americans who
- live among the Turks like them--come to feel a real affection for them.
-
-To the charge that they are cruel, he assents, but he says that
-the reason is that they possess to a marked degree the Oriental
-indifference to physical pain, and that, above all, they are still in
-the condition we were during the later middle ages.
-
- It is only a few centuries ago that we too held life and suffering
- in little value.... We burnt men at the stake in order to save their
- souls.... Even within two or three centuries we could have found
- in England the prototype of the modern Turk--the cultured English
- gentleman, the kindly, dignified merchant, who could witness with
- calmness, torture, execution, burning at the stake.
-
- Already there has been a great refining process in the Near East
- during the last half century; and within the lifetime of this
- generation we shall see the East purged of its cruelty and physical
- roughness.
-
-Speaking of the new movement in Turkey towards a better interpretation
-of the Korân, Mr. Cobb says:
-
- A protestant wave is sweeping over Islâm; quietly and cautiously a
- translation of the Korân into modern Turkish is being prepared. The
- grip of the clergy is waning in proportion as the people are becoming
- educated.
-
- It must be said in justice to Islâm, that it has never been as
- fanatical and intolerant of heresy as the Christian Church. There has
- never been any Inquisition in Islâm, and persecutions for religious
- differences have been far rarer than in Christianity. The Turks are
- the broadest and most tolerant of all Mohammedans.
-
-While both Turkey and Persia are yet mostly in the middle ages as
-regards education,
-
- In both countries there are a number of leaders who have received a
- European education and are thoroughly in sympathy with its ideas.
- Their influence is radiating throughout the country and in the end it
- must pervade the masses.
-
-Mr. Cobb speaks in a most significant and welcome manner about
-industrial conditions in Turkey:
-
- In methods of industry and business the medieval form holds sway....
- Their hours are long, but their labor dignifies instead of degrading
- them. Now and then they stop work, light a cigarette and dream. There
- is a chance for a bit of meditation, a broadening of the vision of
- life.... Compare all that with the feverish activity of our modern
- industrial system with its soul-racking machines and unhumanizing
- servitude to work.... Poor East! Little does it dream, in its silent,
- meditative happiness, that it will one day have to face the industrial
- system--the age of machinery and iron. Already this is creeping upon
- them--already factories are being established, and labor is being
- chained to the loom....
-
-Let us hope it will profit by the bitter experience of the West, and
-keep the good things it has. The Turkish craftsman
-
- makes a living--he is happy, he lives near to God.... Will you
- undertake to show him the possibilities of combination, of fierce
- competition, of ostentatious wealth? Will you take away his soul
- and give him a few millions in return? Pray do not! Leave us some
- distant corner of the earth where we can flee when the shadows of
- industrialism oppress us; when the soullessness of human faces arouses
- our despair.... The East is yet a land where one can seek the eternal
- solitudes of the spirit.... The despotism of the East is over. No more
- can its rulers consign to death at their whim.... Will the East be
- able to keep its characteristic of peace?
-
-       *       *       *       *       *
-
-THE Irish-language demonstration held in Dublin on September 17 was
-impressive and successful; indeed the citizens appear to celebrate
-this annual event as a festival day. A considerable number of those
-taking part wore the ancient national costume. The first part of the
-procession, consisting of branches of the Gaelic League, occupied half
-an hour in passing a given point. Then came various schools. Next the
-National Foresters formed a picturesque element, an innovation being
-the attire of two branches of the lady Foresters, who appeared in green
-velvet cloaks and hoods which imparted a very realistic Celtic touch.
-Numerous labor organizations brought up the rear.
-
-At the subsequent mass meeting Dr. Douglas Hyde, the energetic
-President of the Gaelic League, presented resolutions dealing with the
-education question in connexion with the preservation of the Irish
-language and industrial development. He said the National Board of
-Education had informed him that the managers of the schools and the
-parents of the children were colder towards the Irish language than
-the Board itself. "The priests of Ireland are the managers of the
-schools," he went on to say, "and if it was true that the priests are
-colder than the Board it is a sad state of affairs. I do not believe
-it, but I will leave this question because it does not touch us." He
-concluded by asking the Gaelic League members to have a welcome for
-every person who was an Irishman, and to apply no tests except that
-when members came in they should leave religion and politics outside
-the door.
-
-One cannot but admire the optimism of Dr. Douglas Hyde, and if the
-course he outlined be followed many will soon realize that the words
-unsectarian and non-political, sound a keynote of progress. And
-the Gaelic League is surely for progress! There is an eastern book
-called _The Arabian Night's Entertainments_. It contains the Story
-of Es-Sindibâd, who had the ill-luck to encounter trying adventures,
-among which was the task of carrying an Old-Man-of-the-Sea on his back.
-Perhaps the parents, the National Board, and Dr. Douglas Hyde might
-think of an Irish version. Meanwhile the children suffer most.
-
-Talking of translations, we wonder whether some Gaelic League member
-will think of putting _Atlantis_, by Ignatius Donnelly, into Irish. To
-be sure, it would give young folk a wider outlook on life, but this
-might not be an insuperable objection.
-
-
-
-
-BOOK REVIEWS: "Les Derniers Barbares: Chine, Tibet, Mongolie," par le
-Commandant d'Ollone. Pierre Lafitte et Cie., Paris. By H. Alexander
-Fussell
-
-
-In the preface to this most interesting and readable book of
-exploration Commandant d'Ollone reminds us that within or about the
-confines of the Chinese Empire there still exist "those races which
-conquered Cyrus, stopped Alexander, ravaged the Roman Empire, conquered
-Asia and half of Europe," that they are still the same, "unconquered
-and untamable." And he asks the question: "Will they succumb under
-the pressure of civilization; or shall we see them, armed with our
-own weapons, with modern artillery, utilizing the railways we have
-constructed, to begin again their terrible incursions?"
-
-The names of these barbarians are familiar enough: Scythians, Huns,
-Turks, Mongols; to these must be added the Lolos, a race, according to
-some theorists, more nearly allied to our own, the Indo-European, than
-to the so-called Mongolian or Yellow race. To study the Lolos and their
-characteristics was one of the principal objects of the expedition
-d'Ollone.
-
-Inhabiting the high mountainous plateau, about 11,000 square miles
-in extent, on the left bank of the Blue River, to the north of the
-province of Yunnan, they have maintained their independence at the
-price of continual war with the Chinese. Theirs is "the forbidden
-land," "the country where the Chinese never go"; for the latter, if
-found in the country of the Lolos, are either massacred or reduced to
-slavery. Nevertheless, they are admitted at certain seasons to gather
-the much coveted "insect-wax," a source of riches to the neighboring
-province of Sseu-Tch'ouan, which is found only in "the Great Cold
-Mountains" of the Lolo country. To do this they must get the protection
-of some Lolo chief and pay an indemnity to each of the frontier clans.
-The Lolos, on the other hand, go freely in times of peace into Chinese
-territory to buy weapons and firearms.
-
-The expedition had some difficulty in finding Lolo chiefs to be their
-introducers or "sponsors"; not only was it impossible to proceed
-without them, but with them they would be treated more as guests than
-travelers. However, three Lolo chiefs were induced to undertake this
-office. D'Ollone describes them as
-
- tall, magnificent men, with nothing of the Asiatic. One of them,
- Ma-Yola, having one of the finest heads that could be imagined, not
- yellow in complexion, but tanned like the inhabitants of Southern
- Europe, straight large eyes, arched eyebrows, aquiline nose,
- well-formed mouth, and an open, frank, martial expression. Truly, a
- European head, with a touch of the Red Indian.
-
-The Lolo woman, too, is _quasi_-European in appearance and attire--a
-high bodice, a long pleated skirt with flounces, a cloak of fine
-wool, and turban. Describing the wife of Ma-Djédjé, another of their
-"sponsors" from a different clan, d'Ollone says, "of stately and noble
-beauty, she at once compels attention, and all her movements are
-graceful and dignified."
-
-Among many customs which testify to the high moral development of the
-Lolos is that of dividing property equally among the heirs of both
-sexes; as an unmarried woman, however, cannot inherit, her share is
-held over till her marriage, when it forms her dowry--and until her
-marriage her brothers must provide for her maintenance. If there is any
-inequality in the division of property, the youngest is favored. The
-Lolos appear to be Theists, but have no temples or religious ceremonies.
-
-Who are the Lolos, and to what race do they belong? Hardy mountaineers,
-good horsemen, fond of war and violent exercise, of proud bearing,
-noble and often beautiful in countenance, they show all the signs of
-an energetic race well fitted to develop. What statues, monuments, or
-architecture have they to tell of their past? None, much to d'Ollone's
-disappointment. Though their system of government reminded him strongly
-of the feudal system, yet noble and serf would sleep together on the
-ground wrapped in their long cloaks, or in cabins without a scrap of
-furniture. What is the explanation of this anomaly? The real home of
-the Lolos is not the mountainous country where they have maintained
-their independence, but on the other bank of the Blue River, where the
-semi-independent Lolos (and the Miao-Tseu) live under their hereditary
-chiefs, who, however, acknowledge Chinese authority. But even here
-no traces of their ancient civilization are to be found, for the
-Chinese conquerors destroyed everything that reminded them of the Lolo
-supremacy.
-
-The ethnological problem is thus succinctly stated by Commandant
-d'Ollone:
-
- Are there in the midst of China populations which do not belong to the
- Yellow Race? If there are and they have come from elsewhere, we ought
- to find traces of their passage, colonies which they have left on the
- way, discover whence they came and to what original family to assign
- them. If, however, they are indigenous, or at least if they arrived
- before the beginning of history, then the Far East is not the cradle
- of the Yellow Race; it is this last which has come from far and has
- dispossessed the indigenous races, incorporating many of them without
- doubt, and its homogeneity is a fiction.
-
-Here may be quoted a note by Madame Blavatsky in _The Secret Doctrine_,
-Vol. II, page 280;
-
- "What would you say to our affirmation that the Chinese--I speak of
- the inland, the true Chinaman, not of the hybrid mixture between
- the Fourth and Fifth Races now occupying the throne, the aborigines
- who belong in their unallied nationality wholly to the highest and
- last branch of the Fourth Race--reached their highest civilization
- when the Fifth had hardly appeared in Asia" (_Esoteric Buddhism_, p.
- 67). And this handful of the inland Chinese are all of a very high
- stature. Could the most ancient MSS. in the Lolo language (that of
- the aborigines of China) be got at and translated correctly, many
- a priceless piece of evidence would be found. But they are as rare
- as their language is unintelligible. So far one or two European
- archaeologists only have been able to procure such priceless works.
-
-This was written in 1888. It may be added that the Lolo nobles preserve
-very carefully their genealogies. To return to the Miao-Tseu. They,
-says d'Ollone,
-
- are usually considered as having no writing of their own. Taking
- advantage of the fact that one of them, who had a law-suit, asked my
- help, I begged him to put his case in writing. This he did without any
- difficulty, and assured me that since their subjection by the Chinese,
- the latter having destroyed all the books they could discover, the
- Miao-Tseu had hidden those that remained, and had feigned ever since
- to be ignorant of the art of writing; they possessed, however,
- numerous books containing the annals of their race.
-
-We must refer our readers to d'Ollone's book for an interesting account
-of his "hunt for documents."
-
-After studying the Miao-Tseu and the semi-independent Lolos the
-expedition returned to Ma-Tao-Tseu, whence they had set out, where
-d'Ollone met some pimos or learned Lolos who while they can read the
-sacred books, have no priestly functions and must by no means be
-considered as priests. With one of them, who was especially intelligent
-and well-informed, "my Lolo professor," as he calls him, d'Ollone
-worked hard for a fortnight, learning the Lolo writing and laying the
-foundations of a Lolo-French dictionary. At the end of that time,
-
- as a recompense for my zeal, my professor presented me with five
- volumes, treating, he said, of religion, geography, history,
- mathematics, and various sciences.
-
-Our sympathy is secured in advance for all brave people who are
-striving to retain their nationality and their own language. The last
-twenty-five years or so has witnessed a great Celtic revival; the Welsh
-and Irish are both studying their ancient literature, speaking their
-original languages, and publishing books about their traditions
-which go back to a time when England was joined to the Continent and
-our forefathers could walk dryshod from Wales to Ireland. It is at
-least curious that far away in Central Asia, a Lolo prince, one of the
-most powerful and learned of them all, the nzemo Len, fired by the
-same national enthusiasm and patriotism should have founded a school
-where eighteen pupils are educated at his own expense in Lolo, not in
-Chinese. He has moreover established a rude printing-press, so as to
-publish books in his own language, to disseminate not only the old Lolo
-learning, but to popularize European science and discoveries, notably
-railroads, telegraphy, and ballooning, about which he has heard.
-
-[Illustration: Lomaland Photo. and Engraving Dept. COMMANDANT D'OLLONE
-Chief of the recent Mission d'Ollone to the Far East and author of _Les
-Derniers Barbares_]
-
-[Illustration: Lomaland Photo. and Engraving Dept. ARCHAIC COLOSSAL
-STATUES OF KIANG-K'EU]
-
-[Illustration: Lomaland Photo. and Engraving Dept. A LOLO WARRIOR]
-
-[Illustration: Lomaland Photo. and Engraving Dept. LOLO MEN AND THEIR
-INSEPARABLE CLOAK]
-
-[Illustration: Lomaland Photo. and Engraving Dept. MIAO-TSEU DANCING.
-BOTH MEN AND WOMEN ARE REPRESENTED The musical instruments are of
-curious form]
-
-We have indicated but a small part of the work undertaken by the
-expedition d'Ollone. Many other interesting and hitherto unknown
-regions in Tibet and Mongolia were explored and are described with
-a wealth of anecdote and adventure which makes the book delightful
-reading even for those who are not attracted by the important data
-it has gathered for the solution of ethnographic and archaeological
-problems. For the sake of the latter we would observe that among the
-results of the expedition are
-
- forty-six vocabularies of non-Chinese dialects; four dictionaries of
- native writings hitherto unknown or undecipherable; thirty-two Lolo
- manuscripts; two hundred and twenty-five historical inscriptions in
- Chinese, Sanskrit, Tibetan, Mongol, Manchu, Arabic and Lolo; the local
- histories of forty-two towns, about which hardly anything was known
- before, etc., etc.
-
-These documents, illustrated by nearly 2000 photographs, are now being
-published in seven volumes with the collaboration of eminent savants,
-aided by a grant from the French Government.
-
-The success of the expedition was due to the high qualities of the
-French nation, always the pioneers alike in science and in exploration.
-The difficulties to be surmounted only made their task the more
-attractive. Commandant d'Ollone and his confrères, Captains Lepage
-and de Fleurelle and Sous-lieutenant Boyve, have done honor to their
-country and made scientists the world over their debtors.
-
-In conclusion one may refer in justification of the warning with which
-this review opens, to an earlier work by d'Ollone, published in 1906,
-_La Chine novatrice et guerrière_ (Armand Colin, Paris). It does away,
-once for all, with the old idea of the homogeneity and inertia of the
-Chinese Empire--as large, we must remember, as Europe, and more densely
-populated by a hundred different races. This Empire, which Europe not
-so long ago spoke of dividing into "spheres of influence," so as better
-to pursue a policy of commercial and military aggression, is wide awake
-now and intends to be "master in its own household." The patriotism
-that was flouted a few years ago is breaking out today in cries for war.
-
- In the province of the lower Yang-Tse, where, Marco Polo declared
- disdainfully, there was scarcely to be seen a man-at-arms, there are
- now young men training, by gymnastic exercises and drill for the
- coming struggle.
-
- "Soon," so runs one of their military marching songs, "soon, chiefs
- will lead millions of young men whose battalions will crush Europe and
- America."
-
-"O stupid white-faced Barbarians," is the refrain of the Gymnastic
-Society of Hang-tche'ou, "do not think that the wrongs of the Yellow
-Race will last many years longer!" And d'Ollone avers that all over
-China the same songs are sung.
-
-It seems indeed as if we were approaching one of those great crises of
-the world's history. East and West are getting to know each other, and
-are measuring their strength. May a peaceful solution be found in the
-higher ideals which each proclaims, and the Federation of Nations and
-the Brotherhood of Man at last become a reality!
-
-The work is beautifully printed on calendered paper, and illustrated
-very handsomely with views photographed during the expedition. A few
-of them are reproduced on these pages; they give one an idea of the
-different peoples.
-
-
-
-
-"The Plough and the Cross: a Story of New Ireland," by William Patrick
-O'Ryan. The Aryan Theosophical Press, Point Loma, California. By F. J.
-D.
-
-
-This story is surely one of the most arresting and charming which has
-appeared for many years. Reviewers of the first edition were almost
-unanimous in saying that it has to be read and re-read, because of its
-absorbing interest. Filled with beauties of ideation born of Celtic
-inspiration, are many memory-haunting passages. Seldom has there been
-a book portraying with such skill and grace the contemporary mental
-states of a naturally buoyant and imaginative people.
-
-The first chapter is an adumbration, almost an epitome both of the
-story and of the general situation in Ireland along certain lines,
-mainly in the thought-world. For in spite of occasional brief personal
-or scenic sketches, one lives, in these pages, pre-eminently within
-the very thought-life of a people--a bold departure, and few have been
-the writers competent to make the attempt. Withal, the story is so
-genial and humorous, that one lives in that world unconscious of the
-magic woven around him. Most stories and dramas depend largely for
-their interest upon plot, incident, and stirring situations. Yet here
-the keenest interest is sustained within realms of mind, aspiration,
-and the higher planes of emotion; with little or no aid from plot or
-dramatic situation; although there are in reality deeply dramatic
-touches, those which belong to soul-drama.
-
-One feels that the writer, while taking life seriously, looks ever to
-the brighter side--a wonderful achievement for any Thinker living in
-the Ireland of today. Because of this inherent attitude, he succeeds
-in throwing a strong search-light on existing conditions; and again
-because of it, that light illumines conditions prevalent in some other
-countries equally. The story has thus an almost universal character,
-and is in fact a kind of prose-poem. Some, entire strangers to Ireland,
-declare the characters in the story to be to them much more familiar
-than their most intimate friends. For being typical, they are real.
-
-In one aspect it is the oft-told tale of struggle against
-conventionality and dogmatism; but the remarkable thing is that here
-these are presented in a sympathetic, rather than in an antagonistic
-light. It is a masterly touch; for conventionality, dogmatism, and even
-intolerance, are ways in which our imperfect natures cling fearfully to
-some halting-place, ere a new step is taken on the upward journey.
-
-And so there must always be pioneers, leaders who encourage us to
-take the next step onward. Books such as this are like refreshing
-waters pouring new streams of life on jaded souls, weary of the
-squirrel-in-cage business of the accepted order. The book is full of
-good-humored raillery, and abounds in richly imaginative and poetic
-flashes. Although practically a recital of actual occurrences in
-Ireland, and therefore occasionally weighted with sad and unavoidably
-stern vicissitudes (less stern than the reality), one discerns plainly
-those undercurrents of aspiration and effort which are pressing
-upward in many places today--forces which, indeed, attain embodied
-expression before the world, in the Theosophical movement led by
-Katherine Tingley. And it was Katherine Tingley who, recognizing the
-high merit of this little work, acquired the copyright and caused the
-first edition to appear from the workshops of the Aryan Theosophical
-Press. The author himself, who is unconnected with the Universal
-Brotherhood and Theosophical Society, replying to his critics, and
-after disclaiming the idea that there was any propagandist design in
-his mind, went on to say:
-
- The truth is that life and character in the Ireland that is waking up
- are extraordinarily rich and interesting if we look a little below
- the surface.... To take such ideas and characters and try to press
- them into the service of some personal theory or propaganda would
- be a crude and senseless proceeding. The point is to illustrate and
- interpret them, as well as one can, to let them speak for themselves.
-
-The following extracts, much to the point, are taken from a review
-which appeared in _The Gaelic-American_, New York.
-
- Here we see the mysticism of the medieval poet done into prose. Into
- his love romance the author has woven his own peculiar ideas about
- religion, society, theosophy, altruism, and every-day politics. His
- characters talk these things without, however, losing their human and
- personal traits. That is why the story is so interesting.
-
- In some respects _The Plough and the Cross_ is a psychological study.
- Katherine Tingley, the famous Theosophist of Point Loma, condenses the
- features of the novel in the following brief introduction:
-
- "A story of real life in Ireland--in the deepest sense as well as in
- the usual one--it elucidates certain heart problems in social and
- religious life with a candor, charm, and fearlessness, and with so
- tender a restraint and sympathy that it can hardly fail to be regarded
- as a wholly unique contribution to modern thought.
-
- "More than one actual initiation into the real meaning and purpose of
- human life is subtly and exquisitely depicted here--the outcome of
- those stern yet joyful experiences which must come sooner or later
- to all true hearts that toil nobly and unselfishly for the uplift of
- social and national life...."
-
-
-
-
-The Universal Brotherhood and Theosophical Society
-
-Founded at New York City in 1875 by H. P. Blavatsky, William Q. Judge
-and others
-
-Reorganized in 1898 by Katherine Tingley
-
-Central Office, Point Loma, California
-
- The Headquarters of the Society at Point Loma with the buildings
- and grounds, are no "Community" "Settlement" or "Colony," but are
- the Central Executive Office of an international organization where
- the business of the same is carried on, and where the teachings of
- Theosophy are being demonstrated. Midway 'twixt East and West, where
- the rising Sun of Progress and Enlightenment shall one day stand at
- full meridian, the Headquarters of the Society unite the philosophic
- Orient with the practical West.
-
-
- MEMBERSHIP
-
- in the Universal Brotherhood and Theosophical Society may be
- either "at large" or in a local Branch. Adhesion to the principle
- of Universal Brotherhood is the only pre-requisite to membership.
- The Organization represents no particular creed; it is entirely
- unsectarian, and includes professors of all faiths, only exacting from
- each member that large toleration of the beliefs of others which he
- desires them to exhibit towards his own.
-
- Applications for membership in a Branch should be addressed to
- the local Director; for membership "at large" to G. de Purucker,
- Membership Secretary, International Theosophical Headquarters, Point
- Loma, California.
-
-
-OBJECTS
-
-This Brotherhood is a part of a great and universal movement which has
-been active in all ages.
-
-This Organization declares that Brotherhood is a fact in Nature. Its
-principal purpose is to teach Brotherhood, demonstrate that it is a
-fact in Nature, and make it a living power in the life of humanity.
-
-Its subsidiary purpose is to study ancient and modern religions,
-science, philosophy, and art; to investigate the laws of Nature and the
-divine powers in man.
-
-It is a regrettable fact that many people use the name of Theosophy
-and of our Organization for self-interest, as also that of H. P.
-Blavatsky, the Foundress, and even the Society's motto, to attract
-attention to themselves and to gain public support. This they do in
-private and public speech and in publications. Without being in any way
-connected with the Universal Brotherhood and Theosophical Society, in
-many cases they permit it to be inferred that they are, thus misleading
-the public, and honest inquirers are hence led away from the original
-truths of Theosophy.
-
-The Universal Brotherhood and Theosophical Society welcomes to
-membership all who truly love their fellow men and desire the
-eradication of the evils caused by the barriers of race, creed, caste,
-or color, which have so long impeded human progress; to all sincere
-lovers of truth and to all who aspire to higher and better things than
-the mere pleasures and interests of a worldly life and are prepared to
-do all in their power to make Brotherhood a living energy in the life
-of humanity, its various departments offer unlimited opportunities.
-
-The whole work of the Organization is under the direction of the Leader
-and Official Head, Katherine Tingley, as outlined in the Constitution.
-
-Inquirers desiring further information about Theosophy or the
-Theosophical Society are invited to write to
-
-  THE SECRETARY
-  International Theosophical Headquarters
-  Point Loma, California
-
-
-
-
-  Transcriber's Notes:
-
-  Bold type is shown as =strong=.
-
-  Italics are shown thus: _sloping_.
-
-  Small capitals have been capitalised.
-
-  Illustrations have been moved out of mid-paragraph.
-
-  Variations in spelling and hyphenation are retained.
-
-  Punctuation has been retained as published.
-
-  Typographical errors that were noticed during transcription
-  have been changed.
-
-  In the List of Illustrations, Temple in the Greek Theater, Point Loma,
-  California, P10, has been removed, it does not exist.
-
-  In the book list, the unclear superscript in the dutch entry for
-  Pit en Merg, uit sommige Heilige Geschriften has been given the
-  value 'e'.
-
-  In the Index, 'Egyptian Art, 26th Dynasty', has been corrected to
-  page 200 from page 20.
-
-
-*** END OF THE PROJECT GUTENBERG EBOOK THE THEOSOPHICAL PATH ILLUSTRATED
-MONTHLY VOLUME 1, JULY-DECEMBER, 1911 ***
-
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-<div style='text-align:center; font-size:1.2em; font-weight:bold;'>The Project Gutenberg eBook of The Theosophical Path Illustrated Monthly Volume 1, July-December, 1911, by Katherine Tingley</div>
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-</div>
-<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Theosophical Path Illustrated Monthly Volume 1, July-December, 1911</div>
-<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Editor: Katherine Tingley</div>
-<div style='display:block;margin:1em 0'>Release Date: December 24, 2020 [eBook #64121]</div>
-<div style='display:block;margin:1em 0'>Language: English</div>
-<div style='display:block;margin:1em 0'>Character set encoding: UTF-8</div>
-<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Alan and the Online Distributed Proofreading Team at https://www.pgdp.net (This book was produced from images made available by the HathiTrust Digital Library.)</div>
-<div style='margin-top:2em;margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE THEOSOPHICAL PATH ILLUSTRATED MONTHLY VOLUME 1, JULY-DECEMBER, 1911 ***</div>
-
-<div class="figcenter">
-<img src="images/cover.jpg" alt="" />
-</div>
-
-<h1><span class="smcap xxxlarge">The<br />
-
-Theosophical Path</span></h1>
-
-<p class="c xlarge"><span class="smcap">Illustrated Monthly</span></p>
-
-
-<p class="c xlarge"><span class="smcap">Edited by Katherine Tingley</span></p>
-
-<div class="figcenter">
-<img src="images/fig1.jpg" alt="" />
-</div>
-
-<p class="c xxlarge">
-Volume I<br />
-<br />
-July &mdash; December, 1911</p>
-
-<div class="figcenter">
-<img src="images/fig1.jpg" alt="" />
-</div>
-
-<p class="c large"><span class="smcap">Published by the New Century Corporation</span></p>
-
-<p class="c large"><span class="smcap">Point Loma, California, U. S. A.</span>
-</p>
-
-
-
-<div class="figcenter">
-<img src="images/fig2.jpg" alt="" />
-</div>
-
-
-
-
-<p class="c bit">
-<span class="smcap">The Aryan Theosophical Press</span><br />
-Point Loma, California
-</p>
-
-
-<p class="ph2"><span class="smcap">Index to The Theosophical Path</span></p>
-
-<hr class="r5" />
-
-<p class="c">VOLUME I</p>
-
-<p class="c">JULY &mdash; DECEMBER, 1911</p>
-
-<hr class="r5" />
-
-
-<table>
-<tr><td class="tdc" colspan="3">A</td></tr>
-
-<tr><td class="tdl">America, Ancient (<i>ill.</i>)</td>
-    <td class="tdr">An Archaeologist</td>
-    <td class="tdr">&nbsp; &nbsp; &nbsp;<a href="#c1">323</a></td></tr>
-
-<tr><td class="tdl">American Nation, an Unknown (<i>ill.</i>)</td>
-    <td class="tdr">H. S. Turner</td>
-    <td class="tdr"><a href="#c2">347</a></td></tr>
-
-<tr><td class="tdl">American Woman in Poetry, The</td>
-    <td class="tdr">Grace Knoche</td>
-    <td class="tdr"><a href="#c3">56</a></td></tr>
-
-<tr><td class="tdl">Archaeologists, Recent Admissions by</td>
-    <td class="tdr">Student</td>
-    <td class="tdr"><a href="#c4">107</a></td></tr>
-
-<tr><td class="tdl"><i>Aroma of Athens, The</i> (<i>ill.</i>)</td>
-    <td class="tdr">Dramatic Critic</td>
-    <td class="tdr"><a href="#c5">39</a></td></tr>
-
-<tr><td class="tdl"><i>Aroma of Athens</i>, Notes on <i>The</i> (<i>ill.</i>)</td>
-    <td class="tdr">Kenneth Morris</td>
-    <td class="tdr"><a href="#c6">42</a></td></tr>
-
-<tr><td class="tdl">Art, The Scope of</td>
-    <td class="tdr">R. W. Machell</td>
-    <td class="tdr"><a href="#c7">20</a></td></tr>
-
-<tr><td class="tdl">Astral Body, The</td>
-    <td class="tdr">H. Coryn, <span class="half">M. D., M. R. C. S.</span></td>
-    <td class="tdr"><a href="#c8">24</a></td></tr>
-
-<tr><td class="tdl">Astronomy, Ancient (No. 1)</td>
-    <td class="tdr">F. J. Dick, <span class="half">M. INST. C. E.</span></td>
-    <td class="tdr"><a href="#c9">64</a></td></tr>
-
-<tr><td class="tdl">Astronomical Notes</td>
-    <td class="tdr">C. J. Ryan</td>
-    <td class="tdr"><a href="#c10">287</a></td></tr>
-
-<tr><td class="tdl">Australian Marsupials (<i>ill.</i>)</td>
-    <td class="tdr">Nature Lover</td>
-    <td class="tdr"><a href="#c11">296</a></td></tr>
-
-<tr><td class="tdc" colspan="3">B</td></tr>
-
-<tr><td class="tdl">Birth of Day, The (<i>verse</i>)</td>
-    <td class="tdr">A. F. W.</td>
-    <td class="tdr"><a href="#c12">27</a></td></tr>
-
-<tr><td class="tdl">"Black Age," The</td>
-    <td class="tdr">Ariomardes</td>
-    <td class="tdr"><a href="#c13">196</a></td></tr>
-
-<tr><td class="tdl">Blavatsky, H. P., and the Theosophical Society (<i>with portrait</i>)</td>
-    <td class="tdr">W. Q. Judge</td>
-    <td class="tdr"><a href="#c14">28</a></td></tr>
-
-<tr><td class="tdl">Blavatsky's Teachings, Recent Confirmation of H. P.</td>
-    <td class="tdr">H. T. Edge, <span class="half">B. A.</span> (Cantab.)</td>
-    <td class="tdr"><a href="#c15">172</a></td></tr>
-
-<tr><td class="tdl">Blavatsky a Plagiarist? Was H. P.</td>
-    <td class="tdr">H. T. Edge, <span class="half">B. A.</span> (Cantab.)</td>
-    <td class="tdr"><a href="#c16">271</a></td></tr>
-
-<tr><td class="tdl">Bluebells of Wernoleu, The: A Welsh Legend (<i>verse</i>)</td>
-    <td class="tdr">Kenneth Morris</td>
-    <td class="tdr"><a href="#c17">404</a></td></tr>
-
-<tr><td class="tdl">Book Reviews: <i>Life of Leonardo da Vinci</i> (Osvald Sirén)</td>
-    <td class="tdr">Carolus</td>
-    <td class="tdr"><a href="#c18">233</a></td></tr>
-
-<tr><td class="tdl2"><i>Il est ressuscité</i> (Charles Morice)</td>
-    <td class="tdr">H. A. Fussell</td>
-    <td class="tdr"><a href="#c19">307</a></td></tr>
-
-<tr><td class="tdl2"><i>Commentary upon the Maya-Tsental Pérez Codex</i> (W. E. Gates)</td>
-    <td class="tdr">C. J. Ryan</td>
-    <td class="tdr"><a href="#c20">378</a></td></tr>
-
-<tr><td class="tdl2">A New Magazine</td>
-    <td class="tdr"></td>
-    <td class="tdr"><a href="#c21">383</a></td></tr>
-
-<tr><td class="tdl2"><i>The Strange Little Girl</i></td>
-    <td class="tdr"></td>
-    <td class="tdr"><a href="#c22">385</a></td></tr>
-
-<tr><td class="tdl2"><i>Les derniers Barbares: Chine, Tibet, Mongolie</i> (d'Ollone) (<i>ill.</i>)</td>
-    <td class="tdr">H. A. Fussell</td>
-    <td class="tdr"><a href="#c23">452</a></td></tr>
-
-<tr><td class="tdl2"><i>The Plough and the Cross</i> (W. P. O'Ryan)</td>
-    <td class="tdr">F. J. D.</td>
-    <td class="tdr"><a href="#c24">456</a></td></tr>
-
-<tr><td class="tdl">Bridges of Paris, The (<i>ill.</i>)</td>
-    <td class="tdr">G. K.</td>
-    <td class="tdr"><a href="#c25">96</a></td></tr>
-
-<tr><td class="tdl">British Association, The Soul at the</td>
-    <td class="tdr">Henry Travers</td>
-    <td class="tdr"><a href="#c26">406</a></td></tr>
-
-<tr><td class="tdl">Bronze, Incorrodible</td>
-    <td class="tdr">Henry Travers</td>
-    <td class="tdr"><a href="#c27">148</a></td></tr>
-
-<tr><td class="tdl">Brynhyfryd Garden, Old (<i>verse</i>)</td>
-    <td class="tdr">Kenneth Morris</td>
-    <td class="tdr"><a href="#c28">97</a></td></tr>
-
-<tr><td class="tdl">Buckingham Palace, London (<i>ill.</i>)</td>
-    <td class="tdr"></td>
-    <td class="tdr"><a href="#c29">275</a></td></tr>
-
-<tr><td class="tdc" colspan="3">C</td></tr>
-
-<tr><td class="tdl">Calendars, Ancient</td>
-    <td class="tdr">Henry Travers</td>
-    <td class="tdr"><a href="#c30">205</a></td></tr>
-
-<tr><td class="tdl">Cathedrals in Ancient Crete</td>
-    <td class="tdr">a Student</td>
-    <td class="tdr"><a href="#c31">262</a></td></tr>
-
-<tr><td class="tdl">Christianity, The Rebirth of</td>
-    <td class="tdr">H. T. Edge, <span class="half">B. A.</span> (Cantab.)</td>
-    <td class="tdr"><a href="#c32">11</a></td></tr>
-
-<tr><td class="tdl">Christmas</td>
-    <td class="tdr">Kenneth Morris</td>
-    <td class="tdr"><a href="#c33">387</a></td></tr>
-
-<tr><td class="tdl">Confines of Science, The</td>
-    <td class="tdr">Investigator</td>
-    <td class="tdr"><a href="#c34">349</a></td></tr>
-
-<tr><td class="tdl">Conflict of the Ages, The (<i>verse</i>)</td>
-    <td class="tdr">S. F.</td>
-    <td class="tdr"><a href="#c35">435</a></td></tr>
-
-<tr><td class="tdl">Copán, and its Position in American History (<i>ill.</i>)</td>
-    <td class="tdr">W. E. Gates</td>
-    <td class="tdr"><a href="#c36">419</a></td></tr>
-
-<tr><td class="tdl">Counterfeits vs. Reality, Tempting</td>
-    <td class="tdr">Lydia Ross, <span class="half">M. D.</span></td>
-    <td class="tdr"><a href="#c37">126</a></td></tr>
-
-<tr><td class="tdl">Crucifixion, The Parable of the</td>
-    <td class="tdr">Cranstone Woodhead</td>
-    <td class="tdr"><a href="#c38">328</a></td></tr>
-
-<tr><td class="tdl">Current Topics</td>
-    <td class="tdr">Observer</td>
-    <td class="tdr"><a href="#c39">447</a></td></tr>
-
-<tr><td class="tdl">Cycle, The New</td>
-    <td class="tdr">H. P. Blavatsky</td>
-    <td class="tdr"><a href="#c40">165</a></td></tr>
-
-<tr><td class="tdl">Cyrene, Classical</td>
-    <td class="tdr">Ariomardes</td>
-    <td class="tdr"><a href="#c41">280</a></td></tr>
-
-<tr><td class="tdc" colspan="3">D</td></tr>
-
-<tr><td class="tdl">Dipylon and the outer Ceramicus, The (<i>ill.</i>)</td>
-    <td class="tdr">F. S. Darrow, <span class="half">A. M., PH. D.</span> (Harv.)</td>
-    <td class="tdr"><a href="#c42">189</a></td></tr>
-
-<tr><td class="tdl">Drama, Open-Air (<i>ill.</i>)</td>
-    <td class="tdr">Per Fernholm, <span class="half">M. E.</span> (Roy. Inst. Tech., Stockholm)</td>
-    <td class="tdrb"><a href="#c43">415</a></td></tr>
-
-<tr><td class="tdl">Dutch House Court by Pieter de Hooch, A (<i>ill.</i>)</td>
-    <td class="tdr"></td>
-    <td class="tdr"><a href="#c44">338</a></td></tr>
-
-<tr><td class="tdc" colspan="3">E</td></tr>
-
-<tr><td class="tdl">Education Wasted? Is</td>
-    <td class="tdr">H. T. Edge, <span class="half">B. A.</span> (Cantab.)</td>
-    <td class="tdr"><a href="#c45">102</a></td></tr>
-
-<tr><td class="tdl">Egyptian Art, 26th Dynasty (<i>ill.</i>)</td>
-    <td class="tdr">C. J.</td>
-    <td class="tdr"><a href="#c46">200</a></td></tr>
-
-<tr><td class="tdl">Egyptology, and the Theosophical Records, The New (<i>ill.</i>)</td>
-    <td class="tdr">C. J. Ryan</td>
-    <td class="tdr"><a href="#c47">15</a></td></tr>
-
-<tr><td class="tdl">Ekoi: Children of Nature, The</td>
-    <td class="tdr">H. T. Edge, <span class="half">B. A.</span> (Cantab.)</td>
-    <td class="tdr"><a href="#c48">344</a></td></tr>
-
-<tr><td class="tdl">Energy, Intra-Atomic</td>
-    <td class="tdr">H. Coryn, <span class="half">M. D., M. R. C. S.</span></td>
-    <td class="tdr"><a href="#c49">417</a></td></tr>
-
-<tr><td class="tdl">English Lady's Letter, An (<i>ill.</i>)</td>
-    <td class="tdr">F. D. Udall</td>
-    <td class="tdr"><a href="#c50">442</a></td></tr>
-
-<tr><td class="tdl">Eros: Painting by Julius Kronberg (<i>ill.</i>)</td>
-    <td class="tdr">R. W. Machell</td>
-    <td class="tdr"><a href="#c51">125</a></td></tr>
-
-<tr><td class="tdl">Eucalypts? Who Made the (<i>ill.</i>)</td>
-    <td class="tdr">Nature Lover</td>
-    <td class="tdr"><a href="#c52">295</a></td></tr>
-
-<tr><td class="tdl">Evolution in the Light of Theosophy</td>
-    <td class="tdr">H. T. Edge, <span class="half">B. A.</span> (Cantab.)</td>
-    <td class="tdr"><a href="#c53">311</a></td></tr>
-
-<tr><td class="tdc" colspan="3">F</td></tr>
-
-<tr><td class="tdl">Fairylands, The Two</td>
-    <td class="tdr">Kenneth Morris</td>
-    <td class="tdr"><a href="#c54">115</a></td></tr>
-
-<tr><td class="tdl">Folk-music, The Origin and Nature of</td>
-    <td class="tdr">Kenneth Morris</td>
-    <td class="tdr"><a href="#c55">174</a></td></tr>
-
-<tr><td class="tdl">Forest Waste, Saving</td>
-    <td class="tdr">Student</td>
-    <td class="tdr"><a href="#c56">34</a></td></tr>
-
-<tr><td class="tdc" colspan="3">G</td></tr>
-
-<tr><td class="tdl">Geniuses, The Incarnation of</td>
-    <td class="tdr">H. Travers</td>
-    <td class="tdr"><a href="#c57">339</a></td></tr>
-
-<tr><td class="tdl">Genius for Music, Cultivating</td>
-    <td class="tdr">E. A. Neresheimer</td>
-    <td class="tdr"><a href="#c58">182</a></td></tr>
-
-<tr><td class="tdl">Glaciation, Past and Present (<i>ill.</i>)</td>
-    <td class="tdr">T. Henry</td>
-    <td class="tdr"><a href="#c59">209</a></td></tr>
-
-<tr><td class="tdl">God and the Child (<i>verse</i>)</td>
-    <td class="tdr"></td>
-    <td class="tdr"><a href="#c60">211</a></td></tr>
-
-<tr><td class="tdc" colspan="3">H</td></tr>
-
-<tr><td class="tdl">Hawthorne's Psychology</td>
-    <td class="tdr">C. T.</td>
-    <td class="tdr"><a href="#c61">51</a></td></tr>
-
-<tr><td class="tdl">Heredity and Biology</td>
-    <td class="tdr">H. T. Edge, <span class="half">B. A.</span> (Cantab.)</td>
-    <td class="tdr"><a href="#c62">145</a></td></tr>
-
-<tr><td class="tdl">Hoa-Haka-Nana-Ia (<i>ill.</i>)</td>
-    <td class="tdr">P. A. Malpas</td>
-    <td class="tdr"><a href="#c63">299</a></td></tr>
-
-<tr><td class="tdl">House of Lords, London, The (<i>ill.</i>)</td>
-    <td class="tdr">R.</td>
-    <td class="tdr"><a href="#c64">201</a></td></tr>
-
-<tr><td class="tdl">Humanity and Theosophical Education</td>
-    <td class="tdr">Elizabeth C. Spalding</td>
-    <td class="tdr"><a href="#c65">375</a></td></tr>
-
-<tr><td class="tdc" colspan="3">I</td></tr>
-
-<tr><td class="tdl">Illusion and Reality</td>
-    <td class="tdr">Lydia Ross, <span class="half">M. D.</span></td>
-    <td class="tdr"><a href="#c66">362</a></td></tr>
-
-<tr><td class="tdl">Irish Scenes (<i>ill.</i>)</td>
-    <td class="tdr">F. J. Dick, <span class="half">M. INST. C. E., M. INST. C. E. I.</span></td>
-    <td class="tdr"><a href="#c67">400</a></td></tr>
-
-<tr><td class="tdc" colspan="3">K</td></tr>
-
-<tr><td class="tdl">Karma, Reincarnation, and Immortality</td>
-    <td class="tdr">H. T. Edge, <span class="half">B. A.</span> (Cantab.)</td>
-    <td class="tdr"><a href="#c68">243</a></td></tr>
-
-<tr><td class="tdl">Killarney, Ireland (<i>ill.</i>)</td>
-    <td class="tdr">F. J. Dick, <span class="half">M. INST. C. E., M. INST. C. E. I.</span></td>
-    <td class="tdr"><a href="#c69">282</a></td></tr>
-
-<tr><td class="tdc" colspan="3">L</td></tr>
-
-<tr><td class="tdl">Lands now Submerged, The</td>
-    <td class="tdr">D. Churchill</td>
-    <td class="tdr"><a href="#c70">305</a></td></tr>
-
-<tr><td class="tdl">Lapland (<i>ill.</i>)</td>
-    <td class="tdr">P. F.</td>
-    <td class="tdr"><a href="#c71">180</a></td></tr>
-
-<tr><td class="tdl">Light Corpuscular? Is</td>
-    <td class="tdr">T. Henry</td>
-    <td class="tdr"><a href="#c72">332</a></td></tr>
-
-<tr><td class="tdl">Light, Physical and Metaphysical</td>
-    <td class="tdr">H. Coryn, <span class="half">M. D.</span></td>
-    <td class="tdr"><a href="#c73">122</a></td></tr>
-
-<tr><td class="tdl">Linnaeus and the Divining Rod</td>
-    <td class="tdr">P. F.</td>
-    <td class="tdr"><a href="#c74">154</a></td></tr>
-
-<tr><td class="tdl">Lomaland Cañons (<i>ill.</i>)</td>
-    <td class="tdr">W. J. Renshaw</td>
-    <td class="tdr"><a href="#c75">155</a></td></tr>
-
-<tr><td class="tdl">Lorelei, The (<i>ill.</i>)</td>
-    <td class="tdr">Student Traveler</td>
-    <td class="tdr"><a href="#c76">225</a></td></tr>
-
-<tr><td class="tdl">Louisiana Sugar Plantation, A Visit to a</td>
-    <td class="tdr">Barbara McClung</td>
-    <td class="tdr"><a href="#c77">223</a></td></tr>
-
-<tr><td class="tdc" colspan="3">M</td></tr>
-
-<tr><td class="tdl">Magic Boat, A</td>
-    <td class="tdr">D. F.</td>
-    <td class="tdr"><a href="#c78">399</a></td></tr>
-
-<tr><td class="tdl">Magic Place, A: A Forest Idyll for Young Folks (<i>ill.</i>)</td>
-    <td class="tdr">M. Ginevra Munson</td>
-    <td class="tdr"><a href="#c79">443</a></td></tr>
-
-<tr><td class="tdl">"Magnetons," Force and Matter</td>
-    <td class="tdr">H. Travers</td>
-    <td class="tdr"><a href="#c80">267</a></td></tr>
-
-<tr><td class="tdl">Man and Nature</td>
-    <td class="tdr">R. Machell</td>
-    <td class="tdr"><a href="#c81">410</a></td></tr>
-
-<tr><td class="tdl">Man, The Real</td>
-    <td class="tdr">H. Coryn, <span class="half">M. D., M. R. C. S.</span></td>
-    <td class="tdr"><a href="#c82">229</a></td></tr>
-
-<tr><td class="tdl">Modern Civilization, A Japanese Writer's Views on</td>
-    <td class="tdr">E. S. (Tokyo, Japan)</td>
-    <td class="tdr"><a href="#c83">418</a></td></tr>
-
-<tr><td class="tdl">Music and Life</td>
-    <td class="tdr">William A. Dunn</td>
-    <td class="tdr"><a href="#c84">22</a></td></tr>
-
-<tr><td class="tdl">Music Notes</td>
-    <td class="tdr">C. J. Ryan</td>
-    <td class="tdr"><a href="#c85">202</a></td></tr>
-
-<tr><td class="tdl">Music of the Spheres, The</td>
-    <td class="tdr">H. Coryn, <span class="half">M. D., M. R. C. S.</span></td>
-    <td class="tdr"><a href="#c86">258</a></td></tr>
-
-<tr><td class="tdl">Mysteries of Eleusis, The (<i>ill.</i>)</td>
-    <td class="tdr">H. T. E.</td>
-    <td class="tdr"><a href="#c87">207</a></td></tr>
-
-<tr><td class="tdc" colspan="3">N</td></tr>
-
-<tr><td class="tdl">Names in Art, Great (<i>ill.</i>)</td>
-    <td class="tdr">Art Student</td>
-    <td class="tdr"><a href="#c88">111</a></td></tr>
-
-<tr><td class="tdl">Natural History Museum, London (<i>ill.</i>)</td>
-    <td class="tdr"></td>
-    <td class="tdr"><a href="#c89">270</a></td></tr>
-
-<tr><td class="tdl">Nirvâna Mean Annihilation? Does</td>
-    <td class="tdr">T. H.</td>
-    <td class="tdr"><a href="#c90">261</a></td></tr>
-
-<tr><td class="tdc" colspan="3">P</td></tr>
-
-<tr><td class="tdl">Path, The: Some Words by William Q. Judge</td>
-    <td class="tdr"></td>
-    <td class="tdr"><a href="#c91">32</a></td></tr>
-
-<tr><td class="tdl">Path, The</td>
-    <td class="tdr">Gertrude van Pelt, <span class="half">M. D.</span></td>
-    <td class="tdr"><a href="#c92">68</a></td></tr>
-
-<tr><td class="tdl">Peace on Earth: Good Will towards Men</td>
-    <td class="tdr">R. Machell</td>
-    <td class="tdr"><a href="#c93">391</a></td></tr>
-
-<tr><td class="tdl">Photography and the Invisible</td>
-    <td class="tdr">P. A. Malpas</td>
-    <td class="tdr"><a href="#c94">142</a></td></tr>
-
-<tr><td class="tdl">Platonic Succession, The Golden Chain of</td>
-    <td class="tdr">F. S. Darrow, <span class="half">A. M., PH. D.</span> (Harv.)</td>
-    <td class="tdr"><a href="#c95">276</a></td></tr>
-
-<tr><td class="tdl">Poetry and Criticism</td>
-    <td class="tdr">Kenneth Morris</td>
-    <td class="tdr"><a href="#c96">247</a></td></tr>
-
-<tr><td class="tdl">Point Loma Notes</td>
-    <td class="tdr">C. J. R.</td>
-    <td class="tdr"><a href="#c97">354</a></td></tr>
-
-<tr><td class="tdl">Power</td>
-    <td class="tdr">Lydia Ross, <span class="half">M. D.</span></td>
-    <td class="tdr"><a href="#c98">212</a></td></tr>
-
-<tr><td class="tdl">Powers, Misused</td>
-    <td class="tdr">R. W. Machell</td>
-    <td class="tdr"><a href="#c99">98</a></td></tr>
-
-<tr><td class="tdl">Psychism, a Study in Hidden Connexions</td>
-    <td class="tdr">H. T. Edge, <span class="half">B. A.</span> (Cantab.)</td>
-    <td class="tdr"><a href="#c100">393</a></td></tr>
-
-<tr><td class="tdl">Pythagoras, Life and Teachings of</td>
-    <td class="tdr">F. S. Darrow, <span class="half">A. M., PH. D.</span> (Harv.)</td>
-    <td class="tdr"><a href="#c101">52</a>, <a href="#c102">130</a></td></tr>
-
-<tr><td class="tdl">Pythagorean Solids, The</td>
-    <td class="tdr">F. J. Dick, <span class="half">M. INST. C. E.</span></td>
-    <td class="tdr"><a href="#c103">194</a></td></tr>
-
-<tr><td class="tdc" colspan="3">R</td></tr>
-
-<tr><td class="tdl">Reincarnation? What are the Bases of an Intelligent Belief in</td>
-    <td class="tdrb">F. S. Darrow, <span class="half">A. M., PH. D.</span> (Harv.)</td>
-    <td class="tdrb"><a href="#c104">317</a></td></tr>
-
-<tr><td class="tdl">Rotation, The Mysteries of</td>
-    <td class="tdr">Student</td>
-    <td class="tdr"><a href="#c105">316</a></td></tr>
-
-<tr><td class="tdc" colspan="3">S</td></tr>
-
-<tr><td class="tdl">Salamander, The Western four-toed (<i>ill.</i>)</td>
-    <td class="tdr">Percy Leonard</td>
-    <td class="tdr"><a href="#c106">227</a></td></tr>
-
-<tr><td class="tdl">San Diego (<i>ill.</i>)</td>
-    <td class="tdr">Kenneth Morris</td>
-    <td class="tdr"><a href="#c107">70</a></td></tr>
-
-<tr><td class="tdl">Scandinavian Mythology, Glimpses of</td>
-    <td class="tdr">Per Fernholm, <span class="half">M. E.</span></td>
-    <td class="tdr"><a href="#c108">184</a></td></tr>
-
-<tr><td class="tdl">Scientific Brevities</td>
-    <td class="tdr">Busy Bee</td>
-    <td class="tdr"><a href="#c109">427</a></td></tr>
-
-<tr><td class="tdl">Scientific Oddments</td>
-    <td class="tdr">Busy Bee</td>
-    <td class="tdr"><a href="#c110">149</a></td></tr>
-
-<tr><td class="tdl">Sokrates (<i>ill.</i>)</td>
-    <td class="tdr">F. S. Darrow, <span class="half">A. M., PH. D.</span> (Harv.)</td>
-    <td class="tdr"><a href="#c111">215</a></td></tr>
-
-<tr><td class="tdl">Spade of the Archaeologist, The</td>
-    <td class="tdr">Ariomardes</td>
-    <td class="tdr"><a href="#c112">303</a></td></tr>
-
-<tr><td class="tdl">St. Paul's Cathedral, London (<i>ill.</i>)</td>
-    <td class="tdr">Carolus</td>
-    <td class="tdr"><a href="#c113">293</a></td></tr>
-
-<tr><td class="tdl">Sun-Life and Earth-Life</td>
-    <td class="tdr">Per Fernholm, <span class="half">M. E.</span> (Stockholm)</td>
-    <td class="tdr"><a href="#c114">300</a></td></tr>
-
-<tr><td class="tdc" colspan="3">T</td></tr>
-
-<tr><td class="tdl">Theosophy and Modern Scientific Discoveries</td>
-    <td class="tdr">C. J. Ryan</td>
-    <td class="tdr"><a href="#c115">87</a></td></tr>
-
-<tr><td class="tdl">Theosophical Torch, The</td>
-    <td class="tdr">Grace Knoche</td>
-    <td class="tdr"><a href="#c116">190</a></td></tr>
-
-<tr><td class="tdl">Theseus, The Temple of, Athens (<i>ill.</i>)</td>
-    <td class="tdr">R.</td>
-    <td class="tdr"><a href="#c117">106</a></td></tr>
-
-<tr><td class="tdl">Tower of London, The (<i>ill.</i>)</td>
-    <td class="tdr">Carolus</td>
-    <td class="tdr"><a href="#c118">352</a></td></tr>
-
-<tr><td class="tdl">Turkish Woman, The</td>
-    <td class="tdr">Grace Knoche</td>
-    <td class="tdr"><a href="#c119">439</a></td></tr>
-
-<tr><td class="tdc" colspan="3">U</td></tr>
-
-<tr><td class="tdl">Universal Brotherhood and Theosophical Society, The</td>
-    <td class="tdr">J. H. Fussell</td>
-    <td class="tdr"><a href="#c120">77</a></td></tr>
-
-<tr><td class="tdc" colspan="3">V</td></tr>
-
-<tr><td class="tdl">Venice (<i>ill.</i>)</td>
-    <td class="tdr">Grace Knoche</td>
-    <td class="tdr"><a href="#c121">366</a></td></tr>
-
-<tr><td class="tdl">Victory of the Divine in Man, The</td>
-    <td class="tdr">Rev. S. J. Neill</td>
-    <td class="tdr"><a href="#c122">320</a></td></tr>
-
-<tr><td class="tdl">Vivisector, The Plight of the</td>
-    <td class="tdr">H. Coryn, <span class="half">M. D., M. R. C. S.</span></td>
-    <td class="tdr"><a href="#c123">341</a></td></tr>
-
-<tr><td class="tdl">Vrbas Defile, The, Bosnia (<i>ill.</i>)</td>
-    <td class="tdr">F. J. B.</td>
-    <td class="tdr"><a href="#c124">286</a></td></tr>
-
-<tr><td class="tdc" colspan="3">W</td></tr>
-
-<tr><td class="tdl">Warwick Castle (<i>ill.</i>)</td>
-    <td class="tdr">C. J. Ryan</td>
-    <td class="tdr"><a href="#c125">409</a></td></tr>
-
-<tr><td class="tdl">Will as a Chemical Product, The</td>
-    <td class="tdr">Investigator</td>
-    <td class="tdr"><a href="#c126">413</a></td></tr>
-
-<tr><td class="tdl">Womanhood, The World of</td>
-    <td class="tdr">Grace Knoche</td>
-    <td class="tdr"><a href="#c127">264</a></td></tr>
-
-<tr><td class="tdl">Woman's International Theosophical League</td>
-    <td class="tdr">A Member of the League</td>
-    <td class="tdr"><a href="#c128">357</a></td></tr>
-
-<tr><td class="tdl">Women who have Influenced the World</td>
-    <td class="tdr">Rev. S. J. Neill</td>
-    <td class="tdr"><a href="#c129">436</a></td></tr>
-</table>
-
-
-<hr class="full" />
-
-
-<p class="ph2">ILLUSTRATIONS</p>
-
-
-
-
-<div class="center">
-<table border="0" cellpadding="2" cellspacing="0" summary="">
-<tr><td class="tdc" colspan="2">A</td></tr>
-<tr><td class="tdl">Alaskan Views</td><td class="tdr"><a href="#f35">209</a></td></tr>
-<tr><td class="tdl">Albert Memorial, London: Five Panels of Decorative Frieze</td><td class="tdr"><a href="#f18">111</a></td></tr>
-<tr><td class="tdl">Amsterdam, Views</td><td class="tdr"><a href="#f14">143</a>, <a href="#f50">306</a></td></tr>
-<tr><td class="tdl">Archaic Colossal Statues of Kiang-K'eu</td><td class="tdr"><a href="#f99">454-455</a></td></tr>
-<tr><td class="tdl"><i>Aroma of Athens</i>, Groups in <i>The</i></td><td class="tdr"><a href="#f41">254</a>, <a href="#f42">255</a>, <a href="#f51">266</a>, <a href="#f52">267</a>, <a href="#f58">311</a>, <a href="#f61">322</a></td></tr>
-<tr><td class="tdlt"><i>Aroma of Athens</i>, Scenes from <i>The</i></td><td class="tdr"><a href="#f5">35</a>-38, <a href="#f6">47</a>-50, <a href="#f10">87</a>, <a href="#f38">243</a>, <a href="#f39">246</a>, <a href="#f40">247</a>, <a href="#f59">316</a>, <a href="#f60">317</a>, <a href="#f62">324</a></td></tr>
-<tr><td class="tdl">Athens, Greece, Ruins of Dipylon Gate</td><td class="tdr"><a href="#f30">188</a></td></tr>
-<tr><td class="tdl">Athens, Greece, Stoa, Gymnasium of Hadrian</td><td class="tdr"><a href="#f9">108</a></td></tr>
-<tr><td class="tdl">Athens, Greece, Temple of Theseus</td><td class="tdr"><a href="#f17">107</a></td></tr>
-<tr><td class="tdl">Australian Scenes</td><td class="tdr"><a href="#f56">298</a></td></tr>
-<tr><td class="tdl">B</td></tr>
-<tr><td class="tdl">Blavatsky, Helena Petrovna</td><td class="tdr"><a href="#f3">29</a></td></tr>
-<tr><td class="tdl">Bosnia, Seraejevo, Capital of</td><td class="tdr"><a href="#f85">434-435</a></td></tr>
-<tr><td class="tdl">Buckingham Palace, London</td><td class="tdr"><a href="#f46">275</a></td></tr>
-<tr><td class="tdl">C</td></tr>
-<tr><td class="tdl">Copán (six illustrations)</td><td class="tdr"><a href="#f94">418</a>-<a href="#f95">423</a></td></tr>
-<tr><td class="tdl">Coronado, San Diego, California, The Surf at</td><td class="tdr"><a href="#f83">434</a></td></tr>
-<tr><td class="tdl">Cuba, Avenue of Royal Palms; Country Scene</td><td class="tdr"><a href="#f26">222</a>-<a href="#f27">223</a></td></tr>
-<tr><td class="tdl"><span class="pagenum"><a name="Page_5" id="Page_5">[Pg 5]</a></span></td></tr>
-<tr><td class="tdl">D</td></tr>
-<tr><td class="tdl">De Lesseps, Monument of, Port Said</td><td class="tdr"><a href="#f11">110</a></td></tr>
-<tr><td class="tdl">D'Ollone, Commandant</td><td class="tdr"><a href="#f98">454</a></td></tr>
-<tr><td class="tdl"><i>Dutch House Court</i> by P. de Hooch, <i>A</i></td><td class="tdr"><a href="#f67">338</a></td></tr>
-<tr><td class="tdl">E</td></tr>
-<tr><td class="tdl">Eleusis, Part of the Ruins of</td><td class="tdr"><a href="#f34">208</a></td></tr>
-<tr><td class="tdl"><i>Eros</i>: Painting by Julius Kronberg</td><td class="tdr"><a href="#f20">125</a></td></tr>
-<tr><td class="tdl">F</td></tr>
-<tr><td class="tdl">Farmhouse on the Norfolk Broads, England, A</td><td class="tdr"><a href="#f45">274</a></td></tr>
-<tr><td class="tdl">Florida, Palm Beach</td><td class="tdr"><a href="#f28">223</a></td></tr>
-<tr><td class="tdl">Forest, In the</td><td class="tdr"><a href="#f97">443</a></td></tr>
-<tr><td class="tdl">G</td></tr>
-<tr><td class="tdl">Giants' Causeway, Antrim, Ireland</td><td class="tdr"><a href="#f90">403</a></td></tr>
-<tr><td class="tdl">Grant Hotel, San Diego, California</td><td class="tdr"><a href="#f8">72</a></td></tr>
-<tr><td class="tdl">H</td></tr>
-<tr><td class="tdl">Hoa-Haka-Nana-Ia</td><td class="tdr"><a href="#f57">299</a></td></tr>
-<tr><td class="tdl">Horus, Symbolic Statue of</td><td class="tdr"><a href="#f2">18</a></td></tr>
-<tr><td class="tdl">House of Lords, London, The</td><td class="tdr"><a href="#f33">201</a></td></tr>
-<tr><td class="tdl">Houses of Parliament, Dublin, The Old</td><td class="tdr"><a href="#f87">402</a></td></tr>
-<tr><td class="tdl">Houses of Parliament, London, The</td><td class="tdr"><a href="#f71">353</a></td></tr>
-<tr><td class="tdl">I</td></tr>
-<tr><td class="tdl">Irish Farmer, An</td><td class="tdr"><a href="#f89">402-403</a></td></tr>
-<tr><td class="tdl">Irish Peasant Woman, An</td><td class="tdr"><a href="#f88">402-403</a></td></tr>
-<tr><td class="tdl">K</td></tr>
-<tr><td class="tdl">Karnak, Egypt, Hall of Columns</td><td class="tdr"><a href="#f1">17</a></td></tr>
-<tr><td class="tdl">Killarney, Ireland, Views of</td><td class="tdr"><a href="#f53">282</a>, 283</td></tr>
-<tr><td class="tdl">Klamath Reclamation Project, Oregon-California</td><td class="tdr"><a href="#f86">435</a></td></tr>
-<tr><td class="tdl">Kronberg Julius: Family Group</td><td class="tdr"><a href="#f19">125</a></td></tr>
-<tr><td class="tdl">L</td></tr>
-<tr><td class="tdl">Lapland, Sweden, Views of</td><td class="tdr"><a href="#f29">180</a></td></tr>
-<tr><td class="tdl">Leaders of the Theosophical Movement, The</td><td class="tdr"><a href="#f4">30</a></td></tr>
-<tr><td class="tdl">Lolo Men, and Warrior</td><td class="tdr"><a href="#f100">454-455</a></td></tr>
-<tr><td class="tdl">Lomaland Cañons</td><td class="tdr"><a href="#f21">154</a>, <a href="#f24">173</a></td></tr>
-<tr><td class="tdl">Lorelei, The Rock of</td><td class="tdr"><a href="#f36">226</a></td></tr>
-<tr><td class="tdl">M</td></tr>
-<tr><td class="tdl">Mammoth Cave, La Jolla, San Diego, California, The</td><td class="tdr"><a href="#f84">434-435</a></td></tr>
-<tr><td class="tdl">Miao-Tseu Dancing</td><td class="tdr"><a href="#f101">455</a></td></tr>
-<tr><td class="tdl">N</td></tr>
-<tr><td class="tdl">Natural History Museum, London</td><td class="tdr"><a href="#f43">270</a></td></tr>
-<tr><td class="tdl">Neshoron, Statue of</td><td class="tdr"><a href="#f32">200</a></td></tr>
-<tr><td class="tdl"><span class="pagenum"><a name="Page_6" id="Page_6">[Pg 6]</a></span></td></tr>
-<tr><td class="tdl">O</td></tr>
-<tr><td class="tdl">Oil Creek Falls, Canada</td><td class="tdr"><a href="#f49">307</a></td></tr>
-<tr><td class="tdl">P</td></tr>
-<tr><td class="tdl">Paris: Pont au Change and the Palais de Justice</td><td class="tdr"><a href="#f15">96</a></td></tr>
-<tr><td class="tdl">Paris and the Seine</td><td class="tdr"><a href="#f16">97</a></td></tr>
-<tr><td class="tdl">Pérez Codex, Maya-Tzental</td><td class="tdr"><a href="#f79">379</a>, <a href="#f80">380</a></td></tr>
-<tr><td class="tdl">Pevensey Castle, Ruins of</td><td class="tdr"><a href="#f96">442</a></td></tr>
-<tr><td class="tdl">Portraits: Heads of Departments at the International Headquarters, and
-  Contributors to <span class="smcap">The Theosophical Path</span></td><td class="tdrb"><a href="#f4">4</a>-9</td></tr>
-<tr><td class="tdl">Point Loma, Looking Eastward</td><td class="tdr"><a href="#f23">172</a></td></tr>
-<tr><td class="tdl">Point Loma, A Eucalyptus Grove</td><td class="tdr"><a href="#f55">295</a></td></tr>
-<tr><td class="tdl">Point Loma Hills at Eventide</td><td class="tdr"><a href="#f63">339</a></td></tr>
-<tr><td class="tdl">R</td></tr>
-<tr><td class="tdl">Râja Yoga College, Point Loma, S. E. View of</td><td class="tdr"><a href="#f81">387</a></td></tr>
-<tr><td class="tdl">Rocking-Stone Pinnacle, Tasmania</td><td class="tdr"><a href="#f48">287</a></td></tr>
-<tr><td class="tdl">Rothenburg, Germany, Views of</td><td class="tdr"><a href="#f82">390-391</a></td></tr>
-<tr><td class="tdl">S</td></tr>
-<tr><td class="tdl">Salamander, Western four-toed</td><td class="tdr"><a href="#f37">227</a></td></tr>
-<tr><td class="tdl">San Diego, California, View of</td><td class="tdr"><a href="#f7">71</a></td></tr>
-<tr><td class="tdl">San Juan Teotihuacán, Panoramic View of</td><td class="tdr"><a href="#f66">327</a></td></tr>
-<tr><td class="tdl">Sarpi, Fra Paolo</td><td class="tdr"><a href="#f73">366</a></td></tr>
-<tr><td class="tdl">Seminole Indians</td><td class="tdr"><a href="#f68">346</a>, <a href="#f69">347</a></td></tr>
-<tr><td class="tdl">Sokrates and Seneca (Berlin Museum)</td><td class="tdr"><a href="#f25">222</a></td></tr>
-<tr><td class="tdl">St. Paul's Cathedral, London</td><td class="tdr"><a href="#f54">294</a></td></tr>
-<tr><td class="tdl">Sweden, Trollhättan Canal</td><td class="tdr"><a href="#f13">142</a></td></tr>
-<tr><td class="tdl">Sweden, Visingsborg Castle, Visingsö</td><td class="tdr"><a href="#f12">142</a></td></tr>
-<tr><td class="tdl">Switzerland, Views of</td><td class="tdr"><a href="#f44">271</a></td></tr>
-<tr><td class="tdl">T</td></tr>
-<tr><td class="tdl">Temple in the Greek Theater, Point Loma, California</td><td class="tdr"><a href="#f22">165</a></td></tr>
-<tr><td class="tdl">Tombs, Ancient Athenian</td><td class="tdr"><a href="#f31">189</a></td></tr>
-<tr><td class="tdl">Tower of London, The</td><td class="tdr"><a href="#f70">352</a></td></tr>
-<tr><td class="tdl">Trafalgar Square, London</td><td class="tdr"><a href="#f72">353</a></td></tr>
-<tr><td class="tdl">V</td></tr>
-<tr><td class="tdl">Venice, Views of</td><td class="tdr"><a href="#f74">367</a>, <a href="#f75">370</a>, <a href="#f76">371</a>, <a href="#f77">374</a>, <a href="#f78">375</a></td></tr>
-<tr><td class="tdl">Vikings, The Noble</td><td class="tdr"><a href="#f93">414-415</a></td></tr>
-<tr><td class="tdl">Vrbas Defile, Bosnia, The</td><td class="tdr"><a href="#f47">286</a></td></tr>
-<tr><td class="tdl">W</td></tr>
-<tr><td class="tdl">Warwick Castle, from the Avon</td><td class="tdr"><a href="#f91">408</a></td></tr>
-<tr><td class="tdl">Warwick Castle, Inner Court and Tower</td><td class="tdr"><a href="#f92">409</a></td></tr>
-<tr><td class="tdl">Y</td></tr>
-<tr><td class="tdl">Yucatan, "Governor's House," Uxmal</td><td class="tdr"><a href="#f65">327</a></td></tr>
-<tr><td class="tdl">Yucatan, "The Castle," Chichén Itzá</td><td class="tdr"><a href="#f64">326</a></td></tr>
-</table></div>
-
-<hr class="full" />
-
-
-<p><span class="pagenum"><a name="Page_7" id="Page_7">[Pg 7]</a></span></p>
-
-<div class="figcenter">
-<img src="images/fig3.jpg" alt="" />
-<p class="caption center half">Front cover.</p>
-</div>
-
-
-<p><span class="pagenum"><a name="Page_8" id="Page_8">[Pg 8]</a></span></p>
-
-
-
-<p class="ph2">THE PATH</p>
-
-
-<p class="drop-cap">THE illustration on the cover of this Magazine is a reproduction of the
-mystical and symbolical painting by Mr. R. Machell, the English artist,
-now a Student at the International Theosophical Headquarters, Point
-Loma, California. The original is in Katherine Tingley's collection at the
-International Theosophical Headquarters. The symbolism of this painting is
-described by the artist as follows:</p>
-
-<p><span class="smcap">The Path</span> is the way by which the human soul must pass in its evolution
-to full spiritual self-consciousness. The supreme condition is suggested in this
-work by the great figure whose head in the upper triangle is lost in the glory
-of the Sun above, and whose feet are in the lower triangle in the waters of
-Space, symbolizing Spirit and Matter. His wings fill the middle region representing
-the motion or pulsation of cosmic life, while within the octagon are
-displayed the various planes of consciousness through which humanity must
-rise to attain to perfect Manhood.</p>
-
-<p>At the top is a winged Isis, the Mother or Oversoul, whose wings veil the
-face of the Supreme from those below. There is a circle dimly seen of celestial
-figures who hail with joy the triumph of a new initiate, one who has reached
-to the heart of the Supreme. From that point he looks back with compassion
-upon all who still are wandering below and turns to go down again to their
-help as a Savior of Men. Below him is the red wing of the guardians who
-strike down those who have not the "password," symbolized by the white flame
-floating over the head of the purified aspirant. Two children, representing purity,
-pass up unchallenged. In the center of the picture is a warrior who has
-slain the dragon of illusion, the dragon of the lower self, and is now prepared
-to cross the gulf by using the body of the dragon as his bridge (for we rise on
-steps made of conquered weaknesses, the slain dragon of the lower nature).</p>
-
-<p>On one side two women climb, one helped by the other whose robe is white
-and whose flame burns bright as she helps her weaker sister. Near them a
-man climbs from the darkness; he has money bags hung at his belt but no
-flame above his head and already the spear of a guardian of the fire is poised
-above him ready to strike the unworthy in his hour of triumph. Not far off
-is a bard whose flame is veiled by a red cloud (passion) and who lies prone,
-struck down by a guardian's spear; but as he lies dying, a ray from the heart
-of the Supreme reaches him as a promise of future triumph in a later life.</p>
-
-<p>On the other side is a student of magic, following the light from a crown
-(ambition) held aloft by a floating figure who has led him to the edge of the
-precipice over which for him there is no bridge; he holds his book of ritual
-and thinks the light of the dazzling crown comes from the Supreme, but the
-chasm awaits its victim. By his side his faithful follower falls unnoticed by him,
-but a ray from the heart of the Supreme falls upon her also, the reward of
-selfless devotion, even in a bad cause.</p>
-
-<p>Lower still in the underworld, a child stands beneath the wings of the foster
-mother (material Nature) and receives the equipment of the Knight, symbols of
-the powers of the Soul, the sword of power, the spear of will, the helmet of
-knowledge and the coat of mail, the links of which are made of past experiences.</p>
-
-<p>It is said in an ancient book: "The Path is one for all, the ways that lead
-thereto must vary with the pilgrim."</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_9" id="Page_9">[Pg 9]</a></span></p>
-
-<div class="figcenter">
-<img src="images/fig4.jpg" alt="" />
-<p class="caption center medium">THE PATH<br />
-The Theosophical Path<br />
-An International Magazine<br />
-Unsectarian and nonpolitical<br />
-<br />
-Monthly      Illustrated<br />
-<br />
-
-Devoted to the Brotherhood of Humanity, the promulgation<br />
-of Theosophy, the study of ancient &amp; modern<br />
-Ethics, Philosophy, Science and Art, and to the uplifting<br />
-and purification of Home and National Life<br />
-<br />
-Edited by Katherine Tingley<br />
-International Theosophical Headquarters, Point Loma, California, U.S.A.<br />
-</p>
-</div>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_10" id="Page_10">[Pg 10]</a></span></p>
-
-<p><span class="pagenum"><a name="Page_11" id="Page_11">[Pg 11]</a></span></p>
-
-<blockquote>
-<p><i>The Secret Doctrine is the common property of the countless
-millions of men born under various climates, in times
-with which History refuses to deal, and to which esoteric
-teachings assign dates incompatible with the theories of
-Geology and Anthropology. The birth and evolution of the
-Sacred Science of the Past are lost in the very night of Time....
-It is only by bringing before the reader an abundance
-of proofs all tending to show that in every age, under every
-condition of civilization and knowledge, the educated classes
-of every nation made themselves the more or less faithful
-echoes of one identical system and its fundamental traditions&mdash;that
-he can be made to see that so many streams of the
-same water must have had a common source from which
-they started. What was this source?... There must
-be truth and fact in that which every people of antiquity
-accepted and made the foundation of its religions and its
-faith.</i>&mdash;<span class="smcap">H. P. Blavatsky</span>, in <i>The Secret Doctrine</i>, II, 794</p>
-</blockquote>
-
-<hr class="full" />
-
-
-<div class="chapter">
-<p class="ph1" id="c32"><span class="smcap">The Theosophical Path</span></p></div>
-
-<p class="c bit">KATHERINE TINGLEY, EDITOR</p>
-
-<div class="center">
-<div class="magic">
-<p class="floatl">VOL. I</p>
-<p class="floatr">NO. 1</p>
-<p class="floatc">JULY, 1911</p>
-</div></div>
-
-<h2>
-THE REBIRTH OF CHRISTIANITY:<br />
-by H. T. Edge, <span class="half">B. A. (Cantab.)</span>
-</h2>
-
-<div>
-<img class="drop-capp" src="images/fig5.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">AMONG ideas which Theosophists have been proclaiming
-for many years, and which are now finding expression
-through other channels, though in piecemeal
-and modified form, are those connected with the Christ
-story and Christianity. <i>Current Literature</i>, in reviewing
-"The Christ Myth," by Professor Dr. Arthur Drews of
-Karlsruhe, says:</p>
-
-<blockquote>
-
-<p>In essence the argument of the book is that all the main ideas of Christianity
-existed in the world prior to the birth of Christ, and that the hero of the New
-Testament is an imaginative conception rather than an actual personality. The
-opening chapters illuminate the history of the Messianic idea. This idea, Professor
-Drews contends, is rooted in Persia and Greece, as well as in the Jewish
-consciousness. The Persians dreamed of a divine "friend" or "mediator"
-who should deliver them in the eternal struggle between light and darkness,
-between Ormuzd and Ahriman. The Greeks conceived a mediatory "Word"
-or <i>Logos</i> which should come to the aid of human weakness and identify man
-with God. Even more strongly, among the Jews, persisted the thought that "a
-Son of God" must intercede with Jehovah in behalf of his people.</p></blockquote>
-
-<p>Such utterances as the above are growing common, both from
-without the churches and from within. People are beginning to
-realize that they have not made the most of their religious traditions;
-that there is more in them than they have so far gotten out of them.
-They suspect that the Gospel narratives contain valuable truths that
-have been missed. The Christ is not merely a personality, but also
-a symbol, as is shown by the above writer; a symbol of the Divine
-in Man, recognized by the world ages before the Christian era.</p>
-
-<p><span class="pagenum"><a name="Page_12" id="Page_12">[Pg 12]</a></span></p>
-
-<p>The importance of the Christian Gospel today consists in its
-power to help us to realize that we are Divine in essence, and to
-aid us on the Path or Way which leads to a realization of that
-Divinity. Is it possible that now, for the first time, after all these
-centuries, the real import of that Gospel is about to be grasped? that
-the age-long worship of a wrong ideal&mdash;that of the personal God
-and his rewards and punishments, his propitiations and forgivenesses&mdash;is
-about to depart and make room for a more virile and ennobling,
-as well as more rational and holier faith?</p>
-
-<p>Is it possible that a Resurrection is in progress, a Resurrection of
-Christ from the tomb in which we have buried him?<a name="FNanchor_1_1" id="FNanchor_1_1"></a><a href="#Footnote_1_1" class="fnanchor">[1]</a></p>
-
-<div class="footnote">
-
-<p><a name="Footnote_1_1" id="Footnote_1_1"></a><a href="#FNanchor_1_1"><span class="label">[1]</span></a> The reader of course will not think any allusion is here made to a possible physical
-appearance of Christ. Such preposterous suggestions are made in some quarters, but it is
-needless to say Theosophy has nothing to do with them.&mdash;H. T. E.</p></div>
-
-<p>What we understand by a Resurrection of Christ is the Resurrection
-of the ancient but buried truth that Man is essentially Divine&mdash;to
-replace the idea that he is essentially evil. This latter idea emphasizes
-the lower side of man's nature and actually weakens his faith in
-the Divine Power. Having thus lost his faith, he assumes an attitude
-of expectation and deprecation, praying to an imaginary deity instead
-of invoking by action the real Divinity within.</p>
-
-<p>Ancient symbology, to which the above writer refers as being
-substantially identical with that of the Christian Gospel, speaks of
-the "Father" and the "Son." By the word "Father" was understood
-the Supreme; the "Son" was the Word, the Divine life in
-Man, which turned him from an animal being to what he is. Through
-the Son we approach the Father; that is, man must invoke the power
-of his own Higher Self. Another ancient teaching, taught in fables
-as well as sacred allegories, is that only by <i>acting</i> can man invoke
-the Divine aid. The Divine gift to Man is the Will, and he himself
-is the only one who can exert it. The fable tells that a carter invoked
-Hercules to lift his cart out of a rut, and Hercules told him to put
-his own shoulder to the wheel. For Hercules means strength, and
-strength is invoked by exerting it. In the same way we have to
-assert our Divinity by acting in a Divine way; and it seems that
-the Gospels give us ample instructions.</p>
-
-<p>It may be that this was after all the real message, and that those
-who gave it have been waiting all this time for man to get up off his
-knees and <i>be somebody</i>.</p>
-
-<p><span class="pagenum"><a name="Page_13" id="Page_13">[Pg 13]</a></span></p>
-
-<p>There are many religious gospels in the world, but they are all
-modifications of one great eternal gospel. That one gospel, clothed
-in many garbs, legendary, allegoric, theological, is the Drama of the
-Soul in its pilgrimage through life, its struggles with great adversaries,
-and its final victory. Christianity contains the same ancient
-wisdom; it has been covered over with accretions of theology and
-ecclesiasticism; it is now being disentombed. The process is a long
-and eventful one; for people cling fondly to old habits, and many still
-hope that they will be able to admit everything and yet set early
-medieval theology on the summit as the crowning revelation. The
-success with which they can do this depends upon what they can make
-of Christianity, for the less cannot contain the greater.</p>
-
-<p>The personal Christ and the doctrine of the Atonement (in its
-familiar theological form) together constitute the rock on which
-there is most likelihood of a split. But this doctrine (that is, in its
-present form) will have to go, for it is inconsistent with the views of
-life that are now gaining ground. For one thing, it is not sufficiently
-international; it is too much like a gospel of salvation peculiar to
-Western civilization. Eastern religions are already amply provided
-with similar machinery in their own systems, and are not likely to
-give up their own for ours.</p>
-
-<p>Again, the theological doctrine of Atonement includes the remission
-of sins, in the sense that the sinner is relieved from the consequences
-of his sins by a special act of intercession and vicarious suffering.
-It is useless for Christians to deny that such is the teaching, for it is
-expressly stated thus by eminent authorities whom we might quote;
-besides it is this very fact of remission that lends force to the appeal
-made to our weak desires and hopes; it is held up as a great advantage
-possessed by Christianity. This teaching is repugnant to our innate
-sense of justice, to our manliness, and to our best conceptions of
-Divine Wisdom. It is felt to be more in harmony with Law that man
-should work out the full consequences of all his acts, both good and
-bad, reaping the consequent joy and grief. The remission of sins
-does not mean an excusing from the penalty, but a purification of the
-man so that he will not commit any more sins. Man is justified, sanctified,
-and saved, by the Divine grace acting within and changing his
-heart&mdash;not by a propitiatory sacrifice and a mere formal act of
-belief.</p>
-
-<p>And so the real doctrine of Atonement will have to take the place<span class="pagenum"><a name="Page_14" id="Page_14">[Pg 14]</a></span>
-of the other. The making <i>one</i>, or reconciliation, between the human
-soul and its Divine counterpart&mdash;that is the real Atonement. By it,
-man repudiates his false "self," and recognizes his real Self; deposes
-the animal nature from the throne of his heart and establishes
-the kingdom of righteousness therein. But in the world just now
-there is a mighty battle between powers that tend to enslave man and
-keep him down, and powers that tend to liberate him. The former
-will try to perpetuate theological dogmatism and man's fear of himself.
-The latter will ever strive to give him back his self-respect and
-faith in his own Divinity.</p>
-
-<p>Christians love to speak of the greatness of their religion, but
-little do they realize how great it is. The Bible is printed in hundreds
-of millions, and enthusiastic evangelists place a copy in every hotel
-room; but it is a more precious treasure than they wot of. Enshrined
-within the verses of that strange literary compost, preserved in the
-misunderstood symbols of that religion, are records of the <i>Wisdom-Religion</i>,
-the world's eternal gospel of Truth. Its teachings can
-indeed "make us free," for they show us how to evoke the power
-of the "Word." Unless we can use our Will&mdash;the Spiritual Will,
-not the feeble, selfish, personal will&mdash;we cannot be saved; else would
-the Creator have his heaven furnished with rescued dummies. When
-Man was gifted with Divine prerogatives of Will and Intelligence,
-he was thereby made a responsible self-acting being; he must redeem
-himself by his own (God-given) volition, not lay aside his initiative
-in weak reliance on some other will.</p>
-
-<p>And the Spiritual Will is of the Heart; and of the Heart also is
-Wisdom; yet man in his unredeemed state obeys the leading of the
-desires and the false images they breed in the imagination. Therefore
-he will remain enslaved to these desires and will fail to understand
-the meaning of life unless he cultivates the impersonal Divine
-life within him. The teaching of the Gospel is directed to showing
-us how to enter this Way. To the ignorant the Master speaks in
-parables; but "to you it is given to understand the mysteries of the
-kingdom." A priceless privilege, but how repudiated! If we would
-but carry out the injunctions of Jesus the Christ, instead of making
-his personality into a God&mdash;which surely he himself would never
-have wished&mdash;we should be worthier disciples and the greater gainers.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_15" id="Page_15">[Pg 15]</a></span></p>
-
-
-<div class="chapter">
-<h2 id="c47">THE NEW EGYPTOLOGY AND THE THEOSOPHICAL
-RECORDS: by Charles J. Ryan</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig6.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE interesting problem of the origin of Egyptian culture is
-still unsolved by archaeologists, though many new facts
-have been recently discovered which seem to be leading to
-something definite. Nestor L'Hôte said sixty years ago:</p>
-
-<blockquote>
-
-<p>The further one penetrates into antiquity towards the origins of
-Egyptian art, the more perfect are the products of that art, as though the genius
-of the people, inversely to that of others, was formed suddenly.... Egyptian
-art we only know in its decadence.</p></blockquote>
-
-<p>M. Jean Capart, the eminent Belgian Egyptologist, Keeper of the
-Egyptian Antiquities at the Royal Museum, Brussels, supports that
-opinion, saying, in his recent work on <i>Primitive Art in Egypt</i>, that
-M. L'Hôte's conclusion was and remains legitimate.</p>
-
-<p>Since L'Hôte's time fine works of art and astonishing beauty have
-been found in tombs of the <i>Third</i> Dynasty of Egyptian Pharaohs,
-about whom nothing&mdash;or next to nothing&mdash;was known until lately;
-even the Fourth Dynasty, the so-called Pyramid Builders, being historically
-very obscure, no agreement as to their date having been
-come to yet. It is fairly decided that they lived more than four or
-five thousands years <span class="smcap">b. c.</span> Maspero, speaking of some paintings of
-the extremely ancient Third Dynasty, says:</p>
-
-<blockquote>
-
-<p>The Egyptians were animal painters of the highest power, and they never
-gave better proof of it than in this picture. No modern painter could have
-seized with more spirit and humor the heavy gait of the goose, the curves of
-its neck, the pretentious carriage of its head, and the markings of its plumage.</p></blockquote>
-
-<p>The human figure was also represented with great artistic skill
-at the same early period. Even then the characteristic full-faced eye in
-the profile face was a firmly established <i>convention</i>. We do not
-know the reasons for this, but it cannot have been accidental.</p>
-
-<p>According to Dr. Petrie, the great Egyptian explorer, the commencement
-of the Egyptian civilization that we call classical, the
-Egypt of the Pharaohs with its hieroglyphs, its established style of
-art, its complicated religion and philosophy, dates back to not less
-than <span class="smcap">b. c.</span> 5000. This would be the time of the First Dynasty. Think
-what that means! A stretch of splendid civilization before the beginning
-of the Christian era about five times as long as the period
-that has elapsed since the time of King Alfred to this day, a period
-which has included almost or quite all that we look upon as worthy<span class="pagenum"><a name="Page_16" id="Page_16">[Pg 16]</a></span>
-of consideration in <i>our</i> history! And yet back of Dr. Petrie's First
-Dynastic age we now find ourselves face to face with a prehistoric
-Egyptian civilization or civilizations of absolutely unknown age, possibly
-of a hundred thousand years duration. The one that immediately
-preceded the Dynastic or Pharaonic is supposed to be of Libyan
-origin.</p>
-
-<p>The possibility at least of a civilization of a hundred thousand
-years' duration should offer little difficulty even to the most critical,
-now that we have found a well-formed skull and skeleton near London
-differing very little from the modern type of Englishman, and
-estimated to be at least 170,000 years old. Long ago H. P. Blavatsky
-said in <i>The Secret Doctrine</i> and elsewhere that some form of Egyptian
-civilization had existed for an immensely longer period than the
-archaeologists imagine, and Katherine Tingley has reasserted this
-most emphatically, saying that Egyptian civilization will be proved
-to be even older than the (historic) Indian.</p>
-
-<p>Archaeologists have always felt a great and peculiar difficulty in
-comprehending the sudden appearance of the high culture of the first
-Dynastic periods. It is impossible to believe that Egypt's greatness
-arose full-fledged, without long preparation, and yet where are the
-evidences of development? M. Jean Capart, the Belgian authority
-referred to above, has devoted great attention to this problem, and
-his conclusions are of interest to the student of Theosophy. He
-considers it exceedingly probable that gradual invasions or colonizations
-of a highly cultured race broke into the simpler Egyptian civilization
-from the South or South-east. These people, coming from the
-"Land of the Gods," Punt, which is commonly supposed to be Somaliland,
-he thinks came originally from some Asiatic country, bringing
-with them their arts and sciences and religion. As they blended with
-the Libyan inhabitants of Egypt, who possessed their own distinctive
-civilization, they established their already formed culture, and the
-combination produced what we call the Dynastic or classic Egyptian
-civilization. This would explain the origin of the classic Egyptian
-forms on reasonable grounds, and furthermore would make it clear
-why the Egyptians had so many things in common with the Hindûs
-in matters of religion, such as the respect paid to the Cow as a symbol
-of Divine Power.</p>
-
-<div class="figcenter" id="f1">
-<img src="images/fig7.jpg" alt=""/>
-<p class="caption center little">HALL OF COLUMNS, KARNAK, EGYPT</p>
-</div>
-
-<div class="figcenter" id="f2">
-<img src="images/fig8.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">SYMBOLIC STATUE OF HORUS, SON OF OSIRIS AND ISIS<br />
-IN THE ACT OF PURIFYING A KING<br />
-MUSÉE NATIONAL DU LOUVRE, PARIS</p>
-</div>
-
-
-
-
-
-<p>H. P. Blavatsky, in <i>Isis Unveiled</i>, quotes the following from the
-ancient Hindû historian, Kullûka-Bhatta:</p>
-<p><span class="pagenum"><a name="Page_17" id="Page_17">[Pg 17]</a><br /><a name="Page_18" id="Page_18">[Pg 18]</a><br /><a name="Page_19" id="Page_19">[Pg 19]</a></span></p>
-<blockquote>
-
-<p>Under the reign of Vi&#347;vâ-mitra, first king of the Dynasty of Soma-Vanga,
-in consequence of a battle which lasted five days, Manu-Vina, heir of the ancient
-kings, being abandoned by the Brâhmans, emigrated with all his companions,
-passing through Ârya, and the countries of Barria, till he came to the shores of
-Masra. (Vol. I, p. 627)</p></blockquote>
-
-<p>She adds:</p>
-
-<blockquote>
-
-<p>Ârya is Eran (Persia); Barria is Arabia, and Masra was the name of Cairo,
-which to this day is called <i>Masr</i>, Musr, and Misro. (<i>Ibid.</i>)</p></blockquote>
-
-<p>Mitsraîm was the Hebrew name for the land of Cham, Egypt.</p>
-
-<p>Dr. E. A. W. Budge, the learned Keeper of the Egyptian and
-Assyrian antiquities in the British Museum, says he believes that
-a series of carvings on the walls of the Temple of Edfû,</p>
-
-<blockquote>
-
-<p>represent the invaders in prehistoric times, who made their way into Egypt,
-from a country in the East, by way of the Red Sea.... In later times the
-indigenous priesthoods merged the legendary history of the deified king of the
-"Blacksmiths" is that of Horus, the god of heaven in the earliest times, and in
-that of Râ which belonged to a later period.</p></blockquote>
-
-<p>The mythical story of Horus conquering Nubia and Egypt, with
-which Dr. Budge thinks the true story of incursion was blended,
-contains the significant assertions that the warriors of Horus, the
-"Blacksmiths," were armed with weapons of metal, and chains, and
-were expert builders.</p>
-
-<p>According to the Theosophical records the <i>Great</i> Pyramid was
-built long before the fifth millennium <span class="smcap">b. c.</span> There are many mysteries
-connected with that most stupendous work of man which have not
-yet been suspected by the Egyptologists, not the least of which is the
-problem of its date and its builder; but, so far as they go, the stories
-of Horus' invasion and M. Capart's luminous suggestions as to the
-origin of the Dynastic Egyptian civilization, are not inconsistent with
-the account of Kullûka-Bhatta; and in the light of the new discoveries
-of one or more prehistoric civilizations in the Nile Valley, it looks as
-if the teachings of Theosophy were being vindicated in a way that was
-not dreamed of by archaeologists in the days when H. P. Blavatsky
-opened a small window into the mysterious past of glorious Egypt.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_20" id="Page_20">[Pg 20]</a></span></p>
-
-<div class="chapter">
-<h2 id="c7">THE SCOPE OF ART: by R. W. Machell</h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig9.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">A WRITER in a London weekly (<i>Black and White</i>)
-makes one or two points in reference to art that are
-worthy of notice. He says that it is nonsense to talk
-of art elevating the people, because it is itself the
-index of their condition. This is just one of those
-simple fallacies that contain a sufficient amount of the truth to make
-them misleading. Art is not an index of the condition of the people,
-but only of a very small part of the people; it would be more true
-to say that the popular appreciation of art is such an index; but it
-is not true to say or to imply that the condition of the people governs
-its range or scope. We are constantly met by the experience of art
-that is unappreciated by the people in whose midst it appears.</p>
-
-<p>It is necessary to understand the complex nature of man and the
-vast range of human evolution to be able to see how one man may
-appear in a nation and display a degree of progress far in advance
-of his fellows, who also are all in varying stages of their long evolution.
-The progressed soul incarnates perhaps in a body just like those
-of the rest of the race, because it cannot get a better; and so it is not
-at once recognized as an older soul, and for want of right education
-the man himself may be unable to account for the difference between
-himself and his fellows of which he is conscious; and so, being unaware
-of his own inherent divinity and of his relation to his fellows,
-he may not recognize his responsibility to them as a natural leader,
-fitted by greater experience to show a light on the path of human
-progress, and required by Karma or by his kinship to his fellows, to
-use his experience, or his talents, or his genius, for their guidance
-rather than for his own glory.</p>
-
-<p>Then passing to the subject of the recent sale of the famous
-Rembrandt to an American he very wisely points out that this is a
-private matter, and not in any way a national or an artistic point of
-interest. As said, the picture (not an English painting) was not in
-any sense a national possession, nor was it of any importance in the
-art-life of the nation that it should be added to the already large collection
-of the master's works now owned by the National Gallery. What
-the writer maintains is vital to a nation, is to encourage and to appreciate
-the art of its own day and of its own artists.</p>
-
-<p>Now here we meet the deplorable parochialism that does duty for
-patriotism, and which is so utterly out of place in connexion with art;<span class="pagenum"><a name="Page_21" id="Page_21">[Pg 21]</a></span>
-for art is not national but universal, and, further, it is not modern or
-ancient, but again universal; so that an attempt to limit the sympathies
-of art-lovers to the products of their own age or of their own
-nation is bound to fail, and can only be tolerated as an antidote to
-an excessive worship of what is old or of what is foreign, these being
-matters of perhaps no consequence at all.</p>
-
-<p>It is of course well that people should do the duty that lies nearest
-to hand first, and so if it be a duty to encourage, to endow, or to
-patronize art, that duty should begin at home. But this again is a
-very narrow way of looking at the matter. It is not at all essential
-that art should be national; on the contrary, art is universal and cannot
-be bound by any such limits. No barriers stand in the way of one
-who would admire a foreign painting; one may speak no language
-but one's own and yet find as much beauty, joy, and inspiration in
-foreign works of art as in those produced by men of one's own nationality.
-A visitor to a collection of works of art has to be told by a
-catalog, or he would not know, what country produced any particular
-work; so it is with music, and largely with architecture; indeed that
-which is of Art is universal: the national characteristics are limitations
-imposed by circumstances upon the free expression of the soul.</p>
-
-<p>The soul of man is not eternally bound within the limits of one
-nation, but must, in the course of constant reincarnations upon earth,
-experience the limitations of many varying nationalities. It is
-bound to the great human family; and it may be, for a certain period,
-identified with a special group. Nations are evanescent, though family
-groups may survive, and though an artist may be intimately bound
-by many ties with the destinies of some one group or family or race,
-in its reincarnations and in its varying national appearances, yet the
-artistic part of his nature is just that higher part that rises beyond
-such limits and appeals to all humanity, and it is the higher part of
-human nature that responds to the appeal of art and disregards all
-other limitations, such as questions of time or place or nationality,
-rising to what is more broadly human or more divine in the nature of
-man. For "Brotherhood is a fact in nature," and the soul responds
-unconsciously to the call of the Soul in all nature and in all humanity
-in such degree as it is able to throw off for a time the temporary bonds
-of local conditions. So it is a matter rather of satisfaction to see
-works of art circulating around the world and awaking the deeper
-sympathies that tend to unite humanity.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_22" id="Page_22">[Pg 22]</a></span></p>
-
-<div class="chapter">
-<h2 id="c84">MUSIC AND LIFE: by William A. Dunn</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig10.jpg"  alt="" />
-</div>
-
-
-
-<p class="drop-capp">THERE is not a problem which perplexes human life that
-may not be loosened and solved by the aid of music. Based
-as it is upon the vibratory movements of Nature, and subject
-to rigid mathematical law and geometrical ratio, music
-represents an incorruptible and direct medium between the
-higher and lower natures of man. Its dynamical and spiritual power
-proceeds from the <i>blend</i> of its related vibrating numbers; which blend
-is that living force (<i>within</i> outward harmony) that electrifies the
-heart and mind and lifts the whole nature to the plane of soul. It is
-that living field of energy in which all numbers, all forces, all substances,
-are lost in the unity of least-common-multiple of all possible
-vibrations. It is the Veil of Isis.</p>
-
-<p>No motion can take place without causing sound. This must be
-equally true of atomic and planetary movements, and all that lies
-between. All sounds that appear to the senses as different must
-obviously vibrate in some universal medium which permits movement
-and unifies their seeming diversity. It is the actual presence of such
-a medium in man which enables him to perceive that which music is
-the expression of. Notes and chords are merely alphabetical symbols.
-These are classified and combined to express ideas as truly as words
-are combined to convey the thought that lies beyond them.</p>
-
-<p>It has been said that "The Universe is built by number." This is
-obvious truth when all natural forces and elements are conceived of
-as modes of vibration (as they actually are) blending and interblending
-in the universal etheric medium, according to the immutable law
-of harmonious ratios. Why should the etheric world be thought of
-as an abstraction or a far-off possibility? It is in reality a nearer
-thing in life than its comparatively trifling contents. All our thoughts
-and feelings move in it as their medium, and the process of self-conquest
-is nothing more than to live in this our universal home, and
-harmonize dissociated thoughts and feelings into musical symphonies.</p>
-
-<p>This is not rhapsody, but sober common sense, as true for the field-laborer
-as for the philosopher. As we all live in and breathe the same
-physical atmosphere, so do we all think and feel in the same mental
-ether. This fact explains why "Brotherhood is a fact in nature."
-To accept this principle of Brotherhood as the point from which life
-is viewed is equivalent to mounting to the hill-top of life from which
-the surrounding scenery can be seen. Down in the valley a single
-wall can shut out the whole prospect.</p>
-
-<p><span class="pagenum"><a name="Page_23" id="Page_23">[Pg 23]</a></span></p>
-
-<p>A text-book on chemistry may be consulted with profit as illustrating
-this fact. A few general principles or laws classify millions of
-separate facts into harmonious knowledge. The science of chemistry
-is also the science of true music. Schopenhauer speaks of music</p>
-
-<blockquote>
-
-<p>as immediate and direct an objectivation or copy of the <i>Will</i> of the world as
-the world itself is, as the ideas are of which the universe of things is the phenomenon.
-Music is not the copy of the ideas, but a representation of the cosmical
-Will co-ordinate with the ideas themselves.</p></blockquote>
-
-<p>The literal truth of this statement is known by all who have had
-contact with that which creates, and breathes life into, a musical
-masterpiece. The audible notes and phrases are merely classified
-symbols which express something beyond them, just as the parts of
-a dynamo are adjusted as medium for the expression of the universal
-electrical power.</p>
-
-<p>Music, in itself, is the universal life of Nature as she is in vibration.
-Every movement, from that of planet down to minute atom,
-emits tone. It is absurd to imagine that our octave of audible receptivity
-limits the universal fact. It can only do so <i>for us</i>. The refining
-and extension of receptive range of hearing must undoubtedly reveal
-the music which ever surrounds our self-imposed deafness. All discoveries
-and advances in knowledge are simply this: the unfolding of
-organs of receptivity in which some universal fact may reflect itself.
-All knowledge and power exist eternally. Man is the only variant
-(because of his power of choice) and he cripples himself in imagining
-that the revelation of limited organs of receptivity are equivalent to
-the universal fact.</p>
-
-<p>Let us picture a great music hall in which an orchestra is performing.
-No matter what sounds proceed from the many instruments,
-their united tones vibrate through every particle of air in the
-building simultaneously. Sound waves may be many, but, every atom
-of air is participant in all these at one and the same instant. The
-atom therefore is the synthetic point of universal unity.</p>
-
-<p>Man is an atom in that grand temple of music&mdash;the solar system.
-Through him passes every movement or sound propagated by planet
-or sun&mdash;and all the lesser movements to which they give rise. We
-actually participate in the total vibration of solar life, but are blind
-to this because the brain consciousness is attached to a few external
-sound waves and sets up a conscious focus amid these. A musician
-will tell us how easily the mind may select a single orchestral instru<span class="pagenum"><a name="Page_24" id="Page_24">[Pg 24]</a></span>ment
-and follow its melody to the exclusion of the adjacent parts.
-How truly this illustrates our separate personal lives! It is impossible
-to lose anything by detachment from the personal grooves to
-which so much importance is attached. We can only fall into That
-which gives the utmost blessing. That silence and solitariness which
-usually follow the storm of true effort, is the womb of fuller life.
-The old life has passed, the new not yet born, and we are apt to
-despond. But courage and patience will surely lead to living joy, for
-the new life dawns when the inner self is ready to receive it. Right
-thought, right feeling, and unending patience, will without doubt
-make all things clear, and from the heart will arise the total music
-of life, vibrating in tune with all that is.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c8">THE ASTRAL BODY: by H. A. W. Coryn, <span class="half">M.D., M.R.C.S.</span></h2>
-</div>
-
-<div>
-<img class="drop-capp1" src="images/fig11.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">IT is safe to say that science will never accept the astral
-body&mdash;by that name: at any rate not until philosophy
-accepts the prototypal <i>Ideas</i> of Plato.</p>
-
-<p>Yet the evidence, if not for them, then for something
-discharging the same function and therefore after all for
-them&mdash;is irresistible.</p>
-
-<p>One thinks first of the growth of living animal tissues in glass
-jars, demonstrated at the Rockefeller Institute. Removed from the
-body to which they belong and placed in nutritive fluids which they
-can absorb, they attain a size that would constitute them fatal diseases
-if they were <i>in situ</i> at home. They would in fact be malignant
-growths of highly organized types.</p>
-
-<p>Why <i>don't</i> they grow to that size? Because "the nervous system"
-restrains them within the limit of usefulness. How does "the
-nervous system" know that limit? Has it a picture in its "mind,"
-a plan according to which it works, according to which it variously
-restricts or encourages?</p>
-
-<p>When some of the molluscs are cut in two each half grows the
-part it has lost, the head an after-part, the after-part a head. Two
-animals result, each exactly like the original. As the severed cells
-are called upon to perform and do perform new and unexpected
-work, what and where is the architectural plan by which they do it?</p>
-
-<p><span class="pagenum"><a name="Page_25" id="Page_25">[Pg 25]</a></span></p>
-
-<p>The cells of a leaf have finished their growth. Now comes their
-<i>work</i>, the fixing of carbon from the air, transpiration, and so on.
-But cut off, say, a begonia leaf and place it on damp soil properly protected.
-It proceeds at once upon a wholly new program, sending
-down roots, sending up stalk, fresh leaves, and finally flower. It is
-obviously working according to a plan. When a germ cell or seed
-does that the problem can be <i>concealed</i> by talking about its chemical
-constitution and so forth. We are told that the seed behaves as it
-does because it is constituted by nature to do so, molecularly arranged
-for just that function. But the cells of the leaf were <i>not</i> arranged
-for that but for quite other functions. How come they to be able to
-stop their proper line of work and follow this one, generating not
-only leaves like themselves but all other parts of the plant including
-seeds?</p>
-
-<p>We are of course pressing the problem of heredity, the persistence
-of racial and family type. But heredity is only a word that expresses
-the observed facts without a gleam of explanation.</p>
-
-<p>The consciousness of the mollusc, as an individual, and that of
-the leaf on a lower plane, can be only sensational. <i>They</i> do not
-intelligently arrange and design what they are doing. But to ascribe
-it to molecular mechanism only, is no better than to say God did it.
-Either is such a form of mere words as unwise parents throw at a
-too questioning child to stop, without satisfying, its mind. No idea
-corresponds. The gap in conception remains exactly what it was.</p>
-
-<p>When a chimney is blown down, the builder notes the gap and
-builds another. His mind contains a picture of what ought to be there.</p>
-
-<p>An architect does not deliver the whole plan of his building to
-each of the workmen. Each follows his ordinary work, being merely
-told where to begin and when to stop. When all of them have done
-their part the building is complete.</p>
-
-<p>Why may we not suppose that the cutting-in-two of a mollusc
-constitutes some such appeal to some intelligence somewhere in nature
-as the missing chimney constitutes to the builder? The force
-flowing in the cells of the injured animal is thereupon directed to the
-work unexpectedly required. Science now speaks freely of <i>human</i>
-"subconsciousness," meaning sub-<i>mental</i> consciousness in man. And
-it knows that that sub-mental consciousness can, when properly called
-upon (and also habitually on its own account), do reparative work
-upon the body whose method is not comprehensible to the man himself.
-<span class="pagenum"><a name="Page_26" id="Page_26">[Pg 26]</a></span>It is, within its limits, intelligent; it knows what it has to do
-and what it is wanted to do; and it commands the necessary forces&mdash;which
-are beyond the <i>man's</i> reach, owner of them as he may be or
-think he is.</p>
-
-<p>This subconsciousness is embodied with the man, but is not the
-man and is not an ego. May it not be regarded as a part of nature-consciousness,
-focused in an organic body and with the intelligence
-necessary to do its work?</p>
-
-<p>And it does not follow that the lower down the scale of mental
-intelligence is an organism, the lower down a parallel scale is <i>this</i>
-intelligence. What we call, when in our own bodies, the subconscious,
-may be just as fully present and just as intelligently at work, in the
-bodies of plants and animals.</p>
-
-<p>If we say that the plan of repair and the plans of hereditary type
-are in the conscious intelligence of this diffused nature-mind, we are
-at any rate reasonably proceeding from the known and not glossing
-the unknown with mere words. The astral body of any plant or
-animal is its plan of structure in this nature-mind. It is subjective
-substance, just as is a picture in our own mind. And it contains the
-vital energy necessary for the guidance of the protoplasmic matter
-that will clothe it, an energy that guides but is not one of the physical
-forces. As an analogy from higher up the planes of being, conscience
-<i>guides</i> mental thoughts and desires but is not among their number
-nor of their nature. It is the <i>divine-astral</i> form or plan, of what the
-thinking man should be. On both planes the form and the guiding
-energy setting from it become the negative and positive aspects of
-one thing.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_27" id="Page_27">[Pg 27]</a></span></p>
-
-<div class="chapter">
-<h2 class="cen" id="c12">THE BIRTH OF DAY<br />
-<span class="half">by A. F. W. (Manchester, N. H.)</span></h2>
-</div>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0"><span class="big">F</span>ROM the darkness, O Eternal One,</div>
-<div class="i0">From the pale light of diamond stars,</div>
-<div class="i0">From the quietude of dreamless night,</div>
-<div class="i0">Into the grayness and the formless mist,</div>
-<div class="i0">Comes the first whisper, the first murmur</div>
-<div class="i0">Of Life awakening.</div>
-<div class="i0">Merges then the dim outline and the shadow,</div>
-<div class="i0">Floating nothings, pregnant with the promise</div>
-<div class="i0">Of the coming birth of Morning.</div>
-<div class="i0">Gradually, slowly, silently,</div>
-<div class="i0">The shapes resolve themselves</div>
-<div class="i0">And grow less misty and more huge;</div>
-<div class="i0">The grayness becomes less gray;</div>
-<div class="i0">And, as it so becomes, the horizon</div>
-<div class="i0">Erstwhile faint and indistinct,</div>
-<div class="i0">Slowly as a line appears, not sharp,</div>
-<div class="i0">But blended with both earth and sky.</div>
-<div class="i0">A sleepy twitter from the birds, the first call</div>
-<div class="i0">Of mate to mate; the faint, soft rustle</div>
-<div class="i0">Of the leaves, the vapor rising from the earth&mdash;</div>
-<div class="i0">All betoken the oncoming.</div>
-<div class="i0">The ghostly outlines of the forms</div>
-<div class="i0">Are clearer now; and the vivid streamers</div>
-<div class="i0">Of the eastern sky change to the white light</div>
-<div class="i0">Of the advancing Morn.</div>
-<div class="i0">Now approach the fuller tones of nature:</div>
-<div class="i0">Insistent the notes of the tiny feathered ones,</div>
-<div class="i0">And from the nests and branches come</div>
-<div class="i0">The piping calls to morning quest.</div>
-<div class="i0">Now the silver white takes on the faint</div>
-<div class="i0">Tinging of the purple glow.</div>
-<div class="i0">The purple to a blue transforms itself;</div>
-<div class="i0">The gnomes of dawn are hard at work</div>
-<div class="i0">Transmuting the base metal into finer gold.</div>
-<div class="i0">As distant fire, urging on the horses of wild Fear</div>
-<div class="i0">Mounts higher and more high,</div>
-<div class="i0">So Apollo urges on his horses, and the golden gleam</div>
-<div class="i0">Of his chariot heralds itself</div>
-<div class="i0">To follow after.</div>
-<div class="i0">The horizon blazes with the power of Light&mdash;</div>
-<div class="i0">More red and fiery grows the hue;</div>
-<div class="i0">A point appears, a rim, an arc</div>
-<div class="i0">Of coppery luster; then</div>
-<div class="i0">Glowing with the radiance of the parent Life</div>
-<div class="i0">The Sun!&mdash;And Day is born.</div>
-</div>
-</div>
-</div>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_28" id="Page_28">[Pg 28]</a></span></p>
-
-<div class="chapter">
-<h2 id="c14">H. P. BLAVATSKY AND THE THEOSOPHICAL SOCIETY</h2>
-</div>
-
-
-
-<p class="bit">In 1887 William Q. Judge wrote of the Theosophical Society and H. P.
-Blavatsky as follows:</p>
-
-<blockquote>
-<div>
-<img class="drop-capp2" src="images/fig6.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THE Society has had, like all sentient beings, its periods of
-growth, and now we believe <i>it has become an entity</i> capable
-of feeling and having intelligence. Its body is composed
-of molecules, each one of which is a member of the Society;
-its mental power is derived from many quarters, and it
-has a sensibility that is felt and shared by each one of us. For these
-reasons we think it is a wise thing for a person to join this body, and
-a wiser yet to work heart and soul for it.</p>
-
-<p>And we would have no one misunderstand how we look upon
-H. P. Blavatsky. She is the greatest woman in this world in our
-opinion, and greater than any man moving among men. Disputes
-and slanders about what she has said and done move us not, for we
-know by personal experience her real virtues and powers. Since 1875
-she has stood as the champion and helper of every Theosophist; each
-member of the Society has to thank her for the store of knowledge
-and spiritual help that has lifted so many of us from doubt to certainty
-of where and how Truth might be found; lovers of truth and seekers
-after spiritual knowledge will know her worth only when she has
-passed from earth; had she had more help and less captious criticism
-from those who called themselves co-laborers, our Society would today
-be better and more able to inform its separate units while it
-resisted its foes. During all these years, upon her devoted head has
-concentrated the weighty Karma accumulated in every direction by
-the unthinking body of Theosophists; and whether they will believe
-it or not, the Society had died long ago, were it not for her.</p></blockquote>
-
-<p class="bit">The following are extracts from an article also by William Q. Judge, written
-after H. P. Blavatsky's death:</p>
-
-<blockquote>
-
-<p><span class="smcap">That</span> which men call death is but a change of location for the
-Ego&mdash;the immortal self&mdash;a mere transformation, a forsaking for a
-time of the mortal frame, a short period of rest before one reassumes
-another human frame in the world of mortals. The Lord of this body
-is nameless; dwelling in numerous tenements of clay, it appears to
-come and go; but neither death nor time can claim it, for it is deathless,
-unchangeable, and pure, beyond Time itself, and not to be measured.
-So our old friend and fellow-worker has merely passed for a
-short time out of sight, but has not given up the work begun so many<span class="pagenum"><a name="Page_29" id="Page_29">[Pg 29]</a><br /><a name="Page_30" id="Page_30">[Pg 30]</a><br /><a name="Page_31" id="Page_31">[Pg 31]</a></span>
-ages ago&mdash;the uplifting of humanity, the destruction of the shackles
-that enslave the human mind....</p>
-
-<p>That she always knew what would be done by the world in the
-way of slander and abuse I also know, for in 1875 she told me that
-she was then embarking on a work that would draw upon her unmerited
-slander, implacable malice, uninterrupted misunderstanding,
-constant work, and no worldly reward. Yet in the face of this her
-lion heart carried her on. Nor was she unaware of the future of the
-Society. In 1876 she told me in detail the course of the Society's
-growth for future years, of its infancy, of its struggles, of its rise
-into the "luminous zone" of the public mind; and these prophecies
-are being all fulfilled.</p>
-
-<p>Her aim was to elevate the race. Her method was to deal with
-the mind of the century as she found it, by trying to lead it on step
-by step; to seek out and educate a few who, appreciating the majesty
-of the Secret Science and devoted to "the great orphan Humanity,"
-could carry on her work with zeal and wisdom; to found a Society
-whose efforts&mdash;however small itself might be&mdash;would inject into
-the thought of the day the ideas, the doctrines, the nomenclature of
-the Wisdom-Religion, so that when the next century shall have seen
-its seventy-fifth year the new messenger coming again into the world
-would find the Society still at work, the ideas sown broadcast, the nomenclature
-ready to give expression and body to the immutable Truth,
-and thus to make easy the task which for her since 1875 was so difficult
-and so encompassed with obstacles.</p></blockquote>
-<p><span class="pagenum"><a name="Page_32" id="Page_32">[Pg 32]</a></span></p>
-
-<div class="figcenter" id="f3">
-<img src="images/fig12.jpg" alt=""/>
-<p class="caption center little">HELENA PETROVNA BLAVATSKY<br />
-FOUNDRESS OF THE THEOSOPHICAL SOCIETY</p>
-</div>
-
-<div class="figcenter" id="f4">
-<img src="images/fig13.jpg" alt=""/>
-<p class="caption center little">THE LEADERS OF THE THEOSOPHICAL MOVEMENT<br />
-H. P. BLAVATSKY<br />
-<span class="floatl">KATHERINE TINGLEY</span>  <span class="floatr">WILLIAM Q. JUDGE</span></p>
-</div>
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c91">THE PATH&mdash;SOME WORDS OF WILLIAM Q. JUDGE</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig14.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">IN 1886, William Q. Judge, the pupil and colleague and
-afterwards the successor of H. P. Blavatsky, founded
-and edited <i>The Path</i>, the first American Theosophical
-magazine. After his death, this magazine was continued
-by his successor, Katherine Tingley, and was
-by her finally merged into and combined with a weekly magazine,
-published under the title of the <i>Century Path</i>. This has again given
-place to <span class="smcap">The Theosophical Path</span>, thus distinctly calling attention
-to the teachings it promulgates and sets forth, while preserving the
-name "The Path" of the first American Theosophical Magazine.</p>
-
-<p><span class="smcap">The Theosophical Path</span> in its first issue pays honor to both
-these great-hearted Teachers, H. P. Blavatsky and William Q. Judge.
-All humanity owes them a debt of gratitude for pointing out once
-more the path of true progress and happiness. Through their self-sacrifice,
-even of their lives, "the pathway is once more seen to
-that realm where the Gods abide."</p>
-
-<p>In the first issue of <i>The Path</i>, William Q. Judge wrote:</p>
-
-<blockquote>
-
-<p>The solution of the problem, "What and Where is the Path to Happiness?"
-has been discovered by those of old time. They thought it was in the pursuit
-of Râja Yoga, which is the highest science and the highest religion&mdash;a union
-of both....</p>
-
-<p>The study of what is now called "practical occultism" has some interest for
-us, and will receive the attention it may merit, but it is not <i>the</i> object of this
-journal....</p>
-
-<p>True occultism is clearly set forth in the <i>Bhagavad Gîtâ</i>, where sufficient
-stress is laid upon practical occultism, but after all, Krishna says, the kingly
-science and the kingly mystery is devotion to and study of the light which comes
-from within. The very first step in true mysticism and true occultism is to try
-to apprehend the meaning of Universal Brotherhood, without which the very
-highest progress in the practice of magic turns to ashes in the mouth.</p>
-
-<p>We appeal, therefore, to all who wish to raise themselves and their fellow
-creatures&mdash;man and beast&mdash;out of the thoughtless jog trot of selfish everyday
-life. It is not thought that Utopia can be established in a day; but through
-the spreading of the idea of Universal Brotherhood, the truth in all things may
-be discovered. Certainly, if we all say that it is useless, that such high-strung
-sentimental notions cannot obtain currency, nothing will ever be done. A beginning
-must be made, and it has been by the Theosophical Society. Although
-philanthropic institutions and schemes are constantly being brought forward by
-good and noble men and women, vice, selfishness, brutality, and the resulting
-misery, seem to grow no less. Prisons, asylums for the outcast and the magdalen,
-can be filled much faster than it is possible to erect them. All this points unerringly
-to the existence of a vital error somewhere. It shows that merely healing<span class="pagenum"><a name="Page_33" id="Page_33">[Pg 33]</a></span>
-the outside by hanging a murderer or providing asylums and prisons will never
-reduce the number of criminals nor the hordes of children born and growing up
-in hotbeds of vice. What is wanted is true knowledge of the spiritual condition
-of man, his aim and destiny. This is offered in Theosophical literature, and
-those who must begin the reform are those who are so fortunate as to be
-placed in the world where they can see and think out the problems all are
-endeavoring to solve, even if they know that the great day may not come until
-after their death. Such a study leads us to accept the utterance of Prajâpati to
-his sons: "Be restrained, be liberal, be merciful"; it is the death to selfishness.</p></blockquote>
-
-<p>In an article "A Year on the Path," Mr. Judge wrote, at the close
-of the first year of the magazine:</p>
-
-<blockquote>
-
-<p>The question is always naturally asked, "What is the Path?" or "What is
-the Philosophy?" which is the same thing, for of course the following of any
-path whatever will depend upon the particular philosophy or doctrines believed
-in. The path we had in view is held by us to be the same one which in all ages
-has been sought by Heathen, Jew, and Christian alike. By some called the path
-to Heaven, by others the path to Jesus, the path to Nirvâna, and by Theosophists
-the path to Truth. Jesus has defined it as a narrow, difficult and straight path.
-By the ancient Brâhmans it has been called, "the small old path leading far away
-on which those sages walk who reach salvation"; and Buddha taught it was a
-noble four-fold path by which alone the miseries of existence can be truly surmounted....</p>
-
-<p>The immortal spark has manifested itself in many different classes of men,
-giving rise to all the varied religions, many of which have forever disappeared
-from view. Not any one of them could have been the whole Truth, but each must
-have presented one of the facets of the great gem, and thus through the whole
-surely run ideas shared by all. These common ideas point to truth. They grow
-out of man's inner nature and are not the result of revealed books. But some
-one people or another must have paid more attention to the deep things of life
-than another. The "Christian" nations have dazzled themselves with the baneful
-glitter of material progress. They are not the peoples who will furnish
-the nearest clues to the Path. A few short years and they will have abandoned
-the systems now held so dear, because their mad rush to the perfection of their
-civilization will give them control over now undreamed of forces. Then will
-come the moment when they must choose which of two kinds of fruit they will
-take. In the meantime it is well to try and show a relation between their present
-system and the old, or at least to pick out what grains of truth are in the mass.</p>
-
-<p>... A new age is not far away. The huge unwieldy flower of the 19th
-century civilization has almost fully bloomed, and preparation must be made for
-the wonderful new flower which is to rise from the old. We have not pinned
-our faith on Vedas nor Christian scriptures, nor desired any others to do so.
-All our devotion to Aryan literature and philosophy arises from a belief that
-the millions of minds who have trodden weary steps before ours, left a path
-which may be followed with profit, yet with discrimination. <i>For we implicitly
-believe that in this curve of the cycle, the final authority is the man himself.</i></p>
-<p><span class="pagenum"><a name="Page_34" id="Page_34">[Pg 34]</a></span></p>
-<p>In former times the disclosed Vedas, and later, the teachings of the great
-Buddha, were the right authority, in whose authoritative teachings and enjoined
-practices were found the necessary steps to raise man to an upright position.
-But the grand clock of the Universe points to another hour, and now Man must
-seize the key in his hands and himself&mdash;as a whole&mdash;open the gate. Hitherto
-he has depended upon the great souls whose hands have stayed impending doom.
-Let us then together enter upon another year, fearing nothing, assured of strength
-in the Union of Brotherhood. For how can we fear death, or life, or any horror
-or evil, at any place or time, when we well know that even death itself is a part
-of the dream which we are weaving before our eyes.</p>
-
-<p>Our belief may be summed up in the motto of the Theosophical Society,
-"There is no Religion higher than Truth," and our practice consists in a disregard
-of any authority in matters of religion and philosophy except such propositions
-as from their innate quality we feel to be true.</p></blockquote>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c56">SAVING FOREST WASTE: Note by a Student</h2>
-</div>
-
-
-
-<p class="drop-cap">IN the Yearbook of the Department of Agriculture just issued, it
-is pointed out that conservation of the timber supply involves the
-co-operation of the public, the lumbermen, and the wood-consuming
-industries, as well as of the National Government. Forest
-conservation is not possible at the low prices of former days, and in
-general prices must advance before much can be done. Then the
-public must be prepared to accept new woods; the farmer must give
-up using cedar, white-oak, and chestnut posts; railroads must cease
-using white-oak ties; builders must accept other lengths and widths.
-Meantime the Government co-operating with Wisconsin University,
-has established a thoroughly equipped wood-testing laboratory at
-Madison, where many problems are being investigated, from the
-standpoints of forest conservation and commercial requirements.</p>
-
-<p>In the valuable magazine <i>American Conservation</i>, for May 1911,
-it is stated that Argentina has a hundred million acres of wooded land,
-mostly quebracho and yerba tree, both in increasing demand. In
-Brazil there is about a thousand million acres of wooded land. There
-ruthless destruction cannot go on, as most concessions now require
-proper conservation of the rubber and other trees. Bolivia has quebracho,
-rubber, coca, cinchona, and other trees useful in the arts. The
-timber tracts of Colombia are practically unexploited. The slopes of
-Ecuador are richly wooded. The forests of Peru occupy about three
-hundred million acres, and its government has taken steps to ensure
-conservation, and contemplates experiment stations.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_35" id="Page_35">[Pg 35]</a></span></p>
-
-<div class="figcenter" id="f5">
-<img src="images/fig15.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">SCENES FROM "THE AROMA OF ATHENS"<br />
-CENTRAL FIGURE IN FRONT PHIDIAS, BEHIND HIM PERICLES</p>
-</div>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_36" id="Page_36">[Pg 36]</a></span></p>
-
-<div class="figcenter">
-<img src="images/fig16.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">CENTRAL FIGURE PERICLES, ON THE LEFT PHIDIAS, ON THE RIGHT DIOCHARES</p>
-</div>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_37" id="Page_37">[Pg 37]</a></span></p>
-
-<div class="figcenter">
-<img src="images/fig17.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ATHENIAN SOLDIERS</p>
-</div>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_38" id="Page_38">[Pg 38]</a></span></p>
-
-<div class="figcenter">
-<img src="images/fig18.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">SOCRATES AND HIS DISCIPLES</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_39" id="Page_39">[Pg 39]</a></span></p>
-
-<div class="chapter">
-<h2 id="c5">"AROMA OF ATHENS" STRIKES NEW NOTE IN THE DRAMA. Katherine Tingley to Open Greek Theater to the
-Public: Unrivaled Natural Scenery: Marvelous Acoustics.
-Notes by a Dramatic Critic</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig19.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">A NEW-OLD note in drama has been struck here on the Pacific Coast,
-which, we feel quite safe in prophesying, will be recorded in many
-histories. The English-speaking world has been fretting after some
-new inspiration. We are tired of imitating the Elizabethans; for
-the time being, that spring would seem to have run dry. What
-belongs to our own day peculiarly tends to be mere boisterous horseplay
-or flippant shallowness; vulgar both, and not in any way to be called art.
-What we have that is good, the work of a few writers, is not so startling in
-quantity or quality, nor so profoundly original, as to cause us to hope for a new
-great art period in our own or our children's day. And yet there has been the
-demand. The public has turned to strange well-springs and found the waters
-bitter, cloying, soon to run dry; the critics have filled their press columns, both
-here and in England, with clamorings, prognostications, hasty or timorous judgments,
-a sense of a great need and expectations. Decidedly the time is ripe for
-a new birth in the drama.</p>
-
-
-<p class="c bit">MEETS NEEDS OF THE TIME</p>
-
-<p>Now the question arises, what needs must this new birth and order meet?
-Great art meets the needs of its time, sternly turning away from its mere wants;
-for that reason it is often rejected for awhile by a public clamorous after lower
-levels of things. Such a clamor we find in our own day after sensationalism&mdash;give
-us action, more action, say the managers; but is this a real need? The
-world is agog with action as it is; such a riot of action as one might imagine the
-Gadarene swine indulged in on their seaward last tumultuous journey. The
-motif is threadbare; we have torn it to tatters and it is time to turn to new modes.
-Personalism, too, is rampant and bears fruit in an ugly and jangled civilization.
-What is needed, then, is an art that shall be calm, dignified, beautiful, impersonal;
-a pointer to and promise of better ways of living.</p>
-
-<p>One turns back to the great art of the Greeks with a sense of relief after
-all our modern, breathless, tom-tom beating. There we find beauty, calm movement,
-dignity, national, and not merely personal motifs; above all, an insistence
-on the higher and eternal verities. We need the Aroma of Athens on our modern
-stage; because it is precisely that that we need in our modern life.</p>
-
-
-<p class="c bit">PLAY DELIGHTED AUDIENCE</p>
-
-<p>A few weeks ago Katherine Tingley presented a new play, <i>The Aroma of
-Athens</i>, at her Isis theater in San Diego, which struck all who saw it with profound
-surprise and delight. There was first the ideal poetic beauty of the setting,
-a thing unrealizable unless seen. The foremost of the London managers&mdash;men
-like Tree&mdash;have made a specialty of beautiful setting, astonishing the theatrical
-world with the splendor of their work in this line&mdash;and with its good taste.
-They have had enormous resources to draw upon, and have spared no expense<span class="pagenum"><a name="Page_40" id="Page_40">[Pg 40]</a></span>
-in time, money, or thought. It may safely be said that none of them has produced
-anything more beautiful than this <i>Aroma of Athens</i>; it may safely be said that
-none of them has produced anything so beautiful. One rubbed one's eyes in
-astonishment, wondering how such things could be, and concluded that Madame
-Tingley at Point Loma had greater resources to draw upon than are to be found
-in London, Paris, Berlin, or New York. It is a wonderful thing, prophetic of the
-time when the culture-metropolis of the world will be right here among us on
-the Pacific Coast. Madame Tingley long ago said that San Diego would be the
-Athens of America, and today this is far nearer than we dream. If one would
-learn what those greater resources of hers are, one must examine her teachings,
-one must look into that marvelous scheme of education of hers, the Râja Yoga
-system, which enabled, for example, those little children on the stage to be as
-graceful, as un-self-conscious as any figures on a Grecian vase. Have you seen
-children, young children, on the stage, do well, wonderfully well; and then, when
-the applause rolled in, do better still, remaining sublimely unconscious of the
-applause? We applauded these children and looked to see, as a matter of course,
-the aroma of Athens vanish in a series of smirks. But no; clapped we never
-so loudly, it made no difference to them. They played their Greek games; they
-were merry and classical; they were Grecian, unstilted, poetic, faery. One's
-mind went back to Keats' ode:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">"What little town by river or sea-shore,</div>
-<div class="i0">Or mountain-built with peaceful citadel,</div>
-<div class="i0">Is emptied of its folk, this pious morn?"</div>
-</div>
-</div>
-</div>
-
-<p>And the answer was: Athens, Periclean Athens in all her superb flawless
-beauty and splendor; yes, those were real Athenians; of whom we have read in
-Keats and Swinburne; that we have seen sculptured in the Elgin marbles. Here
-they were, in the flesh and blood; here was the heyday of historic beauty, shedding
-its supreme aroma on us; with these tones Plato and Aeschylus would have
-spoken; in this manner Phidias and Pericles would have moved. It was a revelation,
-a marvelous artistic realization&mdash;indeed, it is a shame to use such cant
-hackneyed phrases for a thing so beautiful, so august&mdash;and yet so completely
-natural and unstrained.</p>
-
-
-<p class="c bit">GREATER THINGS PROMISED</p>
-
-<p>So much for its performance in a modern theater, but greater things are
-promised. If all this is true of a play which was first thought of ten days before
-it was presented&mdash;and that is the fact&mdash;what is not to be hoped from the new
-presentation of it on April 17, a presentation of which, we are told, the former
-ones were but little more than sketches, and which is to be given in a real Greek
-open-air theater?</p>
-
-<p>The Greek theater at Point Loma, the first in America, was built by Madame
-Tingley in 1901. It has the true Greek setting, looking out over the sea. A wild
-cañon runs down from it seaward, full of miniature hills and precipices, among
-which, now visible and now unseen, winds the path by which the players enter
-or leave the stage. There will be torchlight processions under the moon new-<span class="pagenum"><a name="Page_41" id="Page_41">[Pg 41]</a></span>risen,
-moving along that path and over the broad stageplace; Greek chanting will
-be heard; real Greek music, and music with that ineffable something in it lacking
-in all, or nearly all, modern music, which suggests the hidden life of nature,
-the weird majesty of Delphi, of Nemesis, of the pipes of universal Pan; the
-very aroma of Sophoclean drama, plus an echo of that older and even more
-entrancing Greece,</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">"Of deities or mortals, or of both,</div>
-<div class="i0">In Tempe or the dales of Arcady,"</div>
-</div>
-</div>
-</div>
-
-<p>When&mdash;</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">"Liquid Peneus was flowing</div>
-<div class="i2">And all dark Tempe lay</div>
-<div class="i0">In Pelion's shadow, outgrowing</div>
-<div class="i2">The light of the dying day,</div>
-<div class="i0">Speeded by Pan's sweet pipings."</div>
-</div>
-</div>
-</div>
-
-
-<p class="c bit">KINGDOM OF PAN UNCONFINED</p>
-
-<p>One has long suspected that, with luck, one might well come upon a faun in
-the wild places of that cañon, at least in April, when the rains are newly over
-and the hillside a riot of bloom and delight. For indeed the kingdom of Pan is
-not confined; he has provinces here in California, and you may come upon the
-dales of Arcady in any of the four quarters of the world.</p>
-
-<p>Were Pan or some legate of his to be piping far down the cañon, you would
-not fail to catch every note of it from every part of the auditorium in the theater;
-what is whispered on the stage is clearly heard on the topmost tier of seats. The
-place is a Wonder of the West if only for its marvelous acoustic properties. It
-has never been opened to the public before for a performance. And it should
-be remembered that Madame Tingley leaves nothing to chance; she stands out
-grandly independent in her art; leaves no detail to be excused by the generosity
-of the audience; permits nothing whatever of which you could say: "This is
-excellent&mdash;for amateurs; this is splendid&mdash;considering what a short time it has
-taken to get up." It may be quite safely affirmed that this presentation on April
-17 will have a prominent place in all future histories of the drama.&mdash;San Diego
-<i>Union</i>, Friday morning, April 7, 1911.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_42" id="Page_42">[Pg 42]</a></span></p>
-
-<div class="chapter">
-<h2 id="c6">SOME NOTES ON "THE AROMA OF ATHENS"<br /> As given in the Greek Theater, Point Loma, on Saturday
-Morning, April 22, 1911; With the Prolog to the Play:
-by Kenneth Morris</h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig20.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THERE never was a play so difficult to appraise or criticise
-justly and intelligently as this one. One had read
-many press notices from expert dramatic critics, all of
-them enthusiastic; but when one came to see the performance,
-it struck one that the best of them were
-inadequate, wholly beside the point. And yet one sees the excuse
-for saying just as much as language can be stretched to express.
-If one did not put on the enthusiasm without stint or measure, one
-would convey a suggestion that the presentation was unworthy of
-enthusiasm; the truth being that enthusiasm is somehow unworthy of
-the presentation.</p>
-
-<p>Since seeing it, one has been searching mind and memory for some
-means of accounting for its extraordinary effect. We have seen it
-put down to the beauty of the spectacle, harmony of colors, perfect
-natural setting, and so forth. It is true that one failed to find any
-jarring note in the acting; that the cañon, running down to the Pacific,
-seen through the pillars of the Greek temple there, is a piece of landscape
-thrilling in its beauty, for the like of which you must go to lands
-where nature is at her most beautiful, and where there are the relics of
-mighty builders of old, that give a focal point to the natural beauty,
-and an inspiration to all artists. It is true also that there was a perfect
-art in the color scheme of the dresses&mdash;an absolute justness, balance
-and harmony of colors in themselves exquisite; that one could imagine
-no improvement in the grouping; that the enunciation, movements,
-and gesticulations, were in all cases just, clear, simple, natural, and
-graceful. But I am convinced that one might see and hear all that, and
-come away conscious that there was more to be said. None of these
-things, either considered separately or <i>en masse</i>, are enough to account
-for the enthralling effect of the play.</p>
-
-<p>Generally speaking, again, it is true that "the play's the thing."
-In this case I think it is not true. There is, in the ordinary sense,
-hardly any action or <i>dramatic</i> thrill. We underline dramatic, because
-thrill of some deeper and hitherto unexperienced kind there was;
-action too, there was&mdash;the action of a people on the World's stage;
-in that sense it was all one deep thrill, and the action of real life. But<span class="pagenum"><a name="Page_43" id="Page_43">[Pg 43]</a></span>
-the dialog was mainly philosophic discussion, deep thought, art criticism
-from the Greek standpoint&mdash;just, sound, basic, noble; but not
-fiery or dramatic, as we commonly understand the terms; and there
-was none of that brilliant play of wit which in some modern plays
-compensates for the lack of a plot.</p>
-
-<p>Here indeed, you may say that plot there was none. The Athenians
-are holding their Flower Festival, to which the Satrap Pharnabazus
-is welcomed as a guest. He is desirous to learn the secret of Athenian
-brilliance, and one by one his hosts give utterance, in response, to the
-principles of Athenian art, philosophy, etc. While they are speaking,
-the herald of Sparta is announced; here there is, indeed, a central
-incident of most stirring dramatic effect in the declaration of the Peloponnesian
-War. Socrates prophesies the downfall of Greece, and the
-rise of a new Athens in the west of the world in after-ages; after
-which follows an effect which, for mystic beauty and thrill does certainly
-stand out, so that you do know exactly why you are moved by
-it&mdash;a procession of scarlet-draped women with torches, that comes
-winding up the cañon, through the temple, and across the arena
-through clouds and volumes of colored mist, a wonderful bit of Katherine
-Tingley's art work, an incident impressive to the last degree,
-which were it done just so on any stage in the world, and by any
-actors, would create a sensation. But indeed, it is safe to say that
-such an effect has never been produced before, on any stage in the
-world.</p>
-
-<p>But be it noted that the enthralment of <i>The Aroma of Athens</i>
-began long before this; and that even this was rather a visual glory
-than a dramatic <i>coup</i> according to the received canons.</p>
-
-<p>Of spectacular value, too, was the archaic dancing of the children;
-and let it be said that there was something about these children which
-is never to be seen on the stages of the world, nor with any other
-children than those of the Râja Yoga College at Point Loma. And
-yet, when one has said that they were perfectly classic, and at the same
-time perfectly merry and natural&mdash;one realizes that one has still
-barely begun to account for what happened.</p>
-
-<p>One little woman who professed to have some knowledge of art,
-yet was quite unfamiliar with the period which the play presented,
-almost tearfully deplored the fact that the actors did not seem to pay
-any attention to the audience during the production. The fact that
-they did <i>not</i> do so was one of the charms of the whole presentation.<span class="pagenum"><a name="Page_44" id="Page_44">[Pg 44]</a></span>
-They were not playing a part but giving a most realistic presentation
-of life, and were, as they should have been, as if there were no audience.
-To those who saw the motif of the play, it would have been a
-blur if the players had shown any consciousness of the audience, or
-had in any way "played to the gallery" or for personal attention.</p>
-
-<p>Item by item, one might mention everything that was seen or
-heard, and one would remain certain that however perfect and beautiful
-each might be in itself, and even however perfect might be the
-harmony of them as an ensemble, they yet were not enough to explain
-the total value: and that even if you were able to explain the total
-value artistically, from the standpoint of art as we understand the
-term, there would yet be a kind of value, an invoking of one's inner
-nature without words, which for lack of a better term one must call
-a <i>spiritual</i> value&mdash;not only moral, or mental&mdash;which would remain
-unexplained. In short, that there was here shown an element, a kind
-of value, which is wholly unfamiliar to the critics of the present day.</p>
-
-<p>When we speak of the drama as an educational element, we conceive
-of its possible effects along artistic lines, or as setting forth
-moral principles, or high intellectual ideas. This play did all that,
-it is true; but it did all that, plus <i>x</i>; and what that <i>x</i> represents is not
-known in our present civilization&mdash;or at least, so one suspects. It
-produced a silence of the senses and of all personal voices within, an
-uplift and a reverent feeling: yes, a sense that one had been given a
-revelation of what the great mystics of the world have meant by the
-word <i>spiritual</i>. Deeper places in one's being were touched, than any
-that respond to the work of the greatest actors of the present or of
-recent times.</p>
-
-<p>So that any enthusiasm, any praise, seems something like an insult.
-To speak of the Genius of the one that produced the play&mdash;Katherine
-Tingley&mdash;that too seems a kind of insult. We have not attached to
-the term genius, a breadth of meaning great enough to include the
-qualities necessary for the production of a result so unlike anything
-that has gone before.</p>
-
-<p>We have seen it compared with the work of the premier actors of
-the age, and that to the advantage of the Point Loma production.
-The remark is not good criticism. The difference is not one of degree,
-but one of kind. No actor manager, probably, would have handled this
-play; none could produce, with any play of the greatest dramatists,
-results that so baffle description, so affect one's conceptions in those<span class="pagenum"><a name="Page_45" id="Page_45">[Pg 45]</a></span>
-parts of one's being that lie behind and deeper than formal mentality
-or imagination, or artistic appreciation. Perhaps Katherine Tingley
-could explain how it is done. I think no one else could.</p>
-
-<p>It is delightful to hear that Mrs. Tingley is making plans for
-larger facilities for seating the people, as even with its present great
-size, the Greek Theater at Point Loma cannot meet the demands. It
-is whispered also that she has several more Greek and other plays in
-preparation, which in course of time will be presented in the Greek
-Theater, and possibly at her Isis Theater in San Diego as well.</p>
-
-
-<p class="c medium">THE PROLOG</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">You are in Athens now, and you shall see</div>
-<div class="i0">The splendor of that age of long renown</div>
-<div class="i0">When Perikles was prince in Pallas' town</div>
-<div class="i0">Amidst a people mighty-souled and free</div>
-<div class="i0">Whose eminence and bright supremacy</div>
-<div class="i0">Made Zeus grow jealous, and wan Clotho frown,</div>
-<div class="i0">So that the nations rose to bring her down,</div>
-<div class="i0">To bring high Athens down, till she should be</div>
-<div class="i0">A name, a memory only; yet a name</div>
-<div class="i0">That burns&mdash;a beacon on the heights of time,</div>
-<div class="i0">Lighting the ages' darkness, making sublime</div>
-<div class="i0">The fame of Hellas with its smokeless flame.</div>
-<div class="i0">And you shall see and hear now, all those men</div>
-<div class="i0">That shone round Perikles: Thucydides,</div>
-<div class="i0">Ariston, Crito, Phidias, Sokrates,</div>
-<div class="i0">And many high-souled women, famous then,</div>
-<div class="i0">Teachers and seers and sages whose far ken</div>
-<div class="i0">Pierced deep the hidden realms of being.</div>
-<div class="i1">These</div>
-<div class="i0">Are gathered midst the Academian bowers</div>
-<div class="i0">To keep their Anthesterian Feast of Flowers</div>
-<div class="i0">Held every year in Athens. To their feast</div>
-<div class="i0">Comes one sent by that Great King in the East</div>
-<div class="i0">Whose sire was countered in the perilous hours</div>
-<div class="i0">Of Salamis and Marathon. But now</div>
-<div class="i0">To seal a pact with Athens, with high vow</div>
-<div class="i0">Linking the Athenian and the Persian powers</div>
-<div class="i0">Against the martial Spartan&mdash;Xerxes' son,</div>
-<div class="i0">Enthroned Artaxerxes, sendeth one</div>
-<div class="i0">Whom you shall see here in great pomp attend,</div>
-<div class="i0">An honored guest, well-welcomed&mdash;Athens' friend,</div>
-<div class="i0">The Persian Pharnabazus. In his hands</div>
-<div class="i0"><span class="pagenum"><a name="Page_46" id="Page_46">[Pg 46]</a></span>Is given the sway of those Bithynian meads</div>
-<div class="i0">Where roam innumerable herds of steeds</div>
-<div class="i0">Much sought by war-kings in a thousand lands.</div>
-<div class="i0">Mighty with Median strength he comes&mdash;with gold</div>
-<div class="i0">Of Ind and Araby, and those nations old</div>
-<div class="i0">Which the strong Persian tamed, bedecked; and gems</div>
-<div class="i0">That erst adorned great princes' diadems</div>
-<div class="i0">Of fallen dynasties&mdash;pearls of Oman, dyes</div>
-<div class="i0">Wrought in Turanian vats to out-do the blooms</div>
-<div class="i0">Of Yemen spicy-breezed, and webs from looms</div>
-<div class="i0">The deft Cashmirian or Cathayan plies&mdash;</div>
-<div class="i0">A strong and courteous lord.</div>
-<div class="i3">Right well he knows</div>
-<div class="i0">By what stern virtues Persia broke her foes,</div>
-<div class="i0">Bringing the jeweled throne of Croesus down,</div>
-<div class="i0">And Phrygia's wealth, and Egypt's twofold crown;</div>
-<div class="i0">What Magian training molds the Persian youth</div>
-<div class="i0">To scorn of luxury, worship of truth,</div>
-<div class="i0">Honor and gratitude; but in Athene's town</div>
-<div class="i0">Findeth a bloom of soul and wit, in sooth,</div>
-<div class="i0">He knows no secret for; and must inquire</div>
-<div class="i0">By what strange kindling of what inward fire</div>
-<div class="i0">Athenian, by what quest of deathless dream,</div>
-<div class="i0">Athens is made so wondrously to gleam</div>
-<div class="i0">Above the rest of the world.</div>
-<div class="i3">Him answering there,</div>
-<div class="i0">The Athenian citizens, the violet-crowned,</div>
-<div class="i0">Speak one by one deep wisdom, and propound</div>
-<div class="i0">Those balanced views that made their land so fair.</div>
-<div class="i0">But even while they speak, lo, in the air</div>
-<div class="i0">Gathers a cloud, a menace&mdash;trumpets sound&mdash;</div>
-<div class="i0">The Spartan herald comes.</div>
-<div class="i3">Stern words are these</div>
-<div class="i0">He utters; sternly answereth Perikles&mdash;</div>
-<div class="i0">There shall be war: Athens stoops not to a peace</div>
-<div class="i0">Ignoble, though the untamed Lakonian bands</div>
-<div class="i0">Be loosed against her, and a hundred lands</div>
-<div class="i0">Enleague with Lakedaimon; yea, though all Greece</div>
-<div class="i0">Compass her splendor round with threatened doom&mdash;</div>
-<div class="i0">War shall it be.</div>
-<div class="i4">Therewith a gathering gloom</div>
-<div class="i0">Enfolds their vision, and their chief of seers</div>
-<div class="i0">Makes known the menace of the darkening years&mdash;</div>
-<div class="i0">Greece shall fall; ruined fanes shall mark her tomb,</div>
-<div class="i0">The tomb of all her glory waned from the land;</div>
-<div class="i0">Her broken, marble-pillared fanes shall stand,</div>
-<div class="i0">And move the unborn to marvelings and to tears</div>
-<div class="i0"><span class="pagenum"><a name="Page_47" id="Page_47">[Pg 47]</a><br /><a name="Page_48" id="Page_48">[Pg 48]</a><br /><a name="Page_49" id="Page_49">[Pg 49]</a><br /><a name="Page_50" id="Page_50">[Pg 50]</a><br /><a name="Page_51" id="Page_51">[Pg 51]</a></span>For so much beauty waned in such decay.</div>
-<div class="i0">Yet see, his vision brightens! Wane away</div>
-<div class="i0">You barren ages! Speed, you desolate years!</div>
-<div class="i0">Give place, sad night-time, to the dawn of day!</div>
-<div class="i0">Hellas shall fall indeed; Athens shall wane,</div>
-<div class="i0">Yet shall be born again! Greece born again,</div>
-<div class="i0">Athens reborn in unknown lands, shall rise!</div>
-<div class="i0">High on a hill beside the western seas,</div>
-<div class="i0">That hath more wealth than Hybla for the bees,</div>
-<div class="i0">That hath more blueness than the Aegean skies,</div>
-<div class="i0">Athens shall rise again, most fair, most wise,</div>
-<div class="i0">To shine upon the world!</div>
-<div class="i3">&mdash;Thus Sokrates</div>
-<div class="i0">Foretelling our own glorious Lomaland;</div>
-<div class="i0">And what shall go forth from this western strand</div>
-<div class="i0">In these last days, to herald peace, and blend</div>
-<div class="i0">Nation with nation, hostile land with land,</div>
-<div class="i0">Firm friends forever.</div>
-<div class="i5">So the play hath end.</div>
-</div>
-</div>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f6">
-<img src="images/fig21.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">TABLEAUX FROM THE ILIAD AS GIVEN DURING THE PRESENTATION OF<br />
-"THE AROMA OF ATHENS," APRIL 17, 1911<br />
-PARTING OF HECTOR AND ANDROMACHE.</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig22.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ANDROMACHE FAINTING ON THE WALLS OF TROY</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig23.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE FUNERAL PYRE OF HECTOR</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig24.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PUPILS OF THE RÂJA YOGA COLLEGE, POINT LOMA, IN ATHENIAN FLOWER FESTIVAL</p>
-</div>
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c61">HAWTHORNE'S PSYCHOLOGY: contributed by C. T.</h2>
-</div>
-
-
-
-<p class="drop-cap">HAWTHORNE'S <i>Blithedale Romance</i> is a study of the psychology
-underlying the human relations that arise from the
-subtle inner feelings within the deepest and most diaphanous
-regions of the human heart.</p>
-
-<p>With an incomparable delicacy and precision of touch, revealing
-the hidden framework of the underlying design, he clothes with apt
-speech these specter glimpses into the realm of human motive.</p>
-
-<p>Pity 'tis that his glimpses into these depths should be clouded by
-the temperamental gloom of his own nature&mdash;always seeking justification
-of its own pessimism, always weaving despondent tragedies
-that the light of Theosophy would have transformed into inner
-victories in the midst of outward defeat. Yet he seems only to have
-penetrated to certain depths of gloom and doubt, and then to hesitate
-to take that one step deeper where forever dwells the light that dispels
-all shadows.</p>
-
-<p>Like a modern Virgil he leads us to the brink of the deepest
-chasms, and then abandons us to our own intuitions. Possibly he
-saw farther into the depths than he could record in human speech&mdash;and
-so wrote on from romance to romance in search of the expression
-that forever eluded his pen.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_52" id="Page_52">[Pg 52]</a></span></p>
-
-
-<div class="chapter">
-<h2 id="c101">LIFE AND TEACHINGS OF PYTHAGORAS:<br />
-by F. S. Darrow, <span class="half">Ph. D., A. M.</span></h2>
-</div>
-
-
-
-
-<p class="c">I. <span class="smcap">Life</span></p>
-
-<blockquote>
-
-<p>Pythagoras, the pure philosopher deeply versed in the profounder phenomena
-of nature, the noble inheritor of the ancient lore, whose great aim was to free the
-soul from the fetters of sense and force it to realize its powers, must live eternally
-in human memory.&mdash;<i>H. P. Blavatsky</i></p></blockquote>
-
-<div>
-<img class="drop-capp3" src="images/fig25.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THIS world-famous Greek teacher of "the Heart Doctrine"
-was born about 580 <span class="smcap">b. c.</span> on the island of Samos
-and died about 500 <span class="smcap">b. c.</span> Before his birth it was prophesied
-to his father that a son was about to be born
-to him who would be a great benefactor of mankind.
-Some even went so far as to declare that Pythagoras was a human
-incarnation of Hyperborean Apollo.</p>
-
-<p>It is related that when a mere youth he left his native city to begin
-a series of travels to the wise men of all countries, from the Hindûs
-and Arabs in the East, to the Druids of Gaul in the West. We are
-told that he spent twelve years in Babylon, conversing freely with the
-Magi, by whom he was instructed in all their Mysteries and taught the
-most perfect form of worship. He spent twenty-two years in Egypt
-as an intimate of the most learned hierophants, under whose tutelage
-he mastered the three styles of Egyptian writing, the common, the
-hieroglyphic, and the sacerdotal. He brought with him a personal
-letter of introduction to Amasis, the reigning Pharaoh, who forthwith
-wrote to the hierophants and requested them to initiate Pythagoras
-into their mysteries. Pythagoras first went to the priests of Heliopolis,
-but they, true to the inveterate Egyptian suspicion of foreigners,
-although hesitating to disobey Amasis openly, tacitly refused to initiate
-Pythagoras and advised him to go to the sacred school at Memphis,
-ostensibly because it was of greater antiquity than that of Heliopolis.
-At Memphis also he met with the same finesse, and was next sent to
-the school at Thebes, where finally under the most severe tests&mdash;tests
-which nearly cost him his life&mdash;he was fully initiated into the
-Egyptian Mysteries and thereafter had free access to the treasures of
-the hierophants.</p>
-
-<p>After leaving Egypt Pythagoras returned to Greece by way of
-Crete, where he descended the Idaean cave in company with Epimenides,
-the great Cretan prophet and seer, who in return for the
-removal of the plague at Athens in 596 <span class="smcap">b. c.</span> accepted from the grateful<span class="pagenum"><a name="Page_53" id="Page_53">[Pg 53]</a></span>
-people only a branch of the sacred olive of Athena, and refused the
-large sums of money which were offered, because he declared that
-spiritual gifts can not be bought and sold. From Epimenides and
-Themistoklea, the Delphic Pythia, Pythagoras received further instruction.
-In the course of his travels he became an initiate not only
-in the mysteries of India, Babylonia, Egypt, Greece, and Gaul, but
-also in those of Tyre and Syria.</p>
-
-<p>Pythagoras studied the various branches of knowledge, especially
-mathematics, astronomy, music, gymnastics, and medicine, and contributed
-very greatly to the development of these sciences among the
-Greeks, for he was a man both of singular capabilities and of great
-acquirements. His personal appearance was noteworthy. He was
-very handsome and dignified; regularly dressed in white, and wore a
-long, flowing beard. He never gave way to grief, joy, or anger, but
-was accustomed to sing hymns of Homer, Hesiod, and Thales, to preserve
-the serenity of his mind, and he was very eminent for his power
-of attracting friends. The religious element was predominant in his
-character, and his entire life was ruled by humanitarian and philanthropic
-motives. He was opposed to animal sacrifice, and on one
-occasion purchased a large draught of fish, which had just been caught
-in a net, and set them free as an object-lesson in kindness.</p>
-
-<p>Pythagoras was a practical occultist, and is said to have understood
-the "language" of animals so as to be able to converse with them
-and tame even the most ferocious. It is said of him that upon one
-occasion he was seen and heard publicly speaking at far distant places
-both in Italy and in Sicily, on the same day, a physical impossibility.
-It is also stated that he healed the sick, had the power of driving away
-evil spirits, foresaw the future, recognized character at a glance, and
-had direct communication with the gods.</p>
-
-<p>Finally at the age of nearly fifty, Pythagoras went to southern
-Italy or Magna Graecia, after an unsuccessful attempt to establish a
-society in his native city, and in 529 <span class="smcap">b. c.</span> founded the Pythagorean
-Brotherhood and the School of the Mysteries at Crotona. He gained
-extensive influence immediately and attracted great numbers of all
-classes, including many of the nobles and the wealthy, so that the
-society grew with wonderful strides and soon similar schools were
-established at many other cities of Magna Graecia: at Sybaris, Metapontum,
-Tarentum, and elsewhere. Each of these consisted of three
-hundred members accepted under inviolable pledges of secrecy and<span class="pagenum"><a name="Page_54" id="Page_54">[Pg 54]</a></span>
-bound to Pythagoras and to each other by the most sacred of
-obligations.</p>
-
-<p>The statement as to the death of Pythagoras, which occurred when
-he was about eighty, vary. One account says that he was banished
-from Crotona and fled to Metapontum where he died after a self-imposed
-fast of forty days. Another says that he was murdered by
-his enemies when the temple of the school at Crotona was burned to
-the ground, either by the nefarious Kylon who because of his unworthiness
-had been refused admittance to the Brotherhood and his
-wicked associate Ninon, or by the frenzied townspeople. At the same
-time similar persecutions in the other cities where the branch schools
-had been established resulted in the (supposed) murder of all but a
-few of the younger and stronger members, who succeeded in escaping
-to Egypt. Thereafter individual Pythagoreans, unorganized in
-Schools, which were everywhere successfully suppressed, continued to
-keep the light burning for centuries. The doubtful point is, whether
-the temple and the various assembly halls of the Pythagoreans were
-burned at the end of the Leader's life, or about a hundred years after
-his banishment and death by starvation. Telauges, his "son," is said to
-have succeeded his father as the Head of the shattered society, but
-little is known of him. It is significant that the Pythagorean Brotherhood
-and School of the Mysteries at Crotona flourished during the
-last twenty-five years of the sixth century <span class="half">B.C.</span>, the accepted date of its
-overthrow being about 500 <span class="smcap">b. c.</span></p>
-
-
-<p class="c">II. <span class="smcap">The School</span></p>
-
-<p>It was a Pythagorean maxim that "everything ought not to be
-told to everybody." Therefore membership in the society was secret,
-silent, and guarded by the most solemn forms of obligatory pledges
-and initiations. Members were classified as Akousmatikoi or Listeners,
-Probationary Members, who did not live at the School, and Mathematikoi
-or Students, Accepted Members, who lived with their families
-at the central School of the Mysteries or at one of its branches. Probably
-the Mathematikoi were further divided into two classes: the
-Pythagoristae or exoteric members, and the Pythagoreans or esoteric
-members.</p>
-
-<p>Practically any candidate of an upright and honest life was admitted
-at request as a Listener, but only the fit and the worthy were accepted
-as Students. Listeners, wishing to become Students, were
-forced to pass through a period of probation lasting from two to five<span class="pagenum"><a name="Page_55" id="Page_55">[Pg 55]</a></span>
-years, during which their powers of maintaining silence were especially
-tested as well as their general temper, disposition, and mental capacity.
-A good working knowledge of arithmetic, geometry, astronomy,
-and music, (the four branches of Pythagorean mathematics), was
-required preliminary to admission to the School. Only the most approved
-members were admitted to the Esoteric Section. Women
-were admitted (an innovation from the Greek standpoint). Among
-these Theano was the most distinguished. She had general supervision
-of the women.</p>
-
-<p>The members were devotedly attached to their Leader and to one
-another. They were enabled to recognize other members even when
-unacquainted by means of their secret symbols, and it is recorded:
-"If Pythagoras ever heard that any one used symbols similar to his,
-he at once made him a companion and a friend." Unquestioning loyalty
-was given to the counsels of Pythagoras by his disciples, for whom
-the <i>ipse dixit</i> of the master settled all controversy, and the rank and
-admission of candidates depended solely upon the intuitive discernment
-of Pythagoras, who made all appointments.</p>
-
-<p>The Students wore a special dress and had vows. They were
-trained to endure fatigue, sleep little, dress very simply, never to return
-reproaches for reproaches, and to bear contradiction and ridicule
-with serenity. The School of the Mysteries was a school of life, not
-a monastery. Pythagoras did not aim to have his disciples withdraw
-from active life, but taught them how to maintain a calm bearing and
-an elevated character under all circumstances. The intention was to
-train them to exhibit in their personal and social capacities a reflection
-of the order and harmony of the universe. The membership was
-international.</p>
-
-<p>As it was a Pythagorean maxim that "friends should possess all
-things in common," new members upon entering the School handed
-over their personal possessions to the proper official who turned them
-into the common treasury. A student was at liberty to depart from
-the School at pleasure and at his departure he was given double his
-original contribution, but over his former seat was erected a tomb,
-funeral rites were performed, and he was ever afterwards referred to
-by the loyal members as deceased.</p>
-
-<p>Purity of life was required and temperance of all kinds was strictly
-enjoined. All members ate at a common refectory in groups of ten,
-as at the Spartan <i>syssitia</i>. The diet was subject to a most careful<span class="pagenum"><a name="Page_56" id="Page_56">[Pg 56]</a></span>
-regulation and consisted largely of bread, honey, and water. Animal
-foods and wine were forbidden. It is stated also that beans were
-tabooed because of their indigestibility and tendency to produce agitated
-dreams.</p>
-
-<p>Much importance was attached to music, and to the physical exercise
-of the disciples. Each day began with a meditation upon how it
-could be best spent and ended with a careful retrospect. The students
-arose before the sun, and after breakfast studied for several hours,
-with an interval of leisure, which was usually spent in solitary walks
-and silent contemplation. The hour before dinner was devoted to
-athletic exercises. In the course of the day there were mutual exhortations
-not to sunder the God in each and all but to preserve the union
-with the Deity and with one another. The students were accustomed
-to visit Pythagoras at night, and went to sleep with music.</p>
-
-<p>In a subsequent article some of the main tenets of the Pythagorean
-Brotherhood will be outlined.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c3">THE AMERICAN WOMAN IN POETRY:<br /> by Grace Knoche</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig26.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">CURRENT literature, from the freshly printed book to
-the literary columns of the daily press, affords certain
-unique opportunities for reviewing woman's work in
-the light of past achievement and future promise.
-Take, for instance, the single factor of woman in
-poetry&mdash;where past centuries number their woman poets by the
-twos and threes, as the last generation has done by little more than
-the threes and fours, the present finds them springing up thicker than
-clover in a fallow field and in many cases with a sweetness and fragrance
-in their songs as of clover blossoms themselves.</p>
-
-<p>To the thinking mind this has a certain significance as relating
-to the inner unseen tides of that spiritual awakening now so seeming
-near for all mankind. For what holds poesy at its heart holds music
-there, and harmony and rhythm and something of that divine potency
-that lies in number; and with Theosophy at our doors we do not need
-Plato to tell us that</p>
-
-<blockquote>
-
-<p>rhythm and harmony find their way into the secret places of the soul, on which
-they mightily fasten, bearing grace in their movements and making the soul
-graceful in him who is rightly educated.</p></blockquote>
-
-<p><span class="pagenum"><a name="Page_57" id="Page_57">[Pg 57]</a></span></p>
-
-<p>The following are a handful of poems by women&mdash;most of them,
-significantly enough, by wholly or comparatively unknown writers&mdash;from
-among the last month's journals and papers, by no means a
-representative list, but just a few that found their way in the natural
-course to the study desk. Some compel attention because of the
-wholesomeness of sentiment and a certain honest openness in their
-delivery, others because of their musical lilt and flow, still others because
-of both. There are a few that may live, some that of a certainty
-will not and that yet have a value now. But that may be said of a
-hastily gathered handful of anything in its era.</p>
-
-<p>They are typical of a surprisingly large class, while none of those
-whose poems are herewith quoted, with the exception of Edith M.
-Thomas, have so far written very much.</p>
-
-<p>The first, by Angela Morgan in the <i>Cosmopolitan</i>, is a real Theosophical
-challenge, a veritable battle-cry, with something of the
-trenchant force and fire that flashes and thunders from out the lines
-of the old <i>Beowulf</i>:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Reined by an unseen tyrant's hand,</div>
-<div class="i0">Spurred by an unseen tyrant's will,</div>
-<div class="i0">Aquiver at the fierce command</div>
-<div class="i0">That goads you up the danger hill,</div>
-<div class="i0">You cry: "O Fate, O Life, be kind!</div>
-<div class="i0">Grant but an hour of respite&mdash;give</div>
-<div class="i0">One moment to my suffering mind;</div>
-<div class="i0">I cannot keep the pace and live."</div>
-<div class="i0">But Fate drives on and will not heed</div>
-<div class="i0">The lips that beg, the feet that bleed.</div>
-<div class="i0">Drives, while you faint upon the road,</div>
-<div class="i0">Drives, with a menace for a goad;</div>
-<div class="i0">With fiery reins of circumstance</div>
-<div class="i0">Urging his terrible advance</div>
-<div class="i0">The while you cry in your despair,</div>
-<div class="i0">"The pain is more than I can bear."</div>
-</div><div class="stanza">
-<div class="i0">Fear not the goad, fear not the pace,</div>
-<div class="i0">Plead not to fall from out the race&mdash;</div>
-<div class="i0">It is your own Self driving you,</div>
-<div class="i0">Your Self that you have never known,</div>
-<div class="i0">Seeing your little self alone,</div>
-<div class="i0">Your Self, high-seated charioteer,</div>
-<div class="i0">Master of cowardice and fear,</div>
-<span class="pagenum"><a name="Page_58" id="Page_58">[Pg 58]</a></span><div class="i0">Your Self that sees the shining length</div>
-<div class="i0">Of all the fearful road ahead;</div>
-<div class="i0">Knows that the terrors that you dread</div>
-<div class="i0">Are pigmies to your splendid strength;</div>
-<div class="i0">Strength you have never even guessed,</div>
-<div class="i0">Strength that has never needed rest.</div>
-<div class="i0">Your Self that holds the mastering rein,</div>
-<div class="i0">Seeing beyond the sweat and pain</div>
-<div class="i0">And anguish of your driven soul</div>
-<div class="i0">The patient beauty of the goal.</div>
-</div><div class="stanza">
-<div class="i0">Fighting upon the terror field</div>
-<div class="i0">Where man and Fate come breast to breast,</div>
-<div class="i0">Pressed by a thousand foes to yield,</div>
-<div class="i0">Tortured and wounded without rest,</div>
-<div class="i0">You cried, "Be merciful, O Life!</div>
-<div class="i0">The strongest spirit soon must break</div>
-<div class="i0">Before this all-unequal strife,</div>
-<div class="i0">This endless fight for failure's sake."</div>
-<div class="i0">But Fate, unheeding, lifted high</div>
-<div class="i0">His sword and thrust you through to die.</div>
-<div class="i0">And then there came one strong and great,</div>
-<div class="i0">Who towered high o'er Chance and Fate,</div>
-<div class="i0">Who bound your wound and eased your pain</div>
-<div class="i0">And bade you rise and fight again.</div>
-<div class="i0">And from some source you did not guess</div>
-<div class="i0">Gushed a great tide of happiness&mdash;</div>
-<div class="i0">A courage mightier than the sun&mdash;</div>
-<div class="i0">You rose and fought, and fighting, won.</div>
-</div><div class="stanza">
-<div class="i0">It was your own Self saving you,</div>
-<div class="i0">Your Self no man has ever known,</div>
-<div class="i0">Looking on flesh and blood alone;</div>
-<div class="i0">The Self that lives as close to God</div>
-<div class="i0">As roots that feed beneath the sod.</div>
-<div class="i0">That one who stands behind the screen,</div>
-<div class="i0">Looks through the window of your eyes&mdash;</div>
-<div class="i0">A being out of Paradise.</div>
-<div class="i0">The Self no human eye hath seen,</div>
-<div class="i0">The living one who never tires,</div>
-<div class="i0">Fed by the deep eternal fires.</div>
-<div class="i0">Your flaming star, with two-edged sword,</div>
-<div class="i0">Made in the likeness of the Lord.</div>
-<div class="i0">Angel and guardian at the gate,</div>
-<div class="i0">Master of Death and King of Fate.</div>
-</div>
-</div>
-</div>
-
-<p><span class="pagenum"><a name="Page_59" id="Page_59">[Pg 59]</a></span></p>
-
-<p>Perhaps more musical and exquisite in its technic is the following
-(by Edith M. Thomas in the <i>Century</i>), yet one looks in vain for the
-note of positive assurance that sings and rings out of the poem just
-quoted. Now one expects in poetry something more than rhymed
-philosophy, of course, and sheer beauty of rhythm has more than once
-endowed paucity of thought with an almost immortality. But the
-content is important, none the less. In the preceding poem one feels
-a mighty conviction forcing its way through every limitation to the
-goal of expression. The work of the older and better known poetess
-is more clearly poetic&mdash;to those who know the path and know the
-way its Sphinx-like questionings evoke their own answer in the deeps
-of consciousness. To the many, however, the first poem must reveal
-more.</p>
-
-<p class="c more">THE UNKNOWING</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">I know not where I am:</div>
-<div class="i6">Beneath my feet a whirling sphere,</div>
-<div class="i0">And overhead (and yet below)</div>
-<div class="i6">A crystal rampart cutting sheer&mdash;</div>
-<div class="i0">The traveling sun its oriflam.</div>
-<div class="i7">What do I know?</div>
-<div class="i0">I know not what I do:</div>
-<div class="i6">I wrought at that, I wrought at this,</div>
-<div class="i0">The shuttle still perforce I throw;</div>
-<div class="i6">But if aright or if amiss</div>
-<div class="i0">The web reveals not, held to view.</div>
-<div class="i7">What do I know?</div>
-</div><div class="stanza">
-<div class="i0">I know not what I think:</div>
-<div class="i6">My thoughts?&mdash;As in a shaft of light</div>
-<div class="i0">The dust-motes wander to and fro,</div>
-<div class="i6">And shimmer in their flight;</div>
-<div class="i0">Then, either way, in darkness sink.</div>
-<div class="i7">What do I know?</div>
-</div><div class="stanza">
-<div class="i0">I know not who am I:</div>
-<div class="i6">If now I enter on the Scheme,</div>
-<div class="i0">Or revenant from long ago;</div>
-<div class="i6">If but some World-Soul's moment-dream,</div>
-<div class="i0">Or, timeless, in Itself I lie.</div>
-<div class="i7">What do I know?</div>
-</div>
-</div>
-</div>
-
-<p>Here is a sweet touch from the Kansas City <i>Star</i>. The very
-name of the writer of it is so in keeping with tender dutifulness and
-so suggestive of clean-swept hearths and ministries to tiny, clinging<span class="pagenum"><a name="Page_60" id="Page_60">[Pg 60]</a></span>
-hands, that one wonders if it be not a pseudonym. A miniature
-"psalm of daily duty" is it:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">At morn I yearned a song to sing</div>
-<div class="i6">That would inspire and teach</div>
-<div class="i0">In words so true all men would hear</div>
-<div class="i6">In them their own soul's speech.</div>
-</div><div class="stanza">
-<div class="i0">But Duty stopped my pen and showed</div>
-<div class="i6">The day's dull round of care&mdash;</div>
-<div class="i0">The service to another's need&mdash;</div>
-<div class="i6">A burden I should share.</div>
-</div><div class="stanza">
-<div class="i0">At night the Day sung to the past</div>
-<div class="i6">Her record clear and strong,</div>
-<div class="i0">And richer, sweeter than I dreamed</div>
-<div class="i6">I heard complete my song.</div>
-<div class="i8">&mdash;<i>Emily Householder</i></div>
-</div>
-</div>
-</div>
-
-
-
-
-<p>And from the same paper another ringing note on the sacredness
-of the day's duty&mdash;but this is no psalm, rather a trumpet call,
-gorgeous, full, and technically so splendid that it suggests the ancients:</p>
-
-<p class="c more">TODAY</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Voice, with what emulous fire thou singest free hearts of old fashion,</div>
-<div class="i2">English scorners of Spain sweeping the blue sea-way,</div>
-<div class="i0">Sing me the daring of life for life, the magnanimous passion</div>
-<div class="i2">Of man for man in the mean populous streets of Today.</div>
-</div><div class="stanza">
-<div class="i0">Hand, with what color and power thou couldst show, in the ring hot-sanded,</div>
-<div class="i2">Brown Bestiarius holding the lean, tawn tiger at bay,</div>
-<div class="i0">Paint me the wrestle of Toil with the wild-beast Want, bare-handed;</div>
-<div class="i2">Shadow me forth a soul steadily facing Today.&mdash;<i>Helen Gray Cone</i></div>
-</div>
-</div>
-</div>
-
-<p>Will you have music? Then read these, so different in content,
-so unlike in the touch, for one is threaded through with compassion
-and tenderness while the other is just a little note of joy in life, which
-might rise out of self as well as unself in certain not yet conscious
-natures.</p>
-
-<p class="c more">CANDLEMAS</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">O hearken, all ye little weeds</div>
-<div class="i7">That lie beneath the snow,</div>
-<div class="i9">(So low, dear hearts, in poverty so low!)</div>
-<div class="i0">The sun hath risen for royal deeds,</div>
-<div class="i0">A valiant wind the vanguard leads;</div>
-<div class="i0">Now quicken ye, lest unborn seeds</div>
-<div class="i7">Before ye rise and blow.</div>
-<span class="pagenum"><a name="Page_61" id="Page_61">[Pg 61]</a></span>
-</div><div class="stanza">
-<div class="i0">O furry living things, adream</div>
-<div class="i7">On winter's drowsy breast,</div>
-<div class="i9">(How rest ye there, how softly, safely rest!)</div>
-<div class="i0">Arise and follow where a gleam</div>
-<div class="i0">Of wizard gold unbinds the stream,</div>
-<div class="i0">And all the woodland windings seem</div>
-<div class="i7">With sweet expectance blest.</div>
-</div><div class="stanza">
-<div class="i0">My birds, come back! the hollow sky</div>
-<div class="i7">Is weary for your note.</div>
-<div class="i9">(Sweet-throat, come back! O liquid, mellow throat!)</div>
-<div class="i0">Ere May's soft minions hereward fly,</div>
-<div class="i0">Shame on ye, laggards, to deny</div>
-<div class="i0">The brooding breast, the sun-bright eye,</div>
-<div class="i7">The tawny, shining coat!&mdash;<i>Alice Brown</i></div>
-</div>
-</div>
-</div>
-
-<p class="c more">THE WAVES OF BREFFNY</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">The grand road from the mountain goes shining to the sea,</div>
-<div class="i0">And there is traffic on it and many a horse and cart;</div>
-<div class="i0">But the little roads of Cloonagh are dearer far to me</div>
-<div class="i0">And the little roads of Cloonagh go rambling through my heart.</div>
-<div class="i0">A great storm from the ocean goes shouting o'er the hill,</div>
-<div class="i0">And there is glory in it, and terror on the wind;</div>
-<div class="i0">But the haunted air of twilight is very strange and still,</div>
-<div class="i0">And the little winds of twilight are dearer to my mind.</div>
-</div><div class="stanza">
-<div class="i0">The great waves of the Atlantic sweep storming on their way,</div>
-<div class="i0">Shining green and silver with the hidden herring shoal;</div>
-<div class="i0">But the little waves of Breffny have drenched my heart in spray,</div>
-<div class="i0">And the little waves of Breffny go sweeping through my soul.</div>
-<div class="i1">&mdash;<i>Eva Gore-Booth</i></div>
-</div>
-</div>
-</div>
-
-
-
-
-<p>The two following poems attack the same theme, a fruitful and
-varied one to lovers of Lomaland where the winter rains are the
-year's beneficence. But note the full rich lines of the work of the
-unknown writer, albeit the sonnet is of course the more difficult poetic
-form.</p>
-
-<p class="c more">THE FOUNTAINS OF THE RAIN</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">The merchant clouds that cruise the sultry sky,</div>
-<div class="i0">As soon as they have spent their freight of rain,</div>
-<div class="i0">Plot how the cooling thrift they may regain:</div>
-<div class="i0">All night along the river-marsh they lie,</div>
-<div class="i0">And at their ghostly looms swift shuttles ply,</div>
-<div class="i0">To weave them nets wherewith the streams to drain;</div>
-<div class="i0"><span class="pagenum"><a name="Page_62" id="Page_62">[Pg 62]</a></span>And often in the sea they cast a seine,</div>
-<div class="i0">And draw it, dripping, past some headland high.</div>
-<div class="i0">Many a slender naiad, with a sigh,</div>
-<div class="i0">Is in their arms uptaken from the plain;</div>
-<div class="i0">The trembling myrmidons of dew remain</div>
-<div class="i0">No longer than the flash of morning's eye,</div>
-<div class="i0">Then back unto their misty fountains fly:</div>
-<div class="i0">This is the source and journey of the rain.</div>
-<div class="i4">&mdash;<i>Edith Matilda Thomas</i></div>
-</div>
-</div>
-</div>
-
-
-<p class="c more">RAIN</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">The patient rain at early summer dawn;</div>
-<div class="i0">The long, lone autumn drip; the damp, sweet hush</div>
-<div class="i0">Of springtime, when the glinting drops seem gone</div>
-<div class="i0">Into the first notes of the hidden thrush;</div>
-<div class="i10">The solemn, dreary beat</div>
-<div class="i10">Of winter rain and sleet;</div>
-<div class="i0">The mad, glad, passionate calling of the showers</div>
-<div class="i10">To the unblossomed hours;</div>
-<div class="i0">The driving, restless midnight sweep of rain;</div>
-<div class="i0">The fitful sobbing, and the smile again,</div>
-</div><div class="stanza">
-<div class="i0">Of spring's childhood; the fierce unpitying pour</div>
-<div class="i0">Of low-hung leaden clouds; the evermore</div>
-<div class="i0">Prophetic beauty of the sunset storm,</div>
-<div class="i0">Transfigured into color and to form</div>
-<div class="i0">Across the sky. O wondrous changing rain!</div>
-<div class="i0">Changeful and full of temper as man's life;</div>
-<div class="i0">Impetuous, fierce, unpitying, kind again,</div>
-<div class="i0">Prophetic, beauteous, soothing, full of strife:</div>
-<div class="i0">Through all thy changing passions hear not we</div>
-<div class="i0">Th' eternal note of the Unchanging Sea?</div>
-<div class="i8">&mdash;<i>Laura Spencer Portor</i></div>
-</div>
-</div>
-</div>
-
-<p>Nothing is worse than bad poetry, unless it be bad art of every
-kind, of which the world today is having a surfeit. That we find a
-greater abundance of wretched verse, however, than of wretched painting
-and sculpture, and that there are still those who think that the
-poet's equipment need consist of little more than an unbalanced emotionalism,
-we may attribute perhaps to the fact that the pen and ink
-are readier to hand with the majority than palette and brush or calipers
-and modeling tool. Conceit and ignorance, working together,
-have made "to write poetry" almost a reproach.</p>
-
-<p>The remedy would seem to be to diffuse a few simple truths, such
-as that true poetry has nothing to do with emotionalism, nor senti<span class="pagenum"><a name="Page_63" id="Page_63">[Pg 63]</a></span>mentality,
-nor bad spelling, nor with metres that "interfere," like a
-clumsy horse's feet; and that where one in ten thousand who care
-for poetry may try to write it and succeed, the rest will fail and will
-neglect their proper duties besides. It is so in art, in literature generally,
-in music, in all things&mdash;the safe path is to drop the gleam and
-fire and fragrance of the soul-touch into one's life <i>in the shape of a
-more courageous performance of the daily task, whatever it may be</i>,
-and be content with that, which is the greatest thing in the world,
-anyway. If the Muse should decide to pick us out, willy nilly, she has
-ways of letting us know. Poesy has its technic, as has all art, and
-sentimental ignorance can never hope to pose as inspiration among
-those who know.</p>
-
-<p>The real point to be emphasized is that this is part of a certain
-outreaching on idealistic lines of which the wholly remarkable work
-of the young women of the present generation in music, composition,
-painting, and sculpture, constitutes other parts. And this outreaching
-towards an art expression along various lines is so general, and
-is so differentiated in essence from the results of ordinary scholastic
-work or the general movement for the higher education of woman,
-that it cannot justly be ignored.</p>
-
-<p>Few young women will, in the ordinary course, win a separate
-fame along the solitary path of pure art. Most of them, and most
-of those who come within the radius of the influence of their aspirations
-and their art work, will become wives, home-makers, mothers.
-Many more will become teachers, or are that now, wielding potent
-influence. It is these who will strike the keynote for the quality of
-atmosphere that is to shape, as it will surround, the generations yet
-unborn; and, because of that, the feeling and aspiration that many of
-the poems seen in our current journals disclose, is important and significant
-at this transitional time.</p>
-
-<hr class="full" />
-
-
-
-<p><span class="pagenum"><a name="Page_64" id="Page_64">[Pg 64]</a></span></p>
-
-<div class="chapter">
-<h2 id="c9">ANCIENT ASTRONOMY: by Fred J. Dick, <span class="half">M. Inst. C. E.</span></h2>
-</div>
-
-<div>
-<img class="drop-capp1" src="images/fig27.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">IN perhaps no department of thought has appreciation of
-the achievements of antiquity been more inadequate than in
-that of astronomy. This is all the more remarkable when
-we remember that many facts have been published and are
-accessible, amply sufficient to convince any unbiased student
-as to the hoary antiquity of the science; and also as to the fact
-that in the remotest times it was a science whose exactitude surpassed
-that of modernity because based upon immense periods of observation
-and a profound knowledge of the harmonious laws underlying
-celestial motions; in comparison with which knowledge our generalizations
-and mathematical triumphs pale into insignificance.</p>
-
-<p>Such statements are hardly likely to meet ready acceptance from
-those who have not yet realized the immense antiquity of the human
-race, the cyclic rises and falls of nations and races coeval with vanished
-continents, and the fact that there were times when humanity
-had divine instructors in the arts and sciences. Yet without some
-recognition of these basic ideas it is hardly possible to comprehend
-even faintly the significance of some statements made in the <i>Sûrya-Siddhânta</i>&mdash;one
-of the oldest treatises on astronomy extant. There
-are many others&mdash;perhaps thousands&mdash;but they are not accessible
-at the present time, probably because they would be still less understood.</p>
-
-<p>Another thing hardly likely to be appreciated in some quarters is
-the fact that on account of the intimate connexion between the facts
-of astronomy and cyclic laws affecting human destiny, this science
-for long ages was one of the sacred sciences, and its deeper mysteries
-were carefully guarded&mdash;as they are still, for that matter.</p>
-
-<p>This last consideration throws an interesting light on the performance
-of Hipparchos (whom our text-books dub "the father of astronomy"),
-for he was not only silent as to the sources of his facts, but his
-data have been shown to be inconsistent with his methods, and are only
-explainable when calculated out on the principles enunciated in the
-<i>Sûrya-Siddhânta</i>. In short, he has been thus shown to have had
-access to Eastern sources of information, while at the same time some
-things were withheld.</p>
-
-<p>This is but an instance of a policy which had been pursued for a
-very considerable period anterior to the time of Hipparchos. Just so
-much was given as would afford a stimulus for investigation; for<span class="pagenum"><a name="Page_65" id="Page_65">[Pg 65]</a></span>
-humanity entered upon novel and strenuous conditions some five
-thousand years ago, and has had to win for itself a new path in science,
-as in other departments of activity.</p>
-
-<p>Key-notes are sounded, and instruction given, at cyclic periods;
-yet man must win his own path to knowledge, and guarded sources
-of information could not help him, until he prove himself morally as
-well as intellectually fitted to advance.</p>
-
-<p>This brings us naturally to a survey of modern achievement in
-astronomy, and the conclusion is almost irresistible that it has reached
-a point where further light must come, if only the enthusiastic followers
-of this kingly science would raise their eyes from the mechanical
-skeleton they have built so laboriously, and realize that the universe
-is living and conscious&mdash;in the interstellar spaces, as well as in the
-little fiery-looking balls that float therein. We should remember that
-it is part of human destiny to enter into the wider consciousness
-which alone holds the master-clues.</p>
-
-<p>The above conclusion is supported by the statement of Simon
-Newcomb that the unsolved problems of astronomy seem to increase
-with every year, instead of diminishing.</p>
-
-<p>It is a curious reflection, in these days of "exact" science, that
-real exactitude can only be obtained, as in pure mathematics, by proceeding
-from universals to particulars, never from particulars to
-universals. Yet the latter method has perforce to be adopted when
-no other way is in sight. That it fails, is shown by the simple fact
-that few of the "elements" or "constants" in modern astronomy are
-exactly known. No tables have yet been constructed, based upon
-purely mathematical formulae, which represent the actual motions,
-say of the superior planets. Those in the <i>Nautical Almanac</i> are
-simply derived from such hypothetical formulae, with corrections
-found necessary by experience extended over what is an almost ludicrously
-insufficient term of years. We should like to see the astronomical
-formula in use which would show that the obliquity of the
-ecliptic, 23,000 years ago, was slightly more than 27°. No longer
-ago than August 1905 an eclipse of the sun began twenty seconds
-before the predicted time.</p>
-
-<p>Fortunately our astronomers do not live in ancient China, or they
-might have been beheaded for this want of accuracy!</p>
-
-<p>On the other hand, the achievements in the domain of theory
-during the last two centuries or less have been so remarkable that<span class="pagenum"><a name="Page_66" id="Page_66">[Pg 66]</a></span>
-it is to be hoped the methods and facts given in the <i>Sûrya-Siddhânta</i>
-may yet receive some attention from competent mathematicians, once
-they perceive their importance. The apparent discrepancies with
-modern facts, it may be pretty safely asserted, will be found to yield
-valuable results upon careful analysis.</p>
-
-<p>Investigators will find that, contrary to the assumptions of some
-critics of Eastern chronology, a "year" does not mean a day, nor
-a month&mdash;although it is sometimes called "a day of the gods" in
-Eastern writings.</p>
-
-<p>One of the first things to arrest attention in the <i>Sûrya-Siddhânta</i>
-is that in a "great age" of 4320 thousand years there are exactly
-forty revolutions of the Earth's apsides, one revolution of which
-occupies 108 thousand years. (Young's <i>General Astronomy</i>, § 199.)
-The line of apsides is the major axis of the Earth's orbit. Here we
-glimpse a basic connexion between the great cycles of time and the
-apsidal revolutions.</p>
-
-<p>Let us quote a few aphorisms from Book I of this ancient work.</p>
-
-<blockquote>
-
-<p>27. By their [the planets'] movement the revolution is accounted complete
-at the end of the asterism Revatî.</p>
-
-<p>29. In an age the revolutions of the Sun ... are 4,320,000.</p>
-
-<p>30. Of the Moon 57,753,336.</p>
-
-<p>31. ... of Jupiter 364,220.</p>
-
-<p>32. ... of Saturn 146,568.</p>
-
-<p>33. Of the Moon's apsis 488,203. Of its node, in the contrary direction
-232,238.</p>
-
-<p>34. Of asterisms 1,582,237,828.</p>
-
-<p>36. ... From rising to rising of the Sun are reckoned terrestrial civil days.</p>
-
-<p>37. Of these there are in an age 1,577,917,828. Of lunar days 1,603,000,080.</p></blockquote>
-
-<p>From these figures we find the mean value of the sidereal year
-during a cycle of 4320 thousand years to be 0.002403 of a day longer
-than at present, which of course means that there are slow changes
-in the length of the orbital major axis.</p>
-
-<p>There is a point worthy of attention regarding the asterism Revatî,
-to which these revolutions are referred, and which is thus seen
-to mark the origin of the Hindû movable zodiac. The precise star
-has either disappeared, or has not, so far, been publicly indicated.
-But the place of the origin was carefully calculated in 1883, and found
-to have a longitude of about 20.5 degrees. Again, from the numerous
-facts connected with the important epoch of 3102 <span class="smcap">b. c.</span>, which marked
-the beginning of the current cycle of 432,000 years (See <i>Traité de</i><span class="pagenum"><a name="Page_67" id="Page_67">[Pg 67]</a></span>
-<i>l'Astronomie Indienne et Orientale</i>, by M. Bailly, M. Acad. Franç.,
-1787), its place was about five degrees westward of the other. This
-shows it to have a positive movement of 4´´ per year, giving one complete
-revolution in 324,000 years.</p>
-
-<p>This proper motion, if that of an actual star, is of the same order
-of magnitude as that of many stars. It would perhaps be interesting
-to glance at the relation between stellar movements and the greater
-cycles dealt with in ancient astronomy, for all analogy would indicate
-revolution in orbits to be a general law; and moreover, probabilities
-would indicate that our system is not too remote from the center of
-the stellar system. Assuming the average cross speed to be twenty
-miles per second, stars at 7 light-years distance would make one revolution
-while the Earth's apsides made four. Those at 70 light-years,
-one in a "great age." Those at the estimated distance of the farthest
-visible stars, 5000 light-years, would perform a revolution in just one
-manvantara of 308 million years.</p>
-
-<p>Doubtless all such revolutions are superposed on other lesser revolutions
-down to those known, as in cases of double stars, etc. And it
-may be suggested that there are not improbably a number of axes
-of revolution, or rather principal planes of revolution, having some
-harmonious mutual inclination.</p>
-
-<p>In order properly to relate the above mean value of the sidereal
-year to its present value, we should have to know our place in this
-cycle of 4320 thousand years; and the same observation applies to the
-other figures. We may return to this point at another time, as the
-necessary data are given in the same work. The effect of stellar
-proper motions, already referred to, would have to be considered.</p>
-
-<p>The figures for the Moon make the mean value of the sidereal
-month 1.103 seconds longer than its present estimated value.</p>
-
-<p>Those for Jupiter make its mean sidereal period about a quarter
-of a day shorter than the present one of 4332.58 days; while those
-for Saturn come out 6.55 days more than the present period of
-10,759.22 days.</p>
-
-<p>The methods of calculation and tables connected with the <i>Sûrya-Siddhânta</i>
-were rigorously applied by M. Bailly to an observed
-interval extending from the epoch in 3102 <span class="smcap">b. c.</span> to a certain moment
-on May 21, 1282 of our era, at Benares&mdash;a period of 4383 years and
-94 days; and the mean place of the Moon thus found was less than a
-minute of arc different from that calculated for the same interval by<span class="pagenum"><a name="Page_68" id="Page_68">[Pg 68]</a></span>
-the modern tables of Cassini. An astronomy which could achieve a
-result like this by methods and tables at least five thousand years old,
-points to the enormous duration of some prior high civilization.</p>
-
-<p>The precessional movement of 54´´, peculiar to the <i>Sûrya-Siddhânta</i>,
-being referred to "Revatî" with its 4´´ direct motion, gives 50´´, like
-ours.</p>
-
-<p>It is as well perhaps to recall what Iamblichus states:</p>
-
-<blockquote>
-
-<p>The Assyrians have not only preserved the memorials of seven and twenty
-myriads [270,000] of years as Hipparchos says they have, but likewise of the
-whole apocatastases [planetary sidereal periods] and periods of the seven rulers
-of the world. (Proklos on Plato's <i>Timaios</i>, Bk. 1.)</p></blockquote>
-
-<p>H. P. Blavatsky, commenting on this, says it is</p>
-
-<blockquote>
-
-<p>about 850,000 years since the submersion of the last large island (part of the
-Continent), the Ruta of the Fourth Race, or the Atlantean; while Daitya, a small
-island inhabited by a mixed race, was destroyed about 270,000 years ago, during
-the glacial period or thereabouts. But the Seven Rulers, or the seven great
-Dynasties of the <i>divine</i> kings belong to the traditions of every great people of
-antiquity. (<i>The Secret Doctrine</i>, I, 651.)</p></blockquote>
-
-<p>She also informs us that</p>
-
-<blockquote>
-
-<p>The chronology and computations of the Brâhman Initiates<a name="FNanchor_2_2" id="FNanchor_2_2"></a><a href="#Footnote_2_2" class="fnanchor">[2]</a> are based upon
-the Zodiacal records of India, and the works of ... Asuramaya. The
-Atlantean zodiacal records cannot err, as they were compiled under the guidance
-of those who first taught astronomy, among other things, to mankind. (<i>The
-Secret Doctrine</i>, II, 49.)</p></blockquote>
-
-<div class="footnote">
-
-<p><a name="Footnote_2_2" id="Footnote_2_2"></a><a href="#FNanchor_2_2"><span class="label">[2]</span></a> But these are not the modern Brâhmans, as is clearly explained in H. P. Blavatsky's
-own writings.&mdash;F. J. D.</p></div>
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c92">THE PATH: by Gertrude Van Pelt, <span class="half">M. D.</span></h2>
-</div>
-
-
-
-<p class="c little">
-Thou wilt shew me the path of life.&mdash;<i>Psalms</i>, xvi. 11<br />
-</p>
-
-<div>
-<img class="drop-capp2" src="images/fig28.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">NOTHING so stirs the heart with gratitude as the thought
-of the Great Souls who have opened the Path, who keep it
-open, and who guide the steps of the hungry searching
-multitude to its entrance. They have carved the way
-through the rock of matter. They have waded through
-the mires of delusion. They have cleared away the confusing and
-entangling underbrush of doubt. They have hewn down the mighty
-obstructions. With dauntless courage each one has destroyed the
-dragon which guarded the treasure from himself, thus inspiring all
-who follow. They have erected signposts all along the journey, and
-<span class="pagenum"><a name="Page_69" id="Page_69">[Pg 69]</a></span>with their hearts' blood have written thereon the messages which
-every pilgrim may read, and so avoid one step amiss. Not only this,
-but having achieved the goal, they have retraced their steps again
-and again, to direct the uncertain feet of the children of earth, to
-combat ignorance, vice, and injustice; to encourage, uplift, and teach.
-Though unseen in many times and places, it is they who keep the
-lights burning.</p>
-
-<p>Terrible as are the difficulties, the discouragements, the disasters,
-which the human children encounter, it is the Great Souls who prevent
-them from being impossible; who ward off the clouds of despair lest
-they settle over the globe like a pall of darkness paralysing all effort.
-Without these Elder Brothers all would be lost in the labyrinth of
-matter, never finding the thread which could lead them out. But to
-be without them is inconceivable, unthinkable; for all must sometime
-find the Path and tread it. No means have been omitted to make
-it plain. All nature exists but to point the way. All experiences, all
-events, difficulties, disappointments, all good, as well as so-called bad
-fortune: all tend to the same issue. It has been described in every
-language of heart or head, that all, even the beasts of the fields, in
-some vague way, may hear and gradually understand.</p>
-
-<p>One of those who has gone before and returned to show the path
-to others, said: "I am the Way." Another, with a different sidelight
-on the same truth, said: "Each man is to himself absolutely the way."
-For each one in traveling it, does so by passing through the mazes
-of his own personality, first as one blindfolded, then as one slowly
-awakening to its meaning, and finally as one consciously subduing
-and transmuting it. And when he has reached the goal, he <i>becomes</i>
-the way. His whole being is an expression, an exposition of the way&mdash;the
-mystic Path, which lies within and yet without; which is so
-far, and yet so near. <i>Light on the Path</i> expresses it as follows:</p>
-
-<blockquote>
-
-<p>Seek out the way.... Seek it not by any one road. To each temperament
-there is one road which seems the most desirable. But the way is not found by
-devotion alone, by religious contemplation alone, by ardent progress, by self-sacrificing
-labor, by studious observation of life. None alone can take the disciple
-more than one step onward. All steps are necessary to make up the ladder. The
-vices of men become steps in the ladder, one by one, <i>as they are surmounted</i>.
-The virtues of men are steps indeed, necessary&mdash;not by any means to be dispensed
-with. Yet, though they create a fair atmosphere, and a happy future,
-they are useless if they stand alone. The whole nature of man must be used
-wisely by the one who desires to enter the way.</p></blockquote>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_70" id="Page_70">[Pg 70]</a></span></p>
-
-
-<div class="chapter">
-<h2 id="c107">SAN DIEGO: by Kenneth Morris</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig29.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THAT San Diego has the greatest of futures before it, who
-shall deny? Katherine Tingley, Leader of The Universal
-Brotherhood and Theosophical Society, foresaw its destiny,
-saw its possibilities, fifteen years ago, and began forthwith
-to lay the foundations of peculiar greatness for it. There
-are thousands of cities in the United States, doubtless in Canada too,
-centers in all the new worlds established from Europe, that have
-before them a huge metropolitanism, and are to grow populous beyond
-the Old World capitals. Why not? The wind of increase bloweth
-where it listeth, and we can only safely prophesy change and reversion,
-change and reversion. Where the deserts are now, dwelt of old
-the builders of sky-scrapers; aeroplanes soared over lands the oceans
-cover; and Dreadnoughts floated and made war, perhaps, where now
-are Alps and Andes. Here is a land in its beginnings; many millennia
-lie before it in which to grow. We need the grand vision when
-we look out on the ages to be; only so can we sow the right seeds
-for their harvesting. We cannot tell what nations or cities are destined
-for high material greatness; probably there is room for every
-one to hope. But for San Diego a peculiar and more excellent fate
-is reserved, whose falling she may hasten by her clear-sightedness,
-or retard by her perversity; still, it lies before her. She is to be
-the City of Righteousness, the metropolis of the world's culture, the
-Mecca of distant generations of poets, artists, philosophers, and musicians.
-It is not mainly her own citizens who make this claim. They,
-with all their high ambitions, with all their golden dreams, are hardly
-alive to the great possibilities of the town.</p>
-
-<p>In an age pre-eminently of material progress, it is natural to lay
-most stress on the material advantages of site, climate, etc. So there
-is no end to the writing on the Bay&mdash;the one bay between San Francisco
-and somewhere far away in Mexico&mdash;with all it offers for commerce
-and for strategy; or on the unwearying efforts of the sun; on
-the glorious hinterland, so rich and beautiful; or the new railway
-that is to open it up, and link San Diego with the east; on partial
-awakenings at Washington to the great strategic importance of this
-town, and the certainty that these partial awakenings must become
-whole-hearted and thorough some time, and bear fruit a thousandfold.
-Time, time, time&mdash;there is time for all these things. Innumerable
-palaces will be seen, surrounding this blue jewel of a bay; looking
-down on it from amidst exquisite parks and gardens on the
-<span class="pagenum"><a name="Page_71" id="Page_71">[Pg 71]</a><br /><a name="Page_72" id="Page_72">[Pg 72]</a><br /><a name="Page_73" id="Page_73">[Pg 73]</a></span>heights; there will be drives as famed as any in Switzerland or Italy.
-Nature herself has provided for this; and the tide of empire is rolling
-westward.</p>
-
-<div class="figcenter" id="f7">
-<img src="images/fig30.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">VIEW OF SAN DIEGO WITH A GLIMPSE OF THE BAY<br />
-CORONADO IN THE DISTANCE</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f8">
-<img src="images/fig31.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE U. S. GRANT HOTEL, FROM THE PLAZA, SAN DIEGO, CALIFORNIA</p>
-</div>
-
-<p>Time and again San Diego has been named with two cities of the
-Old World; and there is something instructive in either comparison.
-She is "the Naples of California," and again, "the Athens of the
-Pacific Coast." Cuyamaca has been likened to Vesuvius, and our bay
-to the Bay of Naples. Indeed, no doubt there is a physical resemblance.
-The conditions that made Naples are largely historic; but
-then they are largely climatic, and matters of situation, also. As for
-history, the history of San Diego lies before her. All historic conditions&mdash;Camorra,
-lazzaroni, plague, pestilence, national inefficiency,
-vice, and famine, or the blessings which are the reverse of all these&mdash;are
-the fruitage of one cannot say what tiny seeds sown, one cannot
-say when or how often. You take a child, and give it no training
-or bad training in its first years: it was the offspring of highly cultured
-parents, perhaps; but what disasters may not lie before it?
-On the other hand, you take a child, who has had no advantages, and
-give it a Râja Yoga training such as Katherine Tingley is giving to
-so many at Point Loma and elsewhere&mdash;such, in truth, as only Katherine
-Tingley knows how to give&mdash;and you need set no particular
-limits to the hopes you hold for that child's future. There is a great
-parallelism with this in the early years of a city or community.</p>
-
-<p>Up and down the world there are a thousand cities, as was said,
-with huge material destinies lying before them, which by their very
-situation they will not be able to escape. But in how many cases have
-they not been without far foresight in their youth, to guard them
-against the perils of that most perilous time? "They sow their wild
-oats," we say; a phrase that is meant to cover a multitude of iniquities.
-One can no more cheat the Law with such an excusive expression,
-than one can write an I O U for one's debts, and comfortably
-thank God that one need think no more of <i>them</i>. He who has sown
-his wild oats may have gained a certain wisdom and experience out
-of the sufferings resultant from them; but he will never be the man
-he might have been. He will have lowered the whole of his possibilities,
-and can pay thereafter only so much per cent of his debt to
-the world and humanity.</p>
-
-<p>Climate and situation might have prepared for San Diego only
-such a fate as that of Naples; and there are other elements of possible<span class="pagenum"><a name="Page_74" id="Page_74">[Pg 74]</a></span>
-danger as well, which it would require no ordinary wisdom and foresight
-to guard against. Indeed, have there not been revelations here
-and there in our cities, which should make us judge charitably the
-home of the Camorra? But now there are many thousands up and
-down the world who believe in San Diego; who cannot think she will
-fail or fall into gross error; who already look on her as a Mecca for
-their hopes; who know that she will shed light around the world.
-Reference is made, of course, to the great membership of the Universal
-Brotherhood and Theosophical Society, which has its ramifications
-among all the peoples of the globe. For them, San Diego rose
-above the horizon when Katherine Tingley declared her intention,
-some fifteen years ago, to found the City of Learning, the World's
-Theosophical Headquarters, on the heights of Point Loma, within the
-city limits of San Diego. They had reason even then to know that
-what Katherine Tingley says she will do, is done; and they have had
-a million times more reason for that certainty given them since.</p>
-
-<p>When this famous humanitarian came to San Diego, grass was
-growing in some of the streets there, where there should have been
-boulevards bustling with life. The old first "boom" had long since
-spent itself, helped to its grave by ready inimical hands; and there
-seemed no special reason for its resurrection. It was then that she
-made her promises. This little city of the quiet streets should come
-to be, not the Naples, but the Athens of the west. It should have
-population; it should have riches and commerce and splendor; it
-should flourish abundantly when its enemies had long since faded out
-and been forgotten; and all this was the very least and most insignificant
-part of its destiny. There should be a new and timelong age
-of Perikles here; new Phidian studios; new Groves of Akademe.
-Time&mdash;we must not be niggardly with that, perhaps; these things
-should not be in a day; but assuredly <i>they should be</i>.</p>
-
-<p>It will be asked, on what grounds Katherine Tingley based these
-promises of hers. The answer is: on her own intentions with regard
-to the place; and on her knowledge of the laws that govern the growth
-of civic and national life. Is there no knowing the future? The
-farmer sows his seed under the impression that there is. He has
-cultivated the soil; plowed and fertilized it; now he can put the seed
-in with a certain confidence. Only it is not everybody that understands
-the preparing for these greater national or civic harvests.</p>
-
-<p>It is safe to say that from that time the second great San Diego<span class="pagenum"><a name="Page_75" id="Page_75">[Pg 75]</a></span>
-boom dates. The Theosophical Center was started on Point Loma,
-and from the first has been attracting life to the city across the bay.
-This is not the place to give statistics as to the number of thousands
-of dollars that have been spent in San Diego each year; nor as to the
-amount of labor that has been employed. From the start it was
-enough to give the city that new impetus of life which was needed&mdash;a
-fact proven by the rise in the population from 17,000 to 50,000
-in ten years.</p>
-
-<p>Then came the founding of the Râja Yoga system of education,
-with its first and chiefest exemplification in the College on Point
-Loma. Do all our citizens realize what this has meant for the city?
-On merely material lines, for example? Not only from the eastern
-States, but from Europe and Asia as well, hundreds have made the
-pilgrimage to San Diego to investigate the Râja Yoga College and
-system on the Point. They have gone away and filled their own lands
-with the rumor of the fame of this wonderful new thing that has its
-Headquarters&mdash;at <i>San Diego</i>. The press of England, of Japan, of
-Germany, of Holland, of Sweden, have been made abundantly aware
-of the fame of this Theosophical Center&mdash;at <i>San Diego</i>. A Greek
-play is given in the open-air theater on Point Loma, <i>San Diego</i>&mdash;and
-we read critiques of it in the morning papers of Bavaria. We pick
-up a Tokyo magazine of current date, and find in it a picture of a
-group of children who are receiving their education at Point Loma,
-<i>San Diego</i>. Katherine Tingley landed in Liverpool in the summer of
-1907; and the next morning's London papers teemed with accounts
-of her&mdash;pages of accounts of her&mdash;and of her colossal and beneficent
-undertaking at Point Loma, <i>San Diego</i>. And so on, and so on,
-and so on. With the best facilities in the world and a genius for
-advertising, and with the expenditure of millions, San Diego could
-hardly have advertised herself in the way that Mrs. Tingley, through
-her Theosophical work, has caused her to be advertised; and it has
-cost San Diego nothing.</p>
-
-<p>But all this has been merely, or mainly, for the material advantage
-of the city. A man (or a place) may acquire a false fame, that he
-cannot or will not live up to; and he will be paid with contempt later,
-more oppressive than the obscurity he had at first. Mrs. Tingley has
-done more than this. She has laid down the lines, and labored without
-ceasing, for the real advance and benefit of the city. Is it nothing
-that San Diego should have in its core a Center such as this Theo<span class="pagenum"><a name="Page_76" id="Page_76">[Pg 76]</a></span>sophical
-one at Point Loma&mdash;a center where the higher life is being
-lived, where money is not the motive, where the greatest effort of
-the age is being made to uplift humanity? The greatest effort? Yes;
-because the one that knows best what must be done to attain success,
-and on what foundations in the nature of man this success must be
-based.</p>
-
-<p>Consider her fame throughout the world; her fame as an orator,
-that will crowd the biggest halls in any city in Europe, and bring
-hundreds to the doors who cannot gain admission. There <i>may</i> be
-some other living Americans of whom as much can be said; but there
-are not many. How many visitors are attracted to San Diego yearly
-by Katherine Tingley's famous work at Point Loma, and because this
-world-renowned orator will certainly be speaking at the Isis Theater
-twice or three times, or perhaps more often, in each season? And
-what will be the result of these many speeches of hers, that so many
-thousands have heard?</p>
-
-<p>The result may not be so visible yet that "he who runs may
-read"; neither is the result of the great fertilizing you gave your
-field&mdash;until the grain has sprouted, and the brown earth is covered
-with greenness. But the result is that seeds of coming greatness, in
-a real sense&mdash;seeds of a higher, cleaner, saner life&mdash;have been
-sown in the life and thought of the city. In time you shall see the
-harvest. It will be a clean city, such as Calvin, for example, strove
-to make of his Geneva; a city without stain or blemish, without saloon
-or redlight. Beyond that, it will be a city perhaps of many theaters,
-in which the highest, the most classical and beautiful of the world's
-dramas will be shown&mdash;and in which there will never be anything
-shown approaching the commonplace, the vulgar, the stupid. It will
-be a City Beautiful, a place of marvelous architecture, exquisite gardening.
-It will be a city whose press will be clean, elevating, unsensational,
-instructive; a press that will not lie nor slander nor <i>touch
-personal themes</i>; that will give the news, and not rake hell and the
-gutters, fact and fancy, for all kinds of nauseousness and nonsense;
-a press that will be a model to the press of the world. From all the
-world the best people will be sending their children to be educated here.</p>
-
-<p>There is no limit to the high possibilities of San Diego&mdash;the high
-possibilities that Katherine Tingley has helped to make possible. How
-long, O San Diego, before these things shall be? It is for you to
-answer; it is for you to answer.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_77" id="Page_77">[Pg 77]</a></span></p>
-
-
-<div class="chapter">
-<h2 class="cen" id="c120">The Universal Brotherhood and Theosophical Society</h2>
-</div>
-
-
-
-<p class=" c bit">Established for the Benefit of the People of the Earth and all Creatures</p>
-
-
-<p class="c more">OBJECTS</p>
-
-<p class="drop-cap">THIS BROTHERHOOD is part
-of a great and universal movement
-which has been active in
-all ages.</p>
-
-<p>This Organization declares that Brotherhood
-is a fact in Nature. Its principal
-purpose is to teach Brotherhood,
-demonstrate that it is a fact in Nature,
-and make it a living power in the life
-of humanity.</p>
-
-<p>Its subsidiary purpose is to study
-ancient and modern religions, science,
-philosophy and art; to investigate the
-laws of Nature and the divine powers
-in man.</p>
-
-<div class="figcenter">
-<img src="images/fig1.jpg" alt=""/>
-</div>
-
-
-<p class="c more">H. P. BLAVATSKY, FOUNDRESS
-AND TEACHER</p>
-
-<p>The present Theosophical Movement
-was inaugurated by Helena Petrovna
-Blavatsky in New York in 1875. The
-original name was "The Theosophical
-Society." Associated with her were
-William Q. Judge and others. Madame
-Blavatsky for a time preferred not to
-hold any outer official position except
-that of Corresponding Secretary. But
-later, in 1888, she dissolved a Center
-in France and cancelled its by-laws,
-which action was afterwards formally
-ratified by the Executive Council of the
-Society. Referring to this she wrote
-in her English magazine as follows:</p>
-
-<blockquote>
-
-<p>This settles the question of the actual
-right of the Corresponding Secretary&mdash;one
-of the founders&mdash;to interfere in such exceptional
-cases when the welfare and reputation
-of the Theosophical Society are at stake.
-In no other, except such a case, would the
-undersigned have consented or taken upon
-herself the right of interfering.</p></blockquote>
-
-<p>Later she assumed the Presidency of
-the British Section of the Theosophical
-Society. Further, in response to the
-statement published by a then prominent
-member in India that Madame
-Blavatsky is "loyal to the Theosophical
-Society and to Adyar," Madame
-Blavatsky wrote:</p>
-
-<blockquote>
-
-<p>It is pure nonsense to say that "H. P. B. ... is
-loyal to the Theosophical Society and
-to Adyar"(!?). <i>H. P. B. is loyal to death
-to the Theosophical cause and those Great
-Teachers whose philosophy can alone bind
-the whole of Humanity into one Brotherhood</i>.... The
-degree of her sympathies
-with the Theosophical Society and Adyar
-depends upon the degree of the loyalty of
-that Society to the <span class="smcap">CAUSE</span>. Let it break
-away from the original lines and show disloyalty
-in its policy to the cause and the
-original program of the Society, and H. P. B.,
-calling the T. S. disloyal, will shake it off
-like dust from her feet.</p></blockquote>
-
-<p>All true students know that Madame
-Blavatsky held the highest authority,
-the only real authority which comes of
-wisdom and power, the authority of
-Teacher and Leader, the real head,
-heart, and inspiration of the whole
-Theosophical Movement. It was
-through her that the teachings of Theosophy
-were given to the world, and
-without her the Theosophical Movement
-could not have been.</p>
-
-
-<p class="c more">BRANCH SOCIETIES IN EUROPE AND INDIA</p>
-
-<p>In 1878 Madame Blavatsky left the
-United States, first visiting Great Britain
-and then India, in both of which
-countries she founded branch societies.
-The parent body in New York became
-later the Aryan Theosophical Society
-and <span class="smcap">HAS ALWAYS HAD ITS HEADQUARTERS
-IN AMERICA</span>; and of this, William
-Q. Judge was President until his death
-in 1896.</p>
-
-<p>To one who accepts the teachings of
-Theosophy it is plain to see that although
-Theosophy is of no nationality
-or country but for all, yet it has a
-peculiar relationship with America. Not
-only was the United States the birthplace
-of the Theosophical Society, and
-the home of the Parent Body up to the
-present time, but H. P. Blavatsky, the
-Foundress of the Society, although a<span class="pagenum"><a name="Page_78" id="Page_78">[Pg 78]</a></span>
-Russian by birth, became an American
-citizen; William Q. Judge, of Irish parentage
-and birth, also became an American
-citizen; and Katherine Tingley is
-American born. America therefore not
-only has played a unique part in the history
-of the present Theosophical Movement,
-but it is plain to see that its
-destiny is closely interwoven with that
-of Theosophy; and by America is
-meant not only the United States or
-even the North American continent, but
-also the South American continent, and,
-as repeatedly declared by Madame Blavatsky,
-it is in this great Western
-Hemisphere as a whole, North and
-South, that the next great Race of
-humanity is to be born.</p>
-
-
-<p class="c more">ENEMIES OF PROGRESS</p>
-
-<p>While the main object of the Society
-from the first was to establish a nucleus
-of Universal Brotherhood, there were
-some, we regret to state, who joined the
-Society from far different motives.
-Many were wholly sincere in their interest
-and efforts to benefit the human
-race, but as in other societies, so in
-this, there were a few who entered its
-ranks seeking an opportunity to gratify
-their ambition and love of power. Still
-others, in their carping egotism thought
-that they knew more than their Teacher,
-H. P. Blavatsky, and were jealous of
-that Teacher, and later of the one whom
-she left as her successor and Teacher in
-her place.</p>
-
-<p>Thus it was that there were attacks
-from the very first against the teachings
-of Theosophy, but more than all against
-the one who brought again these teachings
-to the world&mdash;Madame H. P.
-Blavatsky&mdash;and on handing the guidance
-of the Theosophical Movement on
-to her successors they too have been
-subject to similar attacks from the
-forces of evil, whose very existence is
-threatened by the spread of the teachings
-of Theosophy, which are the teachings
-of truth.</p>
-
-<p>Madame Blavatsky's mission was in
-part to tear down the materialism of
-the age on one hand, and dogmatic domination
-on the other, and this made for
-her many bitter enemies. It was not
-long before enmity and unbrotherliness
-met her on every side, and these culminated
-in a plan to overthrow the influence
-of Theosophy and discredit her before
-the world. It was in India, in 1884,
-that this plan unfolded. Two ingrates,
-(French people, man and wife) who
-had been befriended by Madame Blavatsky
-when they were starving and
-ragged, and who later attempted to
-blackmail some of the members of the
-Society, and confessed themselves to be
-bribe-takers, liars, and forgers, associated
-themselves with the Christian
-College of Madras, India, and sought
-to destroy Madame Blavatsky and her
-work. It was afterwards discovered&mdash;admitted
-by the missionaries themselves,
-and published in the Madras <i>Mail</i>&mdash;that
-these missionaries had agreed to
-pay a large sum of money to the above-referred-to
-people for letters of Madame
-Blavatsky. These letters, as was
-afterwards proven, were gross forgeries.</p>
-
-<p>At the same time the Psychical Research
-Society sent out as its agent a
-young man who had just left college,
-to investigate and make a report. This
-young man, wholly inexperienced, had
-all his traveling expenses paid on his
-long trip of sight-seeing, and no doubt
-felt that he must make some report to
-warrant the large outlay for his expenses,
-and in order to earn his salary.
-The whole source of this young man's
-information, on which he based his
-report, was the testimony of the two
-people above referred to, who later confessed
-their fraud. Furthermore, the
-young man published as his own a
-drawing made by William Q. Judge of
-something that the young man had no
-possibility of seeing, as it did not exist
-in that state when the young man ar<span class="pagenum"><a name="Page_79" id="Page_79">[Pg 79]</a></span>rived
-in India. Nevertheless, the Psychical
-Research Society accepted the
-young man's unsupported testimony,
-without asking for any answer from
-Madame Blavatsky, nor did they ask
-her friends, but made their report solely
-on the testimony of two perjured ingrates,
-and of a young man, who appropriated
-the work of another as his own.</p>
-
-
-<p class="c more">MADAME BLAVATSKY FOUNDS THE
-ESOTERIC SCHOOL<br />
-HER LIFE-LONG TRUST IN
-WILLIAM Q. JUDGE</p>
-
-<p>In 1888, H. P. Blavatsky, then in
-London, on the suggestion and at the
-request of her Colleague, William Q.
-Judge, founded the Esoteric School of
-Theosophy, a body for students, of
-which H. P. Blavatsky wrote that it
-was "the heart of the Theosophical
-Movement," and of which she appointed
-William Q. Judge as her sole representative
-in America. Further, writing
-officially to the Convention of the American
-Societies held in Chicago, 1888,
-she wrote as follows:</p>
-
-<blockquote>
-
-<p>To William Q. Judge, General Secretary of
-the American Section of the Theosophical
-Society:</p>
-
-<p>My dearest Brother and Co-Founder of
-the Theosophical Society:</p>
-
-<p>In addressing to you this letter, which I
-request you to read to the Convention summoned
-for April 22nd, I must first present
-my hearty congratulations and most cordial
-good wishes to the Society and yourself&mdash;the
-heart and soul of that body in America.
-We were several to call it to life in 1875.
-Since then you have remained alone to preserve
-that life through good and evil report.
-It is to you chiefly, if not entirely, that the
-Theosophical Society owes its existence in
-1888. Let me thank you for it, for the first,
-and perhaps for the last time publicly, and
-from the bottom of my heart, which beats
-only for the cause you represent so well and
-serve so faithfully. I ask you also to remember
-that on this important occasion, my voice
-is but the feeble echo of other more sacred
-voices, and the transmitter of the approval
-of Those whose presence is alive in more
-than one true Theosophical heart, and lives,
-as I know, pre-eminently in yours.</p></blockquote>
-
-<p>This regard that Madame Blavatsky
-had for her Colleague William Q. Judge
-continued undiminished until her death
-in 1891, when he became her successor.</p>
-
-
-<p class="c more">THE TRUE AND THE COUNTERFEIT</p>
-
-<p>In giving even such a brief sketch as
-the present necessarily is of the objects
-and history of the Theosophical Society,
-it is nevertheless due to all honest and
-fair-minded people that an explanation
-should be given why there are small
-bodies of people here and there which
-are labeled Theosophical but which are
-in no way endorsed or recognized by
-the Universal Brotherhood and Theosophical
-Society. These small bodies
-have sprung up from year to year in
-different parts of the world, and though
-in the aggregate their efforts and influence
-have been weak, they have nevertheless
-been more or less successful in
-misleading honest minds from the truth.
-It becomes a duty therefore to call attention
-to these matters and to give warning
-lest others be misled. In other
-words a distinction must be drawn between
-the true and the counterfeit.</p>
-
-<p>Madame Blavatsky, in 1889, writing
-in her Theosophical magazine published
-in London, said that the purpose of the
-magazine was not only to promulgate
-Theosophy, but also and as a consequence
-of such promulgation, "to bring
-to light the hidden things of darkness."
-She further says:</p>
-
-<blockquote>
-
-<p>As to the "weak-minded Theosophists"&mdash;if
-any&mdash;they can take care of themselves
-in the way they please. <span class="smcap">If the "false
-prophets of theosophy" are to be left untouched,
-the true prophets will be very
-soon&mdash;as they have already been&mdash;confused
-with the false. It is high time to
-winnow our corn and cast away the
-chaff.</span> The Theosophical Society is becoming
-enormous in its numbers, and if the <i>false</i>
-prophets, the pretenders, or even the weak-minded
-dupes, are left alone, then the Society
-threatens to become very soon a fanatical
-body split into three hundred sects&mdash;like
-Protestantism&mdash;each hating the other, and
-all bent on destroying the truth by monstrous
-exaggerations and idiotic schemes and shams.<span class="pagenum"><a name="Page_80" id="Page_80">[Pg 80]</a></span>
-We do not believe in allowing the presence
-of <i>sham</i> elements in Theosophy, because of
-the fear, forsooth, that if even "a false
-element in the faith" is <i>ridiculed</i>, the latter
-is "apt to shake the confidence" in the whole.</p>
-
-<p>... What <i>true</i> Christians shall see their
-co-religionists making fools of themselves,
-or disgracing their faith, and still abstain
-from rebuking them publicly as privately, for
-fear lest this <i>false</i> element should throw out
-of Christianity the rest of the believers.</p>
-
-<p><span class="smcap">The wise man courts truth; the fool,
-flattery.</span></p>
-
-<p>However it may be, let rather our ranks
-be made thinner, than the Theosophical
-Society go on being made a spectacle to the
-world through the exaggerations of some
-fanatics, and the attempt of various <i>charlatans</i>
-to profit by a ready-made program.
-These, by disfiguring and adapting Occultism
-to their own filthy and immoral ends,
-bring disgrace upon the whole movement.&mdash;<i>Lucifer</i>,
-Vol. iv, pp. 2 &amp; 3.</p></blockquote>
-
-
-<p class="c more">THE DUTY OF A THEOSOPHIST</p>
-
-<p>In regard to the above it should be
-remembered that Madame Blavatsky
-wrote this in 1889 and had in view certain
-people who were advocating immoral
-teachings and practices in the
-sacred name of Theosophy, and it shows
-clearly what she would have done and
-what would be a Theosophical duty
-should ever a similar occasion arise.
-Thanks to the safe-guarding of the
-Theosophical Movement by the Constitution
-of the Universal Brotherhood and
-Theosophical Society, such cannot ever
-arise in the Society itself, but just as
-there is no legal means of preventing
-anyone from calling himself a Christian
-however much his life may depart from
-the teachings and ideals of the Teacher
-whose name he so dishonors, so there
-is no means of preventing unworthy
-people from using the sacred name of
-Theosophy and giving out teachings or
-advocating practices which are absolutely
-contrary to the teachings of Theosophy
-as given first by our Teacher,
-H. P. Blavatsky, and later by her successors,
-William Q. Judge and Katherine
-Tingley.</p>
-
-<p>It is a matter of great regret that we
-have to refer to these things, but
-although unpleasant it is nevertheless a
-duty. It is for the above-named reasons
-and to forestall misconception on the
-part of the public that we make mention
-here of those enemies to true Theosophy
-who sprang up not only outside but
-within the ranks of the Society. H. P.
-Blavatsky had her enemies and those
-who sought to discredit her not only
-before the public but before her own
-students; and so too William Q. Judge
-had his, and Katherine Tingley has
-hers also. In fact, was there ever a
-Teacher who came to do good and help
-humanity who was not maligned and
-persecuted?</p>
-
-
-<p class="c more">WILLIAM Q. JUDGE ELECTED PRESIDENT
-FOR LIFE</p>
-
-<p>In 1893 there openly began what had
-been going on beneath the surface for
-some time, a bitter attack ostensibly
-against William Q. Judge, but in reality
-also against H. P. Blavatsky. This
-bitter attack threatened to disrupt the
-whole Society and to thwart the main
-purpose of its existence, which was to
-further the cause of Universal Brotherhood.
-Finally the American members
-decided to take action, and at the annual
-convention of the Society held in Boston
-in 1895, by a vote of 191 delegates to
-10, re-asserted the principles of Theosophy
-as laid down by H. P. Blavatsky,
-and elected William Q. Judge president
-for life. Similar action was almost
-immediately taken by members in Europe,
-Australia, and other countries, in
-each case William Q. Judge being elected
-president for life. In this action the
-great majority of the active members
-throughout the world concurred, and
-thus the Society was relieved of those
-who had joined it for other purposes
-than the furtherance of Universal Brotherhood,
-the carrying out of the Society's
-other objects, and the spiritual
-freedom and upliftment of Humanity.<span class="pagenum"><a name="Page_81" id="Page_81">[Pg 81]</a></span>
-A few of these in order to curry favor
-with the public and attract a following,
-continued among themselves to use the
-name of Theosophy, but it should be
-understood that they <i>are not connected
-with the Theosophical Movement</i>.</p>
-
-
-<p class="c more">KATHERINE TINGLEY SUCCEEDS
-WILLIAM Q. JUDGE</p>
-
-<p>One year later, in March 1896,
-William Q. Judge died, leaving as his
-successor Katherine Tingley, who for
-several years had been associated with
-him in the work of the Society. This
-Teacher not only began immediately to
-put into actual practice the ideals of
-Theosophy as had been the hope and
-aim of both H. P. Blavatsky and William
-Q. Judge, and for which they had
-laid the foundations, thus honoring and
-illustrating the work of her illustrious
-predecessors, but she also struck a new
-keynote, introducing new and broader
-plans for uplifting humanity. For each
-of the Teachers, while continuing the
-work and building upon the foundations
-of his predecessor, adds a new link, and
-has his own distinctive work to do, and
-teachings to give, belonging to his own
-time and position.</p>
-
-<p>No sooner had Katherine Tingley
-begun her work as successor, than further
-attacks, some most insidious, from
-the same source as those made against
-H. P. Blavatsky and William Q. Judge,
-as well as from other sources, were
-inaugurated against her. Most prominent
-among those thus attacking Katherine
-Tingley were some referred to by
-Madame Blavatsky in the article above-quoted
-(pp. 79-80), who by their own
-actions had removed themselves from
-the ranks of the Society. There were
-also a few others who still remained in
-the Society who had not joined hands
-with the disintegrators at the time the
-latter were repudiated in 1895. These
-now thought it to their personal advantage
-to oppose the Leader and sought
-to gain control of the Society and use
-it for political purposes. These ambitious
-agitators, seeking to exploit the
-Society for their own ends, used every
-means to overthrow Katherine Tingley,
-realizing that she was the greatest obstacle
-to the accomplishment of their
-desires, for if she could be removed
-they expected to gain control. They
-worked day and night, stooping almost
-to any means to carry out their projects.
-Yet it seemed that by these very acts,
-i. e., the more they attacked, the more
-were honest and earnest members attracted
-to the ranks of the Society
-under Katherine Tingley's leadership.</p>
-
-
-<p class="c more">KATHERINE TINGLEY GIVES SOCIETY
-NEW CONSTITUTION<br />
-SOCIETY MERGES INTO BROADER FIELD
-OF WORK</p>
-
-<p>To eliminate these menacing features
-and to safeguard the work of the Theosophical
-Movement for all time, Katherine
-Tingley presented to a number of
-the oldest members gathered at her
-home in New York on the night of
-January 13th, 1898, a new Constitution
-which she had formulated for the more
-permanent and broader work of the
-Theosophical Movement, opening up a
-wider field of endeavor than had heretofore
-been possible to students of
-Theosophy. One month later, at the
-Convention of the Society, held in Chicago,
-February 18th, 1898, this Constitution
-was accepted by an almost unanimous
-vote, and the Theosophical Society
-merged itself into the Universal Brotherhood
-and Theosophical Society. In
-this new step forward, she had the
-heartiest co-operation and support of
-the vast majority of the members
-throughout the world. Only a few were
-unable to accept the wider opportunity
-now afforded them and removed themselves
-from the ranks, seeking other
-fields in which to exploit their ambitious
-plans. The members were truly greatly
-relieved that the Constitution of the
-Society made it virtually impossible for<span class="pagenum"><a name="Page_82" id="Page_82">[Pg 82]</a></span>
-agitators to remain members. The
-Society in order to fulfil its great
-mission must necessarily be unsectarian
-and non-political, and any attempts to
-use it for political purposes would be
-subversive of its high aims and have
-always been discouraged by our Leaders.
-As the years went on, it appeared
-that there were still a few not yet prepared
-to co-operate fully in the broader
-interests of the Society, and these finally
-dropped out.</p>
-
-
-<p class="c more">THEOSOPHY IN PRACTICE</p>
-
-<p>It is of interest here to quote our
-Teacher's own words regarding this
-time. In an article published in the
-<i>Metropolitan Magazine</i>, New York, October,
-1909, she says:</p>
-
-<blockquote>
-
-<p>Later, I found myself the successor of
-William Q. Judge, and I began my heart
-work, the inspiration of which is partly due
-to him.</p>
-
-<p>In all my writings and associations with
-the members of the Theosophical Society, I
-emphasized the necessity of putting Theosophy
-into daily practice, and in such a way
-that it would continuously demonstrate that
-it was the redeeming power of man. More
-familiarity with the organization and its
-workers brought home to me the fact that
-there was a certain number of students who
-had in the early days begun the wrong way
-to study Theosophy, and that it was becoming
-in their lives a death-like sleep. I noticed
-that those who followed this line of action
-were always alarmed at my humanitarian
-tendencies. <span class="smcap">Whenever I reminded them
-that they were building a colossal egotism
-instead of a power to do good, they
-subtly opposed me. As I insisted on the
-practical life of theosophy, they opposed
-still more.</span> They later exerted personal
-influence which affected certain members
-throughout the world. It was this condition
-which then menaced the Theosophical
-Movement, and which forced me to the point
-of taking such action as would fully protect
-the pure teachings of Theosophy and make
-possible a broader path for unselfish students
-to follow. Thus the faithful members of
-the Theosophical Movement would be able
-to exemplify the charge which Helena
-Petrovna Blavatsky gave to her pupils, as
-follows:</p>
-
-<p>"Real Theosophy is altruism, and we cannot
-repeat it too often. It is brotherly love,
-mutual help, unswerving devotion to truth.
-If once men do but realize that in these alone
-can true happiness be found, and never in
-wealth, possession or any selfish gratification,
-then the dark cloud will roll away, and a new
-humanity will be born upon the earth. Then
-the Golden Age will be there indeed."</p></blockquote>
-
-<p>Here we find William Q. Judge accentuating
-the same spirit, the practical Theosophical
-life:</p>
-
-<blockquote>
-
-<p>"The power to know does not come from
-book-study alone, nor from mere philosophy,
-but mostly from the actual practice of altruism
-in deed, word, and thought; for that
-practice purifies the covers of the soul and
-permits the divine light to shine down into
-the brain-mind."</p></blockquote>
-
-
-<p class="c more">THE PARTING OF THE WAYS</p>
-
-<p>On February 18, 1898, at the Convention
-of the Theosophical Society in America, held
-at Chicago, Ill., the Society resolved, through
-its delegates from all parts of the world, to
-enter a larger arena, to widen its scope and
-to further protect the teachings of Theosophy.
-Amid most intense enthusiasm the
-Theosophical Society was expanded into the
-Universal Brotherhood and Theosophical
-Society, and I found myself recognized as its
-leader and official head. The Theosophical
-Society in Europe also resolved to merge
-itself into the Universal Brotherhood and
-Theosophical Society, and the example was
-quickly followed by Theosophical Societies
-in other parts of the world. The expansion
-of the original Theosophical Society, which
-Madame Blavatsky founded and which William
-Q. Judge so ably sustained, now called
-the Universal Brotherhood and Theosophical
-Society, gave birth to a new life, and the
-membership trebled the first year, and ever
-since that time a rapid increase has followed.</p>
-
-
-<p class="c more">KATHERINE TINGLEY'S
-PRACTICAL HUMANITARIAN WORK<br />
-UNITED STATES GOVERNMENT
-GIVES ASSISTANCE</p>
-
-<p>In 1898 Katherine Tingley established
-the International Brotherhood League,
-the department of the Universal Brotherhood
-and Theosophical Society for
-practical humanitarian work, and under
-its auspices rendered aid to thousands
-of soldiers at Montauk after the close
-of the Spanish-American War. Later
-she took a relief expedition into Cuba,
-the United States Government affording<span class="pagenum"><a name="Page_83" id="Page_83">[Pg 83]</a></span>
-her free transportation for physicians,
-nurses, and supplies. Thus began her
-work in Cuba, which has resulted in the
-establishment of Râja Yoga Colleges
-at Santiago de Cuba, Santa Clara, and
-Pinar del Rio, and now in preparation
-at San Juan on the site of the famous
-battlefield which Katherine Tingley has
-recently purchased.</p>
-
-<p>In these Colleges, besides the world-famous
-Râja Yoga College at Point
-Loma, a great educational work is being
-carried on in which are being taught
-the highest ideals of patriotism and
-national life in addition to the development
-of character and the upbuilding of
-pure-minded and self-reliant manhood
-and womanhood to the end that each
-pupil may be prepared to take an honorable
-self-reliant position in the world's
-work. Other school sites acquired by
-Mrs. Katherine Tingley are in the New
-Forest, England, and also on the Island
-of Visingsö, Sweden.</p>
-
-
-<p class="c more">INTERNATIONAL HEADQUARTERS AT
-POINT LOMA, CALIFORNIA</p>
-
-<p>In 1900 the Headquarters of the
-Universal Brotherhood and Theosophical
-Society were moved from New
-York to Point Loma, California, which
-is now the International Center of the
-Theosophical Movement. This Organization
-is unsectarian and non-political;
-none of its officers or workers receives
-any salary or financial recompense.</p>
-
-<p>In her article in <i>The Metropolitan
-Magazine</i> above referred to, Katherine
-Tingley further says:</p>
-
-<blockquote>
-
-<p>The knowledge that Point Loma was to be
-the World-center of the Universal Brotherhood
-and Theosophical Society, which has
-for its supreme object the elevation of the
-race, created great enthusiasm among its
-members throughout the world. The further
-fact that the government of the Universal
-Brotherhood and Theosophical Society rests
-entirely with the leader and official head,
-who holds her office for life and who has
-the privilege of appointing her successor, gave
-me the power to carry out some of the plans
-I had long cherished. Among these was the
-erecting of the great Homestead Building.
-This I carefully designed that it might not
-stand apart from the beautiful nature about
-it, but in a sense harmonize with the sky,
-the distant mountains, the broad blue Pacific,
-and the glorious light of the sun.</p>
-
-<p>So it has been from the first, so that the
-practical work of Theosophy began at Point
-Loma under the most favorable circumstances.
-No one dominated by selfish aims
-and ambitions was invited to take part in this
-pioneer work. Although there were scores
-of workers from various parts of the world
-uniting their efforts with mine for the upbuilding
-of this world-center, yet there was
-no disharmony. Each took the duty allotted
-him and worked trustingly and cheerfully.
-Many of the world's ways these workers
-gladly left behind them. They seemed reborn
-with an enthusiasm that knew no defeat.
-The work was done for the love of it, and
-this is the secret of a large part of the
-success that has come to the Theosophical
-Movement.</p>
-
-<p>Not long after the establishment of the
-International Theosophical Headquarters at
-Point Loma, it was plain to see that the
-Society was advancing along all lines by leaps
-and bounds. Letters of inquiry were pouring
-in from different countries, which led to my
-establishing the Theosophical Propaganda
-Bureau. This is one of the greatest factors
-we have in disseminating our teachings.
-The International Brotherhood League then
-opened its offices and has ever been active
-in its special humanitarian work, being the
-directing power which has sustained the
-several Râja Yoga schools and academies,
-now in Pinar del Rio, Santa Clara, and Santiago
-de Cuba, from the beginning. The
-Aryan Theosophical Press has yearly enlarged
-its facilities in answer to the demands
-made upon it through the publication of
-Theosophical literature, which includes <span class="smcap">The
-Theosophical Path</span> and several other publications.
-There is the Isis Conservatory of
-Music and Drama, the Department of Arts
-and Crafts, the Industrial Department, including
-Forestry, Agriculture, Roadbuilding,
-Photo-engraving, Chemical laboratory, Landscape-gardening,
-and many other crafts.</p></blockquote>
-
-
-<p class="c more">DO NOT FAIL TO PROFIT BY
-THE FOLLOWING</p>
-
-<p><span class="smcap">Constantly the question is asked,
-what is theosophy, what does it
-really teach? Each year the life
-and work of H. P. Blavatsky and
-the high ideals and pure morality<span class="pagenum"><a name="Page_84" id="Page_84">[Pg 84]</a></span>
-of her teachings are more clearly
-vindicated. Each year the position
-taken by William Q. Judge and
-Katherine Tingley in regard to
-their predecessor, H. P. Blavatsky,
-is better understood, and their own
-lives and work are seen to be actuated
-by the same high ideals for
-the uplifting of the human race.
-Each year more and more people are
-coming to realize that not all that
-goes under the name of Theosophy
-is rightly so called, but that
-there is a counterfeit Theosophy as
-well as the true, and that there is
-need of discrimination, lest many
-be misled.</span></p>
-
-
-<p class="c more">"THEOSOPHIST IS WHO THEOSOPHY
-DOES"</p>
-
-<p>From the earliest days of the present
-Theosophical Movement has it been
-necessary to make this distinction, but
-there is one unfailing test expressed in
-the words of H. P. Blavatsky: "Theosophist
-is who Theosophy does." In
-the past many have been attracted to
-the ranks of the Society through motives
-other than those which lead, not only
-to the <i>study</i> of Theosophy, the Wisdom-Religion,
-but to the making of it a factor
-of purification of their daily lives;
-some seeking admission from motives
-of ambition or other self-interest,
-some for mere entertainment or for
-the acquirement of so-called "occult"
-powers&mdash;thinking they could gain the
-knowledge without the practice of
-Theosophy, the first step of which is
-altruism; and some from mere curiosity,
-hoping to find in Theosophy a
-new fad. The presence of such pseudo-Theosophists
-in the ranks has at times
-necessitated drastic action, and on one
-or two occasions reorganization of the
-whole Society in order that it might be
-held to its original high ideals and the
-lines on which it was founded. And
-though the Universal Brotherhood and
-Theosophical Society is not for saints,
-the demand is made upon all who are in
-its ranks that there shall be a constant
-effort to live up to its high ideals of
-purity and altruistic endeavor, that
-there shall be practice and not mere
-theory, and that both by word and deed
-the lives of the members shall be an
-example to all men and especially to
-the young.</p>
-
-<p>In certain cases as before referred to,
-those who have been removed from the
-ranks of the Society have with their
-associates formed small centers of their
-own, using the name Theosophy and to
-some extent the writings of Madame
-Blavatsky. This has caused confusion
-in the minds of some who look at things
-merely superficially, accepting the professions
-of people without regard to
-their motives or lives; and hence it is
-necessary from time to time to clear
-the air, as it were, and, sweeping away
-the veneer of mere profession, show the
-facts as they really are.</p>
-
-<p>Counterfeits exist in many departments
-of life and thought, and especially
-in matters relating to religion and the
-deeper teachings of life. Hence, in
-order that people who are honestly seeking
-the truth may not be misled, we
-deem it important to state that the
-Universal Brotherhood and Theosophical
-Society is not responsible for, nor
-is it affiliated with, nor does it endorse,
-any other society which, while calling
-itself Theosophical, is not connected
-with the International Theosophical
-Headquarters at Point Loma, California.
-Having a knowledge of Theosophy,
-the ancient Wisdom-Religion, we
-deem it as a sacred trust and responsibility
-to maintain its pure teachings,
-free from the vagaries, additions, or
-misrepresentations of ambitious self-styled
-Theosophists and would-be teachers.
-The test of a Theosophist is not
-in profession, but in action, and in a
-noble and virtuous life. The motto of
-the Society is "There is no religion
-higher than Truth." This was adopted<span class="pagenum"><a name="Page_85" id="Page_85">[Pg 85]</a></span>
-by Madame Blavatsky, but it is to be
-deeply regretted that there are no legal
-means to prevent the use of this motto
-in connexion with counterfeit Theosophy,
-by people professing to be Theosophists,
-but who would not be recognized
-as such by Madame Blavatsky.</p>
-
-<p>It is a regrettable fact that many
-people use the name of Theosophy and
-of our Organization for self-interest,
-as also that of H. P. Blavatsky, the
-Foundress, and even the Society's motto,
-to attract attention to themselves and
-to gain public support. This they do in
-private and public speech and in publications.
-Without being in any way connected
-with the Universal Brotherhood
-and Theosophical Society, in many cases
-they permit it to be inferred that they
-are, thus misleading the public, and
-honest inquirers are hence led away
-from the original truths of Theosophy.</p>
-
-<p>The Universal Brotherhood and
-Theosophical Society welcomes to membership
-all who truly love their fellow
-men and desire the eradication of the
-evils caused by the barriers of race,
-creed, caste, or color, which have so
-long impeded human progress; to all
-sincere lovers of truth and to all who
-aspire to higher and better things than
-the mere pleasures and interests of a
-worldly life, and are prepared to do all
-in their power to make Brotherhood a
-living energy in the life of humanity,
-its various departments offer unlimited
-opportunities.</p>
-
-<p>The whole work of the Organization
-is under the direction of the Leader and
-Official Head, Katherine Tingley, as
-outlined in the Constitution.</p>
-
-
-<p class="c more">OBJECTS OF THE INTERNATIONAL
-BROTHERHOOD LEAGUE</p>
-
-<p>1. To help men and women to realize
-the nobility of their calling and their
-true position in life.</p>
-
-<p>2. To educate children of all nations
-on the broadest lines of Universal Brotherhood
-and to prepare destitute and
-homeless children to become workers
-for humanity.</p>
-
-<p>3. To ameliorate the condition of unfortunate
-women, and assist them to a
-higher life.</p>
-
-<p>4. To assist those who are or have
-been in prisons to establish themselves
-in honorable positions in life.</p>
-
-<p>5. To abolish capital punishment.</p>
-
-<p>6. To bring about a better understanding
-between so-called savage and
-civilized races, by promoting a closer
-and more sympathetic relationship between
-them.</p>
-
-<p>7. To relieve human suffering resulting
-from flood, famine, war, and other
-calamities; and, generally, to extend
-aid, help, and comfort to suffering humanity
-throughout the world.</p>
-
-<p class="r">
-<span class="smcap">Joseph H. Fussell</span><br />
-Secretary<br />
-</p>
-
-<blockquote>
-
-<p>Universal Brotherhood and Theosophical
-Society.</p>
-
-<p>International Headquarters Point Loma,
-California.</p></blockquote>
-
-<hr class="full" />
-
-
-<p class="ph1b">
-BOOK LIST</p>
-
-<p class="c">OF WORKS ON<br />
-THEOSOPHY, OCCULTISM, RELIGION, PHILOSOPHY, SCIENCE, AND ART</p>
-
-<p class="c little">PUBLISHED OR FOR SALE BY</p>
-
-<p class="c large gesperrt">THE THEOSOPHICAL PUBLISHING COMPANY</p>
-
-<p class="c medium">INTERNATIONAL THEOSOPHICAL HEADQUARTERS<br />
-POINT LOMA, CALIFORNIA, U. S. A.</p>
-
-<p class="c"><i>The office of the Theosophical Publishing Company is at Point Loma, California</i></p>
-
-<p class="c"><i>It has</i> <span class="smcap">no other office</span> <i>and</i> <span class="smcap">no branches</span></p>
-
-<p class="c gesperrt">FOREIGN AGENCIES</p>
-
-
-
-<p><i><b>THE UNITED KINGDOM</b></i>&mdash;Theosophical Book Co., 18 Bartlett's Buildings,<br />
-Holborn Circus, <span class="smcap">London, e. c.</span>, England</p>
-
-<p><i><b>GERMANY</b></i>&mdash;J. Th. Heller, Vestnertorgraben 13, <span class="smcap">Nürnberg</span></p>
-
-<p><i><b>SWEDEN</b></i>&mdash;Universella Broderskapets Förlag, Barnhusgatan, 10, <span class="smcap">Stockholm</span></p>
-
-<p><i><b>HOLLAND</b></i>&mdash;Louis F. Schudel, Hollandia-Drukkerij, <span class="smcap">Baarn</span></p>
-
-<p><i><b>AUSTRALIA</b></i>&mdash;Willans and Williams, 16 Carrington St., Wynyard Sq.,
-<span class="smcap">Sydney</span>, N. S. W.</p>
-
-<p><i><b>CUBA</b></i>&mdash;H. S. Turner, Apartado 127; or Heredia, Baja, 10, <span class="smcap">Santiago de Cuba</span></p>
-
-<p><i><b>MEXICO</b></i>&mdash;Samuel L. Herrera, Calle de la Independencia, 55 altos, <span class="smcap">Vera Cruz</span>, V. C.</p>
-
-
-<table cellpadding="0">
-
-<tr><td class="tdl3"><span class="smcap">Address by Katherine Tingley</span> at San Diego Opera House, March, 1902</td>
-    <td class="tdr">$&nbsp;&nbsp;.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">An Appeal to Public Conscience</span>: an Address delivered by Katherine Tingley at
-Isis Theater, San Diego, July 22, 1906. Published by the Woman's Theosophical
-Propaganda League, Point Loma</td>
-    <td class="tdrb">.05</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Astral Intoxication</span>, and Other Papers (W. Q. Judge)</td>
-    <td class="tdr">.03</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Bhagavad Gîtâ</span> (recension by W. Q. Judge). The pearl of the scriptures of the
-East. American edition; pocket size; morocco, gilt edges</td>
-    <td class="tdrb">1.00</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Concentration, Culture of</span> (W. Q. Judge)</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Devachan</span>; or the Heavenworld (H. Coryn)</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Echoes from the Orient</span>; a broad Outline of Theosophical Doctrines. Written<br />
-for the newspaper reading public. (W. Q. Judge) Sm. 8vo, cloth</td>
-    <td class="tdrb">.50</td></tr>
-
-<tr><td class="tdl2">Paper</td>
-    <td class="tdr">.25</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Epitome of Theosophical Teachings, An</span> (W. Q. Judge); 40 pages</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Freemasonry and Jesuitry</span>, The Pith and Marrow of the Closing and Coming
-Century and Related Position of, (Rameses)</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl2">8 copies for $1.00; per hundred, $10.00</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Katherine Tingley</span>, Humanity's Friend; <span class="smcap">A Visit to Katherine Tingley</span> (by John<br />
-Hubert Greusel); <span class="smcap">A Study of Râja Yoga at Point Loma</span> (Reprint from
-the San Francisco <i>Chronicle</i>, Jan. 6, 1907). The above three comprised in a
-pamphlet of 50 pages, published by the Woman's Theosophical Propaganda
-League, Point Loma</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Hypnotism</span>: <i>Hypnotism</i>, by W. Q. Judge (Reprint from <i>The Path</i>, vol. viii, p. 335);
-<i>Why Does Katherine Tingley Oppose Hypnotism?</i> by a Student (Reprint from
-<i>New Century Path</i>, Oct. 28, 1906); <i>Evils of Hypnotism</i>, by Lydia Ross, <span class="smcap">M. D.</span></td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Incidents in the History of the Theosophical Movement</span>; by Joseph H. Fussell.<br /> 24 pages, royal 8vo.</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Isis Unveiled</span>, by H. P. Blavatsky. 2 vols, royal 8vo, about 1500 pages; cloth; with
-portrait of the author. <i>Point Loma Edition, with a preface.</i> Postpaid</td>
-    <td class="tdrb">4.00</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Key to Theosophy, The</span>: by H. P. Blavatsky. <i>Point Loma Edition</i>, with <i>Glossary</i>
-and exhaustive <i>Index</i>. Portraits of H. P. Blavatsky and William Q. Judge.<br />
-8vo., cloth, 400 pages. Postpaid</td>
-    <td class="tdrb">2.25</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Life at Point Loma, The</span>: Some Notes by Katherine Tingley. (Reprinted from
-the <i>Los Angeles Saturday Post</i>, December, 1902)</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Light on the Path</span> (M. C.), with Comments, and a short chapter on Karma.
-Authoritative rules for treading the path of a higher life. <i>Point Loma</i>
-<i>Edition</i>, pocket size edition of this classic, leather</td>
-    <td class="tdrb">.75</td></tr>
-
-<tr><td class="tdl2">Embossed paper</td>
-    <td class="tdr">.25</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Mysteries of the Heart Doctrine, The.</span> Prepared by <i>Katherine Tingley</i> and her
-pupils. Square 8vo, cloth</td>
-    <td class="tdrb">2.00</td></tr>
-
-<tr><td class="tdl2">Paper</td>
-    <td class="tdr">1.00</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">A Series of 8 Pamphlets</span>, comprising the different Articles in above, paper,
-each</td>
-    <td class="tdrb">.25</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Nightmare Tales</span> (H. P. Blavatsky). <i>Illustrated by R. Machell.</i> A collection of
-the weirdest tales ever written down. Cloth</td>
-    <td class="tdrb">.60</td></tr>
-
-<tr><td class="tdl2">Paper</td>
-    <td class="tdr">.35</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">The Plough and the Cross.</span> A story of New Ireland; by William Patrick O'Ryan.<br />
-12mo, 378 pages. Illustrated. Cloth</td>
-    <td class="tdrb">1.00</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Secret Doctrine, The.</span> The Synthesis of Science, Religion, and Philosophy, by
-H. P. Blavatsky. <i>Point Loma Edition</i>; with Index. Two vols., royal 8vo,
-about 1500 pages; cloth. Postage prepaid</td>
-    <td class="tdrb">10.00</td></tr>
-
-<tr><td class="tdl2">Reprinted from the original edition of 1888, as issued by H. P. Blavatsky</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Some of the Errors of Christian Science.</span> Criticism by H. P. Blavatsky and
-W. Q. Judge</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Voice of the Silence, The.</span> (For the daily use of disciples.) Translated and
-annotated by H. P. Blavatsky. Pocket size, leather</td>
-    <td class="tdrb">.75</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Yoga Aphorisms</span> (translated by W. Q. Judge), pocket size, leather</td>
-    <td class="tdrb">.75</td></tr>
-
-<tr><td class="tdl4"><i><b>GREEK SYMPOSIA</b></i>, as performed by students of the Isis League of Music and
-Drama, under direction of Katherine Tingley. (Fully protected by copyright.)<br />
-1 <span class="smcap">The Wisdom of Hypatia.</span> 2 <span class="smcap">A Promise.</span> Each</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl4"><i><b>NEW CENTURY SERIES.</b></i> <span class="smcap">The Pith and Marrow of Some Sacred Writings.</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Ten Pamphlets; Scripts, each</td>
-    <td class="tdr">.25</td></tr>
-
-<tr><td class="tdl2">Subscription (Series of 10 Pamphlets)</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 1</span>&mdash;<i>Contents</i>: The Relation of Universal Brotherhood to Christianity&mdash;No
-Man can Serve Two Masters&mdash;In this Place is a Greater Thing</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 2</span>&mdash;<i>Contents</i>: A Vision of Judgment&mdash;The Great Victory&mdash;Co-Heirs
-with Christ&mdash;The "Woes" of the Prophets&mdash;Fragment: from
-Bhagavad Gîtâ&mdash;Jesus the Man</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 3</span>&mdash;<i>Contents</i>: Lesson of Israel's History&mdash;Man's Divinity and Perfectibility&mdash;The
-Man Born Blind&mdash;The Everlasting Covenant&mdash;Burden
-of the Lord</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 4</span>&mdash;<i>Contents</i>: Reincarnation in the Bible&mdash;The Money-Changers in
-the Temple&mdash;The Mysteries of the Kingdom of Heaven&mdash;The Heart
-Doctrine&mdash;The Temple of God</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 5</span>&mdash;<i>Contents</i>: Egypt and Prehistoric America&mdash;Theoretical and
-Practical Theosophy&mdash;Death, One of the Crowning Victories of Human
-Life&mdash;Reliance on the Law&mdash;Led by the Spirit of God</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 6</span>&mdash;<i>Contents</i>: Education Through Illusion to Truth&mdash;Astronomy in
-the Light of Ancient Wisdom&mdash;Occultism and Magic&mdash;Resurrection</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 7</span>&mdash;<i>Contents</i>: Theosophy and Islâm, a word concerning Sufism&mdash;Archaeology
-in the Light of Theosophy&mdash;Man, a Spiritual Builder</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 8</span>&mdash;<i>Contents</i>: The Sun of Righteousness&mdash;Cant about the Classics</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 9</span>&mdash;<i>Contents</i>: Traces of the Wisdom-Religion in Zoroastrianism,
-Mithraism, and their modern representative, Parseeism&mdash;The Druses of
-Mount Lebanon</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 10</span>&mdash;<i>Contents</i>: The Religions of China</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 11</span>&mdash;(Supplementary Number) <i>Contents</i>: Druidism&mdash;Druidism and
-its Connexion with Ireland</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl4"><i><b>OCCULTISM, STUDIES IN</b></i> (H. P. Blavatsky). Pocket size, 6 vols. cloth; each </td>
-    <td class="tdrb">.35</td></tr>
-
-<tr><td class="tdl2">Per set of six vols.</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2">Vol. 1. Practical Occultism. Occultism <i>vs.</i> the Occult Arts. The Blessing of Publicity</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 2. Hypnotism. Black Magic in Science. Signs of the Times</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 3. Psychic and Noetic Action</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 4. Kosmic Mind. The Dual Aspect of Wisdom</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 5. The Esoteric Character of the Gospels</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 6. Astral Bodies; The Constitution of the Inner Man</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl4"><i><b>THEOSOPHICAL MANUALS.</b></i> Elementary Handbooks for Students.</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">16mo, price, each, paper 25c; cloth</td>
-    <td class="tdr">.35</td></tr>
-
-<tr><td class="tdl2">No. 1 <span class="smcap">Elementary Theosophy</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 2 <span class="smcap">The Seven Principles of Man</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 3 <span class="smcap">Karma</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 4 <span class="smcap">Reincarnation</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 5 <span class="smcap">Man After Death</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 6 <span class="smcap">Kâmaloka and Devachan</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 7 <span class="smcap">Teachers and Their Disciples</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 8 <span class="smcap">The Doctrine of Cycles</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 9 <span class="smcap">Psychism, Ghostology, and the Astral Plane</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 10 <span class="smcap">The Astral Light</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 11 <span class="smcap">Psychometry, Clairvoyance, and Thought-Transference</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 12 <span class="smcap">The Angel and the Demon</span> (2 vols., 35c each)</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 13 <span class="smcap">The Flame and the Clay</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 14 <span class="smcap">On God and Prayer</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 15 <span class="smcap">Theosophy: the Mother of Religions</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 16 <span class="smcap">From Crypt to Pronaos</span>; an Essay on the Rise and Fall of Dogma</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 17 <span class="smcap">Earth</span>: Its Parentage, its Rounds and its Races</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 18 <span class="smcap">Sons of the Firemist</span>: a Study of Man</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl4"><i><b>THE PATH SERIES.</b></i> Specially adapted for Inquirers in Theosophy.</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdc" colspan="2"><i>Already Published</i>:</td></tr>
-
-<tr><td class="tdl2">No. 1 <span class="smcap">The Purpose of the Universal Brotherhood and Theosophical Society</span></td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl2">No. 2 <span class="smcap">Theosophy Generally Stated</span> (W. Q. Judge)</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdc" colspan="2"><i>Reprinted from Official Report, World's Parliament of Religions, Chicago, 1893</i></td></tr>
-
-<tr><td class="tdl2">No. 3 <span class="smcap">Mislaid Mysteries</span> (Herbert Coryn, <span class="smcap">m. d.</span>)</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl2">No. 4 <span class="smcap">Theosophy and its Counterfeits</span></td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl2">No. 5 <span class="smcap">Some Perverted Presentations of Theosophy</span> (H. T. Edge, <span class="smcap">b.a.</span>)</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdc" colspan="2">Thirty Copies of above Path Series, $1.00; one hundred copies, $3.00</td></tr>
-
-<tr><td class="tdl4"><i><b>MISCELLANEOUS.</b></i> <span class="smcap">Souvenir Postal Cards of the Theosophical Headquarters.</span>
-Two for 5c; postage 1c. extra; 50 copies, postpaid, $1.00;
-100 copies, postpaid, $1.50</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Lomaland.</span> An Album of Views and Quotations; 10½ × 13½ in. (postage 6c. extra)</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Reproductions of Famous Paintings by R. Machell.</span> <i>The Path</i>&mdash;<i>Parsifal</i>&mdash;<i>The
-Prodigal</i>&mdash;<i>The Bard</i>&mdash;<i>The Light of the Coming Day</i>&mdash;<i>'Twixt Priest</i>
-<i>and Profligate</i>&mdash;<i>The Hour of Despair</i>&mdash;<i>The Dweller on the Threshold</i>.
-Size of photographs, 8 × 6 in., approximate. Price, unmounted, 50c; mounted</td>
-    <td class="tdrb">.75</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Path Magazine, The</span>&mdash;Vol. ix ('94-95); Vol. x ('95-96); each</td>
-    <td class="tdr">2.00</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Path Magazine, The</span>&mdash;Index to Vols. <span class="smcap">I</span> to <span class="smcap">VIII</span>; cloth</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Path Magazine, The</span>&mdash;Back Numbers; each</td>
-    <td class="tdr">.20</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Searchlight</span>, No. 6&mdash;Full Report of Great Debate on Theosophy and Christianity
-held at Fisher Opera House, San Diego, Cal., September and October,
-1901. 72 pages. <br />Special number issued to the public</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Searchlight</span>, No. 7</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Searchlight</span>, Vol. <span class="smcap">II</span>, No. 1</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Universal Brotherhood Path</span>     <span class="pad">}</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Universal Brotherhood Magazine</span> } Back numbers</td>
-    <td class="tdr">.20</td></tr>
-
-<tr><td class="tdl2"><span class="pad">Vols. xiii (1898-9), xiv (1899-00), xv (1900-01), xvi (1901-2), each</span></td>
-    <td class="tdr">2.00</td></tr>
-
-<tr><td class="tdc2" colspan="2"><b><i>LOTUS GROUP LITERATURE</i></b></td></tr>
-
-<tr><td class="tdc" colspan="2"><i>Introduced under the direction of Katherine Tingley</i></td></tr>
-
-<tr><td class="tdl">No. 1 <span class="smcap">The Little Builders</span>, and their Voyage to Rangi (R. N.)</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl">No. 2 <span class="smcap">The Coming of the King</span> (Machell); cloth,</td>
-    <td class="tdr">.35</td></tr>
-
-<tr><td class="tdl"><span class="smcap">Lotus Song Book.</span> Fifty original songs with copyrighted music; boards</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl"><span class="smcap">Lotus Song</span>: "<i>The Sun Temple</i>," with music</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdc2" colspan="2"><b>FRENCH</b></td></tr>
-
-<tr><td class="tdl"><span class="smcap">Théosophie Élémentaire</span></td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl"><span class="smcap">Les Mystères de la Doctrine du C&#339;ur</span> (1<sup>re</sup> Section)</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdc2" colspan="2"><b>SPANISH</b></td></tr>
-
-<tr><td class="tdl"><span class="smcap">Ecos del Oriente</span> (W. Q. Judge)</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl"><span class="smcap">Epítome de las Enseñanzas Teosóficas</span> (W. Q. Judge). 40 páginas</td>
-    <td class="tdr">.25</td></tr>
-
-<tr><td class="tdl"><span class="smcap">La Teosofía Explicada</span></td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl"><span class="smcap">La Teosofía y sus Falsificaciones.</span> Para uso de investigadores</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdc" colspan="2">30 copies $1.00; 100 copies $3.00</td></tr>
-
-<tr><td class="tdl"><span class="smcap">La Vida en Point Loma</span> (Notas por Katherine Tingley).</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdc">Libros Teosóficos Elementales para uso de los Estudiantes<br />
-16mo, precios cada uno, en papel 25c; en tela</td>
-    <td class="tdrb">.35</td></tr>
-
-</table>
-
-<div class="textcol">
-<p>
-
-
-Núm. 1 Teosofía Elemental<br />
-Núm. 2 La Constitución Septenaria del Hombre<br />
-Núm. 3 Karma<br />
-Núm. 4 Reencarnación<br />
-Núm. 5 El Hombre después la Muerte<br />
-Núm. 6 Kâmaloka y Devachán<br />
-Núm. 7 Los Maestros y sus Discípulos<br />
-Núm. 8 La Doctrina de los Ciclos<br />
-Núm. 9 Psiquismo, Fantasmalogía, y el Plano Astral<br />
-Núm. 10 La Luz Astral<br />
-Núm. 11 Psicomancia, Clairvoyancia, y Telepatía</p></div>
-<div class="textcol">
-<p>
-Núm. 12 El Angel y el Demonio (dos tomos, cada uno 35c)<br />
-Núm. 13 La Llama y el Barro<br />
-Núm. 14 Sobre Dios y las Oraciones<br />
-Núm. 15 Teosofía, la Madre de las Religiones<br />
-Núm. 16 Desde la Cripta á Pronaos: un Ensayo sobre la Elevación y Decadencia del Dogma<br />
-Núm. 17 La Tierra<br />
-Núm. 18 Los Hijos de la Neblina Ardiente: un Estudio del Hombre</p></div>
-
-
-<p class="c"><i>Order above from the Theosophical Publishing Company, Point Loma, California.</i><br />
-The following in other languages may be procured by writing direct to<br />
-the respective Foreign Agencies (see first page) for Book List and prices.</p>
-
-
-<p class="c"><b>GERMAN</b></p>
-
-
-
-<p><span class="smcap">An ihren Früchten sollt Ihr sie erkennen&mdash;Wer ist ein Theosoph?&mdash;Was
-Theosophie über manche Punkte lehrt und was sie weder lehrt noch billigt</span><br />
-
-<span class="smcap">Ausbildung der Konzentration</span> (von William Q. Judge).<br />
-
-<span class="smcap">Das Leben zu Point Loma</span> (Katherine Tingley). Schön Illustriert. (Recommended)<br />
-
-<span class="smcap">Die Bhagavad-Gîtâ</span> (nach der englischen Ausgabe von William Q. Judge).<br />
-
-<span class="smcap">Die Wissenschaft des Lebens und die Kunst zu leben</span><br />
-
-<span class="smcap">Echos aus dem Orient</span> (von William Q. Judge).<br />
-
-<span class="smcap">Studien über die Bhagavad Gîtâ</span> (William Q. Judge).<br />
-
-<span class="smcap">Theosophie Erklärt</span><br />
-
-<span class="smcap">Rückblick und Ausblick auf die theosophische Bewegung</span><br />
-
-<span class="smcap">Wahrheit ist mächtig und muss obsiegen!</span><br />
-
-<span class="smcap">Postkarten mit Ansichten von Point Loma</span></p>
-
-
-<p class="c">Theosophische Handbücher:</p>
-
-<div class="textcol">
-<p>
-No. 1 <span class="smcap">Elementare Theosophie</span><br />
-No. 2 <span class="smcap">Die Sieben Prinzipien des Menschen</span><br />
-No. 3 <span class="smcap">Karma</span><br />
-No. 4 <span class="smcap">Reinkarnation</span></p></div>
-<div class="textcol">
-<p>
-No. 5 <span class="smcap">Der Mensch nach dem Tode</span><br />
-No. 6 <span class="smcap">Kâmaloka und Devachan</span><br />
-No. 7 <span class="smcap">Lehrer und ihre Jünger</span><br />
-No. 8 <span class="smcap">Die Theorie der Zyklen u. s. w.</span>
-</p></div>
-
-
-<p class="c"><b>DUTCH</b></p>
-
-
-
-<p><span class="smcap">Die Bhagavad-Gîtâ</span>: Het Boek van Yoga; with Glossary. Bound in morocco or paper<br />
-
-<span class="smcap">De Kleine Bouwers en Hun Reis naar Rangi</span>; een Geschiedenis voor Kinderen door<br />
-R. N. (<i>met illustraties van R. Machell</i>)<br />
-
-<span class="smcap">De Oceaan der Theosophie</span> (door William Q. Judge)<br />
-
-<span class="smcap">De Ridders van Keizer Arthur</span>&mdash;Een Verhaal voor Kinderen, door <i>Ceinnyd Morus</i><br />
-
-<span class="smcap">Drie Opstellen over Theosophie.</span> In verband met Vraagstukken van den Dag<br />
-
-<span class="smcap">Echo's uit het Oosten</span>; een algemeene schets der Theosophische Leeringen door
-William Q. Judge (<i>Occultus</i>)<br />
-
-<span class="smcap">Het Leven te Point Loma</span>, Enkele Aanteekeningen door Katherine Tingley<br />
-
-<span class="smcap">Hoogere en Lagere Psychologie.</span> Enkele Aanteekeningen door Katherine Tingley<br />
-(<i>met Portret en Illustratie</i>)<br />
-
-<span class="smcap">H. P. Blavatsky En William Q. Judge</span>, De Stichters en Leiders der Theosophische
-Beweging (<i>Leerling</i>). pp. 42<br />
-
-<span class="smcap">Katherine Tingley, de Autocraat</span> (<i>De Geheimen van de Leer van het Hart</i>)<br />
-
-<span class="smcap">Licht op het Pad</span> (door M. C.) Bound in morocco or paper<br />
-
-<span class="smcap">Pit en Merg</span>, uit sommige Heilige Geschriften, 1<sup>e</sup> Serie<br />
-
-
-<i>Inhoud</i>: Theosophie en Christendom. "Niemand kan twee heeren dienen."<br />
-Iets Meerders dan de Tempel. Een Gezicht des Oordeels. De Mensch Jezus<br />
-
-<span class="smcap">Pit en Merg van de Eindigende en Komende Eeuw</span>, en de daarmede in betrekking
-staande positie van <i>Vrijmetselarij</i> en <i>Jesuitisme</i>, door <i>Rameses</i></p>
-
-<p class="c">
-Theosophical Manuals, Series No. 1</p>
-<div class="textcol">
-<p>
-No. 1 <span class="smcap">In den Voorhof</span><br />
-No. 2 <span class="smcap">Een heilig Leerstuk</span><br />
-No. 3 <span class="smcap">Verloren kennis weergevonden</span><br />
-No. 4 <span class="smcap">Een Sleutel tot Moderne Raadselen</span><br />
-No. 5 <span class="smcap">Het Mysterie van den Dood</span><br /></p></div>
-<div class="textcol">
-<p>
-No. 6 <span class="smcap">"Hemel" en "Hel"</span><br />
-No. 7 <span class="smcap">Leeraren en hun Leerlingen</span><br />
-No. 8 <span class="smcap">Een Universeele Wet</span><br />
-No. 9 <span class="smcap">Dwaalwegen (Hypnotisme, Clairvoyance, Spiritisme)</span><br />
-No. 10 <span class="smcap">De Ziel der Wereld</span><br /></p></div>
-<p class="c">
-Theosophical Manuals, Series No. 2</p>
-<p class="bit pad1">
-No. 1 <span class="smcap">Psychometrie, Clairvoyance, en Gedachten-Overbrenging</span>
-</p>
-
-
-<p class="c"><b>SWEDISH</b></p>
-
-<p>
-<span class="smcap">Den Hemliga Läran</span>, 2 band (H. P. Blavatsky)<br />
-<span class="smcap">Nyckel till Teosofien</span> (H. P. Blavatsky)<br />
-<span class="smcap">Astral Berusning, Devachan, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Brev, som hjälpt mig</span> (William Q. Judge)<br />
-<span class="smcap">Den Cykliska Lagen, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Dolda Vinkar i den Hemliga Läran, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Dödsstraffet i Teosofisk Belysning. m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Reinkarnationsläran i Bibeln, Om Karma, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Studier över Bhagavad-Gîtâ</span> (William Q. Judge)<br />
-<span class="smcap">Teosofiens Ocean</span> (William Q. Judge)<br />
-<span class="smcap">Vetenskapen och Teosofien, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Övning i Koncentration</span> (William Q. Judge)<br />
-<span class="smcap">Hemligheterna i Hjärtats Lära</span> (Katherine Tingley och hennes lärjungar)<br />
-<span class="smcap">En Intervju med Katherine Tingley</span> (Greusel)<br />
-<span class="smcap">Katherine Tingley, af M. F. N.</span> (levnadsteckning)<br />
-<span class="smcap">Existenslinjer och Utvecklingsnormer</span> (Oscar Ljungström)<br />
-<span class="smcap">Kan ett T. S. sakna morallag?</span> (Protest möte)<br />
-<span class="smcap">Teosofi och Kristendom</span>, Genmäle till Prof. Pfannenstill (Dr. G. Zander och F. Kellberg)<br />
-<span class="smcap">Asiens Ljus</span> (Edwin Arnold)<br />
-<span class="smcap">Bhagavad Gîtâ</span>, Hängivandets bok<br />
-<span class="smcap">Den Teosofiska Institutionen</span> (Baker)<br />
-<span class="smcap">Frimureri och Jesuitvälde</span> (Rameses)<br />
-<span class="smcap">Ljus på Vägen</span><br />
-<span class="smcap">Lotusblad</span>, för barn<br />
-<span class="smcap">Lotussångbok</span>, ord och musik<br />
-<span class="smcap">Râja Yoga, Om Själens Utveckling</span><br />
-<span class="smcap">Skillnaden mellan Teosofi och Spiritism</span><br />
-<span class="smcap">Stjärnan, Sago- och Poemsamling</span>, för barn<br />
-<span class="smcap">Teosofiens Innebörd</span><br />
-<span class="smcap">Tystnadens Röst</span><br />
-<span class="smcap">Visingsö</span> (Karling)
-</p>
-
-<p class="c">Teosofiska Handböcker<br />
-Enkelt och lättfattligt skrivna framställningar av Teosofiska läror<br />
-Klotband. Pris för varje bok, kronor 2.00</p>
-
-<div class="textcol">
-<p>
-Nr 1 Elementär Teosofi<br />
-Nr 2 Människans Sju Principer<br />
-Nr 3 Karma<br />
-Nr 4 Reinkarnation<br />
-Nr 5 Människan efter Döden<br />
-Nr 6 Kâmaloka och Devachan<br />
-Nr 7 Lärare och deras Lärjungar<br />
-Nr 8 Läran om Cykler<br />
-Nr 9 Psykiska Fenomen och Astral-planet<br />
-Nr 10 Astral-ljuset<br />
-Nr 11 Psykometri, Clairvoyance och Tankeöverföring</p></div>
-<div class="textcol">
-<p>
-Nr 12 Ängeln och Demonen (2 delar à kronor 2.00)<br />
-Nr 13 Anden och Stoftet<br />
-Nr 14 Om Gud och Bönen<br />
-Nr 15 Teosofien, Religionernas Moder<br />
-Nr 16 Från Crypt till Pronaos. En essay över dogmernas uppkomst och förfall<br />
-Nr 17 Jorden: Dess härkomst, dess runder och raser<br />
-Nr 18 Eldtöcknets Söner. En studie över människan
-</p></div>
-
-
-<p class="c"><b>PERIODICALS</b></p>
-
-<table cellpadding="0">
-
-<tr><td class="tdl"><i><b>INTERNATIONAL THEOSOPHICAL CHRONICLE.</b></i> <i>Illustrated.</i> Monthly.</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Yearly subscription, postpaid</td>
-    <td class="tdr">1.00</td></tr>
-
-<tr><td class="tdl2">The Theosophical Book Co., 18 Bartlett's Buildings, Holborn Circus, London</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>DEN TEOSOFISKA VÄGEN.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription, postpaid</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2">Universella Broderskapets Förlag, Barnhusgatan 10, Stockholm 1, Sweden</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>DER THEOSOPHISCHE PFAD.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription, postpaid</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2">J. Th. Heller, Vestnertorgraben 13, Nürnberg, Germany</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>HET THEOSOPHISCH PAD.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription, postpaid</td>
-    <td class="tdr">.75</td></tr>
-
-<tr><td class="tdl2">A. Goud, Steentilstraat 40, Groningen, Holland</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>EL SENDERO TEOSÓFICO.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription, postpaid</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2">El Sendero Teosófico, Point Loma, California</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>RAJA YOGA MESSENGER.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl2">Unsectarian publication for Young Folk, conducted by a staff of pupils of
-the Râja Yoga School at Lomaland.</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><i>Address</i>: Master Albert G. Spalding, Business Manager, Râja Yoga Messenger,
-Point Loma, California.</td>
-    <td class="tdr"></td></tr>
-
-</table>
-
-
-
-<p class="c">Subscriptions to the above five Magazines may be secured also through<br />
-<span class="smcap">The Theosophical Publishing Co.</span>, Point Loma, California, U. S. A.</p>
-
-<p><i>Neither the Editors of the above publications, nor the officers of The Universal Brotherhood
-and Theosophical Society, or of any of its departments, receive salaries or other remuneration.
-All profits arising from the business of the Theosophical Publishing Co., are devoted to
-Humanitarian work. All who assist in that work are directly helping that cause.</i></p>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig4.jpg" alt="" />
-<p class="caption center medium">THE PATH<br />
-The Theosophical Path<br />
-An International Magazine<br />
-Unsectarian and nonpolitical<br />
-<br />
-Monthly      Illustrated<br />
-<br />
-
-Devoted to the Brotherhood of Humanity, the promulgation<br />
-of Theosophy, the study of ancient &amp; modern<br />
-Ethics, Philosophy, Science and Art, and to the uplifting<br />
-and purification of Home and National Life<br />
-<br />
-Edited by Katherine Tingley<br />
-International Theosophical Headquarters, Point Loma, California, U.S.A.<br />
-</p>
-</div>
-
-<hr class="full" />
-
-<blockquote>
-
-<p><i>Man ought to be ever striving to help the divine evolution
-of</i> <span class="smcap">Ideas</span>, <i>by becoming to the best of his ability a</i>
-<span class="smcap">CO-WORKER WITH NATURE</span> <i>in the cyclic task. The ever
-unknowable and incognizable</i> <span class="smcap">Kârana</span> <i>alone, the</i> <span class="smcap">Causeless</span>
-<i>Cause of all causes, should have its shrine and altar
-on the holy and ever untrodden ground of our heart&mdash;invisible,
-intangible, unmentioned, save through "the
-still small voice" of our spiritual consciousness. Those
-who worship before it, should to do so in the silence and
-the sanctified solitude of their Souls;<a name="FNanchor_3_3" id="FNanchor_3_3"></a><a href="#Footnote_3_3" class="fnanchor">[3]</a> making their
-spirit the sole mediator between them and the</i> <span class="smcap">Universal
-Spirit</span>, <i>their good actions the only priests, and their
-sinful intentions the only visible and objective sacrificial
-victims to the</i> <span class="smcap">Presence</span>.&mdash;<span class="smcap">H. P. Blavatsky</span>, in <i>The
-Secret Doctrine</i>, vol. 1, page 280</p></blockquote>
-
-<div class="footnote">
-
-<p><a name="Footnote_3_3" id="Footnote_3_3"></a><a href="#FNanchor_3_3"><span class="label">[3]</span></a> "<i>When thou prayest, thou shalt not be as the hypocrites are ... but
-enter into</i> <span class="smcap">THINE INNER CHAMBER AND HAVING SHUT THY DOOR, PRAY TO
-THY FATHER WHICH IS IN SECRET</span>." (<i>Matt. vi.</i>) <i>Our Father is</i> <span class="smcap">WITHIN
-US</span> <i>"in Secret," our seventh principle, in the "inner chamber" of our
-Soul perception. "The Kingdom of Heaven" and of God</i> "<span class="smcap">IS WITHIN
-US</span>" <i>says Jesus, not</i> <span class="smcap">OUTSIDE</span>.
-</p>
-<p>
-<i>Why are Christians so absolutely blind to the self-evident meaning
-of the words of wisdom they delight in mechanically repeating?</i></p></div>
-
-<hr class="full" />
-
-
-<p class="ph1"><span class="smcap">The Theosophical Path</span></p>
-
-<p class="c">MONTHLY ILLUSTRATED</p>
-
-<p class="c xlarge">EDITED BY KATHERINE TINGLEY</p>
-
-<p class="c">NEW CENTURY CORPORATION, POINT LOMA, CALIFORNIA, U. S. A.</p>
-
-<p class="c">Application for entry as second class matter at the Post Office at<br />
-Point Loma, California, pending.<br />
-Copyright, 1911, by Katherine Tingley</p>
-
-<div class="textcol">
-<p class="c">COMMUNICATIONS</p>
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-<p>Communications for the Editor should be
-addressed to "<span class="smcap">Katherine Tingley</span>, <i>Editor</i>,
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-
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-
-<hr class="dbl" />
-
-
-<div class="center">
-<div class="magic">
-<p class="floatl"><span class="smcap">Vol. I  No. 2</span></p>
-<p class="floatr"><span class="smcap">August 1911</span></p>
-<p class="floatc">CONTENTS</p>
-</div></div>
-
-<hr class="dbl" />
-
-
-
-
-<div class="center">
-<table border="0" cellpadding="0" cellspacing="0" summary="">
-<tr><td class="tdl">Scene from <i>The Aroma of Athens</i></td><td class="tdl"></td><td class="tdr"><a href="#f10"><i>Frontispiece</i></a></td></tr>
-<tr><td class="tdl">Theosophy and Modern Scientific Discoveries</td><td class="tdr">by Charles J. Ryan</td><td class="tdr"><a href="#c115">87</a></td></tr>
-<tr><td class="tdl">The Bridges of Paris (<i>illustrated</i>)</td><td class="tdr">by G. K.</td><td class="tdr"><a href="#c25">96</a></td></tr>
-<tr><td class="tdl">Old Brynhyfryd Garden (<i>verse</i>)</td><td class="tdr">by Kenneth Morris</td><td class="tdr"><a href="#c28">97</a></td></tr>
-<tr><td class="tdl">Misused Powers</td><td class="tdr">by R. W. Machell</td><td class="tdr"><a href="#c99">98</a></td></tr>
-<tr><td class="tdl">Is Education Wasted?</td><td class="tdr">by H. T. Edge. <span class="smcap">b. a.</span> (Cantab.)</td><td class="tdr"><a href="#c45">102</a></td></tr>
-<tr><td class="tdl">The Temple of Theseus, Athens (<i>illustrated</i>)</td><td class="tdr">by R.</td><td class="tdr"><a href="#c117">106</a></td></tr>
-<tr><td class="tdl">Stoa, Gymnasium of Hadrian, Athens (<i>illustration</i>)</td><td class="tdr">facing</td><td class="tdr"><a href="#f9">107</a></td></tr>
-<tr><td class="tdl">Recent Admissions by Archaeologists</td><td class="tdr">by a Student</td><td class="tdr"><a href="#c4">107</a></td></tr>
-<tr><td class="tdl">Monument of De Lesseps, Port Said (<i>illustration</i>)</td><td class="tdr">facing</td><td class="tdr"><a href="#f11">110</a></td></tr>
-<tr><td class="tdl">Great Names in Art. Sculptures from the Albert Memorial (<i>illustrated</i>)</td><td class="tdrb">by an Art Student</td><td class="tdrb"><a href="#c88">111</a></td></tr>
-<tr><td class="tdl">The Two Fairylands: A Study in the Literature of Wonder</td><td class="tdr">by Kenneth Morris</td><td class="tdr"><a href="#c54">115</a></td></tr>
-<tr><td class="tdl">Light Physical and Metaphysical</td><td class="tdr">by H. Coryn, <span class="smcap">m. d., m. r. c. s.</span></td><td class="tdr"><a href="#c73">122</a></td></tr>
-<tr><td class="tdl"><i>Eros</i>: Painting by Julius Kronberg (<i>illustrated</i>)</td><td class="tdr">by R. W. Machell</td><td class="tdr"><a href="#c51">125</a></td></tr>
-<tr><td class="tdl">Tempting Counterfeits vs. Reality</td><td class="tdr">by Lydia Ross, <span class="smcap">m. d.</span></td><td class="tdr"><a href="#c37">126</a></td></tr>
-<tr><td class="tdlt">Life and Teachings of Pythagoras</td><td class="tdrb">by F. S. Darrow, <span class="smcap">a. m., ph. d.</span> (Harv.)</td><td class="tdrb"><a href="#c102">130</a></td></tr>
-<tr><td class="tdl">Photography and the Invisible</td><td class="tdr">by Philip A. Malpas</td><td class="tdr"><a href="#c94">142</a></td></tr>
-<tr><td class="tdl">Visingsborg Castle, Visingsö, The Canal, Trollhättan, Sweden (<i>illustrations</i>)</td><td class="tdrb">facing</td><td class="tdrb"><a href="#f12">142</a></td></tr>
-<tr><td class="tdl">High Sluice and the Palace of Industry, Amsterdam (<i>illustrations</i>)</td><td class="tdrb">facing</td><td class="tdrb"><a href="#f14">143</a></td></tr>
-<tr><td class="tdl">Heredity and Biology</td><td class="tdr">by H. T. Edge. <span class="smcap">b. a.</span> (Cantab.)</td><td class="tdr"><a href="#c62">145</a></td></tr>
-<tr><td class="tdl">Incorrodible Bronze</td><td class="tdr">by Travers</td><td class="tdr"><a href="#c27">148</a></td></tr>
-<tr><td class="tdl">Scientific Oddments</td><td class="tdr">by the Busy Bee</td><td class="tdr"><a href="#c110">149</a></td></tr>
-<tr><td class="tdl">Linnaeus and the Divining-Rod</td><td class="tdr">contributed by P. F.</td><td class="tdr"><a href="#c74">154</a></td></tr>
-<tr><td class="tdl">Lomaland Cañons (<i>illustrated</i>)</td><td class="tdr">by W. J. Renshaw</td><td class="tdr"><a href="#c75">155</a></td></tr>
-<tr><td class="tdl">Notices</td><td class="tdl"></td><td class="tdr"><a href="#c500">158</a></td></tr>
-</table></div>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_86" id="Page_86">[Pg 86]</a></span></p>
-
-<div class="figcenter" id="f10">
-<img src="images/fig33.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">SCENE FROM "THE AROMA OF ATHENS," A GREEK DRAMA GIVEN AT POINT LOMA IN APRIL, 1911,<br />
-BY KATHERINE TINGLEY AND STUDENTS AT THE INTERNATIONAL THEOSOPHICAL HEADQUARTERS<br />
-CENTRAL FIGURES ARE: PHEIDIAS SEATED, PERIKLES STANDING</p>
-</div>
-
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_87" id="Page_87">[Pg 87]</a></span></p>
-
-
-
-
-<div class="chapter">
-<p class="ph1" id="c115"><span class="smcap">The Theosophical Path</span></p></div>
-
-<p class="c bit">KATHERINE TINGLEY, EDITOR</p>
-
-<div class="center">
-<div class="magic">
-<p class="floatl">VOL. I</p>
-<p class="floatr">NO. 2</p>
-<p class="floatc">AUGUST, 1911</p>
-</div></div>
-
-
-
-<blockquote>
-
-<p class="bit">I produced the golden key of Pre-existence only at a dead lift, when no other
-method could satisfy me touching the ways of God, that by this hypothesis I
-might keep my heart from sinking.&mdash;<i>Henry More</i></p></blockquote>
-
-
-
-
-<h2>THEOSOPHY AND MODERN SCIENTIFIC<br />
-DISCOVERIES: by Charles J. Ryan</h2>
-
-<div>
-<img class="drop-capp4" src="images/fig20.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE attitude of the leaders of science and philosophy
-concerning the significance and probable causes of
-natural phenomena has greatly changed since 1888
-when H. P. Blavatsky wrote her <i>magnum opus, The
-Secret Doctrine</i>. The comfortable feeling that the
-fruit of the Tree of Knowledge is ripe for our picking, or at least
-very nearly so, has largely disappeared with the widening of our perceptions
-gained through the surprising discoveries in physics, chemistry,
-psychology, etc., of the intervening period. Happily for the
-world, the truly leading minds of the present day in science and philosophy
-are escaping from the crass materialism into which they
-seemed to be sinking not so long ago; the "camp followers" are also
-catching up.</p>
-
-<p>Paradoxically, and yet naturally, the more we have learned of
-Nature's methods, the less dogmatic we have become. The present,
-although a time of great fertility in the production of theories, is one
-of comparative modesty in the putting forth of assertions that such a
-thing cannot be, or that such another is against established laws and
-therefore not to be investigated. We are seeing something similar
-in the affairs of nations&mdash;new experiments in statecraft are being
-tried in apparently unlikely places.</p>
-
-<p>The wisdom of the ancients is being more justly estimated; the
-cheap sneers against their scientific attainments are less often heard.
-The newest Chemistry regards the much-derided Alchemy more sympathetically;
-the latest Psychology finds that Mesmer was not the<span class="pagenum"><a name="Page_88" id="Page_88">[Pg 88]</a></span>
-complete fraud alleged by the materialism of the nineteenth century.
-A well-founded suspicion is arising that our own civilization is not on
-the rightest basis, and that it has neglected many of the sterling virtues
-of the past in favor of luxury and ease. The claims of the older
-religions of the world are more fully acknowledged as worthy of respect;
-the Theosophical idea is dawning upon the people of Christendom
-that they are not all foolishness.</p>
-
-<p>In her presentation of the teachings of Theosophy, the ancient
-Wisdom-Religion, H. P. Blavatsky had to devote a large amount of
-time to a dissection of the dogmatic claims of the materialistic science
-of the nineteenth century. It was only natural, of course, that the
-leaders of scientific research, and a large number of the rank and file,
-just emancipated from the fetters of dogmatic theology, should have
-proclaimed their new theories of life in very positive terms, and should
-have attributed greater finality to them than now seems possible. In
-the latter quarter of the nineteenth century the reaction towards the
-negation of the spiritual was going too far, so it became part of H. P.
-Blavatsky's duty to show in what the materialistic hypotheses were
-as deficient as the superstitious dogmas they were trying to supplant,
-while admitting, of course, that as iconoclastic weapons of destruction
-they served a necessary purpose. And who can deny the far-reaching
-effect of her work. Almost every magazine article or book on
-advanced lines offers palpable traces of the ideas she had to bring to
-the attention of the Western world; not only the principles, but often
-the very expressions originated in the Theosophical literature, are
-becoming widely spread. The thinking world is rapidly&mdash;more rapidly
-than the earlier students of Theosophy dared to hope&mdash;reaching
-the place where some at least of the teachings of Theosophy will be
-accepted among the unprejudiced everywhere, as the only logical
-thing; when this is done we may reasonably expect further clues to
-the understanding of natural law, from the source whence H. P. Blavatsky
-drew her inspiration. At the present time it is the practical
-demonstration of the basic principles of Theosophy in conduct, such
-as is found in the lives of the Theosophical students under Katherine
-Tingley, that is the greatest need of humanity. There is plenty of
-theory; let us see it work out in the changed lives of the multitude.</p>
-
-<p>It may prove interesting and not unprofitable to glance at a few
-of the recent developments on scientific and philosophic lines which
-are now moving in the Theosophical direction.</p>
-
-<p><span class="pagenum"><a name="Page_89" id="Page_89">[Pg 89]</a></span></p>
-
-<p>The enormous antiquity of man, which was until lately frowned
-upon severely, is now a perfectly safe subject to teach: man's residence
-on earth is no longer considered to be a matter of thousands of
-years but of hundreds of thousands. The "Englishman's" skeleton
-of the Thames valley of which we have lately heard so much is conservatively
-reckoned to be 170,000 years old, and the "Gibraltar
-woman" is believed to have flourished half a million years ago or
-more! Neither of these antique personages represents the "missing
-link" in the least. The English skull is well-developed and of modern
-type; the woman's is not quite so good. Well, from 4004 <span class="smcap">b. c.</span>&mdash;until
-lately the supposed date of man's creation according to Western belief
-founded on false interpretation of the Hebrew scriptures&mdash;to the
-five or six hundred thousand years now accepted, is a big jump. It is
-bigger in proportion than that from the half million to the eighteen
-millions of years that man has been embodied, according to the Theosophical
-records, which yet has to be made. We shall probably not
-have to wait long to see a further extension of time demanded and
-granted.</p>
-
-<p>It is noteworthy, and particularly interesting to students of Theosophy,
-that an increasing number of biologists are inclining to the
-belief that the human mind did not develop through an immensely
-protracted series of years, but that it came almost to its present perfection
-very quickly; that there was, in fact, <i>a sort of incarnation of
-mind</i> into the highest and most suitable animal form available. The
-famous Dr. Alfred Russel Wallace, the "co-discoverer of Darwinism,"
-uses many convincing arguments in favor of the high intelligence
-of "primitive" man. He says that</p>
-
-<blockquote>
-
-<p>Our intellectual and moral nature has not advanced in any perceptible degree.</p></blockquote>
-
-<p>A writer in <i>Records of the Past</i>, says:</p>
-
-<blockquote>
-
-<p>A further evidence of the high intelligence of primeval man is found in the
-manner in which he maintained himself against the swarms of monstrous and
-ferocious beasts by which he was surrounded. Not only did he hold his own
-against them, but even, so we are told, exterminated many of them. We must
-remember also that man achieved this astounding victory over these mighty
-animals by means of stone weapons, which were of the rudest possible character.
-His triumph therefore, was solely due to his wonderful intelligence.</p></blockquote>
-
-<p>The civilized inhabitants of modern India have not been able to
-exterminate the devastating tigers and snakes, etc., whose toll of human
-lives is still very heavy.</p>
-
-<p><span class="pagenum"><a name="Page_90" id="Page_90">[Pg 90]</a></span></p>
-
-<p>According to Theosophy, "primitive" man in Europe was as the
-successor of a highly civilized man who lived ages before on the sunken
-continent of Atlantis, passing through a cycle of degradation as a
-consequence of his abuse of his opportunities in previous incarnations.
-Though the cubic capacity of the skulls of the earliest primitive races,
-so-called, is about the same as that of modern races, the possession of
-a large brain does not imply that they had a high civilization. This
-can be seen clearly in the case of the Eskimo, who have even more
-capacious skulls than some highly civilized races. A low condition
-of life amid a people who possess good brain development means either
-the presence of undeveloped Egos of limited experience, or of those
-who are suffering disabilities in consequence of past wrong-doing.
-In either case they are necessarily using the physical vehicles provided
-by heredity. H. P. Blavatsky says the evil Karma (the influence set
-in motion by past actions) generated by the sins of the Atlanteans
-heavily handicapped those Egos when they reappeared on the newly-forming
-European and Asiatic (in part) continents, and prevented
-them for long ages from rising out of the primitive conditions in
-which they found themselves.</p>
-
-<p>It is a fact that man's mind is an incarnation from something very
-different from the material plane; it comes into humanity from its
-own plane. The Theosophical teachings show how each of the complex
-"principles" or constituents which compose the human personality,
-the vehicle of the Immortal Ego, is derived from its own plane
-or source, i. e., the physical body from the material, molecular world;
-the body-center of passions and desires from the plane or world of
-Desire, Kâma-Loka; and so forth. This is fully explained in the
-Theosophical literature, especially, of course, in the writings of the
-Theosophical Leaders. It is a most important clue, leading to many
-practical consequences, owing to the better understanding it gives of
-the causes of many of our human sufferings, of the rationale of the
-death-process, of the spread of epidemics, both physical and mental,
-and so forth. Theosophy does not fall into the materialistic error of
-imagining that mind is the product of some jugglery of blind forces
-playing with the molecules of inert matter&mdash;that the less can be the
-origin of the greater. When our psychologists have learned how the
-mind comes from its own plane, evolving in its own way, and incarnating
-in material forms to help them on in <i>their</i> evolution, they will find
-a new sphere of research, and the text-books will have to be rewritten.</p>
-
-<p><span class="pagenum"><a name="Page_91" id="Page_91">[Pg 91]</a></span></p>
-
-<p>While the idea, now being dimly suspected by some anthropologists,
-that man's mind is not the result of a <i>very long and slow</i>
-development from the beast, is correct according to the records of
-Theosophy, we must remember that the incarnation of the "Manas"
-or Thinker, which made incomplete man into the perfect septenary he
-is today, took place long before the temporary decline of the "primitive"
-man after the disappearance of Atlantis. One eminent scientist
-at least, Professor F. Soddy, <span class="smcap">F. R. S.</span>, lecturer on physical chemistry
-and radio-activity at Glasgow University, has lately suggested that in
-his opinion some great civilization may have existed (long before the
-"primitive" Stone Ages) which ruined itself and descended into
-barbarism by the abuse of the power to disintegrate matter and so to
-release forces of terrible potency whose existence the discovery of the
-properties of radium has faintly revealed to us, but which we have,
-fortunately, not the slightest idea how to unloose. Theosophy tells
-us that something of the kind did happen; but the mind of man was
-even then long ages posterior to the time when the "Sons of Mind"
-settled into the forms which only then, properly, could be called
-mankind.</p>
-
-<p>For many years the existence of hundreds of giant portrait-statues
-on the wild volcanic Easter Island, two thousand miles from the coast
-of South America, has been known, and their origin and meaning is
-still one of the greatest of the world's enigmas. What was the mysterious
-race that carved them? How is it that such works, which
-obviously required the presence of a large and intelligent population,
-should be found on such a small island, so far from the continental
-lands? Archaeologists in general seem to avoid the problem; certainly
-no adequate theory has been advanced by the recognized authorities
-to meet the case. H. P. Blavatsky gave us the key to the mystery
-when she briefly described parts of the pre-Atlantean continent of
-Lemuria: Easter Island is an Atlantean vestige of that really primitive
-land whose truly primeval inhabitants were of larger proportions
-than ourselves. Well, lately we have seen three or four articles in different
-American and other magazines discussing the problem and trying
-to explain it upon the very lines of the Theosophical teachings, no
-other being considered reasonable.</p>
-
-<p>During the past ten years the trend toward the Theosophical interpretations
-of some of the most pressing astronomical problems has<span class="pagenum"><a name="Page_92" id="Page_92">[Pg 92]</a></span>
-been very marked. The re-opening of questions hither considered
-closed or else insoluble, has been an interesting feature of recent times.
-For instance, the belief that gravitation alone explained the movements
-of the stars has been seriously shaken lately, and, if we may
-venture to prophesy, it looks as if physics will have to return to the
-ancient and Theosophical acceptance of dual forces, attraction and
-repulsion&mdash;perhaps magnetic&mdash;to explain the new problem of astronomy,
-having found that gravitation is only a half-understood truth,
-as Theosophy teaches. In his inaugural address, Professor Bergstrand,
-newly appointed to the chair of astronomy at the university of
-Upsala, Sweden, made a special point of the fact that some utterly
-unknown force or forces besides gravitation must be operating to explain
-some of the newest discoveries in stellar physics. He was alluding
-particularly to the binding together of certain groups of stars in
-connected drifts across the depths of space. Several of such drifting
-collections of stars moving together across the vast depths of kosmos
-at equal speed are now known. There would not be anything so extraordinary
-in this, and nothing that might call for the postulate of some
-unknown law, but for the fact that in some cases members of the
-same star-group are found <i>at far distant parts of the heavens</i> separated
-from each other by many other stars drifting in various directions
-between them&mdash;our sun for one. What is the mysterious binding
-tie, and how may it be reconciled with the known action of gravitation?
-One of the fundamental principles in nature, according to
-Theosophy, is the Duality of manifested forces: in <i>The Secret Doctrine</i>
-H. P. Blavatsky treats of this very fully, plainly declaring that
-the <i>other half</i> of gravitation will have to be reckoned with before
-long by physical science in the West. In the East there is practical
-knowledge of it, among a chosen few.</p>
-
-<p>The newest speculations about the processes of solar and planetary
-development from nebulae are bound to lead to the discovery of the
-truth of the Theosophical teaching that there is an archetypal world,
-a world of causes, lying concealed behind all manifested material
-forms. Once this is admitted by scientists, once a sane metaphysical
-basis for the universe is found logically necessary, there will be a great
-change in the way of looking at phenomena, including the problem of
-human life, and we know that what the most advanced thinkers proclaim
-will be followed before long by the great mass; see, for instance,<span class="pagenum"><a name="Page_93" id="Page_93">[Pg 93]</a></span>
-the strong effect the Darwinian theory of Natural Selection, incomplete
-and materialistic as it is, has already made in every department
-of modern thought. Of course the acceptance of a merely metaphysical
-foundation for the facts recorded by our ordinary senses does
-not mean the acceptance of the reality of a <i>spiritual</i> world; that is a
-far deeper problem, and has to be approached through the experience
-of the intuition, trained and untrained, but a long step will be made
-when it is thoroughly realized that the material plane is not the plane
-of ultimate causes.</p>
-
-<p>According to one of the nebular hypotheses of today the collision
-of two suns, (dark and "dead" or otherwise) crashing into each
-other at tremendous speed, results in a vast nebula, in which, owing to
-the enormous heat produced, the atoms would be reduced to the state
-of "corpuscles," the root of matter on our plane, all alike, and without
-any of the characteristics of the elements, even in the most rudimentary
-form; there would be no metallic vapors, no gases, not even helium
-or coronium, nothing but the primitive corpuscular basis of matter.
-Then, as the nebula formed by the collision condensed and perhaps
-cooled, it would begin to rebuild its substance into the well-known elements,
-combinations would take place, and the evolution of a new
-solar system would be started. But now arises the important question:
-What causes the perfectly homogeneous or uniform "corpuscular"
-substance, the mass of <i>sub-atoms</i> of unknown nature, to perform the
-astonishing feat of transforming itself into the marvelous complexity
-we find even in the simplest star? The problem is similar to that of
-the egg. In a new-laid egg the great mass of its constituent materials
-is structureless, but in a short time of incubation the eggshell is completely
-filled with a most complicated living organism. Is it not clear
-that behind both nebula and egg there must be an archetype or model
-form, invisible to ordinary eyesight, which is being used as the pattern
-into which the simple materials are being woven? and that there are
-Builders, who know the plan and work it out in a conscious harmony
-that we call the correlation of "natural laws"? "Blind forces,"
-"necessity," "unconscious laws," are meaningless terms which only
-disguise ignorance, or <i>stave off</i> the anti-materialistic and dreaded so-called
-"teleological" view that there must be "a Divinity that shapes
-our ends."</p>
-
-<p>Theosophy offers as a fact, demonstrable from the very presence<span class="pagenum"><a name="Page_94" id="Page_94">[Pg 94]</a></span>
-within of the higher, divine nature, that men in time will attain the
-stature of Creative powers, Builders of future world-systems, just as
-the Higher Beings who are the guides and directors of the present evolution
-were once men and lower than men in past aeons. Evolution of
-men will not stop with the perfecting of the mental and moral nature;
-once the godlike nature of the Higher Self is admitted, it follows that
-there can not be a limit assigned beyond which man may not go.</p>
-
-<p>There may be some truth in the collision-theory of the origin of
-certain nebulae; it seems to explain the sudden appearance of "temporary
-stars," at least; but, by its very nature, it cannot explain the
-origin of the universe of suns as a whole. Again, after each collision
-the speed of the new body formed from the material of the two colliding
-spheres would be less than their combined speed, because much
-or all of their motion would be arrested and transformed into the energy
-which would be needed to scatter their substance in all directions.
-If two equal bodies, moving at equal speed, met in a line joining their
-centers, the resulting nebula would have no motion at all. It has been
-pointed out that if the collision theory alone is relied upon to explain
-the structure of the universe it must fail, because during the infinity
-of past time a condition of absolute stagnation would have been attained,
-the universe would have "run down," nothing being left but
-one gigantic dead and dark globe!</p>
-
-<p>In this idea of "running down" there is a paradox, which is apparent
-enough, and we need not trouble to follow it further. We have
-to seek a reasonable hypothesis&mdash;a theory such as Theosophy presents
-of a universe which can wind itself up again after it has finished its
-cyclic career&mdash;a theory which does not overlook the fact that the
-material cosmos is the manifestation of intelligent Mind. The impressive
-system which was worked out in the Orient (and before that
-elsewhere) ages ago, of the transformation of energies from visible
-to invisible planes under Cyclic or Periodic Law, the universality of
-alternations of manifestation and rest, clears up the primary difficulties
-of the case. It is to H. P. Blavatsky, the great Theosophist, that
-we are indebted for making this reasonable hypothesis clear. Fortunately,
-the time-spirit of science in this century is less atheistic than that
-of the nineteenth, and the broad principle of Theosophy, that there are
-great spiritual Beings, the glorious efflorescence of past ages of development,
-guiding and controlling the formation and maintenance of
-the worlds, is becoming the subject of serious consideration among<span class="pagenum"><a name="Page_95" id="Page_95">[Pg 95]</a></span>
-some of the most advanced thinkers, for the atheistic hypothesis that
-matter "runs itself" is almost at its last gasp.</p>
-
-<p>In another subject, the nature of Light, many new and interesting
-speculations are being advanced as the result of the discoveries of the
-extraordinary properties of radium and the <i>x</i>-rays. To students of
-Theosophy these are significant, for H. P. Blavatsky, in <i>The Secret
-Doctrine</i>, goes deeply into the question whether light is an actual
-substance of some kind, or a mere undulation of an ethereal medium.
-She points out some of the difficulties of both theories, giving special
-attention to Sir W. Grove's celebrated lecture in 1842 wherein he
-considered he proved that light and heat must be affections of matter
-itself, and not the effects of an imponderable fluid&mdash;a finer state of
-matter&mdash;penetrating it. Sir Isaac Newton held to the Pythagorean
-theory that light was made of almost infinitely minute corpuscles,
-but the phenomenon of diffraction is supposed to have upset this.
-H. P. Blavatsky does not reject the wave theory as part of the explanation,
-but she contends that the ultimate causes of light, heat, and
-electricity must be sought in a form of matter existing in supersensuous
-states, states, though, "as fully objective to the spiritual eye of
-man as a horse or a tree to the ordinary mortal"; and, above all, that
-these forces and others are "propelled and guided by Intelligences."
-She devotes many chapters of the third part of the first volume of
-<i>The Secret Doctrine</i> to this subject, throwing an entirely new light
-upon it in its deeper bearings, and showing the enormous importance
-of a proper understanding of it if we are ever to learn our true relationship
-with the external universe. She says:</p>
-
-<blockquote>
-
-<p>To know what light is, and whether it is an actual substance or a mere undulation
-of the "ethereal medium," Science has first to learn what are in reality
-Matter, Atom, Ether, Force. Now, the truth is, that <i>it knows nothing of any of
-these</i>, and admits it. (<i>The Secret Doctrine</i>, Vol. I p. 482)</p></blockquote>
-
-<p>Since she wrote <i>The Secret Doctrine</i>, though hardly twenty-three
-years have elapsed, several discoveries in physics and chemistry have
-been made which have greatly modified the scientific view as to the
-nature of the atom, of the electric current, and of matter in general;
-all these modifications are leading straight in the direction of her
-teachings. It is even claimed that</p>
-
-<blockquote>
-
-<p>Matter can vanish without return.... Force and matter are two different
-forms of one and the same thing.... By the dissociation of matter, the stable<span class="pagenum"><a name="Page_96" id="Page_96">[Pg 96]</a></span>
-form of energy termed matter is simply changed into those unstable forms
-known by the name of light, heat, etc. (<i>Evolution of Matter</i>, by Gustave Le Bon)</p></blockquote>
-
-<p>This leads to the startling suggestion that what is force on this
-plane may be substantial on another, and we are now seeing, as a
-result of the study of the <i>x</i>-rays, and the [alpha], [beta], [gamma] rays of radium, all
-of which can pass through ordinary matter with ease, a revival of the
-ancient and supposedly extinct theory held by Newton, and others
-before him, that light is a body composed of corpuscles&mdash;whatever
-they may be. Professor Bragg, of the Leeds University (England),
-has been investigating the problem with great care, with the result
-that he has come to the conclusion, as he announced to the members
-of the Royal Institution, London, the other day, that the "gamma"
-rays of radium and the <i>x</i>-rays are corpuscular, and not merely pulsations
-in the ether. He thinks they are probably electrons, corpuscles
-of negative electricity</p>
-
-<blockquote>
-
-<p>which have assumed a cloak of darkness in the form of sufficient positive electricity
-to neutralize them.</p></blockquote>
-
-<p>It seems also that as ultra-violet light, which exists in ordinary
-sunlight, possesses many of the properties of the above rays, Professor
-Bragg may not be far wrong in his further suggestion that it
-also may be corpuscular in its nature. He asked, very pertinently,
-that if this light be corpuscular, why may not all other forms of light
-be so? When we recollect that the "corpuscles" themselves are a
-purely metaphysical concept, it is plain that science is moving rapidly
-towards a very different and far more reasonable and Theosophical
-idea of the universe than the materialistic one. <i>Vivat!</i></p>
-
-
-
-<hr class="full" />
-
-
-<div class="chapter">
-<h2 id="c25">THE BRIDGES OF PARIS: by G. K.</h2>
-</div>
-
-
-
-<p class="drop-cap">THE Bridges of Paris are of distinctive interest and their very
-names suggest in part the fascinating panorama of French history
-and legend&mdash;Tolbiac, Bercy, Austerlitz, Sully, Marie and
-Louis Philippe, Notre Dame, Pont San Michel, Solferino, La Concorde,
-Alma, Iéna, Passy, etc. The Seine flows for seven miles through
-the city and is at its widest (nearly 1000 feet) at the extremity of the
-island called La Cité. This island communicates with the right bank
-of the Seine by the bridges of Notre Dame and Au Change. The
-latter, as is evident from the familiar device sculptured above the piers
-(see illustration), was built by the first Napoleon.</p>
-
-<div class="figcenter" id="f15">
-<img src="images/fig39.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PARIS: THE PONT AU CHANGE AND THE PALAIS DE JUSTICE</p>
-</div>
-
-<div class="figcenter" id="f16">
-<img src="images/fig40.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PARIS AND THE SEINE</p>
-</div>
-
-
-<p><span class="pagenum"><a name="Page_97" id="Page_97">[Pg 97]</a></span></p>
-
-<p>The Palais de Justice is located in La Cité and the Greek façade
-by Duc is considered one of the finest examples of this style in modern
-architecture.</p>
-
-<blockquote>
-
-<p>From the Boulevard du Palais on the east it is separated by a magnificent
-eighteenth-century railing in wrought iron and gilt. On this side lie the Salle
-des Pas Perdus and the Sainte-Chapelle. The fine square tower known as the
-Clock Tower stands at the corner formed by the Quai du Mord and the Boulevard
-du Palais; and on the north side lies the Conciergerie prison with the
-dungeon once occupied by Marie Antoinette.&mdash;<i>Gaston Meissas</i></p></blockquote>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 class="cen" id="c28">OLD BRYNHYFRYD GARDEN<br />
-by Kenneth Morris</h2>
-</div>
-
-
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0"><span class="big">T</span>here's a quiet old enchantment of the heart that's calling, calling</div>
-<div class="i6">From when Myrddin wielded magic powers, and Gwydion wove his tales;</div>
-<div class="i0">And you'll hear it any April morn, when the apple-bloom is falling</div>
-<div class="i2">In old Brynhyfryd Garden, in White, Wild Wales.</div>
-</div><div class="stanza">
-<div class="i0">There's an Ousel in the Orchard there, and dear knows what he's telling;</div>
-<div class="i6">But I think there's Welsh comes welling from his throat when no one's nigh,</div>
-<div class="i0">And it's he that in Cilgwri in the olden days was dwelling,</div>
-<div class="i2">And he saw the Quest of Cilhwch, and the old worlds die.</div>
-</div><div class="stanza">
-<div class="i0">There's a lonely, lofty spirit that will fire your soul with craving</div>
-<div class="i6">For the kind and haughty glory of the old, Heroic Kings,</div>
-<div class="i0">Where the foxglove and sweet-william on the turf-topped walls are waving</div>
-<div class="i2">In old Brynhyfryd Garden, when the West Wind sings.</div>
-</div><div class="stanza">
-<div class="i0">There's a ruin filled with nettles, where I think Ceridwen lingers</div>
-<div class="i6">When she's out to gather herbage for the Wisdom Broth she brews:</div>
-<div class="i0">And maybe you'll close your eyes there, and you'll feel the touch of fingers,</div>
-<div class="i2">Or the dropping down of healing with the cool June dews.</div>
-</div><div class="stanza">
-<div class="i0">Ancient Magic of the World, it's the fires of you are burning</div>
-<div class="i6">When the Wind is in the pine tops, and the moon is o'er the vales;</div>
-<div class="i0">It's a rumor of immortal hopes, Immortal Hearts returning</div>
-<div class="i2">That's in old Brynhyfryd Garden in the white West of Wales.</div>
-</div>
-</div>
-</div>
-
-<p class="r bit">
-International Theosophical Headquarters,<br />
-Point Loma, California
-</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_98" id="Page_98">[Pg 98]</a></span></p>
-
-<div class="chapter">
-<h2 id="c99">MISUSED POWERS: by R. W. Machell</h2>
-</div>
-
-
-<div>
-<img class="drop-capp5" src="images/fig41.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">"USE with care those living messengers we call words."
-So said William Q. Judge, a very wise man.</p>
-
-<p>The misuse of words seems a trifling matter to
-those who habitually misuse every function of mind
-and body; but the results of perversion are disastrous
-to body, mind, and soul. The misuse of terms, when not due to ignorance
-of their legitimate meaning, is in itself an indication of a perverted
-mind diseased by habitual misuse of the functions of both body
-and mind, which two are so intimately related as to share inevitably
-the consequences of right or wrong living.</p>
-
-<p>The words we use and the way we use them are not mere accidents
-but are sure indications of our mental condition, and the mind
-and body are so mutually responsive that it is hard to say which affects
-the other and which is the affected one, for habits of body are induced
-by habits of mind and the mind in turn is influenced by the
-bodily condition resulting from those habits. With self-indulgence
-as the unfortunate rule of life, and with the ignorance of our own
-nature and of our relation to others, which is almost universal, it is
-not surprising that wrong living should be the general rule, and that
-misuse of the powers of mind and body should be so common; nor
-is it at all strange that there should be so much unhappiness in the
-world, nor need we marvel if people in these conditions should think
-that their sufferings, mental and physical, are due to everything except
-their own misconduct. And if men can not see that they are
-indeed the makers of their own sufferings, how shall they be able to
-realize their responsibility to others? With selfishness as the rule of
-life, and with ignorance of our interdependence, and of our intimate
-union one with another throughout the whole world, it is quite natural
-that we should feel little responsibility to others for the effects we produce
-in the world by the use or misuse of words: a responsibility that
-is increased by the spread of education and by the increase in the
-number of persons who read without thinking, and who take thoughts
-from books as they take water from a tap, unquestioning as to its
-quality. Pure water is now recognized as essential to health and is
-supplied in all civilized communities, but pure language and pure
-thought are left to chance; and while the supply of literature is as
-plentiful as the supply of water, the quality of our literature is not
-subject to the same scrutiny as is our water-supply, and the stream<span class="pagenum"><a name="Page_99" id="Page_99">[Pg 99]</a></span>
-of thought that flows through the channels of our publications is frequently
-contaminated by unhealthy and unwholesome matters. Purity
-of thought and purity of words are essential values, for words are
-embodied thoughts, and from thoughts spring deeds, and the deeds
-of man are his life.</p>
-
-<p>The responsibility of writers and speakers has hardly yet been
-recognized; though illustrations of the dangers of trifling with essential
-values, or of misusing talents, or indeed of perverting from its
-right use any function, are actually supplied by some of our brilliant
-writers, who have recklessly and often ignorantly become apostles of
-mere degeneracy and powerful instruments for the demoralization
-of the people. Even those who see the evils scarcely seem to appreciate
-either the causes or the consequences of the corruption of literature
-and the confusion of language.</p>
-
-<p>Some recent reviewers, however, have begun to question more
-closely the character of the influence exercised upon the world by
-some writers, whose works have excited general or special admiration,
-even calling some of them defaulters, for that, holding great talents,
-they have used the light they held to dazzle the eyes and to confuse the
-minds of others, so as to make them blind to the path of right living,
-which is virtue or morality.</p>
-
-<p>One of these critics, Paul Elmer More, literary editor of the New
-York <i>Evening Post</i>, in a study of the influence of Walter Pater, distinctly
-suggests that the author confused the truth and in fact misrepresented
-history, reading his own desires and inclinations into the
-teachings of Plato in one case, and in another of doing the same for
-Christianity, making them appear to exalt sensuous beauty above
-spiritual beauty which is the soul of virtue; whereas Plato himself exclaims:
-"When anyone prefers beauty to virtue, what is this but the
-real and utter dishonor of the soul?" Mr. More suggests that Christianity
-is equally misrepresented by this brilliant writer, but in his
-perversion of the real meaning and purpose of true Christianity he is
-simply drifting with the tide of so-called Christian civilization, which
-has been, almost from its first appearance as a politically established
-religion, a clear departure from those teachings concerning the Christos
-in man, attributed to Jesus, the supposed founder of the system,
-and which in their original purity are identical with Universal Theosophy
-of which they are a part and upon which they are drawn.</p>
-
-<p>Further, Mr. More suggests that the demoralizing effect of Pater<span class="pagenum"><a name="Page_100" id="Page_100">[Pg 100]</a></span>
-may have largely affected that brilliant apostle of decadence, Oscar
-Wilde, whose tragic collapse in the hour of his literary success drew
-attention to an evil whose ravages have ruined multitudes of lives and
-wrecked every civilization that has become tainted with the poison of
-perversion. For this man exalted perversion into a cult, his wit was
-entirely based upon it, his ethics steeped in it, and his own life wrecked
-by it. He himself shows that he was not unaware of the truth, at
-times, for he wrote:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Surely there was a time I might have trod</div>
-<div class="i0">The sunlit heights, and from life's dissonance</div>
-<div class="i0">Struck one clear chord to reach the ears of God;</div>
-<div class="i0">Is that time dead? lo! with a little rod</div>
-<div class="i0">I did but touch the honey of romance&mdash;</div>
-<div class="i0">And must I lose a soul's inheritance?</div>
-</div>
-</div>
-</div>
-
-<p>And later, in that awful page of the tragedy of a fallen soul, <i>The
-Ballad of Reading Gaol</i>, there is a sort of blind recognition of the
-justice of Karma, which tolerates no perversion of Nature's order
-on any plane, coupled with a noble and generous plea for the removal
-of the unnecessary horrors of the prisons, in which we grind out the
-last vestige of man's inherent love of virtue, and crush the last buds
-of growth that the fallen soul may yet be able to put forth.</p>
-
-<p>Here again was one, who exalted the beauty of the senses above
-the beauty of the soul, and so soiled the whole nature and so perverted
-the mind, which is the mirror of the man, that he produced a vortex
-of vice, in which all who entered were bewildered and lost their guiding
-star; in which many were utterly wrecked, and all defiled.</p>
-
-<p>Professor Henderson in his critical interpretation of five authors,
-points out so much of the evil that one can only regret that his grasp
-of true psychology was not deep enough to enable him to make more
-clear the distinction between the spiritual soul and the animal soul
-(not to go further into the complex nature of the Soul), the great
-duality in man that is the clue to all these mysteries. With this key
-one feels that his study of Maeterlinck's philosophy would have become
-more luminous, for surely this is a case, in which an author continually
-confuses his audience, and perhaps also himself, by exalting
-the sensuous joys of the animal soul, and the emotions of the imagination,
-above the pure joy of true beauty, which is, as all poets, not only
-Keats, have seen, the same as truth. Keats himself may have known
-the difference, but his readers certainly must in most instances have<span class="pagenum"><a name="Page_101" id="Page_101">[Pg 101]</a></span>
-been misled and may have found in his lines a justification of their
-own indulgence of morbid tastes, for however morbid may be a man's
-condition he will still see beauty in pleasure of any kind, no matter
-how vile may be its source. We may endorse the axiom in the first
-line</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Beauty is truth, truth beauty</div>
-</div>
-</div>
-</div>
-
-<p>but must protest against the fallacy in the next line</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i3">... that is all</div>
-<div class="i0">Ye know on earth, and all ye need to know.</div>
-</div>
-</div>
-</div>
-
-<p>No! we need to know what we mean by beauty, and we need to
-know that the word conceals pitfalls innumerable for him who has no
-knowledge of the true nature of man, for one who thinks he is his
-body, and who believes his passions are the voices of his soul and who
-mistakes the intoxication of sensuality for spiritual illumination, lust
-for love, and perversion for genius. We need the teaching so clearly
-given in "The Two Paths" translated by H. P. Blavatsky from
-<i>The Book of the Golden Precepts</i>. We need to know that there is a
-chasm deep as hell between these two souls in man, and that when the
-higher nature is the slave of the lower then the man is in hell indeed;
-for as said by H. P. Blavatsky, there is no other hell than that of a
-man-bearing planet. Those who have stood on the brink of this hell
-with even partially opened eyes, know that the terrors of hell invented
-by churchmen are but as a comic interlude to the reality of horrors
-that life on earth holds for masses of humanity, and from which there
-is no escape except by the path of right living, based upon right perception
-of our own true nature, and discrimination between the higher
-and the lower nature in man, which is so often veiled by the false
-teachings of perverted minds. We need the truth to discriminate the
-spiritual beauty that is pure joy from the sensual beauty that intoxicates,
-blinds, and destroys the life&mdash;and we need the guiding power
-of pure altruism to make our writings useful to others and a full recognition
-of the responsibility of those who now so lightly use "those
-living messengers we call words."</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_102" id="Page_102">[Pg 102]</a></span></p>
-
-<div class="chapter">
-<h2 id="c45">IS EDUCATION WASTED? by H. T. Edge, <span class="more">B. A. (Cantab.)</span></h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig42.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">NO question is agitating us more than that of how to
-educate our young people. We know there is something
-wrong about our achievements in education, but
-we are often mistaken as to where the fault lies. The
-commonest mistake is to confound principles with practice
-and to blame the former where perhaps it is the latter which
-is at fault. We fail to carry out certain plans, and we blame the
-plans and want to make a clean sweep of them; when perhaps inefficiency
-in applying them is what is really the matter. In fact, it is
-probably inefficiency, rather than wrong principles, that is the matter
-with our educational doings, as it is in the case of so many others of
-our doings. Before we condemn a method, we should ask whether
-that method is being given a fair trial. If we sweep away the system,
-without removing the general inefficiency, then the same failure will
-attend our efforts to apply any new system that may be devised. We
-shall have exchanged one evil for another.</p>
-
-<p>There is more than one side to every question; but many of the
-utterances on the educational difficulty give only one side. The result
-is views that are extreme and ill-considered. Let us take a case.</p>
-
-<p>Much of education is considered by some critics to be superfluous
-and wasted, for the reason that it seems to bear no immediate and
-visible fruit. Hence they wish to abolish it. Yet it is always possible
-that it may bear fruit after all, but not of the kind they are able to
-see. Take, for instance, the case of a girl of ordinary type, without
-any definite characteristics whether good or bad. She is sent to
-school and college. She is taught algebra and geometry, Latin and
-Greek, music and painting, with many other subjects. She is reasonably
-clever and absorbs all this with interest and ease. She leaves
-college&mdash;and never again opens a book. The whole is quietly forgotten
-with as much nonchalance as it was acquired. Is all the time
-and money and effort, on the part of pupil and teachers, wasted?</p>
-
-<p>Or let it be a boy, who has been taught similar subjects, but takes
-up a calling in which they are not used. Is the instruction wasted?
-The question arises in various forms, of which these two cases may be
-taken as typical examples.</p>
-
-<p>If it is true that the education thus given is really wasted, what
-folly could be greater than that of continuing to impart it! Yet we
-know that somehow the view taken is too extreme; that it is not in
-accordance with the fitness of things that work involving so much<span class="pagenum"><a name="Page_103" id="Page_103">[Pg 103]</a></span>
-zeal, enthusiasm, and other good qualities should fall fruitless; that
-people would not go on doing it if they did not have some intuition that
-the labor is not really in vain.</p>
-
-<p>In short, may it not be possible that this is one of those cases in
-which a dilemma has arisen through the limitation of our knowledge
-of human nature and the laws of life; a dilemma resolvable by the
-wider knowledge shed by Theosophy? A knowledge of Reincarnation,
-the dual nature of man, and other related matters, clears up
-many of the enigmas of life, as for instance what becomes of all the
-abilities and experience which a man has garnered during life, when
-he dies. May not a similar knowledge shed light on the present problem
-also? If so, then our beliefs would be reconciled with our intuitions,
-and practices which logic has seemed to condemn might be
-vindicated in the light of fuller knowledge.</p>
-
-<p>For one thing, a conviction of the continuity of individual existence
-beyond the grave, in other earth-lives, more or less similar to the
-present life, affects the whole question profoundly. For we may at
-once infer that knowledge accumulated now, but not immediately used,
-may be used later on. And indeed this idea quite agrees with what
-many analogies from Nature suggest. Youth is the time for study;
-maturer age brings other duties. Let us compare a lifetime with a
-day. In the morning a man studies many subjects; but after noon he
-shuts his books, never thinks of them again, and spends the remainder
-of the day in other occupations, followed by recreation and ending in
-sleep. Has his labor been wasted? Nay, for he will resume it next
-morning. Can we not apply this analogy to the case of the young
-person whose education has had, or seemed to have, no immediate
-practical result?</p>
-
-<p>We thus see how limited views as regards the duration of life may
-influence the question. But there are other limitations in our views;
-let us see how these in turn may affect the question.</p>
-
-<p>We are accustomed to pay too much attention to a man's capacity
-as a separate individual, and not enough to his capacity as a part of a
-whole. No being in the universe is entirely separate from other beings
-however much he may try to make himself so or imagine himself to
-be so. This is especially applicable to Mind. How much of our mind
-is our own? It has been argued that Mind is a kind of common atmosphere,
-in which all partake, and that thoughts are interchanged
-freely, the notion that they belong particularly to oneself being chiefly<span class="pagenum"><a name="Page_104" id="Page_104">[Pg 104]</a></span>
-an illusion. The more this is true, the more it must be true that in
-teaching one person we are in reality teaching many persons, teaching
-mankind in general. Does a teacher teach persons or minds? To him
-it often seems as if he were developing Mind, and the distinction of
-personalities is apt to disappear. Yet this attitude on his part may not
-be mere carelessness and indifference to the interests of his pupils;
-it may be founded on an intuitive perception of the fact that personality
-does not count for so much and that his pupils also have a collective
-capacity, an aggregate value, which counts for a great deal.</p>
-
-<p>Another way in which we limit our outlook, and thus obtain a false
-perspective, is in regarding too intently the immediate (and, as we
-say, "practical") outcome of education. There is such a thing as a
-general education, an education not directed to any immediate or
-definite end, but having in view the general culture and refinement
-of the pupils. It is true, of course, that this argument can be used,
-and is used, to justify kinds of teaching which really are undesirable;
-it is true that in aiming at a general education, we may overdo the
-process; it is true that such overdoing puts a weapon into the hands
-of our opponents and goes some way towards justifying their arguments.
-But aside from these abuses, the principle itself remains true.
-There must be a certain amount of general culture, culture of a kind
-that has no immediate practical end in view.</p>
-
-<p>Let us try to imagine the results of applying some of the wrongly
-called "practical" methods to an extreme degree. This boy is to be
-a shoemaker: teach him shoemaking and nothing else. This girl is
-to sew or cook: teach her sewing and cooking, but nothing else. At
-that rate society would become a world of machines, and general
-culture and love of knowledge would disappear.</p>
-
-<p>Finally, to name a fourth limitation in our outlook, there is the
-error of mistaking the principle itself for its application, the system
-for the way in which it is carried out, the institution for the use that
-is made of it. Thus we often lay the blame in the wrong place. Before
-we sweep away a system, let us find out whether it is the system
-that is at fault or the application of it; otherwise we may find equally
-faulty results proceeding from any new system which we may adopt.
-Is it inefficiency which is at the root of the evil? If so, let us remedy
-the inefficiency and then it will be time to see about changing the
-system.</p>
-
-<p>The education question, like so many other questions, is in a state<span class="pagenum"><a name="Page_105" id="Page_105">[Pg 105]</a></span>
-of chaos. Something is the matter, but people do not know just what
-it is. The suggested cures are many. Rash experiments are made.
-The remedies threaten to be worse than the disease. One thing seems
-generally agreed upon&mdash;that our education does not confer perfect
-efficiency. What we really need is a general education that will give
-efficiency in reading, writing, speaking, ciphering; in power of attention,
-memory, concentration; in adaptability, readiness of resource;
-obedience, order, self-command. No need to enumerate all the requirements;
-everybody knows what they are and what is needed. Efficient
-people are needed everywhere; but, above all, people with self-command
-and free from weaknesses. If we could but turn out this kind
-of product, much less in the way of technical schools would be needed;
-for such pupils would be so apt and teachable that they could readily
-master anything. The difficulties as to the nature of the curriculum,
-whether it should include Greek and Latin, and, if so, how much;
-what history should be taught, and how it should be taught; whether
-theoretical grammar should be taught, or whether the pupil should
-acquire grammar unconsciously from his reading&mdash;all these and
-many more problems would settle themselves, or at least our point of
-view concerning them would be altogether altered. As it is, most of
-these problems resolve themselves into the one problem of how to produce
-good fruit from a neglected tree. So long as the pupils have not
-been trained in the control of their faculties, moral and mental, it is
-difficult to teach them anything, no matter which method you adopt.
-And if they have been properly trained in their early years, the
-question of what to teach them sinks into comparative unimportance,
-because they will be able to make use of all their opportunities.</p>
-
-<p>The root of the whole difficulty, therefore, is this: that people
-have no definite philosophy of life to serve as a foundation for efforts.
-With religious beliefs all undermined and mixed up, and nothing to
-take their place but various theories wrongly labeled "scientific," it
-is no wonder if folk should find themselves incompetent to solve the
-educational problem. We need to understand first what a man is and
-what is his destiny; we need to think of the Soul as having existed
-before it entered its present body, and as being destined to exist again
-after it has left that body. We need to know the difference between
-the higher and the lower nature in a person, and how the two are
-interblended. Then we should not have rash schemes which ignore
-this distinction and propose to let the lower nature run wild. We<span class="pagenum"><a name="Page_106" id="Page_106">[Pg 106]</a></span>
-should then know how to give the higher nature its freedom without
-letting the lower nature run wild.</p>
-
-<p>It all comes to this: that tools are not of use without men to handle
-them; and that in our scheming we are trying to devise tools which
-will turn unskilled workmen into skilled. The primary factor in
-education is the man itself. The question begins at birth&mdash;even before
-birth. When the time comes, as come it must, when people will
-find themselves compelled by necessity to recognize the efficacy of
-Theosophy, then many problems will be solved. Theosophy means a
-getting back to simple yet profound truths&mdash;such simple truths as
-can be applied to any circumstances. These alone can grapple successfully
-with the problems.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c117">THE TEMPLE OF THESEUS, ATHENS: by R.</h2>
-</div>
-
-
-
-<p class="drop-cap">THE Theseion, the so-called Temple of Theseus, in Athens, belongs
-to the second period of classical Greek architecture,
-which may be considered to have flourished between <span class="smcap">b. c.</span> 470
-and 338, the dates of the Persian war and the Macedonian supremacy.
-It is one of the most beautiful examples of the Doric order, and is
-more perfect than any other building we have of ancient Greece. It
-probably owes its excellent preservation to the fact that it was turned
-into a Christian church during the Middle Ages. It is made of the
-famous white Pentelic marble, which has changed, by lapse of time,
-to a lovely golden yellow hue. It greatly resembles the Parthenon,
-but covers a little less than half the area, and is not so exquisitely
-proportioned. The Theseion was erected a few years before the Parthenon,
-probably about <span class="smcap">b. c.</span> 460. It is one hundred and four feet
-long by forty-five wide, and the columns are nineteen feet high. Like
-most of the finest Grecian buildings it does not depend upon mere size
-for impressiveness. From the remains of sculpture still existing the
-following subjects have been ascertained: The achievements of Theseus
-(whence the name); The Labors of Hercules; and the battle
-of the Athenians, the Lapithae, and the Centaurs. Fifty of the
-<i>metopes</i> (the squares into which the frieze is divided) were never
-adorned with sculpture, but were probably painted, for the Doric
-Temples are now known to have been painted both externally and internally.
-The groups in the pediments (the uppermost triangular
-portions) are entirely lost.</p>
-
-<div class="figcenter" id="f17">
-<img src="images/fig43.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">TEMPLE OF THESEUS, ATHENS, GREECE</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f9">
-<img src="images/fig32.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">STOA, GYMNASIUM OF HADRIAN, ATHENS</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_107" id="Page_107">[Pg 107]</a></span></p>
-
-<div class="chapter">
-<h2 id="c4">RECENT ADMISSIONS BY ARCHAEOLOGISTS:<br />by a Student</h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig9.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">A GOOD summary of some of the changes wrought in
-our views of history by recent archaeological research
-is afforded by an article on ancient history
-in the new edition of the <i>Encyclopaedia Britannica</i>.
-The article is written by Professor J. B. Bury, Regius
-Professor of Modern History in Cambridge University, and is contributed
-to <i>The Sphere</i>, the well-known London illustrated weekly.</p>
-
-<blockquote>
-
-<p>During the past thirty years our knowledge of the beginnings of Greek
-history has undergone a transformation, which is associated with the now familiar
-names of Mycenae and Cnossus. Nearly all that was written on early Greece
-by Grote and the other brave men before Agamemnon&mdash;who is Schliemann&mdash;may
-now be safely left unread. The striking discoveries of Schliemann, however,
-at Mycenae, Tiryns, and Troy, did not revolutionize our view of pre-Homeric
-Greece, though they suggested a new perspective. It is the startling facts revealed
-by the Cretan exploration of Mr. Arthur Evans that have opened the door into
-a new world full of surprises&mdash;an unsuspected civilization reaching back through
-a period measured not by centuries but by millennia. The prolegomena to Greek
-history now consist of an entirely new set of facts and a new set of problems.
-At the same time we have been learning a great deal more about the old civilizations
-in the near East contemporary with this Aegean civilization which has
-sprung upon our vision like a magic castle built in a night. Our knowledge of
-Egypt, Babylonia, and Assyria has become not only more extensive but clearer
-and more precise; and the importance of the Hittites in Asia Minor and Syria,
-though their own documents are still a sealed book, is emerging from obscurity.</p></blockquote>
-
-<p>One of the first thoughts that occur in connexion with the above
-is that we must still be careful about the statements of historians,
-whenever they tend to minimize or restrict; for, as they have altered
-their views before, so they may alter them again. We are bidden to
-throw our Grote into the waste-basket; but many will say that the
-claims made on behalf of that now despised scholarship were not
-lacking in positiveness. The views founded on this older scholarship
-have been made the basis for attacks on the views put forward
-and advocated by Theosophists; but now we find the opinions of
-scholarship revised, and altered more into conformity with some of
-the Theosophical views. Naturally, therefore, Theosophists infer
-that another thirty years will have witnessed yet further concessions
-on the part of scholarship; and they look forward to seeing all the
-statements of H. P. Blavatsky verified one by one as time goes on.
-They likewise conceded the apparent necessity, due to certain traits of<span class="pagenum"><a name="Page_108" id="Page_108">[Pg 108]</a></span>
-human nature which we all have, of assuming a positive and dogmatic
-attitude with each new step in discovery, regardless of the logic of
-the case which would bid one apply to the future the lesson of the
-past, and put forward with due modesty views that are liable to
-change.</p>
-
-<p>Said H. P. Blavatsky, in the Introduction to <i>The Secret Doctrine</i>,
-published in 1888:</p>
-
-<blockquote>
-
-<p>No one styling himself a "scholar," in whatever department of exact science,
-will be permitted to regard these teachings seriously. They will be derided and
-rejected <i>a priori</i> in this century; but only in this one. For in the twentieth century
-of our era scholars will begin to recognize that the <i>Secret Doctrine</i> has
-neither been invented nor exaggerated, but, on the contrary, simply outlined; and
-finally, that its teachings antedate the Vedas.</p></blockquote>
-
-<p>Other writers before H. P. Blavatsky, and from whom she
-quotes, had shown that the accessible facts of history, tradition, and
-archaeology, if interpreted in the light of a logic unbiased by preconceived
-opinion, demonstrate the extreme antiquity of civilization. But
-such writers have been regarded by the body of orthodox scholarship
-as cranks and paradoxists. In <i>The Secret Doctrine</i>, H. P. Blavatsky
-gathers together the evidence referred to by these writers, adds much
-more collected by herself, and throws upon the whole the light of
-Theosophy. By means of the clues thus afforded, a consistent pattern
-is seen to pervade the apparently tangled skein, and the harmony between
-the Theosophical truths and the facts thus adduced strikes home
-to the unprejudiced mind with the force of conviction. To clinch the
-matter, living Theosophists can now point in triumph, as above said,
-to the admissions made by scholars since <i>The Secret Doctrine</i> was
-written&mdash;admissions which agree better with what H. P. Blavatsky
-said a quarter of a century ago than with their own utterances
-at that time.</p>
-
-<p>It is seldom, indeed, whatever be the reason, that Theosophists
-have the pleasure of seeing H. P. Blavatsky's name and work mentioned
-in this connexion; though, as her works are still being issued
-and are readily available, it might seem strange that no mention should
-be made of them in connexion with matters so intimately related to the
-subjects of which they treat. The question as to whether scholars
-have read these works or not is debatable; but in either case Theosophists
-may find a source of gratification. For if scholars have read
-them, that at least is a tribute of respect, even though the indebtedness<span class="pagenum"><a name="Page_109" id="Page_109">[Pg 109]</a></span>
-be unacknowledged. While if they have not read them, the inference
-is that the teachings of Theosophy have been confirmed from an independent
-source.</p>
-
-<p>In assuming the duties of a pioneer, H. P. Blavatsky was doubtless
-aware of the drawbacks incidental to such a rôle in the present
-age; but she seems to have been so wrapped up in the enthusiasm of
-her purpose as to have been somewhat reckless of the consequences
-to herself. This however is quite consistent with the known character
-of pioneers. But, though too much interested in their work to seek
-renown or even recognition, they doubtless achieve this unsought
-boon eventually; for the law of rebirth may bring them back to earth
-in time to see their own monuments and to realize that now their all-too-inconvenient
-personality has been removed by Time to a distance,
-their harmless name may be safely honored. H. P. Blavatsky was
-much derided; then ignored; her generosity was not appreciated;
-she was accused of the most impossible motives. But now many of
-her teachings are found to be true&mdash;not in archaeology alone, but in
-comparative religion, science, and several other fields. Shall we then
-expect amends? Ask the shades of Mesmer and Elliotson, the persecuted
-advocates of a since rediscovered treatment; of Dr. B. W.
-Richardson, who suffered for his ideas on "nervous ether," now being
-rehabilitated, but without amends to the author; or the shades of
-many another pioneer. We dare not expect too much of humanity in
-this age; few will be those whose generosity will allow them to make
-such amends; and even of these, fewer still will be those who will
-break the rule of silence that seems to bind the tongues of the well-disposed.</p>
-
-<p>There are always some, however, who are more interested in
-knowing the truth than in vindicating any personal or orthodox point
-of view; people whose vision, thus unblinded, sees further and clearer;
-and to these it may occur that the teachings of <i>The Secret Doctrine</i>,
-thus far vindicated, may be worthy of attention in view of the
-natural inference that the rest of them will likewise be vindicated.
-The Theosophical teachings, reintroduced to Western civilization by
-H. P. Blavatsky, have been neglected by some and grotesquely travestied
-by others; but they contain the science and scholarship of the
-future&mdash;if that future but remain loyal to truth. Loyalty to truth
-can only result in its establishment&mdash;in the vindication of Theosophy.
-And the particular truths to be established in the present case&mdash;<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span>the
-antiquity of civilization, the greatness of past humanity&mdash;are
-important in no mere academic sense. Medieval theology, much of
-whose spirit was inherited by scientific theorists, has belittled man
-and weakened his confidence in himself. The recognition of man's
-past achievements gives renewed hope for his future possibilities.
-Closely interwoven with the Theosophical teachings about the antiquity
-of civilization are the teachings about the Divine nature of
-Man. The Theosophical teachings are a consistent whole. Hence
-these wider views in archaeology, science, and religion, must tend to
-the widening of views concerning the nature of man and the destruction
-of old superstitions about his being born in sin or descended
-from the beasts.</p>
-
-<p>While archaeology will naturally endeavor to go as slow as it can
-and to keep its discoveries well in hand, so to say, digesting them and
-incorporating them with the body of orthodox academic opinion, it is
-nevertheless true that it will be obliged to give way and expand its
-borders. For one thing, there are many explorers investigating in
-different fields; and these, in their theories, do not exhibit such uniformity
-and conformity as might be desired. One archaeologist will
-make admissions which others are not willing to make, because these
-particular admissions do not damage his own particular theory. Thus,
-taking all together, many admissions are made; the errors tend to
-cancel one another; the truth tends to add itself up. Another factor
-is what may be called "newspaper archaeology." The Sunday editions
-and the popular illustrated magazines familiarize the public
-with the latest discoveries and most advanced theories; and they
-frequently go a little too fast for the authorities. But what these
-popular accounts lack in accuracy they make up in freedom from
-prejudice.</p>
-
-<div class="figcenter" id="f11">
-<img src="images/fig34.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">MONUMENT OF DE LESSEPS, PORT SAID</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f18">
-<img src="images/fig44.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">HIGH RELIEF FROM THE ALBERT MEMORIAL, LONDON<br />
-A GROUP OF ARCHITECTS</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig45.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PANEL FROM THE ALBERT MEMORIAL</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig46.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ANOTHER PANEL FROM THE ALBERT MEMORIAL</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig47.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PORTION OF DECORATIVE FRIEZE FROM THE ALBERT MEMORIAL</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig48.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">CONTINUATION OF DECORATIVE FRIEZE FROM THE ALBERT MEMORIAL</p>
-</div>
-
-
-
-
-
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_111" id="Page_111">[Pg 111]</a></span></p>
-
-<div class="chapter">
-<h2 id="c88">GREAT NAMES IN ART. SCULPTURES FROM THE
-ALBERT MEMORIAL: by an Art Student</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig20.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE first illustration represents a group of architects
-of modern, or comparatively modern times; the
-majority are British. This, and the four other groups
-which follow, are from the high-relief or frieze on
-the pedestal of the Albert Memorial in Hyde Park,
-London, and were executed by J. B. Philip, about forty years ago.</p>
-
-<p>Although the immense sum of $600,000 was lavished upon the
-monument to Prince Albert, the estimable consort of Queen Victoria,
-the memorial has never been regarded as a satisfactory work of art.
-The general design has some original and interesting features, but the
-structure is overloaded with gilding and mosaic, and the execution is
-mechanically rather than aesthetically distinguished. The statue of
-the Prince himself is inadequate, and the large groups of figures representing
-the Four Quarters of the World, Industry, etc., though
-they may have passed muster in the mid-Victorian period of the
-'60s and '70s, are not up to the artistic standard of today. London
-has been singularly unfortunate in the quality of its public monuments,
-and it is to be feared that the new Memorial to Queen Victoria
-which has just been unveiled, will not raise the average.</p>
-
-<p>There are one hundred and nine figures on the pedestal, a large
-portion of which are shown in our illustrations. They include painters,
-poets, architects, sculptors, and some heroes and reformers. They
-are of far greater interest from the historical associations they arouse
-than from their artistic quality.</p>
-
-<p>The seated figure in the center of the first illustration is the
-famous Sir Christopher Wren, (1632-1723) the builder of St. Paul's
-Cathedral, London, and pre-eminently the most distinguished British
-architect who has flourished since the Gothic period. He was one of
-the most original geniuses of the Renascence. Wren had an extraordinary
-field for his talents opened to him by the immense destruction
-caused by the Great Fire of London in 1666, and he was certainly
-the right man in the right place. Not only did he rebuild St. Paul's
-Cathedral but fifty other London churches. Up to date, St. Paul's is
-the largest and finest Protestant Cathedral in the world. Though
-open to criticism in some of its minor details and constructive arrangements,
-it is allowed to stand foremost among buildings of its
-class in Europe, St. Peter's possibly excepted.</p>
-
-<p><span class="pagenum"><a name="Page_112" id="Page_112">[Pg 112]</a></span></p>
-
-<p>Standing beside Wren is Inigo Jones, one of the first and most
-highly accomplished English architects of the Renascence. His fame
-chiefly rests upon his design for the palace of Whitehall, commanded
-by James I. The Banqueting Hall was the only part actually carried
-into execution. A window of this splendid building is still pointed
-out as the fatal one from which Charles I stepped to the block.</p>
-
-<p>Vanbrugh, standing behind Wren, was the latter's famous pupil.
-He built Blenheim, the seat of the great Duke of Marlborough. To
-the right of Inigo Jones is Mansart or Mansard, the French architect
-whose memory is immortalized in the "Mansard roof," which he
-invented. Palladio and Vignola, to the extreme right, were Italian
-Renascence architects whose influence upon the classic revival was
-very great in England and France; the Palladian style being particularly
-followed in the former and that of Vignola in the latter country.
-A striking group of buildings was erected by Palladio in Vicenza,
-Italy, in the sixteenth century, which became the model on which a
-large proportion of the Renascence work in England was based.</p>
-
-<p>Of the modern English architects on the left, Sir Charles Barry
-is the most notable. He was among the first to depart from the fashion
-so long prevalent of introducing Greek and Roman forms into
-every building of importance, and was one of the pioneers of the
-Gothic revival of the nineteenth century, a century without a distinctive
-style of its own. He designed the British Houses of Parliament,
-which, in spite of some weaknesses, is a striking building with an
-eminently picturesque sky-line.</p>
-
-<p>The kneeling figure at the right of the second illustration is the
-great art reformer Giotto, (1276-1336) the admirable Florentine who
-liberated the art of painting from the stiff Byzantine traditions which
-had been dominant for many centuries. He exercised a lasting influence
-upon the arts in every part of Italy, and thereby, upon the
-whole western world. Carved in low relief as a background are the
-Dome and Campanile of Florence Cathedral, the latter being a masterpiece
-proving that Giotto had supreme ability as a builder in addition
-to his skill with the brush.</p>
-
-<p>Seated beside Giotto is Arnolfo di Lapo, a successor of the celebrated
-Niccolo Pisano, one of the few great sculptors of the Gothic
-period. On Giotto's left is Brunelleschi (1377-1446), sculptor and
-architect. To him we owe the completion of the great Dome of Florence
-Cathedral, which is unequaled for beauty though not so high as<span class="pagenum"><a name="Page_113" id="Page_113">[Pg 113]</a></span>
-several later ones. He is also noted for his treatment of the "rusticated"
-work on the Pitti Palace, Florence.</p>
-
-<p>William of Wykeham, a great man in many walks of life, is
-famous in architecture for the nave of Winchester Cathedral (of
-which he was bishop), one of the finest examples of the Perpendicular
-style existing. Bramante, the next figure, (1441-1514) was the first
-architect of the present St. Peter's at Rome, a position afterwards
-held by Peruzzi, Raphael, and Michelangelo. Bramante built many
-palaces in Rome; his style was simple and dignified, and he adhered
-as far as possible to the classical forms.</p>
-
-<p>Sansovino (1479-1570) is best known for his picturesque Library
-of St. Mark, Venice. San Gallo was another of the splendid galaxy
-of Florentine architects of the Renascence. Vignola, at the extreme
-left, was one of Michelangelo's successors in the building of St.
-Peter's; but unfortunately he altered the design in such a way that
-the great dome of Michelangelo cannot be seen from the front except
-at a great distance. On Vignola's right stands Delorme, the favorite
-architect of the French king Henri II; he is remembered chiefly as
-the first designer of the Palace of the Tuileries.</p>
-
-<p>The third picture contains, among others, the portraits of some
-famous English, German and French architects of the later Middle
-Ages. Erwin von Steinbach (died 1318) is famous for his magnificent
-west front of Strasburg Cathedral, of which, unfortunately, one
-of the magnificent openwork steeples was never finished. The Abbé
-Suger was the patriotic adviser of the French kings Louis VI and VII,
-and was justly celebrated for his efforts for the welfare of the poorer
-classes at a time when their interests were generally disregarded
-(twelfth century).</p>
-
-<p>Anthemius, to the right of the Abbé, was the great Grecian architect
-and mathematician who designed for Justinian (<span class="smcap">A. D.</span> 532) the
-daring and original plans of St. Sophia at Constantinople. He is
-credited with knowing the ancient secret of making "burning-glasses"
-(magnifying glasses) which was not rediscovered for hundreds of
-years. He is also said to have understood the making of gunpowder,
-and the application of steam as a motive power.</p>
-
-<p>The seated figure to the left in the fourth illustration is the great
-painter, sculptor and architect, Michelangelo. At his right are Torrigiano,
-his early rival, who is famous for the fine carvings on the
-tomb of Henry VII in Westminster Abbey; Gian di Bologna (1524-1608),
-<span class="pagenum"><a name="Page_114" id="Page_114">[Pg 114]</a></span>a follower of Michelangelo, and Bandinelli, another rival
-whom he soon outdistanced. Next to Peter Vischer, (died 1524),
-one of the early bronze workers in Nürnberg, renowned for his tomb
-of St. Sebald in that city, is the erratic, bloodthirsty, gallant, and most
-eminent of all metal-workers, Benvenuto Cellini. His Diana of Fontainebleau,
-and Perseus of Florence, are his finest large works, but
-he principally devoted himself to smaller articles such as chased vases,
-etc. His autobiography is one of the most delightfully naïve "human
-documents" existing. In the background is a model of the Perseus.</p>
-
-<p>The next seated figure is Jean Goujon, (1530-1572) one of the
-restorers of French sculpture as an independent art; he is well known
-for his decoration of the Louvre. Beside him is the martyr-artist
-Bernard Palissy (1499?-1589), who after sixteen years of incessant
-and unremunerated labor discovered a pure white enamel ground for
-pottery which was suitable for the application of decorative art. He
-was reduced to the extremity of poverty before he made his great
-discovery, even having to burn his furniture to feed his furnaces.
-But as soon as his animal sculpture in pottery became famous and
-prosperity began to shine upon him, he became the victim of religious
-persecution. Charged with being a Calvinistic preacher, it was only
-by the aid of powerful friends who admired his genius that he escaped
-for some years, and finally he was thrown into the Bastile,
-where he perished.</p>
-
-<p>In our last illustration Michelangelo is at the extreme right. At
-his left stands Donatello (1386-1468) the forerunner of the greatest
-of the Florentines, and probably the next best known name in Italian
-sculpture. His most famous works are in low relief, but several of
-his full-sized statues, such as the St. George in Florence, are very
-fine. Luca della Robbia, (seated,) and Ghiberti were almost contemporary
-with Donatello, and, next to Michelangelo, these three
-are perhaps the greatest glory of Florence in sculpture. Luca della
-Robbia invented the process of enameling terra cotta; his groups of
-Singers at Florence are his most famous work. Ghiberti is chiefly
-known by his wonderful bronze gates to the Baptistery at Florence.
-Looking over Donatello's shoulder is Andrea Verrocchio (1432-1488),
-painter and sculptor, a follower of Donatello, and the teacher of the
-universal genius Leonardo da Vinci.</p>
-
-<p>Niccolo Pisano, the third figure from the left is of earlier date
-than those hitherto mentioned. He was architect, sculptor and paint<span class="pagenum"><a name="Page_115" id="Page_115">[Pg 115]</a></span>er;
-under the inspiration of his genius sculpture was revived in Italy,
-and every branch of art was influenced. Imitation of nature in place
-of conventionalism was introduced. He is one of the few really great
-sculptors of the Gothic period; he may be considered really to be the
-forerunner of the Renascence. His most famous work, the marble
-pulpit in the baptistery at Pisa, was finished in 1260.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c54">THE TWO FAIRYLANDS&mdash;A Study in the Literature of
-Wonder: by Kenneth Morris</h2>
-</div>
-
-
-<p class="c">I</p>
-
-<div>
-<img class="drop-capp3" src="images/fig49.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">ONE has been reading a fairy-tale of our own day, which has
-made a great stir in literary and dramatic circles, and it has
-given rise to certain ideas as to canons of criticism. Its
-name, and its author's, do not matter; there will be more
-freedom if they remain unmentioned.</p>
-
-<p>What a charm is here! Millions of colors that never were in the
-rainbow nor the sea-shell; a subtle, exquisite loveliness&mdash;which yet,
-in the after-taste&mdash;somehow repels. Always mystery; what we call
-inanimate things waking to life (as they should do, indeed, in any
-right-minded fairy-tale); a sense of mutable, inconsequent horizons,
-over which no sun has ever risen or set. And, as there should be
-in fairy-tales, a kind of esotericism glimmering through; a meaning
-concealed yet obvious. Yet there is fairy gold and fairy gold. The
-best kind has the aspect of a petal or a pebble; but with the dawn,
-lo, some diamond or magical tiara. We are a little doubtful that this
-moon-wan opalescence will not turn out to be only a good worthy
-piece of Birmingham-ware. Withal, there are fine notes at the end,
-that touch deep centers in us; for these one can but be duly and truly
-thankful.</p>
-
-<p>There are certainly two methods of imagination; and we find
-them shown forth excellently in fairy literature. By that we mean
-all mythology; every tale wherein non-human or magical agents
-play their part. It will include a good part of our poetry; Shakespeare,
-Keats, Shelley, Coleridge, Poe, and Tennyson all dipped into
-it at times, or moved habitually among its haunted valleys.</p>
-
-<p>There are two roads running out from our actual world, and they
-run through two separate Fairy-Lands. You shall go out by your<span class="pagenum"><a name="Page_116" id="Page_116">[Pg 116]</a></span>
-front door when the sun is shining, and come upon the one of them.
-It leads through a wood of daffodils&mdash;Wordsworth's and Shakespeare's
-daffodils&mdash;in whose company you will find yourself strangely
-exultant: these are they that "take the winds with beauty"; hence
-their jocundity and infectious mirth. Alive? Why, certainly; and
-wise also&mdash;only perhaps you shall not yet be allowed to pry too curiously
-into their counsels. All the flowers are alive in this fairyland;
-and they all have their own secrets, which are sunbright and beneficent.
-Sunbright, or sundark like the hyacinth&mdash;but still beneficent:
-poppy and mandragora are not allowed to grow here.</p>
-
-<p>As you ride on, you shall still feel the shining of the sun and
-the vigor of the wind; or perhaps there will be sweet intimate grayness
-of clouds, or perhaps the sweetness of rain. Rain or wind, you
-will feel the touch of either on your face, and smell the earth-scent.
-There is one valley there, where the sky is always clouded and windy;
-the sedge is withered on the lake there, and no birds sing. But for
-that, you might mistake it at first for a place in the other fairyland,
-because of the haggard and woe-begone knight-at-arms you are to
-meet with, "alone and palely loitering." Keats came to this valley,
-and heard his whole story from him: it was this knight-at-arms who
-met <i>La Belle Dame Sans Merci</i>.</p>
-
-<p>Like everything else in this fairy-land, it is true; in this case the
-beauty of its truth is awful. For you are not to suppose there are
-no tragedies enacted here: there are as many as there are in the
-world. There are a thousand wanderers in the valleys and on the
-mountains, who would lure you away from the sunlight and the rain.
-Here, often and often, it is written: "<i>Look not behind, or thou art
-lost</i>." Yet no ruin can come upon you that is not definitely evitable:
-one holds one's fate in one's own hands, and need fear nothing but
-himself.</p>
-
-<p>In another hundred of fairyland, your road runs by over windy
-wolds of rye and barley, and down past the island in the river where
-dwells the Lady of Shalott. While she weaves her web, finding her
-whole delight in the pictures, note that the sun or the moon is still
-shining; afterwards, when she has turned and the curse has come
-upon her, the low skies are raining ever so heavily. By the presence
-of the sun and moon and wind and rain, by the earth-smell and the
-water-song, you shall know that you are in the fairyland of the
-Right Hand, and that everything about you is true. The story of the<span class="pagenum"><a name="Page_117" id="Page_117">[Pg 117]</a></span>
-Lady of Shalott true? Why, yes; a million and a million times. A
-tragedy again; fairyland is full of tragedies. Yet she need not have
-left the web, need not have seen the bloom on the water-lilies, need
-not ever have looked down to Camelot.</p>
-
-<p>And how nearly a tragedy is this scene too&mdash;of Titania, poor
-lady, falling in love with the Ass! For, if you go far enough, you
-shall come upon Oberon and his court; you shall find sweet Bully
-Bottom also, strangely wandered from his own world, and with that
-queer, inevitable headpiece clapped upon him. What else should he
-wear, in fairyland? As was said, everything is so desperately true
-here; and sage and simple are alike to come by their own. Should
-you stray here, no silk hat has potent enough magic of the modern to
-protect your respectability: a wandering wind will whisk it away, and
-you will appear in crown or ass-head, according to your merits; or
-perchance in a dinted, war-worn helmet, or wearing a garland of
-oak or laurel or bay. No one may wear any colors but his own in
-fairyland.</p>
-
-<p>There are innumerable provinces here, reigned over by innumerable
-potentates; but you are to look for sun and moon and wind and
-rain in all of them. Perseus and Theseus and Herakles; Roland and
-the good knight Charlemain; Cuchullain and the Red Branch; the men
-of the Emperor Arthur, and Oisin and Oscar and Finn&mdash;they are all
-here; here are fought Moytura, Fontarabbia, Camlan. Ulysses flies
-the Island of Calypso anew; and Odin comes anew into the Hall of
-the Dwarfs. There is always a feast at Gwalas in Penfro; and
-the door that looks out towards Aberhenfelen and Cornwall is flung
-wide by Heilyn again and again&mdash;tragedy of tragedies; no one had
-opened that door until then, from the time the sea and the sky and
-that old palace were made. But hark! it is the scream of a real seagull
-that is blown down the hall. Innumerable are the beauties and
-wonders and sorrows of this region; and they are all true, true, true:
-you can hear the natural winds and waves always, and taste the salt
-of natural wind-driven spray.</p>
-
-<p>Yet in a sorrowless Italy here, Saturn still is reigning: and here</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">The wind in the reeds and the rushes,</div>
-<div class="i2">The bees in the bells of thyme,</div>
-<div class="i0">The birds in the myrtle bushes,</div>
-<div class="i2">The cicale above in the lime,</div>
-<div class="i0">And the lizards below in the grass</div>
-<div class="i0">Are as silent as ever old Tmolus was,</div>
-</div>
-</div>
-</div>
-
-<p><span class="pagenum"><a name="Page_118" id="Page_118">[Pg 118]</a></span></p>
-<p>listening to the sweet pipings of Pan: for the Golden Age has not
-faded and you may come on Brugh-na-Boinne and the Hills of Arcady
-and the Island of the Appletrees; you may come on all the haunts of
-Plenydd, Alawn, Angus, Baldur, and Apollo.</p>
-
-
-<p class="c">II</p>
-
-<p>So much, then, for the Fairyland of the Right-hand, as we may
-call it; there is also a Left-hand fairyland, however; and its character
-and denizens are altogether different.</p>
-
-<p>You come to it by a road that never goes out of doors. I suspect
-that you lock and bar your study door, and draw the curtains, and
-make fearfully sure of your solitude. Then you sally forth by uncanny
-gateways, and come where never hay was mown. There is
-light there, especially at first; but the end is a dreadful darkness.
-The light is of a kind, indeed, that never was on land or sea; but we
-may be thankful for that. Our lands and seas are the wholesomer
-for the lack of it.</p>
-
-<p>At first it is not all so different, as to let us see at once we are in
-no hallowed region. There is beauty, and color; but the beauty is
-neither from the sun nor from the moon, and the color from no dawn
-nor sunset, from no sky nor sea. Shifting mists may give place to a
-dazzling Moorish palace, or to a peasant's cottage inhabited by the
-dead. Mirth or sadness may lurk in such dwellings; but beware of
-any intimacy with them: you cannot tell what fair seeming masks
-the ghoul. There is no order nor established nature of things, nothing
-you can depend on. The fig grows on the thistle; but any hunger is
-better than to eat it; vines and figtrees are prolific of innumerable
-thorns. Gorgeous blooms prophesy only of doom and impending
-horror. That is, when you have journeyed some little while. At
-first, perhaps, they will tell no tale but of sweetness and fragrance for
-the senses. Luxurious poppies are on every roadside, haunted with
-night and dreams: but beware of the whitest lily, the deepest rose;
-besides these the poppies are but flower children innocent of guile.</p>
-
-<p>Very early on the way to this fairyland, you shall come to Xanadu,
-where Kublai Khan decreed his stately pleasure-dome. A beautiful
-place? Yes, but mark; here Alph, the sacred river runs "through
-<i>caverns measureless to man, down to a sunless sea</i>." There is much
-wonder in that; but also darkness, and&mdash;incipient terror. Your
-true and right-hand fairyland, "bards in fealty to Apollo hold."
-<i>It</i> is all "in the Face of the Sun and the Eye of Light."</p>
-
-<p><span class="pagenum"><a name="Page_119" id="Page_119">[Pg 119]</a></span></p>
-
-<p>For a lone reminder of better things, the forests of Xanadu do
-inclose sunny spots of greenery; but the heart of the place! It is
-"as holy and enchanted as e'er beneath a waning moon was haunted
-By woman <i>wailing for her demon lover</i>." Heavens! is that your
-mark of holiness? They do not so reckon it in the right fairyland,
-where the tragedies are effects flowing from causes. And the beauty
-of the place? "The shadow of the dome of pleasure Floated midway
-on the waves":&mdash;a scintillant mirage, a sensuous unreal efflorescence
-of phantasmagoria; and midst it all, "ancestral voices prophesying
-war."</p>
-
-<p><i>Christabel</i>, <i>Genevieve</i>, and <i>The Ancient Mariner</i> all belong to this
-fairyland; the first two near the hither frontier, and the last much
-farther in. For one has to note how beauty wanes as the sun-known
-horizons recede, and how its place is taken by a new kind of harmony,
-a chiaroscuro of keen terror and gloom. This also holds one, as beauty
-does; indeed, plays on the emotion with a more compelling, because
-wilder and louder, touch. So we call the pictures and poems of
-the left-hand fairyland also beautiful, also works of Art. Some day
-I think we shall be wiser; our critics will use a deeper discrimination.
-Beauty is not that which most stirs the emotion, but that which most
-stirs it in a certain way. There is the evolutionary urge upward to be
-considered; what works against that has no real right to the name
-of beauty. You are to note here, that the further one travels in this
-dark fairyland, the more Wonder transforms itself into horror.
-Wonder went with us all through the bright realm, and grew from
-the mere wizardry of flowers and mountains, into the atmosphere of
-majesty that surrounds the soul and the judgments of Spiritual Law.
-The wizard-glow in the woodlands waxes, and resolves itself into one
-of the elder gods. But in the other case, the Daughter of Glamor
-that leads us is like the <i>Gwrach y Rhibyn</i> in the Celtic tales; subtly
-luring and exquisite at first, she turns into a fearful terrifying hag,
-and he who accompanies her does well if he escapes with his reason.</p>
-
-<p>Glamor fills both regions; the one, a clean natural magic; the
-other, not so decadent in the beginning, as to be wanting in some
-few waning rays of the sun. In either case, it is partly the sense of
-a certain depth in the things seen or heard; you know that the words
-of the poem or story stand for something more than is actually spoken.
-Fairy dwellings again; the grass-grown hillock that melts and reveals
-itself a palace of the Immortals. In the poetry of the Right-hand
-<span class="pagenum"><a name="Page_120" id="Page_120">[Pg 120]</a></span>Fairyland, this is precisely what we find; beautiful is the seen,
-but infinitely more beautiful and grander that which it symbolizes
-or indicates. In that magical country, there is nothing not quickening
-with ancient truth, and all the dramas enacted are leaves out of the
-diary of the human soul. Hence the many tragedies, the many fallings
-of fate, dooms that flow out of deeds done or undone. But in the
-other, we find none of this. There, the esotericism is poorer than
-the outward form. Fate is fate there, no longer Karma. At the best
-there may be some moral taught; yet even then, it is doubtful if the
-lesson will be of supreme value. It will not equal in weight the great
-superstructure of art raised over it; as if one should sack the caves
-of the whole sea, to find some not too-precious stone. It will be an
-after-thought, a gem added, an excuse; not the seed and reason of
-the whole work. More often, it will be some mere allegory of the
-passions, void of truth in the deeper sense; or the deliberate esotericizing
-of a Sandford-and-Mertonism. Yet these will be the very best
-the left-hand fairyland has to offer; go a little further in, and you
-have simply riot on the planes of delirium. Coleridge's <i>Genevieve</i>
-and Keat's <i>Belle Dame</i> will point the difference. There is something
-of the same color and mystery, even a parallelism in the subject-matter
-of the two poems: but the first is mere sound and beauty,
-signifying nothing, and the second a picture of the fate of one who
-has been lured away by passion from the true paths of the Soul. They
-are surely wrong, who ascribe to Coleridge the originality, and say
-that Keats followed him. The truth is that the two are not comparable;
-Keat's voyagings were to the right hand, Coleridge's, here, to
-the left.</p>
-
-<p>And the last places in the witch-land? The House of Usher rears
-itself gauntly beside its tarn there, and incontinently and dreadfully
-falls. It is an "ultimate dim Thule," reached by a road haunted only
-of evil angels. It is the home of decay, horror, and death; there is
-a godless phosphorescence about it.</p>
-
-<p>But, you say, did not Dante wander there, and Milton? No.
-Whither they went, they went armed in the uprightness of spiritual
-strength. They made their hells somber, terrible, <i>august</i>; not glamorous
-or attractive. In Malebolge and Pandemonium alike, there
-is a certain stability also, a procession of cause and effect; there are
-horrors, but they are not inconsequential; they take their place in a
-definite scheme of things. And here is a literary touchstone; both<span class="pagenum"><a name="Page_121" id="Page_121">[Pg 121]</a></span>
-Milton and Dante wielded that supreme quality of style which is
-called the <i>Grand Manner</i>, so that the mere boom and march of their
-verses arouses the feeling of heroism, of titan strength: a thing it
-was never given the decadents and drug-fed to do. Dante had his
-safe guide and teacher with him; as he walked through the wonders
-and terrors of hell, he himself was the thing most aloof and wonderful.
-Unscathed he might pass to his meeting with Beatrice, and walk
-with her in heaven as majestically, as he had walked with Virgil
-through hell. Milton, too, with all his limitations, remains a thing
-majestic for our vision; poet or politician, he is still the armed and
-terrible warrior of God. In his characteristic and later mood, he
-seeks never beauty, but always righteousness; indeed, his chief fault
-is that he lost sight of any unity in the two. <i>Comus</i> and <i>Lycidas</i> will
-show us from what fairyland he had graduated, to take part in the
-stern earthly labors of his prime.</p>
-
-<p>But here is the mark of the later Coleridge, and of all true wanderers
-in the fairyland of the left. When they see him, "All should
-cry Beware, beware! His flashing eyes, his floating hair." Yes&mdash;in
-one of his moods. But what when the inspiration had passed; when the
-turbulent dark glory that held them had waned from before his eyes;
-when the Dead Sea Fruit of his fairyland had withered, and left him
-to be nourished with filth and cinders? Then, too, wholesome men
-cry <i>Beware!</i>&mdash;but of a victim of opium, a morphiomaniac, or one
-sodden with cocaine; a poor wreck of a man, at sight of whom if you
-close your eyes, it will not be in "holy dread," but in mere sorrow and
-pity.</p>
-
-<p>Poor Coleridge! it was laudanum, and not honey-dew or the milk
-of Paradise that inspired him. And perhaps we might trace all that
-part of the literature of wonder which comes from the dark, left-hand
-fairyland, to drugs; which would remove from the category of
-genius many a name that figures there now.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_122" id="Page_122">[Pg 122]</a></span></p>
-
-<div class="chapter">
-<h2 id="c73">LIGHT PHYSICAL AND METAPHYSICAL:<br />
-by H. Coryn, <span class="half">M. D., M. R. C. S.</span></h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig19.jpg"  alt="" />
-</div>
-
-
-
-<p class="drop-capp">A METAL is fixed and crystallized light, said H. P. Blavatsky&mdash;and
-was laughed at. Light was not then, nor is it yet,
-substantive, but a mode of motion&mdash;of the ether and of
-matter. The days when it was substantive and corpuscular,
-the days of Newton, had gone by.</p>
-
-<p>But there are several indications of their return&mdash;with additions,
-the additions warranting H. P. Blavatsky's definition of a metal.</p>
-
-<p>A crystal of metal consists of molecules, and they of the still
-smaller atoms. Each atom, in its turn, is made of the still smaller
-electrons or corpuscles. If these either <i>are</i> light, or are made of
-even smaller bodies which are, the definition is justified. This is the
-suggestion, or contention, of Professor Bragg, developed at a recent
-lecture delivered before the English Royal Institution.</p>
-
-<p>Light is regarded as a spreading etheric pulsation, waves in ether.
-We have it as the visible seven colors from red up to violet, and beyond
-visibility as the ultra-violet. Still higher etheric pulses, according
-to the usual theory, are the <i>x</i>-rays. Professor Bragg applies his
-new corpuscular theory to the last alone, though he suggests that it
-also includes the ultra-violet rays&mdash;in which case it must include all
-the rest. He thinks the <i>x</i>-rays corpuscular because of a certain behavior;
-but the ultra-violet rays have the same behavior&mdash;and no one
-doubts <i>their</i> continuity with the lower rays down to&mdash;and far below&mdash;the
-red. What is the behavior on which the argument rests?</p>
-
-<p>The term <i>x</i>-rays or kathode rays, as popularly used, covers three
-kinds of emanation in the tube or from radium. The first and grossest
-ingredient is ordinary matter, whirling atoms of the element helium.
-The next and finer, the intermediate, is electrons, corpuscles. The
-third and finest is <i>x</i>-rays proper, hitherto considered as merely etheric
-pulses. Professor Bragg calls them <i>gamma</i> rays, restricting the other
-term, <i>x</i>-rays, for other rays of properties so nearly the same that he
-includes them in the same argument.</p>
-
-<p>When <i>gamma</i> (or <i>x</i>-) rays fall on an atom of matter they cause
-it to discharge one or more of its electrons or corpuscles, the intermediate
-of the three emanations popularly included under the term
-<i>x</i>-rays. In this connexion they are called <i>beta</i> rays.</p>
-
-<p>The professor points out that when <i>gamma</i> (or <i>x</i>-) rays produce
-this discharge from an atom</p>
-
-<p><span class="pagenum"><a name="Page_123" id="Page_123">[Pg 123]</a></span></p>
-
-<blockquote>
-
-<p>the <i>beta</i> rays to a large degree continue the line of motion of the <i>gamma</i> rays,
-as if the latter pushed them out of the atoms; and, lastly, that the number of
-the <i>beta</i> rays depends on the intensity of the <i>gamma</i> rays.</p></blockquote>
-
-<p>The <i>gamma</i> ray, entering an atom, pushes out a corpuscle, a <i>beta</i>
-ray, and takes its place. It behaves, in fact, as if it were itself a
-corpuscle, and the word ray is not well descriptive either of it or the
-<i>beta</i>. Nor can it be a mere ether-pulse. The professor suggests that
-it is a corpuscle, an electron, which has had the ordinary negative
-charge of electricity proper to electrons neutralized by a positive.
-Then he proceeds:</p>
-
-<blockquote>
-
-<p>Many insist that my neutral corpuscle is too material, and that something
-more ethereal is wanted, for it appears that ultra-violet light possesses many of
-the properties of <i>x</i>- and <i>gamma</i> rays.... They propose therefore a quasi-corpuscular
-theory of light, <i>gamma</i> and <i>x</i>- rays being included.... The light
-corpuscle which is proposed is a perfectly new postulate. It is to move with the
-velocity of light ... and to be capable of replacing and being replaced by an
-electron which possesses the same energy but moves at a slower rate, and, of
-course, it has to do all that the old light waves did. The whole situation is most
-remarkable and puzzling.</p></blockquote>
-
-<p>So at this rate matter consists of molecules, as before; which
-consist of atoms, as before; which consist of electrons, as before&mdash;but
-may also in part or altogether consist of still more ethereal corpuscles
-<i>which are light</i>.</p>
-
-<p>It is but a step to the suggestion that the electrons consist of light
-corpuscles, standing to them as they stand to the positive or negative
-atom of matter. Then metals will be crystallized light.</p>
-
-<p>But whence the light corpuscles? How did they manage to get
-born in space? An answer to this question means a step-over from
-science into metaphysics. If and when we have reached the last line
-of matter we must begin to consider <i>consciousness</i>.</p>
-
-<p>Intellectual light, spiritual light&mdash;we think we are using only
-metaphors in those phrases. Possibly we are not. Physical light may
-be the last stage of higher lights. If physical light is divine thought-energy
-appealing to our sense, it may have passed down through
-higher stages at which it appeals only to mind and heart and spirit.</p>
-
-<p>If we think of Cosmic Spirit as pulsing its will and thought into
-that passive and uniform essence which will afterwards become active
-and differentiated matter, condensing and precipitating it into centers
-for evolutionary work, we must surmise that it is these intensely conscious
-centers that will subsequently be suns. Science would say that<span class="pagenum"><a name="Page_124" id="Page_124">[Pg 124]</a></span>
-this condensation would already involve the liberation of heat, that
-the new center must at once be hot. But that is only true of condensing
-matter as we know it, matter which already contains latent energy.
-But the kind of matter we are considering now is what <i>will become
-matter</i>, has no possessions nor qualities till these are conferred on it
-by divine ideation and will. A sun at its first stage would be luminous
-only to a <i>spiritual</i> cognition&mdash;that is, it would be charged with, and
-radiating, divine ideation. At the <i>very</i> first it would not be even that;
-it would be but a <i>receiving</i> center&mdash;for divine thought and will.</p>
-
-<p>But at last would come its first heart-beat, so to speak. Some of
-the aggregated substance would be pulsed out to the surface charged
-with accumulated energy, dissipated as corpuscular light. And now
-it would fall within the range of human vision. It is illuminating not
-only to sense but to mind; for it contains mind; and not only to mind
-but to spirit; for that also it contains.</p>
-
-<p>Theosophy teaches that the sun's envelopes do <i>not</i> contain the terrestrial
-elements <i>in their terrestrial condition</i>. It is their antetypes
-that are alone there, transient, in perpetual aggregation on the inner
-side of the envelope (towards the solar nucleus), in disintegration as
-light on the outer. And this light, charged with divine ideation&mdash;septenary&mdash;has
-the power on earth of building elements like to, but
-lower down than, those found in the sun's envelopes&mdash;and of destroying
-them. The planets owe the elements they have to the formative
-power in the solar light; rather say the keynotes of the elements they
-have, according to which keynotes the elementary matter aggregates.
-Besides that every molecule is crystallized and fixed light, it contains
-as its soul some of that light in its highest or first state. And so has
-every cell, every compound of cells, every living thing. If we had
-another kind of spectroscope we could find their antetypes too on the
-sun. Every cell and molecule contains latent what in man has begun
-to manifest&mdash;that <i>self</i>-consciousness which is a direct reflection of
-the absolute Self-consciousness of that point or center which is everywhere
-and whose circumference nowhere because the universe has a
-limit nowhere. That self, latent or manifest, has in man and molecule
-its first or highest embodiment in a layer or envelope of light in its
-first or highest condition. As we say, Âtman is enshrined in Buddhi.</p>
-
-<div class="figcenter" id="f19">
-<img src="images/fig50.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">A FAMILY GROUP: JULIUS KRONBERG, THE FAMOUS ARTIST<br />
-MADAME SCHOLANDER, HIS MOTHER-IN-LAW, A WELL-KNOWN SWEDISH THEOSOPHIST<br />
-AND MR. KRONBERG'S CHILDREN. STOCKHOLM, SWEDEN</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f20">
-<img src="images/fig51.jpg" alt=""/>
-<p class="caption center half"><span class="floatrb">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">"EROS": PAINTING BY JULIUS KRONBERG</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_125" id="Page_125">[Pg 125]</a></span></p>
-
-<div class="chapter">
-<h2 id="c51">EROS: by R. W. Machell</h2>
-</div>
-
-
-
-<p class="c bit">[Suggested on first seeing the painting by Julius Kronberg, entitled <i>Eros</i>]</p>
-
-<div>
-<img class="drop-capp3" src="images/fig27.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">I LOOKED into the depths and saw amid the writhing forms
-that filled the abyss, a running stream of fire that flowed
-among them, and seared and shriveled some and twisted
-others into strange shapes, but still itself preserved its own
-undying energy insatiate. A monster that devoured its devotees,
-for at times I seemed to see it as a being having a form defined
-though monstrous. It fascinated me, and, as I looked longer and more
-intensely it took form more definite, with a strange beauty, wild and
-weird, yet strangely potent to attract and hold the gazer in the spell
-of admiration that bewildered all the mind, and fired the sense with
-strange thrills and throbbings of unsatisfied desires, vague but intense,
-painful yet so seductive that the mind, bathed in oblivion of former
-joys, craved only the consuming kiss of that fierce flame. The form
-was superhuman, but as yet I saw no face nor knew to what to liken
-the strange shape, so wild and yet so strangely human that it seemed
-a part of me when first I looked. But in a little while I knew that I
-was but a part of it&mdash;scarce even that, a shadow looking towards
-a light that must consume it. I fought against the fascination that
-seemed as if it would absorb my soul and scorch my mind and sweep
-my body into its seething vortex of undying fire; and as I fought to
-hold myself against the influence, it seemed as if it, that living fire,
-took form and features and became the image of a God with wondrous
-eyes that glowed as do the embers of the fire when burning clear
-with caverns of throbbing radiance and unresting palpitations, flushing
-and gleaming, or sinking into momentary dulness like a sulky face
-swept by a passing cloud of temper. But strange and fascinating as
-it was, that beauty seemed to be unable to define itself; there was a
-<i>want</i> that left in the beholder a wild yearning, in itself so keen as
-to appear the most intense delight mingled and tinged with woe unutterable.
-And then I knew that this on which I gazed was a reflection
-of some higher thing, an <i>image only</i> on the waves of that deep ocean
-in which the world and all things corporeal float formless and uncreate
-until the creative fire of Eros pierces its depths, and awakening all
-its energies into activity, mirrors itself upon the seething vortex of
-illusion.</p>
-
-<p>Each one who looks into the depths shall see this image; they who
-have no heart to search the depths of beings shall feel the fire within
-their veins and hail the presence of a God and feed the flame with<span class="pagenum"><a name="Page_126" id="Page_126">[Pg 126]</a></span>
-their own substance, giving their lives in acts of impious sacrifice to
-the consuming fires of the lower world, responsive to the passions that
-so insistingly demand the tribute of self-immolation on the altar of
-desire.</p>
-
-<p>And from his place beside the throne on high the God of Love
-looks down and sees the distorted image of himself torturing, deceiving,
-and destroying all who fall beneath the spell of his pervading
-magic, while tears of pity for the woes of men fall silently; and he
-waits, divinely patient, for the hour when man shall rise from his long
-dream of passion, and turning his eyes up towards the Sphere of Light,
-shall know that he too is divine. Then shall man recognize the God
-of Love who stands beside the throne and call to him to show the path
-by which he can regain his place and once more sit upon the throne of
-his divinity and rule within the kingdom of the soul, the soul of all
-humanity.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c37">TEMPTING COUNTERFEITS VS. REALITY:<br />
-by Lydia Ross, <span class="half">M. D.</span></h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig52.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">VISITORS at Point Loma who learn something of the high
-moral tone of the Râja Yoga College here and of the way
-in which the young people are protected from evil influences,
-are much impressed with these educational conditions, as
-desirable as they are unique. Compared with the average
-youth's environment, which modern life keys to an ever-increasing
-pitch of excitement, self-indulgence, and artificiality, the serene, disciplined,
-natural life of the Point Loma young folk makes an atmosphere
-of quite another world. Even the keenest critics admit this.</p>
-
-<p>The judgment, however, becomes so colored by the prevailing customs
-and ideas and the critical minds are so skeptical from previous
-failures in fulfilment, that even friendly visitors are prepared to find
-a flaw somewhere. So it is not surprising to hear them say: "Well,
-there is something wonderful here and it is the right way to live; but
-how will it be with these young people when they leave the school and
-go out to meet the unknown temptations of ordinary life? How will
-they stand the test?"</p>
-
-<p><span class="pagenum"><a name="Page_127" id="Page_127">[Pg 127]</a></span></p>
-
-<p>That question touches the point wherein the Râja Yoga method
-differs from prevailing educational systems, in training the pupil, not
-for examination day, but for <i>practical life</i>.</p>
-
-<p>In analysing temptations of any kind they may be traced to a common
-root: the promise of giving the tempted more power&mdash;the power
-to feel more, to think more, to do more. This proffered power is the
-naturally alluring counterfeit of that conscious inner sense which
-longs <i>to be</i> more.</p>
-
-<p>First take the physical appetites which so often develop a mastery
-of the thoughtless or deliberately indulgent. The normal sense of
-taste enlarges the feeling of pleasure, and agreeable food stimulates
-the body's latent nutritive forces to an output of strength and action.
-Usually the desire of the alcoholic and drug habitués is not primarily
-for the <i>taste</i> of the drink or the drug but for the coveted feeling of
-attainment that they (apparently) give, the temporary, apparent return
-of waning poise and power. Even when unable to stand steadily,
-the inebriate is convinced of his own strength and importance by the
-feeling of energy and largeness he has recklessly lashed into an outgoing,
-aimless tide of exhausting sensation. The maudlin type finds
-himself the central figure of a fictitious emotional sphere, while the
-ambitious but incompetent man basks in the pleasing delusion of his
-own wealth and dignity. The craving for stimulants and sedatives
-grows with the indulgence which weakens the will, shatters the nerves,
-dulls the mind, and debases the spirit. The wretched habitué feels a
-vital lack of selfhood and clutches at even a passing furlough for his
-mutilated and chaotic sense of identity.</p>
-
-<p>The sense of smell is not only intensified by favorite odors, but
-these recall and vivify other scenes and sensations. A fragrant flower
-may suggest a realm of beauty and poetry and sweetness. Savory
-odors appeal to the sense of taste and the appetite becomes the means
-of still further arousing one through the memory and imagination.
-The degenerate nature enjoys even offensive odors as the means of
-making him more alive to the possibilities of his degenerate world. A
-dog's markedly developed olfactory sense is not attracted by aesthetic
-odors as he smells impartially at everything, and follows up&mdash;tempted,
-if you will&mdash;those odors that make him more aware of his canine
-capacity for sensation and action: that, in short, make him more
-of a dog.</p>
-
-<p>The auditory sense is also the gateway to a larger range of feeling
-<span class="pagenum"><a name="Page_128" id="Page_128">[Pg 128]</a></span>and power. The savage responds to his own defiant war-cry, and
-the small boy dilates with his noisy activities, as the refined expand
-under nature's finished rhythm of sound and the tones of inspiring
-music.</p>
-
-<p>The eye also lights up old and new scenes of thought and feeling
-and the characteristic sensations are reflexly stimulated whether one
-seeks an exciting round of changing pictures or chooses more beautiful
-and useful things, whether the higher or the lower nature is appealed
-to, it is the larger sense of power to feel or to think or to know that
-is the attraction of vision.</p>
-
-<p>The sensual appetites are impelling because the creative quality
-upon the physical plane counterfeits the unity of masculine and feminine
-principles in the final perfection of human consciousness. The
-attraction of the sexes depends upon an awakening not only to the
-qualities of the opposite, but also to an exaltation of the lover's sense
-of his or her own manhood or womanhood. Exercised merely for
-gratification the lower appetites fill the indulger's world with insistent
-desires, capable of leading to degrading depths. But when the creative
-energy is consciously expended along the uplifting lines of noble
-and altruistic endeavor it arouses in all the auto-creative sense of
-power, which, reproductive in its own right, has the satisfying sense
-of attainment. Unselfish love so far awakens the higher nature to
-its own richness and strength and beauty that its royal impulse to
-give would sacrifice the personal self in protecting and idealizing the
-beloved.</p>
-
-<p>The temptations of ambition spring from a love of power&mdash;the
-power of knowledge, of courage, of beauty, of strength, of influence&mdash;those
-things which arouse the possessor to an enlarged or intensified
-sense of himself. That the ruling personal ambition too often
-sacrifices the greatest elements of the nature to obtain the gratification
-of seeming greatness does not discount the fact of the Real Self
-which sacrifices its lesser desires to be great.</p>
-
-<p>Back of all counterfeits must be the genuine coin to give the false
-its spurious value. So beyond the many byways of sense and sensation
-wherein humanity seeks to feel and to think and to do more there
-is the sunlit highway of the natural soul-life wherein one grows more
-conscious of his divine power and possibilities. Normal growth during
-incarnation is not found in a repeated round of sensational climaxes,
-but in a progressive journey with an ever-expanding horizon<span class="pagenum"><a name="Page_129" id="Page_129">[Pg 129]</a></span>
-where the soul dominates the nature forces within and without the
-body. The child who learns to know the divine reality of his dual
-nature inevitably comes to find that "pleasure within himself" that
-is satisfying in its expansive sense of power and beauty and largeness.</p>
-
-<p>That the child is incapable of realizing so profound a truth as that
-of his divine origin is questioned by a world psychologized with centuries
-of false teachings of natural depravity, etc. But in the teaching
-of the dual nature in the Râja Yoga training that calls upon the
-higher side to master and utilize the force of the lower impulses, the
-reality of innate power becomes the satisfying keynote of daily life.
-In the plastic period of child growth, he should be spared the usual
-external distractions while acquiring the habit of looking within to
-"find himself." Protection from the taint of artificial life is no more
-enervating than the suitable care the gardener gives to seedlings while
-they take firm root for future growth and resistance.</p>
-
-<p>Temptation can only tempt where there is lack and longing. One
-who has learned how to live in the fulness and richness of the reality
-can easily estimate the worth of any imitation, familiar or unknown.
-Theosophy does not haggle over theological minutiae. It broadly
-asserts that the divine man incarnating becomes dual in nature. Râja
-Yoga training confidently challenges the indwelling soul to come forth
-and declare itself.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_130" id="Page_130">[Pg 130]</a></span></p>
-
-<div class="chapter">
-<h2 id="c102">LIFE AND TEACHINGS OF PYTHAGORAS:<br />
-by F. S. Darrow, <span class="half">A. M., Ph. D. (Harv.)</span></h2>
-</div>
-
-
-
-
-
-<p class="c large">III. <span class="smcap">The Teachings</span></p>
-
-<div>
-<img class="drop-capp3" src="images/fig53.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">AS Pythagoras met with the immemorial fate of the world's
-great teachers, many fantastic distortions of his teachings
-were published; some of them, in his name by his enemies,
-for the express purpose of bringing his teachings into disrepute;
-and many things were imputed to him which he
-certainly never said or did. Probably he did not commit any of his
-teachings to writing, but it is certain that his disciples memorized his
-sayings and treasured them as the oracles of the Deity. He had two
-forms of teaching: one public or exoteric, and one private or esoteric.
-It is noteworthy that wherever his teachings prevailed, sobriety and
-temperance displaced licentiousness and luxury, for the distinguished
-Pythagoreans were men of great uprightness, conscientiousness, and
-self-control, capable of devoted and enduring friendships.</p>
-
-
-<p class="c">(a) <span class="smcap">exoteric teachings</span></p>
-
-<p>The public teachings of Pythagoras consisted principally of practical
-morals of the purest and most spiritual type and emphasized the
-virtues of self-restraint, reverence, patriotism, sincerity, conscientiousness,
-uprightness, truth, justice, and purity of heart. He insisted
-upon the highest ideals of marriage and of parental duties, and always
-exerted his influence to suppress wars and dissensions. He was the
-first to apply the term philosopher or lover of wisdom to himself, as
-a substitute for the earlier term sage, for he said: "The Deity only
-is wise; men at their best are merely lovers of wisdom." He was also
-the first to use the word <i>kosmos</i> or "order," as applied to the universe.
-He used to say:</p>
-
-<blockquote>
-
-<p>Drunkenness is synonymous with ruin.</p>
-
-<p>No one ought to exceed the proper quantity of meat and drink.</p>
-
-<p>Strength of mind depends upon sobriety, for this keeps the reason undiverted
-by passion.</p></blockquote>
-
-<p>In answer to the question, "When may I indulge in the pleasures
-of passion?" he replied: "Whenever you wish to be weaker than
-your <i>Self</i>."</p>
-
-<blockquote>
-
-<p>Never say or do anything in anger.</p>
-
-<p>Virtue is harmony; health, the Universal Good.</p></blockquote>
-
-<p><span class="pagenum"><a name="Page_131" id="Page_131">[Pg 131]</a></span></p>
-
-<p>He urged his disciples not to kill animals, because he declared that
-they have a right to live, as well as men.</p>
-
-<blockquote>
-
-<p>It is the part of a fool to attend to every opinion of all men, above all to that
-of the mob.</p>
-
-<p>Do what you believe to be right, whatever people think of you. Despise alike
-their censure and their praise.</p>
-
-<p>Add not unto your grief by discontent.</p>
-
-<p>Do not speak few things in many words, but many things in a few words.</p>
-
-<p>Either be silent, or speak words better than silence.</p>
-
-<p>It is hard to take many paths in life at the same time.</p>
-
-<p>Youth should be accustomed to obedience, for it will thus find it easy to obey
-the authority of reason.</p>
-
-<p>Men should associate with one another in such a way as not to make their
-friends enemies, but to make their enemies friends.</p>
-
-<p>We ought to wage war only against the ignorance of the mind, the passions
-of the heart, the distempers of the body, sedition in cities, and ill-will in families.</p>
-
-<p>No man should deem anything <i>exclusively</i> his own.</p>
-
-<p>Every man ought so to train himself as to be worthy of belief without an oath.</p></blockquote>
-
-<p>He used to call admonishing, "feeding storks."</p>
-
-<blockquote>
-
-<p>Philosophers are seekers after truth.</p>
-
-<p>The discourse of a philosopher is vain, if no passion of man is healed thereby.</p>
-
-<p>Choose the best life; use will make it pleasant.</p>
-
-<p>Man is at his best when he visits the temples of the gods.</p>
-
-<p>A man should never pray for anything for himself, because he is ignorant of
-what is really good for him.</p>
-
-<p>Do not the least thing unadvisedly.</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Advise before you act, and never let your eyes</div>
-<div class="i0">The sweet refreshings of soft slumber taste,</div>
-<div class="i0">Till you have thence severe reflections passed</div>
-<div class="i0">On th' actions of the day from first to last.</div>
-<div class="i0">Wherein have I transgressed? What done have I?</div>
-<div class="i0">What duty unperformed have I passed by?</div>
-<div class="i0">And if your actions ill on search you find,</div>
-<div class="i0">Let grief, if good, let joy, possess your mind.</div>
-<div class="i0">This do, this think, to this your heart incline,</div>
-<div class="i0">This way will lead you to the Life Divine.</div>
-<div class="i8"><b> . . . . . . </b></div>
-<div class="i0">This course, if you observe, you shall know then</div>
-<div class="i0">The constitution both of gods and men.</div>
-<div class="i0">And now from ill, Great Father, set us free,</div>
-<div class="i0">Or teach us all to know ourselves in Thee.</div>
-</div>
-</div>
-</div>
-
-<p>The noblest gifts of heaven to man are to speak the truth and to do good.
-These two things resemble the works of the Deity.</p>
-<p><span class="pagenum"><a name="Page_132" id="Page_132">[Pg 132]</a></span></p>
-<p>Place intuition as the best charioteer or guide for thy acts.</p>
-
-<p>Possess not treasures except those things which no one can take from you.</p>
-
-<p>Be sleepless in the things of the Spirit, for sleep in them is akin to death.</p>
-
-<p>Each of us is a soul, not a body, which is only a possession of the soul.</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">The tyrant death securely shalt thou brave,</div>
-<div class="i0">And scorn the dark dominion of the grave.</div>
-</div>
-</div>
-</div>
-
-<p>The greatest honor which can be paid to the Deity is to know and imitate Its
-perfection.</p>
-
-<p>The wise men say that one community embraces heaven and earth, and gods
-and men and friendship and order and temperance and righteousness; for which
-reason they call this whole a kosmos or orderly universe.</p>
-
-<p>Of all things learn to revere your <i>Self</i>.</p>
-
-<p>Likeness to the Deity should be the aim of all our endeavors. The nobler,
-the better the man, the more godlike he becomes, for the gods are the guardians
-and guides of men.</p>
-
-<p>There is a relationship between men and gods, because men partake of the
-Divine Principle.</p>
-
-<p>You have in yourself something similar to God; therefore use yourself as
-the Temple of God.</p>
-
-<p>Be bold, O man! Divine thou art.</p>
-
-<p>Truth is to be sought with a mind purified from the passions of the body.
-Having overcome evil things, thou shalt experience the union of the immortal
-God with the mortal man.</p></blockquote>
-
-
-<p class="c">(b) <span class="smcap">the esoteric teachings</span></p>
-
-
-<p class="c">(1) Symbols</p>
-
-<p>The esoteric teachings of Pythagoras, which he called "the Gnosis
-of Things that Are," or "the Knowledge of the Reality," so far as
-they can be gathered from the extant fragments, dealt with (1)
-Symbols, (2) Number, that is, the inner meaning of arithmetic and
-geometry, (3) Music, (4) Man, and (5) the Earth and the Universe.
-In his esoteric teachings Pythagoras gave out the keys to the system
-of practical ethics outlined in his exoteric sayings. Such of his public
-utterances as were called Symbols were mere blinds, capable of several
-interpretations with several distinct and highly important meanings
-attached to them. H. P. Blavatsky, speaking of these, says:</p>
-
-<blockquote>
-
-<p>Every sentence of Pythagoras, like most of the ancient maxims, had (at least)
-a dual signification; and while it had an occult physical meaning expressed in its
-words, it embodied a moral precept.</p></blockquote>
-
-<p><span class="pagenum"><a name="Page_133" id="Page_133">[Pg 133]</a></span></p>
-
-<p>It is no mere coincidence that many of the maxims were and still
-are current among widely separated nations. The following are examples
-of some Pythagorean Symbols together with their possible meanings
-as moral precepts:</p>
-
-<p>"Do not devour your heart": that is, do not consume your vitality
-in futile grief.</p>
-
-<p>"Do not devour your brain": that is, do not waste your time in
-idle thoughts.</p>
-
-<p>"When you are traveling abroad, turn not back, for the furies will
-go with you": that is, do not dally or cry over spilt milk but hasten
-to accomplish whatever you have begun; otherwise you will fail, and
-remorse and sorrow will thereafter attend you.</p>
-
-<p>"Do not indulge in immoderate laughter": that is, restrain the
-unstable parts of your nature.</p>
-
-<p>"Do not stir fire with a sword": that is, do not return angry
-words to an angry man, for "hatred ceaseth not by hatred but by love&mdash;this
-is an everlasting truth."</p>
-
-<p>"Turn away from yourself every sharp edge": that is, control
-your passions.</p>
-
-<p>"Nourish nothing which has crooked talons or nails": that is,
-cultivate only kindliness of disposition.</p>
-
-<p>"Help a man to take up a burden but not to lay it down": that is,
-by toils and sorrows men are strengthened.</p>
-
-<p>"Do not step above the beam of the balance": that is, live a life
-of perfect justice.</p>
-
-<p>"Spit not upon the cuttings of your hair or the parings of your
-nails": that is, even trifles are important.</p>
-
-<p>"Destroy the print of the pot in the ashes": that is, correct all
-mistakes.</p>
-
-<p>"Put the shoe on the right foot first but put the left foot first into
-the bath-tub": that is, act uprightly and honestly, washing away all
-impurities.</p>
-
-<p>"Look not in a mirror by lamplight": that is, do not be misled by
-the phantasies of the senses, but be guided by the pure, bright light of
-spiritual knowledge.</p>
-
-<p>"Transplant mallows in your garden but eat them not": that is,
-cultivate spirituality and destroy it not.</p>
-
-<p>"Do not wear a ring": that is, philosophize truly, and separate
-your soul from the bonds of the body.</p>
-
-<p><span class="pagenum"><a name="Page_134" id="Page_134">[Pg 134]</a></span></p>
-
-<p>"When the winds blow, give heed unto the sound": that is, when
-the Deity speaks, attend closely.</p>
-
-<p>"When you rise from bed, disorder the covering, and efface the
-impression of the body": that is, when you have attained unto wisdom,
-obliterate all traces of your former ignorance.</p>
-
-<p>"Leaving the public ways, walk in unfrequented paths": that is,
-lead a spiritual, not a worldly, life.</p>
-
-<p>"Do not offer your right hand lightly": that is, do not make
-pledges which you cannot or will not keep, and do not divulge the
-Mysteries to those who are unfit and uninitiated.</p>
-
-<p>"Do not receive a swallow into your house": that is, do not disclose
-the Mysteries to one who is flighty and unstable.</p>
-
-<p>"Speak not about Pythagorean concerns without light": that is,
-do not assume to be a teacher until you have become a student.</p>
-
-<p>"When treading the Path divide not": that is, truth is one but
-falsehood is multifarious; choose that philosophy in which there is
-no inconsistency or contradiction.</p>
-
-<p>"Above all things learn to govern your tongue when you follow
-the gods": that is, learn the power of silence.</p>
-
-<p>"Disbelieve nothing admirable concerning the gods or the divine
-teachings": that is, the Deity is perfect justice and perfect love; "the
-Divine wisdom is the science of life, the art of living."</p>
-
-<p>"Do not cut your nails while sacrificing": that is, in praying,
-remember even those who are most distant.</p>
-
-<p>"Sacrifice and worship unshod": that is, approach the Mysteries
-with a reverent heart.</p>
-
-<p>"Entering a temple, neither say nor do anything which pertains to
-ordinary life": that is, preserve the Divine, pure and undefiled; the
-divine science cannot be judged by the ordinary standards of human
-opinion.</p>
-
-<p>"Enter not into a temple negligently nor worship carelessly, not
-even though you stand only at the doors": that is, seek the Divine
-wholeheartedly without reference to personal advantage, no matter
-however humble your position.</p>
-
-<p>"Approach not gold in order to gain children": that is, beware of
-all teachers who barter the things of the Spirit; "by their fruits ye
-shall know them."</p>
-
-<p>"Inscribe not the image of the Deity on a ring": that is, do not
-think of the Supreme as either finite or personal.</p>
-
-<p><span class="pagenum"><a name="Page_135" id="Page_135">[Pg 135]</a></span></p>
-
-
-<p class="c">(2) Number</p>
-
-<p>The esoteric teachings of Pythagoras in regard to number dealt
-principally with the significance of arithmetic and geometry, and emphasized
-the importance of the application of number to weights and
-measures. He was the first to explain the multiplication table to the
-Greeks. The leading idea of his system was that of the Unity in
-Multiplicity. Therefore the Pythagorean concept of harmony was
-based upon the relationship of the One and the Many, the idea of the
-One in Many and the Many in One&mdash;"as above, so below." By number
-Pythagoras meant not merely figures, but regulated motion or
-vibration, rhythm, law, and order; for he made number equivalent to
-intelligence. He said:</p>
-
-<blockquote>
-
-<p>Number is that which brings what is obscure within the range of our knowledge,
-rules all true order in the universe and allows of no errors.</p></blockquote>
-
-<p>He assumed, as first principles, the numbers and the symmetries
-existing in them, which he called harmonies. He taught:</p>
-
-<blockquote>
-
-<p>Virtue is a proportion or harmony. Happiness consists in the perfection of
-the virtues of the soul, the perfect science of numbers. Nature is an imitation
-of number.</p></blockquote>
-
-<p>Pythagorean arithmetic was concerned especially with the first
-ten digits, which were "hieroglyphic symbols, by means of which
-Pythagoras explained his ideas about the nature of things." He taught
-that unity, the monad or one, is no true numeral, for one multiplied
-any number of times by itself always equals one; that is, unity unlike
-the true numerals, has not an infinite series of varying powers, for its
-square, cube, and other powers, are one and all equal to one, the first
-term of the series. Another peculiarity, which proves unity not to
-be a true numeral, is its indivisibility into whole numbers.</p>
-
-<blockquote>
-
-<p>The monad is God and the good, which is the origin of the one and is itself
-Intelligence. The monad is the beginning of everything. Unity is the principle
-of all things and from Unity went forth an infinite or indeterminate duality, the
-duad, which is subordinate to the monad as its cause.</p></blockquote>
-
-<p>Pythagoras taught that the duad, the first concept of addition,
-was the first true figure and regarded the one as a symbol for the
-Primitive Unity or the Deity, the Absolute, behind and above the
-indeterminate or infinite duad, which symbolized chaos or spirit-matter.
-The triad or the three, the monad plus the duad, symbolized
-the Divine, the Heavenly, as opposed to the Earthly.</p>
-
-<p><span class="pagenum"><a name="Page_136" id="Page_136">[Pg 136]</a></span></p>
-
-<blockquote>
-
-<p>The Pythagoreans say that the All and all things are defined by threes; for
-beginning, middle, and end constitute the number of all and also the number of
-the triad.</p></blockquote>
-
-<p>The tetrad or the four exists in two forms, its actual form the
-quaternary or the four, the symbol of Earth as opposed to Heaven,
-and its potential form, the tetraktys, which contains in germ the sum
-total of the universe, manifested and unmanifested, the Pythagorean
-dekad or ten, thus, 1 + 2 + 3 + 4 = 10. The tetraktys, therefore, was
-regarded as a very sacred symbol. The pentad or number five, symbolized
-man. The senary or number six, is, of course, composed of two
-threes, and was regarded as an abbreviation for the alpha and omega
-of evolutionary growth. The hebdomad or number seven, is the perfect
-number, par excellence, symbolizing both heaven and earth. In
-the words of H. P. Blavatsky</p>
-
-<blockquote>
-
-<p>The ogdoad or 8 symbolizes the eternal and spiral motion of the cycles, and is
-symbolized in its turn by the Caduceus (or herald's staff of Hermes). The nine
-is the triple ternary, reproducing itself incessantly under all shapes and figures
-in every multiplication. The ten or dekad brings all these digits back to unity
-and ends the Pythagorean table.</p></blockquote>
-
-<p>"It is," Pythagoras says, "the starting point of number."</p>
-
-<p>Passing from the arithmetic to the geometry of Pythagoras,
-Plato's statement that "God geometrizes" is undoubtedly Pythagorean
-in origin, for it is said that Pythagoras perfected geometry among the
-Greeks, and the two well-known theorems that the triangle inscribed
-in a semi-circle is right-angled, and that the square of the hypothenuse
-of a right-angled triangle is equal to the sum of the squares of the
-sides, are still associated with his name. Pythagoras taught:</p>
-
-<blockquote>
-
-<p>From the monad and the duad proceed numbers; from numbers signs; from
-signs lines, of which plane figures consist; from plane figures solid bodies. The
-Kosmos is endued with life and intellect and is of a spherical figure.</p></blockquote>
-
-<p>From one point of view, One corresponds to the dot or point, Two
-to the line, Three to the plane, and Four to the concrete solid. The
-dekad was represented geometrically in the form of a tetradic equilateral
-triangle of ten dots, with one dot at the apex, and four along
-the base line, thus <img src="images/fig54.jpg" alt=""/>. This shows graphically how the tetraktys
-as 1 + 2 + 3 + 4 = 10, contains potentially the dekad. This ten-dot
-triangle filled out by lines becomes an equilateral triangle, with the
-dot at the apex and at the center remaining as generating-points for<span class="pagenum"><a name="Page_137" id="Page_137">[Pg 137]</a></span>
-adjacent figures, and especially as the centers of circles, inscribed in
-and circumscribed about the original triangle.</p>
-
-<p>The principal plane geometrical figures known to have been
-explained by Pythagoras are the circle in its three forms: one with
-the center unmarked, the second with a dot at the center, and the
-third with the diameter drawn: <img src="images/fig55.jpg" alt=""/> <img src="images/fig56.jpg" alt=""/> <img src="images/fig57.jpg" alt=""/>; the triangle: <img src="images/fig58.jpg" alt=""/>
-the square: <img src="images/fig59.jpg" alt=""/>; the pentagram, or five-pointed star: <img src="images/fig60.jpg" alt=""/>; and
-the hexagram, the six-pointed star or so-called Pythagorean Pentacle:
-<img src="images/fig61.jpg" alt=""/>.</p>
-
-<p>The circle was called by Pythagoras "the most beautiful of all
-plane figures" and in its form with the center unmarked, corresponding
-to the monad or the one in arithmetic, was placed in a category
-by itself. The circle with a dot at its center corresponds to
-the duad, the triangle to the triad, the square to the tetrad in its actual
-as opposed to its potential form, which is that of the tetradic dotted
-triangle, as previously explained, the potential equivalent of the decad.
-The pentagram or five-pointed star corresponds to the pentad, and
-the hexagram to the senary. The circle with its diameter indicated
-the actual dekad or 10 (for we no longer write the one within the
-circle to represent ten) as opposed to the potential equivalent of the
-dekad, the tetraktys. In his solid geometry Pythagoras taught that
-"the sphere was the most beautiful of all solid figures," and in its form
-corresponding to the monad, it was classed by itself. Pythagoras explained
-that both the earth and the kosmos were spherical in shape,
-and added that the universe was made up of five basic solid figures,
-which were built up from the triangle and the square: namely, the
-cube; the tetrahedron; the octahedron, a figure with its eight sides
-formed by equal equilateral triangles; the dodecahedron, a figure with
-twelve faces formed by regular pentagons; and the icosahedron, a
-figure composed of twenty equal and similar triangular pyramids
-whose vertices meet at the center of a sphere, which is supposed to
-circumscribe it.</p>
-
-
-<p class="c">(3) Music</p>
-
-<p>Turning to Pythagoras' teachings in regard to music, which he
-regarded as a very important help in controlling the passions, it is
-said that he was the first to teach the Greeks the tonic relations of the
-musical scale, and invented for them the monochord, a one-stringed<span class="pagenum"><a name="Page_138" id="Page_138">[Pg 138]</a></span>
-instrument, used in measuring the musical intervals. Upon these relations
-he built his celebrated doctrine of the Harmony or Music of
-the Spheres, that is, that the heavenly bodies, composing our solar
-system, in the course of their rotations emit the notes of the scale.
-H. P. Blavatsky and the ancients explain this by saying that Pythagoras
-called</p>
-
-<blockquote>
-
-<p>a "tone" the distance of the Moon from the Earth; from the Moon to Mercury ½
-a tone, thence to Venus the same; from Venus to the Sun 1½ tones; from the Sun
-to Mars a tone; from thence to Jupiter ½ a tone; from Jupiter to Saturn a tone;
-and thence to the Zodiac a tone; thus making seven tones, the diapason harmony.
-All the melody of nature is in those seven tones and therefore is called "the
-Voice of Nature."</p></blockquote>
-
-<p>Pythagoras declared that the harmony of the spheres is not heard
-by the ordinary human ear either because it has always been accustomed
-to it from the beginning of life, or because the sound is too
-powerful for the capabilities of the physical ear. In substantiation of
-this theory it is interesting to note that modern science expresses the
-intervals of music by proportions similar to those which mark the
-tonal distances of the planets.</p>
-
-
-<p class="c">(4) Man</p>
-
-<p>Self-contemplation was strongly insisted upon and played a most
-vital part in the Pythagorean training. To his esoteric section Pythagoras
-taught the immortality of the soul, its pre-existence, and its rebirth;
-karma; and the septenary constitution of man, partially
-veiled, it is true, under the form of a triple division of the soul into
-animal, human, and divine parts.</p>
-
-<blockquote>
-
-<p>There is a doctrine whispered in secret that man is a prisoner, who has no
-right to open the door and run away. The gods are our guardians.</p>
-
-<p>The soul is a harmony and the body its prison.</p>
-
-<p>We choose our own destiny and are our own good or bad fortune.</p>
-
-<p>Rash words and acts are their own punishment.</p>
-
-<p>We are our own children.</p></blockquote>
-
-<p>Intentional perversions of the teachings of Pythagoras, mere travesties
-of his ideas, are plainly evident in what has come down to us
-in regard to his belief in metempsychosis. Thus we are told that
-his enemies circulated the story that Pythagoras had declared that
-one of his relatives had passed into a bean, a vicious joke based on the
-fact that beans were excluded from the Pythagorean diet. Another<span class="pagenum"><a name="Page_139" id="Page_139">[Pg 139]</a></span>
-similar malicious fiction about Pythagoras is thus referred to by Xenophanes,
-a contemporary philosopher.</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">They say that once, as passing by he saw</div>
-<div class="i0">A dog severely beaten, he did pity him,</div>
-<div class="i0">And spoke as follows to the man who beat him:</div>
-<div class="i0">"Stop now, and beat him not; since in his body,</div>
-<div class="i0">Abides the soul of a dear friend of mine,</div>
-<div class="i0">Whose voice I recognized, as he was crying."</div>
-</div>
-</div>
-</div>
-
-<p>That Pythagoras, himself, did not believe in transmigration after
-such fashion, is shown quite plainly by the following statements of
-Hierocles, the Neo-Platonist in his commentary upon the <i>Golden
-Verses</i> of Pythagoras:</p>
-
-<blockquote>
-
-<p>If through a shameful ignorance of the immortality of the human soul, a man
-should persuade himself that his soul dies with his body, he expects what can
-never happen; in like manner he who expects that after death he shall put on the
-body of a beast and become an irrational animal because of his vices, or a plant
-because of his dulness and stupidity&mdash;such a man, I say, acting quite contrary
-to those who transform the essence of man into one of the superior beings, is
-<i>infinitely deceived</i> and <i>absolutely ignorant</i> of the <i>essential form</i> of the <i>soul</i>, which
-can never change; for being and continuing always man, it is only said to become
-God or beast by virtue or vice, though it cannot be either the one or the other.</p></blockquote>
-
-<p>The following quotations give us true representations of Pythagoras'
-ideas on pre-existence and rebirth.</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Souls cannot die. They leave a former home,</div>
-<div class="i0">And in new bodies dwell and from them roam.</div>
-<div class="i0">Nothing can perish, all things change below,</div>
-<div class="i0">For spirits through all forms may come and go.</div>
-<div class="i8"><b> . . . . . . </b></div>
-<div class="i0">Thus through a thousand shapes, the soul shall go</div>
-<div class="i0">And thus fulfil its destiny below.</div>
-<div class="i0">Death has no power th' immortal soul to slay;</div>
-<div class="i0">That, when its present body turns to clay,</div>
-<div class="i0">Seeks a fresh home and with unminish'd might</div>
-<div class="i0">Inspires another frame with life and light.</div>
-<div class="i0">So I myself (well I the past recall)....</div>
-</div>
-</div>
-</div>
-
-<p>Pythagoras regarded rebirth as a gradual process of purification
-and taught that the soul by reason of nobility of character gained by
-struggles upon earth was destined to be exalted eventually into far
-higher modes of life. "Imagination," he explained:</p>
-
-<blockquote>
-
-<p>is the remembrance of precedent spiritual, mental, and physical states, while fancy
-is the disorderly production of the material brain.</p>
-<p><span class="pagenum"><a name="Page_140" id="Page_140">[Pg 140]</a></span></p>
-<p>Man is perfected first by conversing with gods, which he can do only when
-he abstains from evil and strives to resemble divine natures; secondly, by doing
-good to others, which is an imitation of the gods; thirdly, by leaving the mortal
-body.</p>
-
-<p>By our separation from the Deity, we lost the wings which raised us towards
-celestial beings and were thus precipitated into the region of death where all evils
-dwell. By putting away earthly passions and devoting ourselves to virtue, our
-wings will be renewed and we shall rise to that existence where we shall find the
-true good without any admixture of evil.</p>
-
-<p>The soul of man being between spirits who always contemplate the Divine
-Essence and those who are incapable of contemplating it, can raise itself to the
-one, or sink itself to the other.</p>
-
-<p>Every quality which a man acquires originates a good or bad spirit, which
-abides by him in this world and after death remains with him as a companion.</p></blockquote>
-
-<p>Pythagoras taught that man is a microcosm, a compendium of the
-universe, with a triple nature, composed of (1) an immortal spirit,
-the Spiritual Soul, intuitive perception, the <i>Nous</i>, a portion of the
-Deity; (2) a human intelligence, the Human Soul, the rational principle,
-the <i>Phren</i>; and (3) the sensitive irrational nature, the Animal
-Soul, the seat of the passions and desires, the <i>Thymos</i>. The Nous and
-the Thymos, he stated, are common to man and the lower animals, but
-the Phren, which in its higher aspect is immortal, is peculiar to man.</p>
-
-<blockquote>
-
-<p>The immortal mind of man is as much more excellent than his sensitive
-irrational nature as the sun is more excellent than the stars.</p></blockquote>
-
-<p>The physical body is but a temporary garment of the soul, into
-which "the Nous enters from without." "The sense perceptions
-are deceptive."</p>
-
-<blockquote>
-
-<p>The principle of life is about the heart, but the principle of reason and intelligence
-in the head.</p></blockquote>
-
-<p>Pythagoras added that at death the ethereal part of man freed
-from the chains of matter is conducted by Hermes Psychopompos,
-the Guide of Souls, into the region of the dead, where it remains in
-a state according to its merit until it is sent back to earth to inhabit
-another body. The object of rebirth is gradually to purify the soul
-by successive probations, until finally it shall be fitted to return to the
-immortal source whence it emanated.</p>
-
-
-<p class="c">(5) The Earth and the Universe</p>
-
-<p>It is well-known that the ideas expressed by Plato in his <i>Timaeus</i>,
-the dialog which he named after his Pythagorean teacher, are derived<span class="pagenum"><a name="Page_141" id="Page_141">[Pg 141]</a></span>
-almost entirely from Pythagorean sources. Therefore it is probable
-that Pythagoras taught about the earlier continents, which were
-destroyed alternately by fire and water, and in particular about the
-legends of Atlantis, including the account of an Atlantean invasion of
-Greece about 10,000 years <span class="smcap">b. c.</span> before the Greeks lived in the Greek
-lands&mdash;an invasion which was repelled by the inhabitants of prehistoric
-Athens, who were akin to the ancient Egyptians.</p>
-
-<p>In regard to our solar system, Pythagoras knew not only that the
-earth is spherical, but also taught that the sun, likewise spherical, not
-the earth, is the center&mdash;a theory rediscovered more than 2000 years
-later by Copernicus and Galileo. Pythagoras also explained the obliquity
-of the ecliptic, the causes of eclipses, that the morning and
-evening star are the same, that the moon shines by light reflected from
-the sun, and that the Milky Way is composed of stars. He held that
-"the Universe has neither height nor depth but is infinite in extent,"
-that</p>
-
-<blockquote>
-
-<p>there is a void outside the Universe into which the Universe breathes forth and
-from which it breathes in,</p></blockquote>
-
-<p>and that</p>
-
-<blockquote>
-
-<p>the Universe is brought into being by the Deity and is perishable so far as its
-shape is concerned, for it is perceived by sense, is therefore material, but that (its
-Essence) will not be destroyed.</p></blockquote>
-
-<p>Pythagoras declared that all nature is animate, for</p>
-
-<blockquote>
-
-<p>Soul is extended through the nature of all things and is mingled with them</p></blockquote>
-
-<p>and he believed in one Deity, ruling and upholding all things.</p>
-
-<blockquote>
-
-<p>There is One Universal Soul diffused through all things&mdash;eternal, invisible,
-unchangeable; in essence like Truth, in substance resembling Light; not to be
-represented by any image; to be comprehended only by the <i>Nous</i>; not, as some
-conjecture, exterior to the Universe, but in itself entire, pervading the sphere
-which is the Universe.</p></blockquote>
-
-<p>From this One Universal Soul proceed Spiritual Intelligences,
-above, below, and inclusive of man; the subtle ether out of which they
-are formed becoming more and more gross, the further it is removed
-from the divine Source. He classified these Hosts or Hierarchies
-of Spiritual Intelligences into gods or major divinities, daemones or
-lesser divine beings of good and bad natures, and thirdly heroes or
-disembodied human souls, "immortal minds in luminous bodies," in<span class="pagenum"><a name="Page_142" id="Page_142">[Pg 142]</a></span>
-position intermediate between men and the daemones. He declared
-"the whole air is filled with souls."</p>
-
-<p>H. P. Blavatsky says:</p>
-
-<blockquote>
-
-<p>In the Pythagorean Theurgy these hierarchies of the Heavenly Host and the
-gods were expressed numerically.</p></blockquote>
-
-<p>The Pythagoreans believed that the forces of nature were spiritual
-entities. They taught that there are ten spheres formed by the
-Heavenly bodies, those of Mercury, Venus, Mars, Jupiter, Saturn,
-the fixed Stars, the Sun, the Moon, the Earth, and the Counter-earth
-or the Antichthon, about which little has come down to us but which is
-presumably connected with "the riddle of the Eighth Sphere." Furthermore
-the Pythagoreans taught that there were ten cardinal pairs
-of opposites or ten antithetical principles, which constitute the elements
-or Stoicheia of the Universe, namely, (1) the limited and the unlimited;
-the finite and the infinite; (2) the One and the Many;
-(3) light and darkness; (4) good and bad; (5) rest and motion;
-(6) the masculine and the feminine; (7) the straight and the crooked;
-(8) the odd and the even; (9) the square and the oblong; and
-(10) the right and the left.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c94">PHOTOGRAPHY AND THE INVISIBLE:<br />
-by Philip A. Malpas</h2>
-</div>
-
-<div>
-<img class="drop-capp1" src="images/fig27.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">IF a spectrum be thrown on a blackboard with a lantern, in
-a dark room, one end will be violet and the other red, to
-the ordinary eye. If a plain photographic sensitized plate
-is placed against the blackboard so as to receive the spectrum
-on its central portion during a suitable exposure and
-is then developed, fixed, and replaced in its original position, the result
-shown is remarkable. At the red end the plate is unaffected;
-the orange and yellow and green are scarcely recorded; the blue and
-violet are well represented, but the part of the plate most affected is
-that beyond the visible violet far into the "darkness" of the blackboard.</p>
-
-<p>Here is a sensitive surface or substance which can "see," as
-though brilliantly lighted, a surface which to the ordinary eye is invisible,
-but, on the other hand, has some difficulty in seeing the red
-and yellow, which the eye can see quite plainly. Needless to remark
-<span class="pagenum"><a name="Page_143" id="Page_143">[Pg 143]</a></span>that this is why a true red or yellow light is "safe" for ordinary
-plates and for dark-rooms. On the other hand it would be possible
-to have a dark-room which would be to the plate a very light room
-indeed, being filled with these invisible rays beyond the violet end of
-the spectrum.</p>
-
-<div class="figcenter" id="f12">
-<img src="images/fig35.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">VISINGSBORG CASTLE, VISINGSÖ, SWEDEN</p>
-</div>
-
-<div class="figcenter" id="f13">
-<img src="images/fig36.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE CANAL, TROLLHÄTTAN, SWEDEN</p>
-</div>
-
-<div class="figcenter" id="f14">
-<img src="images/fig37.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">HIGH SLUICE AND PALACE OF INDUSTRY, AMSTERDAM, HOLLAND<br />
-(At Amsterdam a stone arch bridge is called a sluice)</p>
-</div>
-
-<div class="figcenter">
-<img src="images/fig38.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PALACE OF INDUSTRY, AMSTERDAM</p>
-</div>
-
-
-
-
-
-<p>And yet there are some eyes which can plainly distinguish the
-fact that a substance or surface is giving off these powerful rays,
-invisible to less sensitive eyes. Perhaps this is one of the thousands
-of little forerunner facts which testify to the increase of sensibility
-prophesied by H. P. Blavatsky for this present century.</p>
-
-<p>Now if a solution of one per cent of sulphate of quinine, one
-centimeter thick, is used in a glass cell before a lens or plate it may
-delay the exposure by perhaps six times the normal time, thus showing
-that of our photographs taken under ordinary conditions on ordinary
-plates we have been accustomed to accepting as true pictures
-reproductions of the invisible, although much of that invisible coincides
-with the visible, since these rays are emitted by so many substances.</p>
-
-<p>But a false standard has been established unconsciously in our
-minds. Where blue skies should be, we are content to see a pure
-white in a photograph. Where reds and yellows abound we expect
-altogether too dark a representation, as with grass and green trees.</p>
-
-<p>The quinine light-filter (aesculine, extracted from the horse-chestnut,
-serves as well) absorbs or is largely opaque to these rays
-and such a filter is much used now with specially sensitized plates to
-allow the colors to be reproduced in monochrome in truer relation.
-A yellow filter will also absorb some of the visible blue. The glass
-of the lens too is responsible for the absorption of a proportion of
-these rays. By an action not yet understood the dyeing of plates with
-certain dyes renders the silver in them far more sensitive to the various
-colors in the green, yellow, and red of the spectrum.</p>
-
-<p>Is it not probable that silver has the power of sensing these rays
-so keenly, while the human eye, for reasons best known to the human
-mind, has had and lost that power, but may be now beginning to regain
-it? Such a recovery is not made without strain and natures that
-can begin to sense these invisible rays must either strengthen and
-purify themselves to the utmost degree possible or suffer what dry
-leaves suffer in the flames, a burning out of the particles that are not
-tuned to withstand the red fire that burns them. Hence the theosophical
-<span class="pagenum"><a name="Page_144" id="Page_144">[Pg 144]</a></span>reason for purity and strength, first, last, and all the time,
-in preparation for the burning fiery flames of added sensitiveness
-which come and have come quite soon enough for us to prepare
-against rather than seek.</p>
-
-<p>Knowing what is now known of the efficacy of light in curing certain
-affections, especially the violet and blue light, is it too early to
-suggest that much of the power of quinine is due to the body being
-saturated with this "colorless" dye and so cutting off light which the
-constituents of the body are not strong enough to bear without their
-balancing power being impaired, and so leaving the battlefield at the
-mercy of inimical fever forces?</p>
-
-<p>Tropical travelers are warned not so much to use quinine after
-attack, but to saturate the body (with minute doses) commencing
-several days before entering the dangerous zone.</p>
-
-<p>In spite of endless fraud and humbug and "fake" photography,
-it has long been suspected that the invisible can be photographed. As
-shown, we have never been doing anything else in our photography
-except photographing much of the invisible. Without saying that it
-has or has not been done, we may well ask if it is really so difficult
-to imagine that much of what inhabits the "seeming void" may be
-made visible to the lunar surface of the plate?</p>
-
-<p>Professor Wood's experiments on the lines of photography by
-invisible rays are of absorbing interest. Not only has he made interesting
-photographs of objects by means of the invisible violet rays,
-but also by means of the invisible rays below the red end of the
-spectrum. And he shows one very interesting result of photographing
-Chinese white by these ultra-violet rays&mdash;as though the pigment
-were a pure black! This illustrates the fact long known to photo-engravers'
-artists that Chinese white is a bad white to use except in a
-mixed tint. The Chinese white cuts off so much of this invisible
-chemically-active "white" as to appear gray even to an ordinary
-plate's "lunar eye."</p>
-
-<p>Another startling result is that by the ultra-violet light a man's
-shadow may entirely disappear when he is photographed in sunlight.
-One wonders if the strange Eastern "superstitions" as to shadows
-and men without shadows do not have a real scientific basis. Perhaps
-R. L. Stevenson's little child who rose so early that his "naughty
-little shadow had stayed at home ... and was fast asleep in bed,"
-could tell us.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_145" id="Page_145">[Pg 145]</a></span></p>
-
-<div class="chapter">
-<h2 id="c62">HEREDITY AND BIOLOGY: by H. T. Edge, <span class="half">B. A. (Cantab.)</span></h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig10.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE word "heredity" is one that is much conjured with
-nowadays, so that it is important to understand its meaning
-and import. In so far as its meaning covers facts
-ascertained by reliable observation, and correct inferences
-therefrom, we must be prepared to accord the word the
-respect which in that case it deserves; but in so far as it may stand
-for imperfect observations and the faulty theories inferred therefrom,
-we must be equally prepared to apply scrutiny and reserve.</p>
-
-<p>One thing we find is that the word is frequently used, even by
-accredited authorities on biology, in a variable sense; in the course
-of an argument the word has two or more distinct meanings, and the
-arguer does not seem to be aware of the variation. This of course
-indicates a nebulosity in the reasoning and leads to confusion and
-wrong conclusions. For instance, in a particular case, where a lecturer
-is reported, we find that he uses the word (1) in the sense of
-"the fact that organic cells reproduce their kind," and (2) in the
-sense of "some power or faculty in virtue of which they reproduce
-their kind." These two senses are quite distinct, and would have been
-given separate heads in a dictionary; to ignore the distinction in an
-argument both arises from and creates confusion.</p>
-
-<p>But let us at present consider the second meaning&mdash;that of some
-power or property in virtue of which an organic cell can reproduce its
-kind. Biology, within its present scope, must confine itself to admitting
-the existence of this power and to tracing its workings. The
-source of the power lies outside the field of ordinary biological research.
-For, granted that physical matter is actuated by an agency,
-that agency must be immaterial; or at least, if material, then material
-in another sense than that in which physical matter is material. Now
-biologists may claim that this phase of the subject does not concern
-them; and that point we should be willing to concede in all cases where
-the investigations were confined to their appropriate limits&mdash;that is,
-to the limits appropriate to a confessedly limited science. But what
-we often actually find is that theorists overstep these limits and assume
-an attitude of positiveness and authority to which (by the logic of
-their own admission) they are not entitled. We even find proposals
-to base legislation upon biological theories; and there is the danger
-that in small self-governed communities such experiments may actually
-be carried into effect. When it comes to this therefore we are<span class="pagenum"><a name="Page_146" id="Page_146">[Pg 146]</a></span>
-justified in inquiring more jealously into the credentials of biology;
-for we do not readily concede the right to be governed by people who
-have confessed that certain vital phases of their subject do not concern
-them.</p>
-
-<p>Hence, however the case may stand as regards merely theoretical
-science, when there is an attempt to apply theories to matters of government
-and public policy, the restrictions become a matter of vital
-importance. If we are to achieve successful results in applied biology,
-then we must positively know something about these mysterious potencies
-which lie behind matter and which many biologists say do not concern
-them; for these forces actually exist and count, whether biologists
-understand them or not; and though they may be ignored on
-paper, their effects cannot be ignored.</p>
-
-<p>That which lies behind matter is mind&mdash;something well known
-to our experience but not definable in terms of space. The mental
-aspect of heredity is far more important than the merely physical.
-The bearing of this truth upon the question of race-improvement and
-the elimination of degenerate types is important. In paying so much
-attention to the physical side of the question we are ignoring the important
-factors and exaggerating those of lesser importance.</p>
-
-<p>In agriculture, attention to the soil is all very well and necessary;
-but attention to the nature of the seed planted is generally considered
-as counting for a good deal in determining the nature of the crop to
-be reaped. Biological theorists are flooding us with schemes for improving
-the soil in which the human plant grows; and very excellent
-some of these schemes are. But what about the seeds of the human
-plant? Nay more; we have not even exhausted the question of the
-soil; for besides the physical soil, is there not the mental soil? In
-short, an abundance of factors enter into the question, all of which are
-of vital import, yet of which but a few fall under the attention of
-biological theorists.</p>
-
-<p>Heredity includes the two factors of innate potentiality and environment;
-but the former, since it escapes the observation of physical
-science, is minimized in favor of the latter. There is an attempt to
-make environment account for the whole set of phenomena; as
-though the nature of the crop depended entirely upon the soil and
-not at all upon the nature of the seed.</p>
-
-<p>In the question of parental transmission the same considerations
-apply. While it is true that the offspring derives many of its characteristics
-<span class="pagenum"><a name="Page_147" id="Page_147">[Pg 147]</a></span>from its parents, and others from its surroundings, we know
-that parentage and environment cannot explain everything. There is
-another factor; and this factor is what corresponds to the seed in our
-illustration from agriculture. In fact it is the <i>innate character</i> of the
-individual. For of a man's character, part is due to parentage and
-environment and part is inherent in the individual himself. The
-character is the resultant of these two components. The influence
-of this inherent factor is seen in families, where, though all the children
-have the same parents, the characters may be widely different.
-We are aware that an attempt is made to explain this fact by saying
-that the different children have combined the characteristics of the
-parents in different proportions; but this is not an explanation of the
-cause, but merely a restatement of the problem in another form.</p>
-
-<p>Into the processes of generation and birth there enter many different
-factors, each of which calls for study, if we would know the
-truth and arrive at safe and practical conclusions. Even plants and
-animals have what may be called <i>vital souls</i> or <i>monads</i>, which, working
-behind physical matter, cause it to grow and develop. In the case
-of man there is still more, for such a process would produce merely
-an idiot. There is the human Soul, and this has its own character
-and destiny&mdash;its Karma&mdash;brought from its previous lives. This
-Karma is a potent determining influence in heredity, and it operates
-much more powerfully in some individuals than in others, this
-depending upon the stage of development which the particular Soul
-has reached.</p>
-
-<p>The principle of heredity, as defined by most biologists, is incomplete
-and needs the Theosophical teachings to complete it. It is often
-wrongly supposed to conflict with the Theosophical teachings, but so
-far as it conforms to facts it cannot do this. Theosophists may find
-themselves unable to accept all the speculations of biologists, but
-they can never have any quarrel with the facts.</p>
-
-<p>In biological and anthropological works, in quasi-scientific or
-quasi-sociologic novels by immature and frequently morbid thinkers,
-and to some extent even in stage plays, we see the speculations of
-theorists brought forward as the basis for proposed social polities;
-and bad indeed would be our case should such experimenters ever
-attain the influence they covet. Frightful doctrines regarding marriage
-and parentage, inhuman suggestions as to the treatment of
-malefactors and weaklings, and other horrors, now growing familiar,<span class="pagenum"><a name="Page_148" id="Page_148">[Pg 148]</a></span>
-will readily suggest themselves to the reader. And as these signs
-spring from a misuse of science, which science itself seems unable to
-prevent; while no religious organization seems competent to deal
-with the problem; the importance of teachings which really can tell
-us something about our own nature is evident. But it is not of new
-dogmas that we speak; the teachings referred to are of the nature of
-demonstrations. When anyone is <i>shown</i> something which he did not
-before perceive, and recognizes it for a truth, and makes effectual
-use of it, then he is satisfied and needs not inquire into its authenticity.
-The purpose of Theosophy is to <i>demonstrate</i> the laws of
-human nature and nature in general. Its appeal is to the understanding.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c27">INCORRODIBLE BRONZE: by Travers</h2>
-</div>
-
-
-
-<p class="drop-cap">IT has frequently been maintained that ancient nations, some of
-whose art-works remain to us, knew secrets in metallurgy which
-have been lost and not yet recovered by us; and that in this way
-they were able to make bronze tools as hard as steel, or harder, to
-make metals which would not corrode, etc. Where one has a wish to
-prove that ancient races did not possess such knowledge, there is a
-conflict between theories and facts, resulting in attempts to find an
-explanation which will solve the dilemma. But where one has no
-reason for desiring to represent the ancients as not being so endowed,
-the facts present no difficulty. On the one hand we have monuments
-of the hardest stone, elaborately engraved with deep and accurate
-intaglio. On the other hand we know that many ancient civilizations
-were of extremely long duration, and that surviving offshoots of these
-great civilizations show a remarkable skill in many arts and industries.
-There is an <i>a priori</i> probability that many processes were
-known which have not yet been rediscovered; and the fact that
-these architectural and sculptural remains exist merely increases that
-probability.</p>
-
-<p>With regard to incorruptible bronze, the following, which is condensed
-from the <i>Journal</i> of the Royal Society of Arts (Britain),
-is interesting.</p>
-
-<p>Figures of the Buddha are found in the north of Siam in great
-numbers, on the sites of ancient temples which have been crumbling<span class="pagenum"><a name="Page_149" id="Page_149">[Pg 149]</a></span>
-for centuries, leaving the figures standing amid the forest trees.
-The interesting thing about these figures is the perfect condition of
-the bronze after centuries of exposure to tropical suns and rains.</p>
-
-<p>This bronze is called by the natives "samrit"&mdash;the perfect or auspicious
-alloy&mdash;and its composition for a long time remained a secret,
-until, according to the American Consul at Bangkok, a few years ago
-the formula was discovered in an old Siamese manuscript belonging
-to the late King of Siam. The following is a translation:</p>
-
-<blockquote>
-
-<p>Take twelve ticals (one tical is equal to one half-ounce avoirdupois) weight
-of pure tin, melt it at a slow fire, avoiding bringing it to red heat. Pour two ticals
-weight of quicksilver, stir until the latter has become thoroughly absorbed and
-amalgamated, then cast the mixture in a mold, forming it into a bar. Take one
-catty in weight (eighty ticals) of refined copper and melt it; then gradually incorporate
-with it the amalgam, keeping in the meantime the fused mass well
-stirred. When this has been done, throw into the crucible a sufficient quantity
-of ashes obtained from the stems of the bua-bok (lotus) creeper so as to cover
-the molten metal. Remove the dross with an iron ladle. The metal remaining is
-samrit bronze.</p></blockquote>
-
-<p>It is surely easy to understand that many such formulas might
-have been known and never hit upon since. The possibilities in
-the way of making alloys are endless, especially when it comes to
-using ingredients or reagents other than metals. It would be strange
-indeed if an industrious, highly intelligent, and very patient people,
-working for ages, inspired by enthusiastic motives, should <i>not</i> have
-discovered many things which are unknown to us whose history is
-so recent and whose records have been so largely concerned with less
-peaceful arts.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c110">SCIENTIFIC ODDMENTS: by the Busy Bee</h2>
-</div>
-
-
-
-<p><span class="smcap">The</span> largest flower in the world is said to be <i>Rafflesia</i>, a native of
-Sumatra. It is composed of five round petals of a brickish color,
-each measuring a foot across. These are covered with numerous
-irregular yellowish white swellings. The petals surround a cup nearly
-a foot wide, the margin of which bears the stamens. The cup is
-filled with a fleshy disk, the upper surface of which is covered with
-projections like miniature cows' horns. When empty, the cup will
-hold about twelve pints. The flower weighs about fifteen pounds, the
-petals being three-quarters of an inch thick.</p>
-
-<p class="c"> . . . . . . </p>
-
-<p><span class="pagenum"><a name="Page_150" id="Page_150">[Pg 150]</a></span></p>
-
-
-<p><span class="smcap">Quite</span> a field of discovery lies open in connexion with photography
-by invisible light, for it can reveal objects whose existence
-was not suspected, especially on the moon and other celestial bodies.
-The photograph is taken through a quartz lens coated with silver,
-which is impenetrable to visible light but not to ultra-violet rays.
-White flowers come out black, and a glass porch looks as if made of
-sheet-iron. A man standing in the sunlight was seen to have no
-shadow, which shows that the ultra-violet rays do not come directly
-from the sun but are present in diffused light.</p>
-
-<p class="c"> . . . . . . </p>
-
-<p><span class="smcap">It is</span> often desirable, in delicate scientific measuring, to convey
-a cool beam of light to a small scale which is to be read; and one
-clever device for doing this is to send the light along a glass rod. It
-might be thought that the light would escape through the sides of the
-rod and that it would therefore be necessary to coat them with some
-opaque substance; but this is not the case. Light does not pass
-through glass when it strikes the glass very obliquely. If we look
-very obliquely at a sheet of glass, we do not see the objects on the
-other side of it, but we see the reflection of those on the same side
-as that from which we look; the glass acts as if it were silvered.
-This is what is known as "total reflection"; and in accordance therewith
-the beam cannot escape through the sides of the rod. Thus the
-rod acts like a tube along which the light, as though a fluid, runs;
-rather a suggestive fact in connexion with currents and transmission
-generally.</p>
-
-<p class="c"> . . . . . . </p>
-
-<p><span class="smcap">Now</span> that we know of radium emanation, we have a scientific
-explanation of the difference between natural curative waters when
-drunk at the spring and the same waters after being bottled and exported.
-Things may be chemically identical, and yet different&mdash;a
-reflection that should help to prevent us from becoming too dogmatic.
-This discovery about mineral waters has led to the invention of what
-may be called "artificial genuine waters"; they are mineral waters
-artificially impregnated with radium emanation. These have been
-used curatively with success. Following their use came that of radium
-baths, and then radium air-baths and radium inhalers. Patients
-can be put into a room whose air is impregnated with emanation, or
-they can inhale through a nozzle connected with a bottle. One naturally
-wonders how many more influences there may be in nature which
-have not yet been detected, and how many hygienic beliefs are con<span class="pagenum"><a name="Page_151" id="Page_151">[Pg 151]</a></span>sequently
-based on imperfect knowledge. What happens to the fresh
-air after it has been drawn into a building, heated in an apparatus,
-and distributed? Chemically the same it may be, but it differs a good
-deal in its effects from the air outside. And there is the question of
-prepared foods; is it enough that they be chemically the same as the
-natural product?</p>
-
-<p class="c"> . . . . . . </p>
-
-<p><span class="smcap">The</span> devising of new luxuries is of doubtful advantage; for not
-only is luxury itself enervating, but it is often not even achieved, for
-our needs and susceptibilities increase with their satisfaction.</p>
-
-<p>Soon it will not be necessary to have any circulation in your feet;
-nor to use warm foot-gear or warm your feet at the fire. The carpet
-on which you tread will itself be warm; or if it is not, you can make
-it so in a moment by merely pressing the ubiquitous and indispensable
-button in the wall. Stoop down and examine this magic carpet; it
-looks just like any ordinary unpretending piece of floor-furniture.
-But unravel some of its threads and you will find that they contain
-that all-pervading nerve of modern life&mdash;a wire. Upon a woolen
-thread is wound a tape made up of fine strands of nickel wire; over
-this again goes more wool, and so the wire is made invisible and flexible.
-A cord ending in a plug connects the carpet with the wall or
-the lighting fixture. One would think there was risk of the carpet
-going up in a puff of blue smoke; nor is one much reassured by the
-statement, in a scientific paper, that "when overheated, the resistance
-rises and cuts down the current, so that an automatic regulating action
-is given which prevents overheating." The rise of resistance
-would increase the quantity of heat generated, whereas the lessening
-of the current strength would only reduce the quantity of heat in
-the proportion of the square root of the diminution in current
-strength.</p>
-
-<p class="c"> . . . . . . </p>
-
-<p><span class="smcap">A new</span> method of chemical analysis has been discovered by Sir
-J. J. Thomson. It makes use of the Crookes vacuum tube, which, as
-is well known, consists of a glass vessel containing a residuum of air
-or other gas in a highly rarefied state. A platinum wire is sealed into
-each end of the tube, each wire connected with an electrode within
-the tube. A high-potential electric current is transmitted across the
-rarefied gas, being carried by the particles, which, owing to the rarefaction,
-have a greater freedom of movement. When these charged
-particles strike the walls of the tube or an obstacle placed in their<span class="pagenum"><a name="Page_152" id="Page_152">[Pg 152]</a></span>
-path they produce beautiful luminous effects. Professor Thomson,
-in his new method of analysis, pierces the negative electrode with a
-tube of very fine bore, and it is found that the charged particles of gas
-pass through this tube into the space behind, where they will produce
-luminosity on a screen in their path. Now, as is known, these particles
-can be deflected from their straight path and caused to take curved
-paths by certain electric and magnetic methods. But the amount of
-deflection so produced varies according to the mass and velocity of
-the particle. Professor Thompson has so arranged the experiment
-that the amount of deflection produced in the various particles present
-is indicated by the spot at which they strike the screen. If they proceeded
-in a straight path, they would strike the screen in the center;
-the more they are deflected, the further from the center is the point
-at which they strike. This affords a means of analysing the composition
-of the gases present; but it is also necessary to take into account
-the fact that the amount of deflection depends not only on the mass
-and velocity of the particles but upon the amount of electric
-charge they are carrying. But this merely multiplies or divides the
-results by integral quantities.</p>
-
-<p>It was found by these experiments that no matter what gas was
-being examined, hydrogen was always present, and also carbon, nitrogen,
-and mercury; mercury would be likely to be present in the air of
-a laboratory. In examining marsh gas (CH<sub>4</sub>), besides curves corresponding
-to marsh gas, carbon, and hydrogen, there were found other
-curves which by calculation would correspond to CH, CH<sub>2</sub>, and CH<sub>3</sub>,
-compounds which are not known to the chemist and which must be
-momentary transition stages in the decomposition of marsh gas.</p>
-
-<p>This method of analysis is rapid, can be performed with minute
-quantities, and is not hindered by the presence of impurities, for these
-register themselves without interfering with the other elements.</p>
-
-<p>Two prophecies by H. P. Blavatsky in <i>The Secret Doctrine</i> were
-that chemistry and biology were the twin magicians of the coming
-time, and that it would soon be admitted by men of science that
-the Occult teaching is true&mdash;that every cell, atom, and speck in the
-universe is alive.</p>
-
-<p>The microscopic germ is every day pushing more to the front and
-threatening to elbow the mere molecule out of the field. Even familiar
-chemical reactions will not come off if nothing else but the chemicals
-concerned is present; there has to be something to start the reaction,<span class="pagenum"><a name="Page_153" id="Page_153">[Pg 153]</a></span>
-something electrical or who knows what. So we are told. Any day
-we may expect to hear that the electrons are alive; at any rate they
-are pretty lively and capable for "dead" things.</p>
-
-<p>Bacteria are not all deadly or even maleficent. There are bacteria
-that are good for us, necessary for our existence. The human body
-can be described as made up of minute organisms. Disease means
-that the destructive ones have prevailed over the constructive; but
-when there is a proper balance of the two sorts we are healthy.</p>
-
-<p>And now we learn that some of the beneficent bacteria shine&mdash;emit
-light&mdash;a sure token of their saintly character! But they do not
-merely absorb it and give it out again like some chemicals and phosphorescent
-bodies; they create their own light. "<i>Fiat Lux</i>," they
-say, <i>et lux fit</i>. This light, too, is without heat, wherefore it is the
-most economical light possible. When <i>we</i> create light we create with
-it enough heat to run a hell, and all this represents waste. The most
-efficient electric filament, it is said, gives only 5% of the energy in
-the form of light. The luminous bacteria must have a nutritive
-substance and oxygen. They abound most in sea-water, and on the
-Pacific Coast the sea at certain seasons is a magnificent spectacle at
-night, each wave shining with a soft bright light of undefinable colors.
-But they can be experimented with in the laboratory. <i>Photobacterium
-phosphorescens</i> is obtained from the herring, duly fed and bottled,
-and can be used to read by. A scientific magazine shows a photograph
-of a picture of Lord Lister most appropriately illuminated by
-bacteria which are contained in glass tubes near the picture.</p>
-
-<p>Light has been regarded mainly as a means of vision; but it is
-evidently more than this. In ancient science it is spoken of as one of
-the creative powers. In physics we recognize it as among the active
-transforming forces. We can regard it either as a form of energy
-or as a form of matter&mdash;these amounting to little more than alternative
-points of view. Behind the various phenomena classed as "light"
-lies their ultra-physical <i>cause</i>&mdash;the <i>being</i>, the <i>thing-in-itself</i>. When
-we speak of light as illuminating the mind or emanating from the
-source of inspiration, we are commonly held to be employing a figure
-of speech, a metaphor. But we might as well turn the matter around
-and regard the scientific use of the word light as a metaphor.</p>
-
-<p>There are various kinds of light. Moonlight may be mistaken for
-the light of the sun by some creatures that have not seen the latter;
-also there are owls and bats which prefer it. Candles prove a source<span class="pagenum"><a name="Page_154" id="Page_154">[Pg 154]</a></span>
-of destruction to ignorant moths. The lowliest germs, as we see,
-can emit a certain luminosity; even decaying matter shines. And so
-there are various kinds of light in the world of mind; but best of all
-is the sunlight.</p>
-
-
-<div class="textcol">
-<p>
-Twinkle, twinkle, little germ,<br />
-How I wonder why you squirm,<br />
-Down among my flesh and blood,<br />
-Like a diamond in the mud.</p>
-
-</div><div class="textcol">
-
-<p>
-How doth the little busy bug<br />
-Improve each shining hour<br />
-By causing it to shine some more<br />
-With half a candle-power.<br />
-<span class="pad5"><i>Dr. What's-his-name</i></span>
-</p></div>
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c74">LINNAEUS AND THE DIVINING-ROD:<br />
-Contributed by P. F.</h2>
-</div>
-
-
-
-
-
-
-<p class="drop-cap">LINNAEUS in one of his works relates an experience he had in
-the finding of noble metals by means of the divining-rod, and
-does it in the simple good-humored way that marks all his
-writings and makes them such delightful reading. He says:</p>
-
-<blockquote>
-
-<p>The divining-rod is a curious contrivance, and people will have us believe
-that the rod can tell where metals are hidden. Now and again my secretary
-would take a twig of hazel forked evenly at one end and would amuse the
-company with it. This happened also at this place, one person concealing his
-silver snuff-box, another his watch, here and there in the bushes, and in most
-cases the secretary found them. Now I had never believed in the divining-rod
-and did not like to hear it mentioned. It provoked me that it should be recommended
-in this way, and I imagined that my friends and my secretary were in
-collusion to deceive the company. So going to a large field north of the barn, I
-cut out a piece of turf, placed my little purse in the hole, and covered it up so
-carefully that nobody could see the least trace of it. My own mark was a great
-ranunculus growing near the place, and there was no other tall flower in the
-whole field. When all was arranged I went back to the company, told them that
-I had concealed my purse in the field, and asked the secretary to find it with the
-help of his divining-rod. If he found it, then I would believe in the rod, so sure
-was I that no mortal but myself knew the place where the money was.</p>
-
-<p>The secretary was delighted with such an opportunity to make me think better
-of the rod which I used always to ridicule; and the company too were most
-anxious to watch this master-test. The secretary searched for a long while, a
-full hour at least, and my host and hostess and I had the pleasure of seeing the
-rod work in vain; and as we did not get the money back, the rod was held up to
-ridicule.</p>
-
-<p>At last I repaired to the spot with the intention of recovering my purse, but
-only to find that our rod-walkers had trampled down all the grass by their
-perambulations. Not a trace was left of my ranunculus, and I was compelled to
-search for my money with the same uncertainty as the rod. I felt no inclination
-<span class="pagenum"><a name="Page_155" id="Page_155">[Pg 155]</a></span>to bet a hundred crowns on the rod, for all of us were engaged in a vain search
-which provoked both irritation and amusement. Finally I had to give it up,
-but the baron and the secretary asked me to tell them the place approximately,
-which I did. The wicked rod, however, refused to strike and pointed to a place
-right opposite. Finally, when all of us were tired of it, and I most of all, the
-secretary stopped at a place quite far from the one I had indicated, saying that
-if the purse was not there it would be useless to try to tell the place. I did not
-care to seek, as it was not at all in this direction that I had (as I thought) placed
-the purse. But Baron Oxenstjerna lay down upon the ground and put his fingers
-around the little piece of turf where the money was lying!</p>
-
-<p>Thus the rod was right that time, and gave me back the money I should
-otherwise have lost. This is fact. If I see more such instances, I suppose I
-must believe what I do not want to believe. For it is quite different from the
-magnet and attraction between iron and iron; that a hazel twig can tell me the
-place where noble metals are&mdash;to that neither our outer nor our inner senses
-consent. Still I am not settled as to the divining-rod; yet I will not venture to
-bet as many crowns on it another time.</p></blockquote>
-
-<hr class="full" />
-
-<div class="figcenter" id="f21">
-<img src="images/fig62.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">I. THE HEAD OF A CAÑON, POINT LOMA: A STUDY OF COLOR AND SHADE</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig63.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">II. ENTRANCE TO A CAÑON, POINT LOMA: A VIEW OF SINGULAR BEAUTY</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig64.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">III. ANOTHER STRIKING VIEW IN A LOMALAND CAÑON<br />
-<span class="padr5">"Spirit that formed this scene ...</span><br />
-These formless wild arrays, for reasons of their own...."</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig65.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">IV. WHERE THE CAÑON LEAVES THE DAYLIGHT<br />
-The last glimpse of bay and mountains before descending 150 feet.<br />
-At the bottom it is chill and damp, the sky a blue ribbon.</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig66.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">V. IN THE HEART OF THE CAÑON<br />
-Though too large for the camera, every foot of the rock's surface<br />
-is interesting and beautiful to the eye.</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig67.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">VI. A CAÑON, POINT LOMA; VIEW FROM ABOVE</p>
-</div>
-
-
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c75">LOMALAND CAÑONS: by W. J. Renshaw</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig68.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">POINT LOMA is an age-old peninsula at the extreme south
-of southern California, close to the Mexican border,
-"Table" and "Tent" mountains in old Mexico forming
-part of the unsurpassable view across San Diego Bay. It
-is situated between the thirtieth and thirty-fifth parallels
-of latitude (N.), about half way between the latitudes of Gibraltar
-and Cairo. It runs within a few points of due south from the mainland
-and is roughly wedge- or pennant-shaped, its eastern curve forming
-the western shore of San Diego Bay, its rocky west receiving
-the impact of "the league-long rollers" of the Pacific. Except on
-the eastern sand flats there is probably not five hundred yards of the
-main road along the Point that is either level or straight, but up and
-down it goes from level to level, winding in and out along the contours
-of the ridge. From the ridge the sides fall away in slopes, terraces
-or cliffs. On the flats on the eastern side are Roseville and La Playa
-and the government coaling station, quarantine station, and military
-fort. The western side is mainly abrupt cliffs fifty to sixty feet high,
-affording descent to the shore in few places, and hollowed with caves.</p>
-
-<p>The major surface formation of Point Loma is a friable sandstone
-containing clays, gypsum, marls, pebbles, and a curious reddish<span class="pagenum"><a name="Page_156" id="Page_156">[Pg 156]</a></span>
-iron nodule varying in size from a small pea to a large marble. This
-occurs in great quantities and is apparently of igneous origin, though
-whether volcanic or meteoric is not known.</p>
-
-<p>On both sides of the ridge deep cañons have been washed out by
-the rains and here and there are irregular amphitheaters as if a
-former cave had fallen in. Such a spot is shown in illustration No. I,
-the characteristic washing of the adobe face of the break being very
-picturesque, giving wonderful light and shade and color effects in the
-brilliant sunshine. The prevailing color is a rich brown, shading
-from gold to red, which seems to complement the intense blue of the
-sky. The shrubs and vines add every gradation and "tone" of green.
-Wild flowers, ferns, and cacti abound in these cañons, and many of
-the shrubs are aromatic, not only beautiful to the eye when in bloom,
-but a fragrant balsam to the sense of smell. Large owls and hawks
-nest in inaccessible places, living on the prolific smaller fauna; and
-a large tufted-eared wild cat has been met with.</p>
-
-<p>The cañons on the west side are tame and uninteresting compared
-with those on the east. Here many a delightful outing can be had,
-with a spice of adventure in negotiating difficult ascents and descents,
-needing agility and a quick strong frame and muscles; or, if one does
-not possess such, the help of those who do. In some of the most
-difficult places niches have been cut with a hatchet, making the climb
-fairly easy.</p>
-
-<p>Every few yards the character of these cañons alters, revealing
-views of the most varied beauty. One such is shown in illustration
-No. II, the entrance to one of the cañons: the silver sand of the
-bottom, the varied greens of the scrub, the rich red-gold-brown of
-the cliffs with the green chaparral peeping over, all flooded with
-golden sunshine almost palpitating with vibrant life, and over all
-the bluest blue sky, make a feast of color which must be seen to be
-appreciated. Or again, as in illustration No. III, there is rugged and
-savage grandeur recalling Whitman's words:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Spirit that formed this scene</div>
-<div class="i0">These tumbled rock-piles grim and red</div>
-<div class="i8"><b> . . . . . . </b></div>
-<div class="i0">These formless wild arrays, for reasons of their own</div>
-<div class="i0">I know thee savage spirit&mdash;we have communed together.</div>
-</div>
-</div>
-</div>
-
-<p>Many of the finest views cannot be photographed because they
-recede deep, deep out of the light of day. This can be seen by the<span class="pagenum"><a name="Page_157" id="Page_157">[Pg 157]</a></span>
-center foreground of illustration No. IV, the detail of which is quite
-lost in a veritable yawning gulf. Here one catches the last glimpse
-of the bay and the distant mountains before descending in five or
-six stages some one hundred and fifty or two hundred feet. At the
-bottom it is so narrow that one has to work his way along sideways.
-It is damp and chill and earthy down there, the sky a narrow ribbon
-of blue away up, and one emerges later feeling like an emancipated
-troglodyte.</p>
-
-<p>Or as shown in illustration No. V&mdash;which is a view of the rock
-face on the right-hand side of No. IV, about half-way down&mdash;the
-scene is too large for the camera, while every foot of it is interesting
-and beautiful to the eye: "no jutty, frieze, buttress nor coign of
-vantage" but hath its festoon of vines, clump of ferns, or mass of
-wild flowers, while the flat rock is stained and mottled with lichens&mdash;sage
-green, old gold, brown, red; and only in such a place could
-mere light and shade work such magic: fairy towers, demon caves,
-faces in the rock&mdash;grotesque, fantastic, weird, beautiful, majestic,
-are the tricks of sunshine in this miniature cataclysmic playground
-of nature.</p>
-
-<p>The cañons are full of surprises. At one place&mdash;a winding defile
-between bare rocks, just wide enough for <i>one</i> to scramble through&mdash;the
-members of a party while near enough to converse, are invisible
-to each other because of the sudden turnings and doublings of the
-crack every few feet. Some of the cañons open out almost imperceptibly
-from others. Perhaps a rest will be called on the silver sand of
-some opening. The older members of the party wish to drink in the
-beauty of the surroundings. The younger ones work off superfluous
-energy&mdash;scaling the sides, exploring the branchings, or making a
-toboggan of some thirty feet or so of loose sand-slide. After a while
-someone will say: "It is time to return." So we retrace our steps
-and after proceeding a little way, if there be a newcomer in the party
-he is likely to say: "I don't remember this on the way down; it is
-altogether different." Being told that it is another cañon, he will
-say: "<i>When</i> did we enter it?"</p>
-
-<p>So we climb up and out again another way, someone perhaps
-climbing up on another's shoulders and then hauling the rest up; and
-within about two hours of starting out we are back home again, braced
-and exhilarated by the exercise, refreshed and inspired by the unique
-and varied beauty of these Lomaland cañons.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_158" id="Page_158">[Pg 158]</a></span></p>
-
-
-
-
-<div class="chapter">
-<h2 class="cen" id="c500">The Universal Brotherhood and Theosophical Society</h2>
-</div>
-
-<p class="c">Founded at New York City in 1875 by H. P. Blavatsky, William Q. Judge and others<br />
-
-Reorganized in 1898 by Katherine Tingley<br />
-
-Central Office, Point Loma, California</p>
-
-<hr class="dbl" />
-
-
-
-<p class="medium">The Headquarters of the Society at Point Loma with the buildings and grounds, are no "Community"
-"Settlement" or "Colony." They form no experiment in Socialism, Communism, or
-anything of similar nature, but are the Central Executive Office of an international organization
-where the business of the same is carried on, and where the teachings of Theosophy are being
-demonstrated. Midway 'twixt East and West, where the rising Sun of Progress and Enlightenment
-shall one day stand at full meridian, the Headquarters of the Society unite the philosophic
-Orient with the practical West.</p>
-
-
-<p class="c medium">MEMBERSHIP</p>
-
-<p class="medium">in the Universal Brotherhood and Theosophical Society may be either "at large" or in a local
-Branch. Adhesion to the principle of Universal Brotherhood is the only pre-requisite to membership.
-The Organization represents no particular creed; it is entirely unsectarian, and includes
-professors of all faiths, only exacting from each member that large toleration of the beliefs of
-others which he desires them to exhibit towards his own.</p>
-
-<p class="medium">Applications for membership in a Branch should be addressed to the local Director; for membership
-"at large" to G. de Purucker, Membership Secretary, International Theosophical Headquarters,
-Point Loma, California.</p>
-
-<hr class="dbl" />
-
-<p class="c more">OBJECTS</p>
-
-<p class="drop-cap">THIS Brotherhood is a part
-of a great and universal movement
-which has been active in all ages.</p>
-
-<p>This Organization declares that Brotherhood
-is a fact in Nature. Its principal
-purpose is to teach Brotherhood,
-demonstrate that it is a fact in Nature,
-and make it a living power in the life
-of humanity.</p>
-
-<p>Its subsidiary purpose is to study
-ancient and modern religions, science,
-philosophy, and art; to investigate the
-laws of Nature and the divine powers
-in man.</p>
-
-
-<p class="c more">H. P. BLAVATSKY, FOUNDRESS<br />
-AND TEACHER</p>
-
-<p>The present Theosophical Movement
-was inaugurated by Helena Petrovna
-Blavatsky in New York in 1875. The
-original name was "The Theosophical
-Society." Associated with her were
-William Q. Judge and others. Madame
-Blavatsky for a time preferred not to
-hold any outer official position except
-that of Corresponding Secretary. But
-all true students know that Madame
-Blavatsky held the highest authority,
-the only real authority which comes of
-wisdom and power, the authority of
-Teacher and Leader, the real head,
-heart, and inspiration of the whole
-Theosophical Movement. It was
-through her that the teachings of Theosophy
-were given to the world, and
-without her the Theosophical Movement
-could not have been.</p>
-
-
-<p class="c more">BRANCH SOCIETIES IN EUROPE AND INDIA</p>
-
-<p>In 1878 Madame Blavatsky left the
-United States, first visiting Great Britain
-and then India, in both of which
-countries she founded branch societies.
-The parent body in New York became
-later the Aryan Theosophical Society
-and <span class="smcap">HAS ALWAYS HAD ITS HEADQUARTERS
-IN AMERICA</span>; and of this, William
-Q. Judge was President until his death
-in 1896.</p>
-
-<p>It is important to note the following:</p>
-
-<p>In response to the statement published
-by a then prominent member in India
-that Madame Blavatsky is "loyal to the
-Theosophical Society and to Adyar,"
-Madame Blavatsky wrote:</p>
-
-<blockquote>
-
-<p>It is pure nonsense to say that "H. P. B. ... is
-loyal to the Theosophical Society and
-to Adyar" (!?). <i>H. P. B. is loyal to death
-to the Theosophical</i> <span class="smcap">CAUSE</span> <i>and those Great
-Teachers whose philosophy can alone bind
-the whole of Humanity into one Brotherhood.</i>...
-The degree of her sympathies
-with the Theosophical Society and Adyar
-depends upon the degree of the loyalty of
-that Society to the <span class="smcap">CAUSE</span>. Let it break<span class="pagenum"><a name="Page_159" id="Page_159">[Pg 159]</a></span>
-away from the original lines and show disloyalty
-in its policy to the cause and the
-original program of the Society, and H. P. B.,
-calling the T. S. disloyal, will shake it off
-like dust from her feet.</p></blockquote>
-
-<p>To one who accepts the teachings of
-Theosophy it is plain to see that although
-Theosophy is of no nationality
-or country but for all, yet it has a
-peculiar relationship with America. Not
-only was the United States the birthplace
-of the Theosophical Society, and
-the home of the Parent Body up to the
-present time, but H. P. Blavatsky, the
-Foundress of the Society, although a
-Russian by birth, became an American
-citizen; William Q. Judge, of Irish parentage
-and birth, also became an American
-citizen; and Katherine Tingley is
-American born. America therefore not
-only has played a unique part in the history
-of the present Theosophical Movement,
-but it is plain to see that its
-destiny is closely interwoven with that
-of Theosophy; and by America is
-meant not only the United States or
-even the North American continent, but
-also the South American continent, and,
-as repeatedly declared by Madame Blavatsky,
-it is in this great Western
-Hemisphere as a whole, North and
-South, that the next great Race of
-humanity is to be born.</p>
-
-
-<p class="c more">MADAME BLAVATSKY FOUNDS THE<br />
-ESOTERIC SCHOOL; HER LIFE-LONG TRUST<br />
-IN WILLIAM Q. JUDGE</p>
-
-<p>In 1888, H. P. Blavatsky, then in
-London, on the suggestion and at the
-request of her Colleague, William Q.
-Judge, founded the Esoteric School of
-Theosophy, a body for students, of
-which H. P. Blavatsky wrote that it
-was "the heart of the Theosophical
-Movement," and of which she appointed
-William Q. Judge as her sole representative
-in America. Further, writing
-officially to the Convention of the American
-Societies held in Chicago, 1888,
-she wrote as follows:</p>
-
-<blockquote>
-
-<p>To William Q. Judge, General Secretary of
-the American Section of the Theosophical
-Society:</p>
-
-<p>My dearest Brother and Co-Founder of
-the Theosophical Society:</p>
-
-<p>In addressing to you this letter, which I
-request you to read to the Convention, summoned
-for April 22nd, I must first present
-my hearty congratulations and most cordial
-good wishes to the Society and yourself&mdash;the
-heart and soul of that body in America.
-We were several to call it to life in 1875.
-Since then you have remained alone to preserve
-that life through good and evil report.
-It is to you chiefly, if not entirely, that the
-Theosophical Society owes its existence in
-1888. Let me thank you for it, for the first,
-and perhaps for the last time publicly, and
-from the bottom of my heart, which beats
-only for the cause you represent so well and
-serve so faithfully. I ask you also to remember
-that on this important occasion, my voice
-is but the feeble echo of other more sacred
-voices, and the transmitter of the approval
-of Those whose presence is alive in more
-than one true Theosophical heart, and lives,
-as I know, pre-eminently in yours.</p></blockquote>
-
-<p>This regard that Madame Blavatsky
-had for her colleague William Q. Judge
-continued undiminished until her death
-in 1891, when he became her successor.</p>
-
-<p>Madame Blavatsky, in 1889, writing
-in her Theosophical magazine published
-in London, said that the purpose of the
-magazine was not only to promulgate
-Theosophy, but also and as a consequence
-of such promulgation, "to bring
-to light the hidden things of darkness."
-She further says:</p>
-
-<blockquote>
-
-<p>As to the "weak-minded Theosophists"&mdash;if
-any&mdash;they can take care of themselves
-in the way they please. <span class="smcap">If the "false
-prophets of Theosophy" are to be left untouched,
-the <em class="gesperrt">true</em> prophets will be very
-soon&mdash;as they have already been&mdash;confused
-with the false. It is high time to
-winnow our corn and cast away the
-chaff.</span> The Theosophical Society is becoming
-enormous in its numbers, and if the <i>false</i>
-prophets, the pretenders, or even the weak-minded
-dupes, are left alone, then the Society
-threatens to become very soon a fanatical
-body split into three hundred sects&mdash;like
-Protestantism&mdash;each hating the other, and
-all bent on destroying the truth by monstrous
-exaggerations and idiotic schemes and shams.</p>
-
-<p>We do not believe in allowing the presence<span class="pagenum"><a name="Page_160" id="Page_160">[Pg 160]</a></span>
-of <i>sham</i> elements in Theosophy, because of
-the fear, forsooth, that if even "a false
-element in the faith" is <i>ridiculed</i>, the latter
-is "apt to shake the confidence" in the whole.</p>
-
-<p>... What <i>true</i> Christians shall see their
-co-religionists making fools of themselves,
-or disgrace their faith, and still abstain
-from rebuking them publicly as privately, for
-fear lest this <i>false</i> element should throw out
-of Christianity the rest of the believers?</p>
-
-<p><span class="smcap">The wise man courts truth; the fool,
-flattery.</span></p>
-
-<p>However it may be, let rather our ranks
-be made thinner, than the Theosophical
-Society go on being made a spectacle to the
-world through the exaggerations of some
-fanatics, and the attempt of various <i>charlatans</i>
-to profit by a ready-made program.
-These, by disfiguring and adapting Occultism
-to their own filthy and immoral ends,
-bring disgrace upon the whole movement.&mdash;<i>Lucifer</i>,
-Vol. iv, pp. 2 &amp; 3</p></blockquote>
-
-
-<p class="c more">WILLIAM Q. JUDGE ELECTED PRESIDENT<br />
-FOR LIFE</p>
-
-<p>In 1893 there openly began what had
-been going on beneath the surface for
-some time, a bitter attack ostensibly
-against William Q. Judge, but in reality
-also against H. P. Blavatsky. This
-bitter attack threatened to disrupt the
-whole Society and to thwart the main
-purpose of its existence, which was to
-further the cause of Universal Brotherhood.
-Finally the American members
-decided to take action, and at the annual
-convention of the Society held in Boston
-in 1895, by a vote of 191 delegates to
-10, re-asserted the principle of Theosophy
-as laid down by H. P. Blavatsky,
-and elected William Q. Judge President
-for life. Similar action was almost
-immediately taken by members in Europe,
-Australia, and other countries, in
-each case William Q. Judge being elected
-President for life. In this action the
-great majority of the active members
-throughout the world concurred, and
-thus the Society was relieved of those
-who had joined it for other purposes
-than the furtherance of Universal Brotherhood,
-the carrying out of the Society's
-other objects, and the spiritual
-freedom and upliftment of Humanity.
-A few of these in order to curry favor
-with the public and attract a following,
-continued among themselves to use the
-name of Theosophy, but it should be
-understood that they <i>are not connected
-with the Theosophical Movement</i>.</p>
-
-
-<p class="c more">KATHERINE TINGLEY SUCCEEDS<br />
-WILLIAM Q. JUDGE</p>
-
-<p>One year later, in March 1896,
-William Q. Judge died, leaving as his
-successor Katherine Tingley, who for
-several years had been associated with
-him in the work of the Society. This
-Teacher not only began immediately to
-put into actual practice the ideals of
-Theosophy as had been the hope and
-aim of both H. P. Blavatsky and William
-Q. Judge, and for which they had
-laid the foundations, thus honoring and
-illustrating the work of her illustrious
-predecessors, but she also struck a new
-keynote, introducing new and broader
-plans for uplifting humanity. For each
-of the Teachers, while continuing the
-work and building upon the foundations
-of his predecessor, adds a new link, and
-has his own distinctive work to do, and
-teachings to give, belonging to his own
-time and position.</p>
-
-<p>No sooner had Katherine Tingley
-begun her work as successor, than further
-attacks, some most insidious, from
-the same source as those made against
-H. P. Blavatsky and William Q. Judge,
-as well as from other sources, were
-inaugurated against her. Most prominent
-among those thus attacking Katherine
-Tingley were some referred to by
-Madame Blavatsky in the article above-quoted
-(pp. 159-60), who by their own
-actions had removed themselves from
-the ranks of the Society. There were
-also a few others who still remained in
-the Society who had not joined hands
-with the disintegrators at the time the
-latter were repudiated in 1895. These
-now thought it to their personal advantage
-to oppose the Leader and sought
-to gain control of the Society and use<span class="pagenum"><a name="Page_161" id="Page_161">[Pg 161]</a></span>
-it for political purposes. These ambitious
-agitators, seeking to exploit the
-Society for their own ends, used every
-means to overthrow Katherine Tingley,
-realizing that she was the greatest obstacle
-to the accomplishment of their
-desires, for if she could be removed
-they expected to gain control. They
-worked day and night, stooping almost
-to any means to carry out their projects.
-Yet it seemed that by these very
-acts, i. e., the more they attacked, the
-more were honest and earnest members
-attracted to the ranks of the Society
-under Katherine Tingley's leadership.</p>
-
-
-<p class="c more">KATHERINE TINGLEY GIVES SOCIETY<br />
-NEW CONSTITUTION</p>
-
-<p class="c more">SOCIETY MERGES INTO BROADER FIELD</p>
-
-<p>To eliminate these menacing features
-and to safeguard the work of the Theosophical
-Movement for all time, Katherine
-Tingley presented to a number of
-the oldest members gathered at her
-home in New York on the night of
-January 13th, 1898, a new Constitution
-which she had formulated for the more
-permanent and broader work of the
-Theosophical Movement, opening up a
-wider field of endeavor than had heretofore
-been possible to students of
-Theosophy. One month later, at the
-Convention of the Society, held in Chicago,
-February 18th, 1898, this Constitution
-was accepted by an almost unanimous
-vote, and the Theosophical Society
-merged itself into the Universal Brotherhood
-and Theosophical Society. In
-this new step forward, she had the
-heartiest co-operation and support of
-the vast majority of the members
-throughout the world.</p>
-
-
-<p class="c more">THEOSOPHY IN PRACTICE</p>
-
-<p>It is of interest here to quote our
-Teacher's own words regarding this
-time. In an article published in <i>The
-Metropolitan Magazine</i>, New York,
-October, 1909, she says:</p>
-
-<blockquote>
-
-<p>Later, I found myself the successor of
-William Q. Judge, and I began my heart
-work, the inspiration of which is partly due
-to him.</p>
-
-<p>In all my writings and associations with
-the members of the Theosophical Society, I
-emphasized the necessity of putting Theosophy
-into daily practice, and in such a way
-that it would continuously demonstrate that
-it was the redeeming power of man. More
-familiarity with the organization and its
-workers brought home to me the fact that
-there was a certain number of students who
-had in the early days begun the wrong way
-to study Theosophy, and that it was becoming
-in their lives a death-like sleep. I noticed
-that those who followed this line of action
-were always alarmed at my humanitarian
-tendencies. <span class="smcap">Whenever I reminded them
-that they were building a colossal egotism
-instead of a power to do good, they
-subtly opposed me. As I insisted on the
-practical life of theosophy, they opposed
-still more.</span> They later exerted personal
-influence which affected certain members
-throughout the world. It was this condition
-which then menaced the Theosophical
-Movement, and which forced me to the point
-of taking such action as would fully protect
-the pure teachings of Theosophy and make
-possible a broader path for unselfish students
-to follow. Thus the faithful members of
-the Theosophical Movement would be able
-to exemplify the charge which Helena
-Petrovna Blavatsky gave to her pupils, as
-follows:</p>
-
-<p>"Real Theosophy is altruism, and we cannot
-repeat it too often. It is brotherly love,
-mutual help, unswerving devotion to truth.
-If once men do but realize that in these alone
-can true happiness be found, and never in
-wealth, possession or any selfish gratification,
-then the dark cloud will roll away, and a new
-humanity will be born upon the earth. Then
-the Golden Age will be there indeed."</p>
-
-<p>Here we find William Q. Judge accentuating
-the same spirit, the practical Theosophical
-life:</p>
-
-<p>"The power to know does not come from
-book-study alone, nor from mere philosophy,
-but mostly from the actual practice of altruism
-in deed, word, and thought; for that
-practice purifies the covers of the soul and
-permits the divine light to shine down into
-the brain-mind."</p>
-
-
-<p class="c more">THE PARTING OF THE WAYS</p>
-
-<p>On February 18, 1898, at the Convention
-of the Theosophical Society in America, held
-at Chicago, Ill., the Society resolved, through
-its delegates from all parts of the world, to
-enter a larger arena, to widen its scope and
-to further protect the teachings of Theosophy.
-Amid most intense enthusiasm the<span class="pagenum"><a name="Page_162" id="Page_162">[Pg 162]</a></span>
-Theosophical Society was expanded into the
-Universal Brotherhood and Theosophical
-Society, and I found myself recognized as its
-leader and official head. The Theosophical
-Society in Europe also resolved to merge
-itself into the Universal Brotherhood and
-Theosophical Society, and the example was
-quickly followed by Theosophical Societies
-in other parts of the world. The expansion
-of the original Theosophical Society, which
-Madame Blavatsky founded and which William
-Q. Judge so ably sustained, now called
-the Universal Brotherhood and Theosophical
-Society, gave birth to a new life, and the
-membership trebled the first year, and ever
-since that time a rapid increase has followed.</p></blockquote>
-
-
-<p class="c more">INTERNATIONAL HEADQUARTERS AT<br />
-POINT LOMA, CALIFORNIA</p>
-
-<p>In 1900 the Headquarters of the
-Universal Brotherhood and Theosophical
-Society were removed from New
-York to Point Loma, California, which
-is now the International Center of the
-Theosophical Movement. This Organization
-is unsectarian and non-political;
-none of its officers or workers receives
-any salary or financial recompense.</p>
-
-<p>In her article in <i>The Metropolitan
-Magazine</i> above referred to, Katherine
-Tingley further says:</p>
-
-<blockquote>
-
-<p>The knowledge that Point Loma was to be
-the World-center of the Universal Brotherhood
-and Theosophical Society, which has
-for its supreme object the elevation of the
-race, created great enthusiasm among its
-members throughout the world. The further
-fact that the government of the Universal
-Brotherhood and Theosophical Society rests
-entirely with the leader and official head,
-who holds her office for life and who has the
-privilege of appointing her successor, gave
-me the power to carry out some of the plans
-I had long cherished. Among these was the
-erecting of the great Homestead Building.
-This I carefully designed that it might not
-stand apart from the beautiful nature about
-it, but in a sense harmonize with the sky,
-the distant mountains, the broad blue Pacific,
-and the glorious light of the sun.</p>
-
-<p>So it has been from the first, so that the
-practical work of Theosophy began at Point
-Loma under the most favorable circumstances.
-No one dominated by selfish aims
-and ambitions was invited to take part in this
-pioneer work. Although there were scores
-of workers from various parts of the world
-uniting their efforts with mine for the upbuilding
-of this world-center, yet there was
-no disharmony. Each took the duty allotted
-him and worked trustingly and cheerfully.
-Many of the world's ways these workers
-gladly left behind them. They seemed reborn
-with an enthusiasm that knew no defeat.
-The work was done for the love of it, and
-this is the secret of a large part of the
-success that has come to the Theosophical
-Movement.</p>
-
-<p>Not long after the establishment of the
-International Theosophical Headquarters at
-Point Loma it was plain to see that the
-Society was advancing along all lines by leaps
-and bounds. Letters of inquiry were pouring
-in from different countries, which led to my
-establishing the Theosophical Propaganda
-Bureau. This is one of the greatest factors
-we have in disseminating our teachings.
-The International Brotherhood League then
-opened its offices and has ever been active
-in its special humanitarian work, being the
-directing power which has sustained the
-several Râja Yoga schools and academies,
-now in Pinar del Rio, Santa Clara, and Santiago
-de Cuba, from the beginning. The
-Aryan Theosophical Press has yearly enlarged
-its facilities in answer to the demands
-made upon it through the publication of
-Theosophical literature, which includes <span class="smcap">The
-Theosophical Path</span> and several other publications.
-There is the Isis Conservatory of
-Music and Drama, the Department of Arts
-and Crafts, the Industrial Department, including
-Forestry, Agriculture, Roadbuilding,
-Photo-engraving, Chemical laboratory, Landscape-gardening,
-and many other crafts.</p></blockquote>
-
-
-<p class="c more">DO NOT FAIL TO PROFIT BY<br />
-THE FOLLOWING</p>
-
-<p><span class="smcap">Constantly the question is asked,
-what is theosophy, what does it
-really teach? Each year the life
-and work of H. P. Blavatsky and
-the high ideals and pure morality
-of her teachings are more clearly
-vindicated. Each year the position
-taken by William Q. Judge and
-Katherine Tingley in regard to
-their predecessor, H. P. Blavatsky,
-is better understood, and their own
-lives and work are seen to be actuated
-by the same high ideals for
-the uplifting of the human race.
-Each year more and more people are
-coming to realize that not all that
-goes under the <em class="gesperrt">name</em> of Theoso<span class="pagenum"><a name="Page_163" id="Page_163">[Pg 163]</a></span>phy
-is rightly so called, but that
-there is a counterfeit Theosophy
-as well as the true, and that there
-is need of discrimination, lest many
-be misled.</span></p>
-
-<p>Counterfeits exist in many departments
-of life and thought, and especially
-in matters relating to religion and the
-deeper teachings of life. Hence, in
-order that people who are honestly seeking
-the truth may not be misled, we
-deem it important to state that the
-Universal Brotherhood and Theosophical
-Society is not responsible for, nor
-is it affiliated with, nor does it endorse,
-any other society, which, while calling
-itself Theosophical, is not connected
-with the International Theosophical
-Headquarters at Point Loma, California.
-Having a knowledge of Theosophy,
-the ancient Wisdom-Religion, we
-deem it as a sacred trust and responsibility
-to maintain its pure teachings,
-free from the vagaries, additions, or
-misrepresentations of ambitious self-styled
-Theosophists and would-be teachers.
-The test of a Theosophist is not
-in profession, but in action, and in a
-noble and virtuous life. The motto of
-the Society is "There is no religion
-higher than Truth." This was adopted
-by Madame Blavatsky, but it is to be
-deeply regretted that there are no legal
-means to prevent the use of this motto
-in connexion with counterfeit Theosophy,
-by people professing to be Theosophists,
-but who would not be recognized
-as such by Madame Blavatsky.</p>
-
-<p>It is a regrettable fact that many
-people use the name of Theosophy and
-of our Organization for self-interest,
-as also that of H. P. Blavatsky, the
-Foundress, and even the Society's motto,
-to attract attention to themselves and
-to gain public support. This they do in
-private and public speech and in publications.
-Without being in any way connected
-with the Universal Brotherhood
-and Theosophical Society, in many cases
-they permit it to be inferred that they
-are, thus misleading the public, and
-honest inquirers are hence led away
-from the original truths of Theosophy.</p>
-
-<p>The Universal Brotherhood and
-Theosophical Society welcomes to membership
-all who truly love their fellow
-men and desire the eradication of the
-evils caused by the barriers of race,
-creed, caste, or color, which have so
-long impeded human progress; to all
-sincere lovers of truth and to all who
-aspire to higher and better things than
-the mere pleasures and interests of a
-worldly life, and are prepared to do all
-in their power to make Brotherhood a
-living energy in the life of humanity,
-its various departments offer unlimited
-opportunities.</p>
-
-<p>The whole work of the Organization
-is under the direction of the Leader and
-Official Head, Katherine Tingley, as
-outlined in the Constitution.</p>
-
-
-<p class="c more">OBJECTS OF THE INTERNATIONAL<br />
-BROTHERHOOD LEAGUE</p>
-
-<blockquote>
-
-<p>1. To help men and women to realize the
-nobility of their calling and their true position
-in life.</p>
-
-<p>2. To educate children of all nations on
-the broadest lines of Universal Brotherhood
-and to prepare destitute and homeless children
-to become workers for humanity.</p>
-
-<p>3. To ameliorate the condition of unfortunate
-women, and assist them to a higher
-life.</p>
-
-<p>4. To assist those who are or have been
-in prisons to establish themselves in honorable
-positions in life.</p>
-
-<p>5. To abolish capital punishment.</p>
-
-<p>6. To bring about a better understanding
-between so-called savage and civilized races,
-by promoting a closer and more sympathetic
-relationship between them.</p>
-
-<p>7. To relieve human suffering resulting
-from flood, famine, war, and other calamities;
-and, generally, to extend aid, help, and
-comfort to suffering humanity throughout
-the world.</p>
-
-<p class="r"><span class="smcap">Joseph H. Fussell</span>, Secretary</p></blockquote>
-
-<hr class="full" />
-
-<p class="ph1b">
-BOOK LIST</p>
-
-<p class="c">OF WORKS ON<br />
-THEOSOPHY, OCCULTISM, RELIGION, PHILOSOPHY, SCIENCE, AND ART</p>
-
-<p class="c little">PUBLISHED OR FOR SALE BY</p>
-
-<p class="c large gesperrt">THE THEOSOPHICAL PUBLISHING COMPANY</p>
-
-<p class="c medium">INTERNATIONAL THEOSOPHICAL HEADQUARTERS<br />
-POINT LOMA, CALIFORNIA, U. S. A.</p>
-
-<p class="c"><i>The office of the Theosophical Publishing Company is at Point Loma, California</i></p>
-
-<p class="c"><i>It has</i> <span class="smcap">no other office</span> <i>and</i> <span class="smcap">no branches</span></p>
-
-<p class="c gesperrt">FOREIGN AGENCIES</p>
-
-
-
-<p><i><b>THE UNITED KINGDOM</b></i>&mdash;Theosophical Book Co., 18 Bartlett's Buildings,<br />
-Holborn Circus, <span class="smcap">London, e. c.</span>, England</p>
-
-<p><i><b>GERMANY</b></i>&mdash;J. Th. Heller, Vestnertorgraben 13, <span class="smcap">Nürnberg</span></p>
-
-<p><i><b>SWEDEN</b></i>&mdash;Universella Broderskapets Förlag, Barnhusgatan, 10, <span class="smcap">Stockholm</span></p>
-
-<p><i><b>HOLLAND</b></i>&mdash;Louis F. Schudel, Hollandia-Drukkerij, <span class="smcap">Baarn</span></p>
-
-<p><i><b>AUSTRALIA</b></i>&mdash;Willans and Williams, 16 Carrington St., Wynyard Sq.,
-<span class="smcap">Sydney</span>, N. S. W.</p>
-
-<p><i><b>CUBA</b></i>&mdash;H. S. Turner, Apartado 127; or Heredia, Baja, 10, <span class="smcap">Santiago de Cuba</span></p>
-
-<p><i><b>MEXICO</b></i>&mdash;Samuel L. Herrera, Calle de la Independencia, 55 altos, <span class="smcap">Vera Cruz</span>, V. C.</p>
-
-
-<table cellpadding="0">
-
-<tr><td class="tdl3"><span class="smcap">Address by Katherine Tingley</span> at San Diego Opera House, March, 1902</td>
-    <td class="tdr">$&nbsp;&nbsp;.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">An Appeal to Public Conscience</span>: an Address delivered by Katherine Tingley at
-Isis Theater, San Diego, July 22, 1906. Published by the Woman's Theosophical
-Propaganda League, Point Loma</td>
-    <td class="tdrb">.05</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Astral Intoxication</span>, and Other Papers (W. Q. Judge)</td>
-    <td class="tdr">.03</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Bhagavad Gîtâ</span> (recension by W. Q. Judge). The pearl of the scriptures of the
-East. American edition; pocket size; morocco, gilt edges</td>
-    <td class="tdrb">1.00</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Concentration, Culture of</span> (W. Q. Judge)</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Devachan</span>; or the Heavenworld (H. Coryn)</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Echoes from the Orient</span>; a broad Outline of Theosophical Doctrines. Written<br />
-for the newspaper reading public. (W. Q. Judge) Sm. 8vo, cloth</td>
-    <td class="tdrb">.50</td></tr>
-
-<tr><td class="tdl2">Paper</td>
-    <td class="tdr">.25</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Epitome of Theosophical Teachings, An</span> (W. Q. Judge); 40 pages</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Freemasonry and Jesuitry</span>, The Pith and Marrow of the Closing and Coming
-Century and Related Position of, (Rameses)</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl2">8 copies for $1.00; per hundred, $10.00</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Katherine Tingley</span>, Humanity's Friend; <span class="smcap">A Visit to Katherine Tingley</span> (by John<br />
-Hubert Greusel); <span class="smcap">A Study of Râja Yoga at Point Loma</span> (Reprint from
-the San Francisco <i>Chronicle</i>, Jan. 6, 1907). The above three comprised in a
-pamphlet of 50 pages, published by the Woman's Theosophical Propaganda
-League, Point Loma</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Hypnotism</span>: <i>Hypnotism</i>, by W. Q. Judge (Reprint from <i>The Path</i>, vol. viii, p. 335);
-<i>Why Does Katherine Tingley Oppose Hypnotism?</i> by a Student (Reprint from
-<i>New Century Path</i>, Oct. 28, 1906); <i>Evils of Hypnotism</i>, by Lydia Ross, <span class="smcap">M. D.</span></td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Incidents in the History of the Theosophical Movement</span>; by Joseph H. Fussell.<br /> 24 pages, royal 8vo.</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Isis Unveiled</span>, by H. P. Blavatsky. 2 vols, royal 8vo, about 1500 pages; cloth; with
-portrait of the author. <i>Point Loma Edition, with a preface.</i> Postpaid</td>
-    <td class="tdrb">4.00</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Key to Theosophy, The</span>: by H. P. Blavatsky. <i>Point Loma Edition</i>, with <i>Glossary</i>
-and exhaustive <i>Index</i>. Portraits of H. P. Blavatsky and William Q. Judge.<br />
-8vo., cloth, 400 pages. Postpaid</td>
-    <td class="tdrb">2.25</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Life at Point Loma, The</span>: Some Notes by Katherine Tingley. (Reprinted from
-the <i>Los Angeles Saturday Post</i>, December, 1902)</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Light on the Path</span> (M. C.), with Comments, and a short chapter on Karma.
-Authoritative rules for treading the path of a higher life. <i>Point Loma</i>
-<i>Edition</i>, pocket size edition of this classic, leather</td>
-    <td class="tdrb">.75</td></tr>
-
-<tr><td class="tdl2">Embossed paper</td>
-    <td class="tdr">.25</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Mysteries of the Heart Doctrine, The.</span> Prepared by <i>Katherine Tingley</i> and her
-pupils. Square 8vo, cloth</td>
-    <td class="tdrb">2.00</td></tr>
-
-<tr><td class="tdl2">Paper</td>
-    <td class="tdr">1.00</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">A Series of 8 Pamphlets</span>, comprising the different Articles in above, paper,
-each</td>
-    <td class="tdrb">.25</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Nightmare Tales</span> (H. P. Blavatsky). <i>Illustrated by R. Machell.</i> A collection of
-the weirdest tales ever written down. Cloth</td>
-    <td class="tdrb">.60</td></tr>
-
-<tr><td class="tdl2">Paper</td>
-    <td class="tdr">.35</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">The Plough and the Cross.</span> A story of New Ireland; by William Patrick O'Ryan.<br />
-12mo, 378 pages. Illustrated. Cloth</td>
-    <td class="tdrb">1.00</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Secret Doctrine, The.</span> The Synthesis of Science, Religion, and Philosophy, by
-H. P. Blavatsky. <i>Point Loma Edition</i>; with Index. Two vols., royal 8vo,
-about 1500 pages; cloth. Postage prepaid</td>
-    <td class="tdrb">10.00</td></tr>
-
-<tr><td class="tdl2">Reprinted from the original edition of 1888, as issued by H. P. Blavatsky</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Some of the Errors of Christian Science.</span> Criticism by H. P. Blavatsky and
-W. Q. Judge</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Voice of the Silence, The.</span> (For the daily use of disciples.) Translated and
-annotated by H. P. Blavatsky. Pocket size, leather</td>
-    <td class="tdrb">.75</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Yoga Aphorisms</span> (translated by W. Q. Judge), pocket size, leather</td>
-    <td class="tdrb">.75</td></tr>
-
-<tr><td class="tdl4"><i><b>GREEK SYMPOSIA</b></i>, as performed by students of the Isis League of Music and
-Drama, under direction of Katherine Tingley. (Fully protected by copyright.)<br />
-1 <span class="smcap">The Wisdom of Hypatia.</span> 2 <span class="smcap">A Promise.</span> Each</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl4"><i><b>NEW CENTURY SERIES.</b></i> <span class="smcap">The Pith and Marrow of Some Sacred Writings.</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Ten Pamphlets; Scripts, each</td>
-    <td class="tdr">.25</td></tr>
-
-<tr><td class="tdl2">Subscription (Series of 10 Pamphlets)</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 1</span>&mdash;<i>Contents</i>: The Relation of Universal Brotherhood to Christianity&mdash;No
-Man can Serve Two Masters&mdash;In this Place is a Greater Thing</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 2</span>&mdash;<i>Contents</i>: A Vision of Judgment&mdash;The Great Victory&mdash;Co-Heirs
-with Christ&mdash;The "Woes" of the Prophets&mdash;Fragment: from
-Bhagavad Gîtâ&mdash;Jesus the Man</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 3</span>&mdash;<i>Contents</i>: Lesson of Israel's History&mdash;Man's Divinity and Perfectibility&mdash;The
-Man Born Blind&mdash;The Everlasting Covenant&mdash;Burden
-of the Lord</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 4</span>&mdash;<i>Contents</i>: Reincarnation in the Bible&mdash;The Money-Changers in
-the Temple&mdash;The Mysteries of the Kingdom of Heaven&mdash;The Heart
-Doctrine&mdash;The Temple of God</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 5</span>&mdash;<i>Contents</i>: Egypt and Prehistoric America&mdash;Theoretical and
-Practical Theosophy&mdash;Death, One of the Crowning Victories of Human
-Life&mdash;Reliance on the Law&mdash;Led by the Spirit of God</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 6</span>&mdash;<i>Contents</i>: Education Through Illusion to Truth&mdash;Astronomy in
-the Light of Ancient Wisdom&mdash;Occultism and Magic&mdash;Resurrection</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 7</span>&mdash;<i>Contents</i>: Theosophy and Islâm, a word concerning Sufism&mdash;Archaeology
-in the Light of Theosophy&mdash;Man, a Spiritual Builder</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 8</span>&mdash;<i>Contents</i>: The Sun of Righteousness&mdash;Cant about the Classics</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 9</span>&mdash;<i>Contents</i>: Traces of the Wisdom-Religion in Zoroastrianism,
-Mithraism, and their modern representative, Parseeism&mdash;The Druses of
-Mount Lebanon</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 10</span>&mdash;<i>Contents</i>: The Religions of China</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 11</span>&mdash;(Supplementary Number) <i>Contents</i>: Druidism&mdash;Druidism and
-its Connexion with Ireland</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl4"><i><b>OCCULTISM, STUDIES IN</b></i> (H. P. Blavatsky). Pocket size, 6 vols. cloth; each </td>
-    <td class="tdrb">.35</td></tr>
-
-<tr><td class="tdl2">Per set of six vols.</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2">Vol. 1. Practical Occultism. Occultism <i>vs.</i> the Occult Arts. The Blessing of Publicity</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 2. Hypnotism. Black Magic in Science. Signs of the Times</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 3. Psychic and Noetic Action</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 4. Kosmic Mind. The Dual Aspect of Wisdom</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 5. The Esoteric Character of the Gospels</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 6. Astral Bodies; The Constitution of the Inner Man</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl4"><i><b>THEOSOPHICAL MANUALS.</b></i> Elementary Handbooks for Students.</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">16mo, price, each, paper 25c; cloth</td>
-    <td class="tdr">.35</td></tr>
-
-<tr><td class="tdl2">No. 1 <span class="smcap">Elementary Theosophy</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 2 <span class="smcap">The Seven Principles of Man</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 3 <span class="smcap">Karma</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 4 <span class="smcap">Reincarnation</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 5 <span class="smcap">Man After Death</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 6 <span class="smcap">Kâmaloka and Devachan</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 7 <span class="smcap">Teachers and Their Disciples</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 8 <span class="smcap">The Doctrine of Cycles</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 9 <span class="smcap">Psychism, Ghostology, and the Astral Plane</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 10 <span class="smcap">The Astral Light</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 11 <span class="smcap">Psychometry, Clairvoyance, and Thought-Transference</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 12 <span class="smcap">The Angel and the Demon</span> (2 vols., 35c each)</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 13 <span class="smcap">The Flame and the Clay</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 14 <span class="smcap">On God and Prayer</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 15 <span class="smcap">Theosophy: the Mother of Religions</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 16 <span class="smcap">From Crypt to Pronaos</span>; an Essay on the Rise and Fall of Dogma</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 17 <span class="smcap">Earth</span>: Its Parentage, its Rounds and its Races</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 18 <span class="smcap">Sons of the Firemist</span>: a Study of Man</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl4"><i><b>THE PATH SERIES.</b></i> Specially adapted for Inquirers in Theosophy.</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdc" colspan="2"><i>Already Published</i>:</td></tr>
-
-<tr><td class="tdl2">No. 1 <span class="smcap">The Purpose of the Universal Brotherhood and Theosophical Society</span></td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl2">No. 2 <span class="smcap">Theosophy Generally Stated</span> (W. Q. Judge)</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdc" colspan="2"><i>Reprinted from Official Report, World's Parliament of Religions, Chicago, 1893</i></td></tr>
-
-<tr><td class="tdl2">No. 3 <span class="smcap">Mislaid Mysteries</span> (Herbert Coryn, <span class="smcap">m. d.</span>)</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl2">No. 4 <span class="smcap">Theosophy and its Counterfeits</span></td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl2">No. 5 <span class="smcap">Some Perverted Presentations of Theosophy</span> (H. T. Edge, <span class="smcap">b.a.</span>)</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdc" colspan="2">Thirty Copies of above Path Series, $1.00; one hundred copies, $3.00</td></tr>
-
-<tr><td class="tdl4"><i><b>MISCELLANEOUS.</b></i> <span class="smcap">Souvenir Postal Cards of the Theosophical Headquarters.</span>
-Two for 5c; postage 1c. extra; 50 copies, postpaid, $1.00;
-100 copies, postpaid, $1.50</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Lomaland.</span> An Album of Views and Quotations; 10½ × 13½ in. (postage 6c. extra)</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Reproductions of Famous Paintings by R. Machell.</span> <i>The Path</i>&mdash;<i>Parsifal</i>&mdash;<i>The
-Prodigal</i>&mdash;<i>The Bard</i>&mdash;<i>The Light of the Coming Day</i>&mdash;<i>'Twixt Priest</i>
-<i>and Profligate</i>&mdash;<i>The Hour of Despair</i>&mdash;<i>The Dweller on the Threshold</i>.
-Size of photographs, 8 × 6 in., approximate. Price, unmounted, 50c; mounted</td>
-    <td class="tdrb">.75</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Path Magazine, The</span>&mdash;Vol. ix ('94-95); Vol. x ('95-96); each</td>
-    <td class="tdr">2.00</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Path Magazine, The</span>&mdash;Index to Vols. <span class="smcap">I</span> to <span class="smcap">VIII</span>; cloth</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Path Magazine, The</span>&mdash;Back Numbers; each</td>
-    <td class="tdr">.20</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Searchlight</span>, No. 6&mdash;Full Report of Great Debate on Theosophy and Christianity
-held at Fisher Opera House, San Diego, Cal., September and October,
-1901. 72 pages. <br />Special number issued to the public</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Searchlight</span>, No. 7</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Searchlight</span>, Vol. <span class="smcap">II</span>, No. 1</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Universal Brotherhood Path</span>     <span class="pad">}</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Universal Brotherhood Magazine</span> } Back numbers</td>
-    <td class="tdr">.20</td></tr>
-
-<tr><td class="tdl2"><span class="pad">Vols. xiii (1898-9), xiv (1899-00), xv (1900-01), xvi (1901-2), each</span></td>
-    <td class="tdr">2.00</td></tr>
-
-<tr><td class="tdc2" colspan="2"><b><i>LOTUS GROUP LITERATURE</i></b></td></tr>
-
-<tr><td class="tdc" colspan="2"><i>Introduced under the direction of Katherine Tingley</i></td></tr>
-
-<tr><td class="tdl">No. 1 <span class="smcap">The Little Builders</span>, and their Voyage to Rangi (R. N.)</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl">No. 2 <span class="smcap">The Coming of the King</span> (Machell); cloth,</td>
-    <td class="tdr">.35</td></tr>
-
-<tr><td class="tdl"><span class="smcap">Lotus Song Book.</span> Fifty original songs with copyrighted music; boards</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl"><span class="smcap">Lotus Song</span>: "<i>The Sun Temple</i>," with music</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdc2" colspan="2"><b>FRENCH</b></td></tr>
-
-<tr><td class="tdl"><span class="smcap">Théosophie Élémentaire</span></td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl"><span class="smcap">Les Mystères de la Doctrine du C&#339;ur</span> (1<sup>re</sup> Section)</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdc2" colspan="2"><b>SPANISH</b></td></tr>
-
-<tr><td class="tdl"><span class="smcap">Ecos del Oriente</span> (W. Q. Judge)</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl"><span class="smcap">Epítome de las Enseñanzas Teosóficas</span> (W. Q. Judge). 40 páginas</td>
-    <td class="tdr">.25</td></tr>
-
-<tr><td class="tdl"><span class="smcap">La Teosofía Explicada</span></td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl"><span class="smcap">La Teosofía y sus Falsificaciones.</span> Para uso de investigadores</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdc" colspan="2">30 copies $1.00; 100 copies $3.00</td></tr>
-
-<tr><td class="tdl"><span class="smcap">La Vida en Point Loma</span> (Notas por Katherine Tingley).</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdc">Libros Teosóficos Elementales para uso de los Estudiantes<br />
-16mo, precios cada uno, en papel 25c; en tela</td>
-    <td class="tdrb">.35</td></tr>
-
-</table>
-
-<div class="textcol">
-<p>
-
-
-Núm. 1 Teosofía Elemental<br />
-Núm. 2 La Constitución Septenaria del Hombre<br />
-Núm. 3 Karma<br />
-Núm. 4 Reencarnación<br />
-Núm. 5 El Hombre después la Muerte<br />
-Núm. 6 Kâmaloka y Devachán<br />
-Núm. 7 Los Maestros y sus Discípulos<br />
-Núm. 8 La Doctrina de los Ciclos<br />
-Núm. 9 Psiquismo, Fantasmalogía, y el Plano Astral<br />
-Núm. 10 La Luz Astral<br />
-Núm. 11 Psicomancia, Clairvoyancia, y Telepatía</p></div>
-<div class="textcol">
-<p>
-Núm. 12 El Angel y el Demonio (dos tomos, cada uno 35c)<br />
-Núm. 13 La Llama y el Barro<br />
-Núm. 14 Sobre Dios y las Oraciones<br />
-Núm. 15 Teosofía, la Madre de las Religiones<br />
-Núm. 16 Desde la Cripta á Pronaos: un Ensayo sobre la Elevación y Decadencia del Dogma<br />
-Núm. 17 La Tierra<br />
-Núm. 18 Los Hijos de la Neblina Ardiente: un Estudio del Hombre</p></div>
-
-
-<p class="c"><i>Order above from the Theosophical Publishing Company, Point Loma, California.</i><br />
-The following in other languages may be procured by writing direct to<br />
-the respective Foreign Agencies (see first page) for Book List and prices.</p>
-
-
-<p class="c"><b>GERMAN</b></p>
-
-
-
-<p><span class="smcap">An ihren Früchten sollt Ihr sie erkennen&mdash;Wer ist ein Theosoph?&mdash;Was
-Theosophie über manche Punkte lehrt und was sie weder lehrt noch billigt</span><br />
-
-<span class="smcap">Ausbildung der Konzentration</span> (von William Q. Judge).<br />
-
-<span class="smcap">Das Leben zu Point Loma</span> (Katherine Tingley). Schön Illustriert. (Recommended)<br />
-
-<span class="smcap">Die Bhagavad-Gîtâ</span> (nach der englischen Ausgabe von William Q. Judge).<br />
-
-<span class="smcap">Die Wissenschaft des Lebens und die Kunst zu leben</span><br />
-
-<span class="smcap">Echos aus dem Orient</span> (von William Q. Judge).<br />
-
-<span class="smcap">Studien über die Bhagavad Gîtâ</span> (William Q. Judge).<br />
-
-<span class="smcap">Theosophie Erklärt</span><br />
-
-<span class="smcap">Rückblick und Ausblick auf die theosophische Bewegung</span><br />
-
-<span class="smcap">Wahrheit ist mächtig und muss obsiegen!</span><br />
-
-<span class="smcap">Postkarten mit Ansichten von Point Loma</span></p>
-
-
-<p class="c">Theosophische Handbücher:</p>
-
-<div class="textcol">
-<p>
-No. 1 <span class="smcap">Elementare Theosophie</span><br />
-No. 2 <span class="smcap">Die Sieben Prinzipien des Menschen</span><br />
-No. 3 <span class="smcap">Karma</span><br />
-No. 4 <span class="smcap">Reinkarnation</span></p></div>
-<div class="textcol">
-<p>
-No. 5 <span class="smcap">Der Mensch nach dem Tode</span><br />
-No. 6 <span class="smcap">Kâmaloka und Devachan</span><br />
-No. 7 <span class="smcap">Lehrer und ihre Jünger</span><br />
-No. 8 <span class="smcap">Die Theorie der Zyklen u. s. w.</span>
-</p></div>
-
-
-<p class="c"><b>DUTCH</b></p>
-
-
-
-<p><span class="smcap">Die Bhagavad-Gîtâ</span>: Het Boek van Yoga; with Glossary. Bound in morocco or paper<br />
-
-<span class="smcap">De Kleine Bouwers en Hun Reis naar Rangi</span>; een Geschiedenis voor Kinderen door<br />
-R. N. (<i>met illustraties van R. Machell</i>)<br />
-
-<span class="smcap">De Oceaan der Theosophie</span> (door William Q. Judge)<br />
-
-<span class="smcap">De Ridders van Keizer Arthur</span>&mdash;Een Verhaal voor Kinderen, door <i>Ceinnyd Morus</i><br />
-
-<span class="smcap">Drie Opstellen over Theosophie.</span> In verband met Vraagstukken van den Dag<br />
-
-<span class="smcap">Echo's uit het Oosten</span>; een algemeene schets der Theosophische Leeringen door
-William Q. Judge (<i>Occultus</i>)<br />
-
-<span class="smcap">Het Leven te Point Loma</span>, Enkele Aanteekeningen door Katherine Tingley<br />
-
-<span class="smcap">Hoogere en Lagere Psychologie.</span> Enkele Aanteekeningen door Katherine Tingley<br />
-(<i>met Portret en Illustratie</i>)<br />
-
-<span class="smcap">H. P. Blavatsky En William Q. Judge</span>, De Stichters en Leiders der Theosophische
-Beweging (<i>Leerling</i>). pp. 42<br />
-
-<span class="smcap">Katherine Tingley, de Autocraat</span> (<i>De Geheimen van de Leer van het Hart</i>)<br />
-
-<span class="smcap">Licht op het Pad</span> (door M. C.) Bound in morocco or paper<br />
-
-<span class="smcap">Pit en Merg</span>, uit sommige Heilige Geschriften, 1<sup>e</sup> Serie<br />
-
-
-<i>Inhoud</i>: Theosophie en Christendom. "Niemand kan twee heeren dienen."<br />
-Iets Meerders dan de Tempel. Een Gezicht des Oordeels. De Mensch Jezus<br />
-
-<span class="smcap">Pit en Merg van de Eindigende en Komende Eeuw</span>, en de daarmede in betrekking
-staande positie van <i>Vrijmetselarij</i> en <i>Jesuitisme</i>, door <i>Rameses</i></p>
-
-<p class="c">
-Theosophical Manuals, Series No. 1</p>
-<div class="textcol">
-<p>
-No. 1 <span class="smcap">In den Voorhof</span><br />
-No. 2 <span class="smcap">Een heilig Leerstuk</span><br />
-No. 3 <span class="smcap">Verloren kennis weergevonden</span><br />
-No. 4 <span class="smcap">Een Sleutel tot Moderne Raadselen</span><br />
-No. 5 <span class="smcap">Het Mysterie van den Dood</span><br /></p></div>
-<div class="textcol">
-<p>
-No. 6 <span class="smcap">"Hemel" en "Hel"</span><br />
-No. 7 <span class="smcap">Leeraren en hun Leerlingen</span><br />
-No. 8 <span class="smcap">Een Universeele Wet</span><br />
-No. 9 <span class="smcap">Dwaalwegen (Hypnotisme, Clairvoyance, Spiritisme)</span><br />
-No. 10 <span class="smcap">De Ziel der Wereld</span><br /></p></div>
-<p class="c">
-Theosophical Manuals, Series No. 2</p>
-<p class="bit pad1">
-No. 1 <span class="smcap">Psychometrie, Clairvoyance, en Gedachten-Overbrenging</span>
-</p>
-
-
-<p class="c"><b>SWEDISH</b></p>
-
-<p>
-<span class="smcap">Den Hemliga Läran</span>, 2 band (H. P. Blavatsky)<br />
-<span class="smcap">Nyckel till Teosofien</span> (H. P. Blavatsky)<br />
-<span class="smcap">Astral Berusning, Devachan, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Brev, som hjälpt mig</span> (William Q. Judge)<br />
-<span class="smcap">Den Cykliska Lagen, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Dolda Vinkar i den Hemliga Läran, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Dödsstraffet i Teosofisk Belysning. m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Reinkarnationsläran i Bibeln, Om Karma, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Studier över Bhagavad-Gîtâ</span> (William Q. Judge)<br />
-<span class="smcap">Teosofiens Ocean</span> (William Q. Judge)<br />
-<span class="smcap">Vetenskapen och Teosofien, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Övning i Koncentration</span> (William Q. Judge)<br />
-<span class="smcap">Hemligheterna i Hjärtats Lära</span> (Katherine Tingley och hennes lärjungar)<br />
-<span class="smcap">En Intervju med Katherine Tingley</span> (Greusel)<br />
-<span class="smcap">Katherine Tingley, af M. F. N.</span> (levnadsteckning)<br />
-<span class="smcap">Existenslinjer och Utvecklingsnormer</span> (Oscar Ljungström)<br />
-<span class="smcap">Kan ett T. S. sakna morallag?</span> (Protest möte)<br />
-<span class="smcap">Teosofi och Kristendom</span>, Genmäle till Prof. Pfannenstill (Dr. G. Zander och F. Kellberg)<br />
-<span class="smcap">Asiens Ljus</span> (Edwin Arnold)<br />
-<span class="smcap">Bhagavad Gîtâ</span>, Hängivandets bok<br />
-<span class="smcap">Den Teosofiska Institutionen</span> (Baker)<br />
-<span class="smcap">Frimureri och Jesuitvälde</span> (Rameses)<br />
-<span class="smcap">Ljus på Vägen</span><br />
-<span class="smcap">Lotusblad</span>, för barn<br />
-<span class="smcap">Lotussångbok</span>, ord och musik<br />
-<span class="smcap">Râja Yoga, Om Själens Utveckling</span><br />
-<span class="smcap">Skillnaden mellan Teosofi och Spiritism</span><br />
-<span class="smcap">Stjärnan, Sago- och Poemsamling</span>, för barn<br />
-<span class="smcap">Teosofiens Innebörd</span><br />
-<span class="smcap">Tystnadens Röst</span><br />
-<span class="smcap">Visingsö</span> (Karling)
-</p>
-
-<p class="c">Teosofiska Handböcker<br />
-Enkelt och lättfattligt skrivna framställningar av Teosofiska läror<br />
-Klotband. Pris för varje bok, kronor 2.00</p>
-
-<div class="textcol">
-<p>
-Nr 1 Elementär Teosofi<br />
-Nr 2 Människans Sju Principer<br />
-Nr 3 Karma<br />
-Nr 4 Reinkarnation<br />
-Nr 5 Människan efter Döden<br />
-Nr 6 Kâmaloka och Devachan<br />
-Nr 7 Lärare och deras Lärjungar<br />
-Nr 8 Läran om Cykler<br />
-Nr 9 Psykiska Fenomen och Astral-planet<br />
-Nr 10 Astral-ljuset<br />
-Nr 11 Psykometri, Clairvoyance och Tankeöverföring</p></div>
-<div class="textcol">
-<p>
-Nr 12 Ängeln och Demonen (2 delar à kronor 2.00)<br />
-Nr 13 Anden och Stoftet<br />
-Nr 14 Om Gud och Bönen<br />
-Nr 15 Teosofien, Religionernas Moder<br />
-Nr 16 Från Crypt till Pronaos. En essay över dogmernas uppkomst och förfall<br />
-Nr 17 Jorden: Dess härkomst, dess runder och raser<br />
-Nr 18 Eldtöcknets Söner. En studie över människan
-</p></div>
-
-
-<p class="c"><b>PERIODICALS</b></p>
-
-<table cellpadding="0">
-
-<tr><td class="tdl"><i><b>INTERNATIONAL THEOSOPHICAL CHRONICLE.</b></i> <i>Illustrated.</i> Monthly.</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Yearly subscription, postpaid</td>
-    <td class="tdr">1.00</td></tr>
-
-<tr><td class="tdl2">The Theosophical Book Co., 18 Bartlett's Buildings, Holborn Circus, London</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>DEN TEOSOFISKA VÄGEN.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription, postpaid</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2">Universella Broderskapets Förlag, Barnhusgatan 10, Stockholm 1, Sweden</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>DER THEOSOPHISCHE PFAD.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription, postpaid</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2">J. Th. Heller, Vestnertorgraben 13, Nürnberg, Germany</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>HET THEOSOPHISCH PAD.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription, postpaid</td>
-    <td class="tdr">.75</td></tr>
-
-<tr><td class="tdl2">A. Goud, Steentilstraat 40, Groningen, Holland</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>EL SENDERO TEOSÓFICO.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription, postpaid</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2">El Sendero Teosófico, Point Loma, California</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>RAJA YOGA MESSENGER.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl2">Unsectarian publication for Young Folk, conducted by a staff of pupils of
-the Râja Yoga School at Lomaland.</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><i>Address</i>: Master Albert G. Spalding, Business Manager, Râja Yoga Messenger,
-Point Loma, California.</td>
-    <td class="tdr"></td></tr>
-
-</table>
-
-
-
-<p class="c">Subscriptions to the above five Magazines may be secured also through<br />
-<span class="smcap">The Theosophical Publishing Co.</span>, Point Loma, California, U. S. A.</p>
-
-<p><i>Neither the Editors of the above publications, nor the officers of The Universal Brotherhood
-and Theosophical Society, or of any of its departments, receive salaries or other remuneration.
-All profits arising from the business of the Theosophical Publishing Co., are devoted to
-Humanitarian work. All who assist in that work are directly helping that cause.</i></p>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig4.jpg" alt="" />
-<p class="caption center medium">THE PATH<br />
-The Theosophical Path<br />
-An International Magazine<br />
-Unsectarian and nonpolitical<br />
-<br />
-Monthly      Illustrated<br />
-<br />
-
-Devoted to the Brotherhood of Humanity, the promulgation<br />
-of Theosophy, the study of ancient &amp; modern<br />
-Ethics, Philosophy, Science and Art, and to the uplifting<br />
-and purification of Home and National Life<br />
-<br />
-Edited by Katherine Tingley<br />
-International Theosophical Headquarters, Point Loma, California, U.S.A.<br />
-</p>
-</div>
-
-<hr class="full" />
-
-
-
-<blockquote>
-
-
-<p>
-<i>The philosophy that teaches selflessness contains the
-balm for the pain and suffering of today. False ideas,
-false ambitions, inharmonious methods of living, selfishness,
-and an unbrotherly spirit, are accountable for the
-unhappiness and dissatisfaction....</i></p>
-
-<p><i>Humanity has long wandered through the dark valley
-of bitter experiences; but the mountain heights are
-again seen, suffused with the glow of dawn and the
-promise of a new Golden Age, and a pathway is once
-more shown to that realm where the gods still abide.</i></p>
-
-<p class="r">
-<span class="smcap">Katherine Tingley</span>
-</p>
-</blockquote>
-
-<hr class="full" />
-
-<p class="ph1"><span class="smcap">The Theosophical Path</span></p>
-
-<p class="c">MONTHLY ILLUSTRATED</p>
-
-<p class="c xlarge">EDITED BY KATHERINE TINGLEY</p>
-
-<p class="c">NEW CENTURY CORPORATION, POINT LOMA, CALIFORNIA, U. S. A.</p>
-
-<p class="c">Entered as second-class matter July 25, 1911, at the Post Office at Point Loma, California<br />
-under the Act of March 3, 1879<br />
-Copyright, 1911, by Katherine Tingley</p>
-
-<hr class="dbl" />
-
-<div class="textcol">
-<p class="c">COMMUNICATIONS</p>
-
-<p>Communications for the Editor should be
-addressed to "<span class="smcap">Katherine Tingley</span>, <i>Editor</i>,
-<span class="smcap">The Theosophical Path</span>, Point Loma, California."
-
-To the <span class="smcap">Business Management</span>, including
-subscriptions, address the "New Century
-Corporation, Point Loma, California."</p>
-
-
-<p class="c">MANUSCRIPTS</p>
-
-<p>The Editor cannot undertake to return
-manuscripts; none will be considered unless
-accompanied by the author's name and
-marked with the number of words.
-
-The Editor is responsible only for views
-expressed in unsigned articles.</p></div>
-
-<div class="textcol">
-<p class="c">SUBSCRIPTION</p>
-
-<p>By the year, postpaid, in the United States,
-Canada, Cuba, Mexico, Porto Rico, Hawaii,
-and the Philippines, <span class="smcap">Two Dollars</span>; other
-countries in the Postal Union, <span class="smcap">Two Dollars
-and Fifty Cents</span>, payable in advance;
-single copy, <span class="smcap">Twenty Cents</span>.</p>
-
-
-<p class="c">REMITTANCES</p>
-
-<p>All remittances to the New Century
-Corporation must be made payable to
-"<span class="smcap">Clark Thurston</span>, <i>Manager</i>," Point Loma,
-California.</p></div>
-
-<hr class="dbl" />
-
-
-<div class="center">
-<div class="magic">
-<p class="floatl"><span class="smcap">Vol. I  No. 3</span></p>
-<p class="floatr"><span class="smcap">September 1911</span></p>
-<p class="floatc">CONTENTS</p>
-</div></div>
-
-<hr class="dbl" />
-
-
-
-<div class="center">
-<table border="0" cellpadding="0" cellspacing="0" summary="">
-<tr><td class="tdl">Southwest Corner of the Temple in the Greek Theater, Point Loma, Cal.</td><td class="tdl"></td><td class="tdrb"><a href="#f22"><i>Frontispiece</i></a></td></tr>
-<tr><td class="tdl">The New Cycle</td><td class="tdr">by H. P. Blavatsky</td><td class="tdr"><a href="#c40">165</a></td></tr>
-<tr><td class="tdl">Recent Confirmation of H. P. Blavatsky's Teachings</td><td class="tdr">by H. T. Edge, <span class="smcap">b. a.</span> (Cantab.)</td><td class="tdr"><a href="#c15">172</a></td></tr>
-<tr><td class="tdl">View in the Grounds of the International Theosophical Headquarters (<i>ill.</i>)</td><td class="tdrb">facing</td><td class="tdrb"><a href="#f23">172</a></td></tr>
-<tr><td class="tdl">Lomaland Cañon and Hillside (<i>illustration</i>)</td><td class="tdr">facing</td><td class="tdr"><a href="#f24">173</a></td></tr>
-<tr><td class="tdl">The Origin and Nature of Folk-music</td><td class="tdr">by Kenneth Morris</td><td class="tdr"><a href="#c55">174</a></td></tr>
-<tr><td class="tdl">Lapland (<i>illustrated</i>)</td><td class="tdr">by P. F.</td><td class="tdr"><a href="#c71">180</a></td></tr>
-<tr><td class="tdl">Cultivating Genius for Music</td><td class="tdr">by E. A. Neresheimer</td><td class="tdr"><a href="#c58">182</a></td></tr>
-<tr><td class="tdl">Glimpses of Scandinavian Mythology</td><td class="tdr">by Per Fernholm, <span class="smcap">m. e.</span></td><td class="tdr"><a href="#c108">184</a></td></tr>
-<tr><td class="tdlt">The Dipylon and the Outer Ceramicus (<i>ill.</i>)</td><td class="tdrb">by F. S. Darrow, <span class="smcap">a. m., ph. d.</span> (Harv.)</td><td class="tdrb"><a href="#c42">189</a></td></tr>
-<tr><td class="tdl">The Theosophic Torch</td><td class="tdr">by Grace Knoche</td><td class="tdr"><a href="#c116">190</a></td></tr>
-<tr><td class="tdlt">The Pythagorean Solids</td><td class="tdrb">by F. J. Dick, <span class="smcap">m. inst. c. e., m. inst. c. e. i.</span></td><td class="tdrb"><a href="#c103">194</a></td></tr>
-<tr><td class="tdl">The "Black Age"</td><td class="tdr">by Ariomardes</td><td class="tdr"><a href="#c13">196</a></td></tr>
-<tr><td class="tdl">Egyptian Art Under the XXVIth Dynasty (<i>illustrated</i>)</td><td class="tdr">by C. J.</td><td class="tdr"><a href="#c46">200</a></td></tr>
-<tr><td class="tdl">The House of Lords, London (<i>illustrated</i>)</td><td class="tdr">by R.</td><td class="tdr"><a href="#c64">201</a></td></tr>
-<tr><td class="tdl">Music Notes</td><td class="tdr">by Charles J. Ryan</td><td class="tdr"><a href="#c85">202</a></td></tr>
-<tr><td class="tdl">Ancient Calendars</td><td class="tdr">by Travers</td><td class="tdr"><a href="#c30">205</a></td></tr>
-<tr><td class="tdl">The Mysteries of Eleusis (<i>illustrated</i>)</td><td class="tdr">by H. T. E.</td><td class="tdr"><a href="#c87">207</a></td></tr>
-<tr><td class="tdl">Glaciation, Past and Present (<i>illustrated</i>)</td><td class="tdr">by T. Henry</td><td class="tdr"><a href="#c59">209</a></td></tr>
-<tr><td class="tdl">God and the Child (<i>verse</i>)</td><td class="tdl"></td><td class="tdr"><a href="#c60">211</a></td></tr>
-<tr><td class="tdl">Power</td><td class="tdr">by Lydia Ross, <span class="smcap">m. d.</span></td><td class="tdr"><a href="#c98">212</a></td></tr>
-<tr><td class="tdlt">Sokrates (<i>illustrated</i>)</td><td class="tdrb">by F. S. Darrow, <span class="smcap">a. m., ph. d.</span> (Harv.)</td><td class="tdrb"><a href="#c111">215</a></td></tr>
-<tr><td class="tdl">Sokrates and Seneca (<i>illustration</i>)</td><td class="tdr">facing</td><td class="tdr"><a href="#f25">222</a></td></tr>
-<tr><td class="tdl">Scenes in Cuba and Florida (<i>illustrations</i>)</td><td class="tdr">facing</td><td class="tdr"><a href="#f26">223</a></td></tr>
-<tr><td class="tdl">A Visit to a Louisiana Sugar Plantation</td><td class="tdr">by Barbara McClung</td><td class="tdr"><a href="#c77">223</a></td></tr>
-<tr><td class="tdl">The Lorelei (<i>illustrated</i>)</td><td class="tdr">by a Student-Traveler</td><td class="tdr"><a href="#c76">225</a></td></tr>
-<tr><td class="tdl">The Western Four-Toed Salamander (<i>illustrated</i>)</td><td class="tdr">by Percy Leonard</td><td class="tdr"><a href="#c106">227</a></td></tr>
-<tr><td class="tdl">The Real Man</td><td class="tdr">by H. Coryn, <span class="smcap">m. d., m. r. c. s.</span></td><td class="tdr"><a href="#c82">229</a></td></tr>
-<tr><td class="tdl">Book Reviews (by Carolus); and Notices</td><td class="tdl"></td><td class="tdr"><a href="#c18">233</a></td></tr>
-</table></div>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_164" id="Page_164">[Pg 164]</a></span></p>
-
-
-<div class="figcenter" id="f22">
-<img src="images/fig69.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">SOUTH-WEST CORNER OF THE GREEK TEMPLE IN THE GREEK THEATER<br />
-INTERNATIONAL THEOSOPHICAL HEADQUARTERS, POINT LOMA, CALIFORNIA</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_165" id="Page_165">[Pg 165]</a></span></p>
-
-
-<div class="chapter">
-<p class="ph1" id="c40"><span class="smcap">The Theosophical Path</span></p></div>
-
-<p class="c bit">KATHERINE TINGLEY, EDITOR</p>
-
-<div class="center">
-<div class="magic">
-<p class="floatl">VOL. I</p>
-<p class="floatr">NO. 3</p>
-<p class="floatc">SEPTEMBER, 1911</p>
-</div></div>
-
-
-
-<blockquote>
-
-<p>There is but one Eternal Truth, one universal, infinite and changeless spirit
-of Love, Truth, and Wisdom, impersonal, therefore, bearing a different name
-in every nation, one Light for all, in which the whole Humanity lives and moves
-and has its being.&mdash;<i>H. P. Blavatsky</i></p></blockquote>
-
-
-<h2>THE NEW CYCLE: Extracts from an Article Written by
-H. P. Blavatsky, the Foundress of the Theosophical
-Society, for the first number of "La Revue
-Théosophique," 1889</h2>
-
-<div>
-<img class="drop-capp6" src="images/fig20.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THE principal aim of our organization, which we are
-laboring to make a real brotherhood, is expressed in
-the motto of the Theosophical Society: "There is no
-religion higher than truth." As an impersonal Society
-we must be ready to seize the truth wherever we find
-it, without permitting ourselves more partiality for one belief than
-for another. This leads directly to a logical conclusion. If we
-acclaim and receive with open arms all sincere truthseekers, there
-can be no place in our ranks for the bigot, the sectarian, or the hypocrite,
-enclosed in Chinese Walls of dogma, each stone bearing the
-words "No admission." What place indeed could such fanatics
-occupy in them, fanatics whose religions forbid all inquiry and do
-not admit any argument as possible, when the mother idea, the very
-root of the beautiful plant we call Theosophy is known as&mdash;absolute
-and unfettered liberty to investigate all the mysteries of nature,
-human or divine!</p>
-
-<p>With this exception the Society invites everyone to participate in
-its activities and discoveries. Whoever feels his heart beat in unison
-with the great heart of humanity; whoever feels his interests are
-one with those of every being poorer and less fortunate than himself;
-every man or woman who is ready to hold out a helping hand to the
-suffering; whoever understands the true meaning of the word "Egoism";
-<span class="pagenum"><a name="Page_166" id="Page_166">[Pg 166]</a></span>is a Theosophist by birth and by right. He can always be
-sure of finding sympathetic souls among us.</p>
-
-<p>We have already said elsewhere, that "Born in the United States
-the Theosophical Society was constituted on the model of its mother
-country." That as we know, has omitted the name of God from its
-Constitution, for fear, said the fathers of the Republic, that the word
-might one day become the pretext for a state religion: for they
-desired to grant absolute equality to all religions under the laws, so
-that each form would support the State, which in its turn would protect
-them all. The Theosophical Society was founded on that excellent
-model....</p>
-
-<p>Each Body, like each member, being free to profess whatever religion
-and to study whatever philosophy it prefers, provided all remain
-united in the tie of solidarity or Brotherhood, our Society can truly
-call itself a "Republic of conscience."</p>
-
-<p>Though absolutely free to pursue whatever intellectual occupations
-please him the best, each member of our Society must, however,
-furnish some reason for belonging thereto, which amounts to saying
-that each member must bear his part, small though it be, of mental
-or other labor for the benefit of all. If one does not work for others
-one has no right to be called a Theosophist. All must strive for human
-freedom of thought, for the elimination of selfish and sectarian superstitions,
-and for the discovery of all the truths that are within the
-comprehension of the human mind. That object cannot be attained
-more certainly than by the cultivation of unity in intellectual labors.
-No honest worker, no earnest seeker can remain empty-handed; and
-there is hardly a man or woman, busy as they may think themselves,
-incapable of laying their tribute, moral or pecuniary, on the altar of
-truth....</p>
-
-<p>In the present condition of the Theosophical history it is easy to
-understand the object of a Review exclusively devoted to the propagation
-of our ideas. We wish to open therein new intellectual horizons,
-to follow unexplored routes leading to the amelioration of
-humanity; to offer a word of consolation to all the disinherited of
-the earth, whether they suffer from the starvation of soul or from
-the lack of physical necessities. We invite all large-hearted persons
-who desire to respond to this appeal to join with us in this humanitarian
-work. Each co-worker, whether a member of the Society or
-simply a sympathizer, can help. We are face to face with all the<span class="pagenum"><a name="Page_167" id="Page_167">[Pg 167]</a></span>
-glorious possibilities of the future. This is again the hour of the
-great cyclic return of the tide of mystical thought in Europe. On
-every side we are surrounded by the ocean of the universal science&mdash;the
-science of Life Eternal&mdash;bearing on its waves the forgotten and
-submerged treasures of generations now passed away, treasures still
-unknown to the modern civilized races. The strong current which
-rises from the submarine abysses, from the depths where lie the prehistoric
-learning and arts swallowed up with the antediluvian Giants&mdash;demigods,
-though with but little of mortality&mdash;that current strikes
-us in the face and murmurs: "That which has been exists again;
-that which has been forgotten, buried for aeons in the depths of the
-Jurassic strata may reappear to view once again. Prepare yourselves."</p>
-
-<p>Happy are those who understand the language of the elements.
-But where are <i>they</i> going for whom the word element has no other
-meaning than that given to it by physics or materialistic chemistry?
-Will it be towards well-known shores that the surge of the great
-waters will bear them, when they have lost their footing in the deluge
-which is approaching? Will it be towards the peaks of a new Ararat
-that they will find themselves carried, towards the heights of light and
-sunshine, where there is a ledge on which to place the feet in safety,
-or perchance is it a fathomless abyss that will swallow them up as
-soon as they try to struggle against the irresistible billows of an unknown
-element?</p>
-
-<p>We must prepare ourselves and study truth under every aspect,
-endeavoring to ignore nothing, if we do not wish to fall into the abyss
-of the unknown when the hour shall strike. It is useless to leave it
-to chance and to await the intellectual and psychic crisis which is preparing,
-with indifference, if not with crass disbelief, saying that at
-the worst the flowing tide will drive us all in the course of nature
-towards the farther shore; for it is far more probable that the tidal
-wave will cast up nothing but a corpse. The strife will be terrible in
-any case between brutal materialism and blind fanaticism on the one
-hand, and philosophy and mysticism on the other&mdash;mysticism, that
-veil of more or less translucency which hides the eternal Truth.</p>
-
-<p>But it is not materialism that will gain the upper hand. Every
-fanatic whose ideas isolate him from the universal axiom that "There
-is no religion higher than Truth" will see himself by that very fact
-rejected, like an unworthy stone, from the Archway called Universal
-Brotherhood. Tossed by the waves, driven by the winds, reeling in<span class="pagenum"><a name="Page_168" id="Page_168">[Pg 168]</a></span>
-that element which is so terrible because unknown, he will soon find
-himself engulfed....</p>
-
-<p>Yes, it must be so, it cannot be otherwise when the chilly and artificial
-gleam of modern materialism will disappear for want of fuel.
-Those who cannot form any idea of a spiritual Ego, a living soul and
-an eternal Spirit within their material shell (which owes its very
-existence to these principles); those for whom the great hope of an
-existence beyond the grave is a vexation, merely the symbol of an
-unknown quantity, or else the subject of a belief <i>sui generis</i>, the result
-of theological and mediumistic hallucinations&mdash;these will do well to
-prepare for the serious troubles the future has in store for them. For
-from the depths of the dark, muddy waters of materiality which hide
-from them every glimpse of the horizons of the great Beyond, there
-is a mystic force rising during these last years of the century. At
-most it is but the first gentle rustling, but it is a superhuman rustling&mdash;"supernatural"
-only for the superstitious and the ignorant. The
-spirit of truth is passing over the face of the waters, and in dividing
-them, is compelling them to disgorge their spiritual treasures. This
-spirit is a force that can neither be hindered nor stopped. Those who
-recognize it and feel that this is the supreme moment of their salvation
-will be uplifted by it and carried beyond the illusions of the great astral
-serpent. The joy they will experience will be so poignant and intense
-that if they were not mentally isolated from their body of flesh, the
-beatitude would pierce them like sharp steel. It is not pleasure that
-they will experience but a bliss which is a foretaste of the wisdom of
-the gods, the knowledge of good and evil, of the fruits of the tree
-of life.</p>
-
-<p>But although the man of today may be a fanatic, a sceptic, or a
-mystic, he must be well convinced that it is useless for him to struggle
-against the two moral forces at large today engaged in the supreme
-contest. He is at the mercy of these two adversaries and there is no
-intermediary capable of protecting him. It is but a question of choice,
-whether to let himself be carried along on the wave of mystical evolution,
-or to struggle against this moral and psychic reaction and so find
-himself engulfed in the maelstrom of the rising tide. The whole world,
-at this time, with its centers of high intelligence and humane culture,
-its political, artistic, literary, and commercial life, is in a turmoil;
-everything is shaking and crumbling in its movement towards reform.
-It is useless to shut the eyes, it is useless to hope that anyone can<span class="pagenum"><a name="Page_169" id="Page_169">[Pg 169]</a></span>
-remain neutral between the two contending forces; the choice is
-whether to be crushed between them or to become united with one or
-the other. The man who imagines he has freedom, but who, nevertheless,
-remains plunged in that seething caldron of foulness called
-the life of Society&mdash;gives the lie in the face of his divine Ego, a lie
-so terrible that it will stifle that higher self for a long series of future
-incarnations. All you who hesitate in the path of Theosophy and the
-occult sciences, who are trembling on the golden threshold of truth&mdash;the
-only one within your grasp, for all the others have failed you one
-after the other&mdash;look straight in the face the great Reality which is
-offered you. It is only to mystics that these words are addressed, for
-them alone have they any importance; for those who have already
-made their choice they are vain and useless. But you Students of
-Occultism and Theosophy, you well know that a word, old as the world
-though new to you, has been declared at the beginning of this cycle.
-You well know that a note has just been struck which has never yet
-been heard by the mankind of the present era; and that a new thought
-is revealed, ripened by the forces of evolution. This thought differs
-from everything that has been produced in the nineteenth century; it
-is identical, however, with the thought that has been the dominant tone
-and key-stone of each century, especially the last&mdash;absolute freedom
-of thought for humanity.</p>
-
-<p>Why try to strangle and suppress what cannot be destroyed? Why
-hesitate when there is no choice between allowing yourselves to be
-raised on the crest of the spiritual wave to the very heavens beyond
-the stars and the universes, or to be engulfed in the yawning abyss
-of an ocean of matter? Vain are your efforts to sound the unfathomable,
-to reach the ultimate of this wonderful matter so glorified in our
-century; for its roots grow in the Spirit and in the Absolute, they do
-not exist, yet they <i>are</i> eternally. This constant union with flesh, blood,
-and bones, the illusion of differentiated matter, does nothing but blind
-you. And the more you penetrate into the region of the impalpable
-atoms of chemistry the more you will be convinced that they only exist
-in your imagination. Do you truly expect to find in material life every
-reality and every truth of existence? But Death is at everyone's door,
-waiting to shut it upon a beloved soul that escapes from its prison,
-upon the soul which alone has made the body a reality; how then can
-it be that eternal love should associate itself absolutely with ever-changing
-and ever-disappearing matter?</p>
-
-<p><span class="pagenum"><a name="Page_170" id="Page_170">[Pg 170]</a></span></p>
-
-<p>But you are perhaps indifferent to all such things; how then can
-you say that affection and the souls of those you love concern you at all,
-since you do not believe in the very existence of such souls? It must
-be so. You have made your choice; you have entered upon that path
-which crosses nothing but the barren deserts of matter. You are self-condemned
-to wander there and to pass through a long series of similar
-lives. You will have to be contented henceforth with deliriums
-and fevers in place of spiritual experiences, of passion instead of love,
-of the husk instead of the fruit.</p>
-
-<p>But you, friends and readers, you who aspire to something more
-than the life of the squirrel everlastingly turning the same wheel; you
-who are not content with the seething of the caldron whose turmoil
-results in nothing; you who do not take the deaf echoes of the dead
-past for the divine voice of truth; prepare yourselves for a future of
-which you have hardly dared to dream unless you have at least taken
-the first few steps on the way. For you have chosen a path, although
-rough and thorny at the start, that soon widens out and leads you to
-the divine truth. You are free to doubt while you are still at the beginning
-of the way, you are free to decline to accept on hearsay what is
-taught respecting the source and the cause of truth, but you are always
-able to hear what its voice is telling you, and you can always study the
-effects of the creative force coming from the depths of the unknown.
-The arid soil upon which the present generation of men is moving at
-the close of this age of spiritual dearth and of purely material satisfaction,
-has need of a divine symbol, of a rainbow of hope to rise
-above its horizon. For of all the past centuries our Nineteenth has
-been the most criminal. It is criminal in its frightful selfishness, in
-its scepticism which grimaces at the very idea of anything beyond the
-material; in its idiotic indifference to all that does not pertain to personal
-egotism&mdash;more than any of previous centuries of ignorant barbarism
-or intellectual darkness. Our century must be saved from
-itself before its last hour strikes. This is the moment for all those
-to act who see the sterility and folly of an existence blinded by materialism
-and ferociously indifferent to the fate of the neighbor; now is
-the time for them to devote all their energies, all their courage to the
-great intellectual reform. This reform can only be accomplished by
-Theosophy we say, by the Occultism of the Wisdom of the Orient.
-The paths that lead to it are many; but the Wisdom is one. Artistic
-souls foresee it, those who suffer dream of it, the pure in heart know it.<span class="pagenum"><a name="Page_171" id="Page_171">[Pg 171]</a></span>
-Those who work for others cannot remain blinded to its reality, though
-they may not recognize it by name. Only light and empty minds, egotistical
-and vain drones, confused by their own buzzing will remain
-ignorant of the supreme ideal. They will continue to exist until life
-becomes a grievous burden to them.</p>
-
-<p>This is to be distinctly remembered, however: these pages are not
-written for the masses. They are neither an appeal for reforms, nor
-an effort to win over to our views the fortunate in life; they are
-addressed solely to those who are constitutionally able to comprehend
-them, to those who suffer, to those who hunger and thirst after some
-Reality in this world of Chinese Shadows. And for those, why should
-they not show themselves courageous enough to leave their world of
-trifling occupations, their pleasures above all and their personal interests,
-at least as far as those interests do not form part of their duty
-to their families or others? No one is so busy or so poor that he cannot
-create a noble ideal and follow it. Why then hesitate in breaking
-a path towards this ideal, through all obstacles, over every stumbling-block,
-every petty hindrance of social life, in order to march straight
-forward until the goal is reached?</p>
-
-<p>Those who would make this effort would soon find that the "strait
-gate" and the "thorny path" lead to the broad valleys of the limitless
-horizons, to that state where there is no more death, because one has
-regained one's divinity. But the truth is that the first conditions necessary
-to reach it are a disinterestedness, an absolute impersonality, a
-boundless devotion to the interests of others, and a complete indifference
-to the world and its opinions. The motive must be absolutely
-pure in order to make the first steps on that ideal path; not an unworthy
-thought must attract the eyes from the end in view, not one
-doubt must shackle the feet. There do exist men and women thoroughly
-qualified for this whose only aim is to dwell under the Aegis of their
-divine Nature. Let them, at least, take courage to live the life and
-not conceal it from the eyes of others! The opinion of no other person
-should be taken as superior to the voice of conscience. Let that
-conscience, developed to its highest degree, guide us in the control of
-all the ordinary acts of life. As to the conduct of our inner life, we
-must concentrate the entire attention on the ideal we have proposed
-to ourselves, and look straight ahead without paying the slightest
-attention to the mud upon our feet.</p>
-
-<p>Those who make this supreme effort are the true Theosophists.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_172" id="Page_172">[Pg 172]</a></span></p>
-
-<div class="chapter">
-<h2 id="c15">RECENT CONFIRMATION OF H. P. BLAVATSKY'S TEACHINGS ABOUT ANCIENT CONTINENTS AND
-RACES: by H. T. Edge, <span class="half">B. A. (Cantab.)</span></h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig29.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE London <i>Times' South American Supplement</i> (May 30)
-contains the first half of an article on the ancient people of
-Peru, in which the writer speaks of the gigantic works in
-masonry wrought by a people who lived there ages before
-the Incas. Being on the wrong side of the Andes for fertility,
-these people built the enormous irrigation systems which still
-exist; and the writer asks why they did not cross the Andes to the
-well-watered slopes and plains on the east. The extent to which they
-had explored their own country and its mountain heights proves that
-the other country should have been within their grasp. Yet they took
-all this trouble to make the western slopes fertile.</p>
-
-<p>The answer given is&mdash;that in those days perhaps there <i>was</i> no
-land to the east of the Andes.</p>
-
-<p>The writer then goes on to speak of the ancient continental distribution
-of land, of Atlantis, of the connexion between South America
-and Australasia, etc., in a way that is now growing familiar. People
-whose opinions are of weight are coming to see that the true explanation
-of the ancient American civilizations, as well as those of such
-isolated spots as Easter Island, with its marvelous statues, is to be
-sought along these lines. At the same time the subject has afforded
-a fertile field for cranks and others who pin their various fads or new
-gospels thereto. The latter, however, cannot last, but the truth is
-eternal. The myths will be exploded, but the actual facts as to past
-history will be proved.</p>
-
-<p>In <i>The Secret Doctrine</i> H. P. Blavatsky sums up all the available
-speculation and information on the subject of these ancient continents
-and weaves it into consistency by applying to it the keys of the
-Wisdom-Religion. There is little doubt that her writings have contributed
-largely, in more or less direct ways, to many of the other
-published utterances on the question.</p>
-
-<p>It is maintained, and with reason, by Theosophists, that the statements
-of H. P. Blavatsky refer to actual facts and must therefore one
-day be verified. The history of discovery and speculation since she
-wrote has already done much to confirm this conviction. But as her
-teachings with regard to the ancient continents are inseparably bound
-up with her statements as to the ancient races of mankind, and indeed
-<span class="pagenum"><a name="Page_173" id="Page_173">[Pg 173]</a></span>with the Theosophical teachings in general, it follows that these also
-will be confirmed.</p>
-
-<div class="figcenter" id="f23">
-<img src="images/fig70.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">LOOKING EASTWARD OVER PART OF THE GROUNDS OF<br />
-THE INTERNATIONAL THEOSOPHICAL HEADQUARTERS, POINT LOMA, CALIFORNIA</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f24">
-<img src="images/fig71.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">LOMALAND CAÑON AND HILLSIDE</p>
-</div>
-
-
-
-<p>The great importance of this enlarged knowledge about the human
-race and its history is that it so enlarges and ennobles our view of
-human life. Before the light of knowledge all narrow dogmas fade
-away. The errors of theology, the mistakes of scientific theory, our
-inadequate sociological ideas&mdash;all these must fade in the light which
-will be shed when the Theosophical teachings are more fully recognized.
-And all this remarkable progress in archaeology may be welcomed
-as one of the signs.</p>
-
-<p>The publication to which reference has been made speaks of other
-countries of South America, but seems unable to do so without mentioning
-their antiquities. The Aztecs of Mexico, the Aymarás of
-Peru, come in for notice. The ancient people of Peru present analogies
-to the Egyptians, Babylonians, Indian peoples, Polynesians, and
-Malays, it is said; and some writers have theories about their connexion
-with Jews and Chinese. It is easy to see that speculation, left
-to itself, runs amuck among the theories.</p>
-
-<p>The same writer, Comyns Beaumont, concludes his article on the
-ancient Peruvians in the issue for June 27, and says that:</p>
-
-<blockquote>
-
-<p>Central America, as the "Enterprise" or "Easter Divide," a large submarine
-ridge, indicates, was connected to the Pacific Continent. On the other side Central
-America was connected in the East with the Mediterranean by another continental
-mass that spread across the Atlantic Ocean, and of which today the Antilles,
-Azores, Canaries, and the Atlas Mountains in Morocco are the existing remains.
-Peru also was a member of this vast continental system. Apart from the evidence
-of geological strata, confirmation of this is obtained from the study of sea fauna.
-The marine deposits of Peru, Chile, and Ecuador belong to the same genus as
-those of Central America, and to find the corresponding genus elsewhere one
-must search in the Mediterranean. Precisely, therefore, as Europe, Asia, and
-Africa possess a continuous land connexion, at the epoch when the Peruvians
-were in the forefront of civilization there existed a world which comprised the
-regions of the Mediterranean (then very different from nowadays), the lost
-Atlantic Continent, Central America, and Peru, and the lost Pacific Continent
-which embraced lands not only in the Pacific Ocean, but continued to where
-the Indian Ocean now washes the shores of Africa, India, and Mesopotamia.</p></blockquote>
-
-<p>Thus a step is made in the fulfilment of H. P. Blavatsky's prophecy
-that the present century would witness a recognition of many of the
-teachings she outlined in her writings.</p>
-
-<p>But there is still much to be done. And not the least important<span class="pagenum"><a name="Page_174" id="Page_174">[Pg 174]</a></span>
-point is to distinguish carefully between the "Sons of Light" and the
-"Sorcerers" among the mighty men of these perished lands. There
-was a true Wisdom and a false knowledge; and H. P. Blavatsky
-never fails to discriminate between those who preserved the light and
-those who fell into darkness. The Easter Island statues, for instance,
-she describes as resembling the sensual type of the Atlantean sorcerers
-rather than that of the "Buddhas" (so-called) of the Bamian
-colossi. The writer in the <i>Times Supplement</i> calls the Easter Island
-statues "Turanian," employing thereby such familiar classifications
-as he finds to hand; and in any case he distinguishes them from that
-higher type loosely designated by the term "Aryan." This "Turanian"
-type he finds also in Chaldaea, India, Central America, etc., and
-alludes to their habit of building pyramids.</p>
-
-<p>Finally he shows how inadequate are the speculations of many
-anthropologists as to the antiquity of man. Human bones disintegrate
-after a comparatively short time; so that the few we find are
-such as have been accidentally preserved. And these ancient civilizations
-tend to disprove the conventional theories of human evolution&mdash;which
-theories, however, change from year to year.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c55">THE ORIGIN AND NATURE OF FOLK-MUSIC, as Exemplified
-in the Welsh National Melodies: by Kenneth Morris</h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig76.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">GREAT attention is being paid nowadays to the collecting
-of old folk-songs in such countries as Ireland,
-Wales, and England; and there has been much discussion
-raised as to the nature and origin of a folk-song,
-properly so called. The subject is one of considerable
-interest, because it leads one to a point where the known and visible
-things melt away, and forces and influences of a deeper nature are at
-work. These may be called spiritual and formative; there is a hand
-guiding, but no one can see any hand; there is a creative mind at
-function, but it is not the mind of any human being.</p>
-
-<p>In Wales one can still see the genuine folk-song coming into being;
-one can still watch, more or less, the processes incidental to its birth.
-In that country, poetry was never held to be a mere string of words
-that you could repeat as if you were reading an article from the newspaper;
-conversational methods of utterance are kept for conversation,<span class="pagenum"><a name="Page_175" id="Page_175">[Pg 175]</a></span>
-or for the lower levels of prose, and there is a peculiar chant used for
-verse. The poem is born with a music of its own; and if it have no
-such music innate in it, and inseparable from its words, then for all
-its rhymes and scansion it is no poetry. So in speaking their poems
-the bards give full value to this music, using a kind of chant which is
-called "<i>hwyl</i>." The word means simply "sail"; the idea being that
-the inner music of the poem swells and extends and drives along the
-words, as the wind will fill and drive the sails of a ship. The method
-is perfectly natural; the least introduction of artificiality into it is
-absolutely damning: there you would get the desolating thump, thump,
-thump, of the motor boat instead of the free flow of the winds of
-heaven.</p>
-
-<p>As regards the musical scale, this <i>hwyl</i> is mainly monotonous;
-there is another kind or direction of scale in it, depending on the varying
-vowel sounds, which, though you chant them upon one musical
-note, have a certain rise and fall in them proper to themselves. If
-one imagines the scale of <i>do</i>, <i>re</i>, <i>mi</i>, <i>fa</i>, and the rest as being in a
-vertical line; then this scale of <i>a</i>, <i>e</i>, <i>i</i>, <i>o</i>, <i>oo</i>, etc., would fall horizontally;
-we can think of no better way of making a likeness for it. The
-richness of the vowels will make the music, and therefore the poetry.
-One can see this by comparing two lines, both popularly supposed to
-be poetry.</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">I am monarch of all I survey;</div>
-</div>
-</div>
-</div>
-
-<p>there is no music in that, and if one should attempt to put the hwyl
-into it, he would be guilty of the sin of untruth, which is the greatest
-of the crimes against poetry, according to the ancient doctrine of
-the bards.</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">I saw Osirian Egypt kneel adown</div>
-</div>
-</div>
-</div>
-
-<p>And one would be guilty of the same sin, should one repeat that lifelessly,
-and without the hwyl that existed around the mind of Keats
-before the line took verbal form, and out of which magical and
-alchemic element it was precipitated.</p>
-
-<p>The bard, then, chants his poem, and the words are noted down,
-and pass from mouth to mouth; and as they pass, the horizontal scale
-takes on gradually some coloring of the vertical scale, and the chant
-becomes more and more a tune. The process is natural, and dependent
-upon no brain-mind; no composer gets to work upon it, and no one
-inserts in it consciously any ideas of his own. The Dorian mode,<span class="pagenum"><a name="Page_176" id="Page_176">[Pg 176]</a></span>
-which (we quote from Mrs. Mary Davies, an authority on Welsh
-music) has a minor third as well as a minor seventh; and the Aeolian
-or <i>la</i> mode, in which the third as well as the sixth and seventh are
-minor, are still largely in use in Wales; and we believe that these two
-modes represent a stage in the passing of the chanted poem, or the
-chant of the poem, into the full-fledged folk-tune. For one will sometimes
-hear an air which, in the printed collections is given in the arbitrary
-modern major or minor scales, sung a little differently, according
-to these older modes; and it would appear that all or nearly all
-the well-known Welsh national tunes have passed through such or
-similar stages.</p>
-
-<p>It is here worthy of note that the Welsh hwyl&mdash;which is used not
-only in poetry, but in all the higher levels of prose as well, particularly
-in pulpit rhetoric&mdash;is not found, we believe, elsewhere in Europe, at
-any rate as a popular custom (for all poets <i>chant</i> and do not <i>say</i> their
-verses); but it is to be heard in Morocco, along the coast of Northern
-Africa, in Arabia, Persia, and throughout the East; where also certain
-of these older modes of music, such as the Dorian, are said to be
-in vogue to some extent. We imagine that the chant and the music-modes
-both vary as they go eastward; but it is a gradual growth or
-differentiation, not an abrupt change. The Persian poet, chanting his
-Hafiz, and the Welsh preacher, giving out the hymn, have much more
-in common with each other than either has with the modern conventional
-drawing-room reciter.</p>
-
-<p>And then there is the national air, the last stage in the growth of
-that which began with some village bard's arrangement of his deep
-vowels and diphthongs. Long ago the words were forgotten, or lost
-all connexion with the tune they gave birth to; because at a certain
-stage the harpers took the tune up, and sang whatever words to it they
-might make up for the occasion. Such a tune as <i>All through the
-Night</i>, for example, would set out with such and such a bard on his
-wanderings. He would come to a wedding, and play it there, singing
-extempore verses to it filled full of joy and merriment. Then he
-would come to a house where there might be one newly dead; and his
-tune would again be called for; now it would be a dirge laden with
-mystical wailing and the joy that hides behind wailing. At the village
-fair it would appear as a dance; in the house of the warward chieftain
-it would ring and clamor with all the pomp and surging and uplift of
-the old wild, Quixotic, ridiculous wars. There would be different<span class="pagenum"><a name="Page_177" id="Page_177">[Pg 177]</a></span>
-songs for it on each occasion; one hardly troubled much with the
-preservation of them, for song was a thing that a gentleman could call
-upon himself for at any time. Why keep the songs you sang today,
-when tomorrow you would surely sing other songs as good? Poetry
-was of all things the cheapest and most general where every other
-man, as you might say, was a poet.</p>
-
-<p>One hears this kind of thing at the present day. Very few of the
-Welsh national tunes have any traditional words to them. If there
-is any special song attached to this tune or that, it will probably be
-the work of Ceiriog, who may be called the Robert Burns of Wales,
-or of some individual bard in the last two or three centuries, who sang
-such and such words to the tune on such an occasion, or in whose
-tragic or amusing history those words and that tune blended were
-pivotal, and have passed into a popular tradition.</p>
-
-<p>Generally speaking, the words sung to all these airs are what are
-called <i>Pennillion</i>&mdash;<i>hen bennillion</i>, old verses; a kind of traditional
-folk-poetry arising no one knows from whom, and commemorating
-popular wisdom, historical events, personal peculiarities and eccentricities
-of long dead countryside celebrities, the beauties and delights of
-this or that locality, and so on. There will be war-songs, love-songs,
-dance-songs, dirges and nature-songs; a pennill on the three best
-dancers of Wales, and a pennill on the three prized things of three
-neighboring villages: the yews of Bettws, the bridge at Llandeilo, the
-sacred well at Llandybie. Unnumbered are these pennillion; perhaps
-more many than the tunes themselves to which they may be sung.</p>
-
-
-<p class="c large">II</p>
-
-<p>THE old Welsh choirs and singing-parties&mdash;and they still do it,
-though of course foreign music, both the work of the great composers
-and the ribald stuff of the music halls, is making grand inroads&mdash;the
-old choirs would delight to take such and such a tune for the work of
-their evening, and sing song after song to it, now a dance, now a war-song,
-and now a dirge, one after the other; and whichever kind of
-song they might be singing, you would say that that tune was composed
-as, and could inevitably be, only suitable for that. You would
-say that, of course, by its very structure it would be impossible for it
-to be anything but martial; there was the very pride and beat of war
-in it; no blood could keep still, no feet forget to march at the sound of
-it. And then you would change your mind, and know that it could<span class="pagenum"><a name="Page_178" id="Page_178">[Pg 178]</a></span>
-never be anything but a dirge; there as obviously the whole secret of
-sorrow in it; you were at one, hearing it, with everyone who might
-be mourning for their dearest dead; and you too, with them, were
-initiated into marvelous hopes and superhuman certainties and joy&mdash;carried
-out of time wherein men die, into that timelessness wherein
-they neither die nor are born. And that too would pass, and the singers
-would bring you into careless summer-evening merriment, and for
-the life of you, there was no keeping your feet from the shaking and
-wandering of dance.</p>
-
-<p>One hears the multifold music of the world; the innumerable
-rhythms and variations of melody; combinations and intricacies many
-as the thoughts in the minds of terrestrial beings. And of those
-thoughts themselves, there will be all manner of ranks and no democratic
-equality. Some will be clansmen, so to say, in the house of
-merriment, others in the house of grief; mere commonalty of the
-mind, wearing at any time all the badges of their clan. These are
-cheap, every-day wayfarers, and stir the same emotion, or bring the
-same colorlessness, into whatever mind they may enter and whenever
-they may enter it. Others will be chieftains and tribal leaders, entering
-with greater circumstance, and imposing a larger subjection.
-Good or evil, they too bear always their own colors; grief will be grief
-and joy will be joy; love will be love, and hatred never anything but
-hatred, of the emotions that follow in their train.</p>
-
-<p>But there are some few archetypal thoughts that you cannot so
-docket and always rely upon. They are the kings and high bards,
-standing beyond the limitations of tribe and sept. They will come in
-what insignia and royal robings they may choose, and rouse up gladness
-or sorrow, stillness or militancy according to their will. Such
-thoughts are those of death, of duration, of humanity, of compassion.
-You have spoken no true nor final word on death, when you have
-proclaimed him the king of terrors; though indeed, the thought of
-august death comes often in sorrowful and terrible disguise. Yet
-behind that dark regalia, what serenity, what unstirred meditative
-calm, what "peace that passeth all understanding," lie hidden! Compassion,
-too, comes doubly robed in the purple; dark with the sorrow
-that is in pity; glowing with the regality and gladness of unity with
-universal life. It is at once the martial conqueror of the world, boundless
-in hope and exultation; the sweet ministrant of the wounded,
-and the mourner at the graves of the fallen.</p>
-
-<p><span class="pagenum"><a name="Page_179" id="Page_179">[Pg 179]</a></span></p>
-
-<p>I think that there are expressions of music that correspond to these
-supernal and superpersonal thoughts; and that they are in fact simple
-tunes, and that many of them must be to be found in the folk-music
-of all nations. They are, as it were, archetypal patterns of song, root
-rhythms, sprung absolutely from the fountains of feeling, where feeling
-has not yet been diversified into all its countless forms of pain and
-delight. I think that the most beautiful of the Welsh airs fall into
-this class, or into that other corresponding with what we have called
-the tribal leaders of the thought plane. The Marches of the Men of
-Harlech, of Glamorgan or Meirionydd&mdash;indeed every district in
-Wales seems to have had its own war-tune in the ancient days&mdash;these
-are always distinctly martial, and there is no possibility of mistaking
-them or of making them anything else. <i>Y Galon Drom</i>, <i>Anhawdd
-Ymadael</i>, <i>Morfa Rhuddlan</i> and a thousand others, again, are always
-dirges; to <i>Gyrru'r Byd o'm Blaen</i>, or to <i>Pwt ar y Bys</i>, you would
-never dream of doing anything but dance. All have with them a
-certain distinction and aristocracy in their own kind: about folk-music
-there is nearly always a bearing and a value, and vulgarity is
-impossible to the bulk of it. But beyond and higher than these there
-are those archetypal tunes which stir the source of whatever feeling
-they may be directed towards; one might mention perhaps <i>Llwyn On</i>
-the Ash Grove, as a good example. There are hundreds of them
-among the Welsh airs.</p>
-
-<p>Now the whole point of our inquiry is this&mdash;what was the creative
-or directing mind that brought these things to be? It was not the
-bard who first chanted the song; it was no one of the thousands of
-singers who modified and modified it as they passed it on, until presently
-the fixed tune was evolved, and changes and modifications ceased.
-These were all instruments in its evolution; but there was also an evolver.
-For it was brought, if indeed it is a primeval and radical thing, to
-no haphazard conclusion. The music that you make up is one thing;
-the music of the spheres is another: though it might happen indeed,
-that sitting down to compose, there should be revealed to you a measure
-from the music of the spheres. No doubt that would have happened
-occasionally&mdash;probably only occasionally&mdash;with the great
-transcendent geniuses of music: but then, there was no great transcendent
-genius, neither Wagner nor Bach nor Beethoven, concerned
-in the making of the folk-tune. We can posit the soul of Beethoven,
-wrapt up into the universal soul, hearing immortal immeasurable<span class="pagenum"><a name="Page_180" id="Page_180">[Pg 180]</a></span>
-things, and after, producing some fragment of them in a sonata or a
-symphony! But what soul was it here, who heard the rhythm and
-measure of the star-music, and what the mountains are singing in their
-hearts to make them eternal, and the song that drives the rivers and
-the rain, and the bardic carol of the sun, and the ineffable yearning of
-the souls of men, upward towards their divinity and evolutionary destined
-grandeur&mdash;who heard, and set all these things bleakly and
-magnificently down in the folk-song? I will not apologize for speaking
-of the folk-song and the sonata in one breath: of the gods also
-are the mountain and the pansy.</p>
-
-<p>Do we not see here the working of a Soul greater than that of any
-individual; the soul of the nation; the God that is this people or that?
-His compositions are marked by a unity, as are those of any composer:
-you can tell an Irish Air at a hearing, or a Welsh Air. And
-He, or It, reveals through them greater and deeper things than are
-known to any individual among his people; ancient memories that
-<i>they</i> may have wholly forgotten; aspirations after spiritual glories
-which not one of them may have ever foreseen or hoped for. So all
-the deepest things that are in the national consciousness may be poured
-through the playing of these composerless compositions; and we cannot
-doubt that they remain a most potent link between the people and
-its hidden divinity.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c71">LAPLAND: by P. F.</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig77.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">MORE than one-fourth of Sweden is occupied by that vast
-wilderness, Lapland. It is a remnant of archaic nature;
-its majestic snow-crowned peaks are all of the very oldest
-geological structure. In primeval times it was a compact
-mass of rock-ground; but time, with the aid of water and
-ice, has formed a network of valleys between the remaining ranges
-and peaks, and great lakes receive the melting snow and preserve its
-crystalline purity, mirroring the snow-capped giants; from them the
-water seeks its way to the sea by numerous mighty rivers, winding
-around the towering masses and making many a daring leap down
-gorges in foaming and roaring and whirling play.</p>
-
-<div class="figcenter" id="f29">
-<img src="images/fig78.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">SKERFE, LAPLAND, SWEDEN<br />
-Photo by L. Wästfelt Jokkmokk.</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig79.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE RAPA VALLEY, LAPLAND, SWEDEN<br />
-Photo by L. Wästfelt Jokkmokk.</p>
-</div>
-
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig80.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE RAPA VALLEY, LAPLAND, SWEDEN<br />
-Photo by L. Wästfelt Jokkmokk.</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig81.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">LAJDAURE, LAPLAND, SWEDEN<br />
-Photo by L. Wästfelt Jokkmokk.</p>
-</div>
-
-
-
-
-<p>It is a wilderness of singular beauty and serene atmosphere, and
-one who has once tasted of its life will ever thereafter feel the longing
-<span class="pagenum"><a name="Page_181" id="Page_181">[Pg 181]</a></span>for its grandeur and silence; for where can man feel the pulse of real
-life better than in places like this where the eternal snow protects
-the original purity of Nature? It has been found that the farther
-north one passes, the more alive become the soil and rock, radiating
-life in such abundance that it can often be actually seen as a kind of
-electric discharge. In summer-time, there is no vegetation like that
-around and above the Polar Circle, no colors and fragrance of flowers
-like those to be found in the sanctuary of these remote valleys where
-human foot so seldom intrudes. And where can one witness such
-interplay between Earth and its outer atmospheric layers, manifesting
-in all the varied phenomena of northern lights and mystic, trembling
-color-screens? One could sometimes fancy himself in the very
-forecourt of a grander mode of existence.</p>
-
-<p>H. P. Blavatsky tells us in <i>The Secret Doctrine</i> that these mountain
-ranges were part of previous great continents occupied by earlier
-great races of humanity. What have they not witnessed? At one
-time in far-past aeons, enjoying a tropical climate, fertile soil, and a
-golden human life in all the bounteousness of Nature; at another,
-resting for ages below the water, or stripped of their luxuriant garb
-by a mighty ice-cover. Truly the history of it all is written somewhere
-and somehow even now; and as one treads the archaic rock-ground
-in a solitude that seems teeming with life, one begins to
-understand something of the language of the great silence around,
-and to feel the presence of the ancient past.</p>
-
-<p>Since prehistoric times the Lapps, with their nomadic herds of
-reindeer, have been the warders of this pristine land. But like most
-ancient remnants of human races they are at present rapidly disappearing,
-and the "Sons of the Sun," as the Lapps call themselves,
-have had to give up much of their ground to the children of the present
-civilization. Lapland is entering upon a new era; railroads have
-already found their way across the wastes to bring its immense reserves
-of iron-ore out to the world; its waterfalls are being harnessed
-in the service of man; and its natural resources utilized in many novel
-ways. Though at the same latitude as southern Greenland, its climate
-is by no means so forbidding; it is, moreover, undergoing a slow but
-sure change which seems to be one of the causes why the reindeer are
-dying out. Evidently there are mighty forces at work, rendering
-hitherto shielded places on Earth accessible to our civilization as a
-preparation for a new phase of life awaiting all humankind.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_182" id="Page_182">[Pg 182]</a></span></p>
-
-
-<div class="chapter">
-<h2 id="c58">CULTIVATING GENIUS FOR MUSIC:<br />
-by E. A. Neresheimer</h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig29.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THE natural gift for music which during recent years is so
-frequently found in very young children of all civilized
-nations, is a phenomenon that has given rise to much speculation
-on the part of active theorists. However, the "brain
-molecule" scientists have been significantly silent on that&mdash;to
-them&mdash;perplexing question, and so have the other doctors of
-learning who explain every human quality on a theory of "hereditary
-transmission." Nor does the "gift of God, or Holy Spirit" theory
-explain this wonderful but most natural manifestation of the progress
-of the human soul.</p>
-
-<p>No theory will account for these and other gifts in children, that
-has not for its basis knowledge of the natural growth from one life
-to another&mdash;reincarnation.</p>
-
-<p>When we reflect how diligently the smallest accomplishment must
-be earned before we can call it our own, and how delightfully secure
-we are in its possession when once we have attained to it, the question
-is then more like this: May it not be that a musical prodigy is after
-all <i>the Soul himself</i> that has labored through many lives on earth with
-ceaseless diligence, following its aspirations and love for music, and
-is now earning the fruitage thereof?</p>
-
-<p>Many people say: "Oh! I am so fond of music"; but they never
-go to a concert or to an opera; nor are they any more fond of music
-in reality than of hearing themselves talk, because the beginning of
-music is to them the sign to begin a conversation quickly. To the
-majority music scarcely yet exists.</p>
-
-<p>There are some people who have a quiet love for music; they go
-unobtrusively to places where good music is made, listen with attention,
-and go home in a serene, satisfied mood. Such persons, from
-their youth on, embrace every opportunity to hear music in high and
-low places; they look longingly at the instruments displayed in music-stores
-and, perchance, in the hours that others devote to rest or folly,
-they plod away for years unaided, practising on some unsuitable
-instrument. No one pays particular attention to such a budding
-artist. Perhaps he himself is not aware that his judgment grows
-better, riper, keener; that the finer distinctions of music are becoming
-to him sharply defined and thus satisfactory to his consciousness;
-his ear, too, waxes critical at dissonances, and his very soul also<span class="pagenum"><a name="Page_183" id="Page_183">[Pg 183]</a></span>
-delights in the musical gems, in the flowing rhythms and harmonies.</p>
-
-<p>The long weary days that are drowned for the multitude in an
-ocean of sensation, do not exist for the person who is deeply, truly,
-interested in music. Such a one may not hear music for days or
-weeks, nor have any particular melody running through his brain;
-but in his sub-conscious mind there is such a reservoir of harmonies
-that flow and flow all the time, making him thoughtful, meditative,
-happy. He laughs or sighs like other people, but there is something
-besides, that shows in his countenance or manner, something that one
-instinctively feels is lofty; perhaps it is music running through his
-blood, singing all the while.</p>
-
-<p>There are some who by Karma's decree have a father or a mother
-who recognize a little talent for music in the child and let him be
-taught, and by encouragement promote his musical development. This
-is like bestowing a priceless treasure on the one so favored, for now
-he enters upon the realm of one of the mysteries of the Eternal.</p>
-
-<p>Once begun, there is no end. On and on goes the progress, revealing
-with each step an ever-widening horizon of beauty, love, happiness.</p>
-
-<p>The musician goes inward, ever inward. All is being transformed
-and remodeled in his soul. The tears are music, the joys are music,
-the whole world is music; men and women are like harps on which
-to play; he can sway them from one extreme mood to another; and
-he?&mdash;he really owns the world, never to lose it!</p>
-
-<p>On the other hand there are some who practise on a musical instrument
-for hours every day. Years roll by, but there seems to be no
-progress made, at least there is no appreciation of progress at the
-hands of other persons. Still, the musicians belonging to this class do
-not seem to be discouraged. They may grow old the while, but never
-relax in their aspirations. What for? Think you, perhaps, that all
-this one-pointedness, this expenditure of energy to attain to an ideal,
-will be lost when the man dies? Not so! Nothing is ever lost. Nature
-preserves everything. Every single effort leaves its imprint upon the
-soul in which the result finally inheres. When such a life has come to
-its end the people may say: "Poor musician! he labored all his lifetime
-and accomplished nothing!" But see! when a boy suddenly
-appears who at the age of eight years can play an instrument, surmounting
-the most difficult technique with great ease, almost as if he
-had known it before he commenced&mdash;what then? We begin to look
-around for the hereditary connexion; and here we see quite often that<span class="pagenum"><a name="Page_184" id="Page_184">[Pg 184]</a></span>
-neither his parents nor cousins or any relations have or had any trace
-of such talent.</p>
-
-<p>How comes it then that the prodigy can do this without having
-to learn it like other people? May it not be that he has really learned
-it at some time, <i>in another life</i> and stored it away in his soul, and
-now, he simply manifests most naturally what is his own?</p>
-
-<p>Truly, artists are not made out of nothing. They are made out of
-all these things that they previously, diligently and persistently, labored
-for. Every bit of it, every feeling, every emotion, and every touch
-of the heart, of the head, and of the hand that they now manifest
-is of their own making, without any miracle or extraneous grace.
-Thus is Genius for music cultivated.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c108">GLIMPSES OF SCANDINAVIAN MYTHOLOGY:<br />
-by Per Fernholm, <span class="half">M. E., Royal Institute of Technology (Stockholm)</span></h2>
-</div>
-
-<div>
-<img class="drop-capp6" src="images/fig82.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">WHEN the fragments still left of Scandinavian mythology,
-scattered in the Icelandic sagas and tales, are
-carefully put together, they give a grand picture of the
-history of Earth and Man from the first dawn of the
-present great Day of evolution. Clear and scientific in
-the broad outlines, they will some day surely prove a gold-mine of
-useful knowledge for future researches into the past. Nor do they
-stop with the history of the past and its blending with the present, but
-go farther and picture the destruction of life as we know it in a
-purifying fire, and show how a new earth arises from the sea, whereon
-a new and lasting Golden Age will be enjoyed by Gods and men.</p>
-
-<p>When Earth had assumed its shape and was ready to receive living
-beings, the Creative Wisdom permeated the elements and in the ensuing
-fermentation the cow Audumla appeared. Licking the salt rocks
-she liberated from the life-germs of the various elements a great and
-beautiful being endowed with a divine spirit. He became the father
-of the Gods who rule and protect the world of Man in this cycle.</p>
-
-<p>Drops of venom from the Fount of Frost grew to another being,
-the giant Ymer, who nourished by Audumla's milk brought into being
-various giants, some good, but many evil and horrible. Among the
-good are the wise Mimer, the guardian of the Fount of Wisdom at<span class="pagenum"><a name="Page_185" id="Page_185">[Pg 185]</a></span>
-one of the three roots of the world-tree, Yggdrasil; and the three
-Norns, Urd, Verdande and Skuld&mdash;Urd, the Norn of the Present,
-being the guardian of the Fount of Life at another of Yggdrasil's
-roots.</p>
-
-<p>Odin knew his mighty task as chief ruler of human life in this
-cycle. But he was not yet perfect and felt himself lacking in strength;
-therefore he went to Mimer to drink from the Fount of Wisdom.
-None, not even the Gods, can, however, win this precious drink without
-proving his worthiness, and here at the very outset we meet with
-the great example of self-sacrifice. Odin gave up himself to his
-greater Self, remained for "nine days and nights" in Yggdrasil without
-food or drink, looking inward to the roots of things, listening to
-the mystic song out of the depth. Purified and prepared, he was
-allowed to drink from the water of Wisdom and learned from Mimer
-nine wonderful and potent songs. And Odin grew henceforth rapidly
-in knowledge and creative power.</p>
-
-<p>Presiding over the Gods and the various hierarchies in Nature he
-then began to make Earth a fitting habitation for man. That done,
-Odin visited Midgard with his two brothers, Höner and Lodur, and
-there on the shore they found two trees, "powerless and without
-destiny." Lodur loosened them from their connexion with earth, giving
-them power to move and act from inner impulses, and made them
-images of the Gods; Höner endowed them with a human Ego, having
-consciousness and will; and finally Odin gave them the most precious
-gift, the spirit.</p>
-
-<p>In the childhood of the Earth men long lived in a golden age of
-unbroken peace, knowing of no evil. But there came a time when two
-beings among the giants, both adopted by the Gods as members of the
-Asgard family, appeared among men tempting them to evil things,
-the man Loke, and the woman Gullveig (the golden way, or stream),
-Gullveig being the worse. To strengthen the good in human hearts,
-enlighten them and prepare them for coming days of strife, the Gods
-sent to Midgard as Teacher Heimdall, the Shining One, the God of
-the pure and most sacred fire. He brought with him many things not
-before seen in Midgard, and as the ruler of the people he instructed
-them in cultivating the soil, in sowing the seed he had brought, and
-in preparing bread; in carving and forging, spinning and weaving,
-cutting runes and reading. He taught them how to tame animals for
-domestic use, to build houses and to form families and communities;<span class="pagenum"><a name="Page_186" id="Page_186">[Pg 186]</a></span>
-also the use of weapons in protection against animals. And further
-he informed them of the rules laid down by the Norns for a righteous
-life, and of the names and functions of the Gods. He showed them
-how to build altars and temples for worship, and brought to them
-the pure and undefiled fire produced by friction, the only one worthy
-of burning in the shrine of the Gods; and then he taught them the
-sacred songs that ever since have sounded from the lips of men in
-praise of divine powers.</p>
-
-<p>But even now Gullveig began her wanderings among men and
-secretly taught them runes and songs which counteracted Heimdall's
-teachings. When the Gods became aware of this, they had her burned;
-but her heart was proof against fire. Loke found it, and swallowing
-it he brought into the world the monster-wolf Fenris, which feeds on
-all the evil thoughts and feelings among men.</p>
-
-<p>Gullveig soon incarnated again and continued her ways unrecognized
-for a long period. When discovered she was burned a second
-time, Loke again finding her heart and giving life to the giantess of
-pestilence, Leikin. The same thing happened a third time, and then
-was born the Midgard-Snake, destined to grow rapidly and finally
-to encircle the whole earth.</p>
-
-<p>While Gullveig spread ruin in human life, Loke caused enmity and
-strife among the powers of nature and even among the Gods. Many
-were the resulting wars in Asgard, besides the constant warfare
-against the giants; and always they were followed by wars in Midgard.
-At last the Gods were divided to such a degree that Odin,
-rather than cause the death of many of his nearest kin, left Asgard
-and the guidance of humanity in the care of the Vaner Gods, who
-otherwise presided over the regular course of the processes of Nature.
-When the giants learned this they thought it a fit time to gain supremacy
-not only over Midgard but even over Asgard itself. Odin knew
-this in good time, through his power of prevision, and he issued from
-his retreat "far in the East" to warn the Vaner Gods and offer them
-assistance. The fearful resulting war united the Gods once more,
-after which Odin was freely offered the high seat in Asgard, where,
-purified and perfected by experience and adversity he now rules with
-wisdom until the last day of the cycle.</p>
-
-<p>Heimdall "died" in Midgard before the golden age was over,
-and he was followed by his son Sköld-Borgar. His son, Halfdan, became
-the first king, and led the people in all the battles that followed<span class="pagenum"><a name="Page_187" id="Page_187">[Pg 187]</a></span>
-in the new age, while constantly overshadowed by the Gods. On the
-other side the chief was Od-Svipdag, a most heroic and valiant champion.
-War after war raged, one of them being so frightful that a new
-generation had to grow up before new armies could be collected.</p>
-
-<p>Svipdag is a most remarkable character, who journeys to the
-Underworld and obtains the "avenging sword" which nothing can
-resist, not even the hammer of Thor. The fate of the world seems to
-depend on his mind, when at the critical moment his love for the
-Goddess Fröja turns his steps to Asgard, in order to make peace with
-the Gods. He then lives mostly in Asgard with Fröja and is sent by
-the Gods on many difficult journeys, even to the Underworld to find
-whether Balder, the God of purity, who had died when strife came
-into the world, could not return from his safe retreat near the Fount
-of Wisdom.</p>
-
-<p>The great Ice period is described as coming in Halfdan's days,
-the people being obliged to leave the Northern countries for more
-southern climes. But when the ice at last receded they went back step
-by step northward, fighting continual battles. Halfdan at last dies
-by Svipdag's sword, and is followed by his brave son, Hadding. And
-thus we reach the present age, which is depicted as one of supreme
-darkness. Seldom nowadays the Gods appear before men, for they
-are few who by a righteous and sincere life keep the link unbroken
-with the regions in the crown of Yggdrasil. The evil is increasing
-all the time; men have forgotten their divine birth, and they prostitute
-their divine powers. Yet above the veil of darkness the Gods rule as
-ever, helping wherever there is an opportunity; while elves and
-dwarfs and all the other nature sprites continue to fulfil their duties
-in the economy of nature, although no longer seen by men.</p>
-
-<p>Much is said about the process of death. Man is made up of
-six principles, and death is a purification whereby the higher and
-purer elements, after passing through the second death, go to the
-bliss of the presence of the Gods. If man in life has developed his
-"inner body" by noble living, then he passes easily through the trials
-and the judgment of the Gods. If not, then he is held down by the
-demons of passion and lust and meets torture and suffering.</p>
-
-<p>Of Reincarnation there is little in the form of direct statement,
-probably partly because carefully removed in Christian times, and
-partly because it forms an integral part of the whole conception of life
-found in all ancient sagas. Some of the heroes are, however, named<span class="pagenum"><a name="Page_188" id="Page_188">[Pg 188]</a></span>
-in more than one incarnation, showing the same soul in different garments.
-The noblest and the worst reincarnate almost immediately;
-for others some time has first to elapse.</p>
-
-<p>In the efflorescence of time the hour will at length arrive for Ragnarök,
-the great purifying battle and fire, when evil will be destroyed
-in the final war between good and evil. The Gods assemble with their
-faithful, Odin leading, majestic, calm and wiser than ever, knowing
-that he and most of the Gods will have to buy the victory with their
-lives. The different groups on both sides are pictured with matchless
-boldness and vividness, and we see how each has to meet his fate.
-Odin is killed by the Fenris Wolf; Thor kills the Midgard Snake,
-but falls dead from its venom. The giants who have possessed themselves
-of the "avenging sword" use it in the battle, but at the same
-moment their fate is sealed. For this sword was so forged that if
-swung by a giant it would destroy the giant world.</p>
-
-<p>At the close of the fearful battle the very foundations of the earth
-seem to tremble. Fires rise towards heaven, and amid flame and
-smoke and destruction&mdash;the Gods still living&mdash;Odin's sons Vidar
-and Vale, and Thor's sons Magne and Mode, ride to the Underworld,
-to Balder's peaceful land, where neither death nor destruction are.</p>
-
-<p>And the old earth finally sinks into the sea, dissolved into slag
-and ashes. The flames die. The air is purified by the fire, the sky is
-bluer than ever. From the sea arises a new earth, covered with luxuriant
-vegetation. It is the regions of the Underworld near the Founts
-of Wisdom and Life, the lands of Mimer and Urd, that now appear.
-Those founts, so long nearly dry, again flow copiously, and Yggdrasil
-is fresh and green. The days of golden life return to Gods and men.
-Balder assumes full sway, and the new earth is peopled from the
-two races who have been spared for that purpose, living in purity
-unstained along with Balder during the age of darkness. Even
-animals have been spared in the same way and enjoy the new Day.
-It is the happy Day of Balder the Pure and Righteous.</p>
-
-<p>But even this is not the final scene, according to the Northern
-mythology. A mightier Being than even Balder will come after him,
-descending upon a still higher and more purified earth. It is the
-unnamed God whose servant Urd is, One whose spirit blendeth with
-all living things by virtue of the Fount of Wisdom&mdash;an omnipotent
-God, a God bringing highest peace, who will then "establish a worship
-that will endure forevermore."</p>
-
-<hr class="full" />
-
-<div class="figcenter" id="f30">
-<img src="images/fig83.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">RUINS OF THE DIPYLON GATE OF ANCIENT ATHENS</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f31">
-<img src="images/fig84.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ANCIENT ATHENIAN TOMBS ALONG THE SACRED WAY</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_189" id="Page_189">[Pg 189]</a></span></p>
-
-<div class="chapter">
-<h2 id="c42">THE DIPYLON AND THE OUTER CERAMICUS:<br />
-by F. S. Darrow, <span class="half">A. M., Ph. D. (Harv.)</span></h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig6.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE Dipylon or "Double Gate" (so named because it consisted
-of an inner and an outer gateway, separated by a
-court), was the principal entrance of classical Athens at
-the west end of the city. Probably, it was built under Perikles'
-directions on the site of the still older Thriasian Gate,
-but the extant remains which are shown in the accompanying illustration
-belong to a somewhat later alteration. The gateway itself,
-because of its size and position (it was at the lowest point of the city
-walls) was surrounded by massive fortifications. The inner wall with
-the upright stone, marking one of the boundaries of the Outer Ceramicus
-or ancient Potters' quarters just outside the city, was built by
-Themistokles, but the outer wall shown in the illustration was probably
-added by Perikles. About sixty yards to the west of the Dipylon,
-that is to the right of the illustration, is a smaller gateway, which
-is thought to be the Sacred Gate, used for the exit and entrance of
-the Procession of Mystics during the celebration of the Eleusinian
-Mysteries.</p>
-
-<p>In ancient times three roads lined with tombs led from the Dipylon,
-namely, the Road to the Academy, the Sacred Way leading to
-Eleusis, and the Road to the harbor, the Peiraeeus. Along the Road
-leading to the Academy were buried those who had died fighting for
-their country on land and on sea. The public burials were made at
-the end of each campaign, when the bones of the slain were placed in
-coffins of cypress wood, one coffin for each of the ten Athenian tribes,
-and an empty one, serving symbolically for the burial of those whose
-bodies could not be recovered. Citizens and strangers alike were permitted
-to join in the procession, and as the coffins were lowered, a
-speaker publicly appointed ascended a lofty pulpit and delivered an
-oration in honor of the dead.</p>
-
-<p>Thukydides says:</p>
-
-<blockquote>
-
-<p>The public cemetery is situated in the most beautiful spot outside the walls
-and there the Athenians always bury those who fall in war; but after the battle
-of Marathon the dead in recognition of their pre-eminent valor were interred on
-the field.</p></blockquote>
-
-<p>It was here in the winter of 431 <span class="smcap">b. c.</span>, while delivering his immortal
-funeral oration that Perikles declared:</p>
-
-<p><span class="pagenum"><a name="Page_190" id="Page_190">[Pg 190]</a></span></p><blockquote>
-
-<p>It is difficult to say neither too little nor too much. I do not commiserate the
-parents of the dead: I would rather comfort them. Those men may be deemed
-fortunate who have gained the greatest honor. To you who are sons and brothers
-of the departed I see that the struggle to emulate them will be an arduous one.
-The dead have been honorably interred and it remains only that their children
-should be maintained at the public charge until they are grown up; this is the
-solid prize with which, as with a garland, Athens crowns her sons, living and dead.</p></blockquote>
-
-<p>The tombs of many of the most famous figures in Greek history
-were in this public cemetery, including those of Harmodios and Aristogeiton,
-the Tyrannicides; Kleisthenes, the Law-giver; Perikles, the
-greatest Athenian Statesman; Thrasybulos, the Liberator, who overthrew
-the Thirty Tyrants; Chabrias; Phormio; Konon and Timotheus,
-father and son, "second only to Miltiades and Kimon for their
-brilliant feats"; and Lykurgos, the son of Lykophron, the Athenian
-orator and statesman, who finished the Dionysiac Theater in stone
-and built the Docks at the Peiraeeus.</p>
-
-<p>The public tombs which once lined the Road to the Academy seem
-to have been almost entirely destroyed, but many of the private tombs
-along the Sacred Way may still be seen <i>in situ</i>. Some of these, which
-have been well preserved (thanks to the fact that they were covered
-by a huge mound in 86 <span class="smcap">b. c.</span> when the Roman Cornelius Sulla was
-besieging Athens), are shown in the second illustration.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c116">THE THEOSOPHIC TORCH: by Grace Knoche</h2>
-</div>
-
-
-<blockquote>
-
-<p>O the great benefactor who points the Way! To Triptolemus have all men
-erected temples and altars, because he gave us food by cultivation; but to him
-who discovered truth, and brought it to light and communicated it to all&mdash;not
-the truth which shows us how to live <i>but how to live well</i>&mdash;who of you has
-built an altar for this, or a temple, or has dedicated a statue, or who worships
-God for this?&mdash;<i>Epictetus</i></p></blockquote>
-
-<div>
-<img class="drop-capp3" src="images/fig29.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THE final stitches are taken in the little garment which has
-stood for the evening's duty. It is folded and laid aside,
-to fill on the morrow a need as impersonal as the service
-that need inspired, silent tribute to a system of work so
-practical and so perfect in its conservation of energy that
-the world is already clamoring at Lomaland gates to be let into the
-secret. A pile of loved books&mdash;very tiny ones, <i>The Voice of the
-Silence</i>, the <i>Bhagavad-Gitâ</i>, <i>Patañjali</i>, and the rest&mdash;lies beside the
-sewing-basket, jostling the newspaper, which, because of the temporary
-need of another, at present has to be given room. But I brush it aside<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span>
-to take up one of the little writings&mdash;any one of them, from cover
-to cover, would hardly make up a newspaper page&mdash;thankful that
-if the frothy and distempered bilge-water of current crime and gossip
-<i>does</i> have to lie before me, I do not have to drink of it; grateful that
-even in the present heyday of lower psychological influences I am free
-to drink what I will, free to pick my associates from among the immortals&mdash;if
-I choose. And so we parry, and give and take, question
-on my part and answer on his&mdash;small wonder that H. P. B. paid
-tribute to his philosophy and W. Q. J. to his life, this grand old
-Roman whose company for an hour any one would be proud to
-have&mdash;Epictetus!</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">O the great benefactor who points the Way!</div>
-</div>
-</div>
-</div>
-
-<p>This, a tribute to the Helpers of Humanity by one who was
-humbly, yet with the courage of Hercules, trying to fire the mind of
-his age with the torch-gleam of a true philosophy of life&mdash;Theosophy
-in fact, but adapted to the conditions of his time, a fevered and cruel
-time, though with gleams of nobility and spiritual splendor here and
-there.</p>
-
-<p>What a picture comes before one of this brave old Roman
-Socrates, banished in his last years from Rome by the Emperor
-Domitian&mdash;for the crime of being a philosopher! And then another
-picture&mdash;of the Epictetus as the Rome of Nero knew him, young but
-never strong, weakly, lame, the abused slave of Nero's profligate
-secretary; allowed by his owner to study philosophy because it chanced
-to be the fashion in wealthy Rome to number wise men among one's
-"possessions" as one numbered cocks and fine horses; Epictetus,
-a slave, often in chains, tortured at his master's whim&mdash;but a Torch-bearer
-of the Truth!</p>
-
-<p>Although a disciple of Rufus, the great Stoic teacher of the time,
-Epictetus himself claiming no superiority to his teacher whom he
-lovingly quotes, the conviction forces itself upon one that the latter
-bathed in a wider ocean of truth than that of Stoicism as a doctrine.
-He quotes Socrates, Plato, Diogenes, far more than Zeno; he had
-no part in the tolerance of many Stoics to the idea of suicide. And
-we hear him down the ages fulminating against the Academics, the
-Epicureans, the Skeptics; declaring the Godhood, the Divinity, of
-man; immortality, the higher law, man's obligation to study human
-nature <i>in its duality</i>; Karma, the power of the Spiritual Will, the<span class="pagenum"><a name="Page_192" id="Page_192">[Pg 192]</a></span>
-royal road to happiness; and man's obligation to integrity, fidelity,
-compassion, reverence, gratitude, trust, love, wisdom and a noble use
-of power. What was he banished for? what is it that he said?</p>
-
-<blockquote>
-
-<p>If Caesar should adopt you, no one could endure your arrogance; to know,
-then, that you are the son of Zeus&mdash;will you not be elated?... You are a
-superior thing; you are a portion separated from the Deity; you have in yourself
-a certain portion of Him. Why then are you ignorant of your own noble
-descent? When you are in social intercourse, when you are exercising yourself,
-when you are engaged in discussion, <i>know you not that you are nourishing a god,
-that you are exercising a god</i>?</p>
-
-<p>But give me directions, you say. Why should I give you directions? Has not
-Zeus given you directions? What directions, what kind of orders, did you bring
-<i>when you came from Him</i>? To keep what is your own; not to desire what
-is not your own. Fidelity is your own, and integrity, and modesty and virtue;
-for who can take these things from you? who, excepting yourself, can hinder you
-from using them? Having such promptings and commands from Zeus, what
-kind do you still ask from me? Am I more powerful than he, am I more worthy
-of confidence?</p>
-
-<p>If you would make anything a habit, do it; if you would not make it a habit,
-do not do it.... So with respect to the soul: when you have been angry
-you must know that not only has this evil befallen you, but that you have also
-increased the habit, and in a manner increased the habit thrown fuel on the
-fire.... For he who has had a fever, and has been relieved from it, is not
-in the same state that he was before, unless he has been completely cured. <i>Something
-of the kind happens also in diseases of the soul. Certain traces and blisters
-are left in it, and unless a man shall completely efface them, when he is again
-lashed in the same places, the lash will produce not welts but sores.</i></p>
-
-<p>It is circumstances (difficulties) which show what men are. Therefore, when
-a difficulty falls upon you, remember that God, like a trainer of wrestlers, has
-matched you with a rough young man. For what purpose? you may say. Why,
-that you may become an Olympic conqueror; <i>but it is not accomplished without
-sweat</i>.... Hercules, when he was being exercised by Eurytheus, never deemed
-himself wretched; but fulfilled courageously all that was laid upon him. But
-he who shall cry out and bear it hard when he is being exercised by Zeus, is he
-worthy to bear the scepter of Diogenes?</p>
-
-<p>The philosopher's school, ye men, is a surgery; you ought not to go out of
-it with pleasure but with pain, for you are not in sound health when you enter:
-one has dislocated his shoulder, another has an abscess ... another a headache.
-And shall I sit and utter to you little thoughts and exclamations, that you may
-praise me and go away, one with his shoulder in the same condition as when he
-entered, another with his head still aching, and a third with his fistula or his
-abscess just as they were? Is it for this that young men quit home and leave
-their parents and friends, their kinsmen and property, that they may say to you,<span class="pagenum"><a name="Page_193" id="Page_193">[Pg 193]</a></span>
-Wonderful! when you are uttering your exclamations? Did Socrates do this,
-or Zeno, or Cleanthes?</p>
-
-<p>Diogenes well said to one who asked from him letters of recommendation,
-"That you are a man he will know as soon as he sees you; and he will know
-whether you are good or bad if he has, through experience, the skill to distinguish
-the good and the bad; but if he has not, he would not know though I were
-to write him ten thousand times." For it is just the same as if a drachma asked
-to be recommended to a person. If he is skilful in testing silver, he will know
-you (the drachma) for what you are. We ought then in life to be able to have
-some such skill as in the case of silver coin, that we may be able to say, like
-the judge of silver, Bring me any drachma and I will test it.</p>
-
-<p>When Florus was deliberating whether he should go down to Nero's spectacles,
-and also perform in them, he asked Agrippinus for advice, and Agrippinus said,
-Go down. But why do you not go down? said Florus; and Agrippinus replied,
-I do not even deliberate about the matter; <i>for he who has brought himself to
-calculate the value of external things, is very near to those who have forgotten
-their own character</i>.</p>
-
-<p>But if I do not take part, I shall have my head struck off. Go then, said
-Agrippinus, and take part; but I will not. Why? Because you consider yourself
-to be only one common thread in the tunic; it is then fitting for you to take
-thought how you shall be like the rest of men. But I wish to be purple, that
-small part which is bright, <i>and makes all the rest appear graceful and beautiful</i>.</p></blockquote>
-
-<p>Katherine Tingley said recently in one of her intimate talks on the
-subject of the individual responsibility of students in being given the
-opportunity to bring a deeper than the common touch into the production
-of <i>The Aroma of Athens</i>:</p>
-
-<blockquote>
-
-<p>We are just now at a strange point in the cycle and in many ways are
-linking ourselves with the past.</p></blockquote>
-
-<p>May not one evidence of this be an easier recognition of the Theosophic
-Light that has been passed from hand to hand down the ages?
-Many have been its disguises, many and strange the lamps holding
-it, often obscured it has been, again nameless&mdash;but ever the one
-Light, the one Flame, shining upon and enlightening all men.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_194" id="Page_194">[Pg 194]</a></span></p>
-
-<div class="chapter">
-<h2 id="c103">THE PYTHAGOREAN SOLIDS:<br />
-by F. J. Dick, <span class="half">M. Inst. C. E., M. Inst. C. E. I.</span></h2>
-</div>
-
-
-
-
-
-<p>Students of <i>The Secret Doctrine</i> and of ancient teachings
-such as those of Pythagoras, the Kabala, and the
-sacred books of different races and epochs, are often puzzled
-by the frequent references to Number, and to elementary
-plane forms like the circle, triangle, and square. It
-may be surmised that these symbols refer to <i>meta</i>-physical forces of
-various orders concealed within the "atom" and within nature generally.
-For nature is built, obviously enough, upon some internal principles
-of structural harmony. Without discussing the many avenues
-of thought suggested by a study of the five regular solids, the main
-features of these forms may be briefly summarized.</p>
-
-<p>In the first place, they may be all considered as generated by
-Twelve Points on the surface of the Sphere, at equal adjacent distances,
-or by six diameters of the sphere mutually inclined at angles
-whose tangent is 2, the number of the octave in music. Joining each
-of the twelve with every other point, we have 66 lines, of which 36
-are internal. Six of the latter being diameters, there remain 30,
-intersecting at 20 points, which give the 30 edges of the internal
-<span class="smcap">dodecahedron</span>. The 30 outer, or external lines of the 66, form the
-edges of the <span class="smcap">icosahedron</span>.</p>
-
-<p>Joining one set of alternate corners of the Dodecahedron by 12
-lines, a <span class="smcap">cube</span> appears. So far, there are 33 points defined, including
-the center of the sphere. Joining opposite corners on each Cube-face
-by 12 lines, <i>two</i> interlaced <span class="smcap">tetrahedrons</span> appear. These define, by
-their intersection, 6 new points and 12 new lines forming the <span class="smcap">Octahedron</span>,
-beautifully poised in the heart of the Sphere.</p>
-
-<p>Thus only 39 points, including the central point, are needed to
-define the Pythagorean solids, only one solid form being repeated, the
-Tetrahedron, which in fact is seen to repeat itself ten times. For
-between the interlaced Tetrahedron corners and the eight faces of
-the included Octahedron, eight smaller Tetrahedrons are seen.</p>
-
-<p>The interlaced Tetrahedrons suggest the origin of the plane
-symbol&mdash;the interlaced triangles; but the full beauty of the symbol
-does not appear until we notice that the axis of symmetry of the Tetrahedrons
-coincides with the diagonal of the Cube, and that the orthographic
-projection of all these on a plane perpendicular to the diagonal
-gives a perfect hexagon with the interlaced triangles in the center.<span class="pagenum"><a name="Page_195" id="Page_195">[Pg 195]</a></span>
-The interlaced Tetrahedrons&mdash;one a reflection of the other&mdash;in fact
-define the eight corners of the Cube. The Tetrahedron is "3," and
-the Cube is "4" (or 6). So we see one way in which the "three fall
-into the four," and why it is a septenary, and a decad, as well as a
-three, or a four, according to the various aspects and interrelations
-considered of the electric, rotary, magnetic, or vibratory forces symbolized
-by the various lines.</p>
-
-<p>Science has already reached the speculation that the hypothetical
-carbon "atom" has a tetrahedronal form. Let us look at this Tetrahedron
-with the eye opposite the middle of an edge and in line with
-the center. The two opposite edges now form the Cross, composed
-of two equal lines, but separated by a space. One is reminded of an
-electric wire, and a magnetized needle placing itself at right angles
-to, although at some distance from, the current in the wire. Thus
-the opposite edges, whether as rotational vectors or in some other
-way, indicate a connexion with the dual forces of attraction and repulsion.
-The Tetrahedron, a triangular pyramid, may be a Fire-symbol.
-In any case the following passage is suggestive:</p>
-
-<blockquote>
-
-<p>When the molecules of salt, clustering together, begin to deposit themselves
-as a solid, the first shape they assume is that of triangles, of small pyramids and
-cones. It is the figure of <i>fire</i>, whence the word "<i>pyramids</i>"; while the second
-geometrical figure in <i>manifested</i> nature is a square or a cube, 4 and 6; for, "the
-particles of earth being cubical, those of fire are pyramidal" truly&mdash;(Enfield).
-The pyramidal shape is that assumed by the pines&mdash;the most primitive tree
-after the fern period. Thus the two opposites in cosmic nature&mdash;fire and water,
-heat and cold&mdash;begin their metrographical manifestations, one by a trimetric,
-the other by a hexagonal system. For the stellate crystals of snow, viewed under
-a microscope, are all and each of them a double or treble six-pointed star, with
-a central nucleus, like a miniature star within the larger one. (<i>The Secret Doctrine</i>,
-II, 594.)</p></blockquote>
-
-<p>The number Five penetrates the whole system of the Five solids in
-a remarkable way. Thus there are 24 pentagons visible, and by joining
-other corners of the Dodecahedron, Five Cubes are seen, which
-of course produce Five Octahedrons, and twice that number of principal
-interlaced Tetrahedrons. Five has been said to be the Number
-of Life.</p>
-
-<p>Confining ourselves to one rectangular system, we find Four axes
-of symmetry for the Tetrahedrons and Three for Cube and Octahedron.
-Thus there are really 73 principal lines in the complete system
-defined by the 39 points. A study of the three principal orthographic<span class="pagenum"><a name="Page_196" id="Page_196">[Pg 196]</a></span>
-projections shows that the circle should be divided into 3, 4, 5, 6, parts,
-and the products of these, or 360 degrees. Certain angles are found
-in abundance, such as 36, 60, 72, 90, 108, 144; and their combinations
-and products by 10 and 12, and their multiples, give figures bearing
-a strong resemblance to the various cyclic periods of eastern chronology.
-Periodic orbits are vibrations on a large scale.</p>
-
-<p>Twice the perimeter of an Icosahedron-face divided by the perimeter
-of a Dodecahedron-face is 3.1416, the value of &#960; used in all
-ordinary scientific and constructional work.</p>
-
-<p>The actual error is so small that if both were accurately made
-of copper at the same temperature, the Icosahedron-face would only
-have to be brought rather more than one degree Fahrenheit below the
-temperature of the other for the &#960; value to be absolutely correct.
-Accuracy of this sort is unattainable outside of specially equipped
-laboratories. So the Pythagorean solids may be said to "square
-the circle."</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c13">THE "BLACK AGE": by Ariomardes</h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig85.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">LET us imagine a romance, such as most people must
-have heard, wherein some royal child is stolen away
-and reared amidst peasants in ignorance of his birth;
-and where some wise man comes and reveals to the
-youth the secret of his parentage. The young man
-forthwith steps out from his lowly life, and clothed in a new self-respect,
-begins to acquit himself worthily of his origin and destiny.</p>
-
-<p>Thus has Theosophy declared to outcast humanity, "Thou art the
-king's son"; and in proof it has referred him to his ancestry. This
-is why H. P. Blavatsky, pointing out in the skein of history certain
-clues which scholars have hitherto overlooked, started that greater
-enthusiasm for archaeology which since her day has already borne
-such wonderful fruit.</p>
-
-<p>In a dark age there is the danger that man might forget his divine
-origin altogether. The revelations of archaeology confirm the teachings
-of Theosophy that before the dark age of our historical period
-set in, there were brighter ages; and by showing what man has been,
-they are indicating what he may again be in the future.</p>
-
-<p><span class="pagenum"><a name="Page_197" id="Page_197">[Pg 197]</a></span></p>
-
-<p>The epochs and durations of the various ages are not uniform all
-over the earth, so that it cannot be said that the black age began, for
-the earth generally, at any definite time. The ancient Hindûs have
-their own chronology, showing the dates of the different ages for their
-race. We find in a very ancient work, the <i>Vishnu-Purâna</i>, a prophecy
-of the characteristics of Kali-Yuga or the "Black Age," from
-which the following extracts are taken:</p>
-
-<blockquote>
-
-<p>Then property alone will confer rank; wealth will be the only source of
-devotion; passion will be the sole bond of union between the sexes; falsehood
-will be the only means of success in litigation; and women will be objects merely of
-sensual gratification. Earth will be venerated but for its mineral treasures; the
-Brahmânical thread will constitute a Brâhman; external types (as the staff and
-red garb) will be the only distinctions of the several orders of life; dishonesty
-will be the (universal) means of subsistence; weakness will be the cause of
-dependence; menace and presumption will be substituted for learning; liberality
-will be devotion; simple ablution will be purification; mutual assent will be
-marriage; fine clothes will be dignity.... Amidst all castes, he who is the
-strongest will reign over a principality thus vitiated by many faults.&mdash;iv,
-ch. xxiv. (From H. H. Wilson's translation, vol. iv, pp. 226-228.)</p></blockquote>
-
-<p>Some of these details may be thought to apply more to the East,
-some to the West; we can surely recognize many of the characteristics
-of our own civilization. What is particularly striking is the way
-in which things which we regard as inevitable qualities of human
-nature are here spoken of with horror and classed among the iniquities.
-And there are signs in our contemporary literature that some
-of the standard human frailties are now being exalted into virtues.
-One of the signs of decadence mentioned is the fact that passion will
-be regarded as the sole bond of union between the sexes. And we
-have philosophers who would persuade us that passion is and always
-has been and always will be the bond of union! For some writers,
-passion, even in its most material form, is the origin and supreme fact
-of all union. Here, then, is the danger&mdash;that having allowed our
-ideals to drag down our practices, we afterwards suffer our practices
-to drag down our ideals, thus descending by a continuous and periodical
-process of leveling down.</p>
-
-<p>It seems as if the saying that "property alone will confer rank"
-has some meaning for us today, as also the phrase "wealth will be the
-only source of devotion." What is said about falsehood in litigation
-reflects no discredit on our jurisprudence, but surely it describes much
-of what occurs in practice. That about the mineral treasures of earth<span class="pagenum"><a name="Page_198" id="Page_198">[Pg 198]</a></span>
-is very true; for we consider people simpletons when they fail to tear
-out the bowels of their homeland in order to coin them into "the only
-source of devotion." When the ancient scribe says that dishonesty
-will be the means of subsistence, he may seem to be going too far;
-but what does he mean by dishonesty? If it includes every form of
-insincerity and injustice, the statement may not be too extreme after
-all. The question, "Shall I do as the others do or let my family
-starve?" becomes every day more difficult to answer.</p>
-
-<p>"Menace and presumption will be substituted for learning." This
-may allude to the fact that most people argue for the purpose of pushing
-their own ideas, losing their temper and resorting to tricks in
-order to attain this end; and that the attainment of knowledge is so
-often subordinated to the desire to compel assent or gain notoriety.
-"Liberality will be devotion," may be better understood if we substitute
-the word "munificence," as applying to large donations to
-churches and also to the prevalence of the charity of the purse rather
-than the charity of the heart.</p>
-
-<p>A difficult subject to speak upon, in view of the mental chaos reigning
-today, is the hint that there can be higher motives for marriage
-than mere mutual attraction or worldly convenience. The quotation
-gives a rebuke to those who, seeing no farther back than the Black
-Age, argue that there never have been any higher ideals of marriage.
-We may point to the ancient Egyptian religion as an instance of a
-culture that is free from the erotic element; while in the quotation
-given above the erotic idea is expressly condemned. Clearly, then,
-that idea belongs to the age of decadence. The word "love" having
-now become practically useless from its association with passion, we
-must seek our clue to the real meaning of marriage in the word
-"duty." Regarded as a sacred rite involving vows of unselfishness
-and self-restraint, undertaken only in sober earnestness and with a
-vision undimmed by the colored mists of selfish romance, marriage
-might take its place among the blessings instead of among the problems
-of life.</p>
-
-<p>In days when philosophicules try to define honor in terms of
-vanity, and devotion in terms of self-interest, it is beneficial to receive
-from antiquity a hint that may help us to understand that honor and
-devotion are the breath of the Soul. Pretended reformers, claiming
-a superior acumen and to be quite grown-up and out of leading-strings,
-may dissect before us the animal nature of man, pointing out<span class="pagenum"><a name="Page_199" id="Page_199">[Pg 199]</a></span>
-its sordid details and requesting us to believe that these represent our
-entire endowment. Some prominent writers, whose outlook upon
-life has somehow suffered from unfortunate circumstances, would
-have us accept depravity and neurotic conditions as inevitable concomitants
-of human nature; and, profanely invoking Freedom, they
-recommend open license as a means of purity! Signs like these justify
-one in thinking that the Black Age is casting the shadow of its pinions
-over the firmament of modern thought; and we are grateful
-for the smallest hint of the possibility of an age free from the all-absorbing
-morbidity and itching self-consciousness that seem to
-dominate every department of inquiry.</p>
-
-<p>Will society ever again be so constituted that honor and reverence
-and duty shall be a universal atmosphere, a currency in which all
-share, a life-force that flows from man to man, a common possession
-in the maintenance of whose integrity all are involved&mdash;as we are
-now all involved in the maintenance of commercial credit and the
-upkeep of standards of outer respectability? Can we imagine a society
-wherein no man would dare to sully the purity of this inner
-atmosphere by any unworthy thought? If so, then we might call
-honor and morality real existences instead of mere abstractions; these
-words might then convey the genuine qualities they were meant to
-denote, instead of the spurious imitations which they now seem to
-stand for in the minds of those who try to express them in terms
-of selfishness and passion. It is well to think that such things have
-been upon earth; and it is easier thus to account for some of the
-deeds of antiquity whose signs remain. It is easier to see in religion
-the faint echo of a former knowledge and conduct, than to interpret
-it as an outgrowth of fear and charlatanry. We need a greater faith
-in human nature.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_200" id="Page_200">[Pg 200]</a></span></p>
-
-
-<div class="chapter">
-<h2 id="c46">EGYPTIAN ART UNDER THE XXVIth DYNASTY:<br />
-by C. J.</h2>
-</div>
-
-
-
-
-<p class="drop-cap">THE statue of Neshoron, of which we give an illustration, is a
-very fine example of the work of the XXVIth Dynasty (<span class="smcap">b. c.</span>
-666 to 528). This was a period of great prosperity for Egypt,
-after long years of depression. Rawlinson says:</p>
-
-<blockquote>
-
-<p>The entire valley of the Nile became little more than one huge workshop,
-where stone-cutters and masons, bricklayers and carpenters, labored incessantly.
-Under the liberal encouragement of the king and his chief nobles, the arts recovered
-themselves and began to flourish anew. The engraving and painting of the
-hieroglyphs were resumed with success, and carried out with a minuteness and
-accuracy that provoke the admiration of the beholder. Bas-reliefs of extreme
-beauty and elaboration characterize the period. There rests upon some of them
-"a gentle and almost feminine tenderness, which has impressed upon the imitations
-of living creatures the stamp of an incredible delicacy both of conception
-and execution." Statues and statuettes of merit were at the same time produced
-in abundance.</p></blockquote>
-
-<p>Under King Psametik I, the first king of the XXVIth Dynasty,
-a semi-Libyan devoid of Egyptian prejudices, foreigners, especially
-Greeks, were encouraged to settle in the Delta and to establish commercial
-relations on a large scale&mdash;a hitherto unheard-of innovation.
-The effect of this was a great change in the character of the Egyptians,
-perhaps not for the better. A mercenary army was enlisted,
-and the beginning of Egypt's downfall and subjugation drew nigh.
-In the reign of Apries (Uah-ab-R&#257;, the "Pharaoh Hophra" of
-Jeremiah xliv, 30) an unsuccessful attempt was made to restore the
-greatness of the ancient Egyptian empire. Apries, or Hophra, finding
-the Nebuchadnezzar of Babylon was unable to reduce Phoenicia to
-subjection, concluded a treaty with Zedekiah, king of Judah, in <span class="smcap">b. c.</span>
-588, promising him assistance if he would help him to attack the Babylonians.
-The war that followed resulted in the capture and destruction
-of Jerusalem, and the transfer of the Jews to Babylon. Apries
-failed to protect Zedekiah, though he appears to have done his best.
-He retreated before the victorious Babylonians, and with the fall of
-Palestine, the two great powers of Babylon and Egypt became conterminous.
-Within a few years Nebuchadnezzar had conquered
-Egypt, making it a tributary kingdom.</p>
-
-<p>The statue of Neshoron is remarkable for the realism shown in
-the treatment of the face, which is obviously an excellent portrait.
-The feet are also treated in a naturalistic manner, but the rest of the
-figure is more conventional in accordance with the prevailing custom.</p>
-
-<div class="figcenter" id="f32">
-<img src="images/fig86.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">STATUE OF NESHORON, A DIGNITARY UNDER KING APRIES<br />
-LOUVRE MUSEUM, PARIS</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f33">
-<img src="images/fig87.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE HOUSE OF LORDS, LONDON</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_201" id="Page_201">[Pg 201]</a></span></p>
-
-<div class="chapter">
-<h2 id="c64">THE HOUSE OF LORDS, PALACE OF WESTMINSTER,<br />
-LONDON: by R.</h2>
-</div>
-
-
-
-
-<p class="drop-cap">THOUGH such an important chamber, the House of Lords is only
-forty-five feet wide, forty-five feet high, and ninety feet long,
-yet it is very well adapted to its purpose. There is none of
-the crowding from which the House of Commons suffers when all the
-members wish to be present at some important debate. Like the rest
-of the Palace of Westminster, the House of Lords is built in the
-Tudor-Gothic style, but it does not date back to the fifteenth century.
-The old House of Parliament, a patched-up and unimposing building,
-was almost completely destroyed in 1835&mdash;an important service to
-architecture being rendered thereby&mdash;and the new one was commenced
-upon the same site in 1840. It took twenty-seven years to
-build and it is generally admitted, in spite of many weaknesses, to be
-a worthy home for "the Mother of Parliaments," and the most impressive
-modern Gothic building in Europe. One important though
-indirect result of the fire which burned down the old Parliament House
-was that public competition, almost unknown in England, was adopted
-as the safest way to obtain a good design. Sir Charles Barry, the
-architect, was greatly helped by the famous Pugin in the superintendence
-of the detail, which, as can be seen in the plate, is well-designed
-and executed, <i>for modern work</i>. Of course no modern imitation-Gothic
-possesses the life and vigor of the old; there is a mechanical
-feeling about it which can never be avoided in some degree; there is
-want of spontaneity, a rigidity and formal correctness, which is entirely
-absent in the old work. The House of Peers and the King's
-Apartments occupy the western portion of the palace; the House of
-Commons the eastern.</p>
-
-<p>Being so new, there are few important historical associations connected
-with the House of Lords, and in recent times the most thrilling
-scenes in parliamentary life have taken place in the other House,
-where the expression of the emotions has always been allowed freer
-play, and where the Government of the day has to meet its strongest
-opponents in debate, but a very impressive ceremony takes place when
-the Sovereign in person opens Parliament. He then takes his seat on
-the throne, which can be seen in the plate, and reads his speech from
-it before a brilliant audience. The British monarchy being a constitutional
-one, this speech is, of course, really an outline of the policy
-of the Ministry in office, and it usually says very little.</p>
-
-<p><span class="pagenum"><a name="Page_202" id="Page_202">[Pg 202]</a></span></p>
-
-<p>The composition of the members of the House of Lords consists
-of Lords spiritual (Bishops), and Lords temporal. The latter include
-the five dignities of Duke, Marquis, Earl, Viscount, and Baron. No
-new dignity has been created since the time of Henry VI, when the
-rank of viscount was established. In the reign of Queen Elizabeth
-there were only fifty-nine temporal peers, but the present number is
-about ten times as many. The principle under which a peer holds his
-seat is in the main the hereditary one, but there are a few peerages
-which are bestowed for life only. The peers who are judges, sitting
-as a judicial tribunal, constitute the Supreme Court of British Law,
-and the presiding peer of the whole House, the Lord Chancellor, is
-a lawyer, and always belongs to the party of the government in power.
-The Lord Chancellor's seat is known as the Woolsack; this peculiar
-term comes from a period in Elizabeth's reign when wool was the
-staple industry of England and its export was forbidden; sacks of
-wool were kept in the Chamber of Peers to remind them of its
-importance.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c85">MUSIC NOTES: by Charles J. Ryan</h2>
-</div>
-
-
-
-<p class="drop-cap">RICHARD WAGNER'S autobiography, just published to the
-world at large, though it does not include the last twenty years
-of his life when he had attained success, has made a great stir
-among all who are interested in the study of human nature. It is an
-amazing self-revelation, and, from the Theosophical standpoint, a
-striking example of the duality of man. The popular conception of
-Wagner is amply confirmed by this "human document." But why
-should we waste our time, and perhaps feed our own sense of self-righteousness
-injudiciously, by dwelling on the failings of genius?
-Have not the great men given us, in their immortal works, that which
-is really worthiest of remembrance? Whatever his personal shortcomings
-were, Wagner never failed in his loyal devotion to his ideal
-in music-drama; he dared everything and suffered greatly in his
-protracted efforts to lead the incredulous world to listen to his novel
-and glorious revolutionary forms, which he knew to be superior to
-those of his time. The soul behind stands out in his immortal music,
-high above the limitations of his personality, for there was that in<span class="pagenum"><a name="Page_203" id="Page_203">[Pg 203]</a></span>
-him which had listened to the music of the spheres and which lived
-serenely apart from the jar and jangle of the petty life. That it is
-possible for an inspired Soul in touch with the Realities to force its
-way through all kinds of difficulties, even the greatest&mdash;the incarnation
-in a hindering personality&mdash;and to deliver its message of living
-beauty to men, seems to be the principal lesson this ill-advised autobiography
-teaches. It would have been better perhaps that it had
-never seen the light, for there are not many who have the understanding
-of the complex nature of man, the higher and the lower,
-which alone can interpret so unusual a character.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">The spirit</span> of revolution was in the air of Europe when Wagner
-was meditating upon the imperfections of the grand opera of his
-youth. He says, "The spirit of revolution took possession of me once
-forever." In 1842 <i>The Flying Dutchman</i> was brought out in Dresden,
-and in 1845 <i>Tannhäuser</i> appeared and set all musical Europe
-by the ears. For the rest of his life, till 1882, Wagner was at war
-with his fellow musicians and critics. His keen perception of natural
-beauty and artistic fitness is shown in the following passage from his
-<i>Life</i>:</p>
-
-<blockquote>
-
-<p>One solitary flash of brightness was afforded by our view of the Wartburg,
-which we passed during the only sunlit hour of this journey. The sight of this
-mountain fastness, which from the Fulda side is clearly visible for a long time,
-affected me deeply. A neighboring ridge further on I at once christened the
-Hörselberg, and as I drove through the valley pictured to myself the scenery
-for the third act of my <i>Tannhäuser</i>. The scene remained so vividly in my mind
-that long afterwards I was able to give Despléchin, the Parisian scene painter,
-exact details when he was working out the scenery under my directions.</p></blockquote>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">The death</span> of Felix Mottl came as a sudden blow to all music
-lovers. It was known for a little while that the great Viennese conductor
-was in bad health, but not that he was dangerously ill. He
-was only fifty-five. His reputation was made at an early age; in
-1885 he was conducting <i>Tristan</i> at Baireuth. Mottl was virtually the
-last of the great conductors who had received the true Wagnerian
-tradition by personal contact with the great composer. He was also
-distinguished among German conductors of his time by his liking and
-understanding of French music, and for the success with which he
-conducted French music before the most discriminating Parisian
-audiences. He was well known in New York; where his conducting
-of the Nibelungen Ring series made a profound impression. His<span class="pagenum"><a name="Page_204" id="Page_204">[Pg 204]</a></span>
-remains were cremated. At his funeral in Munich no clergy were
-present, but Richard Strauss gave an eloquent address.</p>
-
-<p class="c"> * * * * * </p>
-
-<p>"<span class="smcap">There</span> are women in Boston," says the <i>Boston Herald</i>, "who
-are undoubtedly as good violinists as some of the younger members
-of the Boston Symphony Orchestra, and perhaps better. But the old
-prejudice that woman is necessarily inferior to man and for the same
-work should receive less pay, is still to be reckoned with." Miss Maud
-Powell is perhaps the only American woman violinist who has reached
-the highest success in this country, but there are many others who
-have spent many years at the best European Conservatories and who
-are quartet and solo players of distinction, and yet while a male
-violinist of fair quality can find employment, it is often difficult for
-women of equal ability to be admitted into the best orchestras.
-They have to become teachers, or to give up.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">Paderewski's</span> eloquent patriotic address at the Chopin Centenary
-Festival has just been translated into English. He says: "Music is
-the only art that actually lives. Her elements, vibration, palpitation,
-are the elements of life itself." The great pianist is repeating exactly
-what Katherine Tingley said many years ago. In her Râja Yoga
-system of training, music is given a prominent position, and the effect
-upon the character has been very marked. To produce the best
-results and to avoid the undesirable ones which the ordinary musical
-training sometimes engenders, great discrimination in the method of
-teaching is necessary. In the Râja Yoga system of education music
-is taught in such a way that the interest is sustained without the
-egotism and vanity of the pupil being stimulated. Can this be said
-of musical training in general?</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">France</span> is certainly the land of great opportunities. A café singer,
-M. Couyba, who, fifteen years ago was earning a precarious salary
-at a Montmartre restaurant by singing his own songs, is now Minister
-of Commerce in the new French cabinet.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_205" id="Page_205">[Pg 205]</a></span></p>
-
-
-<div class="chapter">
-<h2 id="c30">ANCIENT CALENDARS: by Travers</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig53.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">AMONG features of the Chinese calendar we find:</p>
-
-<p>The connexion of the five planets and the sun and moon
-in a septenate called the Seven Regulators, with a corresponding
-septenary week, and in some cases a sabbath
-marked as inauspicious for doing work.</p>
-
-<p>The Ten Celestial Stems, representing the Father Heaven or
-masculine principle.</p>
-
-<p>The Twelve Earthly Branches, representing the Mother Earth or
-feminine principle; also standing for the twelve houses of the zodiac,
-which are of uneven size, and are denoted by symbolic animals.</p>
-
-<p>The year is lunar, but its commencement is regulated by the sun,
-the new year falling on the first new moon after the sun enters
-Aquarius.</p>
-
-<p>These features are supposed to have been "introduced," mostly
-from Chaldaea; but whether the Chinese got them from the Chaldees
-or the Chaldees from the Chinamen, the question as to how and by
-whom they were originated remains the same.</p>
-
-<p>The subject of ancient calendrical systems is extensive, and no
-speculation can be of much account which has not been prefaced by
-an examination of the various systems. It would be pertinent, for
-instance, to see what is known about the calendars which have came
-down to us from the ancient Central Americans. These evince an
-accurate knowledge of the periods of the celestial movements, together
-with knowledge of another kind; for the Mexicans had both a civil
-and a sacred year. The former was 365 days, with 13 added every
-52 years; the latter 260 days, with 13 months of 20 days each, each
-month divided into 4 weeks of 5 days each.</p>
-
-<p>It is evident that the entire system from which all these various
-ancient systems of computation were derived was complex and profound,
-and that it comprised a mathematical knowledge having sound
-reason at the bottom of it, but whose keys have not yet been discovered.
-The competency of the computers is shown by their ability to ascertain
-with exactitude all natural cycles, such as those of the solar year and
-the eclipses, when such was their purpose; and this relieves them
-from the imputation that their secret and sacred years were due to
-ignorance and mal-observation. These cycles were not due to ignorance,
-but to a knowledge and a purpose which remains to be discovered
-by research free from both theological and scientific bias.</p>
-
-<p><span class="pagenum"><a name="Page_206" id="Page_206">[Pg 206]</a></span></p>
-
-<p>The septenate of planets is of course a very familiar symbol in
-ancient lore; the number seven was recognized as the principal key-number
-in cosmic architecture. The reason why the sun and moon
-are included among the number of planets is not due to ignorance;
-and it is evident that such an alleged ignorance is not compatible with
-the knowledge displayed in other particulars. It was due to the fact
-that the real septenate of planets was esoteric, an item of arcane
-knowledge, and that when the septenate was mentioned exoterically,
-the place of two secret planets had to be supplied, the sun and moon
-being introduced for this purpose.</p>
-
-<p>The question whether the number of zodiacal signs was originally
-twelve or ten receives a suggestive hint from the fact that in the
-above calendar both a denary and a duodenary were used. The ten
-and the twelve are combined in some of these calendars by taking
-their least common multiple, 60, and using that number to designate
-a period of 60 years. Ten and twelve are likewise said to be combined
-by addition in the 22 letters of the Hebrew alphabet.</p>
-
-<p>From such gleanings of archaic science as are accessible to us,
-we may infer that it consisted largely in a marvelous application of
-fundamental mathematical principles to mensuration and the measurement
-of time. The computers, so far from being ignorant experimenters,
-were very brainy people, as we find some of their descendants
-to be still. The still unexplained existence of the very ancient
-Âryan Hindû astronomy of the <i>Sûrya-Siddhânta</i> and other works,
-proves that, when exact calculation of natural cycles was the object,
-the calculators were fully as competent as ourselves. We must infer,
-then, that their secret and sacred cycles were based on the like competence
-and not upon ignorance.</p>
-
-<p>As to mathematics, there are some who think that our great
-progress in that science may represent merely a partial recovery of
-what was known before; and that logarithms and the calculus may
-be but a fraction of what has been known. And there is much yet
-to be found out as to the relation between numbers and dimensions.
-It is hardly to be expected, however, that a culture so recent as our
-own should have reached the point that must have been attained by
-civilizations of such duration as those of the past.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_207" id="Page_207">[Pg 207]</a></span></p>
-
-<div class="chapter">
-<h2 id="c87">THE MYSTERIES OF ELEUSIS: by H. T. E.</h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig88.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">ELEUSIS is sacred as one of the last, and to us best known,
-spots where the Ancient Mysteries survived in publicly
-recognized form until the days when corruption and dogmatism
-caused their withdrawal. The name wakes an echo in
-the recesses of our consciousness, for do we not belong to
-the same humanity as that which flourished when the Mysteries were
-recognized and venerated?</p>
-
-<p>In considering the Mysteries we must choose between two hypotheses.
-Either the whole thing was a delusion and a fraud, or the
-Mysteries held and could impart knowledge inaccessible to the outsider
-and since departed from among men. To maintain the former
-theory we must discredit our own judgment and invalidate all human
-testimony on any subject whatever, by supposing that whole nations
-and ages of competent and highly cultured people were deluded. As
-so well argued by Thomas Taylor, relatively to the ancient oracles
-(<i>Century Path</i>, Sept. 25, 1910), such a theory is altogether preposterous.
-The only thing which stands in the way of our admitting in this
-particular case the true value of evidence is our own foolish vanity
-and juvenile insularity as regards the merits of our own culture. We
-are reluctant to admit that anything we do not know can be knowledge;
-any one who contradicts us must be wrong. A fine attitude to take!
-Yet of late years our confidence has somewhat wavered. For one
-thing we have found that our scientific universe is not so complete as
-we once thought it was and that we have merely been exploring an
-anteroom; but now we find ourselves on the threshold of a vast unexplored
-region. For another thing, we find a few little difficulties
-arising in connexion with the management of the affairs of civilized
-life, which makes us a little mistrustful of the efficiency of our knowledge.
-Little details like physical health bother us; there are insurrections
-of vice we cannot quell; our religion is decaying; our philosophy
-is composed mostly of doubts and questionings.</p>
-
-<p>The Mysteries of Eleusis date from times to us prehistoric; but
-our historians have at last been forced to admit that the period of
-Grecian civilization covered by our history books was but the tail end
-of a period equal in culture and antiquity to those of Egypt and Chaldaea.
-The rites consisted of the Greater and the Lesser Mysteries,
-the former celebrated between harvest and seed-time, the latter in the
-spring. The inner teachings were kept secret by effectual means; for<span class="pagenum"><a name="Page_208" id="Page_208">[Pg 208]</a></span>
-the public there were "dramas," in which the exoteric teachings were
-symbolically presented. The institutions of all past times were based
-on what filtered out through many channels from the veiled Mysteries.
-The Drama can be traced back through the plays of Aeschylus and the
-choric dances in honor of Dionysus to the exoteric rites of the Mysteries.
-Our own religious symbolism is derived therefrom: our term
-"Christ," our sacraments, our Cross, etc., etc. The Mysteries are
-the eternal root of religions. For the gateway of knowledge is Man's
-own inner faculties, by which, when purified, he comes into direct
-relation with the mysteries of the Unseen. Hence the preliminary
-requisite for the candidate was always purification; his attainments
-were conditioned on his success in that respect.</p>
-
-<p>It is even so today; for none but the pure, who have given guarantees
-of unselfishness and integrity, can attain. Those who lust after
-knowledge without having thus earned the right to it fall into delusions&mdash;of
-which also the world today is not without illustrations. So
-great is the power of these words, "Mysteries" and "Eleusis," in the
-inner consciousness of man, that they are even now used by "magicians"
-as part of the paraphernalia which, together with rabbits and
-top-hats, they carry about in their carpet bags as a means of relieving
-the idle of some of their spare cash.</p>
-
-<p>If anybody today thirsts after knowledge the old way is still open.
-He can either belong to &#959;&#7985; &#960;&#959;&#955;&#955;&#959;&#943;, the crowd, or seek to enrol himself
-of the elect. But the latter dignity is not a matter of privilege. He
-can neither be admitted nor refused, except according to his qualifications.
-The desire to join a movement for uplifting humanity is the
-key that will open the first door. Students of Theosophy will find
-that that condition has always been made essential; see H. P. Blavatsky's
-writings, as also those of her successors, W. Q. Judge and
-Katherine Tingley. He who desires to be initiated into the mysteries
-of his own Soul must first purify his heart and mind. Thus alone can
-he distinguish between the false and the true. Otherwise he must go
-by the erring light of his fallible judgment and accept teachings on
-the authority of the teachers. But the man who relies on the guidance
-of his own pure motives will not be imposed upon and will follow only
-such teachings as give him the light he seeks.</p>
-
-<div class="figcenter" id="f34">
-<img src="images/fig89.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PART OF THE RUINS OF ELEUSIS</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f35">
-<img src="images/fig90.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">HAINES, ALASKA</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig91.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">AN ALASKAN VALLEY</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig92.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">AN ALASKAN GLACIER</p>
-</div>
-
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_209" id="Page_209">[Pg 209]</a></span></p>
-
-<div class="chapter">
-<h2 id="c59">GLACIATION, PAST AND PRESENT: by T. Henry</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig10.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE stupendous effects of ice in ages long gone by have been
-elaborately studied by geologists, who have given us fascinating
-descriptions thereof. The enormous power of ice
-as an agent in transforming the land is shown by the study
-of its doings at the present day. Much has been done in
-this direction in the Alps, but in America we have Alaska, which,
-besides the prospects of material resources which it holds out to the
-future, is already affording a fine field for the observer of nature.
-Here we may see glaciers at work; and though the action of the ice-sheet
-at its bottom is hid from view, what goes on at the advancing
-margin is evident from year to year, and even from day to day. All
-the phenomena of moraines, the pushing forward of rocks and trees,
-the damming up of valleys to form lakes, the scraping up of boulder-clay,
-the rounding-off of the rocks, etc., may be witnessed; together
-with many details that could not easily have been inferred from a
-study of the sites of past glaciation. One of the most interesting of
-these effects is the way in which the glacier acts indirectly through
-the force of the huge waves it produces when it enters a river. Vast
-blocks from the ice-front fall off with a splash and send up a wave
-and a series of waves that sweep over the bank and into the forest
-beyond, achieving more erosion than ever rain or river did. The
-greater erosive effects follow on brief sudden movements.</p>
-
-<p>In the <i>National Geographical Magazine</i> (Washington) for June,
-1911, there is a most interesting article recording the field-studies
-of the National Geographical Society in Alaska. Many of the glaciers
-which they studied had advanced during the last year or two,
-and others had been retreating. The reasons why some should advance
-while others retreat were not satisfactorily determined, and
-further study must precede a decision in this respect. But earthquakes,
-of which there were twenty-six days in September, 1899, are
-assigned a chief rôle. The effect of an earthquake was to produce a
-sudden advance and great but brief transformations.</p>
-
-<blockquote>
-
-<p>One of the largest glaciers in Yakutat Bay, the Nunatak, had changed a great
-deal since the year before. It had advanced decidedly, different parts of its front
-having come out 700 to 1000 feet up to June 17, 1910. From 1890 to 1909 the
-Nunatak Glacier receded steadily, going back over two miles and a half in this
-time.... The forward movement commenced between July 6, 1909 and June
-1910. This was due to the accession of unusually large quantities of snow to the
-reservoirs of this glacier by avalanches during the twenty-six days of severe
-earthquakes of September, 1899.</p></blockquote>
-
-<p><span class="pagenum"><a name="Page_210" id="Page_210">[Pg 210]</a></span></p>
-
-<p>The size of glaciers is illustrated by the following description:</p>
-
-<blockquote>
-
-<p>On the lower Copper River is Childs Glacier, which is seriously threatening
-to destroy a steel railway bridge just completed. The rate of forward motion
-in Childs Glacier increased during the winter of 1909-10 so that part of the margin
-of the glacier changed its forward movement from nothing to two and as
-much as eight feet a day.... Childs Glacier is ten to twelve miles long, not
-much over a mile wide in the mountain valley, but it widens to over three miles
-in Copper River Valley.</p>
-
-<p>Its front is a precipitous white wall 250 to 300 feet high, and is swept at the
-base by Copper River....</p>
-
-<p>In August, 1909, Childs Glacier was advancing at about its normal rate&mdash;four
-feet a day at a point near the north side and perhaps six or seven feet
-a day in midglacier. The melting and the many icebergs discharged from the
-terminal cliff at that time just about balanced this advance, so that the front
-of the glacier remained in about the same place.... During the winter and
-early spring of 1909-10, however, the glacier began to advance more rapidly,
-buckling up the ice of the frozen river. In June 1910 the ice-front had moved
-forward from 920 to 1225 feet, narrowing the river to 400 or 500 feet.</p>
-
-<p>Every time the ice cliff was sufficiently undercut by the river, great masses
-of ice would cascade down the front, raising a gigantic wave in the river....
-During the advance the waves washed up over a bank five to twenty-five feet
-in height and rushed back 100 or 200 feet into the alder thicket. Ice blocks, up
-to ten tons in weight were thrown in among the trees. Stones a foot or two
-in diameter were hurled into the thicket. Alders nine to eleven inches in diameter
-were stripped of leaves and bark and bent backward or broken off short,
-or uprooted or buried beneath the gravel and boulders and macerated trunks of
-other trees.</p>
-
-<p>The river bank, which was cut back some in the preceding year was in 1910
-being fairly eaten up by the iceberg waves which crossed the river, fifty to sixty
-feet by actual measurement having been removed along the bank of the stream
-facing the glacier.</p>
-
-<p>It was a rare opportunity to see the visible forward movement of Childs
-Glacier into the forest. A series of lobes developed, though some of them were
-not persistent, and at the end of these lobes the day-to-day changes were most
-pronounced. Ice blocks were sliding down the frontal slope some of them being
-rolled many feet into the forest; trees were overturned, turf and grass were
-ploughed up and carried on the ice of the glacier. Yet one saw and heard little
-of a spectacular nature while traversing the ice-front. It was an irresistible
-steady movement, but slow, as the movement of the hour hand of a clock is slow.
-As impressive as anything was to find tons of ice resting where one stood to take
-a photograph the day before, or to find some great tree, 100 years old, prone
-on the ground with the butt beneath the glacier, where the day before the tree
-was upright with the ice just touching it.</p>
-
-<p>A whole grove ... was overturned between 1909 and 1910, ... practically
-not a tree remaining which was not overturned or leaning. Peat bogs were rolled<span class="pagenum"><a name="Page_211" id="Page_211">[Pg 211]</a></span>
-up in great bolsters five or six feet high. Isolated trees in the peat were pushed
-forward a hundred feet or more without being overturned.... In the bay east
-of Heather Island marine deposits with shells are being pushed up above sea-level.</p>
-
-<p>On the east margin of the glacier a lake was formed where there was only a
-marginal stream.</p></blockquote>
-
-<p>It is evident that in ice we have an agent which in the past has
-played a great part in cosmic changes and cataclysms, and may do so
-at any time in the future. When we consider the changes in climate
-to which the earth is believed to be liable, owing to certain cyclic
-changes in the gearing of its revolving pinions, the conviction becomes
-stronger. It is now generally admitted that the words "Ice Age" or
-"Glacial Age" should be spelt with a final <i>s</i> indicating the plural
-number; for if there was one there were many. What we study in
-the north of America and Europe is the effects of the last, or the last
-few, of these periodic phenomena.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 class="cen" id="c60">GOD AND THE CHILD</h2>
-</div>
-
-
-<p class="c bit">"For in Him we live and move and have our being."&mdash;<i>St. Paul</i></p>
-
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0"><span class="biga">G</span>OD and I in space alone</div>
-<div class="i0">And nobody else in view:</div>
-<div class="i0">"And where are the people, oh Lord," I said,</div>
-<div class="i0">"The earth below and the sky o'erhead</div>
-<div class="i0">And the dead whom once I knew?"</div>
-</div><div class="stanza">
-<div class="i0">"That was a dream," the good God said,</div>
-<div class="i0">"A dream that seemed to be true;</div>
-<div class="i0">There are no people living or dead,</div>
-<div class="i0">There is no earth and no sky o'erhead,</div>
-<div class="i0">There is only Myself&mdash;and you."</div>
-</div><div class="stanza">
-<div class="i0">"Why do I feel no fear?" I asked,</div>
-<div class="i0">"Meeting you here this way,</div>
-<div class="i0">For I have sinned, I know full well&mdash;</div>
-<div class="i0">And is there heaven and is there a hell</div>
-<div class="i0">And is this the judgment day?"</div>
-</div><div class="stanza">
-<div class="i0">"Nay, all are but dreams," the great God said;</div>
-<div class="i0">"Dreams that have ceased to be.</div>
-<div class="i0">There is no such thing as fear or sin,</div>
-<div class="i0">There is no you and never has been&mdash;</div>
-<div class="i0">There is nothing at all but Me."&mdash;<i>Selected</i></div>
-</div>
-</div>
-</div>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_212" id="Page_212">[Pg 212]</a></span></p>
-
-<div class="chapter">
-<h2 id="c98">POWER: by Lydia Ross, <span class="half">M. D.</span></h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig93.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">HIS hearers agreed that the pastor of their ultra-fashionable
-church had transcended himself that Sunday
-morning. This was no small praise, for his trained
-mind and wide experience, his analysis of men, his
-delicate wit, his eloquence, and the fervid poetry of his
-prayers made the congregation regard his ordinary efforts with patronizing
-pride. When he began with the beatitudes, in clear, resonant
-tones, his voice seemed to radiate a grateful calm through the softly
-lighted interior. Then he painted a graphic picture of the compensations
-of unselfish work and sacrifice, artistically coloring the whole
-theme with the glow of noble peace which comes to those who give
-themselves generously.</p>
-
-<p>There was a responsive awakening in the cultured, ennuied minds
-of his high-bred audience which was like wine to the speaker. The
-interest which he had aroused reacted as a pungent mental stimulus.
-The very air seemed to scintillate with new thoughts which he swiftly
-grasped and clothed in vivid words.</p>
-
-<p>My Lady Luxury, who had played the game of "slumming" for
-diversion, breathed a little deeper in her faultless gown. The commonplace
-creatures of work and weariness had never seemed quite
-the same kind of flesh and blood as the members of her exclusive set.
-The poor were interesting enough as authors' types or artists' models
-but she had not supposed they had any of the finer feelings. She
-assumed that the narrow ugliness of their lives could be no trial since
-they had never known anything else. How skilfully the minister was
-analysing things. After all, there was some comfort in religion when
-a man could preach like that. If the homely struggles of the weary,
-dulled mothers and fathers of poverty and toil had these compensating
-pleasures of sacrifice, they could not complain. It really was an indifferent
-matter, then, whether one gave alms or not, though of course,
-the fashionable charities ought to be sustained. She was not stirred
-to taste the higher sense of sacrifice so well described, but a complacent
-feeling of the fitness of things came over her. How absurd the
-less fortunate were to think this an unjust world. The toilers' backs
-were fitted to their burdens as hers was meant for soft purple and fine
-linen. This was not exactly what the minister was saying, but it
-suited her to regard him as the author of her translation.</p>
-
-<p>The members of the pulpit committee in their pews secretly congratulated
-<span class="pagenum"><a name="Page_213" id="Page_213">[Pg 213]</a></span>themselves upon their foresight in having selected this
-candidate. The demands of the position were exacting, but he was
-equal to them&mdash;even his physique fitted the pulpit admirably. His
-culture and learning were a credit to even this patrician parish, which
-believed in having the best that money could procure.</p>
-
-<p>Down the central aisle was the clear-cut, immobile face of a financier
-whose opinions in the money world were never discounted. His
-keen eyes rested upon the speaker in admiration. Personally he played
-the game of gold so intensely he forgot to calculate what life meant
-to the individuals who composed "the market." He was rather hypnotized
-with his own success: but he recognized his peer in this man
-who ruled in his own world of thought. Why, he was making the
-game of life appear so vivid and real that the whole financial play
-grew dull and artificial beside it. The listener's quick eye noted the
-alert, interested faces around him. Ah, it were indeed a great thing
-so to play upon the minds of men and women as to win this tribute
-of silent, rapt attention. The eloquent voice aroused in him no
-impulse of envy or of aspiration; but his own ability inwardly saluted
-this master of words who could so paint the atmosphere with sound.</p>
-
-<p>A gratified flush crept into the minister's face as he looked over
-the audience. Was this not ready proof of the compensations of
-work? He had put his mind's best effort into this sermon, and there
-was not one in the great church who was not touched, mentally.</p>
-
-<p>That sense of the unreality of the market-place followed the financier
-after the artistic music had ended the service. Later in the day
-he wandered along the country roads in the spring sunshine, thinking
-of the sermon. How dramatic it all had been and how perfect a performance!
-It seemed a part of the fresh spring day as the inviting
-green fields melted into his reverie and he followed the path with
-careless strides.</p>
-
-<p>The wind gently stirred the branches and a delicate shower of
-fragrant petals fell at his feet, while a strangely familiar odor filled
-the air with its long-forgotten charm. Apple blossoms! How sweet
-they were! With delicious subtlety the perfumed breath from the
-boughs filled him with its own ethereal magic. Nature was playing
-a glorious game of sound and color and form and fragrance. Deep
-in his slumbering heart something stirred and fluttered and sprang
-up at the first touch of this enchantment. The power in the fragile
-petals swept the sordid earth from under his feet. The dear old apple<span class="pagenum"><a name="Page_214" id="Page_214">[Pg 214]</a></span>
-orchard of his boyhood was before him. Again he stood upon the
-threshold of joyous, strong, young life. The taste of sweet belief in
-an untried world was on his lips, the wine of high impulse tingling in
-every nerve. The harmony of life's song thrilled him into vibrant
-sympathy with its purity and beauty and his heart glowed with the
-faith which only youth knows.</p>
-
-<p>Oh that he might crystallize the wondrous meaning of this perfumed
-vision of unfolding life into sound or color or form that would
-make the dreary world of men feel that this, this was the reality!
-His pulses throbbed with a longing for toil and struggle and sacrifice&mdash;no
-effort was too great, no price too much to pay, if only he might
-help to voice this living poetry. He would valiantly espouse this cause
-of beauty until mankind's glad belief should liberate the truth imprisoned
-in a selfish world. No lesser ambition should lure him from the
-task: this was the only thing worth while. Other champions might
-prove more able, and he might sadly fail; but oh, how he longed to
-lose himself in the glory of the attempt.</p>
-
-<p>With uncovered head the financier stood disciple-wise among the
-trees. Long and deeply he drank of the redolent air, feasting his eyes
-upon the marvel of perfectly tinted petals and countless buds of promise
-still brighter in their tender curves. It was all too subtle for
-analysis, yet his heart recognized the meaning of the message so
-strangely sweet and strong. What revelation lay at the heart of
-this unfoldment, with its touch of the eternal spring which sleeps
-beneath all forms! Oh the power and inspiration and the rare, old-time
-enchantment of returning apple-blossoms!</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_215" id="Page_215">[Pg 215]</a></span></p>
-
-
-<div class="chapter">
-<h2 id="c111">SOKRATES: by F. S. Darrow, <span class="half">A. M., Ph. D. (Harv.)</span></h2>
-</div>
-
-
-<div>
-<img class="drop-capp4" src="images/fig94.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">SOKRATES was born in 469 <span class="smcap">b. c.</span> and was put to death
-in 399 <span class="smcap">b. c.</span> at the age of seventy. He grew to manhood
-among the splendors of the Periklean Age;
-took an active and honorable part in the Peloponnesian
-War; saw the Long Walls, extending from Athens to
-its harbor, Peiraeeus, destroyed at the blast of Lysander's trumpet,
-and displayed the fearlessness and nobility of his nature during the
-Reign of Terror when the Thirty Tyrants ruled at Athens. Finally
-he was accused of heresy and was condemned by his fellow-citizens to
-drink the hemlock&mdash;the immemorial fate of great believers, to be
-condemned for unbelief by unbelievers.</p>
-
-<p>Three dialogs of Plato depict the last month of his master's life,
-the <i>Apology</i>, the <i>Crito</i>, and the <i>Phaedo</i>. The <i>Apology</i> is a reproduction
-of the extemporaneous defense made by Sokrates at his trial.
-The <i>Crito</i> is a discussion between Sokrates and his old friend Kriton
-on the subject: Would it be right and just for Sokrates to accept
-Kriton's proffered assistance and escape? The <i>Phaedo</i> is a most beautiful
-and inspiring account of the last day of Sokrates' life, when in
-prison surrounded by a few devoted disciples, in discussing the nature
-and destiny of the soul he avowed his belief in its immortality, its
-pre-existence, and its rebirth.</p>
-
-<p>The personality of Sokrates was strikingly unique. He was unusually
-robust and strong, capable of enduring fatigue and hardship
-to a surprising degree. He went barefoot throughout the year, even
-when campaigning at Potidaea and among the severe snows of Thrace.
-The same clothing sufficed him in winter as in summer. His diet was
-simple and temperate, and "he used to say in jest that Circe transformed
-men into hogs by entertaining them with an abundance of
-luxury, but that Odysseus through his temperance was not changed
-into a hog." Nevertheless, at festivals and banquets when joviality
-and indulgence were in order, Sokrates was able to outdo all the others.
-He consciously limited the number of his wants and repressed all artificial
-tastes. He was just, moderate, and above all independent in
-thought and action, absolutely regardless of danger when confident
-that he was acting rightly. His features were extremely ugly and
-grotesque: his nose was flat, his nostrils large, his lips thick, his eyes
-bulging; so that his companions jokingly compared him to the mythical
-old Satyr, Silenus. He purposely avoided politics and never held any<span class="pagenum"><a name="Page_216" id="Page_216">[Pg 216]</a></span>
-public office until 406 <span class="smcap">b. c.</span>, when for a single day, as chairman of the
-Prytanes, he presided at a meeting of the Popular Assembly and refused
-to put to vote the unconstitutional proposal that the victorious
-generals of Arginusae be condemned collectively and be executed for
-their alleged neglect of duty. Heedless of threats and protests, at the
-greatest personal risk Sokrates persisted in his noble refusal to listen
-to the clamor of the mob. He was so law-abiding, such an advocate
-of peace and stranger to violence, so diligent in the performance of
-the duties of an upright man and of a brave and righteous citizen,
-that despite his many enemies he was never summoned to appear in
-court until in his seventieth year he was accused of atheism and impiety.
-He was pre-eminently a teacher of ethics, a preacher of
-morality, a defender of right, an earnest believer in duty. He is the
-Prophet of Reason, who "more than any other one of the great
-teachers of religion sought to sanctify the mind and to give to common
-sense a sacramental power."</p>
-
-<p>Three peculiarities mark Sokrates as a loyal member of that splendid
-band of brothers who possess that wisdom which in all ages, entering
-into noble souls, makes them prophets and reformers. First, he
-passed his long life teaching in contented poverty, and devoted all his
-energy to pointing out piety, self-control, and justice to all, young and
-old alike. Secondly, he was of a deeply sensitive, religious nature, and
-firmly believed that he had a divine mission to perform under the inspiration
-of his Daemon or Higher Self. Thirdly, he was intellectually
-original both in choice of subject and in method of teaching. Plato
-calls him "a cross-examining God."</p>
-
-<blockquote>
-
-<p>His lecture-room was the street; his auditors were shoemakers, tanners, sailors,
-and other craftsmen; his philosophy was for the market-place. His disciples
-were young men whose minds he had quickened and whose lives he had elevated.
-He aimed to prick the bubble of pretension everywhere.... To Sokrates the
-precept inscribed on the Delphian temple, "Know thyself," was the holiest of
-all texts.</p></blockquote>
-
-<p>He accepted no salary for the instruction he gave and refused the
-many rich gifts which were offered to him, spending the entire day
-in conversing with all who cared to listen to him, treating without any
-distinction rich and poor, never withholding his assistance from any
-one who consulted him in the spirit of truth. As his words were both
-interesting and instructive, some regularly attended him in public, and
-these were commonly called his disciples of students, although neither<span class="pagenum"><a name="Page_217" id="Page_217">[Pg 217]</a></span>
-Sokrates nor his personal friends used the terms teacher and disciple
-because of the disrepute then attached to them as a result of the mercenary
-and casuistical teachings of the Sophists. Early in the morning
-Sokrates frequented the public walks, the gymnasia, and the schools.
-Then later, between nine and ten, he went to the market-place, when
-it was most crowded.</p>
-
-<p>Sokrates' power of meditation was developed very exceptionally.
-Frequently for hours at a time the strength of his inner life made him
-entirely oblivious to the outer world. In proof of this it is recorded
-that while he was a soldier at Potidaea</p>
-
-<blockquote>
-
-<p>One morning he was thinking about something which he could not resolve;
-and he would not give it up but continued thinking from early dawn until noon&mdash;there
-he stood fixed in thought; and at noon attention was drawn to him and
-the rumor ran through the wondering crowd that Sokrates had been standing and
-thinking about something ever since the break of day. At last, in the evening
-after supper, some Ionians out of curiosity (I should explain that this was not
-in winter but in summer), brought out their mats and slept in the open air that
-they might watch him and see whether he would stand all night. There he stood
-all night as well as all day and the following morning; and with the return of
-light he offered up a prayer to the sun and went his way.</p></blockquote>
-
-<p>Two nights before he died, when the date of his execution was not
-known by him or his friends, it was revealed to him by a vision "in
-the likeness of a woman, fair and comely, clothed in white raiment,
-who called out and cried: 'O Sokrates, the third day hence, to Phthia
-shalt thou go.'" Sokrates also declares:</p>
-
-<blockquote>
-
-<p>In the course of my life I have often had intimations in dreams that "I should
-make music." The same dream came to me sometimes in one form and sometimes
-in another but always saying the same or nearly the same words: "Make
-and cultivate music," said the dream. And hitherto I imagined that this was only
-intended to exhort and encourage me in the study of philosophy, which has
-always been the pursuit of my life and is the noblest and best of music.</p></blockquote>
-
-<p>Also, Sokrates heard even in childhood a divine voice, which all
-through his life acted as a restraining influence whenever he was about
-to take a false step. This never urged him to adopt any particular
-line of action but always served as a prohibitory warning. He heard
-it not only on great but also on small occasions when it frequently
-prevented him from continuing what he had begun to say or do. Later
-writers refer to this as the Daemon or Genius of Sokrates, but he
-always spoke of it as a "Divine Sign, a Prophetic Voice," and obeyed
-it implicitly, referring to it publicly and familiarly to others. It had<span class="pagenum"><a name="Page_218" id="Page_218">[Pg 218]</a></span>
-continually forbidden him to enter public life, and after he was indicted
-it forbade him to take any thought of what he should then do or say,
-bidding him to trust that all would come out for the best. So completely,
-he tells us, did he walk with a consciousness of this bridle that
-whenever he felt no check he was confident that all was well. His
-enemies asserted that this belief was an offensive heresy, an impious
-innovation on the orthodox creed, atheistic and immoral. Hence they
-accused him of not worshiping the recognized gods but of introducing
-new and false divinities of his own. The truth is that Sokrates believed
-in One Divine Life, the One in All and the All in One, while he
-did not deny the existence of the popular gods but declared that the
-popular conceptions were erroneous and imperfect.</p>
-
-<p>To appreciate the mission of Sokrates, the message he had to
-deliver, it is necessary to refer to the Oracle of Delphi, in which Apollo
-proclaimed to Chaerephon, an intimate friend and enthusiastic follower,
-that Sokrates was the wisest of all men of his time. This declaration
-exerted a very great influence upon the subsequent life of Sokrates
-in that it caused him to inquire continually, What is wisdom? and
-made him not only a philosopher but a religious reformer as well. In
-the words of Cicero: "Sokrates labored to bring philosophy from
-heaven to earth."</p>
-
-<p>Sokrates taught:</p>
-
-<blockquote>
-
-<p>There is no better way to true glory than to endeavor to <i>be good</i> rather than
-to <i>seem so</i>.</p>
-
-<p>A man who is good for anything ought not to calculate the chance of living
-or dying; he ought only to consider whether in doing anything he is doing right
-or wrong&mdash;acting the part of a good man or of a bad. For wherever a man's
-place is, whether the place he has chosen or that in which he has been placed by
-a commander, there he ought to remain in the hour of danger; he should not
-think of death or of anything but of disgrace.</p>
-
-<p>The difficulty, my friends, is not in avoiding death, but in avoiding unrighteousness;
-for that runs faster than death.</p>
-
-<p>Let every man be of good cheer about his soul, who has ruled his body and
-followed knowledge and goodness in this life; for if death be a journey to
-another place and there all the dead are, what good can be greater than this?
-Be of good cheer about death and know this of a truth that no evil can happen
-to a good man either in life or after death.</p>
-
-<p>To want as little as possible is to make the nearest approach to the Deity.</p>
-
-<p>Knowledge is the food of the soul.</p>
-
-<p>We ought not to retaliate and render evil for evil to any one, whatever evil
-we may have suffered from him. Neither injury nor retaliation nor warding off<span class="pagenum"><a name="Page_219" id="Page_219">[Pg 219]</a></span>
-evil by evil is ever right. Act toward others as you would have others act toward
-you. Forgive your enemies, render good for evil, and kiss even the hand that
-is upraised to smite.</p>
-
-<p>Grant me to be beautiful in soul and may all I possess of outward things be
-at harmony with those within. Teach me to think wisdom the only riches.</p>
-
-<p>If thou wouldst know what is the wisdom of the gods and what their love is,
-render thyself deserving the communication of some of those divine secrets,
-which may not be penetrated by man and which are imparted to those alone who
-consult, adore, and obey the Deity.</p></blockquote>
-
-<p>Sokrates, speaking of his life-work, says:</p>
-
-<blockquote>
-
-<p>In this research and scrutiny I have been long engaged. I interrogate every
-man of reputation. I prove him to be defective in wisdom but I can not prove it
-so as to make him sensible of the defect. Fulfilling the mission imposed upon
-me, I have established the veracity of the god (Apollo), who meant to pronounce
-that human wisdom is of little reach and worth; and that he who like Sokrates
-feels most convinced of his own worthlessness as to wisdom is really the wisest
-of men, for the truth is, O men of Athens, the Deity only is wise. My service
-to the god has not only constrained me to live in constant poverty and neglect of
-political estimation, but has brought upon me a host of bitter enemies in those
-whom I have examined and exposed, while the bystanders talk of me as a wise
-man because they give me credit for wisdom respecting all the points on which
-my exposure of others turns.</p>
-
-<p>Whatever be the danger and obloquy which I may incur, it would be monstrous
-indeed, if having maintained my place in the ranks as an hoplite under
-your generals at Delium and Potidaea, I were now from fear of death or anything
-else to disobey the oracle and desert the post which the god has assigned to me,
-the duty of living for philosophy and cross-questioning both myself and others.
-And should you even now offer to acquit me, on condition of my renouncing this
-duty, I should tell you with all respect and affection that I will obey the god
-rather than you and that I will persist until my dying day in cross-questioning
-you, exposing your want of wisdom and virtue and reproaching you until the
-defect be remedied. My mission as your monitor is a mark of the special favor
-of the gods to you and if you condemn me it will be your loss; for you will find
-none other such. Perhaps you will ask me, Why cannot you go away, Sokrates,
-and live in peace and silence? This is the hardest of all questions for me to
-answer to your satisfaction. If I tell you that silence on my part would be disobedience
-to the god, you will think me in jest and not believe me. You will
-believe me still less, if I tell you that the greatest blessing which can happen to
-man is to carry on discussions every day about virtue and those other matters
-which you hear me conversing, when I cross-examine myself and others and that
-life without such examination is no life at all. Nevertheless so stands the fact,
-incredible as it may seem to you.</p>
-
-<p>I certainly have my enemies [the Pharisaical party and the High Priests of
-orthodoxy] and these will be my destruction if I am destroyed; of that I am
-certain; not that Meletos, nor yet Anytos, but the envy and detraction of the<span class="pagenum"><a name="Page_220" id="Page_220">[Pg 220]</a></span>
-world, which has been the death of many more&mdash;there is no danger of my being
-the last of them.</p></blockquote>
-
-<p>Later, after his condemnation, he added:</p>
-
-<blockquote>
-
-<p>And I prophesy to you, my murderers, that immediately after my death, punishment
-far heavier than you have inflicted on me will surely await you. Me you
-have killed because you wanted to escape the accuser and not to give an account
-of your lives. But that will not be as you suppose; far otherwise. For I say that
-there will be more accusers of you than there are now. For if you think that
-by killing men you can avoid the accuser censuring your lives, you are mistaken&mdash;that
-is not a way of escape which is either possible or honorable; the easiest
-and noblest way is not to be crushing others but to be improving yourselves.
-This is the prophecy which I utter to the judges who have condemned me.</p></blockquote>
-
-<p>How true have the last twenty-three centuries proved these words
-to be! How many deaths and ruined lives have been accomplished by
-that same spirit of intolerance! It led the way from Gethsemane to
-Golgotha. It is responsible for the death of the martyrs in all ages.
-It lighted the fagots that consumed the bodies of Giordano Bruno and
-Joan of Arc. Yes, and hundreds of others. How just is the praise
-with which the Saint Mark of Sokrates ends the <i>Memorabilia</i> of
-his master:</p>
-
-<blockquote>
-
-<p>Of those who know what sort of a man Sokrates was, such as are lovers of
-virtue continue to regret him above all other men even to the present date, as
-having contributed in the highest degree to their advancement in goodness. To
-me, being such as I have described him, so pious that he did nothing without the
-sanction of the gods; so just, that he wronged no man even in the most trifling
-affair, but was of service in most important matters to those who enjoyed his
-society; so temperate that he never preferred pleasure to virtue; so wise that
-he never erred in distinguishing the better from the worse, needing no counsel
-from others but being sufficient in himself to discriminate between them; and
-so capable of discovering the character of others, of confuting those who were
-in error and of exhorting them to virtue and honor, he seemed to be such as the
-best and happiest of men would be.</p></blockquote>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Then to side with Truth is noble, when we share her wretched crust,</div>
-<div class="i0">Ere her cause bring fame and profit and 'tis prosperous to be just,</div>
-<div class="i0">Then it is the brave man chooses, while the coward stands aside,</div>
-<div class="i0">Doubting in his abject spirit, till his Lord is crucified,</div>
-<div class="i0">And the multitude make virtue of the faith they had denied.</div>
-</div><div class="stanza">
-<div class="i0">Count me o'er earth's chosen heroes&mdash;they were souls that stood alone</div>
-<div class="i0">While the men they agonized for, hurled the contumelious stone;</div>
-<div class="i0">Stood serene, and down the future saw the golden beam incline,</div>
-<div class="i0">To the side of perfect justice, mastered by their faith divine.&mdash;</div>
-<div class="i0">They must upward still and onward, who would keep abreast of Truth.</div>
-</div>
-</div>
-</div>
-
-<p><span class="pagenum"><a name="Page_221" id="Page_221">[Pg 221]</a></span></p>
-
-<p>Sokrates was early canonized as a Christian Saint, and Professor
-John Stuart Blackie (1808-1895) "Scotland's greatest Greek scholar,"
-has taken the idea of his Latin refrain in the following poem from a
-rosary by an early Christian father beginning "Sancte Socrates, ora
-pro nobis:"&mdash;"O, Sainted Socrates, pray for us."</p>
-
-
-<p class="c bit">O SANCTE SOCRATES, ORA PRO NOBIS!</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Dear God by wrathful routs</div>
-<div class="i2">How is thy church divided,</div>
-<div class="i0">And how may he that doubts</div>
-<div class="i2">In such turmoil be guided!</div>
-<div class="i0">When weeping I behold</div>
-<div class="i2">How Christian people quarrel,</div>
-<div class="i0">Ofttimes from Heathens old</div>
-<div class="i2">I fetch a saintly moral;</div>
-<div class="i0">And while they fret with rage</div>
-<div class="i2">The sore-distraught community,</div>
-<div class="i0">I look for some Greek sage</div>
-<div class="i2">Who preaches peace and unity.</div>
-<div class="i10">And thus I pray:</div>
-<div class="i0">O Sancte Socrates, ora pro nobis!</div>
-<div class="i2">Let faith and love and joy increase,</div>
-<div class="i0">And reason rule and wrangling cease,</div>
-<div class="i2">Good saint, we pray thee!</div>
-</div><div class="stanza">
-
-<div class="i0">They pile a priestly fence</div>
-<div class="i2">Of vain scholastic babble,</div>
-<div class="i0">To keep out common sense</div>
-<div class="i0">With the unlearned rabble.</div>
-<div class="i0">A curious creed they weave,</div>
-<div class="i2">And, for the church commands it,</div>
-<div class="i0">All men must needs believe,</div>
-<div class="i2">Though no man understands it;</div>
-<div class="i0">Thus while they rudely ban</div>
-<div class="i2">All honest thought as treason</div>
-<div class="i0">I from the Heathen clan</div>
-<div class="i2">Seek solace to my reason.</div>
-<div class="i10">And thus I pray:</div>
-<div class="i0">O Sancte Socrates, ora pro nobis!</div>
-<div class="i2">From creeds that men believe because</div>
-<div class="i0">They fear a damnatory clause,</div>
-<div class="i2">Good saint, deliver us!</div>
-<span class="pagenum"><a name="Page_222" id="Page_222">[Pg 222]</a></span></div><div class="stanza">
-
-<div class="i0">Some preach a God so grim</div>
-<div class="i2">That when his anger swelleth,</div>
-<div class="i0">They crouch and cower to him</div>
-<div class="i2">When sacred fear compelleth;</div>
-<div class="i0">God loves his few pet lambs,</div>
-<div class="i2">And saves his one pet nation,</div>
-<div class="i0">The rest he largely damns</div>
-<div class="i2">With swinging reprobation.</div>
-<div class="i0">Thus banished from the fold,</div>
-<div class="i2">I wisely choose to follow</div>
-<div class="i0">Some sunny preacher old</div>
-<div class="i2">Who worshiped bright Apollo.</div>
-<div class="i10">And thus I pray:</div>
-<div class="i0">O Sancte Socrates, ora pro nobis!</div>
-<div class="i2">From silly flocks of petted lambs,</div>
-<div class="i0">And from a faith that largely damns,</div>
-<div class="i2">Good saint, deliver us!</div>
-</div>
-</div>
-</div>
-
-<p class="c"> * * * * * </p>
-
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Such eager fancies vain</div>
-<div class="i2">Shape forth the rival churches;</div>
-<div class="i0">And each man's fuming brain</div>
-<div class="i2">God's holy light besmirches;</div>
-<div class="i0">And thus they all conspire</div>
-<div class="i2">The primal truth to smother,</div>
-<div class="i0">And think they praise their sire</div>
-<div class="i2">By hating well their brother.</div>
-<div class="i0">Such wrangling when I see</div>
-<div class="i2">Such storms of godly rancor,</div>
-<div class="i0">To Heathendom I flee</div>
-<div class="i2">To cast a peaceful anchor.</div>
-<div class="i10">And thus I pray:</div>
-<div class="i0">O Sancte Socrates, ora pro nobis!</div>
-<div class="i2">Let love and faith and joy increase,</div>
-<div class="i0">And reason rule and wrangling cease,</div>
-<div class="i2">Good saint, we pray thee!</div>
-</div>
-</div>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f25">
-<img src="images/fig72.jpg" alt=""/>
-<p class="caption center half"><span class="floatrd">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">SOKRATES AND SENECA<br />
-(Berlin Museum)</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f26">
-<img src="images/fig73.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">AVENUE OF ROYAL PALMS, CUBA</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f27">
-<img src="images/fig74.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">CUBAN COUNTRY SCENE</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f28">
-<img src="images/fig75.jpg" alt=""/>
-
-<p class="caption center little"><span class="floatla">FLORIDA PALMETTOS<br />
-ONE-HALF MILE AVENUE</span><span class="floatra">A CASUARINA AVENUE<br />
-TREES 13 YEARS OLD</span></p><br />
-<p class="caption center little">ROYAL POINCIANA HOTEL, PALM BEACH, FLORIDA<br />
-Photos by Puffer, New York and Palm Beach</p>
-</div>
-
-
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_223" id="Page_223">[Pg 223]</a></span></p>
-
-<div class="chapter">
-<h2 id="c77">A VISIT TO A LOUISIANA SUGAR PLANTATION:<br />
-by Barbara McClung</h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig25.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE writer recently made a visit to a section of the
-country that still retains much of its own distinctive
-individuality and charm, most delightful in these days,
-when the various widely-differing regions of our vast
-commonwealth seem to be trying to become as much
-alike as possible, and the very word <i>provincial</i> is a name of scorn.
-We left New Orleans in the early morning and much time was consumed
-in crossing the Mississippi on a ferry. Soon after reaching
-the other side, the sugar plantations began, and our way lay through
-mile after mile of brown furrowed fields stretching, as flat as the sea,
-to the distant river levee, the only high ground in sight. What a
-glorious scene it must be in the spring, when the young green cane
-begins to sprout, or in the fall, when it stands drawn up full height,
-waiting to be cut! It is an extremely wet country, full of countless
-ditches and trenches, and there is something about the flat land and
-straight, intersecting canals that reminds one of Holland. As the
-train swept through one plantation after another, we could see in the
-distance, gleaming white homesteads, set in little islands of green live-oaks,
-cut off by a fence from the spreading sea of bare fields. Each
-plantation had its sugar-house, lifting four or five tall smoke-stacks
-in air, and its laborers' quarters&mdash;quite a little village of cabins or
-cottages, and sometimes, we ran close enough to see old-time darkies
-in actual red bandannas, staring at the train.</p>
-
-<p>There is a class of French "poor whites" in this region, called
-"Cajins"&mdash;a corruption of "Arcadians"&mdash;and they are indeed a
-forlorn remnant of those unfortunate exiles who wandered all the
-way from Nova Scotia to the bayous of Louisiana. The writer's
-memory reverted in a flash to the fields of Grandpré, which she had
-visited only last summer, and to the vision of the lonely well-sweep
-and straggling line of ancient French willows, which once bordered
-the vanished village street. Strange to say, there is a noticeable resemblance
-between the flat, inlet-threaded meadows of the Minas
-Basin and the winding bayous around us. Occasionally the plantations
-would give way to swamps, where palmettos, bamboos, and
-cypresses with their weirdly beautiful trailing moss, were growing
-out of a watery, glassy floor, and it was hard to realize that if drained,
-these marshes would be quite as good soil as the rest. We saw a<span class="pagenum"><a name="Page_224" id="Page_224">[Pg 224]</a></span>
-solitary hunter, gun in hand, standing on a bit of tree trunk in the
-bog; how he could have gotten there without a boat or else wings,
-is a mystery.</p>
-
-<p>The house at which we visited, realized in every way one's ideal
-of what an old plantation home should be. It is an immense square
-building with double galleries, tall white columns and green shutters;
-it faces the Mississippi, which, however, cannot be seen from the
-ground floor on account of the levee. The architecture is of engaging
-simplicity&mdash;four large rooms, each exactly twenty-five feet square,
-upstairs and down, with a hall eighteen feet wide between. At the
-rear is a long wing, perhaps a later addition, with the inevitable and
-delightful gallery around it. The house contains many treasures of
-beautiful antique workmanship and mementos of a by-gone time.
-Our hostess pointed with pride to an immense pair of glass candle
-shields, about two feet high, which had belonged to her grandmother.
-They stood on each side of the mantelpiece, over tall silver candlesticks,
-whose flame they could protect from all possible draughts. We
-slept in a high four-poster bed, with a canopy, lined with red pleated
-cloth, like the inside of a mushroom, which would have done credit
-to a lady of the ancient régime.</p>
-
-<p>Though the sugar-making season was over on our host's plantation,
-he took us to one in the neighborhood that was still in operation.
-The equipment was of the most up-to-date kind&mdash;great iron claws to
-rake the cane from the cars to a sort of traveling trough, called a
-conveyor, which carries it up to the chopper: from whence it travels
-through several crushers until all the juice is squeezed out and the
-remaining pulp is as dry as tinder. This is carried off to be used as
-fuel or fertilizer. The cane juice goes from one boiling vat to another,
-being purified with lime and sulphur, and refined again and again,
-smelling more and more delicious at every stage of its progress. We
-watched the syrup being changed to sugar by a very interesting centrifugal
-process, and then shaken into barrels. Two barrels at a time
-were placed upon metal plates, and by means of an electric current,
-were made to dance gaily, shaking down the sugar as it fell until it
-was firmly packed. It was an absurd sight, and the writer was reminded
-at once of dancing furniture at a spiritualistic séance. We
-were surprised to learn that one-third of the ground has to be planted
-in corn to supply the stock; the crops are rotated so as to allow
-sugar-cane for two successive years, then corn the third, etc.</p>
-
-<p><span class="pagenum"><a name="Page_225" id="Page_225">[Pg 225]</a></span></p>
-
-<p>Our host and hostess and their family were true types of southern
-hospitality. The occasion of our visit was a wedding, and the old
-house was crowded to its utmost capacity, with new guests arriving
-on every train. Yet there was no stir of nervous excitement: everything
-moved with a tranquil gaiety, and we felt a delightful sense of
-informality as if we were a part of the household. Perhaps the
-strongest sense-impression which remains with the writer, is the memory
-of waking in the early morning and looking out, at the dawn-flushed
-sky beyond the white pillars of the verandah and the gray
-Spanish moss draping the live-oak trees. That tender, peaceful
-moment, full of color and soft brightness, seemed to seal upon the
-mind something of the poetry and the romance of the old South.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c76">THE LORELEI: by a Student-Traveler</h2>
-</div>
-
-<div>
-<img class="drop-capp1" src="images/fig95.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">JUST where the river Rhine narrows and inclines, making
-a drop of five feet which causes the water to flow more
-swiftly, towers the Rock of the Lorelei, four hundred and
-fifty feet high and nearly perpendicular, at the base of which
-sunken rocks form a whirlpool in the rapidly flowing
-stream. At the top of the high rock in olden days, so the legend
-runs, a maiden sat and sang, and as she sang she combed her golden
-hair. And her song was so full of magic that boatmen on the river
-below, falling under the spell of her enchantment, as they listened
-to the song, forgot the dangers of the whirling waters and were
-dashed to pieces on the sunken rocks underneath.</p>
-
-<p>Is the tale of the Lorelei a mere poetical personification of the
-whirlpool and rocks? If so, how account for the tale being universal?
-Who does not know the story of Ulysses and the Sirens? Virgil's
-Harpies had the faces of maidens, but ended in foul feathers and
-talons. And so with many another destructive enchantress in ancient
-myth. People seem to have loved to trace out in the topography of
-their native land its analogies with that internal region wherein the
-Soul goes its pilgrimage. In every land there were sacred mountains,
-healing founts, caves of the Sibyl, rocks of the Lorelei, etc. The
-eternal drama of the human Soul has been allegorized again and again,
-always with the same features, though the topography is changed to
-suit the race and time. Every man knows the luring enchantress,
-<span class="pagenum"><a name="Page_226" id="Page_226">[Pg 226]</a></span>for who has not been seduced by the captivating charms of promised
-pleasure, only to be mocked and punished?</p>
-
-<p>And why these cheating experiences of the Soul? Are they the
-chiding hand of a God or the mocking malice of a fiend; or are we
-the sport of a Chance whose utter indifference outclasses alike the
-wrath of deity and the malice of devil? The answer is a commonsense
-one. Life is not a cradle of down nor a pleasure-garden. It is
-a drama full of incident, an enterprise full of adventure, a world full
-of people. In it we find the helper and the adversary; and if there
-are sirens and wicked giants, there are also the meed of victory, the
-bride won, the warrior's home-coming. Life is worth while, for the
-triumphs it contains; and it is because we aspire to the triumphs that
-we engage in the fights, though our lower nature, the mere varlet,
-may cry out at the discomfort. The Dragon, once defeated, becomes
-our ally.</p>
-
-<p>If we would win beauty and truth, we must not seek in them mere
-balm for the senses, but rise in our strength and be worthy of them.
-What is worth having is not to be had for the taking.</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Beauty rhymes with duty.</div>
-<div class="i11">Truth rhymes with ruth.</div>
-</div>
-</div>
-</div>
-
-<p>Tarry not in the pleasure grounds of sense, heed not the sweet
-voices of illusion, thou who aspirest to wisdom&mdash;say the ancient
-teachings. It is the illusion produced by the senses and desires that
-we have to overcome, if we would not be dashed on the rocks of
-the Lorelei.</p>
-
-
-<p class="c">LORELEI</p>
-
-<p class="c bit">(Heinrich Heine)</p>
-
-<div class="textcola">
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0"><span class="bigb">I</span>CH weisz nicht was soll es bedeuten</div>
-<div class="i6">Dass ich so traurig bin,</div>
-<div class="i0">Ein Märchen von alten Zeiten</div>
-<div class="i6">Das kommt mir nicht aus dem Sinn.</div>
-</div><div class="stanza">
-<div class="i0">Die Luft ist kühl und es dunkelt</div>
-<div class="i6">Und ruhig flieszt der Rhein,</div>
-<div class="i0">Der Gipfel des Berges funkelt</div>
-<div class="i6">Im Abendsonnenschein.</div>
-</div><div class="stanza">
-<div class="i0">Die schönste Jungfrau sitzet</div>
-<div class="i6">Dort oben wunderbar,</div>
-<div class="i0">Ihr gold'nes Geschmeide blitzet,</div>
-<div class="i6">Sie kämmt ihr goldenes Haar;</div>
-</div>
-</div>
-</div></div>
-
-<div class="textcola">
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Sie kämmt es mit goldenem Kamme</div>
-<div class="i6">Und singt ein Lied dabei</div>
-<div class="i0">Das hat eine wundersame</div>
-<div class="i6">Gewaltige Melodei.</div>
-</div><div class="stanza">
-<div class="i0">Den Schiffer im kleinen Schiffe</div>
-<div class="i6">Ergreift es mit wildem Weh'</div>
-<div class="i0">Er sieht nicht die Felsenriffe</div>
-<div class="i6">Er schaut nur hinauf in die Höh'.</div>
-</div><div class="stanza">
-<div class="i0">Ich glaube die Wellen verschlingen</div>
-<div class="i6">Am Ende Schiffer und Kahn,</div>
-<div class="i0">Und das hat mit ihrem Singen</div>
-<div class="i6">Die Lorelei gethan.</div>
-</div>
-</div>
-</div></div>
-
-<div class="figcenter" id="f36">
-<img src="images/fig96.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE ROCK OF THE LORELEI</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f37">
-<img src="images/fig97.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE WESTERN FOUR-TOED SALAMANDER<br />
-(<i>Batrachoseps attenuatus</i>)</p>
-</div>
-
-
-
-
-<p><span class="pagenum"><a name="Page_227" id="Page_227">[Pg 227]</a></span></p>
-
-<div class="chapter">
-<h2 id="c106">THE WESTERN FOUR-TOED SALAMANDER:<br />
-by Percy Leonard</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig10.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE Batrachians occupy a place between the reptiles proper
-and the fishes. They are distinguished from the fishes by
-the possession of paired limbs furnished with four fingers
-and a thumb, and though their early days are passed beneath
-the water, breathing like fishes through their gills,
-yet when fully grown, almost without exception they breathe through
-well-developed lungs. There is a superficial resemblance between
-the reptilian lizard and the batrachian newt or salamander, and they
-are often confounded together in the popular mind. True reptiles,
-however, are easily distinguished from batrachians by their overlapping
-scales, quite different from the smooth moist skins of the latter.
-Reptiles breathe as we do by expanding the ribs and drawing the air
-into the hollow thus formed; but batrachians, lacking ribs, are
-obliged to swallow their air, and a glance at a toad or a salamander
-will reveal the incessant palpitation of the throat as the air is forced
-into the lungs. Reptiles are hatched, or born, as the case may be,
-perfect copies in miniature of their parents and never go through the
-tadpole stage. Batrachians are divided into two groups: the Salientia
-(or Jumpers), and the Urodela. The Salientia (or Jumpers) comprise
-the frogs and toads; and the Urodela include the numerous
-tribes of newts, water-dogs, efts, and salamanders.</p>
-
-<p>The illustration shows one of the lowliest of the order of Urodela,
-the western four-toed salamander (<i>Batrachoseps attenuatus</i>). The
-legs are ridiculously small in comparison to the long, unwieldy body.
-That the tail is fat and cylindrical is only to be expected, because
-being a terrestrial salamander, it has no need of a flat tail for swimming
-like the water-haunting newts. Probably the bulky tail serves
-as a store of nourishment in reserve for use in time of famine, as does
-the hump of a camel under similar circumstances. Here at Point
-Loma these odd creatures may be found under stones in the damp
-cañons. In the absence of pools they cannot pass through the tadpole
-stage under water and so the various phases of tadpole transformation
-are gone through while in the egg. The males are glossy black;
-but the female figured in the picture has a light brown skin with
-irregular blotches of flesh color on the tail.</p>
-
-<p>A male once captured by the writer exhibited a curious case of
-mimicry. He coiled up just like a rattlesnake and looked so venomous<span class="pagenum"><a name="Page_228" id="Page_228">[Pg 228]</a></span>
-and threatening as to inspire terror in anyone who was unaware of
-his utter powerlessness to do an injury.</p>
-
-<p>The abnormal humidity of the air enables this delicate animal to
-survive the rainless months of summer, and probably he never ventures
-from his shelter till the sun goes down and the dew provides a
-little moisture. The mere contact of his skin with a dewy surface
-would probably be as refreshing as a draught of water to a thirsty
-man; but the salamander, like the frog, does not drink: he simply
-"blots up" his water through the skin.</p>
-
-<p>Thus the four-toed western salamander passes his uneventful days
-and nights. His pleasures are few and simple and his sorrows correspondingly
-light.</p>
-
-<p>According to Theosophy, the inner Essence of every creature in
-this broad universe either is, was, or prepares to become, man; but
-the mind staggers in the attempt to conceive the enormous stretches
-of time before such dull, inert, insensitive beings will arrive at the
-human stage. But pain is a grand stimulant and spur to advance,
-and perchance when the salamander gets eaten by a snake or a stoat,
-he gains as compensation for the pangs of death some slight promotion
-to a higher order of batrachians in his next rebirth! So mote it be.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_229" id="Page_229">[Pg 229]</a></span></p>
-
-<div class="chapter">
-<h2 id="c82">THE REAL MAN: by H. Coryn, <span class="half">M. D., M. R. C. S.</span></h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig98.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">"NOW we know the real man," is the usual comment when
-some heretofore respectable citizen is convicted of
-forgery and sent to jail: "<i>Now</i> we know his real
-character."</p>
-
-<p>Do we?</p>
-
-<p>A fire breaks out in the prison and the forger reveals himself a
-hero, risking life without a second's hesitation for the rescue of his
-jailer or fellow-prisoners.</p>
-
-<p>Do we <i>now</i> know his "real character"?</p>
-
-<p>Later on, his confinement, throwing him in upon himself, provides
-opportunity for the manifestation of a marked vein of poetry, and
-from his prison he issues a volume which at once takes high rank in
-the literature of the day.</p>
-
-<p>Some will now put away their <i>moral</i> standard of measurement,
-produce another, and remark that the "real man" after all turns out
-to have been a poet.</p>
-
-<p>You can photograph half of a man's face, right or left, throw the
-picture over upon itself and get a whole face composed of two lefts,
-and another of two rights&mdash;often quite different.</p>
-
-<p>We judge character in that way, taking any one aspect of it upon
-which we choose to dwell or which alone we see, and of that one constructing
-a whole. Thus the same man viewed by various knowers
-of him is a philosopher, a sharp lawyer, a skilful amateur actor, or
-an ever-ready helper and friend in times of trouble or perplexity.
-To his cook he may be solely a grumbler, and to his son at school a
-supply-machine whose crank is not always easy to turn.</p>
-
-<p>To come back to the prisoner. The "respectable citizen" was
-evidently not the whole of him. Under stress he revealed the weakness
-and dishonesty which led to the forgery. Environment, the temptation,
-brought them to the surface. We need not say that his character
-changed. Nevertheless, as we all know, a change of character is
-possible&mdash;so thorough that after emergence from prison no stress
-of temptation and no assurance from discovery would provoke another
-theft. On the other hand we cannot conceive of his change from a
-hero into a coward, nor hardly of his loss of the poetic vein. Environment&mdash;the
-fire and the conditions of prison life&mdash;brought those
-traits out too. But, once out they are out.</p>
-
-<p>Being in search of the essence of character, the <i>really</i> "real man,"<span class="pagenum"><a name="Page_230" id="Page_230">[Pg 230]</a></span>
-we cannot accept anything which may vanish or be surmounted, nothing
-which in the normal course of individual evolution, gone far
-enough, will for certain be surmounted. No man is essentially a thief,
-but he may be essentially a hero or a poet or both.</p>
-
-<p>Consider the question in the light of evolution, the evolution of
-each of us. We sometimes make imaginary pictures of the ripened
-humanity of the far future, a noble flower of which there are as yet
-but indications of the bud. Let us add another touch. Let us recognize
-in that far humanity, however godlike, <i>ourselves</i>. Many, many
-births and lifetimes and deaths lie between this and that for all of us.
-But the lines of continuity are unbroken. It is we ourselves who shall
-be that splendid and radiant humanity. The evolution of the human
-race means the evolution of the present members of the human race.
-We shall "meet each other in heaven" because we are always children
-of the earth that will <i>be</i> that heaven.</p>
-
-<p>We note that some qualities, such as a tendency to theft, have every
-encouragement to vanish. Sooner or later, in one or another lifetime,
-they bring about so much disgrace and pain or are found so incompatible
-with an ever increasing love of right and inner peace, that they
-are cast out and away, are outgrown and done with. The last dirty
-fiber is ripped out of the ever perfecting pattern.</p>
-
-<p>On the other hand the germs of some other qualities will have a
-constant and in the long run irresistible tendency to grow, root and
-branch.</p>
-
-<p>Shall we say "real character" of traits destined to grow or of
-those destined to disappear? So far we only use the words of so much
-as we can see of a man: a poor enough application. We talk of the
-"respectable citizen," and behold a thief. In the next change the thief
-"turns out to be a hero"; and whilst we are admiring the hero we
-are invited to read a volume of poetry.</p>
-
-<p>We had better restrict the words "real character" to that which
-time shall at last unveil and develop, to the permanent germs and their
-ripened product; not to the spores and fungi which, however noticeable
-now, will sometime be entirely cleaned away. <i>There is no thief;
-there are men who thieve</i>&mdash;at present, but who will cease to do so.
-There <i>are</i> poets and heroes; for these men will not only not cease
-to create and do, but will create and do more and more worthily as
-they go forward through time to the great light. There are some men
-whom <i>no</i> stress of temptation would force into theft. Are there any<span class="pagenum"><a name="Page_231" id="Page_231">[Pg 231]</a></span>
-men in whom <i>no</i> circumstances would evoke some smallest gleam of
-heroism?</p>
-
-<p>Still we are not clear about real character. For there some qualities,
-for example courage and love of the race and sensitiveness to the
-supernal light, which time will perfect in <i>all</i> men. We must put aside
-all the elements, however splendid, in whose possession men will
-<i>resemble</i> each other and seek for what will be peculiar to each. Within
-the unity of essence, apart from common sensitiveness to the great
-light, there will be essential diversity. And it is to this finally appearing
-individuality, this uniqueness of each, that the words "real character"
-properly belong. In a few men only has this germ of true
-individuality yet achieved much manifestation.</p>
-
-<p>The end of man, said Carlyle, is not a thought, were it the noblest,
-but a deed.</p>
-
-<p>The aphorism cries aloud for completion. What sort of a deed
-would be that which had no thought behind it? The end of man is
-a deed faithfully manifesting a worthy "thought," and the mere writing
-down of a thought is often its sufficient and only possible manifestation.
-Even the careful nurture of a thought may be a deed. The
-universe is the ideation of the divine getting itself written down on
-the face of substance. Man's entire business is to aid that, to make
-manifest as much of the divine, the light, as he can come at or get
-aware of in his inner conscience or consciousness. If he constantly
-tries to live in that way, the divine will presently take turns and come
-at <i>him</i>. Inspiration is the final reward of aspiration. But the light
-has a separate and special ray or aspect of itself in store for each man,
-so that the <i>whole</i> of it can only shine through <i>all</i> men.</p>
-
-<p>There is a part of the divine essence unborn as yet into the world,
-unmanifest. And there is a part of it which men and gods have
-wrought into the manifest, each according to his nature and comprehension
-of his duty. From the highest to the lowest departments of
-human life this way of work is possible, to search out duty and do it.</p>
-
-<p>But "duty" has here a very full meaning. The soul of the Beethoven
-searches, and is illumined by, the divine essence, <i>whatever his
-name for it or thought of it</i>. Then he renders it or manifests it for
-the world. The craftsman might search it as he designed a wall-paper;
-he who did so, who worked that he might manifest it for men, would
-find his invention grow ever richer and readier. The divine has no
-<i>one</i> kind of manifestation or inspiration. The mother might search<span class="pagenum"><a name="Page_232" id="Page_232">[Pg 232]</a></span>
-it to learn the highest ways of conduct with her children, not even
-waiting for their birth; and their souls would in time show her what
-she had done for them. The gardener might thus work among his
-flowers and would find in them a new responsiveness. There is no
-one who has not some work which can be fruitfully done in this spirit
-of bringing forth for the world. This use of will in no metaphoric
-sense is the real magic. When all men and women work in this way
-the world will begin to be for the first time an expression of the divine
-plan, governed&mdash;through them and of their will and choice&mdash;by the
-divine. By that time work will have been raised to its highest terms
-and there will be modes of work as inconceivable to us now as the work
-of Beethoven to a savage. Each of us will have found <i>his</i> work&mdash;that
-is, will have found that aspect of the divine which he is uniquely constituted
-to deliver forth to the rest. No one can be spared. All will
-need all the others. All will stand unveiled as artists, creators, or
-showers-forth or thinkers-out of something good and necessary for
-the work of their fellows. We have ourselves made life dark and work
-monotonous, stifled the latent or nascent craftsman or thinker in ourselves
-and the others, and created forms of work that should never
-have been to do at all. Now we must live them through and be thankful
-that some few, the thinkers, the musicians, the poets, the artists,
-have in some sort broken through into a corner of their heritage and
-can serve us and lighten our lives and make the day nearer when we
-too can break through.</p>
-
-<p>Here then is what we may mean by "real character." It is the
-veiled creator or shower-forth. No man is what he seems. He is
-waiting for his own nature, and the divine in nature is waiting for
-him, to give him the ray he alone can transmit. Neither Händel nor
-Beethoven could have given us the music of the other; and the music
-of both was made possible by every bit of divine-serving and divine-revealing
-work that was ever done since man began. That principle
-holds throughout, in small and great. The humblest work, if it have
-one ray of the divine put into it, helps the whole world for all time to
-come. And no work need lack that ray, no life need lack such work.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_233" id="Page_233">[Pg 233]</a></span></p>
-
-
-<div class="chapter">
-<p class="ph2" id="c18">REVIEWS</p></div>
-
-<hr class="r5" />
-
-<h2 class="cen bit">"Life of Leonardo da Vinci"<br />
-by Professor Osvald Sirén<br />
-&mdash;<br />
-by Carolus</h2>
-
-<p class="drop-cap">WE have just received another important
-work from the indefatigable
-and accomplished pen of Professor
-Osvald Sirén, <span class="smcap">PH. D.</span>, of the Stockholm
-University. It is a study of Leonardo
-da Vinci's life and work, a most complete
-and thorough monograph of 468
-pages, magnificently illustrated by hundreds
-of full-page and smaller reproductions,
-the majority taken from Leonardo's
-pictures, sketches and diagrams;
-the rest are mostly from the works of
-other painters which throw light upon
-the special points discussed; there are
-also some pleasing views of places referred
-to. The first edition consists of
-700 numbered copies, beautifully printed
-on thick paper, and is in all respects
-but one a perfect example of what such
-a book should be; the one thing lacking
-is an index to the subject-matter and
-illustrations. This can easily be remedied
-in the next edition, for there is no
-doubt that another will immediately be
-called for, as the work will be invaluable
-to all lovers of art who wish to read
-the latest and most complete analysis of
-Leonardo's career and to learn the results
-of the most recent research. This
-edition is, of course, written in Swedish,
-but we understand that in response to
-the demand, it will soon appear in
-other languages, and so be made accessible
-to a much larger public. Dr. Sirén
-has spent a long time in Italy and elsewhere
-studying everything connected
-with Leonardo and his contemporaries,
-and this volume is largely the result of
-his original researches. It has been
-very favorably received by the most
-competent Swedish critics.</p>
-
-<p>The monograph is founded upon a
-series of lectures lately given in the
-University of Stockholm (in which Dr.
-Sirén occupies the chair of Art-history)
-and it has been the author's aim to show
-the great master as he appears in his
-works and writings, with as little of the
-"personal equation" of the writer visible
-as possible&mdash;to make Leonardo tell
-his own story&mdash;but at the same time,
-one cannot help feeling and approving
-of the warm glow of appreciation which
-inspires every word Dr. Sirén writes
-about his hero. His admiration for the
-master seems to have influenced his
-style, for there is a greater simplicity
-and clearness, and a more easy flow of
-words and sentences than we have observed
-in previous works from his able
-pen.</p>
-
-<p>The book is arranged in four main
-sections. The first consists of extracts
-from the famous Italian art-historian,
-Vasari's almost contemporary life of
-Leonardo, translated into Swedish and
-freely commented upon and greatly expanded
-by Dr. Sirén. Many illustrations
-are given showing Leonardo's
-extraordinary knowledge of mechanics,
-engineering, architecture, fortification,
-anatomy, etc. Dr. Sirén finally demolishes
-one of our pet illusions, i. e., that
-Leonardo died in the arms of Francis I
-of France, by showing that King Francis
-was at St. Germain-en-Laye, attending
-the birth of a son, at the moment
-when Leonardo was breathing his last
-at Cloux in Touraine. It appears this
-was one of Vasari's occasional "decorations
-of the truth" for the sake of picturesqueness.
-Another myth was that
-Leonardo prostrated himself at the feet
-of the church at his last hour with tears
-and cries of repentance for the independence
-of thought for which he had
-consistently stood. In this connexion
-it is noteworthy that he studiously
-avoided introducing halos or nimbuses
-round the figures in his religious pictures!
-Neither is there more than one
-example of the cross in any of his undoubted
-works, and that may have been
-added by another hand afterwards. His<span class="pagenum"><a name="Page_234" id="Page_234">[Pg 234]</a></span>
-object was plainly to accentuate the
-simple human and natural side in everything
-that he touched. Even the head
-of the Christ in <i>The Last Supper</i> has
-no radiance; the Teacher is painted
-just as he might have been seen by
-ordinary vision. The distinction of
-Leonardo's sacred figures depends upon
-the superior beauty and majesty of expression
-and bearing. This was a very
-daring innovation on Leonardo's part.</p>
-
-<p>The second portion of Dr. Sirén's
-learned volume treats of Leonardo's
-pictures and sculptures in more detail;
-his scientific work is sufficiently dealt
-with in the earlier part of the volume,
-for after all, his fame depends mainly
-upon his standing as an artist. Special
-chapters are devoted, respectively, to
-the work of his youth: <i>The Adoration
-of the Magi</i>, the <i>Madonna among the
-Rocks</i>, <i>The Last Supper</i>, <i>The Battle of
-the Standard</i>, <i>Leda and the Swan</i>, <i>John
-the Baptist</i>, <i>St. Anne</i>, and his studies
-for equestrian statues, etc.</p>
-
-<p>Dr. Sirén strongly accentuates the
-fact that Leonardo's leading motive was
-Movement. While he rivaled Michel
-Angelo in form, Titian and Giorgione
-in color, and Raphael in composition,
-his greatest efforts were concentrated
-upon the true rendering of life and
-action. His brilliant effects of light
-and shade, for which he was particularly
-noted, were skilfully used to emphasize
-the impression of vital energy
-which he felt to be the principal object
-of the true painter's art.</p>
-
-<p>Dr. Sirén has most carefully weighed
-the evidence concerning the rival claims
-of the two or three replicas of the <i>Virgin
-among the Rocks</i>, one of which is
-in London and the others in Paris and
-Copenhagen, and he conclusively establishes
-the authenticity of the one in the
-Louvre, Paris. That one, the famous
-<i>Vierge aux Rochers</i>, is by far the most
-satisfactory in composition, and the
-faces and figures of the children are
-much more beautiful than those of the
-others. The one in the National Gallery,
-London, is by Ambrogio Preda,
-who was a close imitator of Leonardo.
-The figures have nimbuses in that one,
-but not in Leonardo's. Dr. Sirén illustrates
-his argument with a large number
-of plates.</p>
-
-<p>With respect to <i>The Last Supper</i> at
-Milan, it is satisfactory to learn that
-Professor Cavenaghi, who has just finished
-a long and extremely careful
-scientific examination of the work, has
-proved that it is far better preserved
-than was believed. It turns out that
-very little indeed has been repainted;
-the heads are quite untouched, and
-though greatly damaged and obscured
-in places, we really are able to look at
-the actual work of the master. This
-has been a great surprise to the artistic
-world.</p>
-
-<p>The third part of the book deals
-with Leonardo's personality, and several
-good portraits of him are given. It
-is to be regretted that there is not one
-surviving that was taken when he was
-young, for it is related of him that he
-was almost divinely beautiful. In his
-old age his countenance is very impressive.
-Dr. Sirén discusses the moot question
-of Leonardo's alleged visit to Oriental
-countries, and he throws the
-weight of his opinion in favor of the
-journey. Certainly it is difficult to see
-how Leonardo could have given such
-accurate descriptions unless he had been
-to the places and undergone certain
-experiences. There are many gaps in
-his life which are yet unfilled by reliable
-evidence. When one reflects upon
-the extraordinary character and knowledge
-of the great man it seems not
-unlikely that he spent some time in the
-East receiving instruction which it was
-impossible to get in Europe.</p>
-
-<p>The fourth part consists of a translation
-into Swedish of his <i>Treatise on
-Painting</i>, and it gives, as Dr. Sirén says:</p>
-
-<p><span class="pagenum"><a name="Page_235" id="Page_235">[Pg 235]</a></span></p>
-
-<blockquote>
-
-<p>a glimpse of a section through a soul-life
-filled with all that is possible or thinkable
-for a human being, of observation of nature,
-of experience of the world, of search for
-truth, and passion for beauty. One lays the
-treatise down with the grateful and humble
-feeling that one has stood before one of the
-greatest of our race, has met his eye and
-heard him speak.</p></blockquote>
-
-<p>We may learn almost more about him
-from this work and from his sketches
-than from his pictures, for as Dr.
-Sirén says:</p>
-
-<blockquote>
-
-<p>What Leonardo painted and carved constitutes
-only a small part of his creative
-activity, a fragment of that great soul's universality....
-Many of his designed works
-never reached expression ... others were
-left half done, and those which were carried
-out, have, moreover, in no small degree, had
-the misfortune to be destroyed or corroded
-and defaced by time. Many of Leonardo's
-most important works which are spoken of
-by the old writers, seem to have disappeared
-without leaving a trace. The great work of
-his prime, <i>The Last Supper</i>, is little more
-than a shadow of what it once was, and the
-powerful monumental composition of his old
-age, <i>The Battle of the Standard</i>, was only
-carried out in paint to a partial degree, and
-now can only be studied through imperfect
-copies. The stately equestrian statues which
-truly denoted the culminating point of that
-branch of art did not reach final material
-expression either, and only live in rough
-sketches and sundry imitations, while of the
-noble architectural projects for domed cathedrals,
-for mausoleums and palaces, for entire
-towns, not even one has come to anything....
-The art historian has to trust to preparatory
-studies, to copies or imitations, to
-reports, in order to get an idea of the appearance
-and quality of the works of the master....
-For analysis we have to lean on
-sketches when the finished work fails us. It
-cannot indeed be denied that herein lies a
-deplorable limitation and a special difficulty
-in the way of popularizing his work, but
-perhaps the limitation is not so great as many
-are inclined to assume. A great musical
-composer's preludes and fantasias may contain
-the beautiful motives of the entire symphony,
-even if the instrumentation is incomplete
-and the execution imperfect....
-Leonardo has been placed before us as an
-ideal man, because his life and work are
-stamped by a sovereign balance which in our
-time is so greatly coveted and so rarely
-obtained.</p>
-
-<p>To the degree that the author has succeeded
-in letting Leonardo express himself,
-free from all fanciful embellishments and
-arbitrary hypotheses&mdash;speaking to the reader
-through his own words and art&mdash;he will
-consider his mission fulfilled and his work
-to possess something more than temporary
-value.</p></blockquote>
-
-<p>There is no doubt that Dr. Sirén has
-done this and more than this, and we
-must heartily congratulate him upon
-the production of a most valuable contribution
-to the literature of art. It
-may interest our readers to know that
-engrossed as he is in his labors for the
-cause of the higher intellectual education,
-Dr. Sirén is able to find time to
-work strenuously for the Universal
-Brotherhood and Theosophical Society
-of which he is a very active member.</p>
-
-<blockquote>
-
-<p>Note. Just as this is going to press the
-startling news has arrived that Leonardo's
-great masterpiece, the so-called <i>Mona Lisa</i>,
-has been stolen from the Louvre, an almost
-unprecedented event. Its recovery will be
-anxiously awaited by the whole art-loving
-world of the two continents.</p></blockquote>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_236" id="Page_236">[Pg 236]</a></span></p>
-
-
-
-<p class="c"><span class="xlarge">The Universal Brotherhood and Theosophical Society</span><br />
-
-<span class="medium">Founded at New York City in 1875 by H. P. Blavatsky, William Q. Judge and others<br />
-
-Reorganized in 1898 by Katherine Tingley<br />
-
-Central Office, Point Loma, California</span></p>
-
-<hr class="dbl" />
-
-<blockquote>
-
-<p class="medium">The Headquarters of the Society at Point Loma with the buildings and grounds, are no "Community"
-"Settlement" or "Colony." They form no experiment in Socialism, Communism, or
-anything of similar nature, but are the Central Executive Office of an international organization
-where the business of the same is carried on, and where the teachings of Theosophy are being
-demonstrated. Midway 'twixt East and West, where the rising Sun of Progress and Enlightenment
-shall one day stand at full meridian, the Headquarters of the Society unite the philosophic
-Orient with the practical West.</p>
-
-
-<p class="c medium">MEMBERSHIP</p>
-
-<p class="medium">in the Universal Brotherhood and Theosophical Society may be either "at large" or in a local
-Branch. Adhesion to the principle of Universal Brotherhood is the only pre-requisite to membership.
-The Organization represents no particular creed; it is entirely unsectarian, and includes
-professors of all faiths, only exacting from each member that large toleration of the beliefs of
-others which he desires them to exhibit towards his own.</p>
-
-<p class="medium">Applications for membership in a Branch should be addressed to the local Director; for membership
-"at large" to G. de Purucker, Membership Secretary, International Theosophical Headquarters,
-Point Loma, California.</p></blockquote>
-
-<hr class="dbl" />
-
-<p class="c more">OBJECTS</p>
-
-<p class="drop-cap">THIS brotherhood is a part
-of a great and universal movement
-which has been active in all ages.</p>
-
-<p>This Organization declares that Brotherhood
-is a fact in Nature. Its principal
-purpose is to teach Brotherhood,
-demonstrate that it is a fact in Nature,
-and make it a living power in the life
-of humanity.</p>
-
-<p>Its subsidiary purpose is to study
-ancient and modern religions, science,
-philosophy, and art; to investigate the
-laws of Nature and the divine powers
-in man.</p>
-
-
-<p class="c more">H. P. BLAVATSKY, FOUNDRESS<br />
-AND TEACHER</p>
-
-<p>The present Theosophical Movement
-was inaugurated by Helena Petrovna
-Blavatsky in New York in 1875. The
-original name was "The Theosophical
-Society." Associated with her were
-William Q. Judge and others. Madame
-Blavatsky for a time preferred not to
-hold any outer official position except
-that of Corresponding Secretary. But
-all true students know that Madame
-Blavatsky held the highest authority,
-the only real authority which comes of
-wisdom and power, the authority of
-Teacher and Leader, the real head,
-heart, and inspiration of the whole
-Theosophical Movement. It was
-through her that the teachings of Theosophy
-were given to the world, and
-without her the Theosophical Movement
-could not have been.</p>
-
-
-<p class="c more">BRANCH SOCIETIES IN EUROPE AND INDIA</p>
-
-<p>In 1878 Madame Blavatsky left the
-United States, first visiting Great Britain
-and then India, in both of which
-countries she founded branch societies.
-The parent body in New York became
-later the Aryan Theosophical Society
-and <span class="smcap">HAS ALWAYS HAD ITS HEADQUARTERS
-IN AMERICA</span>; and of this, William
-Q. Judge was President until his death
-in 1896.</p>
-
-<p>It is important to note the following:</p>
-
-<p>In response to the statement published
-by a then prominent member in India
-that Madame Blavatsky is "loyal to the
-Theosophical Society and to Adyar,"
-Madame Blavatsky wrote:</p>
-
-<blockquote>
-
-<p>It is pure nonsense to say that "H. P. B. ... is
-loyal to the Theosophical Society and
-to Adyar" (!?). <i>H. P. B. is loyal to death
-to the Theosophical</i> <span class="smcap">CAUSE</span> <i>and those Great
-Teachers whose philosophy can alone bind
-the whole of Humanity into one Brotherhood</i>....
-The degree of her sympathies
-with the Theosophical Society and Adyar
-depends upon the degree of the loyalty of
-that Society to the <span class="smcap">CAUSE</span>. Let it break<span class="pagenum"><a name="Page_237" id="Page_237">[Pg 237]</a></span>
-away from the original lines and show disloyalty
-in its policy to the cause and the
-original program of the Society, and H. P. B.,
-calling the T. S. disloyal, will shake it off
-like dust from her feet.</p></blockquote>
-
-<p>To one who accepts the teachings of
-Theosophy it is plain to see that although
-Theosophy is of no nationality
-or country but for all, yet it has a
-peculiar relationship with America. Not
-only was the United States the birthplace
-of the Theosophical Society, and
-the home of the Parent Body up to the
-present time, but H. P. Blavatsky, the
-Foundress of the Society, although a
-Russian by birth, became an American
-citizen; William Q. Judge, of Irish parentage
-and birth, also became an American
-citizen; and Katherine Tingley is
-American born. America therefore not
-only has played a unique part in the history
-of the present Theosophical Movement,
-but it is plain to see that its
-destiny is closely interwoven with that
-of Theosophy; and by America is
-meant not only the United States or
-even the North American continent, but
-also the South American continent, and,
-as repeatedly declared by Madame Blavatsky,
-it is in this great Western
-Hemisphere as a whole, North and
-South, that the next great Race of
-humanity is to be born.</p>
-
-
-<p class="c more">MADAME BLAVATSKY FOUNDS THE<br />
-ESOTERIC SCHOOL; HER LIFE-LONG TRUST<br />
-IN WILLIAM Q. JUDGE</p>
-
-<p>In 1888, H. P. Blavatsky, then in
-London, on the suggestion and at the
-request of her Colleague, William Q.
-Judge, founded the Esoteric School of
-Theosophy, a body for students, of
-which H. P. Blavatsky wrote that it
-was "the heart of the Theosophical
-Movement," and of which she appointed
-William Q. Judge as her sole representative
-in America. Further, writing
-officially to the Convention of the American
-Societies held in Chicago, 1888,
-she wrote as follows:</p>
-
-<blockquote>
-
-<p>To William Q. Judge, General Secretary of
-the American Section of the Theosophical
-Society:</p>
-
-<p>My dearest Brother and Co-Founder of
-the Theosophical Society:</p>
-
-<p>In addressing to you this letter, which I
-request you to read to the Convention, summoned
-for April 22nd, I must first present
-my hearty congratulations and most cordial
-good wishes to the Society and yourself&mdash;the
-heart and soul of that body in America.
-We were several to call it to life in 1875.
-Since then you have remained alone to preserve
-that life through good and evil report.
-It is to you chiefly, if not entirely, that the
-Theosophical Society owes its existence in
-1888. Let me thank you for it, for the first,
-and perhaps for the last time publicly, and
-from the bottom of my heart, which beats
-only for the cause you represent so well and
-serve so faithfully. I ask you also to remember
-that on this important occasion, my voice
-is but the feeble echo of other more sacred
-voices, and the transmitter of the approval
-of Those whose presence is alive in more
-than one true Theosophical heart, and lives,
-as I know, pre-eminently in yours.</p></blockquote>
-
-<p>This regard that Madame Blavatsky
-had for her colleague William Q. Judge
-continued undiminished until her death
-in 1891, when he became her successor.</p>
-
-<p>Madame Blavatsky, in 1889, writing
-in her Theosophical magazine published
-in London, said that the purpose of the
-magazine was not only to promulgate
-Theosophy, but also and as a consequence
-of such promulgation, "to bring
-to light the hidden things of darkness."
-She further says:</p>
-
-<blockquote>
-
-<p>As to the "weak-minded Theosophists"&mdash;if
-any&mdash;they can take care of themselves
-in the way they please. <span class="smcap">If the "false
-prophets of theosophy" are to be left untouched,
-the <em class="gesperrt">true</em> prophets will be very
-soon&mdash;as they have already been&mdash;confused
-with the false. It is high time to
-winnow our corn and cast away the
-chaff.</span> The Theosophical Society is becoming
-enormous in its numbers, and if the <i>false</i>
-prophets, the pretenders, or even the weak-minded
-dupes, are left alone, then the Society
-threatens to become very soon a fanatical
-body split into three hundred sects&mdash;like
-Protestantism&mdash;each hating the other, and
-all bent on destroying the truth by monstrous
-exaggerations and idiotic schemes and shams.</p>
-
-<p>We do not believe in allowing the presence<span class="pagenum"><a name="Page_238" id="Page_238">[Pg 238]</a></span>
-of <i>sham</i> elements in Theosophy, because of
-the fear, forsooth, that if even "a false
-element in the faith" is <i>ridiculed</i>, the latter
-is "apt to shake the confidence" in the whole.</p>
-
-<p>... What <i>true</i> Christians shall see their
-co-religionists making fools of themselves,
-or disgrace their faith, and still abstain
-from rebuking them publicly as privately, for
-fear lest this <i>false</i> element should throw out
-of Christianity the rest of the believers?</p>
-
-<p><span class="smcap">The wise man courts truth; the fool,
-flattery.</span></p>
-
-<p>However it may be, let rather our ranks
-be made thinner, than the Theosophical
-Society go on being made a spectacle to the
-world through the exaggerations of some
-fanatics, and the attempt of various <i>charlatans</i>
-to profit by a ready-made program.
-These, by disfiguring and adapting Occultism
-to their own filthy and immoral ends,
-bring disgrace upon the whole movement.&mdash;<i>Lucifer</i>,
-Vol. iv, pp. 2 &amp; 3.</p></blockquote>
-
-
-<p class="c more">WILLIAM Q. JUDGE ELECTED PRESIDENT<br />
-FOR LIFE</p>
-
-<p>In 1893 there openly began what had
-been going on beneath the surface for
-some time, a bitter attack ostensibly
-against William Q. Judge, but in reality
-also against H. P. Blavatsky. This
-bitter attack threatened to disrupt the
-whole Society and to thwart the main
-purpose of its existence, which was to
-further the cause of Universal Brotherhood.
-Finally the American members
-decided to take action, and at the annual
-convention of the Society held in Boston
-in 1895, by a vote of 191 delegates to
-10, re-asserted the principle of Theosophy
-as laid down by H. P. Blavatsky,
-and elected William Q. Judge President
-for life. Similar action was almost
-immediately taken by members in Europe,
-Australia, and other countries, in
-each case William Q. Judge being elected
-President for life. In this action the
-great majority of the active members
-throughout the world concurred, and
-thus the Society was relieved of those
-who had joined it for other purposes
-than the furtherance of Universal Brotherhood,
-the carrying out of the Society's
-other objects, and the spiritual
-freedom and upliftment of Humanity.
-A few of these in order to curry favor
-with the public and attract a following,
-continued among themselves to use the
-name of Theosophy, but it should be
-understood that they <i>are not connected
-with the Theosophical Movement</i>.</p>
-
-
-<p class="c more">KATHERINE TINGLEY SUCCEEDS<br />
-WILLIAM Q. JUDGE</p>
-
-<p>One year later, in March 1896,
-William Q. Judge died, leaving as his
-successor Katherine Tingley, who for
-several years had been associated with
-him in the work of the Society. This
-Teacher not only began immediately to
-put into actual practice the ideals of
-Theosophy as had been the hope and
-aim of both H. P. Blavatsky and William
-Q. Judge, and for which they had
-laid the foundations, thus honoring and
-illustrating the work of her illustrious
-predecessors, but she also struck a new
-keynote, introducing new and broader
-plans for uplifting humanity. For each
-of the Teachers, while continuing the
-work and building upon the foundations
-of his predecessor, adds a new link, and
-has his own distinctive work to do, and
-teachings to give, belonging to his own
-time and position.</p>
-
-<p>No sooner had Katherine Tingley
-begun her work as successor, than further
-attacks, some most insidious, from
-the same source as those made against
-H. P. Blavatsky and William Q. Judge,
-as well as from other sources, were
-inaugurated against her. Most prominent
-among those thus attacking Katherine
-Tingley were some referred to by
-Madame Blavatsky in the article above-quoted
-(pp. 159-60), who by their own
-actions had removed themselves from
-the ranks of the Society. There were
-also a few others who still remained in
-the Society who had not joined hands
-with the disintegrators at the time the
-latter were repudiated in 1895. These
-now thought it to their personal advantage
-to oppose the Leader and sought
-to gain control of the Society and use<span class="pagenum"><a name="Page_239" id="Page_239">[Pg 239]</a></span>
-it for political purposes. These ambitious
-agitators, seeking to exploit the
-Society for their own ends, used every
-means to overthrow Katherine Tingley,
-realizing that she was the greatest obstacle
-to the accomplishment of their
-desires, for if she could be removed
-they expected to gain control. They
-worked day and night, stooping almost
-to any means to carry out their projects.
-Yet it seemed that by these very
-acts, i. e., the more they attacked, the
-more were honest and earnest members
-attracted to the ranks of the Society
-under Katherine Tingley's leadership.</p>
-
-
-<p class="c more">KATHERINE TINGLEY GIVES SOCIETY<br />
-NEW CONSTITUTION</p>
-
-<p class="c more">SOCIETY MERGES INTO BROADER FIELD</p>
-
-<p>To eliminate these menacing features
-and to safeguard the work of the Theosophical
-Movement for all time, Katherine
-Tingley presented to a number of
-the oldest members gathered at her
-home in New York on the night of
-January 13th, 1898, a new Constitution
-which she had formulated for the more
-permanent and broader work of the
-Theosophical Movement, opening up a
-wider field of endeavor than had heretofore
-been possible to students of
-Theosophy. One month later, at the
-Convention of the Society, held in Chicago,
-February 18th, 1898, this Constitution
-was accepted by an almost unanimous
-vote, and the Theosophical Society
-merged itself into the Universal Brotherhood
-and Theosophical Society. In
-this new step forward, she had the
-heartiest co-operation and support of
-the vast majority of the members
-throughout the world.</p>
-
-
-<p class="c more">THEOSOPHY IN PRACTICE</p>
-
-<p>It is of interest here to quote our
-Teacher's own words regarding this
-time. In an article published in <i>The
-Metropolitan Magazine</i>, New York,
-October, 1909, she says:</p>
-
-<blockquote>
-
-<p>Later, I found myself the successor of
-William Q. Judge, and I began my heart
-work, the inspiration of which is partly due
-to him.</p>
-
-<p>In all my writings and associations with
-the members of the Theosophical Society, I
-emphasized the necessity of putting Theosophy
-into daily practice, and in such a way
-that it would continuously demonstrate that
-it was the redeeming power of man. More
-familiarity with the organization and its
-workers brought home to me the fact that
-there was a certain number of students who
-had in the early days begun the wrong way
-to study Theosophy, and that it was becoming
-in their lives a death-like sleep. I noticed
-that those who followed this line of action
-were always alarmed at my humanitarian
-tendencies. <span class="smcap">Whenever I reminded them
-that they were building a colossal egotism
-instead of a power to do good, they
-subtly opposed me. As I insisted on the
-practical life of theosophy, they opposed
-still more.</span> They later exerted personal
-influence which affected certain members
-throughout the world. It was this condition
-which then menaced the Theosophical
-Movement, and which forced me to the point
-of taking such action as would fully protect
-the pure teachings of Theosophy and make
-possible a broader path for unselfish students
-to follow. Thus the faithful members of
-the Theosophical Movement would be able
-to exemplify the charge which Helena
-Petrovna Blavatsky gave to her pupils, as
-follows:</p>
-
-<p>"Real Theosophy is altruism, and we cannot
-repeat it too often. It is brotherly love,
-mutual help, unswerving devotion to truth.
-If once men do but realize that in these alone
-can true happiness be found, and never in
-wealth, possession or any selfish gratification,
-then the dark cloud will roll away, and a new
-humanity will be born upon the earth. Then
-the Golden Age will be there indeed."</p>
-
-<p>Here we find William Q. Judge accentuating
-the same spirit, the practical Theosophical
-life:</p>
-
-<p>"The power to know does not come from
-book-study alone, nor from mere philosophy,
-but mostly from the actual practice of altruism
-in deed, word, and thought; for that
-practice purifies the covers of the soul and
-permits the divine light to shine down into
-the brain-mind."</p>
-
-
-<p class="c more">THE PARTING OF THE WAYS</p>
-
-<p>On February 18, 1898, at the Convention
-of the Theosophical Society in America, held
-at Chicago, Ill., the Society resolved, through
-its delegates from all parts of the world, to
-enter a larger arena, to widen its scope and
-to further protect the teachings of Theosophy.
-Amid most intense enthusiasm the<span class="pagenum"><a name="Page_240" id="Page_240">[Pg 240]</a></span>
-Theosophical Society was expanded into the
-Universal Brotherhood and Theosophical
-Society, and I found myself recognized as its
-leader and official head. The Theosophical
-Society in Europe also resolved to merge
-itself into the Universal Brotherhood and
-Theosophical Society, and the example was
-quickly followed by Theosophical Societies
-in other parts of the world. The expansion
-of the original Theosophical Society, which
-Madame Blavatsky founded and which William
-Q. Judge so ably sustained, now called
-the Universal Brotherhood and Theosophical
-Society, gave birth to a new life, and the
-membership trebled the first year, and ever
-since that time a rapid increase has followed.</p></blockquote>
-
-
-<p class="c more">INTERNATIONAL HEADQUARTERS AT<br />
-POINT LOMA, CALIFORNIA</p>
-
-<p>In 1900 the Headquarters of the
-Universal Brotherhood and Theosophical
-Society were removed from New
-York to Point Loma, California, which
-is now the International Center of the
-Theosophical Movement. This Organization
-is unsectarian and non-political;
-none of its officers or workers receives
-any salary or financial recompense.</p>
-
-<p>In her article in <i>The Metropolitan
-Magazine</i> above referred to, Katherine
-Tingley further says:</p>
-
-<blockquote>
-
-<p>The knowledge that Point Loma was to be
-the World-center of the Universal Brotherhood
-and Theosophical Society, which has
-for its supreme object the elevation of the
-race, created great enthusiasm among its
-members throughout the world. The further
-fact that the government of the Universal
-Brotherhood and Theosophical Society rests
-entirely with the leader and official head,
-who holds her office for life and who has the
-privilege of appointing her successor, gave
-me the power to carry out some of the plans
-I had long cherished. Among these was the
-erecting of the great Homestead Building.
-This I carefully designed that it might not
-stand apart from the beautiful nature about
-it, but in a sense harmonize with the sky,
-the distant mountains, the broad blue Pacific,
-and the glorious light of the sun.</p>
-
-<p>So it has been from the first, so that the
-practical work of Theosophy began at Point
-Loma under the most favorable circumstances.
-No one dominated by selfish aims
-and ambitions was invited to take part in this
-pioneer work. Although there were scores
-of workers from various parts of the world
-uniting their efforts with mine for the upbuilding
-of this world-center, yet there was
-no disharmony. Each took the duty allotted
-him and worked trustingly and cheerfully.
-Many of the world's ways these workers
-gladly left behind them. They seemed reborn
-with an enthusiasm that knew no defeat.
-The work was done for the love of it, and
-this is the secret of a large part of the
-success that has come to the Theosophical
-Movement.</p>
-
-<p>Not long after the establishment of the
-International Theosophical Headquarters at
-Point Loma it was plain to see that the
-Society was advancing along all lines by leaps
-and bounds. Letters of inquiry were pouring
-in from different countries, which led to my
-establishing the Theosophical Propaganda
-Bureau. This is one of the greatest factors
-we have in disseminating our teachings.
-The International Brotherhood League then
-opened its offices and has ever been active
-in its special humanitarian work, being the
-directing power which has sustained the
-several Râja Yoga schools and academies,
-now in Pinar del Rio, Santa Clara, and Santiago
-de Cuba, from the beginning. The
-Aryan Theosophical Press has yearly enlarged
-its facilities in answer to the demands
-made upon it through the publication of
-Theosophical literature, which includes <span class="smcap">The
-Theosophical Path</span> and several other publications.
-There is the Isis Conservatory of
-Music and Drama, the Department of Arts
-and Crafts, the Industrial Department, including
-Forestry, Agriculture, Roadbuilding,
-Photo-engraving, Chemical laboratory, Landscape-gardening,
-and many other crafts.</p></blockquote>
-
-
-<p class="c more">DO NOT FAIL TO PROFIT BY<br />
-THE FOLLOWING</p>
-
-<p><span class="smcap">Constantly the question is asked,
-what is theosophy, what does it
-really teach? Each year the life
-and work of H. P. Blavatsky and
-the high ideals and pure morality
-of her teachings are more clearly
-vindicated. Each year the position
-taken by William Q. Judge and
-Katherine Tingley in regard to
-their predecessor, H. P. Blavatsky,
-is better understood, and their own
-lives and work are seen to be actuated
-by the same high ideals for
-the uplifting of the human race.
-Each year more and more people are
-coming to realize that not all that
-goes under the <em class="gesperrt">name</em> of Theosophy
-<span class="pagenum"><a name="Page_241" id="Page_241">[Pg 241]</a></span>is rightly so called, but that
-there is a counterfeit Theosophy
-as well as the true, and that there
-is need of discrimination, lest many
-be misled.</span></p>
-
-<p>Counterfeits exist in many departments
-of life and thought, and especially
-in matters relating to religion and the
-deeper teachings of life. Hence, in
-order that people who are honestly seeking
-the truth may not be misled, we
-deem it important to state that the
-Universal Brotherhood and Theosophical
-Society is not responsible for, nor
-is it affiliated with, nor does it endorse,
-any other society, which, while calling
-itself Theosophical, is not connected
-with the International Theosophical
-Headquarters at Point Loma, California.
-Having a knowledge of Theosophy,
-the ancient Wisdom-Religion, we
-deem it as a sacred trust and responsibility
-to maintain its pure teachings,
-free from the vagaries, additions, or
-misrepresentations of ambitious self-styled
-Theosophists and would-be teachers.
-The test of a Theosophist is not
-in profession, but in action, and in a
-noble and virtuous life. The motto of
-the Society is "There is no religion
-higher than Truth." This was adopted
-by Madame Blavatsky, but it is to be
-deeply regretted that there are no legal
-means to prevent the use of this motto
-in connexion with counterfeit Theosophy,
-by people professing to be Theosophists,
-but who would not be recognized
-as such by Madame Blavatsky.</p>
-
-<p>It is a regrettable fact that many
-people use the name of Theosophy and
-of our Organization for self-interest,
-as also that of H. P. Blavatsky, the
-Foundress, and even the Society's motto,
-to attract attention to themselves and
-to gain public support. This they do in
-private and public speech and in publications.
-Without being in any way connected
-with the Universal Brotherhood
-and Theosophical Society, in many cases
-they permit it to be inferred that they
-are, thus misleading the public, and
-honest inquirers are hence led away
-from the original truths of Theosophy.</p>
-
-<p>The Universal Brotherhood and
-Theosophical Society welcomes to membership
-all who truly love their fellow
-men and desire the eradication of the
-evils caused by the barriers of race,
-creed, caste, or color, which have so
-long impeded human progress; to all
-sincere lovers of truth and to all who
-aspire to higher and better things than
-the mere pleasures and interests of a
-worldly life, and are prepared to do all
-in their power to make Brotherhood a
-living energy in the life of humanity,
-its various departments offer unlimited
-opportunities.</p>
-
-<p>The whole work of the Organization
-is under the direction of the Leader and
-Official Head, Katherine Tingley, as
-outlined in the Constitution.</p>
-
-
-<p class="c more">OBJECTS OF THE INTERNATIONAL<br />
-BROTHERHOOD LEAGUE</p>
-
-<blockquote>
-
-<p>1. To help men and women to realize the
-nobility of their calling and their true position
-in life.</p>
-
-<p>2. To educate children of all nations on
-the broadest lines of Universal Brotherhood
-and to prepare destitute and homeless children
-to become workers for humanity.</p>
-
-<p>3. To ameliorate the condition of unfortunate
-women, and assist them to a higher
-life.</p>
-
-<p>4. To assist those who are or have been
-in prisons to establish themselves in honorable
-positions in life.</p>
-
-<p>5. To abolish capital punishment.</p>
-
-<p>6. To bring about a better understanding
-between so-called savage and civilized races,
-by promoting a closer and more sympathetic
-relationship between them.</p>
-
-<p>7. To relieve human suffering resulting
-from flood, famine, war, and other calamities;
-and, generally, to extend aid, help, and
-comfort to suffering humanity throughout
-the world.</p></blockquote>
-
-<p class="r">
-<span class="smcap">Joseph H. Fussell</span>, Secretary
-</p>
-
-<hr class="full" />
-
-
-<p class="ph1b">
-BOOK LIST</p>
-
-<p class="c">OF WORKS ON<br />
-THEOSOPHY, OCCULTISM, RELIGION, PHILOSOPHY, SCIENCE, AND ART</p>
-
-<p class="c little">PUBLISHED OR FOR SALE BY</p>
-
-<p class="c large gesperrt">THE THEOSOPHICAL PUBLISHING COMPANY</p>
-
-<p class="c medium">INTERNATIONAL THEOSOPHICAL HEADQUARTERS<br />
-POINT LOMA, CALIFORNIA, U. S. A.</p>
-
-<p class="c"><i>The office of the Theosophical Publishing Company is at Point Loma, California</i></p>
-
-<p class="c"><i>It has</i> <span class="smcap">no other office</span> <i>and</i> <span class="smcap">no branches</span></p>
-
-<p class="c gesperrt">FOREIGN AGENCIES</p>
-
-
-
-<p><i><b>THE UNITED KINGDOM</b></i>&mdash;Theosophical Book Co., 18 Bartlett's Buildings,<br />
-Holborn Circus, <span class="smcap">London, e. c.</span>, England</p>
-
-<p><i><b>GERMANY</b></i>&mdash;J. Th. Heller, Vestnertorgraben 13, <span class="smcap">Nürnberg</span></p>
-
-<p><i><b>SWEDEN</b></i>&mdash;Universella Broderskapets Förlag, Barnhusgatan, 10, <span class="smcap">Stockholm</span></p>
-
-<p><i><b>HOLLAND</b></i>&mdash;Louis F. Schudel, Hollandia-Drukkerij, <span class="smcap">Baarn</span></p>
-
-<p><i><b>AUSTRALIA</b></i>&mdash;Willans and Williams, 16 Carrington St., Wynyard Sq.,
-<span class="smcap">Sydney</span>, N. S. W.</p>
-
-<p><i><b>CUBA</b></i>&mdash;H. S. Turner, Apartado 127; or Heredia, Baja, 10, <span class="smcap">Santiago de Cuba</span></p>
-
-<p><i><b>MEXICO</b></i>&mdash;Samuel L. Herrera, Calle de la Independencia, 55 altos, <span class="smcap">Vera Cruz</span>, V. C.</p>
-
-
-<table cellpadding="0">
-
-<tr><td class="tdl3"><span class="smcap">Address by Katherine Tingley</span> at San Diego Opera House, March, 1902</td>
-    <td class="tdr">$&nbsp;&nbsp;.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">An Appeal to Public Conscience</span>: an Address delivered by Katherine Tingley at
-Isis Theater, San Diego, July 22, 1906. Published by the Woman's Theosophical
-Propaganda League, Point Loma</td>
-    <td class="tdrb">.05</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Astral Intoxication</span>, and Other Papers (W. Q. Judge)</td>
-    <td class="tdr">.03</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Bhagavad Gîtâ</span> (recension by W. Q. Judge). The pearl of the scriptures of the
-East. American edition; pocket size; morocco, gilt edges</td>
-    <td class="tdrb">1.00</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Concentration, Culture of</span> (W. Q. Judge)</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Devachan</span>; or the Heavenworld (H. Coryn)</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Echoes from the Orient</span>; a broad Outline of Theosophical Doctrines. Written<br />
-for the newspaper reading public. (W. Q. Judge) Sm. 8vo, cloth</td>
-    <td class="tdrb">.50</td></tr>
-
-<tr><td class="tdl2">Paper</td>
-    <td class="tdr">.25</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Epitome of Theosophical Teachings, An</span> (W. Q. Judge); 40 pages</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Freemasonry and Jesuitry</span>, The Pith and Marrow of the Closing and Coming
-Century and Related Position of, (Rameses)</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl2">8 copies for $1.00; per hundred, $10.00</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Katherine Tingley</span>, Humanity's Friend; <span class="smcap">A Visit to Katherine Tingley</span> (by John<br />
-Hubert Greusel); <span class="smcap">A Study of Râja Yoga at Point Loma</span> (Reprint from
-the San Francisco <i>Chronicle</i>, Jan. 6, 1907). The above three comprised in a
-pamphlet of 50 pages, published by the Woman's Theosophical Propaganda
-League, Point Loma</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Hypnotism</span>: <i>Hypnotism</i>, by W. Q. Judge (Reprint from <i>The Path</i>, vol. viii, p. 335);
-<i>Why Does Katherine Tingley Oppose Hypnotism?</i> by a Student (Reprint from
-<i>New Century Path</i>, Oct. 28, 1906); <i>Evils of Hypnotism</i>, by Lydia Ross, <span class="smcap">M. D.</span></td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Incidents in the History of the Theosophical Movement</span>; by Joseph H. Fussell.<br /> 24 pages, royal 8vo.</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Isis Unveiled</span>, by H. P. Blavatsky. 2 vols, royal 8vo, about 1500 pages; cloth; with
-portrait of the author. <i>Point Loma Edition, with a preface.</i> Postpaid</td>
-    <td class="tdrb">4.00</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Key to Theosophy, The</span>: by H. P. Blavatsky. <i>Point Loma Edition</i>, with <i>Glossary</i>
-and exhaustive <i>Index</i>. Portraits of H. P. Blavatsky and William Q. Judge.<br />
-8vo., cloth, 400 pages. Postpaid</td>
-    <td class="tdrb">2.25</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Life at Point Loma, The</span>: Some Notes by Katherine Tingley. (Reprinted from
-the <i>Los Angeles Saturday Post</i>, December, 1902)</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Light on the Path</span> (M. C.), with Comments, and a short chapter on Karma.
-Authoritative rules for treading the path of a higher life. <i>Point Loma</i>
-<i>Edition</i>, pocket size edition of this classic, leather</td>
-    <td class="tdrb">.75</td></tr>
-
-<tr><td class="tdl2">Embossed paper</td>
-    <td class="tdr">.25</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Mysteries of the Heart Doctrine, The.</span> Prepared by <i>Katherine Tingley</i> and her
-pupils. Square 8vo, cloth</td>
-    <td class="tdrb">2.00</td></tr>
-
-<tr><td class="tdl2">Paper</td>
-    <td class="tdr">1.00</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">A Series of 8 Pamphlets</span>, comprising the different Articles in above, paper,
-each</td>
-    <td class="tdrb">.25</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Nightmare Tales</span> (H. P. Blavatsky). <i>Illustrated by R. Machell.</i> A collection of
-the weirdest tales ever written down. Cloth</td>
-    <td class="tdrb">.60</td></tr>
-
-<tr><td class="tdl2">Paper</td>
-    <td class="tdr">.35</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">The Plough and the Cross.</span> A story of New Ireland; by William Patrick O'Ryan.<br />
-12mo, 378 pages. Illustrated. Cloth</td>
-    <td class="tdrb">1.00</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Secret Doctrine, The.</span> The Synthesis of Science, Religion, and Philosophy, by
-H. P. Blavatsky. <i>Point Loma Edition</i>; with Index. Two vols., royal 8vo,
-about 1500 pages; cloth. Postage prepaid</td>
-    <td class="tdrb">10.00</td></tr>
-
-<tr><td class="tdl2">Reprinted from the original edition of 1888, as issued by H. P. Blavatsky</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Some of the Errors of Christian Science.</span> Criticism by H. P. Blavatsky and
-W. Q. Judge</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Voice of the Silence, The.</span> (For the daily use of disciples.) Translated and
-annotated by H. P. Blavatsky. Pocket size, leather</td>
-    <td class="tdrb">.75</td></tr>
-
-<tr><td class="tdl3"><span class="smcap">Yoga Aphorisms</span> (translated by W. Q. Judge), pocket size, leather</td>
-    <td class="tdrb">.75</td></tr>
-
-<tr><td class="tdl4"><i><b>GREEK SYMPOSIA</b></i>, as performed by students of the Isis League of Music and
-Drama, under direction of Katherine Tingley. (Fully protected by copyright.)<br />
-1 <span class="smcap">The Wisdom of Hypatia.</span> 2 <span class="smcap">A Promise.</span> Each</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl4"><i><b>NEW CENTURY SERIES.</b></i> <span class="smcap">The Pith and Marrow of Some Sacred Writings.</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Ten Pamphlets; Scripts, each</td>
-    <td class="tdr">.25</td></tr>
-
-<tr><td class="tdl2">Subscription (Series of 10 Pamphlets)</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 1</span>&mdash;<i>Contents</i>: The Relation of Universal Brotherhood to Christianity&mdash;No
-Man can Serve Two Masters&mdash;In this Place is a Greater Thing</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 2</span>&mdash;<i>Contents</i>: A Vision of Judgment&mdash;The Great Victory&mdash;Co-Heirs
-with Christ&mdash;The "Woes" of the Prophets&mdash;Fragment: from
-Bhagavad Gîtâ&mdash;Jesus the Man</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 3</span>&mdash;<i>Contents</i>: Lesson of Israel's History&mdash;Man's Divinity and Perfectibility&mdash;The
-Man Born Blind&mdash;The Everlasting Covenant&mdash;Burden
-of the Lord</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 4</span>&mdash;<i>Contents</i>: Reincarnation in the Bible&mdash;The Money-Changers in
-the Temple&mdash;The Mysteries of the Kingdom of Heaven&mdash;The Heart
-Doctrine&mdash;The Temple of God</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 5</span>&mdash;<i>Contents</i>: Egypt and Prehistoric America&mdash;Theoretical and
-Practical Theosophy&mdash;Death, One of the Crowning Victories of Human
-Life&mdash;Reliance on the Law&mdash;Led by the Spirit of God</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 6</span>&mdash;<i>Contents</i>: Education Through Illusion to Truth&mdash;Astronomy in
-the Light of Ancient Wisdom&mdash;Occultism and Magic&mdash;Resurrection</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 7</span>&mdash;<i>Contents</i>: Theosophy and Islâm, a word concerning Sufism&mdash;Archaeology
-in the Light of Theosophy&mdash;Man, a Spiritual Builder</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 8</span>&mdash;<i>Contents</i>: The Sun of Righteousness&mdash;Cant about the Classics</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 9</span>&mdash;<i>Contents</i>: Traces of the Wisdom-Religion in Zoroastrianism,
-Mithraism, and their modern representative, Parseeism&mdash;The Druses of
-Mount Lebanon</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 10</span>&mdash;<i>Contents</i>: The Religions of China</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Script 11</span>&mdash;(Supplementary Number) <i>Contents</i>: Druidism&mdash;Druidism and
-its Connexion with Ireland</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl4"><i><b>OCCULTISM, STUDIES IN</b></i> (H. P. Blavatsky). Pocket size, 6 vols. cloth; each </td>
-    <td class="tdrb">.35</td></tr>
-
-<tr><td class="tdl2">Per set of six vols.</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2">Vol. 1. Practical Occultism. Occultism <i>vs.</i> the Occult Arts. The Blessing of Publicity</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 2. Hypnotism. Black Magic in Science. Signs of the Times</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 3. Psychic and Noetic Action</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 4. Kosmic Mind. The Dual Aspect of Wisdom</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 5. The Esoteric Character of the Gospels</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Vol. 6. Astral Bodies; The Constitution of the Inner Man</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl4"><i><b>THEOSOPHICAL MANUALS.</b></i> Elementary Handbooks for Students.</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">16mo, price, each, paper 25c; cloth</td>
-    <td class="tdr">.35</td></tr>
-
-<tr><td class="tdl2">No. 1 <span class="smcap">Elementary Theosophy</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 2 <span class="smcap">The Seven Principles of Man</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 3 <span class="smcap">Karma</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 4 <span class="smcap">Reincarnation</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 5 <span class="smcap">Man After Death</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 6 <span class="smcap">Kâmaloka and Devachan</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 7 <span class="smcap">Teachers and Their Disciples</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 8 <span class="smcap">The Doctrine of Cycles</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 9 <span class="smcap">Psychism, Ghostology, and the Astral Plane</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 10 <span class="smcap">The Astral Light</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 11 <span class="smcap">Psychometry, Clairvoyance, and Thought-Transference</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 12 <span class="smcap">The Angel and the Demon</span> (2 vols., 35c each)</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 13 <span class="smcap">The Flame and the Clay</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 14 <span class="smcap">On God and Prayer</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 15 <span class="smcap">Theosophy: the Mother of Religions</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 16 <span class="smcap">From Crypt to Pronaos</span>; an Essay on the Rise and Fall of Dogma</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 17 <span class="smcap">Earth</span>: Its Parentage, its Rounds and its Races</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">No. 18 <span class="smcap">Sons of the Firemist</span>: a Study of Man</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl4"><i><b>THE PATH SERIES.</b></i> Specially adapted for Inquirers in Theosophy.</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdc" colspan="2"><i>Already Published</i>:</td></tr>
-
-<tr><td class="tdl2">No. 1 <span class="smcap">The Purpose of the Universal Brotherhood and Theosophical Society</span></td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl2">No. 2 <span class="smcap">Theosophy Generally Stated</span> (W. Q. Judge)</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdc" colspan="2"><i>Reprinted from Official Report, World's Parliament of Religions, Chicago, 1893</i></td></tr>
-
-<tr><td class="tdl2">No. 3 <span class="smcap">Mislaid Mysteries</span> (Herbert Coryn, <span class="smcap">m. d.</span>)</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl2">No. 4 <span class="smcap">Theosophy and its Counterfeits</span></td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl2">No. 5 <span class="smcap">Some Perverted Presentations of Theosophy</span> (H. T. Edge, <span class="smcap">b.a.</span>)</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdc" colspan="2">Thirty Copies of above Path Series, $1.00; one hundred copies, $3.00</td></tr>
-
-<tr><td class="tdl4"><i><b>MISCELLANEOUS.</b></i> <span class="smcap">Souvenir Postal Cards of the Theosophical Headquarters.</span>
-Two for 5c; postage 1c. extra; 50 copies, postpaid, $1.00;
-100 copies, postpaid, $1.50</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Lomaland.</span> An Album of Views and Quotations; 10½ × 13½ in. (postage 6c. extra)</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Reproductions of Famous Paintings by R. Machell.</span> <i>The Path</i>&mdash;<i>Parsifal</i>&mdash;<i>The
-Prodigal</i>&mdash;<i>The Bard</i>&mdash;<i>The Light of the Coming Day</i>&mdash;<i>'Twixt Priest
-and Profligate</i>&mdash;<i>The Hour of Despair</i>&mdash;<i>The Dweller on the Threshold</i>.
-Size of photographs, 8 × 6 in., approximate. Price, unmounted, 50c; mounted</td>
-    <td class="tdrb">.75</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Path Magazine, The</span>&mdash;Vol. ix ('94-95); Vol. x ('95-96); each</td>
-    <td class="tdr">2.00</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Path Magazine, The</span>&mdash;Index to Vols. <span class="smcap">I</span> to <span class="smcap">VIII</span>; cloth</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Path Magazine, The</span>&mdash;Back Numbers; each</td>
-    <td class="tdr">.20</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Searchlight</span>, No. 6&mdash;Full Report of Great Debate on Theosophy and Christianity
-held at Fisher Opera House, San Diego, Cal., September and October,
-1901. 72 pages. <br />Special number issued to the public</td>
-    <td class="tdrb">.15</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Searchlight</span>, No. 7</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Searchlight</span>, Vol. <span class="smcap">II</span>, No. 1</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Universal Brotherhood Path</span>     <span class="pad">}</span></td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><span class="smcap">Universal Brotherhood Magazine</span> } Back numbers</td>
-    <td class="tdr">.20</td></tr>
-
-<tr><td class="tdl2"><span class="pad">Vols. xiii (1898-9), xiv (1899-00), xv (1900-01), xvi (1901-2), each</span></td>
-    <td class="tdr">2.00</td></tr>
-
-<tr><td class="tdc2" colspan="2"><b><i>LOTUS GROUP LITERATURE</i></b></td></tr>
-
-<tr><td class="tdc" colspan="2"><i>Introduced under the direction of Katherine Tingley</i></td></tr>
-
-<tr><td class="tdl">No. 1 <span class="smcap">The Little Builders</span>, and their Voyage to Rangi (R. N.)</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl">No. 2 <span class="smcap">The Coming of the King</span> (Machell); cloth,</td>
-    <td class="tdr">.35</td></tr>
-
-<tr><td class="tdl"><span class="smcap">Lotus Song Book.</span> Fifty original songs with copyrighted music; boards</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl"><span class="smcap">Lotus Song</span>: "<i>The Sun Temple</i>," with music</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdc2" colspan="2"><b>FRENCH</b></td></tr>
-
-<tr><td class="tdl"><span class="smcap">Théosophie Élémentaire</span></td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl"><span class="smcap">Les Mystères de la Doctrine du C&#339;ur</span> (1<sup>re</sup> Section)</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdc2" colspan="2"><b>SPANISH</b></td></tr>
-
-<tr><td class="tdl"><span class="smcap">Ecos del Oriente</span> (W. Q. Judge)</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl"><span class="smcap">Epítome de las Enseñanzas Teosóficas</span> (W. Q. Judge). 40 páginas</td>
-    <td class="tdr">.25</td></tr>
-
-<tr><td class="tdl"><span class="smcap">La Teosofía Explicada</span></td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdl"><span class="smcap">La Teosofía y sus Falsificaciones.</span> Para uso de investigadores</td>
-    <td class="tdr">.05</td></tr>
-
-<tr><td class="tdc" colspan="2">30 copies $1.00; 100 copies $3.00</td></tr>
-
-<tr><td class="tdl"><span class="smcap">La Vida en Point Loma</span> (Notas por Katherine Tingley).</td>
-    <td class="tdr">.15</td></tr>
-
-<tr><td class="tdc">Libros Teosóficos Elementales para uso de los Estudiantes<br />
-16mo, precios cada uno, en papel 25c; en tela</td>
-    <td class="tdrb">.35</td></tr>
-
-</table>
-
-<div class="textcol">
-<p>
-
-
-Núm. 1 Teosofía Elemental<br />
-Núm. 2 La Constitución Septenaria del Hombre<br />
-Núm. 3 Karma<br />
-Núm. 4 Reencarnación<br />
-Núm. 5 El Hombre después la Muerte<br />
-Núm. 6 Kâmaloka y Devachán<br />
-Núm. 7 Los Maestros y sus Discípulos<br />
-Núm. 8 La Doctrina de los Ciclos<br />
-Núm. 9 Psiquismo, Fantasmalogía, y el Plano Astral<br />
-Núm. 10 La Luz Astral<br />
-Núm. 11 Psicomancia, Clairvoyancia, y Telepatía</p></div>
-<div class="textcol">
-<p>
-Núm. 12 El Angel y el Demonio (dos tomos, cada uno 35c)<br />
-Núm. 13 La Llama y el Barro<br />
-Núm. 14 Sobre Dios y las Oraciones<br />
-Núm. 15 Teosofía, la Madre de las Religiones<br />
-Núm. 16 Desde la Cripta á Pronaos: un Ensayo sobre la Elevación y Decadencia del Dogma<br />
-Núm. 17 La Tierra<br />
-Núm. 18 Los Hijos de la Neblina Ardiente: un Estudio del Hombre</p></div>
-
-
-<p class="c"><i>Order above from the Theosophical Publishing Company, Point Loma, California.</i><br />
-The following in other languages may be procured by writing direct to<br />
-the respective Foreign Agencies (see first page) for Book List and prices.</p>
-
-
-<p class="c"><b>GERMAN</b></p>
-
-
-
-<p><span class="smcap">An ihren Früchten sollt Ihr sie erkennen&mdash;Wer ist ein Theosoph?&mdash;Was
-Theosophie über manche Punkte lehrt und was sie weder lehrt noch billigt</span><br />
-
-<span class="smcap">Ausbildung der Konzentration</span> (von William Q. Judge).<br />
-
-<span class="smcap">Das Leben zu Point Loma</span> (Katherine Tingley). Schön Illustriert. (Recommended)<br />
-
-<span class="smcap">Die Bhagavad-Gîtâ</span> (nach der englischen Ausgabe von William Q. Judge).<br />
-
-<span class="smcap">Die Wissenschaft des Lebens und die Kunst zu leben</span><br />
-
-<span class="smcap">Echos aus dem Orient</span> (von William Q. Judge).<br />
-
-<span class="smcap">Studien über die Bhagavad Gîtâ</span> (William Q. Judge).<br />
-
-<span class="smcap">Theosophie Erklärt</span><br />
-
-<span class="smcap">Rückblick und Ausblick auf die theosophische Bewegung</span><br />
-
-<span class="smcap">Wahrheit ist mächtig und muss obsiegen!</span><br />
-
-<span class="smcap">Postkarten mit Ansichten von Point Loma</span></p>
-
-
-<p class="c">Theosophische Handbücher:</p>
-
-<div class="textcol">
-<p>
-No. 1 <span class="smcap">Elementare Theosophie</span><br />
-No. 2 <span class="smcap">Die Sieben Prinzipien des Menschen</span><br />
-No. 3 <span class="smcap">Karma</span><br />
-No. 4 <span class="smcap">Reinkarnation</span></p></div>
-<div class="textcol">
-<p>
-No. 5 <span class="smcap">Der Mensch nach dem Tode</span><br />
-No. 6 <span class="smcap">Kâmaloka und Devachan</span><br />
-No. 7 <span class="smcap">Lehrer und ihre Jünger</span><br />
-No. 8 <span class="smcap">Die Theorie der Zyklen u. s. w.</span>
-</p></div>
-
-
-<p class="c"><b>DUTCH</b></p>
-
-
-
-<p><span class="smcap">Die Bhagavad-Gîtâ</span>: Het Boek van Yoga; with Glossary. Bound in morocco or paper<br />
-
-<span class="smcap">De Kleine Bouwers en Hun Reis naar Rangi</span>; een Geschiedenis voor Kinderen door<br />
-R. N. (<i>met illustraties van R. Machell</i>)<br />
-
-<span class="smcap">De Oceaan der Theosophie</span> (door William Q. Judge)<br />
-
-<span class="smcap">De Ridders van Keizer Arthur</span>&mdash;Een Verhaal voor Kinderen, door <i>Ceinnyd Morus</i><br />
-
-<span class="smcap">Drie Opstellen over Theosophie.</span> In verband met Vraagstukken van den Dag<br />
-
-<span class="smcap">Echo's uit het Oosten</span>; een algemeene schets der Theosophische Leeringen door
-William Q. Judge (<i>Occultus</i>)<br />
-
-<span class="smcap">Het Leven te Point Loma</span>, Enkele Aanteekeningen door Katherine Tingley<br />
-
-<span class="smcap">Hoogere en Lagere Psychologie.</span> Enkele Aanteekeningen door Katherine Tingley<br />
-(<i>met Portret en Illustratie</i>)<br />
-
-<span class="smcap">H. P. Blavatsky En William Q. Judge</span>, De Stichters en Leiders der Theosophische
-Beweging (<i>Leerling</i>). pp. 42<br />
-
-<span class="smcap">Katherine Tingley, de Autocraat</span> (<i>De Geheimen van de Leer van het Hart</i>)<br />
-
-<span class="smcap">Licht op het Pad</span> (door M. C.) Bound in morocco or paper<br />
-
-<span class="smcap">Pit en Merg</span>, uit sommige Heilige Geschriften, 1<sup>e</sup> Serie<br />
-
-
-<i>Inhoud</i>: Theosophie en Christendom. "Niemand kan twee heeren dienen."<br />
-Iets Meerders dan de Tempel. Een Gezicht des Oordeels. De Mensch Jezus<br />
-
-<span class="smcap">Pit en Merg van de Eindigende en Komende Eeuw</span>, en de daarmede in betrekking
-staande positie van <i>Vrijmetselarij</i> en <i>Jesuitisme</i>, door <i>Rameses</i></p>
-
-<p class="c">
-Theosophical Manuals, Series No. 1</p>
-<div class="textcol">
-<p>
-No. 1 <span class="smcap">In den Voorhof</span><br />
-No. 2 <span class="smcap">Een heilig Leerstuk</span><br />
-No. 3 <span class="smcap">Verloren kennis weergevonden</span><br />
-No. 4 <span class="smcap">Een Sleutel tot Moderne Raadselen</span><br />
-No. 5 <span class="smcap">Het Mysterie van den Dood</span><br /></p></div>
-<div class="textcol">
-<p>
-No. 6 <span class="smcap">"Hemel" en "Hel"</span><br />
-No. 7 <span class="smcap">Leeraren en hun Leerlingen</span><br />
-No. 8 <span class="smcap">Een Universeele Wet</span><br />
-No. 9 <span class="smcap">Dwaalwegen (Hypnotisme, Clairvoyance, Spiritisme)</span><br />
-No. 10 <span class="smcap">De Ziel der Wereld</span><br /></p></div>
-<p class="c">
-Theosophical Manuals, Series No. 2</p>
-<p class="bit pad1">
-No. 1 <span class="smcap">Psychometrie, Clairvoyance, en Gedachten-Overbrenging</span>
-</p>
-
-
-<p class="c"><b>SWEDISH</b></p>
-
-<p>
-<span class="smcap">Den Hemliga Läran</span>, 2 band (H. P. Blavatsky)<br />
-<span class="smcap">Nyckel till Teosofien</span> (H. P. Blavatsky)<br />
-<span class="smcap">Astral Berusning, Devachan, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Brev, som hjälpt mig</span> (William Q. Judge)<br />
-<span class="smcap">Den Cykliska Lagen, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Dolda Vinkar i den Hemliga Läran, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Dödsstraffet i Teosofisk Belysning. m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Reinkarnationsläran i Bibeln, Om Karma, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Studier över Bhagavad-Gîtâ</span> (William Q. Judge)<br />
-<span class="smcap">Teosofiens Ocean</span> (William Q. Judge)<br />
-<span class="smcap">Vetenskapen och Teosofien, m. m.</span> (William Q. Judge)<br />
-<span class="smcap">Övning i Koncentration</span> (William Q. Judge)<br />
-<span class="smcap">Hemligheterna i Hjärtats Lära</span> (Katherine Tingley och hennes lärjungar)<br />
-<span class="smcap">En Intervju med Katherine Tingley</span> (Greusel)<br />
-<span class="smcap">Katherine Tingley, af M. F. N.</span> (levnadsteckning)<br />
-<span class="smcap">Existenslinjer och Utvecklingsnormer</span> (Oscar Ljungström)<br />
-<span class="smcap">Kan ett T. S. sakna morallag?</span> (Protest möte)<br />
-<span class="smcap">Teosofi och Kristendom</span>, Genmäle till Prof. Pfannenstill (Dr. G. Zander och F. Kellberg)<br />
-<span class="smcap">Asiens Ljus</span> (Edwin Arnold)<br />
-<span class="smcap">Bhagavad Gîtâ</span>, Hängivandets bok<br />
-<span class="smcap">Den Teosofiska Institutionen</span> (Baker)<br />
-<span class="smcap">Frimureri och Jesuitvälde</span> (Rameses)<br />
-<span class="smcap">Ljus på Vägen</span><br />
-<span class="smcap">Lotusblad</span>, för barn<br />
-<span class="smcap">Lotussångbok</span>, ord och musik<br />
-<span class="smcap">Râja Yoga, Om Själens Utveckling</span><br />
-<span class="smcap">Skillnaden mellan Teosofi och Spiritism</span><br />
-<span class="smcap">Stjärnan, Sago- och Poemsamling</span>, för barn<br />
-<span class="smcap">Teosofiens Innebörd</span><br />
-<span class="smcap">Tystnadens Röst</span><br />
-<span class="smcap">Visingsö</span> (Karling)
-</p>
-
-<p class="c">Teosofiska Handböcker<br />
-Enkelt och lättfattligt skrivna framställningar av Teosofiska läror<br />
-Klotband. Pris för varje bok, kronor 2.00</p>
-
-<div class="textcol">
-<p>
-Nr 1 Elementär Teosofi<br />
-Nr 2 Människans Sju Principer<br />
-Nr 3 Karma<br />
-Nr 4 Reinkarnation<br />
-Nr 5 Människan efter Döden<br />
-Nr 6 Kâmaloka och Devachan<br />
-Nr 7 Lärare och deras Lärjungar<br />
-Nr 8 Läran om Cykler<br />
-Nr 9 Psykiska Fenomen och Astral-planet<br />
-Nr 10 Astral-ljuset<br />
-Nr 11 Psykometri, Clairvoyance och Tankeöverföring</p></div>
-<div class="textcol">
-<p>
-Nr 12 Ängeln och Demonen (2 delar à kronor 2.00)<br />
-Nr 13 Anden och Stoftet<br />
-Nr 14 Om Gud och Bönen<br />
-Nr 15 Teosofien, Religionernas Moder<br />
-Nr 16 Från Crypt till Pronaos. En essay över dogmernas uppkomst och förfall<br />
-Nr 17 Jorden: Dess härkomst, dess runder och raser<br />
-Nr 18 Eldtöcknets Söner. En studie över människan
-</p></div>
-
-
-<p class="c"><b>PERIODICALS</b></p>
-
-<table cellpadding="0">
-
-<tr><td class="tdl"><i><b>INTERNATIONAL THEOSOPHICAL CHRONICLE.</b></i> <i>Illustrated.</i> Monthly.</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2">Yearly subscription, postpaid</td>
-    <td class="tdr">1.00</td></tr>
-
-<tr><td class="tdl2">The Theosophical Book Co., 18 Bartlett's Buildings, Holborn Circus, London</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>DEN TEOSOFISKA VÄGEN.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription, postpaid</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2">Universella Broderskapets Förlag, Barnhusgatan 10, Stockholm 1, Sweden</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>DER THEOSOPHISCHE PFAD.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription, postpaid</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2">J. Th. Heller, Vestnertorgraben 13, Nürnberg, Germany</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>HET THEOSOPHISCH PAD.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription, postpaid</td>
-    <td class="tdr">.75</td></tr>
-
-<tr><td class="tdl2">A. Goud, Steentilstraat 40, Groningen, Holland</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>EL SENDERO TEOSÓFICO.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription, postpaid</td>
-    <td class="tdr">1.50</td></tr>
-
-<tr><td class="tdl2">El Sendero Teosófico, Point Loma, California</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl"><i><b>RAJA YOGA MESSENGER.</b></i> <i>Illustrated.</i> Monthly. Yearly subscription</td>
-    <td class="tdr">.50</td></tr>
-
-<tr><td class="tdl2">Unsectarian publication for Young Folk, conducted by a staff of pupils of
-the Râja Yoga School at Lomaland.</td>
-    <td class="tdr"></td></tr>
-
-<tr><td class="tdl2"><i>Address</i>: Master Albert G. Spalding, Business Manager, Râja Yoga Messenger,
-Point Loma, California.</td>
-    <td class="tdr"></td></tr>
-
-</table>
-
-
-
-<p class="c">Subscriptions to the above five Magazines may be secured also through<br />
-<span class="smcap">The Theosophical Publishing Co.</span>, Point Loma, California, U. S. A.</p>
-
-<p><i>Neither the Editors of the above publications, nor the officers of The Universal Brotherhood
-and Theosophical Society, or of any of its departments, receive salaries or other remuneration.
-All profits arising from the business of the Theosophical Publishing Co., are devoted to
-Humanitarian work. All who assist in that work are directly helping that cause.</i></p>
-
-
-<hr class="full" />
-<div class="figcenter">
-<img src="images/fig4.jpg" alt="" />
-<p class="caption center medium">THE PATH<br />
-The Theosophical Path<br />
-An International Magazine<br />
-Unsectarian and nonpolitical<br />
-<br />
-Monthly      Illustrated<br />
-<br />
-
-Devoted to the Brotherhood of Humanity, the promulgation<br />
-of Theosophy, the study of ancient &amp; modern<br />
-Ethics, Philosophy, Science and Art, and to the uplifting<br />
-and purification of Home and National Life<br />
-<br />
-Edited by Katherine Tingley<br />
-International Theosophical Headquarters, Point Loma, California, U.S.A.<br />
-</p>
-</div>
-
-<hr class="full" />
-
-
-<p><i>Among many ideas brought forward through the Theosophical
-Movement there are three which should never be lost sight of. Not
-speech, but thought, really rules the world; so, if these three ideas
-are good let them be rescued again and again from oblivion.</i></p>
-
-<p><span class="smcap">The first idea</span> <i>is, that there is a great Cause&mdash;in the sense of
-an enterprise&mdash;called the Cause of Sublime Perfection and Human
-Brotherhood. This rests upon the essential unity of the whole human
-family, and is a possibility because sublimity in perfectness and actual
-realization of brotherhood on every plane of being are one and the
-same thing.</i></p>
-
-<p><span class="smcap">The second idea</span> <i>is, that man is a being who may be raised up
-to perfection, to the stature of the Godhead, because he himself is
-God incarnate. This noble doctrine was in the mind of Jesus, when
-he said that we must be perfect even as the Father in Heaven. This
-is the idea of human perfectibility. It will destroy the awful theory
-of inherent original sin which has held and ground down the western
-Christian nations for centuries.</i></p>
-
-<p><span class="smcap">The third idea</span> <i>is the illustration, the proof, the high result of
-the others. It is, that the great Helpers of Humanity&mdash;those who
-have reached up to what perfection this period of evolution and this
-solar system will allow&mdash;are living veritable facts, and not abstractions
-cold and distant. They are, as our old H. P. Blavatsky so often
-said</i>, <span class="smcap">LIVING MEN</span>. <i>These Helpers as living facts and high ideals will
-fill the soul with hope, will themselves help all who wish to raise the
-human race.</i></p>
-
-<p><i>Let us not forget these three great ideas.</i></p>
-
-<p class="r">
-<span class="smcap">William Q. Judge</span><br />
-</p>
-<hr class="full" />
-
-
-<p class="ph1"><span class="smcap">The Theosophical Path</span></p>
-
-<p class="c">MONTHLY ILLUSTRATED</p>
-
-<p class="c xlarge">EDITED BY KATHERINE TINGLEY</p>
-
-<p class="c">NEW CENTURY CORPORATION, POINT LOMA, CALIFORNIA, U. S. A.</p>
-
-<p class="c">Entered as second-class matter July 25, 1911, at the Post Office at Point Loma, California<br />
-under the Act of March 3, 1879<br />
-Copyright, 1911, by Katherine Tingley</p>
-
-<hr class="dbl" />
-
-<div class="textcol">
-<p class="c">COMMUNICATIONS</p>
-
-<p>Communications for the Editor should be
-addressed to "<span class="smcap">Katherine Tingley</span>, <i>Editor</i>,
-<span class="smcap">The Theosophical Path</span>, Point Loma, California."
-
-To the <span class="smcap">Business Management</span>, including
-subscriptions, address the "New Century
-Corporation, Point Loma, California."</p>
-
-
-<p class="c">MANUSCRIPTS</p>
-
-<p>The Editor cannot undertake to return
-manuscripts; none will be considered unless
-accompanied by the author's name and
-marked with the number of words.
-
-The Editor is responsible only for views
-expressed in unsigned articles.</p></div>
-
-<div class="textcol">
-<p class="c">SUBSCRIPTION</p>
-
-<p>By the year, postpaid, in the United States,
-Canada, Cuba, Mexico, Porto Rico, Hawaii,
-and the Philippines, <span class="smcap">Two Dollars</span>; other
-countries in the Postal Union, <span class="smcap">Two Dollars
-and Fifty Cents</span>, payable in advance;
-single copy, <span class="smcap">Twenty Cents</span>.</p>
-
-
-<p class="c">REMITTANCES</p>
-
-<p>All remittances to the New Century
-Corporation must be made payable to
-"<span class="smcap">Clark Thurston</span>, <i>Manager</i>," Point Loma,
-California.</p></div>
-
-<hr class="dbl" />
-
-
-<div class="center">
-<div class="magic">
-<p class="floatl"><span class="smcap">Vol. I  No. 4</span></p>
-<p class="floatr"><span class="smcap">October 1911</span></p>
-<p class="floatc">CONTENTS</p>
-</div></div>
-
-<hr class="dbl" />
-
-
-
-
-
-
-
-
-<div class="center">
-<table border="0" cellpadding="0" cellspacing="0" summary="">
-<tr><td class="tdl">Scene from <i>The Aroma of Athens</i></td><td class="tdl"></td><td class="tdr"><a href="#f38"><i>Frontispiece</i></a></td></tr>
-<tr><td class="tdl">Karma, Reincarnation, and Immortality</td><td class="tdr">H. T. Edge, <span class="smcap">b. a.</span> (Cantab.)</td><td class="tdr"><a href="#c68">243</a></td></tr>
-<tr><td class="tdlt">Scenes from <i>The Aroma of Athens</i> (<i>illustrations</i>)</td><td class="tdl"></td><td class="tdrb"><a href="#f39">246</a>-<a href="#f40">247</a>, <a href="#f41">254</a>-<a href="#f42">255</a>, <a href="#f51">266</a>-<a href="#f52">267</a></td></tr>
-<tr><td class="tdl">Poetry and Criticism</td><td class="tdr">Kenneth Morris</td><td class="tdr"><a href="#c96">247</a></td></tr>
-<tr><td class="tdl">"The Music of the Spheres"</td><td class="tdr">H. Coryn, <span class="smcap">m. d., m. r. c. s.</span></td><td class="tdr"><a href="#c86">258</a></td></tr>
-<tr><td class="tdl">Does Nirvâna mean Annihilation?</td><td class="tdr">T. H.</td><td class="tdr"><a href="#c90">261</a></td></tr>
-<tr><td class="tdl">Cathedrals in Ancient Crete</td><td class="tdr">A Student</td><td class="tdr"><a href="#c31">262</a></td></tr>
-<tr><td class="tdl">The World of Womanhood</td><td class="tdr">Grace Knoche</td><td class="tdr"><a href="#c127">264</a></td></tr>
-<tr><td class="tdl">"Magnetons," Force and Matter</td><td class="tdr">H. Travers</td><td class="tdr"><a href="#c80">267</a></td></tr>
-<tr><td class="tdl">The Natural History Museum, London (<i>illustrated</i>)</td><td class="tdl"></td><td class="tdrb"><a href="#c89">270</a></td></tr>
-<tr><td class="tdl">Scenes in Geneva and near Champéry, Switzerland (<i>illustrations</i>)</td><td class="tdl"></td><td class="tdrb"><a href="#f44">271</a></td></tr>
-<tr><td class="tdl">Was H. P. Blavatsky a Plagiarist?</td><td class="tdr">H. T. Edge, <span class="smcap">b. a.</span> (Cantab.)</td><td class="tdr"><a href="#c16">271</a></td></tr>
-<tr><td class="tdl">A Farmhouse on the Norfolk Broads, England (<i>illustration</i>)</td><td class="tdl"></td><td class="tdrb"><a href="#f45">274</a></td></tr>
-<tr><td class="tdl">Buckingham Palace, London (<i>illustrated</i>)</td><td class="tdl"></td><td class="tdr"><a href="#c29">275</a></td></tr>
-<tr><td class="tdlt">The Golden Chain of Platonic Succession</td><td class="tdrb">F. S. Darrow, <span class="smcap">a. m., ph. d.</span> (Harv.)</td><td class="tdrb"><a href="#c95">276</a></td></tr>
-<tr><td class="tdl">Classical Cyrene</td><td class="tdr">Ariomardes</td><td class="tdr"><a href="#c41">280</a></td></tr>
-<tr><td class="tdlt">Killarney, Ireland (<i>illustrated</i>)</td><td class="tdrb">F. J. Dick, <span class="smcap">m. inst. c. e., m. inst. c. e. i.</span></td><td class="tdrb"><a href="#c69">282</a></td></tr>
-<tr><td class="tdl">The Vrbas Defile, Bosnia (<i>illustrated</i>)</td><td class="tdr">F. J. B.</td><td class="tdr"><a href="#c124">286</a></td></tr>
-<tr><td class="tdl">Rocking-Stone Pinnacle, Tasmania (<i>illustration</i>)</td><td class="tdl"></td><td class="tdr"><a href="#f48">287</a></td></tr>
-<tr><td class="tdl">Astronomical Notes</td><td class="tdr">C. J. Ryan</td><td class="tdr"><a href="#c10">287</a></td></tr>
-<tr><td class="tdl">St. Paul's Cathedral from Ludgate Hill (<i>illustrated</i>)</td><td class="tdr">Carolus</td><td class="tdr"><a href="#c113">293</a></td></tr>
-<tr><td class="tdl">Who Made the Eucalypts? (<i>illustrated</i>)</td><td class="tdr">Nature-Lover</td><td class="tdr"><a href="#c52">295</a></td></tr>
-<tr><td class="tdl">Australian Marsupials (<i>illustrated</i>)</td><td class="tdr">Nature-Lover</td><td class="tdr"><a href="#c11">296</a></td></tr>
-<tr><td class="tdl">Hoa-Haka-Nana-Ia (<i>illustrated</i>)</td><td class="tdr">P. A. Malpas</td><td class="tdr"><a href="#c63">299</a></td></tr>
-<tr><td class="tdlt">Sun-Life and Earth-Life</td><td class="tdrb">Per Fernholm, <span class="smcap">m. e.</span> (Stockholm)</td><td class="tdrb"><a href="#c114">300</a></td></tr>
-<tr><td class="tdl">The Spade of the Archaeologist</td><td class="tdr">Ariomardes</td><td class="tdr"><a href="#c112">303</a></td></tr>
-<tr><td class="tdl">The Lands now Submerged</td><td class="tdr">Durand Churchill</td><td class="tdr"><a href="#c70">305</a></td></tr>
-<tr><td class="tdl">Scene in Amsterdam. Oil Creek Falls, Alberta, Canada (<i>illustrations</i>)</td><td class="tdl"></td><td class="tdrb"><a href="#f50">306</a>-<a href="#f49">307</a></td></tr>
-<tr><td class="tdl">Book Reviews: <i>Il est ressuscité</i> (Charles Morice)</td><td class="tdr">H. A. Fussell</td><td class="tdr"><a href="#c19">307</a></td></tr>
-</table></div>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_242" id="Page_242">[Pg 242]</a></span></p>
-
-<div class="figcenter" id="f38">
-<img src="images/fig99.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">SCENE FROM "THE AROMA OF ATHENS," AS PRESENTED IN THE GREEK THEATER,<br />
-INTERNATIONAL THEOSOPHICAL HEADQUARTERS, POINT LOMA, CALIFORNIA, APRIL 17, 1911<br />
-PROCLAMATION OF THE PELOPONNESIAN WAR BY MELESIPPOS, THE SPARTAN HERALD</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_243" id="Page_243">[Pg 243]</a></span></p>
-
-
-
-
-<div class="chapter">
-<p class="ph1" id="c68"><span class="smcap">The Theosophical Path</span></p></div>
-
-
-<p class="c bit">KATHERINE TINGLEY, EDITOR</p>
-
-<div class="center">
-<div class="magic">
-<p class="floatl">VOL. I</p>
-<p class="floatr">NO. 4</p>
-<p class="floatc">OCTOBER, 1911</p>
-</div></div>
-
-<blockquote>
-
-<p><span class="smcap">He</span> who thinks himself holier than another, he who has any pride in his
-exemption from vice or folly, he who believes himself wise, or in any way
-superior to his fellow-men, is incapable of discipleship.&mdash;<i>Light on the Path</i></p></blockquote>
-
-
-
-
-<h2>KARMA, REINCARNATION, AND IMMORTALITY:<br />
-by H. T. Edge, <span class="half">B. A. (Cantab.)</span></h2>
-
-<div>
-<img class="drop-capp" src="images/fig120.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">PEOPLE habitually discuss the past and the future of
-the human race with a zeal and interest that clashes
-strangely with their professed views on the subject of
-immortality; for what living interest could we have in
-the drama and prospects of a world if our appearance
-on the stage were actually limited to the term of a single mortal life?
-This constitutes the strongest kind of argument against the conventional
-views, theological or otherwise. It would seem that we are
-really conscious, though in a dim and undefined way, of our immortality&mdash;or,
-rather, of the immortality of our essence. The same conviction
-also arises when we consider the readiness with which people
-will face death, sooner than sacrifice some ideal of love or duty; a
-readiness quite inconsistent with professed beliefs.</p>
-
-<p>While most of that which goes to make up a man has grown together
-during the period since his birth, and will fall asunder again
-when he dies, there is an immortal seed which was before and shall
-be again.</p>
-
-<p>What is needed is to make our philosophy agree with our inner
-convictions, instead of contradicting them. If the consciousness of
-immortality in the young were preserved, and not destroyed by wrong
-teachings, the old would not have to spend so much time and energy
-in trying to solve problems that would never have arisen. We do not
-sufficiently realize what we owe to centuries of theological dogmatism
-and other forms of materialism; and consequently we underestimate
-the effect which would be produced if the rising generations were
-guided on higher, broader, and more generous lines of thought.</p>
-
-<p><span class="pagenum"><a name="Page_244" id="Page_244">[Pg 244]</a></span></p>
-
-<p>Theosophy justly claims that its philosophy enables us to interpret
-our own intuitions. Its teachings do not contradict our innate conviction
-of the justice of universal law. Theosophy may be called a
-science, inasmuch as it interprets nature, studying the effects and unraveling
-their causes, finding explanations that will account for the
-facts. It might also be called rationalism, since it imposes no dogmas
-but points out facts. But both science and reason must be understood
-in a vastly wider sense than the conventional one. Nature is not limited
-to her external manifestations; for the body is but the vesture of
-the soul within&mdash;whether in man or in the earth. Nor can the function
-of science be limited to physics.</p>
-
-<p>The justice and harmony of a human life cannot be discerned if we
-regard that life separately&mdash;apart from its sequel and apart from that
-of which it is the sequel. This circumstance accounts for most of the
-strivings and strainings to reconcile faith with experience and to find
-a place for God in philosophy. But the idea of Reincarnation is so unfamiliar
-to Western culture and habits of thought that reasonable as
-it is it will take some time to win its appeal. The process of familiarizing
-this truth is rendered slower by the fact that much nonsense is
-talked about it, and reasonable inquirers thereby warned off. Yet it
-is possible to speak of Reincarnation in a sane and serious way.</p>
-
-<p>What people most often forget is to distinguish properly between
-that which survives and that which does not, and this may lead them
-to expect proofs of a kind that cannot logically be demanded. They
-also confound memory with recollection, assuming, quite illogically,
-that where there is no recollection there can be no memory. But it is
-conceivable that memories may be stored up beyond our present reach,
-and yet be accessible to stronger efforts which we may be able to make
-at some future time. It may be true that we do not <i>recollect</i> our past
-lives, but we are not warranted in inferring that the memory is obliterated
-or that there never was any such record made. The recollection
-of past lives is a question of memory training; but it is probably unnecessary
-to say that anyone who should venture on such a task in the
-expectation of achieving speedy results by his own unaided efforts
-would be liable to disappointment and delusion. For this attainment
-lies a long way ahead of us on the Path.</p>
-
-<p>If people were habituated from birth to regard their present life as
-only one of a series, a great benefit would accrue. The fear of death
-would disappear; in time it might come to be looked upon as a mere<span class="pagenum"><a name="Page_245" id="Page_245">[Pg 245]</a></span>
-incident. The haste to achieve disproportionate material prosperity
-would be seen to be needless. There could never be any ground for the
-philosophy, "Let us eat, drink, and be merry; for tomorrow we die!"
-But, more important still, confidence and courage would be restored.
-It would never be too late to mend; the oldest man might begin a new
-study or enterprise. Things left undone in this life could confidently
-be left for completion in the future. Failings not entirely overcome
-would be left behind, and a clean start would be in prospect. We do
-indeed already act as though we believed in Reincarnation; for old
-men begin new studies, and in many other ways people behave as
-though they were not going to die for good. Our intuitions are better
-than our philosophy; they tell us true, but we give them the lie; hence
-we marvel at our "inconsistency" or say that "God moves in a mysterious
-way," when it is ourselves who are moving in a mysterious way,
-our wonders to perform. How much more reasonable it would be, if
-we could give up these dogmas and mold our philosophy into harmony
-with our inner perceptions. And, speaking of dogmas, be it remembered
-that there are dogmas and dogmas; and one of the latter is that
-nothing is true unless it can be shown to follow from certain arbitrary
-rules of reason.</p>
-
-<p>Another mistake made in thinking of immortality consists in regarding
-it merely in relation to time. Yet the Soul exists all the time;
-and while the personality is living its temporal life, the Soul, free from
-the limitations of time and sense, is living its eternal life. Hence we
-may truly be said to be experiencing immortality while in the flesh;
-and though we but faintly realize it, we do so in different degrees,
-some people more than others.</p>
-
-<p>A useful comparison is that between death and sleep, between a
-lifetime and a day. During the period of a day we pass through successive
-phases similar to youth, maturity, and old age. At night we
-cheerfully lay down our work, confident that we shall resume it. Each
-day is determined to a large extent by preceding days, and is in its
-turn the parent of following days. In every day our free initiative
-works amid conditions imposed by our actions on preceding days, and
-here we find an analogy with the workings of the law of Karma during
-a lifetime. If we but regard a lifetime as a longer day, the analogy
-will clear up many difficulties.</p>
-
-<p>Continuing this analogy further, we find that as regards the successive
-days of our lifetime, our mind is conscious of them all; in fact<span class="pagenum"><a name="Page_246" id="Page_246">[Pg 246]</a></span>
-our mind is in the same position with regard to the days as the Higher
-Mind is with regard to the successive lives. Knowing this, we do not
-make the mistake of scolding Providence for conditions which we
-know we have created ourselves. The only difference, in the case of
-a lifetime, is that we are not yet cognizant of the continuity of our
-existence, and find ourselves in circumstances whose origin we have
-forgotten. Yet these circumstances are the logical consequence of
-past actions. The opportunities we enjoy and the drawbacks under
-which we suffer were made by ourselves.</p>
-
-<p>It is maintained by Theosophists that the doctrines of Karma and
-Reincarnation are perfectly adaptable to ordinary life; that they are
-not mere theories such as a scholar might amuse himself with; that
-they represent actual facts and constitute an interpretation&mdash;indeed
-the only logical interpretation&mdash;of things as they are. It may be
-regarded as certain that these tenets will eventually become generally
-adopted; there is great vitality behind them, and the human mind is
-at present in a fluid condition, during which it is rapidly assimilating
-new ideas. The future may be forecast by a comparison of present
-ideas with those of a few years ago. The important thing is to provide
-that the pure teachings, and not any absurd travesty of them,
-shall prevail.</p>
-
-<p>It is a solemn and oft-repeated truth that no real reform in human
-circumstances can be made unless the characters of the people are
-reformed. And how can these be reformed so long as there is such a
-chaos of beliefs and non-beliefs, theological dogmas that teach us to
-fear ourselves, so-called "scientific" theories that magnify our animal
-nature and animal heredity? What is needed is views of life based
-upon common sense, views which dignify man and inspire him with
-self-confidence of the right kind. The Theosophical teachings as to
-Karma, Reincarnation, and the sevenfold nature of man can achieve
-this; but they need to be seriously studied, and above all made the
-basis of action. Theosophist is who Theosophy does.</p>
-
-<hr class="full" />
-
-<div class="figcenter" id="f39">
-<img src="images/fig100.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE CROWNING OF HOMER<br />
-A TABLEAU PRESENTED IN THE GREEK THEATER, INTERNATIONAL THEOSOPHICAL HEADQUARTERS<br />
-ON APRIL 17, 1911, IN THE GREEK PLAY "THE AROMA OF ATHENS"</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f40">
-<img src="images/fig101.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">IRIS ADVISING PRIAM TO RANSOM HEKTOR'S BODY<br />
-ANOTHER TABLEAU PRESENTED IN "THE AROMA OF ATHENS"</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig102.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">CHILDREN'S SCENE IN "THE AROMA OF ATHENS"</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig103.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ANOTHER CHILDREN'S SCENE IN "THE AROMA OF ATHENS"</p>
-</div>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_247" id="Page_247">[Pg 247]</a></span></p>
-
-<div class="chapter">
-<h2 id="c96">POETRY AND CRITICISM: by Kenneth Morris</h2>
-</div>
-
-
-
-
-<p class="c">I</p>
-
-<div>
-<img class="drop-capp7" src="images/fig104.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">MATTHEW ARNOLD will have it that the function of
-Poetry is the Criticism of Life; and the work of a
-poet will be important, according to him, only in so
-far as it throws light on human life and character.
-But in the work of all poets there is a kind of cream
-that may be skimmed off (<i>provided that there is a cream</i>, and that it
-was not all sky-blue wretchedness from the first); and when it has
-been so skimmed, one may say that the poetry is the cream, and the
-criticism of life the skim-milk. "Such and such a lyric, by so and so,"
-says your poet or poetry-lover, "is of equal value with Hamlet or
-the Odyssey, all three being absolute in their beauty." "Gammon!"
-says your man of the world in letters; "there is the criticism of life
-to be thought of. How shall ten lines be equal to ten thousand?"
-Which is right? The second will get all the votes; which is no great
-argument, perhaps. The epic took longer in the writing; but one
-never knows what may lie behind the lyric. The didactic or philosophic
-poem, the work full of this criticism, will influence the thought
-of the world; and if thinking is to be the judge, it will win unquestionably.
-But the lyric will be singing itself through thousands of
-minds, in the sunshine, in the mines, over the washtub, heaven knows
-where: without noise, it will shed its brightness through a million
-eyes, its sweetness on a million tempers, its clearness and magic on
-a million imaginations. To the writer of the most perfect lyric, I
-am not sure that we do not owe as much gratitude as to the writer
-of the greatest epic or drama: I am almost positive that we owe him
-more than to the best writer of criticism of life; though it be a
-dozen lines against a dozen volumes.</p>
-
-<p>Most of the English-writing poets have been also, and many of
-them mainly, philosophers; writing their thought in verse form, and
-perhaps sprinkling it from the spice-box of pure poetry, and perhaps
-not. Often and often we find stories or philosophic disquisitions in
-verse, that might have been told as well in prose; although it has
-been said rather wisely that nothing should have verse form that
-could be told honorably without metre. There is a class of idea that
-journeys leisurely and step by step through the mind; this should
-be reserved for prose. There are other classes that have the sweep
-and charge of cavalry, and you build epics and all heroic poetry of<span class="pagenum"><a name="Page_248" id="Page_248">[Pg 248]</a></span>
-them; others that soar singing like the skylark, or that wander from
-bloom to bloom droning out a magical and honey-laden monody,
-secrets of a learning incomprehensible to the minds of men. These
-will be the right stuff for your pure lyrics, these bees and birds in
-the golden regions west of thought. Their revelations are more
-esoteric than philosophy; they home to deeper places.</p>
-
-<p>But one cannot deal with all poetry or all life in one article; and
-it is the intention here to consider narrative poetry alone. Narrative
-poetry, when it is anything more than a ballad, is epic: and epic is
-heroic poetry; not by any convention, I believe, but in accordance
-with deep-seated law. There is room for nothing personal or limited
-here; for no dissection of personal characteristics, no consideration
-or criticism of problems of exterior life. Those things all belong to
-prose; poetry proclaims the actions and perceptions of the soul.
-Heroic or epic poetry tells of the soul as hero, warrior, redeemer;
-as Sigurd going out against Fafnir, Arthur ferried in a dark barge
-to The Island of the Apples; as Satan unconquered in the lake of
-flame; as Christ on Golgotha, or Prometheus on Caucasus. It has
-to show forth the glory, the indomitableness, the magnanimity of the
-soul, dwelling in those lofty regions and letting who will come to it
-for general strength and inspiration. It is the Mountain; it will not
-descend from itself for any Mohammed. For this reason is its aloofness,
-its tendency to concern itself with periods <i>apparently</i> in the far
-past, but really in the eternal. That atmosphere all narrative poetry
-must retain, under penalty of sinking into berhymed or bemetred
-prose; or into the ballad&mdash;which, indeed, can be good, at its best,
-but not supremely good. Yet how many stories there are, beautifully
-written in verse, which are neither epic in spirit nor ballad in form;
-which are, if the truth should be told, novels strayed from their
-proper fold of prose, valley wanderers by no means at home on the
-mountain.</p>
-
-<p>One thinks, for example, of such a work as Mrs. Browning's
-<i>Aurora Leigh</i>. If she had only written it in prose! With that faultlessness
-of expression, that delicate insight and unerring justness of
-criticism which mark it, it would have become a classic; we should
-have said, "Why, this is a prose poem, a literary treasure among
-novels." But being in verse, it remains, however beautiful, only
-versified prose; and it is to be feared that we neglect it; to be feared,
-but hardly to be wondered at. If she had only written it in prose!</p>
-
-<p><span class="pagenum"><a name="Page_249" id="Page_249">[Pg 249]</a></span></p>
-
-<p>Or one thinks of nearly all Tennyson's narrative poetry. The aim,
-one feels, was nearly always criticism of life, the life of all these
-myriads of personalities; not poetry, which is the illumination of
-the hidden life of the soul. It was for this reason that <i>Idylls of the
-King</i>, although flaming up here and there with such poetry as has
-not been excelled in any known literature, perhaps&mdash;yet fails as a
-whole to be a great poem. The Nineteenth Century was too insistent,
-and the troubles and problems of the day. Milton, dealing with matters
-beyond the crystalline and the brink of time, achieved the epic;
-but even Milton, coming down to Eden, heaven, and the familiar
-things of dogmatic theology, attained only to be ... Well, well, all
-honor to him; he deserves that all that should be lost and forgotten.
-Poetry and personality cannot be blended; they are a veritable God
-and Mammon.</p>
-
-<p>Then there are those charming stories of Tennyson's: <i>Dora</i>,
-<i>Enoch Arden</i>, <i>Almer's Field</i>, <i>The Princess</i>. He dignified them all
-with his own high gift of style; stamped on every line his own noble
-and melodious manner; adorned them all richly, and with consummate
-taste, with the best color of English rural life. Yet they remain
-essentially of the nature of prose; and we should not have been lured
-into thinking them poetry, but for the wonderful genius with which
-Tennyson handled them. The matter is the matter of the novel; and
-the style&mdash;what a wonderful style it is!&mdash;is rather the polished style
-that reflects light, the style of prose, than the white-hot luminosity
-of the genuine epic.</p>
-
-<p>Let us take, for example, <i>The Princess</i>, perhaps the most romantic
-and beautiful of this series, the one it takes the greatest temerity
-to speak of as not really poetic. Its aim is to throw light on, or to
-consider, or discuss, a certain present-day problem, that of the
-"emancipation of women"; and who shall say that that might not
-be done in prose? Is poetry to throw no light on our modern problems,
-or on contemporary problems, then? Turn to your Milton for
-an answer:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Dare ye for this adjure the civil sword</div>
-<div class="i6">To force our consciences that Christ set free,</div>
-<div class="i6">And ride us with a classic hierarchy</div>
-<div class="i0">Taught ye by mere A. S. and Rutherford?</div>
-<div class="i0">Men whose life, learning, faith, and pure intent</div>
-<span class="pagenum"><a name="Page_250" id="Page_250">[Pg 250]</a></span><div class="i6">Would have been held in high esteem with Paul</div>
-<div class="i2">Must now be named and printed heretics</div>
-<div class="i0">By shallow Edwards and Scotch What-d'ye-call!</div>
-<div class="i2">But we do hope to find out all your tricks.</div>
-</div>
-</div>
-</div>
-
-<p>Poetry? By heaven, yes! And on a contemporary problem?
-Look at the title of it: "On the New Forcers of Conscience under
-the Long Parliament"; and the date given, too; 1646. But does
-he discuss? Does he consider? Indeed he does not. He flames forth
-from the standpoint of the soul; he is still God's Warrior, and you
-dare not mention truce to him. So those prosaic names, that "mere
-A. S. and Rutherford," "shallow Edwards," and above all the ridiculous
-"Scotch What-d'ye-call," become flaming and terrible poetic
-utterances on his lips; he blasts with them the fools that dare stand
-up against the liberty and supremacy of the soul. But suppose, instead
-of this terse, burning sonnet so entirely free from the atmosphere
-of argumentation, he had written a long story designed to
-thrash the matter out from the standpoint of pure reason? Some one
-might do so; and the work might be one of great value; but it would
-not be poetic; it could not be Miltonic; it would be a novel with a
-purpose, not an epic poem.</p>
-
-<p>There are problems and problems; those which poetry may specifically
-handle, are, I think, the same yesterday, today and forever.
-Who is to hinder her handling what problems she likes; will you set
-down rules for her? Heaven forbid! it were more profitable to build
-a fence about the cuckoo. But the fact remains that she will touch
-these, and will not touch those others. Charm you never so wisely,
-she will not come from her own ground. For all your birdlime of
-earnestness, of enthusiasm, of excellent purpose, it is some masquerading
-jackdaw you will have captured, not the Bird of Paradise;
-unless it is the trees of Paradise you have limed. Poetry hardly
-deals with any historic period, old or new; she leaves those to the
-historians, and has a period of her own, which is eternal. What
-then, you say, of those "New Forcers of Conscience in the Long
-Parliament?" This! that that parliament is so long that it has been
-sitting any time this two thousand years, and is sitting now, in all
-our towns and villages. "New Presbyter is but old Priest writ large";
-A. S. and Rutherford, Shallow Edwards and Scotch What-d'ye-call&mdash;they
-all preach in a thousand pulpits every Sunday. For they are
-prototypal figures, and plot and persecute wherever there is bigotry
-or ecclesiastical dominance. Against them, and, so far as one has<span class="pagenum"><a name="Page_251" id="Page_251">[Pg 251]</a></span>
-been able to discover, against them <i>only</i>, does poetry ever come forth
-armed, enangered, utterly ruthless. It is she that has pity and pardon
-for the Magdalene and the publican; but a whip of bitter small chords
-for those that have made her Father's house into a den of thieves.
-Do you doubt it? Then find some passage where anger is expressed,
-not in rhetoric, not in mere fustian bombast, but with the sublime
-music and undertone, the ring of genuine poetry; perhaps an anger
-without mercy, a declaration of utter war; and see whether it is not
-directed <i>always</i> against this same ecclesiasticism.</p>
-
-<p>But we set out to discuss the epic; and here we have wandered off
-to consider a sonnet with particular gusto; a grave digression, surely?
-I think not. You shall not judge a poem's right to the epic name by
-its length. This little sonnet is an epic too, with Milton on Pegasus
-for hero; and A. S., Rutherford, Edwards, and What-d'ye-call for
-four-headed Chimaera. I think the very archaeus of the epic is the
-eternal battle of the world; and that all epics have their root in that,
-and are great and regal in proportion to their nearness, inwardly and
-spiritually speaking, to it. Tennyson knew it when he set out to
-write in his <i>Idylls of the King</i> a record of the Soul at war with sense;
-only perhaps he knew it too personally and consciously; and lost the
-grand epic symbolism in his quest after actual <i>criticism</i> of life.</p>
-
-
-<p class="c">II</p>
-
-<p>But to return to <i>The Princess</i>. Here, the objective is not to set
-forth eternal verity, but to discuss, perhaps throw light on, a problem
-of our own day; a social, in a sense, rather than a spiritual problem.
-What figure can stand for the battling soul, and what for the principle
-of evil? There are epic places in the <i>Idylls of the King</i>, where
-this symbolism stands forth majestically, and style and glory correspond.
-We have the story of that "last, dim battle in the west" and
-the passing of Arthur thereafter; clean, antique, touched with the
-infinite and with eternity; therein, if you will, is the epic atmosphere.
-But here it is the benevolent, thoughtful Tennyson that is speaking,
-troubled by the evils that he sees around him; not Tennyson the great
-Bard on fire with ultimate and secret truth. You see, there was the
-duality there; and both sides of it are honorable, to be revered and
-loved. If criticism has a work to perform in discriminating between
-the two, she does no dishonor to the thinker in separating him from
-the poet. We have to ask what there is in this work, <i>The Princess</i>,
-that might entitle it to be considered poetry, in the highest sense.</p>
-
-<p><span class="pagenum"><a name="Page_252" id="Page_252">[Pg 252]</a></span></p>
-
-<p>The style? Style is there, undoubtedly. Every line has been
-molded, heightened, shaped, polished, chiseled. But let us compare
-it with the style of poetry, and we shall see the difference. Here is
-one of the most fiery passages; one in which you can feel that the
-invitation was to the supreme, super-personal compassion to enter in:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">"O brother, you have known the pangs we felt,</div>
-<div class="i0">What heats of indignation when we heard</div>
-<div class="i0">Of those that iron-cramp'd their women's feet;</div>
-<div class="i0">Of lands in which at the altar the poor bride</div>
-<div class="i0">Gives her harsh groom for bridal-gift a scourge;</div>
-<div class="i0">Of living hearts that crack within the fire</div>
-<div class="i0">Where smoulder their dead despots; and of those&mdash;</div>
-<div class="i0">Mothers&mdash;that, all prophetic pity, fling</div>
-<div class="i0">Their pretty maids in the running flood, and swoops</div>
-<div class="i0">The vulture, beak and talon, at the heart</div>
-<div class="i0">Made for all noble motion; and I saw</div>
-<div class="i0">That equal baseness lived in sleeker times</div>
-<div class="i0">With smoother men: the old leaven leaven'd all:</div>
-<div class="i0">Millions of throats would bawl for civil rights,</div>
-<div class="i0">No woman named: therefore I set my face</div>
-<div class="i0">Against all men, and lived but for mine own.</div>
-<div class="i0">Far from all men I built a fold for them."</div>
-</div>
-</div>
-</div>
-
-<p>So speaks the princess of the story; profusely, if with great dignity;
-bitterly, but argumentatively: it is a heightened, an exalted prose
-style; but it has not taken that leap into infinity which is the mark
-of the poetic grand manner. For a contrast, consider this; the work
-of another Victorian bard; one not greater than Tennyson, but here
-with his poet's blue mantle upon him, robed with the infinite. He,
-too, is smitten with compassion for certain women; and the flame
-leaps up from the blow in this wise:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Here, down between the dusty trees,</div>
-<div class="i6">At this lank edge of haggard wood,</div>
-<div class="i0">Women with labour-loosened knees,</div>
-<div class="i6">With gaunt backs bowed by servitude,</div>
-<div class="i0">Stop, shift their loads, and pray, and fare</div>
-<div class="i0">Forth with souls easier for the prayer.</div>
-</div>
-</div>
-</div>
-
-<p class="c"> * * * * * </p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">God of this grievous people, wrought</div>
-<div class="i6">After the likeness of their race,</div>
-<div class="i0">By faces like thine own besought,</div>
-<div class="i6">Thine own blind helpless eyeless face,</div>
-<div class="i0">I too, that have nor tongue nor knee</div>
-<div class="i0">For prayer, I have a word to thee.</div>
-</div><div class="stanza">
-<span class="pagenum"><a name="Page_253" id="Page_253">[Pg 253]</a></span>
-<div class="i0">It was for this then, that thy speech</div>
-<div class="i6">Was blown about the world in flame,</div>
-<div class="i0">And men's souls shot up out of reach</div>
-<div class="i6">Of fear or lust or thwarting shame&mdash;</div>
-<div class="i0">That thy faith over souls should pass</div>
-<div class="i0">As sea-winds burning the young grass?</div>
-</div><div class="stanza">
-<div class="i0">It was for this, that prayers like these</div>
-<div class="i6">Should spend themselves about thy feet.</div>
-<div class="i0">And with hard overlaboured knees</div>
-<div class="i6">Kneeling, these slaves of men should beat</div>
-<div class="i0">Bosoms too lean to suckle sons,</div>
-<div class="i0">And fruitless as their orisons?</div>
-</div>
-</div>
-</div>
-
-<p>It is the first and the last verses quoted that count; and I think
-much might be learned from a careful comparison of them with the
-passage from <i>The Princess</i>. Tennyson has made a catalog, in the
-manner of prose, of the sorrows of women; his mind traveling with
-passion, but with a certain artistic, conscious discrimination, from
-China, India, Arabia, to the hustings of Victorian England (for it is
-that, in reality). The style of prose we say; well, the style of
-rhetoric: picture by picture has been chosen with a view to make the
-case strong, to impress who should hear it. "Ida's answer ... Oration-like,"
-says Tennyson, knowing well what he was writing. Swinburne,
-in the supreme manner of poetry, has burned upon our vision
-that solemn, terrible picture, bare, unornate, unforgetable, of the
-women at the wayside crucifix; "slaves of men" beating "bosoms
-too lean to suckle sons": and with the picture there is that impression
-of augustness, that sense as of the presence of a great avenging angel,
-or perhaps, of the majesty of the Law. The attitude of the Princess
-Ida towards the evils that she condemns, is one of personal protest;
-she dwells on the same plane as they do, albeit in the brighter regions
-of it; she is a human personality, and speaks with a human and quite
-personal voice. But the anger of Swinburne here, the condemnation
-that he deals out, is not personal: the words are such as might be
-spoken by a god from his throne. They come from a loftier place
-than the thing condemned occupies, as though they were a sentence
-passed from the tribunal against whose decrees there is no appeal.
-So they are indeed. For this is Poetry, which is the voice of the
-Soul; and the Soul is deific, sovereign, aloof; and it does look down
-and pass sentence on the things of this world&mdash;a sentence damnatory<span class="pagenum"><a name="Page_254" id="Page_254">[Pg 254]</a></span>
-or compassionate, but based on the evidence of direct vision and
-certitude, never on argument and the weighing up of pros and cons.</p>
-
-<p>Look at those last lines again; with what sure intensity the
-whole tragedy is revealed! Compassion, in her own manner loftily
-<i>disdainful</i>, we might almost say, is suddenly focused; nine-tenths
-of the story are left untold, but the one-tenth that remains has the
-whole cry, the whole tragedy in it of a world blighted by lies: it is
-"dowered with the hate of hate, the scorn of scorn," and, <i>mirabile
-dictu</i>, with the "love of love," or compassion, in a breath.</p>
-
-<p>We get that same strange glorious blending of compassion and
-scorn&mdash;pride or scorn, one does not know what to call it; it is
-neither of those things in reality, but rather the native accent of
-divinity in the voice of the soul&mdash;we hear that same majestic blending
-of compassion and haughtiness pre-eminently in a line from the
-<i>Purgatorio</i> which Arnold justly gives as one of the most perfect
-examples of the Grand Manner of poetry, the highest style than can
-be impressed on written or chanted words; the line: <i>Che drizza voi
-che il mondo fece torti</i>, "Which straightens you whom the world
-made crooked." We see here, I think, as in the passage from Swinburne,
-the same impatience of words and details; the same godlike
-aloofness; the same pity too compressed, too burning and intense,
-to reveal itself fully or tenderly: the feeling has passed beyond the
-limits of the power of tenderness, we might say, to be tender: it is
-such a super-passional passion of tenderness, suppressed, governed,
-boiling, that it must be stern, swift, momentary&mdash;or nothing. Is it
-not the very naked voice of the august divinity hidden within us?&mdash;the
-greatest fashion that can be burned and infused into the brute
-stuff of language; because ringing with the dominance of that hidden
-Master? It bears the mark of compassion, because compassion is the
-inevitable attitude of the soul outward from itself; and it bears the
-stamp of sublime titanism&mdash;that thing that would be scorn, were it
-bitter and hostile, and that would be mere majesty, might it remain
-passive and in repose&mdash;because the soul is a god, and knows itself
-to be a god, and breathes out the atmosphere of godhood. Here it is
-in Milton, again:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i10">His form had not yet lost</div>
-<div class="i0">All her original brightness, nor appeared</div>
-<div class="i0">Less than archangel ruined:</div>
-</div>
-</div>
-</div>
-
-<p><span class="pagenum"><a name="Page_255" id="Page_255">[Pg 255]</a></span></p>
-
-<p>and of course, it is Milton and Dante who are the supreme masters
-in modern literature of the Grand Manner; as poets, the greatest of
-the poets.</p>
-
-<hr class="full" />
-
-<div class="figcenter" id="f41">
-<img src="images/fig105.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PHEIDIAS, EURIPIDES, AND ARISTON<br />
-GROUP IN "THE AROMA OF ATHENS"</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f42">
-<img src="images/fig106.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">KRITON, THUKYDIDES, PHEIDIAS, ARISTON, AND HIPPONIKOS<br />
-(READING FROM LEFT TO RIGHT)<br />
-"THE AROMA OF ATHENS"</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig107.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">HIPPARETE, PERIKTIONE, POTONE, ASPASIA, AGATHOKLEIA, DIOTIMA, DEINOMACHE,<br />
-AND MYRTO (READING FROM LEFT TO RIGHT)<br />
-"THE AROMA OF ATHENS"</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig108.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">DIOTIMA, PERIKLES, AND ASPASIA, SEATED<br />
-"THE AROMA OF ATHENS"</p>
-</div>
-
-<hr class="full" />
-
-<p>Now it will be said that there is compassion in the passage quoted
-from <i>The Princess</i>; and undoubtedly there is; but is not the effort
-all to manifest it, to make it plain to every one that it is there, to lead
-it from picture to picture that will feed and excite it? We may say
-that it is a voice from below upward, an inspiration; it has the style
-and atmosphere of a great endeavor of the personal self towards the
-soul: whereas in the other cases, it is the comment and utterance of
-the soul itself. <i>There</i>, there is no effort to manifest compassion;
-the effort is all to suppress and control it. The effort is like the metal
-walls of a bomb, without which the explosive would only fizzle and
-waste. The poet&mdash;Swinburne, Milton, or Dante&mdash;had no doubt of
-his dynamite; it was too mighty, too awesome a thing; all he must
-do is to make the bomb walls strong, strong, strong. So, in reading,
-we get the effect, and are blown up&mdash;to the altitudes of consciousness.
-Tennyson, being also a poet, and therefore knowing the nature
-of dynamite; but writing here, not poetry, but mere criticism of life
-in the guise of poetry, puts what he can, out of his memory, of dynamite
-into his work: infuses what he may of the atmosphere of compassion
-into it. Swinburne and Dante and Milton have a Niagara to
-deal with, and they must make the channel of it as small as they may;
-they must dam it as well as they can, or heaven knows where they
-and the world would be swept to&mdash;mere incoherence and blind fury
-perhaps, or silence. Tennyson (in this case) has to deal with an
-irrigation scheme, and must make his channels as wide and deep as
-he can, and coax the waters of the world into them. Then, too, see
-how he deals with that other quality. He knew well enough that it is
-integral in the Grand Manner of Poetry, and he will weave it in here,
-if he may. So we have:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Far from all men I built a fold for them:</div>
-</div>
-</div>
-</div>
-
-<p class="c p0"> * * * * * </p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">And prospered; till a <i>rout of saucy boys</i></div>
-<div class="i0"><i>Brake on us at our books</i>.</div>
-</div>
-</div>
-</div>
-
-<p>There is no doubt what quality that is; scorn, indignation, separateness,
-bitterness, hostility. It is a personal imitation of loftiness,
-the compassionate element has quite vanished from it; there is all
-the difference in the world between it and the fierce pity of&mdash;</p>
-<p><span class="pagenum"><a name="Page_256" id="Page_256">[Pg 256]</a></span></p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i12">these slaves of men should beat</div>
-<div class="i0">Bosoms too lean to suckle sons,</div>
-<div class="i0">And fruitless as their orisons:</div>
-</div>
-</div>
-</div>
-
-<p>or the sudden stern mercy implied in&mdash;</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i13">la Montagna</div>
-<div class="i0">Che drizza voi che il mondo fece torti:</div>
-</div>
-</div>
-</div>
-
-<p>or the serene, august luminance of compassion shining through&mdash;</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i12">His form had not yet lost</div>
-<div class="i0">All her original brightness.</div>
-</div>
-</div>
-</div>
-
-<p>Or, since the compassion is out of it, we might compare it with
-those many lines from Milton that convey only the sense of the grandeur,
-without the compassion, of the soul; lines such as these:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">An old and haughty nation, proud in arms;</div>
-</div>
-</div>
-</div>
-
-<p>or:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Standing on earth, not rapt above the pole,</div>
-<div class="i0">More safe I sing with mortal voice, <i>unchanged</i></div>
-<div class="i0">To hoarse or mute, <i>though fallen on evil days,</i></div>
-<div class="i0"><i>On evil days though fallen, and evil tongues,</i></div>
-<div class="i0"><i>In darkness, and with dangers compassed round</i>;</div>
-</div>
-</div>
-</div>
-
-<p>or:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Let such bethink them, if the sleepy drench</div>
-<div class="i0">Of that forgetful lake benumb not still,</div>
-<div class="i0"><i>That in our proper motion we ascend</i></div>
-<div class="i0"><i>Up to our native seat; descent and fall</i></div>
-<div class="i0"><i>To us are adverse</i>:</div>
-</div>
-</div>
-</div>
-
-<p>&mdash;these speak of the majesty of the soul; but the other only of the
-bitterness of the personality.</p>
-
-<p>But you will say, Tennyson was putting words into the mouth of
-a very human, limited personality; and so the piece is more artistic
-as it is, and would be inappropriate otherwise. These are the words
-she actually would have said. True. The personality does speak in
-prose. Prose is the language of personality; and no doubt it was
-first invented when first the souls rayed out personalities from themselves;
-no doubt poetry is the older, as it is the more august. So
-the style used in <i>The Princess</i> is suitable, well-chosen, artistic; it
-fits the subject admirably; which proves that the subject is essentially
-a prose one. For prose&mdash;history, philosophy, criticism&mdash;examines
-and criticises life from without; but poetry illumines it from within.
-Prose considers and passes judgment on the external, the seeming,<span class="pagenum"><a name="Page_257" id="Page_257">[Pg 257]</a></span>
-the current: Poetry dwells within the holy of holies and her whole
-burden is the story of the Soul.</p>
-
-<p>If she looks outward at all&mdash;and she does that too, at times&mdash;it
-is from her own standpoint, and in the eternal manner. She does
-not then criticise; her tones do not mince nor falter. The bardic
-schools had a law, that the office of the Bard was solely to extol what
-was noble; there were other orders, not sacred like the bardic, whose
-business was to satirize or to amuse. One can see that such a law
-must have come from a time when that one force which, as was said
-above, alone can move poetry to anger absolute, was not in evidence:
-for, except that they must fight that force, that old law holds for
-the bards now. So poetry, looking down into this world, criticises
-no one and nothing. She exalts whom she will; she mantles humanity
-with godhood: and whom she will&mdash;the antihumanists, the plotters
-against the freedom and beauty of the soul&mdash;she thunders upon.</p>
-
-<p>Swinburne, looking at the roadside crucifix ghastly in its deification
-of decay and death, criticises <i>that</i>&mdash;nay, scourges the idea it
-symbolizes, the soul-fettering dogmatism; pours on it the hate of
-hate, the scorn of scorn, if you like&mdash;but it is because the awful
-vision of the real Crucified burns up before him; the tragedy of the
-ages, the enslaved, thwarted, hindered, persecuted <i>Soul of Man</i>.
-Dante beholds the severe mercy of the Great Law, "that straightens
-us, whom the world has made crooked." Milton, vainly endeavoring
-to be orthodox, to write within the limits of the dogmas, justifying
-the ways of his strange deity, and holding up Satan for our
-abhorrence, gives way to the great spirit of the Poet within him time
-and again; and shows, time and again, the sublime pathos of the
-Soul, Unchanged, though fallen on evil days. Nay, but they do not
-tell of these things; they make them live; they are revelations shown
-before us; so that our own eyes have seen, and the universe has
-undergone transfiguration, and ourselves. For Poetry is no little
-thing, no mere refinement. It is magic; it is the life of the Gods;
-it is the secret and spiritual nature of things. Without it, this Universe
-like a rotten bough, would break off from the Tree of Life.
-Without it, there would be no Tree of Life. It is the living sap,
-the greenness, the subtle vigor, and the beauty of the Tree.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_258" id="Page_258">[Pg 258]</a></span></p>
-
-<div class="chapter">
-<h2 id="c86">"THE MUSIC OF THE SPHERES":<br />
-by H. Coryn, <span class="half">M. D., M. R. C. S.</span></h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig121.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">HEGEL, commenting upon the Pythagorean doctrine of number
-as the basis of all things says:</p>
-
-<blockquote>
-
-<p>Numbers have been much used as the expression of ideas. This,
-on one side, has a look of depth. For, that another meaning is implied
-in them than they immediately present, is seen at once; but
-how much is implied in them is known neither to him who proposes, nor by him
-who tries to understand.... The more obscure the thoughts, the deeper they
-seem; the thing is, that what is most essential, but also what is hardest, namely,
-the expression of one's self in definite notions&mdash;is precisely what the proposer
-spares himself.</p></blockquote>
-
-<p>Upon which Stirling remarks:</p>
-
-<blockquote>
-
-<p>But the curious point is that Hegel himself adopts this very numerical symbolism,
-so far as it suits <i>the system</i>! It is only, indeed, when that agreement
-fails, that the agreement of Hegel fails also. The moment it does fail, however,
-his impatience breaks out. The one, the two, the three, he contentedly, even
-warmly and admiringly accepts, nay, "as far as five," he says, "there may well
-be something like a thought in numbers, <i>but</i> on from six there are simply arbitrary
-determinations!"</p></blockquote>
-
-<p>Especially, said Hegel, there is meaning in <i>three</i>, the Trinity.
-The Trinity is only unintelligible when considered as three separate
-units; its divine meaning appears when we take it as a whole.</p>
-
-<blockquote>
-
-<p>It would be a strange thing if there were no sense in what for two thousand
-years has been the holiest Christian idea.</p></blockquote>
-
-<p>It would be stranger if one of the profoundest thinkers that ever
-lived, a teacher whose grandeur of character made him almost an
-object of worship to his pupils, had selected his symbols to "spare
-himself" the labor of clear conception (or had let them conceal from
-himself the confusion of his own thought). According to Hegel we
-must respectfully see philosophy in the Christian Trinity; in the
-Pythagorean Dekad, none.</p>
-
-<p>Pythagoras wrote nothing. And his teaching was esoteric, delivered
-under pledge of secrecy. The essence of the echoes that reach
-us amounts to this: that numbers and ratio are the soul of things;
-that the soul itself is a number and a harmony.</p>
-
-<p>Is there any possible reading of this from which it might appear
-profoundly true and illuminating?</p>
-
-<p>We sometimes estimate savage intelligence by the power of count<span class="pagenum"><a name="Page_259" id="Page_259">[Pg 259]</a></span>ing,
-of adding units. From one point of view the power does not
-seem to go very far with ourselves. We cannot in one act of perception
-count more than a very few dots irregularly placed on a sheet
-of paper. If more than that few they must have some arrangement.
-Nine must be perhaps in three threes, twelve in four threes or three
-fours. But even before twenty is reached, no arrangement will permit
-one act of perception to accomplish the numbering. There is
-merely a considerable number, and actual unitary counting&mdash;of units
-or groups&mdash;is necessary to know how large it is.</p>
-
-<p>But now let there be a sufficient number of dots to suggest to the
-eye say a flower form or a frieze pattern, and let them be so arranged.
-Before that arrangement they were a mere horde of <i>ones</i>; in their
-definite arrangement they have a <i>meaning</i>, excite an idea, a state of
-consciousness. Is not the advent of this meaning, the perception of
-this form as a whole, a new and transcendental kind of counting?
-Number in this sense, is form; and the form is form and not inchoateness,
-chaos, just because of its meaning; that is, because of the state
-of consciousness it excites in us.</p>
-
-<p>You can count the ticks of the clock&mdash;as ones. If they were
-four times as fast you could perhaps still count them. As they became
-more rapid than that they would pass beyond the power of counting.
-As they became still more rapid they would presently cease to be units
-at all <i>and become a musical note</i>. Now they excite what might be
-called an idea, a state of feeling peculiar to that number per second.
-Is not the perception of that number <i>as a note</i> a kind of counting?
-Let the number per second be now suddenly doubled. Are we aware
-of the ratio of this new number to the previous one? Yes, but as a
-rise of an octave in the note, not as a counted doubling. To this corresponds
-another state of feeling, partly due to the new note as it is,
-partly due to its relation to the old one. It is a perception of ratio
-appearing in consciousness as aesthetic feeling.</p>
-
-<p>Set this clock to beat twice as fast again, and having listened a
-moment so as to get the sense of the new note, stop it. Set a second
-clock to beat <i>five</i> for the first one's four. Listen so as to get the sense
-of it and then stop that clock also. Set a third to beat <i>six</i> for the first
-one's four and do the same.</p>
-
-<p>Now start them all at once. You cannot by counting ascertain
-that whilst one beats six the other two are respectively beating five
-and four. But your appreciation of the fact takes the form of <i>hearing
-<span class="pagenum"><a name="Page_260" id="Page_260">[Pg 260]</a></span>the musical chord do, mi, sol</i>, <span class="smcap">c, e, g</span>, the common chord in its first
-position. Is not the perception of that chord, the acceptation of that
-state of feeling, really a recognition of the ratio, a highly transcendental
-counting? In the feeling you have the <i>meaning</i> of the numbers
-and of the ratios between them. It is those numbers themselves
-viewed from a high standpoint.</p>
-
-<p>The same might be said of every other chord. Listening to music
-is perceiving ratios of vibratory speed between the successive notes
-and chords, transcendental counting. The feelings aroused are what
-those ratios <i>mean</i>. The meaning, the feeling, of the composer gets
-out into expression through those numbers and ratios. Number in
-the ordinary one-plus-one sense is the body of music; number in the
-transcendental sense is its soul.</p>
-
-<p>We cannot in the ordinary sense count ether-touches on the optic
-nerve. But when they reach a certain number of trillions per second
-we suddenly perceive the <i>meaning</i> of that number&mdash;which we call
-the color red or the sensation of redness. When the rapidity is seven-fourths
-as many we get the sensation violet. But there is more than
-a sensation; the colors have an <i>aesthetic</i> and emotional value. And
-when colors, that is rates, are juxtaposited in certain ways we get <i>art</i>
-and the value may become <i>spiritual</i>.</p>
-
-<p>But no two people are affected in exactly the same way by the
-same piece of music or of art work, though the souls of both may be
-touched. Since, as we have seen, the highest aspect of number and
-ratio is <i>spiritual meaning</i>, we can already see something in the Pythagorean
-saying that the soul is a number and a ratio or harmony. In
-its self-consciousness it has a spiritual meaning for itself; it means
-something to itself; it understands itself. And so each soul, each
-with its own special nature or meaning, reacts a little differently to
-the spiritual meaning of numbers and ratios coming to it from without.</p>
-
-<p>Nature herself, thought the Pythagoreans, is instinct with spiritual
-meanings. Whilst the soul is embodied and limited by the senses
-she cannot ordinarily or easily get these meanings direct. They have
-to be clothed or bodied in those masses of units and ratios that are
-color, sound, and form. She touches these ordered aggregations
-(numbers them, understands them) on three planes: first as sensation;
-then as aesthetic feeling; then, perhaps, in their spiritual meaning.
-The musician, as he composes, does receive direct a bit of
-nature's spiritual meaning and then aggregates such numbers and<span class="pagenum"><a name="Page_261" id="Page_261">[Pg 261]</a></span>
-ratios of vibration as will express it. And if his music, carrying this
-meaning, be so sounded as to affect plates of sand or other fine powder,
-forms will result such as nature herself makes&mdash;perhaps in the
-same way, though we cannot hear the sound for its subtlety&mdash;forms
-of flowers, trees, groves, and what not. For any of nature's meanings
-may get out along the ways of sound, color, or form. We can
-conceive that the whole of evolution is guided by number, ordered
-number, ratio. The electrons in an atom and the atoms in a molecule
-and the molecules in a cell or crystal are not only so many in number
-but definite in arrangement, in form. They <i>mean</i> something; they
-express in arrangement and in successive changes in arrangement a
-unitary spiritual idea of nature's, and in that is the force of evolution.
-If the units disintegrate and scatter so that we speak of death, the
-idea, the real life, remains and embodies again in a new harmonized
-mass of units. The idea is the magnet that attracts and arranges
-them and incarnates among them. It is their spiritual number, the
-cause of their countable number and scientifically ascertainable arrangement.</p>
-
-<p>Number, therefore, in the highest sense, is not the same as a heap,
-a mass, an anyhowness; it is an order expressive of a spiritual meaning.
-In the highest sense it is that spiritual meaning itself even before
-expression in an ordered mass of items or vibrations. And in this
-sense the soul is a number and nature the synthesis of numbers; both
-finding expression, the one in the soul's several garments (one only
-known to science) and works; the other in what we call "nature."
-Pythagoras will yet find his full vindication in philosophy. He is of
-the future, not the past.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c90">DOES NIRVÂNA MEAN ANNIHILATION? by T. H.</h2>
-</div>
-
-
-
-<p class="drop-cap">IT is sometimes said by superficial students that Nirvâna means
-total annihilation; while more accurate scholars point out that
-it means the extinction of the impermanent part of our nature,
-whereby the permanent prevails. This is well brought out in the
-following quotation from <i>The Kashf al-Mahjûb</i>, the oldest Persian
-treatise on Sûfiism, translated by Reynold A. Nicholson.</p>
-
-<blockquote>
-
-<p>Annihilation is the annihilation of one attribute through the subsistence of
-another attribute.... Whoever is annihilated from his own will subsists in the
-<span class="pagenum"><a name="Page_262" id="Page_262">[Pg 262]</a></span>will of God, as the power of fire transmutes to its own quality anything that falls
-into it ... but fire affects only the quality of iron without changing its substance.</p></blockquote>
-
-<p>It is evident that what is annihilated is the <i>personality</i>, which,
-according to the teachings, is an erroneous conception preventing the
-manifestation of the real Self. Thus the doctrine of annihilation is
-seen to be a consistent part of a logical teaching and not the untenable
-idea which some critics have represented it to be. The fact that most
-of us in our present state of development look with reluctance at the
-idea of losing our transitory personality does not invalidate the truth
-of the teaching; for the teaching relates to the destinies of the permanent
-Spirit, in which the wishes of our erring, transitory personality
-play but little part. Were we washed clean, standing forth in
-robes of light, as most religious believers hope to be at some time or
-other, we might consent in will and understanding to this teaching;
-seeing then that the personality is indeed a delusion and a source of
-woe, whose annihilation is even to be desired.</p>
-
-<p>In the meantime, and for immediate practical purposes, we can
-consider annihilation as a process applicable to the development of
-our character; substituting, however, a less harsh word&mdash;say neutralization.
-There are in our character many elements which we
-should wish to reduce to nothing; there are many false selves which
-obtrude themselves on us, claiming a share of our life and crowding
-out the better phases of our character. The elimination of these, in
-order that the better elements may shine forth unobscured, is a process
-of purification. Why, then, may not Nirvâna be so considered? To
-what extent have our prejudices on the subject been aroused by the
-mere use of an inadequate word in translation? Nirvâna is extinction
-of the <i>false</i>. "Ring out the false, ring in the true!"</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c31">CATHEDRALS IN ANCIENT CRETE: by a Student</h2>
-</div>
-
-
-
-<p class="drop-cap">GREAT as is the reverence which we have for our religion, we
-scarcely realize how much more ancient and venerable it is
-than is usually supposed. But archaeology is doing much to
-enlighten opinion on that point. For instance, we read in <i>The Discoveries
-in Crete</i>, by Ronald M. Burrows, that</p>
-
-<blockquote>
-
-<p>It was long ago suggested that the Roman Basilica, which formed the earliest
-type of Christian church, was derived both in structure and in name from the
-<span class="pagenum"><a name="Page_263" id="Page_263">[Pg 263]</a></span>"Stoa Basilike" or King's Colonnade at Athens. This was the place where the
-King Archon, the particular member of the board of nine annual magistrates who
-inherited the sacred and judicial functions of the old kings, tried cases of impiety.
-It had further seemed possible that the building as well as the title was a survival
-from some earlier stage, when a king was a king in more than name. What we
-have found at Knossos seems curiously to confirm this suggested chain of
-inheritance.</p>
-
-<p>At one end of a pillared hall, about thirty-seven feet long by fifteen wide
-there is a narrow raised dais, separated from the rest of the hall by stone balustrades,
-with an opening between them in which three steps give access to the center
-of the dais. At this center point, immediately in front of the steps, a square
-niche is set back in the wall, and in this niche are the remains of a gypsum
-throne.... We seem to have here ... a pillar hall with a raised "Tribunal"
-or dais bounded by "Cancelli" or balustrades, and with an "Exedra" or seated
-central niche which was the place of honor. Even the elements of a triple
-longitudinal division are indicated by the two rows of columns that run down
-the Hall. Is the Priest-King of Knossos, who here gave his judgments, a direct
-ancestor of Praetor and Bishop seated in the Apse within the Chancel, speaking
-to the people that stood below in Nave and Aisles?</p></blockquote>
-
-<p>The antiquity and universality of the doctrinal basis of Christianity
-forms the subject of frequent remarks in Theosophical writings,
-as it is a topic much to the fore in religious circles just now. But
-here the question is of ecclesiastical architecture; and that too, as we
-see, is ancient and pre-Christian. Little do many people seem to suspect
-that the grand cathedral, with its nave and aisles, its transept,
-its chancel, and its altar, are founded on such ancient models. While
-such facts are for the most part unknown or deliberately ignored,
-there are some Christian writers who admit them, but are disposed
-to regard Christianity as a capstone to the entire edifice of ancient
-wisdom, a final and complete revelation. Whether or not Christianity
-really occupies or can occupy such a commanding position is of
-course a question of fact; the proofs must be practical; by results
-we must judge.</p>
-
-<p>Mere claims will not replace actualities, nor would claims be
-needed where actualities were present. If Christianity can maintain
-such a position, it will doubtless win the respect it so yearns for.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_264" id="Page_264">[Pg 264]</a></span></p>
-
-<div class="chapter">
-<h2 id="c127">THE WORLD OF WOMANHOOD: by Grace Knoche</h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig25.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THERE are subjects which even thought floats round
-and round, as a bird above her nestlings or incense
-over the flame which gave it birth&mdash;subjects which
-the brain-mind hesitates to touch directly, so reverential
-is the appeal they make to the inner and the best
-in heart-life. Words seem out of place. Even reason before them
-pauses, makes obeisance, and dowered with glamor, passes on, as
-one might pass who stands for a moment in the presence of a new
-light. There are events, though they are few, that so enshrine within
-themselves the deeper sacredness of soul-life that words seem poor
-and mean as carriers of their <i>largess</i>. The heart feels intuitively
-that silence, "the great Empire of Silence," alone could hope to attune
-human lives to the voice of them.</p>
-
-<p>Deep answereth unto deep, but sometimes not by the Marconi
-messages of the soul. There are times when from deep to deep the
-mystic, intangible bridge that is to be builded must use living words
-for its piers and masonry. But they must be <i>living</i> words, golden-tongued
-words, words glowing with the lambent touch of flame rekindling
-flame. They must be vital, electric, surcharged with the
-mighty currents of compassion and that love that layeth down its life
-for a friend; heart-messengers of Wisdom herself they must be, and
-even then can build no bridge royal enough for Wisdom's whole
-mighty <i>entourage</i> to pass over when the Event is such as recent
-days have brought forth in the world of womanhood&mdash;the <i>world of
-womanhood</i>, bear in mind, which is a larger, more soulful realm than
-the <i>world of women</i>, merely.</p>
-
-<p>Yet words are the only masonry-stuff at hand, and so build we
-must with them. Hearts that respond to the finer harmonies of life
-and nature, and minds that have touched understandingly to a degree
-the great problem of woman's work and woman's true place in life,
-will quicken and respond.</p>
-
-<p>At Isis Theater, San Diego, on the evening of Monday, February
-19, and again on February 27, <i>Anno Fraternitatis Universalis XIV</i>,
-Katherine Tingley looked into the eager, upturned faces of more
-than a thousand women, respectful, waiting, aspiring, dead-in-earnest
-women. Both meetings had been called for women only. As I glanced
-over pit and gallery while the strains of music announced that the
-meeting was about to begin, the words which Mr. Judge once used
-<span class="pagenum"><a name="Page_265" id="Page_265">[Pg 265]</a></span>in reference to right action and the altruistic life, seemed to sing out
-in tones of unmistakable triumph from the very bosom of the air:
-"It is better than philosophy, <i>for it enables us to know philosophy</i>."</p>
-
-<p>Nothing in this world of unity can be rightly judged if conceived
-of as an isolated something, just a fragment. "A primrose by the
-river's brim" is far other than "a yellow primrose ... and nothing
-more" to the rational, open mind. It is a part of all the rich nature-environment
-which, when we think of it <i>in</i> parts, as some mosaicist
-might think of his design, we call river and bank and forest-wildness
-and sedge and shimmer and sky. The distant mountain is no mountain,
-merely, but part of a noble panorama, its base melting into gentler
-slope and foreground at just what point no living soul can say, its
-heights suffused in sunshine, its edges softened and purpled and cooled
-and warmed in the shimmering atmosphere, its stature rising grandly
-undefined against the misty, illimitable Beyond of azure or gold or
-gray. No more can the artist in color say "Here, definitely <i>here</i>, the
-foreground or distance end and the mountain begins," than the artist
-in life can say, "Here we will mark off and limit <i>truthfulness</i>, and
-next to it, <i>virtue</i>, and beyond the next hard dividing-line, <i>compassion</i>,
-and a goodly collection of such separate items we will call <i>character</i>."
-Ah no, life is no rag-bag of scraps and shreds and patches, nor is
-nature. It is one grand whole and no part can be understood, or even
-seen <i>as it is</i>, unless looked at and studied in its relation to all the other
-parts which with it constitute the whole.</p>
-
-<p>So also with historic truth. The mountain-peaks of history, rising
-as they do above the plain and level of general human action, never
-rise separate to the philosopher's vision from all that lies behind them,
-nor are they ever wholly unsuffused by the glow or the dimness that
-speaks to the prescient mind of glories or of disillusionments ahead.</p>
-
-<p>There could be no question, in the minds of those whose duties led
-them both before and behind the scenes of action at the two meetings
-referred to, that the twentieth century call for women had come.
-Katherine Tingley, in inaugurating this work, issued a challenge to
-all the nobler possibilities of womanhood. Those who could look
-beyond the present into the dim aerial distance and adown the vistas
-of the past, knew the Event for what it was and made no mistake in
-prophesying wonderful things for the future from the glow of promise
-which fell upon it. It was part of the past, yes, but a nobler than
-the common part; one felt that it had somehow swung out from old
-<span class="pagenum"><a name="Page_266" id="Page_266">[Pg 266]</a></span>limitations, as some great glorious member of a star group might be
-conceived of as swinging out into space, into a greater orbit and an
-orbit of its own. It was as a new note sounded in the long, ascending
-gamut of woman's evolution, a gamut in which there are, here and
-there, glorious notes, royal notes, with echoing overtones of soulfulness
-and strength, but which has, alas! its burden of discord to carry,
-as well.</p>
-
-<p>There has been no unity of soul in past efforts, as a whole, and
-the keynote struck by Katherine Tingley had a ring of newness, somehow,
-on very real lines. Which does not mean that women have not
-worked together, often in large bodies, as we see them doing today.
-But both their aims and the quality of result that grew from these
-showed that real unity on lines of soul-strength and soul-effort has
-been lacking. For example, we have today the apparently united body
-of women who are storming council-chambers and invoking hand-to-hand
-battles with policemen; and yesterday we had their prototypes
-in old Rome, excited groups of fad-ridden women who even barred
-the approaches to the Forum as an argument in support of their
-demands for political equality&mdash;and Roman homes going to pieces
-by the hundred for lack of true womanhood at the helm. Oh, if
-women would read history <i>in a new way</i>!</p>
-
-<p>Efforts characterized by a certain outer binding-together, while
-of real inner unity there was none, there have been in all ages. But,
-strange to say, until the inauguration of Theosophical work for
-women in this year of the twentieth century, the true note has been
-sounded, in most cases, by some one woman who was more or less
-<i>un</i>helped by the women about her. History inspires us with the virtues
-of Alcestis, that peerless wife; of Antigone; of that perfect
-exemplar of motherhood, Cornelia, mother of the Gracchi; of the
-queenly Thusnelda; of Cleopatra, Semiramis, and Zenobia; and let
-us not forget the peasant girl of Domremy, whose simple purity and
-absolute self-forgetfulness did more for the "woman movement" of
-the ages than even her generalship did for France.</p>
-
-<p>Yet these are isolated types. Barring Sappho and her woman
-pupils, Birgitta of Sweden and her wonderful work for and with the
-women who flocked to the home centers that ecclesiastical enemies
-fortunately did not prevent her from establishing, history has little
-to say as to women who have <i>worked together</i> for some truly spiritual
-cause, in which the noblest they had was placed on Humanity's altar.</p>
-
-<hr class="full" />
-
-<div class="figcenter" id="f51">
-<img src="images/fig118.jpg" alt=""/>
-<p class="caption center half"><span class="floatlb">Copyright by Katherine Tingley, 1911</span>
-<span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PHEIDIAS<br />
-"THE AROMA OF ATHENS"</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f52">
-<img src="images/fig119.jpg" alt=""/>
-<p class="caption center half"><span class="floatlb">Copyright by Katherine Tingley, 1911</span>
-</p><br />
-<p class="caption center little">KRATINOS IN CENTER, EURIPIDES TO LEFT,<br />
-ATTENDANT AT RIGHT<br />
-"THE AROMA OF ATHENS"</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_267" id="Page_267">[Pg 267]</a></span></p>
-
-<div class="chapter">
-<h2 id="c80">"MAGNETONS," FORCE AND MATTER: by H. Travers</h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig53.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">A MAN of science has presented to the Paris Academy of
-Sciences a paper in which he attempts to prove from the
-results of certain experiments that the atoms of magnetic
-bodies, such as iron and manganese, contain definite quantities
-of an elementary magnetic <i>substance</i>, which he proposes
-to call "magneton." This is regarded as a sequel to the new
-way of regarding electricity; for in the electrons we now seem to
-find a means of defining electricity in terms of a unit of substance.
-Electricity, light, and other physical forces, have at different times
-been defined either as kinds of matter or as modes of motion. At the
-present moment, many people think, we are passing from the kinetic
-to the corpuscular view again. But it is more likely that our present
-studies will end by giving us a more accurate and adequate notion of
-the nature of force on the one hand and matter on the other. We
-shall see more clearly that force and matter are inseparable, and that
-in our use of these words we are merely making mental abstractions
-for the purpose of calculation. What was at one time considered to
-be inert matter was later found to be teeming with energy; so that
-this kind of matter, instead of being inert substance, was found to be
-the result of forces acting in some finer kind of matter. This finer
-kind of matter&mdash;hypothetical so far&mdash;was denominated "ether";
-and should we succeed in examining this ether, we should probably
-find that it too is the result of forces acting in a still more recondite
-form of matter&mdash;a sub-ether, as it were. At all events we should
-have no choice but to describe it in that way. In the same way force
-must always be inseparably associated with mass, for the quantity
-denoted by the term "mass" is included in the definition of force.
-Thus the question whether electricity, magnetism, etc., are "forces"
-or "forms of matter" loses its meaning, since (strictly speaking)
-they cannot be either but must be both.</p>
-
-<p>The experiments mentioned seem to have shown that there is a
-definite physical unit of quantity for magnetism, just as the negative
-electron is said to be a definite unit of quantity for negative electricity.
-In this case we should have arrived at the conclusion that magnetic
-substances are those to whose atoms or molecules are attached these
-magnetic atoms.</p>
-
-<p>As to the kinetic theory of electricity, light, and other physical
-forces, we certainly know that kinetic effects attend the manifestation<span class="pagenum"><a name="Page_268" id="Page_268">[Pg 268]</a></span>
-of these forces; and where there is no physical matter present we
-have predicated an ether to serve as a substratum for these kinetic
-effects. But is that the same as saying that electricity and light are
-modes of energy or forms of motion? Later research has shown us
-that these physical forces are attended, not only by kinetic effects, but
-also by those other effects which we denote by such terms as "mass,"
-"inertia," or "substance." Again, are we entitled to say that electricity,
-light, etc., <i>are</i> substances, or forms of matter? It would seem
-more reasonable to say that both energy and mass are to be classed
-among the effects or accompaniments of electricity and light, electricity
-and light themselves being something that is neither energy nor
-mass but parent to both.</p>
-
-<p>In brief, the life or <i>vis viva</i> of the physical universe escapes observation
-and analysis, while its various effects, appearing in the forms
-which we describe as light, heat, electricity, etc., are defined by us
-in terms of our two mental concepts "mass" and "energy." The
-farthest limit to which physical observation has reached, or seems
-likely to reach, is that of minute and extremely active particles, whose
-motions are attended with luminous, thermal, and electric phenomena.
-To put the matter in a nutshell: we find that the so-called inert matter
-of the universe is composed of what are to all intents and purposes
-small beings, very much alive and endowed with proclivities. Given
-our electron or magneton, we are obliged to take for granted its innate
-properties of energy, etc., for we have no means of explaining them
-except by reducing them to smaller factors of precisely the same kind&mdash;and
-this is no explanation. That is, we have to assume the universal
-presence of active and purposeful life&mdash;for that is what it
-amounts to, whatever names we may give. And behind all this manifestation
-of life there of course lies <i>mind</i>; otherwise we must suppose
-the existence of causeless and purposeless life&mdash;a conception which
-is highly arbitrary and unnecessary.</p>
-
-<p>Science has a great future before it, but at present it is laboring
-under limitations due to the restriction of its sphere. A large portion
-of its proper domain having been usurped by theology and wild deductive
-philosophy, science has confined itself to such limits as give it a
-free field. But if the careful and logical methods of true science
-could be applied to all departments of investigation, knowledge would
-take a great leap. Of late years we have seen many foolish attempts
-to establish a "higher science," many of them associated with<span class="pagenum"><a name="Page_269" id="Page_269">[Pg 269]</a></span>
-"psychism" and similar eccentricities. All this naturally arouses the
-antagonism of true men of science and causes them to shun the
-possibility of association with such movements. Take the psychical
-research movements, for example; is it not evident that in many cases
-these are destined to achieve delusion rather than any useful truth?
-Or take hypnotism: how can such a dangerous pseudo-science be
-adequately studied without the grave risks which its knowledge brings
-upon society in the shape of credulous folly and a cover for cowardly
-vice?</p>
-
-<p>It seems evident that science is too unorganized and indiscriminate
-at present, and that when it extends its boundaries so as to include
-the larger fields it will also have to raise its standards. Scientific
-work, if valuable, should be treated like other valuables&mdash;that is,
-protected. This can only be done by intrusting it to worthy and competent
-people; from which we see that the character of the professors
-becomes an important matter. This principle is recognized in many
-of our departments; for we do not intrust the performing of surgical
-operations nor the care of lunatics to all and sundry. Why then
-should other departments be thrown open, allowing dangerous drugs
-and dynamite to pass into the hands of weaklings and criminals?
-Above all, why should the far more dangerous powers of hypnotism
-and so forth be made thus free to all?</p>
-
-<p>In brief, knowledge is as inseparably connected with conduct as
-force is with matter. He who attempts to separate them and to pursue
-knowledge independently of duty and conduct, does not achieve knowledge;
-he achieves only partial knowledge or harmful knowledge.
-The fair bride is won only by the pure and valiant knight. One of
-the most important adjustments which our views have to undergo
-is that of recognizing the proper relative positions of religion and
-science. They should be one and not separate. But before this can be
-done there is much rubbish to be cleared away from the foundations.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_270" id="Page_270">[Pg 270]</a></span></p>
-
-<div class="chapter">
-<h2 id="c89">THE NATURAL HISTORY MUSEUM, SOUTH<br />
-KENSINGTON, LONDON</h2>
-</div>
-
-
-
-
-<p class="drop-cap">THE British Museum was completed as recently as 1847, yet
-hardly thirty years elapsed before it was found to be too small
-to hold the continually accumulating specimens, and an enlargement
-had to be made. To preserve and properly exhibit the enormous
-collection of natural history objects a commodious building was erected
-at South Kensington, near the well-known Museum of Science
-and Art. It was finished in 1880 and stocked with the old specimens
-from the British Museum and many new ones; the crowded
-rooms from which the old specimens were taken being immediately
-filled with other objects which had been waiting for exhibition.</p>
-
-<p>The Natural History Museum was designed by Waterhouse, and
-there has always been a strong difference of opinion as to its architectural
-beauty, at least externally. The interior design and decoration
-is generally approved. The large towers are 192 feet high, and the
-length of the building is 675 feet. The ornamental decoration is composed
-of terra cotta, and consists of bands and dressings of animals
-and other natural objects.</p>
-
-<p>The interior consists of a great central hall with long side galleries
-and basement. The eastern galleries are devoted to the geological,
-mineralogical, and botanical collections; the western to the zoological
-collections. The great hall is an index or typical museum, arranged
-with such specimens as to give a general idea of the scope of the subject
-of natural history. The historical development of those species
-of whose past there is definite knowledge, the effect of seasonal changes
-upon the colors of certain animals and birds, protective resemblances
-and mimicry, etc., are here displayed. Among the most interesting
-and rare fossils are the gigantic kangaroo of Australia (six times
-larger than the present representative, which is placed near it), the
-gigantic armadillo of Buenos Aires and its modern dwarfed descendant,
-the huge megatherium from Buenos Aires compared with the
-sloth of today, etc. The collection of stuffed birds shown in natural
-positions and with the correct surroundings always attracts admiring
-attention from the general public. In a commanding position on the
-first landing of the main staircase there is a fine statue by Böhm of
-the great naturalist, Charles Darwin. The Natural History Museum
-faces Cromwell road, a street of palatial residences, called after one
-of Oliver Cromwell's sons, who lived in a house once existing there.</p>
-
-<div class="figcenter" id="f43">
-<img src="images/fig109.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">NATURAL HISTORY MUSEUM, SOUTH KENSINGTON, LONDON</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f44">
-<img src="images/fig110.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">A BIRD'S EYE VIEW OF PART OF GENEVA, SWITZERLAND<br />
-SHOWING THE END OF THE LAKE OF GENEVA, THE RIVER RHÔNE,<br />
-AND "OLD GENEVA" IN THE CENTER</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig111.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">NEAR CHAMPÉRY (VALAIS), SWITZERLAND<br />
-THE ROUTE DU COL DE COUX; AND LA DENT DU MIDI</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_271" id="Page_271">[Pg 271]</a></span></p>
-
-<div class="chapter">
-<h2 id="c16">WAS H. P. BLAVATSKY A PLAGIARIST?<br />
-by Henry T. Edge, <span class="half">B. A. (Cantab.), a Pupil under H. P. Blavatsky</span></h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig20.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THIS article, written by an old pupil under H. P. Blavatsky,
-and voicing the feelings of other students, is a
-vindication of the memory of that great teacher
-against certain charges brought against her. The
-charges are many and mutually inconsistent; so that if
-brought together they would confute each other and the various critics
-might be left to settle their own quarrel. Thus H. P. Blavatsky is
-accused both of inventing her teachings, and also of plagiarizing them
-from other people; her works are said to be at once a stale rehash,
-and a new fad. But, as any one of these charges may appear alone
-and thus gain a plausibility it would not otherwise have had, it is both
-the desire and the duty of those who uphold the truth about H. P.
-Blavatsky to show up the absurdity of the attacks.</p>
-
-<p>The particular charge in question just now is that of unoriginality.
-It has been based on a quotation from the Introduction to H. P.
-Blavatsky's great work, <i>The Secret Doctrine</i>, which is as follows:</p>
-
-<blockquote>
-
-<p>I may repeat what I have stated all along, and which I now clothe in the
-words of Montaigne: Gentlemen, "<span class="smcap">I have here made only a nosegay of
-culled flowers, and have brought nothing of my own but the string
-that ties them.</span>"</p></blockquote>
-
-<p>The attempt to construe this into a charge of plagiarism signifies
-the wish to depreciate H. P. Blavatsky's writings, as being so stale
-and unoriginal that it is not worth while reading them. But, if this
-were so, why did the critics deign to notice them at all, instead of
-suffering them to sink into the rapid and perfect oblivion which awaits
-all works that are actually open to such a charge? Evidently there
-was a desire to prejudice the mind of the inquirer, so that he would be
-deterred from reading the works for himself and thus forming his
-own opinion. In short, the arguments of these critics, not resting
-upon fact, would have been disproved by such a reading; and therefore
-they have preferred to rest their statements upon mere assertion.</p>
-
-<p>Of course the genuine truth-seeker will always derive his opinion
-from his own investigations; and if he finds anywhere the help and
-knowledge for which he is seeking, he will not hesitate to accept it
-from any doubts as to the popularity of the author. Rather he will
-base his opinion of the author upon his or her works. But as the
-conditions of life render it necessary for us to a great extent to be<span class="pagenum"><a name="Page_272" id="Page_272">[Pg 272]</a></span>
-dependent upon the judgments of professional literary people, it is
-possible for any prejudice that may exist in that quarter to inflict
-much injustice by lending the weight of authority to false representations.
-We may find, for instance, some standard work, having great
-influence and repute, treating of H. P. Blavatsky and Theosophy in
-a way that would lead one to think the writers had studied these
-subjects; whereas the contrary is the case, and the apparently
-scholarly treatise is actually a misrepresentation of fact, amounting
-to throwing dust in the eyes of the inquirer.</p>
-
-<p>The inquirer, the sincere seeker for knowledge, is therefore referred
-to <i>The Secret Doctrine</i> itself, where he may ascertain what
-the author really does say in her Preface and Introduction and where
-he may study the actual teachings she thus introduces. Her attitude
-is both plain and frank; there should be no difficulty in understanding
-it, and its sincerity is apparent to anyone who has studied the book
-enough to see whether or not the writer has justified her claims. In
-the Preface we read:</p>
-
-<blockquote>
-
-<p>These truths are in no sense put forward as a <i>revelation</i>; nor does the
-author claim the position of a revealer of mystic lore now made public for the
-first time in the world's history. For what is contained in this work is to be
-found scattered throughout thousands of volumes embodying the scriptures of
-the great Asiatic and early European religions, hidden under glyph and symbol,
-and hitherto left unnoticed because of this veil.</p></blockquote>
-
-<p>Here the charge of having invented a new system is met by the
-express affirmation that the materials are gleaned from ancient
-sources; while the charge of unoriginality is rendered pointless. A
-plagiarist is one who gives out the teachings of others as his own,
-and the charge of unoriginality is not usually brought against writers
-who set out with the deliberate and announced intention of quoting
-and expounding other writers. As H. P. Blavatsky herself says, in
-the very passage from which the words of the critic were selected, it
-would be as reasonable to charge Renan with having plagiarized his
-<i>Life of Jesus</i> from the Gospels, or Max Müller his <i>Sacred Books of
-the East</i> from the Indian philosophical writings.</p>
-
-<p>And what shall be said of the insinuation that <i>The Secret Doctrine</i>
-is merely a compost, a stale and profitless rehash? That it is
-equally absurd. A nosegay is not a mere heap of flowers, nor does
-a heap of stones make a temple. The riddle of ancient knowledge is
-not solved by merely collecting the scattered fragments. Anyone
-may bring together a lot of colored threads, but only a weaver and<span class="pagenum"><a name="Page_273" id="Page_273">[Pg 273]</a></span>
-artist can make them into a beautiful and symmetrical fabric. The
-question is, What has H. P. Blavatsky made of her studies of the
-world's mystic lore? What use has she made of her quotations and
-references? Has she succeeded any better than other writers who
-have delved in the same soil? Is <i>The Secret Doctrine</i> really but one
-more of those numerous compilations that find a speedy and eternal
-tomb on dusty shelves?</p>
-
-<p>On consulting the Preface we find that the author has made the
-claim that she has been able to weave the tangled threads into a
-symmetrical whole, to put the various fragments in their right places,
-and to apply a key that will unlock mysteries. In proof of her claim
-she refers the reader to the book itself. This is the only test she demands;
-surely not an unreasonable one!</p>
-
-<blockquote>
-
-<p>It is written in the service of humanity, and by humanity and the future
-generations it must be judged. Its author recognizes no inferior court of
-appeal.&mdash;<i>Preface.</i></p></blockquote>
-
-<p>Other authors who have compiled voluminous works on ancient
-lore have signally failed to render them profitable to the student.
-They have either been mere compilers having no definite purpose other
-than the production of a learned book, or they have been overruled
-by some theory or fad which they have sought to prove. But H. P.
-Blavatsky has pointed out the real clues and for the first time made
-sense of what was chaotic. To quote her words again:</p>
-
-<blockquote>
-
-<p>What is now attempted is to gather the oldest tenets together and to make of
-them one harmonious and unbroken whole. The sole advantage which the writer
-has over her predecessors is that she need not resort to personal speculations and
-theories. For this work is a partial statement of what she herself has been taught
-by more advanced students, supplemented, in a few details only, by the results
-of her own study and observation.</p></blockquote>
-
-<p>It is not easy to see how a plainer and franker statement could
-have been made. The indebtedness to other sources is freely admitted;
-and, as the reader can see, all references to sources are fully
-given in the text. The author mentions her own teachers, but not
-for the purpose of lending a fictitious authority to her statements.
-For these statements do not need any such support, consisting, as they
-do, of appeals to reason, to the weight of testimony, and to accepted
-authorities in the different branches of learning. The reference to
-her teachers was made simply in modest and honorable disclaim of
-credit which the writer felt was due to others. As to the teachings<span class="pagenum"><a name="Page_274" id="Page_274">[Pg 274]</a></span>
-thus received and thus transmitted by her, they are to be judged on
-their merits, and should neither be accepted or rejected on any other
-principle. Information is information, however gained; and a man
-lost in a forest, who has actually been conducted out of it, does not
-need any testimonials to the trustworthiness of his guide. If <i>The
-Secret Doctrine</i> can really solve problems, answer questions, and remove
-doubts, that fact alone is sufficient for the genuine truth-seeker;
-and the author's statement as to the source of her knowledge will be
-taken for what it was intended for&mdash;a due acknowledgement of
-gratitude and indebtedness.</p>
-
-<p>If H. P. Blavatsky's work is of the kind which these critics wish
-to make it out to be, surely the student may be trusted to find out that
-fact for himself; but if it is not of this kind, then the statement that
-it is, is a misrepresentation&mdash;founded possibly on ignorance, but in
-any case unworthy of a scholar. She claims that she has <i>pointed out</i>
-many things that have hitherto <i>escaped the attention</i> of scholars. And
-this is a statement which can only be tested by investigation; anyone
-presuming to affirm or deny it without such investigation is either a
-simpleton or a bigot. The pointing out of truths is not an act of
-dogmatism, since the person to whom they are pointed out is left
-perfectly free to use his own judgment (if he has any) as to whether
-that which he has been shown is true or not, whether it is what he was
-looking for or not.</p>
-
-<p>H. P. Blavatsky did not write for recognition, but she has succeeded
-in the object for which she did write&mdash;that of arousing
-thought, calling attention. She desired to startle the world of thought;
-and this she has certainly done; for her opponents cannot let her
-alone. Moreover a kind of acknowledgement is to be found in the
-large and increasing number of facts, denied in her day but since
-admitted by scholars. It is true that for these revised views credit
-is not given to their originator; but that must be left to posterity
-when time shall have obliterated selfishness and ignorance. The
-question of originality may be settled by calling H. P. Blavatsky a
-pioneer. The lands into which she has led us are indeed ancient and
-many a foot has trod them of yore; yet to the modern world they
-were virgin forests.</p>
-
-<p>But one word remains to be said. Fortunately for the credit due
-to Theosophy and its first promulgator in this age, H. P. Blavatsky's
-writings do not constitute the whole of her work. She has left behind
-<span class="pagenum"><a name="Page_275" id="Page_275">[Pg 275]</a></span>her the Universal Brotherhood and Theosophical Society, an
-organization which embodies many teachings which could never be
-communicated by books alone. This means that her work is in hands
-that will take care that she gets the credit to which she is entitled,
-and that the real Theosophical work is of a kind that can only be
-done by Theosophists, and so can not be plagiarized. And even the
-clues given in her writings will prove inadequate unless taken in connexion
-with an application of Theosophy in the student's daily life;
-for she took good care to show the inseparable connexion between
-knowledge and conduct. Thus those who try to use <i>The Secret Doctrine</i>
-as a mine from which they may dig out something that they
-can use to their own private advantage are more likely to serve the
-author's cause than their own; for the only use that can be made of
-half-truths is to point the way to the <i>missing</i> halves.</p>
-
-<hr class="full" />
-
-<div class="figcenter" id="f45">
-<img src="images/fig112.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">A FARMHOUSE ON THE NORFOLK BROADS, ENGLAND<br />
-A district to the west of Great Yarmouth watered by three rivers with<br />
-many open spaces called "broads," roads and long narrow lanes, all of<br />
-water. Many birds&mdash;water-fowl&mdash;nest and feed amongst the sedges;<br />
-pure white swans sail about with majestic dignity and grace, some<br />
-carrying their cygnets on the back, between the raised wings.</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f46">
-<img src="images/fig113.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">BUCKINGHAM PALACE, LONDON: THE LONDON RESIDENCE OF THE BRITISH SOVEREIGN</p>
-</div>
-
-<div class="chapter">
-<h2 id="c29">BUCKINGHAM PALACE, LONDON</h2>
-</div>
-
-
-
-<p class="drop-cap">THE illustration shows the eastern façade of Buckingham Palace,
-the residence of King George V when in London. It is taken
-from St. James' Park. The end of the lake, which is five acres
-in area, can be seen in the picture. The private gardens occupy fifty
-acres. The eastern wing of the palace, 360 feet long, was added by
-Blore in 1846, making the building a large quadrangle. Buckingham
-Palace was originally erected in 1703 by a Duke of Buckingham, on the
-site of Arlington House, where it is recorded that tea was first drunk
-in England. George III purchased it, and it was remodeled by Nash
-in 1825 for George IV. The exterior is generally condemned as an
-architectural failure, imposing only from its size, but the interior has
-some good features. The white marble staircase is considered very
-handsome. The palace contains a fine sculpture gallery, library, etc.
-The Throne Room is 66 feet long, the State Drawing Room 110 feet
-by 60. The Picture Gallery, which is 180 feet long, contains a very
-fine collection, chiefly Dutch pictures. There are excellent examples
-of Rembrandt (the great <i>Adoration of the Magi</i>&mdash;1667), Hals,
-Teniers, Rubens, Osrade, Van Dyck (<i>Charles I on horseback</i>), Cuyp,
-Potter, De Hooch, Titian, Carracci, Claude, etc. Permission for strangers
-to visit the gallery is difficult to obtain, but may sometimes be
-obtained when the court is not in residence. The new monument to
-Queen Victoria, just unveiled, stands in front of Buckingham Palace.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_276" id="Page_276">[Pg 276]</a></span></p>
-
-<div class="chapter">
-<h2 id="c95">THE GOLDEN CHAIN OF PLATONIC SUCCESSION:<br />
-by F. S. Darrow, <span class="half">A. M., Ph. D. (Harv.)</span></h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig19.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">A KEY to the interpretation of Greek philosophy, generally
-neglected except by Platonists and Theosophists, is given
-by the following statement of Proklos, the "Platonic
-Successor":</p>
-
-<blockquote>
-
-<p>What Orpheus delivered in hidden allegories, Pythagoras learned
-when he was initiated into the Orphic Mysteries, in which Plato next received
-a perfect knowledge from the Orphic and Pythagorean writings.</p></blockquote>
-
-<p>In this connexion it was pointed out by H. P. Blavatsky, the foundress
-of the Theosophical Society (<i>Isis Unveiled</i>, vol. II, p. 39, Point
-Loma edition) that Plato himself in his Letters declares that his teachings
-were derived from <i>ancient</i> and <i>sacred</i> doctrines. In the Seventh
-Letter of the collection which has come down to us he says:</p>
-
-<blockquote>
-
-<p>It is ever necessary to believe in the truth of the <i>Sacred Accounts</i> of the
-<i>Olden Time</i>, which inform us that the soul is immortal and has judges of its
-conduct and suffers the greatest punishments when it is liberated from the body.
-Hence it is requisite to regard it a lesser evil to suffer than to commit the greatest
-sins and injuries.</p></blockquote>
-
-<p>It is unjustifiable to assume as scholars usually do that we are in
-a position to judge correctly of all of Plato's thoughts because, most
-fortunately, it appears that all of his published works have been preserved.
-The last thirty-eight years of Plato's life were spent as Scholarch
-or Head of the Platonic School among the olive groves of the
-Academy where the philosopher dwelt with some of his principal students,
-namely, his successor and pupil Speusippos, Xenokrates, and
-others, teaching Divine Wisdom freely to those who were able to understand.
-The fact that Aristotle refers to various teachings of Plato
-not now extant in the Platonic works, as well as the request in the
-Second of our Platonic Letters that the letter be burned after its frequent
-reading so that it may not fall into improper hands, both afford
-corroborative evidence of the tradition that Plato refused to <i>publish</i>
-any of his numerous lectures and oral teachings. It is therefore <i>a
-priori</i> probable that Plato treated philosophy in two distinct ways,
-one treatment intended for public circulation and the other intended
-for School instruction. If this be true, presumably his published dialogs
-give mere indirect hints, illustrations, and applications of the central
-principles of his teachings, which were revealed only orally to a selected
-audience. Doubtless the character of his oral instructions also<span class="pagenum"><a name="Page_277" id="Page_277">[Pg 277]</a></span>
-varied and certain teachings were given only to a few of his more
-advanced students, as even Grote admits. Therefore in seeking to
-understand Plato it is important to recollect that today "the Prince
-of Western Philosophers" is known only from his Dialogs, while his
-teachings as Scholarch are now unknown. It is, however, certain
-from the statement of Aristotle in regard to Plato's lectures "On the
-Supreme Good," that Plato in his oral instructions taught Pythagorean
-Doctrines, and dealt with the highest and most transcendental concepts
-in a mystical and enigmatical way.</p>
-
-<p>In regard to this there are important declarations in the extant
-Letters of Plato, Letters which it is orthodox to declare to be apocryphal,
-but whose genuineness is rightly defended by Grote in his <i>Plato
-and Other Companions of Socrates</i>. In the Second Letter, which is
-addressed to Dionysios the Younger of Syracuse, Plato uses some very
-suggestive language in referring to the effect upon the newly fledged
-student of entering the School:</p>
-
-<blockquote>
-
-<p>I must speak to you in enigmas that should this tablet meet with any accident
-by land or by sea, he, who might perchance read it, may not understand. This
-has not happened to you alone but in truth no one when he first hears me is
-otherwise affected. Some have greater troubles, others less but nearly every
-student has a struggle of no slight power from which in truth he is freed only
-with difficulty. Be careful, however, that these discussions do not become known
-by men devoid of knowledge&mdash;discussions which if continually heard for many
-years at length with great labor are purified like gold. Many persons apt at
-learning and remembering have heard them for not less than thirty years and
-after testing them in every way have recently declared that those things which
-formerly appeared to them to be least worthy of belief now appear to be most
-worthy of belief and perfectly clear. The most important protection is to learn
-but <i>not</i> to <i>commit</i> to <i>writing</i> because what is written will almost certainly become
-public knowledge. <i>Therefore on this account I have never myself at any time
-written anything on these subjects. There neither is nor ever shall be any treatise
-of Plato. The opinions called by the name of Plato are those of Socrates in his
-days of youthful vigor and glory.</i></p></blockquote>
-
-<p>These words of Plato, if admitted to be genuine, especially when
-linked with the following statements made in the Seventh of our
-Letters, show the futility of the current dogmatism of what purport
-to be correct and complete modern expositions and criticisms of Platonism,
-and ought to instil more humility in the orthodox dogmatists who
-strive to interpret the thoughts of the Master. The declarations referred
-to in the Seventh Letter are set forth as follows:</p>
-
-<p><span class="pagenum"><a name="Page_278" id="Page_278">[Pg 278]</a></span></p>
-
-<blockquote>
-
-<p>In regard to all who either have written or who shall write confidently stating
-that they know about what I am occupied, whether they claim to have heard it
-from me or from others or to have discovered it themselves, <i>I can say that it is
-impossible for them to know anything as to my beliefs about these matters; for
-there is not and never will be any composition of mine about them</i>. <i>For a matter
-of this kind can not be expressed in words as other sciences are. But by a long
-acquaintance with the subject and by living with it suddenly a light is kindled
-in the mind, as from a fire bursting forth, which being engendered in the soul
-feeds itself upon itself.</i></p></blockquote>
-
-<p>He adds:</p>
-
-<blockquote>
-
-<p>I should consider it the proudest accomplishment of my life, as well as of
-signal benefit to mankind, to bring forward an exposition of Nature luminous
-to all. But I think the attempt would be in nowise beneficial except to a few
-who require merely slight guidance to enable them to find it out for themselves;
-to most persons it would do no good but would only fill them with the empty conceit
-of knowledge and with contempt for others, as if they had learnt something
-solemn.</p></blockquote>
-
-<p>It may therefore be safely assumed that Plato intentionally refused
-to publish his views upon the most important subjects in a world of
-spite and puzzling contention. Note what he says in the Seventh
-Letter of the true disciple who is</p>
-
-<blockquote>
-
-<p><i>in fact</i> a lover of Wisdom, related to it and worthy of it by reason of his own
-inherent divinity. He thinks that he has been told of a wonderful Path, on which
-he ought forthwith to travel and that any other manner of life is unendurable.
-After this he does not torture both himself and his Leader by departing from
-the Path before he reaches the Goal, thereby obtaining the power of journeying
-without a Guide to point out the way before him. But they, who are not really
-lovers of Wisdom, but have only a coating of color like those whose bodies are
-sunburnt, when they perceive how many things are to be learnt and find out how
-great is the labor and what temperance in daily nourishment is requisite, they
-deem it too difficult and beyond their powers and become unable to attend to it at
-all and some of them persuade themselves that they have sufficiently heard the
-whole and do not wish further to exert themselves.</p></blockquote>
-
-<p>At Plato's death in 347 <span class="smcap">b. c.</span> the house, the library, and the garden
-in the Academy, were bequeathed by the Master as the permanent
-property of the School, whose income in the course of the centuries
-was largely increased by endowments. For about three hundred years
-the grounds at the Academy remained uninterruptedly the Headquarters
-of the School, but during the Siege of Athens by the Roman general
-Sulla in 87 <span class="smcap">b. c.</span>, the Teacher or Scholarch of that time was forced
-to retire within the city walls and gave his instruction in the Gymnasium,
-called Ptolemaeum, where Cicero heard the Scholarch Antiochos<span class="pagenum"><a name="Page_279" id="Page_279">[Pg 279]</a></span>
-in 79 <span class="smcap">b. c.</span> For more than six hundred years longer the grounds at
-the Academy remained in possession of the School, which however
-soon degenerated into a form of philosophical scepticism and eclecticism,
-from which it was later recalled by the so-called Neo- or New
-Platonists. Finally under the pressure of ecclesiastical bigotry and
-greed the Emperor Justinian confiscated the School property and forbade
-the last Scholarch Damascius to teach. Accordingly a little band
-of seven Platonic Pilgrim-sages, consisting of Damascius, Simplicius,
-Eulalius, Priscian, Hermeias, Diogenes, and Isidore, to avoid ecclesiastical
-persecution, were forced to wander away from the domains of
-Christendom over mountain and desert to the distant court of the Persian
-Emperor Chosroës, who four years later forced Justinian by treaty
-to let the last of the Neoplatonists return to their native land and die
-a natural death, guaranteeing them protection against further monkish
-persecution. It is a strange fact that as soon as the School grounds
-in the Academy were confiscated, a rumor, true or false, presently
-spread to the effect that the deserted property had become straightway
-unhealthy, a rumor which has persisted to this day, although it is impossible
-for one who has visited the spot to perceive any reason why
-it should not under proper cultivation re-become the healthful and
-beautiful garden it once was.</p>
-
-<p>The following notice appeared in the <i>Bibliotheca Platonica</i> for
-November-December, 1889:</p>
-
-<blockquote>
-
-<p><i>Secure the Academy!</i> We desire to call the attention of Platonists throughout
-the world to the fact that the site of the Ancient Academy at Athens, Greece,
-could probably be secured by prompt and concerted action. Proper measures
-should be taken at once to organize an association having for its object the
-purchase, preservation and restoration of the place where Plato lived and taught
-and where his disciples continued his sublime and enlightening work for centuries.
-It should be rescued from the hands of the profane, and set aside for
-the perpetual use and benefit of all true followers of Divine Philosophy. There
-is no good reason, why, in due time, the Platonic School should not again become,
-as it once was, the nursery of Science and Wisdom for the whole World.</p></blockquote>
-
-<p>Note the significant words of Thomas Taylor, the great Platonist
-of a hundred years ago, who in the words of H. P. Blavatsky is "one
-of the very few commentators on old Greek and Latin authors who
-have given their just dues to the ancients for their mental development":</p>
-
-<blockquote>
-
-<p>As to the philosophy (Platonism, as taught by Orpheus, Pythagoras, and
-Plato) by whose assistance these (the Eleusinian and Orphic) Mysteries are<span class="pagenum"><a name="Page_280" id="Page_280">[Pg 280]</a></span>
-developed, it is coeval with the universe itself; and however its continuity may
-be broken by opposing systems, it will make its appearance at different periods of
-time, as long as the sun himself shall continue to illuminate the world. It has
-been, indeed, and may hereafter be violently assaulted by delusive opinions;
-but the opposition will be just as imbecile as that of the waves of the sea against
-a temple, built on a rock, which majestically pours them back,</p>
-
-<p>
-"Broken and vanquish'd foaming to the main."<br />
-</p></blockquote>
-
-<p>Somewhat similar although less suggestive is the tribute of a recent
-writer upon Neoplatonism:</p>
-
-<blockquote>
-
-<p>The Neoplatonist held that nothing perishes and Neoplatonism is still alive.
-Its mysticism has lived on. Its idealism can never die.</p></blockquote>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c41">CLASSICAL CYRENE: by Ariomardes</h2>
-</div>
-
-
-
-<p class="drop-cap">WHAT we call "history" is largely a dogma. It stands on a
-basis very similar to that on which some other dogmas, religious,
-literary, scientific, etc., stand; that is, it stands on a
-particular, restricted, and local brand of culture, known as "Western
-civilization." And, like these other dogmas, it is destined to become
-seriously modified by later researches and discoveries.</p>
-
-<p>For look at our classical history; it is founded chiefly upon a
-literature&mdash;the literature of cultured circles in Greece and Rome.
-That this literature does not reflect the life of the people to any
-adequate extent we know; for the spade of the archaeologists, instead
-of confirmations, too often unearths surprises. The results of
-archaeology go to show that ancient peoples were more advanced in
-many important arts of life than we had surmised from our acquaintance
-with the said literature. Hebraic tradition, too, backed by the
-weight of religious authority, has colored our views of the past, and
-prevented us from estimating aright the claims of non-Christian
-peoples. In considering the history of Hindûstân, Persia, Egypt, etc.,
-students have sought to make dates agree with their own sacred traditions.
-Again, we have too often shown a lack of appreciation of the
-form and style of other historians, when these have not adopted the
-literal and precise form favored by our own historians; and have consequently,
-in a vain attempt to take poetical language in the sense of a
-scientific treatise, frequently rejected it and its message altogether.</p>
-
-<p><span class="pagenum"><a name="Page_281" id="Page_281">[Pg 281]</a></span></p>
-
-<p>Around that Mediterranean basin which was the classic theater,
-were great nations to whose history we have not hitherto had access,
-but of which we are now beginning to learn a little. The civilization&mdash;or
-rather, several distinct civilizations&mdash;that preceded Greece,
-and whose center at one time was Crete, at another the western shores
-of Asia Minor; the mysterious Nabatheans and Sabaeans; the equally
-mysterious Hittites; empires in Africa, south of Egypt, and inland
-from the east coast; these and other fragmentary remains slowly
-accumulate to confirm the assurances made by H. P. Blavatsky in <i>The
-Secret Doctrine</i> that a far greater and longer past lies behind us than
-we have so far guessed.</p>
-
-<p>The name Cyrene is suggestive along these lines, and forms the
-topic of a recent article by Professor Alfred Emerson of the Chicago
-Art Institute, in <i>The Scientific American</i>.</p>
-
-<p>A number of Dorian islanders, we are there told, planted a European
-colony on the great Libyan headland to the south of Greece proper,
-640 years <span class="smcap">b. c.</span>, so that Cyrene and its neighborhood had as long an
-authentic history as ancient Rome itself. A dynasty of kings was succeeded
-by a republic and the Libyans sometimes pressed the Greek
-colony hard. Cyrene had its own school of philosophy and a famous
-school of medicine. It had over 100,000 inhabitants, and the Ptolemies
-gave it kings again.</p>
-
-<p>Sporadic explorations have brought to light a few relics, but heretofore
-the Ottoman government has repressed the curiosity of more
-systematic researchers. Now, however, an American expedition has
-won a firman to explore the ruins, and we shall soon have a record of
-this powerful but little known outlier of classic culture.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_282" id="Page_282">[Pg 282]</a></span></p>
-
-<div class="chapter">
-<h2 id="c69">KILLARNEY, IRELAND: by F. J. Dick, <span class="half">M. Inst. C. E.,
-M. Inst. C. E. I.</span></h2>
-</div>
-
-
-<div>
-<img class="drop-capp4" src="images/fig25.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THOSE who pass hurriedly through the Killarney district
-know little of its manifold fascination. Even
-among natives few have thoroughly explored its features.
-But to one who has made many more or less
-prolonged visits there, at all seasons, and who has
-gained a sympathetic interest in its people and in the legends that
-belong to every rock, islet, and mountain, and who has seen it in storm
-and sunshine, at dawn and sunset, and by moonlight, the feeling grows
-that here the immutable decree of Karmic law, "there shall be no more
-going up and down," during this cycle, never fully descended&mdash;that,
-in fact, this is no part of the ordinary world at all, but something distinct,
-sacred, set apart for some inscrutable reason and purpose. The
-very atmosphere of some fairy-world of Light and Day hovers about
-these Lakes and wooded mountain heights, and seems to penetrate
-everything. Right in the center, in the very heart of all the beauty,
-between Dinish Island and Glena, rises the Shee, or Sidhe (Sanskrit
-<i>Siddhi</i>) Mountain&mdash;the mountain of the Fairy World, next to Purple
-Mountain.</p>
-
-<p>Strange to say, it is just here, too, that the luxuriant vegetation
-of Killarney seems fairly to run riot, and we find trees and shrubs of
-tropical character growing side by side with those of temperate and
-colder climes. Eucalyptus, palm, bamboo, jostle cedar and pine; while
-the profusion of flowers of all kinds is amazing. And the delicious
-perfumes of the place, with just a faint suggestion of a turf-fire somewhere
-a little way off, are something to remember. Some of the Killarney
-plants belong to what was once an unbroken coast-line extending
-to Spain. Such are <i>saxifraga umbrosa</i> (London pride), <i>saxifraga
-geum</i>, <i>arbutus unedo</i>, and <i>pinguicula grandiflora</i>. The arbutus grows
-in profusion at Killarney, although its real home, in a sense, is among
-the Pyrenees. Other plants are found along the west coast, which are
-indigenous to the eastern shores of America.</p>
-
-<p>One thinks of Breasil, and the Isles of the Western Sea, a later
-geological period than that when there was unbroken, or practically
-unbroken, connexion between Ireland, Spain, and America. And then
-one begins to wonder when the links of the past will be more clear.</p>
-
-<div class="figcenter" id="f53">
-<img src="images/fig122.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE OLD WEIR BRIDGE, KILLARNEY</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig123.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE GAP OF DUNLOE, KILLARNEY</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig124.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">COLLEEN BAWN ROCK, KILLARNEY</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig125.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">AN OLD IRISH FARMYARD</p>
-</div>
-
-
-
-<p>These memories of the past! Are they not pressing more strongly
-than ever on the hearts and imaginations&mdash;on the soul&mdash;of the
-<span class="pagenum"><a name="Page_283" id="Page_283">[Pg 283]</a></span>Irish? No attempted deadening of this urge by half-hearted dry-as-dust
-methods ingeniously forced on the poor folk by interested parties
-(vested interests) will avail much. The unrest, which manifests in
-so many ways in contemporary Irish life, has surely a deep source.
-There are incarnations and incarnations. Some kinds are racial, that
-is, belong to the larger sweep of things. No artificial barriers can stop
-them. No pretended patronage of the Irish language movement will
-be able to check influences belonging to the inner life of a race-soul
-under recurrent upward impulse.</p>
-
-<p>Hy-breasil and the Isles of the West! Once the Coom-Dhuv, or
-Black Valley, to the west of the Killarney Upper Lake, was an arm of
-the sea; and those who lived on the temple-crowned heights of Killarney
-could have told us something of those Isles, which were in
-no shadow-world, but were realities, relics of Atlantis, undoubtedly.
-These legends must find their solution, partly by the names, partly
-by the details; and be studied in the light of H. P. Blavatsky's writings,
-particularly <i>The Secret Doctrine</i>, where many a clue is given;
-and where the Sanskrit, Chaldaean, and Irish names fail to give the
-clues, it seems the Welsh will come triumphantly to the rescue. After
-all, the details have only relative importance, for the broad facts are
-already plainly outlined in <i>The Secret Doctrine</i>; and it is no very difficult
-matter to see what is meant by Partholon, with the cow-faced and
-the goat-headed; by Nemed; by the Tuatha de Danaan (Fourth Race
-Atlanteans of the Right Path), and Formorians (those of the Left);
-some of their descendants living on in archaic Ireland; and the Milesians,
-the early arrivals of the Fifth, from Central Asia via Egypt and
-Scandinavia, when Spain and Africa were one and Ireland was part
-of Scandinavia. All of which was long before what we call the Celts,
-crossed the Caucasus into Europe. Irish mythology is real history,
-some of it disfigured, as usual, by irreverent or ignorant hands. The
-worst of it is that the Irish seemed to enjoy having their past belittled,
-and their gods and heroes dethroned in favor of a piece of patchwork
-of alien growth; a kind of travesty of Eastern and Egyptian teachings,
-belittled, like the Irish gods; and dethroned, truly! It was a "magical
-and Druidic mist" of the wrong kind unfortunately, which descended
-upon the heirs of Atlantean knowledge. And it will take some effort
-to dispel it, very probably. It <i>is</i> dispelled though!</p>
-
-<p>Thoughts like these are apt to cross one's mind among the regal
-solitudes of Killarney, where for miles, as you look down from some<span class="pagenum"><a name="Page_284" id="Page_284">[Pg 284]</a></span>
-crag, no human habitation can be seen&mdash;one of the places where you
-can sit, and watch the Sword of Light, and the Spear of Victory getting
-busy; so that the other two Jewels brought from the Isles of
-the West will shine again.</p>
-
-<p>One visible sign, at least, of the Sword of Light, is a growing
-temperance movement among the youth of Ireland. Right conduct leads
-to light, whatever be the mists obscuring one's vision along the road
-of life. Perhaps the youth of Ireland will next look into the ancient
-past to discern vestiges of nobility as well as simplicity of character;
-and note what manner of men some true kings were, and by whom
-attended&mdash;bards, or poet-seers; lawgivers, or disciplinarians; craftsmen;
-and warriors. Another kind of functionary was&mdash;well, he was
-not needed.</p>
-
-<p>One of the legends of Killarney, really connected, it would seem,
-with Inisfallen, has no very exact parallel, and possesses some interesting
-and suggestive features. The story as given by Mr. Ockenden
-a century and a half ago is somewhat as follows. There lived in Inisfallen
-many hundred years ago a prince named O'Donoghoe. He
-manifested during his stay on earth great munificence, great humanity,
-and great wisdom; for by his profound knowledge in all the secret
-powers of nature, he wrought wonders as miraculous as any tradition
-has recorded, of saints by the aid of angels, or of sorcerers by the
-assistance of demons; and among many other astonishing performances,
-he rendered his person immortal. After having continued a
-long time on the surface of the globe without growing old he one day
-took leave of his friends, and rising from the floor, like some aerial
-existence, passed through the window, shot away horizontally to a
-considerable distance, and then descended. The water, unfolding at
-his approach, gave him entrance to the sub-aqueous regions and then,
-to the astonishment of all beholders, closed over his head, as they believed,
-for ever; but in this they were mistaken.</p>
-
-<p>He returned again, some years after, revisiting&mdash;not, like Hamlet's
-ghost "the glimpses of the moon, making night hideous," but&mdash;the
-radiance of the sun, making day joyful, to those at least who saw
-him; since which time he has continued to make very frequent expeditions
-to these upper regions, sometimes three or four in a year; but
-sometimes three or four years pass without his once appearing, which
-the bordering inhabitants have always looked upon as a mark of very
-bad times. Mr. Ockenden continues the tale of his experiences:</p>
-
-<p><span class="pagenum"><a name="Page_285" id="Page_285">[Pg 285]</a></span></p>
-
-<blockquote>
-
-<p>It was feared this would be the third year he would suffer to elapse, without
-his once cheering their eyes with his presence; but the latter end of last August
-he again appeared, to the inexpressible joy of all, and was seen by numbers in
-the middle of the day. I had the curiosity, before I left Killarney, to visit one
-of the witnesses to this very marvelous fact.</p>
-
-<p>The account she gives is, that, returning with a kinswoman to her house at
-the head of the Lake, they both beheld a fine gentleman mounted upon a black
-horse, ascend through the water along with a numerous retinue on foot, who all
-moved together along the surface towards a small island, near which they again
-descended under water. This account is confirmed in time, place, and circumstance,
-by many more spectators from the side of the Lake, who are all ready to
-swear, and, not improbably, to suffer death in support of their testimony.</p></blockquote>
-
-<p>Another account says that at the feast, before he first disappeared,
-he was engaged in a prophetic relation of the events which were to
-happen in the ages to come; and that after he reached the center of
-the Lake opposite them, he paused a moment, turned slowly round,
-looked toward his friends, and waving his hand to them with the cheerful
-air of one taking a short farewell, descended.</p>
-
-<p>Mrs. S. C. Hall relates that an English soldier of the 30th Regiment,
-and an Irish comrade, were while she was at Killarney engaged
-in plowing up part of the old churchyard in Inisfallen, a work they
-both disliked. As they were mooring the boat in which they came to
-the island in the morning, a day or so after the work had commenced,</p>
-
-<blockquote>
-
-<p>they saw a procession of about two hundred persons pass from the old churchyard,
-and walk slowly and solemnly over the lake to the mainland. Reynolds (the
-soldier) himself was terribly alarmed, but his companion fainted in the boat.</p></blockquote>
-
-<p>He repeatedly afterward saw smaller groups of figures, but no
-crowd so numerous.</p>
-
-<blockquote>
-
-<p>In answer to our questions, he expressed his perfect readiness to depose to the
-fact on oath; and asserted he would declare it if on his death-bed.</p></blockquote>
-
-<p>Some say the best way to approach Killarney for the first time is by
-the wildly picturesque road over the mountains from Kenmare and
-Glengarriff. One obtains a magnificent view of the Upper Lake from
-the turn of the road a little north of the police barrack. Others again
-have experienced the charm of an absolutely sudden surprise awaiting
-them, when, arriving at Killarney by rail and driving south about a
-mile or more, during which nothing is seen but the over-arching trees,
-and turning to the left up a steep road south of the Flesk demesne,
-toward one of the guest-houses there, the whole panorama of the
-Lower Lake and the mountains bursts upon you just as you reach your<span class="pagenum"><a name="Page_286" id="Page_286">[Pg 286]</a></span>
-destination. Nothing has prepared you for a scene of so great beauty;
-so this way of arriving has its merits. From this situation, or from
-Flesk Castle; from a point above the Torc cascade; and from the
-point first mentioned, are obtained perhaps the three finest views of
-the Lakes. But in truth unrivaled view-points seem endless, each
-having its own especial charm. The play of color, cloud, and shadow
-at various hours and seasons is so extraordinary that no brush of
-painter could ever do Killarney justice. As for photographs, they
-are merely like pegs to hang one's memory-hats upon.</p>
-
-<p>To know Killarney stay two months there at least, make friends
-with the natives, learn the legends, and absorb the harmony of the
-region.</p>
-
-<div class="textcol">
-
-<p>
-And though many an isle be fair,<br />
-Fairer still is Inisfallen,<br />
-Since the hour Cuchullain lay<br />
-In the bower enchanted.<br />
-See! the ash that waves today,<br />
-Fand its grandsire planted.</p>
-
-</div><div class="textcol">
-
-<p>
-When from wave to mountain-top<br />
-All delight thy sense bewilders,<br />
-Thou shalt own the wonder wrought<br />
-Once by her skilled fingers<br />
-Still, though many an age be gone,<br />
-Round Killarney lingers.<br />
-</p></div>
-
-<p class="r2 bit"><i>William Larminie</i></p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c124">THE VRBAS DEFILE, BOSNIA: by F. J. B.</h2>
-</div>
-
-
-
-<p class="drop-cap">BOSNIA, in Europe, best known as one of the Balkan Provinces,
-belonged in the fourteenth century to the kingdom of Stephen
-of Servia: it attained freedom in 1376, then fell again under
-the Turkish invasion of Europe. In 1878 the treaty of Berlin provided
-for the occupation, by Austria-Hungary, of Bosnia, Herzegovina,
-and Dalmatia, accomplished only after severe conflict with the Mahommedans.
-Count Callay was appointed administrator and made it his
-life-work to promote harmony between the different races, as well as
-to develop the country's resources. Ultimately the three provinces
-were annexed by Austria-Hungary; compensation was awarded to
-Turkey and the long-feared European war averted. The Vrbas is
-a tributary of the Save, which divides Slavonia from Bosnia, on its
-northern border. The accompanying print exhibits the deep, narrow,
-rocky bed of the Vrbas and the precipitous height of the cliffs forming
-this magnificent defile, the summits being invisible from certain parts
-of the road. The river was once probably one of the underground
-watercourses of Bosnia-Herzegovina. Nature is majestic there and
-hews out her own rock temples.</p>
-
-<div class="figcenter" id="f47">
-<img src="images/fig114.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE VRBAS DEFILE, BOSNIA</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f48">
-<img src="images/fig115.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ROCKING-STONE PINNACLE, MOUNT WELLINGTON, TASMANIA</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_287" id="Page_287">[Pg 287]</a></span></p>
-
-<div class="chapter">
-<h2 id="c10">ASTRONOMICAL NOTES: by C. J. Ryan</h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig20.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THERE has lately been an interesting correspondence
-in <i>The English Mechanic</i> upon the subject of meteorites,
-and a remarkable conflict of opinion has been
-manifested, showing that there is really not much
-positive knowledge about them. The Earth's atmosphere
-is continually being bombarded by these missiles, and the dust
-into which they are transformed during their passage through it falls
-upon the Earth, sprinkling it annually with a layer of dark mineral
-substance, which if evenly spread, would cover the surface to about
-the thickness of a match. For long it was denied by the Academies
-of Science that mineral masses, varying in weight from a few ounces
-to several tons, ever fell from the sky, although they had been frequently
-seen in the act of falling and had been handled while still
-warm. But the incredulity of the astronomers was broken down
-about a century ago and they could no longer hold to their axiom that
-"as there are no stones in the sky, they cannot fall out of it." The
-careful study of "shooting-stars" has not been undertaken for much
-more than half a century. Although there is no doubt that meteoric
-masses do fall to the ground occasionally and that the meteoric dust
-which is found in the enduring snows on high peaks and in the
-Arctic regions comes from the disintegration of such objects, it is
-not certain that all of the shooting stars that flash across our night
-skies (and day ones too, though we rarely see one by day) are of the
-same nature as the meteoric stones which we can examine in our
-museums.</p>
-
-<p>One of the most difficult problems to explain is the cause of the
-luminosity of the meteors. Many of them start into brilliancy at the
-enormous heights of eighty or ninety miles above the Earth and,
-after dashing at planetary speed across a distance of perhaps a hundred
-miles or more, disappear at heights of thirty or forty miles from
-the surface. Compared with the rapidity of their motion the quickest
-bullet is practically at rest. The explanation most widely accepted
-is that the friction of the meteorite in passing through our atmosphere
-at such an enormous speed ignites it and rapidly destroys it.
-Objection has been raised to this theory on the ground that the
-atmosphere at great heights is exceedingly rare and that it is difficult
-to believe it could offer enough resistance. Another problem has
-hitherto proved quite insoluble; i. e., the long persistence of the train<span class="pagenum"><a name="Page_288" id="Page_288">[Pg 288]</a></span>
-of luminous particles which remain drifting in the upper air after
-the disappearance of the explosive bolides. For instance, on February
-22, 1909, such a luminous train was seen for several hours drifting
-across the sky at high speed. Its height was so great that it was
-visible over a large part of England and France. Why these sparks
-do not go out instantly, in the same manner as those which follow
-the ordinary shooting-stars, is an unsolved mystery.</p>
-
-<p>The only thing that is well established about meteor showers is
-that most of them are periodic and come from well-defined quarters
-of the heavens. From the study of the directions from which these
-streams come, it has been calculated that they travel round the sun in
-long elliptical orbits, and are members of his family. An orbit of
-thirty-three years has been computed for the famous November
-meteors. They probably extend about as far as the planet Neptune
-on one side of the Sun. The wonderful displays of November meteors
-seen in 1833 and 1866, which astonished the whole world, were probably
-caused by the passing of the Earth through a particularly dense
-portion of the stream. In 1866 we met the same portion that we had
-encountered in 1833. It was again looked for in 1899, thirty-three
-years later, but, to the surprise of the astronomers, there was but
-a very ordinary display. Many reasons have been offered for this,
-but no one really knows enough to explain it satisfactorily. A few
-of the meteoric streams follow the tracks of comets, and it is supposed
-that they may be the disintegrated remains of comets, particularly in
-the cases where the latter have faded away. There are many other
-peculiarities in the behavior of meteorites and of the meteoric streams
-which are quite incomprehensible, but enough has been said to show
-that the problem is full of interest to inquiring minds.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">Students</span> of H. P. Blavatsky's teachings will not have failed to
-notice that there is a continual effort being made by astronomers to
-find some really satisfactory theory to explain the formation and
-behavior of comets' tails. She discusses the subject in <i>The Secret
-Doctrine</i> in such a way and gives such suggestive hints as to make
-it clear that when we do get the real clue to the mystery there will
-be need for further readjustments in our theories of matter. She also
-leads us to understand that partly through the discoveries which will
-be made in connexion with the anomalies of comets' tails, science
-will find that the present theory of gravitation is highly incomplete,<span class="pagenum"><a name="Page_289" id="Page_289">[Pg 289]</a></span>
-and that there is an opposite force&mdash;repulsion&mdash;to be understood.
-Gravitation is only one aspect of a mysterious force which is as definitely
-polarized as electricity or magnetism. It is of interest to notice
-that Professor Kapteyn, the famous Dutch astronomer of Groningen,
-has just declared at the thirteenth Science Congress of Holland that
-the law of gravitation is abrogated among the spiral nebulae. His
-words are:</p>
-
-<blockquote>
-
-<p>All the known facts indicate that the so-called universal force of Gravitation
-exerts no influence upon the primordial matter from which all stars have been
-produced.</p></blockquote>
-
-<p>A few years ago&mdash;even to a date considerably later than the time
-when H. P. Blavatsky wrote the daring suggestions in <i>The Secret
-Doctrine</i>&mdash;such a statement would have been considered the rankest
-heresy; no scientist would have dared to throw doubts upon the
-universal supremacy of the law of gravitation. Truly, indeed, did
-she prophesy that in the twentieth century it would be recognized
-that she had but sketched an outline, which, though rejected at its first
-appearance, was based upon real knowledge.</p>
-
-<p>In seeking a plausible hypothesis to explain comets' tails, Signor
-Luigi Armellini, an Italian astronomer, has advanced the revolutionary
-idea that they are optical illusions, merely the effect of light
-passing through the more or less lens-shaped head of the comet. He
-publishes, in the <i>Astronomische Nachrichten</i>, fourteen photographs
-of comet-like forms which he produced by passing beams of light at
-various angles through lenses so as to fall upon sensitized plates. He
-claims that the different angles at which the solar rays fall upon the
-nucleus of a comet as it moves round the sun sufficiently explain the
-familiar changes in shape of the tail.</p>
-
-<p>This hypothesis has not been favorably received, for it provokes
-more difficulties than it solves, plausible though it may seem at first
-sight. For instance, there is the undeniable fact that comets' tails
-display an entirely different spectrum from that of the Sun. Then
-there is the fact that they are frequently most irregular in shape,
-with strange bends and gaps in them, and sometimes they show bright
-projections pointing <i>towards</i> the Sun. Everyone who saw the great
-daylight comet of the winter before last (Comet 1910 a) will remember
-the curious bend half way down the tail which was plainly visible
-without optical aid. This was a curious freak for a comet!</p>
-
-<p><span class="pagenum"><a name="Page_290" id="Page_290">[Pg 290]</a></span></p>
-
-<p>It is singular that a somewhat similar hypothesis to that of Signor
-Armellini was offered by a correspondent to the <i>Century Path</i> not
-long ago (April 24, 1910), the difference being that he suggested that
-the comet's tail was a <i>shadow</i> of the nucleus thrown upon a surrounding
-spherical nebulosity and which became visible as a bright object
-when relieved against the intensely black background of the sky. This
-hypothesis lies open to the same objection as the lens theory, and also
-to others. But the important thing is that the mystery of comets has
-not been cleared up, nor will it be until the properties of other states
-of matter than those with which we are familiar are discovered by
-science.</p>
-
-<p>The following quotation from <i>The Scientific American</i> shows
-some of the difficulties which comet theorists have to meet:</p>
-
-<blockquote>
-
-<p>The tail of Halley's comet has conducted itself in the most whimsical fashion....
-It seems to have split longitudinally into three more or less well-defined parts.
-When we consider that Morehouse's comet of 1908 exhibited some extraordinary
-changes; that it repeatedly formed tails which were discarded to drift out bodily
-into space until they finally melted away; that in several cases tails were twisted
-or corkscrew shaped, as if they had gone out in a more or less spiral form; that
-areas of material connected with the tail would become visible at some distance
-from the head, where apparently no supply had reached it from the nucleus;
-that several times the matter of the tail was accelerated perpendicularly to its
-length; and that at one time the entire tail was thrown forward and curved
-perpendicularly to the radius vector in the general direction of the tail's sweep
-through space (<i>a peculiarity opposed to the law of gravitation</i>) it is evident that
-a comet presents important problems for the future astronomer to solve. (May
-28, 1910, Italics ours).</p></blockquote>
-
-<p>In connexion with the profoundly interesting problem of gravitation
-and the dead mechanical theory of the universe <i>versus</i> the living,
-spiritual teachings which H. P. Blavatsky brought us, the student
-should consult Sections III and IV of Part III of <i>The Secret Doctrine</i>,
-Vol. I. Nothing displays more forcibly the strength and beauty of
-the Theosophical position, which sees the working of Divine Intelligence
-and Control in every thing, from the least to the greatest.</p>
-
-<p>To the general public as well as to astronomers the question of the
-habitability of the planets is a perennial subject of interest, and it is
-curious to observe how the opinions of experts have been modified
-lately. A few years ago it would have appeared most unlikely that
-the time was quickly coming when it would be seriously advanced by
-a distinguished astronomer that <i>with the exception of Mars</i> all the<span class="pagenum"><a name="Page_291" id="Page_291">[Pg 291]</a></span>
-planets are probably inhabited! Yet that is the position taken today
-by Professor T. J. J. See of the U. S. Observatory, Mare Island.
-"Mars has been inhabited in the past, but life has doubtless vanished
-there, as but little of the Martian atmosphere remains." Until recently
-it was thought that the extensive dark shadings on Mars were
-oceans, but the numerous observations made of late with finer telescopes
-and under more favorable conditions than were formerly available
-have proved that these dark areas, instead of being the smooth,
-even surfaces they should be if composed of water, are irregularly
-mottled and actually crossed in places by some of the fine lines called
-"canals" about which so much controversy has raged. Very limited
-dark blue regions surrounding the white "snowcaps," which are most
-distinctly visible during the Martian summers, are most probably
-water, but these are so small that conditions must be very different
-on Mars from those on the Earth or any similar planet. The state of
-things upon Venus appears to be far more like that to which we are
-accustomed. No mountains such as Venus possesses are to be traced
-on Mars. Professor See feels sure that Mars must have been the seat
-of life in the past, and with respect to the families of planets which
-we are morally certain must surround the myriads of gigantic suns
-which we see only as twinkling stars, he is convinced that they also
-must have been formed for the habitation of intelligent beings, for to
-regard them as barren deserts would make Nature ridiculous.</p>
-
-<p>H. P. Blavatsky, in <i>The Secret Doctrine</i> and elsewhere, and William
-Q. Judge in his writings, have plainly stated the Theosophical
-teaching about the condition of Mars in its present cycle. According
-to this, the planet is under "obscuration," that is, it is not the seat of
-full and complete active life, though there may be some lower vital
-forces at work. But this does not mean that Mars is becoming extinct
-or that it is a dead planet. According to the Esoteric philosophy, of
-which H. P. Blavatsky was permitted to unveil a little and to give a
-partial outline, the planets are subject to great periodic changes of
-state. From a high condition of activity in which life in every form
-flourishes, they decline to a state of quiescence during which the vital
-forces are active in the unseen planes; but in due course the nearly
-extinct fires are re-lighted and a further and higher evolution commences.
-We see this taking place on a smaller scale around us;
-civilizations rise and fall only to rise again; nations and even races
-disappear to be replaced by others commencing their upward march.</p>
-
-<p><span class="pagenum"><a name="Page_292" id="Page_292">[Pg 292]</a></span></p>
-
-<p>During the intervals between the active manifestations on the
-physical plane the life-stream or wave passes into other and interior
-states which are necessary for the full development of perfected intelligence.
-What takes place in the case of the individual man in the
-comparatively short cyclic alternations of earth-lives and Devachanic
-or Heavenly conditions is a reflection of the vast cosmic process of
-the planets and the suns. Modern science has not yet grasped the
-enormous and far-reaching significance of Cyclic or Periodic laws,
-particularly in their application to human life, and how firmly everything,
-from the lowest animalcule to the great sun itself, is held in
-their grasp. When Cyclic Law as the key to the greater mysteries of
-life is thoroughly understood we shall no longer find any opposition
-to the fact of the reincarnation of the human soul, which is simply a
-necessary corollary to it. The soul is not <i>supernatural</i> in the sense
-of being outside Nature's laws; it is a part of the whole.</p>
-
-<p>So with respect to Mars. It is, as Professor See and others believe,
-under obscuration today, but its energies will revive or reincarnate
-in some future age. It has not reached the state of our Moon,
-which is a decaying corpse, having passed through its life-history long
-ago. The Moon's life-principles "reincarnating" in the sphere of the
-Earth hundreds of millions of years ago, are now pursuing a higher
-evolution here. The Earth will in its time "reincarnate" similarly.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_293" id="Page_293">[Pg 293]</a></span></p>
-
-
-<div class="chapter">
-<h2 id="c113">ST. PAUL'S CATHEDRAL FROM LUDGATE HILL:<br />
-by Carolus</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig10.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE great fire of London in September 1666 destroyed eighty-nine
-churches, the city gates, hospitals, schools, libraries,
-and many other public buildings, thirteen thousand two hundred
-dwelling houses, and the fortunes of over two hundred
-thousand people; but only eight lives were lost, and the
-plague, which only the year before had destroyed a hundred thousand
-persons in London alone, was never afterwards a cause of serious
-anxiety. Notwithstanding the temporary suffering the fire was a great
-hygienic benefit, and the city rapidly recovered more than its former
-prosperity. One of the severest losses was that of the old cathedral
-of St. Paul, a magnificent thirteenth century Gothic building with a
-central spire. Its dimensions were enormous; the total length being
-700 feet, the height of the nave 102 feet, and the spire attained the
-extraordinary altitude of 534 feet, 130 feet higher than Salisbury
-Cathedral spire, which gives the impression, today, of enormous height.
-The old cathedral had suffered many losses and injuries before the fire,
-its spire had been destroyed, and its monuments defaced, while many
-outrages called restorations had injured its beauty.</p>
-
-<p>After the fire much of the work of rebuilding was entrusted to Sir
-Christopher Wren, the most renowned architect of modern times in
-England. In four years ten thousand houses had been rebuilt, and
-very soon fifty-one churches were commenced by Wren. The greatest
-was new St. Paul's. The first stone was laid on June 21, 1675, the last
-in 1710. Just before the fire Wren had been commissioned by King
-Charles II to restore old St. Paul's, and he proposed to remodel all
-but the choir in "a good Roman manner." We may be thankful that
-such an atrocity was providentially prevented. Wren made several
-designs for the new building on the lines of his proposed remodeling
-of the old one; but for various reasons none of them were finally carried
-out. The finished building is very different from even the last
-approved design, and is generally considered far superior. In place
-of the one-storied effect produced by a single order of columns, which
-he originally intended, he divided the whole height into two orders.
-The result was an immense gain in apparent size. St. Peter's in Rome
-is utterly dwarfed by the colossal size of the columns and pilasters of
-its single order, and it is a remarkable fact, that although the top of
-St. Paul's dome is only about the same height as the springing of that<span class="pagenum"><a name="Page_294" id="Page_294">[Pg 294]</a></span>
-of St. Peter's, owing to Wren's ingenious design in this matter, the one
-looks about as high as the other.</p>
-
-<p>It is rather a singular fact that the greatest cathedral of the Protestant
-Reformation should be called after the "wise master-builder,"
-St. Paul, while the central church of the Roman faith is dedicated to
-the apostle who thrice denied his Master.</p>
-
-<p>The ground plan as finally built, is much smaller than that of the
-old cathedral, being only 500 feet long, by 250 across the transepts.
-The front towers are 250 feet high, and the dome is 404. The dome
-is a wonderful example of Wren's constructive skill. The stone lantern
-at the summit is quite independent of the external wooden and
-lead dome; it is supported on a cone of brickwork, concealed from the
-interior by an internal dome. Wren said he was building for eternity,
-and he was especially careful about the strength of the foundations,
-but he had no suspicion of the boring and tunneling that would before
-many centuries take place around the cathedral, and serious anxiety
-has been caused of late years by sundry cracks which have appeared
-in some of the walls and vaults.</p>
-
-<p>There is good reason to suppose that the site of St. Paul's was once
-dedicated to the worship of Diana. Ox heads, which were sacred to
-that goddess, were discovered near the church in 1316, and at other
-times fragments of vessels that seem to have been used in the old ceremonies
-have been dug up. A chronicler of the fifth century speaks of
-the worship of Diana being restored in London in his time. The site
-of the building is the highest in the city, and it is the most reasonable
-place for the sacred Temple of pre-christian times to have been
-founded.</p>
-
-<p>Fortunately there are no thirty-five-story skyscrapers in London
-to dwarf the picturesque mass of the majestic edifice which has an
-abiding place in the heart of every Londoner&mdash;and indeed of every
-Englishman.</p>
-
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i7">See! how shadowy,</div>
-<div class="i0">Of some occult magician's rearing,</div>
-<div class="i6">Or swung in space of heaven's grace,</div>
-<div class="i0">Dissolving, dimly reappearing,</div>
-<div class="i6">Afloat upon ethereal tides</div>
-<div class="i0">St. Paul's above the city rides.</div>
-<div class="i5"><i>John Davidson</i></div>
-</div>
-</div>
-</div>
-
-<div class="figcenter" id="f54">
-<img src="images/fig126.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ST. PAUL'S CATHEDRAL, LONDON. VIEW TAKEN FROM LUDGATE HILL</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f55">
-<img src="images/fig127.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">A EUCALYPTUS GROVE, POINT LOMA</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_295" id="Page_295">[Pg 295]</a></span></p>
-
-<div class="chapter">
-<h2 id="c52">WHO MADE THE EUCALYPTS? by Nature-Lover</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig128.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">AUSTRALIA is a remnant of Lemuria, as geologists call
-that ancient continent which once stretched across the
-Southern hemisphere. In Australia we find strange animals
-and plants, the relics of a bygone age. One plant is
-the Eucalyptus, of many varieties, a very perfect tree,
-with two systems of roots, one to catch surface water, the other to
-dig deep; formed for hardiness, yet distilling every kind of fragrant
-and health-giving balm. Is this tree a product of evolution? Or has
-Man had a hand in the perfecting of it?</p>
-
-<p>Men in our recent civilization are already learning how to manipulate
-plants so as to make them into better plants than they were before.
-If it be true that the ancient continent of Lemuria was occupied by
-an ancient humanity, divided into races and sub-races, nations and
-tribes, enduring for millenniums, it must also be true that they made
-discoveries in science, of which agriculture is a branch. Perhaps they
-had gone further than we have yet gone in the art of plant culture;
-perhaps they had carried it to a point of perfection; perhaps they
-made the Eucalypts. There are many other plants and fruits and
-trees on the earth which seem as if they had been made at some time
-or another; and it is quite possible that bygone human races may have
-had something to do with it.</p>
-
-<p>The influence of man upon nature may have been underestimated.
-Plants and animals seem to remain about the same for very long
-periods; man is able to produce variations in them; and then the
-varieties often remain permanent and unaltered. It is quite conceivable
-that scientific agriculture on a large scale may have been practised
-at one time or at several times in the world's history, and that
-many now-existing forms may be attributable thereto.</p>
-
-<p>Thus far we have spoken only of the direct and purposeful influence
-of man upon nature; but man has also an indirect and undesigned
-influence. For just as the physical body of man is continually discarding
-atoms, which return to the soil, carrying thither vital elements
-that will be used over again in the lower kingdoms of nature; so man
-is as constantly throwing off other elements, not physical, and these
-likewise return to the lower kingdoms of nature to enter as vital
-forces into the constitution of lower forms. In other words, man
-excretes used-up and superfluous elements from his mind; and these,
-though no longer of use to man, and being now divested of everything<span class="pagenum"><a name="Page_296" id="Page_296">[Pg 296]</a></span>
-human, may nevertheless serve to ensoul lowlier forms. It will thus
-be seen that some of the theories of evolution held by biologists are
-the reverse of the truth. The analogy between animals and the organs
-in man has been regarded as pointing to a descent of man from the
-animals; but why might it not imply a descent of animals from man?
-Once get rid of the idea that physical begetting is the only way in
-which one thing can be derived from another, and the way is clear
-for postulating a descent or derivation of animals from man. The
-crab, all claws and stomach, works off naturally and harmlessly certain
-proclivities which in man were cultivated to an excess too great
-for their further expression in the human kingdom. In the same way
-we have the spider, built perhaps from the cast-off atoms of a bogus-company
-promoter (!), the snake, the pig, etc. It has been well said
-that in the Zoo one may meet all one's friends and enemies&mdash;behind
-the bars of the cages; and the cartoonist can represent faithfully his
-human characters by giving them animals' heads.</p>
-
-<p>But let us not overdo the idea. It is true that many of the animals
-now on earth appeared subsequently to man in the present "Round"
-of evolution; but this does not apply to all the animals. The facts
-are, as might be expected, not so simple as one might like them to be;
-for the history of evolution in all its ramifications is a long and complex
-one. To return to the main proposition: man plays an important
-part in the evolution of nature, both conscious and unconscious.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c11">AUSTRALIAN MARSUPIALS: by Nature-Lover</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig53.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">AUSTRALIA is one of the oldest lands, says H. P. Blavatsky;
-it can produce no <i>new</i> forms, unless helped by fresh races
-or artificial cultivation and breeding. This is in keeping
-with the native race whose home it has been; for a portion
-of the present native tribes are the descendants of those
-later Lemurians who escaped the destruction of their fellows when the
-main continent was submerged. This remnant has since declined.
-Its environment is suggestive of a survival from a long bygone age.
-As Jukes says, in his <i>Manual of Geology</i>, it is a curious fact that the
-fossil marsupials found in Oxfordshire, England, together with Trigonias
-and other shells, and even some fossil plants, should much more
-nearly resemble those now living in Australia than the living forms of
-any other part of the globe. This fact is interesting and suggestive.</p>
-
-<p><span class="pagenum"><a name="Page_297" id="Page_297">[Pg 297]</a></span></p>
-
-<p>From a recent article in <i>The English Mechanic</i> we condense the
-following.</p>
-
-<p>The remains of some of the oldest mammals were discovered in the
-Keuper beds of bone breccia of Upper Triassic age near Stuttgart.
-They consisted of the teeth of a small animal about the size of a rabbit,
-Microlestes antiquus. Teeth of a similar animal were found in the
-Rhaetic beds at Frome, England, while in the red sandstones of the
-Upper Trias in Virginia and North Carolina were found the lower
-jaws of Dromatherium sylvestre, and in beds of similar age in Basutoland
-the skull of Tritylodon longaevus. All these are believed to have
-been marsupials, mammals that bring forth their young in an imperfect
-condition and place them in a pouch formed by the skin of the abdomen,
-where their development is completed.</p>
-
-<p>In the Australian regions there are about one hundred and sixty
-species of living marsupials including the kangaroo, kangaroo rat,
-phalanger, tarsipes, wombat, bandicoot, rat, koala, Tasmanian wolf
-or Thylacine dasyure, and the Tasmanian devil or Ursine dasyure;
-while in the remainder of the world there are only about forty-six,
-and these confined to North and South America, the representatives
-being the opossum and the South American selvas. The kangaroo is
-also found in Tasmania, New Guinea, New Ireland, and in the Aru
-and other islands of these regions.</p>
-
-<p>Up to the present very few fossil remains of Monotremes have been
-found. These are the lowest forms of mammals and lay eggs; they
-seem to form a link with the reptiles. Their skeletons exhibit very reptilian
-characters and true teeth are absent. They appear to have been
-followed by the Marsupials and finally by the Placentals, which bring
-forth matured young, and which seem to have made their appearance
-in the Upper Jurassic. The only representatives that now exist of the
-monotremes are the duck-billed platypus or Ornithorhyncus, and the
-spiny anteater, both of Australia, and Parechidna of New Guinea.
-These lay soft-shelled eggs and have no teats, the milk being exuded
-from pores in the skin, which the young ones lick when hatched. The
-fossil remains of Echidna have been brought to light in the bone breccia
-of Tertiary times in Australia. In the Stonesfield Slate of Oxfordshire,
-which is Lower Oolitic, the lower jaws of several small marsupials
-have been found, and these were contemporary with the great
-saurians. The latter waned as the former increased. Similar lower
-jaws have been found at Swanage in Dorsetshire, the lower jaw being<span class="pagenum"><a name="Page_298" id="Page_298">[Pg 298]</a></span>
-the first bone to become detached and being left stranded while the
-rest of the body or skeleton was carried out to sea. There would seem
-to have been a world-wide distribution of monotremes and marsupials;
-but they did not develop any size except in Australia, where they became
-isolated.</p>
-
-<p>In the newer Tertiary deposits of Australia are the remains of a
-large marsupial allied to the kangaroo and named Diprotodon Australis;
-and in the Post-Tertiary another named Nototherium; as also
-a few others including fossil kangaroos.</p>
-
-<p>This concludes our abstract from the article. In reference to what
-is said therein about the first two forms of Mammals&mdash;the Monotremes
-and the Marsupials&mdash;their analogies with the types below and
-above them, and the gradation in development which they exhibit, it
-may be recalled that the teachings given in <i>The Secret Doctrine</i>, with
-regard to animal and human evolution, are not the same as the conjectures
-of most modern theorists. The Mammalia, it is stated, are
-(<i>in the present Round</i>) posterior to Man on this globe. The evolutionary
-process which culminated in the production of a physical organism
-for Man took place in an earlier Round. Similarly, it is not
-in the present Round that the Monads inhabiting animals now living
-will progress so as to enter into the composition of Man. That destiny
-awaits them in a future Round. Hence these Monotremes and Marsupials
-do not represent early stages in the evolution of our present
-humanity. Analogy in form does not always mean derivation of the
-one form from the other; and when it does, there still remains the
-doubt as to which form was prior to the other. The subject of evolution,
-as taught by ancient Science, is comprehensive and fascinating.
-It is evident that the actual facts must be far more complex and vaster
-in scale than tentative hypotheses.</p>
-
-<p>Australia is a country with natural scenery of fascinating type.
-The illustrations accompanying this note give an idea of it.</p>
-
-<div class="figcenter" id="f56">
-<img src="images/fig129.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">A CASCADE, NEW SOUTH WALES, AUSTRALIA</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig130.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">NEAR NATURE'S HEART, NEW SOUTH WALES, AUSTRALIA</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig131.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">AN AUSTRALIAN PICNIC RESORT</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig132.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">WHERE THE RAINBOW SPORTS<br />
-NEW SOUTH WALES, AUSTRALIA</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig133.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">WHERE THE FERNS THRIVE: AUSTRALIA</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig134.jpg" alt=""/>
-<p class="caption center half"><span class="floatrd">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE AUSTRALIAN GUM</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f57">
-<img src="images/fig135.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ONE OF THE LESSER STATUES BROUGHT FROM EASTER ISLAND<br />
-THIS STATUE (NOW IN THE BRITISH MUSEUM) HAS BEEN<br />
-CALLED "HOA-HAKA-NANA-IA"</p>
-</div>
-
-
-
-
-<p><span class="pagenum"><a name="Page_299" id="Page_299">[Pg 299]</a></span></p>
-
-<div class="chapter">
-<h2 id="c63">HOA-HAKA-NANA-IA: by P. A. Malpas</h2>
-</div>
-
-
-
-
-<p class="drop-cap">MUCH has been written and said about the famous Easter Island
-statues in mid-Pacific. So little is really known about them
-that until H. P. Blavatsky called attention to their immense
-antiquity they were not thought to be of any particular value. There
-were one or two speculations which she, as with so many other scattered
-data, gathered together, sifted, confirmed, or refuted, adding a
-few details to complete the bare outline of the picture.</p>
-
-<p>The one in the illustration stands at the entrance outside the British
-Museum with a smaller, more shapeless companion. They were
-brought to England in Her Majesty's Ship <i>Topaze</i>, and presented in
-1869 by Queen Victoria to the national collection in the Museum.</p>
-
-<p>As they are said to be of hard trachyte and the ravages of time are
-great, therefore it is said they are very, very old. Presumably they
-were carved in the "Stone Age," wherever that mysteriously ancient
-(yet still existing!) epoch of science may be situated in the years of
-the world. It would be interesting to know by what "Stone Age"
-tools they were carved. Perhaps Aladdin's diamonds may have helped
-in the carving?</p>
-
-<p>In any case they are evident "sun-worship" monuments. So
-would our clocks and sundials be if we could emulate our "Stone Age"
-brothers (what wonderful masons they were!) in making them last a
-million years or so.</p>
-
-<p>We would wish to remark that the cross on the backs of these very
-ancient statues, made in one of the hardest kinds of stone, is a very
-remarkable case of testimony by anticipation. They were only "Stone
-Age" men, but they had shrewd powers of anticipation&mdash;almost as
-wonderful as their masonry!</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_300" id="Page_300">[Pg 300]</a></span></p>
-
-<div class="chapter">
-<h2 id="c114">SUN-LIFE AND EARTH-LIFE: by Per Fernholm</h2>
-</div>
-
-
-
-<p class="c">Indwelling</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">If thou couldst empty all thyself of self,</div>
-<div class="i0">Like to a shell dishabited,</div>
-<div class="i0">Then might He find thee on the Ocean shelf,</div>
-<div class="i0">And say&mdash;"This is not dead,"&mdash;</div>
-<div class="i0">And fill thee with Himself instead.</div>
-</div><div class="stanza">
-<div class="i0">But thou art all replete with very thou,</div>
-<div class="i0">And hast such shrewd activity,</div>
-<div class="i0">That, when He comes, He says: "This is enow</div>
-<div class="i0">Unto itself&mdash;'twere better let it be:</div>
-<div class="i0">It is so small and full, there is no room for Me."</div>
-<div class="i13"><i>T. E. Brown</i>, "<i>Collected Poems</i>."</div>
-</div>
-</div>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig25.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THERE, in your garden, is a plant, busily engaged in
-collecting material for its future growth, although
-you can see nothing as yet above the ground. Still in
-the darkness of the earth it is sending out numerous
-root-threads amongst many strange material things,
-of which some serve it as nourishment. Buried in the soil without any
-visible link with the life of the air above, it lies, dormant and inactive
-until that life above reaches it with its beneficent influence in the form
-of rain and sunshine, quickening the soul of the plant to begin the
-weaving of its material garb on the already present ideal form.</p>
-
-<p>And then, one day, the budding life breaks through the soil separating
-it from the air, and from now on a new life is entered upon, a
-double existence. The roots in the dark "prison of earth" continue
-to collect nourishment for the redoubled activity needed to build the
-ideal form. But the plant is now directly nourished and stimulated
-to growth by water and air and sunshine by means of its leaves as
-well. And thus, in proper time, the culmination comes in form of
-the flower, in its beauty really belonging to another world and a
-constant promise of a higher life. When it has given its message,
-blended its note of form, color, and fragrance in the great symphony
-of vegetable life, it passes away to rest; but in doing so it produces a
-store of seeds for future plant-lives similar to its own, thus binding
-together past and future and securing the continuity of its species.</p>
-
-<p>How much food for thought there is in a simple picture that we
-constantly have before us! How thoughts and analogies built upon
-it help us&mdash;far better than the filling of our brains with narrow and<span class="pagenum"><a name="Page_301" id="Page_301">[Pg 301]</a></span>
-petty theories without any spark of life, or the poisoning of our
-emotional life by our artificial aims and desires. Men are overburdened
-by false ideas and unsound emotions of their own making.
-Purification of heart, mind, and body, is surely needed, before the
-wholesome influences always reaching us from the Center of Life can
-make us grow rightly, intensely, though quietly and in silence.</p>
-
-<p>"I am not of this world," said the great Master whom the Western
-world professes to follow. It was the Christos that spoke thus,
-the spiritual, glorious, ideal being that breathes the air of the higher
-life. Each of us has&mdash;nay, each one in essence is&mdash;the Christos,
-though few have consciously and purposely taken up the great task
-before us all: to weave the worthy, shining garment that will allow
-this spiritual being to take actual form in manifested existence. Man
-is not like the flower, he is self-conscious, and he cannot grow as the
-flower grows until he freely uses his self-consciousness in full accordance
-with the laws of life. He cannot hope to burst through the dark
-soil of material existence that separates him from the air where the
-spiritual sun sheds its glory until, in every moment of daily life, he
-feels its influence and adjusts his life accordingly, gathering nourishment
-from all his duties, from all the opportunities that the threads
-of his mind may encounter, and pushing upwards all the time.</p>
-
-<p><i>Trust</i> is the key to it all, the magic power that will bring the
-human plant to bloom. <i>Compassion</i> is the guiding power for the
-mental root-threads in their work of gathering nourishment; the giving
-of the good tidings to all we can reach, the extending of aid to
-all as we progress. And when the glorious moment arrives when the
-soil opens above us, there comes redoubled activity in our earthly life,
-reaching out farther and farther, inspiring and stimulating more and
-more the hearts of the "hosts of souls" that grope blindly in the dark
-and finally have come to doubt even the existence of any spiritual life.</p>
-
-<p>We watch the plant in our garden and nurse it even before we
-see any visible sign of its growth, knowing that it will blossom in due
-time. Have we ever thought that there may be beings in the spiritual
-world that watch the humans in like manner and give them the tenderest
-care? Have we thought of how some already may have reached
-up into the air of spiritual existence, preparing to bloom, or already
-blooming, or, in going to rest, scattering all over the earth seeds of
-potential spiritual growth? How these may be working with all the
-powers of heart, mind, and body, to give the good tidings to us that<span class="pagenum"><a name="Page_302" id="Page_302">[Pg 302]</a></span>
-still struggle in the dark? How they are to be recognized by that
-divine Compassion that does not shut out anyone of the blind and
-faltering human beings, and how they are able to inspire that Trust
-which acts like a kindling spark, producing light and order in a chaos?</p>
-
-<p>The sun does not enter into the growth of a plant otherwise than
-spiritually, inspiring and drawing it upwards. It is not of this world;
-and yet it is the basis of all growth in this world. So even in human
-life; the Christos stands apart from all nature's activity, and yet it
-is illuminating every particle therein, living in the heart-life of all.
-The mind can open to its rays by acting in unison with the heart, by
-finding its way upward in trust, and by expanding, as compassion
-makes it embrace ever wider circles of earthly existence. Seen thus,
-earth-life, dark and confusing as it still often may be, has its great
-purpose and is felt to be the means of a glorious spiritual blossoming.
-Every thought and act may then serve the interblending of the spiritual
-influences with the lives of our fellows, and as purification proceeds
-and the life-currents more and more easily and normally find
-their course through our hearts and minds, Joy becomes manifest and
-comes to stay with us, the Joy of True Living, precursor of the blossoming
-of the spiritual life.</p>
-
-<p>In this work of bursting through the dark soil of material existence,
-woman has her predominant position. Being in close contact
-with nature she can clothe the spiritual rays entering her heart in a
-thousand forms that make everything she touches radiant in its turn.
-And she can protect the sanctuary thus brought down to earth. If
-her trust is sublime, her spiritual will unflinching, none will dare to
-desecrate it. She can challenge others to leave the false and cheap
-glitter of life, for the precious jewels of the higher life. How glorious
-her position as guardian of the home, if she enters into it in the right
-spirit, trustingly! The seeds of love and unselfishness, scattered over
-the earth by those who already have blossomed forth in the higher
-glory, may in such a home find the soil needed for their quickening.
-And what a reward for a mother to watch over and guide such a soul
-in acquiring a serviceable instrument for the delivering of its message
-of Truth, Light, and Liberation!</p>
-
-<p>The most fertile soil is often composed of the most unpleasant and
-incongruous ingredients, and it is often the darkest. Our age is certainly
-dark, but just <i>because</i> of the swift vibrations of material life
-it permits a growth that could not be equaled at any other time. This<span class="pagenum"><a name="Page_303" id="Page_303">[Pg 303]</a></span>
-century has to make a bold step forward towards the realization of
-a higher life. Let the woman who feels its urge and who longs to
-help and serve, know that by doing rightly the small duties that lie
-nearest at hand, her path will gradually widen. The plant blooms
-where the seed falls. What woman cannot, deep within the heart,
-feel some hint of the glory and joy of stepping forth as a conscious
-worker with nature?</p>
-
-<p>One of the most wonderful passages in the pearl of the Eastern
-scriptures, the Bhagavad-Gîtâ, that poem of the spiritual life, is where
-Arjuna discovers the majesty of Krishna, whom he had taken for a
-friend and at times had treated "without respect in sport, in recreation,
-in repose, in thy chair, and at thy meals, in private and in
-public"; and where he exclaims: "Forgive, O Lord, as the friend
-forgives the friend, as the father pardons his son, as the lover the
-beloved." We will all some day waken to find Krishna, the Christos,
-at our side. But we must ask ere we can receive, we must call before
-the inner Christ can show himself in his true form, before he really
-can help us. We must change our whole attitude, our polarity, and
-drink in the light from above. We must let Sun-life illuminate Earth-life
-and draw forth the divine blossoms.</p>
-
-
-
-<hr class="full" />
-<div class="chapter">
-<h2 id="c112">THE SPADE OF THE ARCHAEOLOGIST: THE RESURRECTION
-OF TRUTH&mdash;ERROR'S FUNERAL:<br />
-by Ariomardes</h2>
-</div>
-
-
-
-<blockquote>
-
-<div>
-<img class="drop-capp3" src="images/fig6.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THE resurrection of the prehistoric age of Greece, and the disclosure
-of the astonishing standard of civilization which had been attained
-on the mainland and in the isles of the Aegean at a period at least
-2000 years earlier than that at which Greek history, as hitherto
-understood, begins, may be reckoned as among the most interesting
-results of modern research into the relics of the life of past ages....</p>
-
-<p>All preconceived ideas may be upset by the results of a single season's spade
-work on some ancient site. The work is by no means complete; but already the
-dark gulf of time that lay behind the Dorian conquest is beginning to yield up
-the unquestionable evidences of a great and splendid and almost incredibly
-ancient civilization....</p>
-
-<p>Most surprising of all, in many respects, was the revelation of the amazingly
-complete system of drainage with which the palace was provided. Indeed the
-hydraulic science of the Minoan architects is altogether wonderful in the completeness
-with which it provided for even the smallest details....</p>
-
-<p>Perhaps the most striking and interesting result that has been attained is
-<span class="pagenum"><a name="Page_304" id="Page_304">[Pg 304]</a></span>the remarkable confirmation given to the broad outlines of those traditions about
-Crete which have survived in the legends and in the narratives of the Greek
-historians.&mdash;<i>The Scientific American</i>, in a review of James Baikie's <i>Sea Kings
-of Crete</i>.</p></blockquote>
-
-<p>Preconceived ideas may certainly be said to be in a precarious situation,
-if they can be so easily upset by a spade. Pagan tradition, however,
-comes out triumphant. Should we not therefore, place more
-faith in the pagan legends than in the preconceived ideas?</p>
-
-<p>Refusing to believe that the Greek legends were imaginary, Schliemann
-and his successors investigated the sites at Troy, Tiryns and
-Mykenae, there discovering the old civilization described. Now we
-learn that this was but the dying remnant of a still older and grander
-civilization whose center was Crete. How much more has the spade
-to reveal to us? How much further will discovery go? It can but
-show, as revelation follows revelation, that the map of ancient history
-sketched in H. P. Blavatsky's <i>The Secret Doctrine</i> is correct; that our
-annals, as far as we can trace them back, record not a rise but a fall.
-The present Fifth Root-Race of humanity, being in its middle course,
-has reached the lowest point of its cycle before its reascent; the earlier
-of its seven sub-races have lived; some of the most enduring of their
-colossal works in masonry have survived, silent yet eloquent witnesses.
-The spade is slowly uncovering the vestiges of civilization gradually
-rising in knowledge and culture as we go backwards; until at last the
-completed chain of history will conduct us to the glory of our Race in
-the Golden Age of its birth.</p>
-
-<p>Confirmation, Theosophy has in plenty, as H. P. Blavatsky foretold
-of the dawning years of this century. Recognition, it may get
-later. And this important question arises: Will archaeologists, while
-admitting the truth of the Theosophical teachings about history, also
-admit those teachings as to the nature of Man and other kindred subjects,
-which logically depend on the historical teachings? If not, then,
-Archaeology, thy name is inconsistency. For Nineteenth Century
-views of the origin of man will not fit.</p>
-
-<p>And let us not become so absorbed over the Aegeans as to forget
-the rest of the world and devise theories to account for our own particular
-discoveries regardless of the discoveries in other fields. The
-ancient Chimu civilization recently uncovered in Peru claims our attention.
-History in America too goes back through rising stages to a
-mightier past. And linking all, we have the admissions, now being<span class="pagenum"><a name="Page_305" id="Page_305">[Pg 305]</a></span>
-made on all sides, as to the truth of the Theosophical teachings (in
-<i>The Secret Doctrine</i>) about Atlantis. This links together the prehistoric
-cultures of the Old World and the New.</p>
-
-<p>Even in mechanical science there was prowess, as we learn in connexion
-with these drainage works of Crete. Perhaps we have been
-wont to solace our pride by the reflection that if the Egyptians surpassed
-us in building, and the Greeks in art, in science at least we bear
-the palm. But is this consolation merely based on the fact that the
-civilizations with which we have so far been familiar have not expended
-their genius in that particular direction? Could antiquity have
-surpassed us in applied science also, if it had had the mind to apply
-its abilities in that direction? Nay, have there actually been civilizations
-which surpassed us? This particular Cretan culture seems to
-have been distinguished by many features which connect it more with
-modern times than with the intervening Greek culture. The same has
-been said with regard to the choice and treatment of subjects in the
-decorative and imitative pottery unearthed on the Chimu site in Peru.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c70">THE LANDS NOW SUBMERGED: by Durand Churchill</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig29.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">TO those persons who are interested in geographical facts
-and geological statistics, as well as to those who are students
-of climatology, the following remarkable features
-of the great bodies of water which cover such a large part
-of the surface of this globe, a part of the surface which
-in bygone ages has borne upon it races of people from whom our
-remote ancestors were descended, will be of interest.</p>
-
-<p>Thanks to modern energy, skill, and perseverance, the great oceans
-have been sounded practically throughout, so that today we have
-published maps, which show quite clearly enough the general contour
-of the ocean bottoms.</p>
-
-<p>From these we see that the floor of the ocean is an extensive plain,
-or series of plains, lying at an average depth of about two and one-half
-miles beneath the ocean surface. In some places, gigantic mountain
-ranges rise up from these submerged plains to the very surface of
-the ocean, or to within points so near the surface that they form
-dangerous reefs, and volcanic islands.</p>
-
-<p>The depth of the ocean thus varies quite as irregularly and as precipitously
-<span class="pagenum"><a name="Page_306" id="Page_306">[Pg 306]</a></span>as does the level of dry lands in the mountain ranges of
-Switzerland or South America or India. So far as is officially known
-in 1911, the greatest depth in the Atlantic Ocean is found between
-the West Indies and Bermuda, at a point called the Nares Deep,
-which is 4662 fathoms, or 27,972 feet. The greatest depth, so far
-discovered in the Indian Ocean, is between Christmas Island and the
-coast of Java, which is 3828 fathoms, and is called the Wharton Deep.</p>
-
-<p>The greatest depth, so far discovered in the Pacific Ocean is called
-the Challenger (or Nero) Deep in the North Pacific, which is 5269
-fathoms (31,614 feet). To get a comparative idea of this great depth,
-we can imagine the highest mountain in the world placed in this depth
-of water, and would then find that the peak of this great mountain
-would be 2600 feet below the surface of the sea. Thus could Mount
-Everest be lost in the depths of the Pacific Ocean.</p>
-
-<p>There are, at present on record, fifty-six of these great holes in the
-sea bottoms which exceed three miles in depth. There are ten areas
-which lie at a depth greater than four miles, and four places where the
-depth exceeds five miles.</p>
-
-<p>The depth seems to bear a certain relation to the salinity of the
-water, for it is found that the amount of salt held in solution is less
-as the depth increases. This of course is the effect of temperature
-and pressure changes, as well as the greater quietness of the subsurface
-waters.</p>
-
-<p>The composition of the salts found in sea-water, that is the proportional
-amounts of the various component salts, does not vary
-materially in the different parts of the ocean, although the degree of
-saturation does vary, as above explained.</p>
-
-<p>The temperature of the ocean varies, at the surface, from 28° F.
-at the poles, to over 80° F. in the tropics. The cold water, near the
-poles, at any given point, varies less than 10° F.; and the warm water
-of the tropics, likewise has a variation, annually, of less than 10° F.,
-in a band that nearly encircles the earth; this band, it is interesting to
-observe, is the region of coral reefs.</p>
-
-<p>Between these regions of small annual variation, there are two
-bands surrounding the earth, where the annual temperature variation
-is greater, and may at some spots even exceed 40° F.</p>
-
-<hr class="full" />
-
-<div class="figcenter" id="f50">
-<img src="images/fig117.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">AMSTERDAM: THE "GREEN CANAL," AND THE STEEPLE OF THE ZUIDERKERK ("SOUTH CHURCH")</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f49">
-<img src="images/fig116.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">OIL CREEK FALLS, WATERTON LAKES, ALBERTA, CANADA</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_307" id="Page_307">[Pg 307]</a></span></p>
-
-
-<div class="chapter" >
-
-<div class="figcenter" id="c19">
-<img src="images/fig136.jpg" alt=""/>
-<p class="caption center little">The Screen of Time</p>
-</div></div>
-
-
-<h2 class="cen">BOOK REVIEWS: Charles Morice's "Il est ressuscité":<br />
-by H. A. Fussell</h2>
-
-
-<div class="textcol">
-
-<p>
-Once to every man and nation<br />
-Comes the moment to decide,</p>
-
-</div><div class="textcol">
-
-<p>
-In the strife of truth with falsehood,<br />
-For the good or evil side.
-</p></div>
-
-
-<p class="drop-cap">THAT there do occur critical periods in the lives of nations and of individuals,
-when the irrevocable step is taken which allies them definitely
-with the beneficent or maleficent forces which are contending for the
-mastery of the world, has become a truism. It is seldom a spectacular contest&mdash;this
-"battle of Armageddon"; even when it is, at the moment of choice we
-are alone, face to face with the Higher Self.</p>
-
-<p>The many and varied ways in which this contest may occur furnish the moralist
-and the preacher with occasions for the highest flights of eloquence, and it
-forms the background of history, biography, and fiction. One of its most recent
-presentations is by Charles Morice in his book <i>Il est ressuscité!</i> of which we give
-a résumé.</p>
-
-<p>One day in the middle of December the Parisians were surprised on opening
-their daily papers to see the last page perfectly blank, all the questionable advertisements
-had disappeared, no Stock Exchange news, all the transactions by which
-clever financiers attract the unwary and pile up their millions, had been suppressed.
-Why? No one could say! Amazement on all faces! It was the same
-the next day, and the next&mdash;even the feuilleton, containing the inevitable sensational
-and sometimes salacious story was no more. At the Bourse itself there
-was "nothing doing"; would-be purchasers were told of the watered stocks,
-were advised not to buy.</p>
-
-<p>In the evening the leading journalists met as usual at the "Lapin Cru."
-They were no wiser than the rest. Consternation was on all faces. Their occupation
-was gone, there was not a single piquant event in all Paris&mdash;suddenly become
-virtuous&mdash;to write up. On unfolding their papers&mdash;the first impression
-was always brought in at midnight by the office-boys from the publishers&mdash;on
-one of the blank pages was this notice in small print:</p>
-
-<blockquote>
-
-<p>The Son of God needs no advertising. He has put up at the Three Kings'
-Hotel, Place de l'Étoile. He will be at home from noon to noon, all the day,
-the 14th of December and tomorrow.</p></blockquote>
-
-<p>Narda, a prince among journalists, sat apart, moodily. Suddenly he became
-aware of a man opposite him at the next table.</p>
-
-<blockquote>
-
-<p>But what a man! There was in fact nothing remarkable about him, except
-that perhaps he lacked precisely those little peculiarities and idiosyncracies
-which distinguish one man from another. Yet he was a fine man, but his
-<span class="pagenum"><a name="Page_308" id="Page_308">[Pg 308]</a></span>remarkable beauty did not cause surprise. The fact is, that one would have
-been surprised, nay scandalized, if it were not so, for his beauty, formed of
-the perfect equilibrium of all the elements of his person, revealed man in his
-ordinary and magnificent integrity. It was as if necessitated by the soul,
-sovereignly and ineffably serene, which shone in the eyes of the man: a
-constant, rich, intense light, eclipsing the crude brilliancy of the electric lights,
-and forming a halo in his unusually long hair. Narda was not dazzled by the
-light: on the contrary, he felt himself illuminated by it to the very depths of
-his being. He looked at this unknown man with a sympathy mingled with
-trust and deference. He had no desire to speak to him, to question him,
-fully satisfied by his presence alone, the presence of <i>a man</i>. A real man! he
-said to himself, and not a puppet like my comrades and myself.</p></blockquote>
-
-<p>The stranger went, Narda scarcely knew how; and without him the room,
-life itself, seemed empty and vain again.</p>
-
-<p>The subject is not new&mdash;the incompatibility of the Christ and modern civilization.
-We are all acquainted with sensational pictures, painted by well-known
-artists, depicting Christ in the midst of decadent modern society, with all its
-revolting contrasts; or with lurid sketches written by clever journalists; but
-never have we seen the subject treated with so much reverence and psychological
-insight as in the work before us. Read the scene the following night at the
-"Lapin Cru," where Narda was sure he would meet again with the Son of
-God. They communed as of old the disciples with the Master.</p>
-
-<p>"I thought, Lord, you were to come in a different manner."</p>
-
-<p>"Are you also without intelligence?" Jesus replied. "Visible or invisible the
-Son of Man comes every day."</p>
-
-<p>The question rose to the lips of Narda: "You come, doubtless, to finish the
-work begun two thousand years ago?"</p>
-
-<p>"It is finished to all eternity."</p>
-
-<p>"Why then have you not conquered?"</p>
-
-<p>"Because I wished to leave to you the merit of the victory."</p>
-
-<p>After some further talk, Narda, who has been led into the depths of his own
-conscience, depths unsuspected by him before, exclaims: "Lord, perhaps you
-are only <i>myself</i>, my self raised to perfectness...."</p>
-
-<p>"But has not one of your writers said: 'It is only God who is really man.'
-How do you know, if I have not become <i>little by little</i> divine?"</p>
-
-<p>And while they were speaking Jesus was giving, at "the Three Kings," in
-its three hundred rooms, <i>private</i> audience to three hundred interviewers at the
-same time, and to each he appeared different. On leaving, some declared he had
-fair hair, others that it was dark. To the philosopher he appeared a philosopher;
-to the artist more beautiful than Apollo; to the soldier a divine warrior.</p>
-
-<p>Last of all came "the Scribes and Pharisees," as of old, to question him.
-"Are you really the Son of God?" "Are you going to tell us again that salvation
-is difficult for the rich?" "Are you going to be crucified anew?" and so on.
-The Churches held aloof. <i>He had not come as they expected.</i></p>
-
-<p>We will not describe how our author solves the problems, economic, social,
-and religious, which this unsuspected advent of Jesus causes in Paris. It suffices
-to say that the crisis was met and tided over for the time being.</p>
-
-<p><span class="pagenum"><a name="Page_309" id="Page_309">[Pg 309]</a></span></p>
-<p>One circumstance, however, must be mentioned: woman was honored as never
-before. Civil marriage alone is legal in France; in more than sixty per cent of
-the couples presenting themselves before the civil authorities for the ratification
-of their marriage, the unexpected happened. Instead of the perfunctory "Yes"
-which was almost invariably the rule, one or other of the contracting parties would
-say "No." There were no more ill-assorted matches, none of those crimes
-against humanity that the marriage service, not only among the French, but in
-every nation, condones. And the children, they had never been so happy before,
-so unrestrained, and yet so well-behaved. Even the youths and maidens, as they
-walked through the streets or wandered in the parks, showed a self-restraint
-and tenderness for one another never remarked before. Older people stood and
-looked after them in wonder. Something idyllic and noble had entered into and
-stopped the bantering, mocking, scoffing tone of the average Parisian. It was
-beautiful, some thought it unnatural&mdash;would it last?</p>
-
-<p>Towards the end of December Jesus preaches to the people&mdash;this time from
-Montmartre. All Paris is gathered there to hear him. Again the gracious words
-are heard, but are received and interpreted by each in accordance with his own
-interests and prejudices. "The common people heard him gladly," but the rich
-and learned murmured. He spoke of self-sacrifice and devotion to ideals; the
-majority, though convicted of sin, with seared hearts, felt revolt rising within.
-When Jesus had ended and had betaken himself away, "for their eyes were
-holden, that they should not see," it was in a state of astonishment, deception,
-consternation, even rage, that the crowd slowly melted away. Many men, mere
-simulacra of humanity&mdash;though considered the pillars of society&mdash;made haste
-to flee the place where all they held most dear, their success, their station, their
-darling sins, were menaced. But the innocent, the poor and the wretched, felt
-that it was an awakening from an all-too-sweet dream to the harsh realities of
-the pitiless struggle for life.</p>
-
-<p>It was the beginning of the end. Ere many days had passed, Jesus was asked
-to leave the city, "and normal life, with its political institutions, its scientific
-progress, its suffragettes, its railway accidents, theater-parties, and fashionably
-attired women, resumed its wonted course." By a kind of tacit agreement no one
-spoke any more of the disconcerting events of the last days of December. The
-newspapers wore their wonted appearance; "twenty lines, identical in every case,"
-was all the press notice of what had so profoundly stirred men's souls.</p>
-
-<p>And Narda, the veteran journalist, the new disciple of Jesus? Brought face
-to face with his divine self, he saw himself once again when in youth, with
-forehead high and heart full of hope, he had vowed allegiance to the highest.
-And now? Was it lack of courage? He lost his grasp of that divine life to
-which all are called, and which had awakened once again with so much power
-in him. "He has come in vain," he cried, "we cannot endure him."</p>
-
-<p>How true, alas! are the sad words of Baudelaire, which Charles Morice prefixes
-to his work: "<i>Mais le damné répond toujours: Je ne veux pas!</i>"&mdash;The
-lost soul always replies: I do not want to.</p>
-
-<hr class="full" />
-
-
-<h2 class="cen">The Universal Brotherhood and Theosophical Society</h2>
-
-
-<p class="c">Founded at New York City in 1875 by H. P. Blavatsky, William Q. Judge and others<br />
-
-Reorganized in 1898 by Katherine Tingley<br />
-
-Central Office, Point Loma, California</p>
-
-<hr class="dbl" />
-
-
-
-<p class="medium">The Headquarters of the Society at Point Loma with the buildings and grounds, are no "Community"
-"Settlement" or "Colony." They form no experiment in Socialism, Communism, or
-anything of similar nature, but are the Central Executive Office of an international organization
-where the business of the same is carried on, and where the teachings of Theosophy are being
-demonstrated. Midway 'twixt East and West, where the rising Sun of Progress and Enlightenment
-shall one day stand at full meridian, the Headquarters of the Society unite the philosophic
-Orient with the practical West.</p>
-
-
-<p class="c medium">MEMBERSHIP</p>
-
-<p class="medium">in the Universal Brotherhood and Theosophical Society may be either "at large" or in a local
-Branch. Adhesion to the principle of Universal Brotherhood is the only pre-requisite to membership.
-The Organization represents no particular creed; it is entirely unsectarian, and includes
-professors of all faiths, only exacting from each member that large toleration of the beliefs of
-others which he desires them to exhibit towards his own.</p>
-
-<p class="medium">Applications for membership in a Branch should be addressed to the local Director; for membership
-"at large" to G. de Purucker, Membership Secretary, International Theosophical Headquarters,
-Point Loma, California.</p>
-
-<hr class="dbl" />
-
-<p class="c more">OBJECTS</p>
-<p>This Brotherhood is a part
-of a great and universal movement
-which has been active in all ages.</p>
-
-<p>This Organization declares that Brotherhood
-is a fact in Nature. Its principal
-purpose is to teach Brotherhood,
-demonstrate that it is a fact in Nature,
-and make it a living power in the life
-of humanity.</p>
-
-<p>Its subsidiary purpose is to study
-ancient and modern religions, science,
-philosophy, and art; to investigate the
-laws of Nature and the divine powers
-in man.</p>
-
-<p>It is a regrettable fact that many
-people use the name of Theosophy and
-of our Organization for self-interest,
-as also that of H. P. Blavatsky, the
-Foundress, and even the Society's motto,
-to attract attention to themselves and
-to gain public support. This they do in
-private and public speech and in publications.
-Without being in any way connected
-with the Universal Brotherhood
-and Theosophical Society, in many cases
-they permit it to be inferred that they
-are, thus misleading the public, and
-honest inquirers are hence led away
-from the original truths of Theosophy.</p>
-
-<p>The Universal Brotherhood and
-Theosophical Society welcomes to membership
-all who truly love their fellow
-men and desire the eradication of the
-evils caused by the barriers of race,
-creed, caste, or color, which have so
-long impeded human progress; to all
-sincere lovers of truth and to all who
-aspire to higher and better things than
-the mere pleasures and interests of a
-worldly life and are prepared to do all
-in their power to make Brotherhood a
-living energy in the life of humanity,
-its various departments offer unlimited
-opportunities.</p>
-
-<p>The whole work of the Organization
-is under the direction of the Leader and
-Official Head, Katherine Tingley, as
-outlined in the Constitution.</p>
-
-<p>Inquirers desiring further information
-about Theosophy or the Theosophical
-Society are invited to write to</p>
-
-<p class="c">
-<span class="smcap large">The Secretary</span><br />
-International Theosophical Headquarters<br />
-Point Loma, California
-</p>
-
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig4.jpg" alt="" />
-<p class="caption center medium">THE PATH<br />
-The Theosophical Path<br />
-An International Magazine<br />
-Unsectarian and nonpolitical<br />
-<br />
-Monthly      Illustrated<br />
-<br />
-
-Devoted to the Brotherhood of Humanity, the promulgation<br />
-of Theosophy, the study of ancient &amp; modern<br />
-Ethics, Philosophy, Science and Art, and to the uplifting<br />
-and purification of Home and National Life<br />
-<br />
-Edited by Katherine Tingley<br />
-International Theosophical Headquarters, Point Loma, California, U.S.A.<br />
-</p>
-</div>
-
-<hr class="full" />
-
-<blockquote>
-
-<p><i>All that we are is the result of what we have
-thought: it is founded on our thoughts, it is made up of
-our thoughts. If a man speaks or acts with an evil
-thought, pain follows him, as the wheel follows the foot
-of the ox that draws the carriage.</i></p>
-
-<p><i>All that we are is the result of what we have
-thought: it is founded on our thoughts, it is made up
-of our thoughts. If a man speaks or acts with a pure
-thought, happiness follows him, like a shadow that never
-leaves him.</i></p>
-
-<p><i>"He abused me, he beat me, he defeated me, he
-robbed me."&mdash;in those who harbor such thoughts
-hatred will never cease.</i></p>
-
-<p><i>"He abused me, he beat me, he defeated me, he
-robbed me."&mdash;in those who do not harbor such thoughts
-hatred will cease.</i></p>
-
-<p><i>For hatred does not cease by hatred at any time:
-hatred ceases by love, this is an ancient rule.</i></p>
-
-
-
-<p class="c"><span class="smcap">Dhammapada</span>, 1, 2, 3, 4, 5. (Translation by<br />
-F. Max Müller, <i>Sacred Books of the East</i>, Vol. X.)</p></blockquote>
-
-<hr class="full" />
-
-
-<p class="ph1"><span class="smcap">The Theosophical Path</span></p>
-
-<p class="c">MONTHLY ILLUSTRATED</p>
-
-<p class="c xlarge">EDITED BY KATHERINE TINGLEY</p>
-
-<p class="c">NEW CENTURY CORPORATION, POINT LOMA, CALIFORNIA, U. S. A.</p>
-
-<p class="c">Entered as second-class matter July 25, 1911, at the Post Office at Point Loma, California<br />
-under the Act of March 3, 1879<br />
-Copyright, 1911, by Katherine Tingley<br />
-</p>
-
-<hr class="dbl" />
-
-<div class="textcol">
-<p class="c">COMMUNICATIONS</p>
-
-<p>Communications for the Editor should be
-addressed to "<span class="smcap">Katherine Tingley</span>, <i>Editor</i>,
-<span class="smcap">The Theosophical Path</span>, Point Loma, California."
-
-To the <span class="smcap">Business Management</span>, including
-subscriptions, address the "New Century
-Corporation, Point Loma, California."</p>
-
-
-<p class="c">MANUSCRIPTS</p>
-
-<p>The Editor cannot undertake to return
-manuscripts; none will be considered unless
-accompanied by the author's name and
-marked with the number of words.
-
-The Editor is responsible only for views
-expressed in unsigned articles.</p></div>
-
-<div class="textcol">
-<p class="c">SUBSCRIPTION</p>
-
-<p>By the year, postpaid, in the United States,
-Canada, Cuba, Mexico, Porto Rico, Hawaii,
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-and Fifty Cents</span>, payable in advance;
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-
-
-<p class="c">REMITTANCES</p>
-
-<p>All remittances to the New Century
-Corporation must be made payable to
-"<span class="smcap">Clark Thurston</span>, <i>Manager</i>," Point Loma,
-California.</p></div>
-
-<hr class="dbl" />
-
-
-<div class="center">
-<div class="magic">
-<p class="floatl"><span class="smcap">Vol. I  No. 5</span></p>
-<p class="floatr"><span class="smcap">November 1911</span></p>
-<p class="floatc">CONTENTS</p>
-</div></div>
-
-<hr class="dbl" />
-
-
-
-
-
-
-
-<div class="center">
-<table border="0" cellpadding="0" cellspacing="0" summary="">
-<tr><td class="tdl">A Group from <i>The Aroma of Athens</i></td><td class="tdl"></td><td class="tdr"><a href="#f58"><i>Frontispiece</i></a></td></tr>
-<tr><td class="tdlt">Evolution in the Light of Theosophy</td><td class="tdr">H. T. Edge, <span class="smcap">b. a.</span> (Cantab.)</td><td class="tdrb"><a href="#c53">311</a></td></tr>
-<tr><td class="tdl">The Mysteries of Rotation</td><td class="tdr">A Student</td><td class="tdr"><a href="#c105">316</a></td></tr>
-<tr><td class="tdlt">Scenes from The <i>Aroma of Athens</i> (<i>illustrations</i>)</td><td class="tdl"></td><td class="tdrb"><a href="#f59">316-317</a>, <a href="#f61">322-323</a></td></tr>
-<tr><td class="tdlt">What are the Bases of an Intelligent Belief in Reincarnation?</td><td class="tdr">F. S. Darrow, <span class="smcap">a. m., ph. d.</span> (Harv.)</td><td class="tdrb"><a href="#c104">317</a></td></tr>
-<tr><td class="tdl">The Victory of the Divine in Man Rev.</td><td class="tdr">S. J. Neill</td><td class="tdr"><a href="#c122">320</a></td></tr>
-<tr><td class="tdl">Ancient America (<i>illustrated</i>)</td><td class="tdr">An Archaeologist</td><td class="tdr"><a href="#c1">323</a></td></tr>
-<tr><td class="tdlt">The Parable of the Crucifixion</td><td class="tdr">Cranstone Woodhead</td><td class="tdrb"><a href="#c38">328</a></td></tr>
-<tr><td class="tdl">Is Light Corpuscular?</td><td class="tdr">T. Henry</td><td class="tdr"><a href="#c72">332</a></td></tr>
-<tr><td class="tdl">Astronomical Lore</td><td class="tdr">A Student</td><td class="tdr"><a href="#c600">334</a></td></tr>
-<tr><td class="tdl">The Mystery of the Molars</td><td class="tdr">Medicus</td><td class="tdr"><a href="#c601">336</a></td></tr>
-<tr><td class="tdl">A Dutch House Court by Pieter de Hooch (<i>illustrated</i>)</td><td class="tdl"></td><td class="tdr"><a href="#c44">338</a></td></tr>
-<tr><td class="tdl">Point Loma Hills at Eventide (<i>illustration</i>)</td><td class="tdl"></td><td class="tdr"><a href="#f63">339</a></td></tr>
-<tr><td class="tdl">The Incarnation of Geniuses</td><td class="tdr">H. Travers</td><td class="tdr"><a href="#c57">339</a></td></tr>
-<tr><td class="tdlt">The Plight of the Vivisector</td><td class="tdr">H. Coryn, <span class="smcap">m. d., m.r.c.s.</span></td><td class="tdrb"><a href="#c123">341</a></td></tr>
-<tr><td class="tdlt">The Ekoi: Children of Nature</td><td class="tdr">H. T. Edge, <span class="smcap">b. a.</span> (Cantab.)</td><td class="tdrb"><a href="#c48">344</a></td></tr>
-<tr><td class="tdl">An Unknown American Nation (<i>illustrated</i>)</td><td class="tdr">H. S. Turner</td><td class="tdr"><a href="#c2">347</a></td></tr>
-<tr><td class="tdl">The Confines of Science</td><td class="tdr">Investigator</td><td class="tdr"><a href="#c34">349</a></td></tr>
-<tr><td class="tdl">The Tower of London and the Houses of Parliament (<i>illustrated</i>)</td><td class="tdrb">Carolus</td><td class="tdrb"><a href="#c118">352</a></td></tr>
-<tr><td class="tdl">Point Loma Notes</td><td class="tdr">C. J. R.</td><td class="tdr"><a href="#c97">354</a></td></tr>
-<tr><td class="tdlt">The Woman's International Theosophical League</td><td class="tdr">A Member of the League</td><td class="tdrb"><a href="#c128">357</a></td></tr>
-<tr><td class="tdl">Illusion and Reality</td><td class="tdr">Lydia Ross, <span class="smcap">m. d.</span></td><td class="tdr"><a href="#c66">362</a></td></tr>
-<tr><td class="tdl">Venice (<i>illustrated</i>)</td><td class="tdr">Grace Knoche</td><td class="tdr"><a href="#c121">366</a></td></tr>
-<tr><td class="tdlt">Humanity and Theosophical Education</td><td class="tdr">Elizabeth C. Spalding</td><td class="tdrb"><a href="#c65">375</a></td></tr>
-<tr><td class="tdl">Book Reviews: "Commentary upon the Maya-Tzental Perez Codex"
-(William E. Gates), C. J. Ryan. A New Magazine. <i>The Strange Little
-Girl</i>, a Story for Children</td><td class="tdl"></td><td class="tdrb"><a href="#c20">378</a></td></tr>
-
-</table></div>
-
-<hr class="full" />
-<p><span class="pagenum"><a name="Page_310" id="Page_310">[Pg 310]</a></span></p>
-
-<div class="figcenter" id="f58">
-<img src="images/fig137.jpg" alt=""/>
-<p class="caption center half"><span class="floatlb">Copyright by Katherine Tingley, 1911</span>
-<span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">DIOTIMA, MYRTO, AND ASPASIA<br />
-GROUP IN "THE AROMA OF ATHENS," AS PRESENTED IN THE GREEK THEATER<br />
-INTERNATIONAL THEOSOPHICAL HEADQUARTERS, POINT LOMA, CALIFORNIA<br />
-ON APRIL 17, 1911</p>
-</div>
-
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_311" id="Page_311">[Pg 311]</a></span></p>
-
-
-
-<div class="chapter">
-<p class="ph1" id="c53"><span class="smcap">The Theosophical Path</span></p></div>
-
-<p class="c bit">KATHERINE TINGLEY, EDITOR</p>
-
-<div class="center">
-<div class="magic">
-<p class="floatl">VOL. I</p>
-<p class="floatr">NO. 5</p>
-<p class="floatc">NOVEMBER, 1911</p>
-</div></div>
-
-
-
-<blockquote>
-
-<p>Spirit feeds and sustains the air and the earth and the liquid plains of the
-sea; also the shining globe of the moon, and the Titanian stars: while Mind
-pervading (the Universe) puts the whole in action, and blends itself with the
-mighty frame. Thence men, and the races of the beasts and of the flying kind,
-and the huge creatures brought forth by the Sea beneath his mottled surface.
-A fiery energy works through these elementals and a celestial origin in the seed,
-so far as heavy bodies, earth-sprung limbs, and mortal members, weigh not their
-vigor down.&mdash;Virgil, <i>Aeneid</i>, vi, 724-732</p></blockquote>
-
-
-
-
-<h2>EVOLUTION IN THE LIGHT OF THEOSOPHY:<br />
-by H. T. Edge, <span class="half">B. A. (Cantab.)</span></h2>
-
-
-<div>
-<img class="drop-capp4" src="images/fig5.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">AFTER studying the various theories of biological evolution
-and the controversies of their respective exponents,
-one reaches the conclusion that each of the
-theorists is worrying a small fragment of the truth,
-and that the actual facts comprehend not only all these
-theories but a good deal more besides. There is (1) the theory of
-continuous evolution, which supposes that forms reproduce other
-forms in a continuous and uniform series; and there is (2) the theory
-of mutation or saltation, which supposes that new species appear suddenly.
-An American professor of palaeontology is quoted as reconciling
-these two supposedly conflicting views by still another hypothesis,
-which supposes that evolution is on the whole continuous, but with
-occasional jumps and divergences.</p>
-
-<p>Then there is the controversy as to whether changes are produced
-by the influence of external environment or whether they occur within
-the germ; or whether, again, both these influences co-operate.</p>
-
-<p>The confusion is due mainly to two causes: the attempt to define
-the operations of nature within too narrow limits; and the attempt
-to form an idea of evolution by considering its visible products only,
-and apart from the invisible something which is manifesting itself in
-those products. Our thought should reach out to wider horizons.</p>
-
-<p><span class="pagenum"><a name="Page_312" id="Page_312">[Pg 312]</a></span></p>
-
-<p>All growth consists in the physical manifestation of something
-which previously was not physical. Take the case of a tree growing
-from a seed. The tons of material composing the body of that tree
-have been collected from the air and the soil. Within the seed was
-enshrined <i>something</i> (which afterwards passes into the tree) having
-the power to perform this wonderful operation. We may say, if we
-like, that the whole tree existed <i>in potentia</i> in the seed; but unless
-this expression is to remain a mere logical figure, we must attach a
-concrete meaning to it. In other words, we must inquire <i>what</i> was
-that something which existed in the seed. Here we are driven right
-up against the real point at issue; out of the seed comes the tree, the
-tree cannot come from any other source than a seed or its equivalent
-(such as a slip); hence the whole future tree must be in some way
-locked up within the seed. But in what guise? Is there perhaps a
-miniature tree folded up within that husk? But even so, whence that
-miniature tree and why does it grow? Theorists, in spite of their
-alleged practicality, are often contented with abstractions that would
-not satisfy a more concrete mind; and for this reason many inquirers
-will not be satisfied with the explanation that there is some "force"
-or "tendency" in the seed. Theorists may deal with "tendencies,"
-but the Theosophist will demand something less imaginary and abstract.
-The primary postulates demanded by theorists are often so
-comprehensive as to amount to a begging of the main question. Give
-Archimedes his standing ground and he will move the whole earth;
-grant Euclid his postulates, and he will soon knock you off a few
-theorems; give a biological theorist his "tendencies," and the rest
-is as easy as rolling off a log. But the inquirer would like to know
-something about those tendencies.</p>
-
-<p>So then there is locked up in the seed, which is to become a tree, a
-<i>tendency</i>. Translating this highly abstract and even theological expression
-into the matter-of-fact language of Theosophy, we get this:
-that the whole future physical tree has existed beforehand in some
-form other than physical, and complete in everything except the
-purely physical attributes. Size and dimension, mass and solidity,
-being physical attributes, do not pertain to the tree in this antecedent
-form. Is science prepared to say that that which has no dimensions
-nor any other physical attributes does not exist? If so, then we are
-reduced to the conclusion that the physical <i>visible</i> universe is self-creative
-and all-sufficient and all-inclusive&mdash;in short, that physical<span class="pagenum"><a name="Page_313" id="Page_313">[Pg 313]</a></span>
-matter is the prime material, the source of all intelligence, substance,
-all energy, everything; in which case it is of course useless to try
-to explain it, and it must be simply accepted as an irresolvable fact.
-But, setting aside such an untenable proposition, if physical matter
-has not produced itself, if it is <i>not</i> the ultimate unknowable, let us ask
-from what was it produced? Driven thus to the conclusion that there
-are states of existence prior to physical matter, is it out-of-the-way
-to suggest that the tree within the seed exists in one of those states?</p>
-
-<p>Accustomed as we are to think in terms of physical matter and of
-its principal attribute&mdash;extension (or, as we wrongly call it, space)&mdash;we
-cannot imagine that there can be room in the universe for anything
-else. We think that matter entirely fills space; we imagine that,
-if a thing is not in what we call "space," it cannot be anywhere. But
-space is in reality immeasurable; it can have no dimensions, no up-and-down,
-no fore-and-aft, no right-and-left. It may well be that
-physical matter, so far from crowding it, does not incommode it at
-all&mdash;that there is "plenty of room" still, so to say.</p>
-
-<p>Another consequence of our habit of regarding physical extension
-as a plenum is that when we have to allow for the existence of anything
-else, we think it necessary to suppose that that something else
-must be <i>extremely small</i>. Thus the tree in the seed has to be extremely
-small, the atom has to be extremely small, and so on; and this simply
-because we imagine that space is packed full with the physical objects.
-But what logical reason is there why there should not be a world full
-of trees, animals, and every other form that is become physical, all
-in a pre-physical state, and yet by no means interfering with anything
-in the physical world? Why, even in the familiar terms of physical
-science, this view is quite reasonable; for the atoms, we are told,
-are so minute in comparison with the intervals between them that
-they are like planets swimming in an ocean of ether. These atoms are
-of course utterly imperceptible to any of our senses; we know them
-only through their groupings and motions. Now suppose there are
-other atoms between them, or even different groupings of the same
-atoms, what would we know about these? Their vibrations might not
-happen to be attuned to our physical senses.</p>
-
-<p>We have imagined, then, our tree as existing, complete in all but
-physical attributes, in this world, but in a state where it is beyond the
-ken of our physical senses. The microscopic germ within the seed
-is the point through which the change from pre-physical to physical<span class="pagenum"><a name="Page_314" id="Page_314">[Pg 314]</a></span>
-is operated&mdash;a door, as it were, through which the tree has to pass,
-admitting it to its new state. This point is like one of the knots where
-the fabrics of these two worlds are woven together; the very small
-seems in some way to be the gateway to another world.</p>
-
-<p>But let us extend the idea to the case of evolution generally. So
-far we have taken a tree as an instance; but, on the same analogy,
-all organized physical beings will have pre-existed in this pre-physical
-state. The germ, the point within the germ, is their gateway to physical
-existence; but before passing through this portal, they have already
-existed, complete in all but physical attributes, in another state.
-To sum up the argument&mdash;we must predicate the existence of a
-<i>type-world</i>, wherein exist the prototypes, the models, of all that is
-to become physical; and we have already seen that it is necessary,
-on other grounds, to predicate the existence of such a world.</p>
-
-<p>This hypothesis will explain the riddles of evolution readily. In
-one point in particular does it clear up difficulties. If organisms
-grow and change in the physical state, why may they not also grow
-and change in the pre-physical state? This would fully account for
-the so-called "saltations" and for the "missing links." An organism,
-after passing out of physical life, shedding all its physical atoms,
-and resuming once more its former non-physical state, might undergo
-modification while in that state and before re-entering the physical
-condition. Thus, when it reappeared, it would be different, and
-biologists would call it a mutation or saltation.</p>
-
-<p>Palaeontology shows us that in past epochs there were on earth
-forms intermediate between different forms existing on earth now.
-This at least indicates that the complete chain is not necessarily all upon
-the earth at one time; and this again agrees with the idea that the
-earth is never at any one time fitted to support every form of life. This
-being so, how can we possibly trace a chain of evolution by reproduction?
-A good idea of the process of evolution can be got by watching
-from one side the ascending threads of a revolving screw. They pass
-up and up, one after the other, but we cannot see where they are connected;
-to see that, we must take an all-round view. In a similar
-way the organisms are passing around a spiral curve, of which curve
-but one side comes to our view; hence we see it as a number of
-disconnected elements.</p>
-
-<p>The process of evolution, in fact, is not carried on entirely within
-the limits of our physical vision&mdash;surely not an unreasonable statement.
-<span class="pagenum"><a name="Page_315" id="Page_315">[Pg 315]</a></span>It would be strange indeed, if all that we see were all that
-there is. Hence biologists should expect, as a logical inference from
-their own conditions of research, that the results at which they arrive
-shall be incomplete; the imperfection of these results is rather to be
-regarded as evidence of their truth than the contrary.</p>
-
-<p>But, instead of taking the case of animals, suppose we take that
-of human beings; for here we can view the matter more from the
-inside. We are human beings ourselves and are conscious of our
-own mind. This mind, as we know, undergoes development; it gains
-experience from day to day and ends up with a very different outfit
-from that with which it started. When this inner being again enters
-into the make-up of physical humanity, will it be the same as before?
-Shall we have the same old horoscope at our next nativity? Jupiter
-and Saturn forbid! But in case any reader should cavil over the question
-of death and rebirth, we can consider the matter apart from those.
-We are actually being reincarnated all the time; for does not our body
-continually discard old atoms and take on new ones? And does not
-the growing and changing body accommodate itself to the requirements
-set by our mind? If not, what do habit and exercise amount
-to? We can create for ourselves a body different from the one we
-have now, by muscular exercise, temperance, intemperance, and other
-means. So here we have a definite example of the process of growth
-and evolution. Death itself is but a major change, similar in kind,
-if greater in degree, to the lesser deaths that are taking place in us
-every day.</p>
-
-<p>The physical structure is slow in its movements and conservative
-in its habits; and so in the course of a life in the physical state a
-misfit is apt to result; and this is adjusted by death and rebirth.
-It is reasonable to suppose&mdash;indeed it is inevitable&mdash;that the animals,
-in their own smaller and slower way, learn while they live, and that
-the indwelling animal monad is not forever doomed to reside in the
-same kind of form, but passes very gradually on to higher forms.</p>
-
-<p>The species that we see and study are the beads on the string.
-It is almost like studying the different houses which a man may have
-built and left standing while he himself has gone elsewhere. These
-would give a clue to his mental development; but we must presuppose
-the existence of the man.</p>
-
-<p>The question of physical reproduction is closely involved with that
-of evolution; and here again biology investigates but a few of the<span class="pagenum"><a name="Page_316" id="Page_316">[Pg 316]</a></span>
-factors that enter into the process. Biology gets down as far as the
-microscopic germinal speck, and naturally enough has to stop there.
-A fertilized ovum provides the essential conditions for the entry of a
-life, but it needs other kinds of research to trace the source of that life.</p>
-
-<p>In the light of Theosophy, evolution becomes a vast and entrancing
-study, for it concerns worlds and ages. Apart, however, from
-merely curious interest, this study is of the greatest positive importance
-to humanity, for the reason that inadequate theories are giving
-rise to various movements that we believe to threaten great harm,
-should all their ideas be carried out. A king who should ruthlessly
-slaughter all those among his subjects who did not happen to suit his
-ideals of what a subject should be, would justly be considered a cruel
-and stupid tyrant; yet there are proposed methods of eliminating the
-"unfit," which, though clothed in ambitious language, seem none the
-less monstrous. Hence the need of greater knowledge to prevent
-erroneous ideas from incarnating as monstrous acts.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c105">THE MYSTERIES OF ROTATION: by a Student</h2>
-</div>
-
-
-
-<p class="drop-cap">ONE of the most fascinating results of the attention bestowed in
-the last few years upon gyroscopic effects, has been the almost
-final perfection of the gyrostat-compass, and the <i>Scientific
-American Supplement</i> contains an excellent account of it, together
-with one of the clearest popular explanations of its action which we
-have seen. The tests of the Anschütz instrument as improved by
-Sperry, were carried out last April for five days on a steamer plying
-between New York and a port in Virginia. Although the vessel rolled
-in heavy seas, it was found that the compass kept practically absolutely
-on the meridian during the whole period. The electric motor
-runs at 6000 revolutions per minute, and the instrument is in the
-steering-engine room, connected electrically with a repeating compass
-on the bridge. It is stated that at all ordinary latitudes this compass
-has a directional force some fifteen times greater than a corresponding
-magnetic compass. This, however, diminishes on approaching the
-poles. The interesting feature of the gyro-compass is that its action
-in pointing true north depends upon the rotation of the Earth.</p>
-
-<hr class="full" />
-
-<div class="figcenter" id="f59">
-<img src="images/fig138.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">SCENE FROM "THE AROMA OF ATHENS"<br />
-IN THE CENTER IS PHARNABAZOS, THE PERSIAN ENVOY TO ATHENS, WITH HIS SUITE AND ATTENDANTS</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig139.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ANOTHER SCENE IN "THE AROMA OF ATHENS"<br />
-CENTRAL FIGURES ARE PERIKLES AND PHEIDIAS</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f60">
-<img src="images/fig140.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ARCHERS IN "THE AROMA OF ATHENS"</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig141.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ANOTHER SCENE IN "THE AROMA OF ATHENS"</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_317" id="Page_317">[Pg 317]</a></span></p>
-
-<div class="chapter">
-<h2 id="c104">WHAT ARE THE BASES OF AN INTELLIGENT BELIEF<br />
-IN REINCARNATION? by F. S. Darrow, <span class="half">A. M., Ph. D. (Harv.)</span></h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig147.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">REFLECTION inevitably reveals the limitations of the actual,
-the confines of the present. So narrow is the sphere within
-which our daily life revolves that even the man who most
-prides himself on his avoidance of philosophy is forced,
-perhaps unconsciously, to construct a theory of metaphysics.
-How is it possible to do our daily duties without forming a working
-hypothesis as to the nature of the world within which those duties lie?
-Inarticulate and crude as the theory may be, each and every man is
-forced to adopt a life-hypothesis and by it, as best he can, to mold his
-actions. No specious reasoning can free us from speculation. Therefore
-it is a solemn duty which we owe to ourselves to choose intelligently
-our hypothesis as to life and its meaning. This duty can be
-trusted neither to chance nor to tradition. To shirk a moral responsibility
-incurs grave consequences.</p>
-
-<p>It is necessary that our life-hypothesis shall fulfil two conditions:
-it must be thinkable and it must be livable. Life leads to thought
-about life; but our judgment must concern itself with life. Therefore
-what we believe must be both logical and practical. Logical because
-fact makes the appeal to logic, and practical because logic must
-answer fact. Our life-hypothesis, since its subject-matter is the Self
-and the World in which the Self lives, must be both universal and
-particular.</p>
-
-<p>In answering the query, What are the bases of an intelligent belief
-in Reincarnation? we are primarily concerned with the Self. Without
-considering the nature of the Self in detail, let me postulate that by
-the Self I mean the Real You and the Real I, the Individual Life, which
-expresses itself through your physical nature and through mine, the
-Individuality at the basis of the Personality, the Character underlying
-the physical man.</p>
-
-<p>The conception of reincarnation or rebirth of soul, I grant, is
-speculative, since it ranges far beyond the cramped present. So, if
-it is to become part of our life-hypothesis it must be both logical and
-practically imperative. If logic and practical requirements combine
-in their demands, then we must conclude that reincarnation has been
-demonstrated to be true in so far as any hypothesis can be. The most
-probable is and must be accepted actually as the true.</p>
-
-<p>Many circumstances suggest that the Self existed previously to
-its birth in the present body. Poetry voices the thought as follows:</p>
-
-
-<p><span class="pagenum"><a name="Page_318" id="Page_318">[Pg 318]</a></span></p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Our birth is but a sleep and a forgetting:</div>
-<div class="i0">The soul that rises with us, our life's star,</div>
-<div class="i7">Hath had elsewhere its setting,</div>
-<div class="i7">And cometh from afar.</div>
-</div>
-</div>
-</div>
-
-<p>Children frequently instinctively believe that they have lived before.
-The poets do not monopolize those tantalizingly vague sensations
-of familiarity, which sometimes accompany strange and apparently
-novel experiences.</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Sometimes a breath floats by me,</div>
-<div class="i2">An odor from Dreamland sent,</div>
-<div class="i0">Which makes the ghost seem nigh me</div>
-<div class="i2">Of a something that came and went</div>
-<div class="i0">Of a life lived somewhere, I know not</div>
-<div class="i2">In what diviner sphere:</div>
-<div class="i0">Of mem'ries that come not and go not:</div>
-<div class="i2">Like music once heard by an ear</div>
-<div class="i0">That cannot forget or reclaim it&mdash;</div>
-<div class="i2">A something so shy, it would shame it</div>
-<div class="i10">To make it a show:</div>
-<div class="i0">A something too vague, could I name it</div>
-<div class="i10">For others to know:</div>
-<div class="i0">As though I had lived it and dreamed it,</div>
-<div class="i0">As though I had acted and schemed it</div>
-<div class="i10">Long ago.</div>
-</div>
-</div>
-</div>
-
-<p>Whittier voices the impression of many when he says:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">A presence strange at once and known</div>
-<div class="i0">Walked with me as my guide:</div>
-<div class="i0">The skirts of some forgotten life</div>
-<div class="i0">Trailed noiseless at my side.</div>
-</div>
-</div>
-</div>
-
-<p>So, too, the recurrence of the seasons, the ebb and flow and re-ebb
-of the tides, the cycles of day and night, the phenomenon of genius,
-and countless other things, suggest that the old is continually reborn.
-Yet classing all these together they amount merely to presumptive
-evidence, hints at possibilities, but not proof.</p>
-
-<p>We are born with a sense of Justice, a sense which extends at least
-as far as our private rights. Further, justice is so valued that we
-regard Deity as perfectly just. The kernel of justice is: "As a man
-sows so shall he reap." The effect must be equal to the cause. To
-talk of the justice of a god who creates Souls is to babble nonsense.
-Personal responsibility is an indispensable requirement for the maintenance
-of justice, and personal responsibility can exist only if souls<span class="pagenum"><a name="Page_319" id="Page_319">[Pg 319]</a></span>
-are the creators of their own destinies. Otherwise "Justice" is a
-mockery and a delusion. Therefore, if we are to believe that the
-Universe is ruled justly, eternal pre-existence of soul must be a fact.</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">The books say well, my brothers, each man's life</div>
-<div class="i6">The outcome of his former living is:</div>
-<div class="i0">The bygone wrongs bring forth sorrows and woes,</div>
-<div class="i6">The bygone right breeds bliss.</div>
-<div class="i6">So is a man's fate born.</div>
-</div>
-</div>
-</div>
-
-<p><i>Ex nihilo nihil fit</i>&mdash;from nothing nothing is made. Nineteenth
-century science has succeeded in proving what the world's thinkers
-have long believed. Matter and energy are indestructible. "Creation"
-in the sense of manufacture out of nothing is unthinkable. If
-the soul is one with the Universal Energy, "it is not a thing of which
-a man may say, 'It hath been, it is about to be, or is to be hereafter,'
-for it is without birth and meeteth not death." "Nature is nothing
-less than the ladder of resurrection, which step by step leads upward."
-The eternal Soul, now linked to a mortal body, has lived before and
-will live hereafter.</p>
-
-<p>The last and most important of the logical imperatives demanding
-a belief in reincarnation is the thesis: Immortality of soul demands
-complete eternity of soul. That which has a beginning, of necessity
-has an end. The child is born, grows into youth and manhood, lives
-its life, but it dies. Death's fingers clutch at birth. That which is
-born is mortal. Thus the soul must be birthless if it is to be deathless.
-It must have lived before its present body and it will outlive any body
-which it may hereafter enliven. Reincarnation is merely the natural
-corollary to eternity.</p>
-
-<p>Let us now turn to the practical considerations reinforcing our
-belief. Even when discouraged we feel that life has a purpose and
-a meaning. This is, to keep adding to experience and to knowledge.
-The amount actually experienced and learned within the limits of a
-single life is so small in comparison with the possibilities of experience
-and knowledge that it can only serve as an introduction into deeper
-mysteries. The scholar does not graduate until he has fulfilled the
-requirements of a definite standard. The knowledge and experience
-of one life is surely too low a standard to admit of graduation from
-earth. Our globe is a school and the souls are the scholars. What is
-once gained is never lost. "Be ye perfect even as your Father who
-is in heaven is perfect." Think of the hope! An infinite future with<span class="pagenum"><a name="Page_320" id="Page_320">[Pg 320]</a></span>
-the possibility of an infinite progress in knowledge and attainment!</p>
-
-<p>Ambition, zeal, and love, demand an infinity to express themselves.
-Love of work, love of learning, love of loved ones, presuppose by their
-existence the complete eternity of the Soul. So, too, all our impulses
-which tend toward expansion and increase, all those which break loose
-from the present into the expanse of the future, require that the soul
-be immortal and consequently eternal.</p>
-
-<p>Notice, aside from logic, what a belief in rebirth and in the eternity
-of the Soul, means. It gives hope in the perfectibility of man, inspiration
-in his divinity, and comfort in the trials of life, trials that are
-just and capable of teaching greater knowledge. There is no inspiration
-which in the future cannot be attained by honest effort. These
-are a few of the blessings which the philosophy of Theosophy has to
-offer to you and to me, a philosophy of soul-evolution that is an ever-present
-help in trouble, one that is both logical and practical, a "religious
-science, and a scientific religion." Search within yourself and
-listen to the message of Theosophy: Truth</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i10">takes no rise</div>
-<div class="i0">From outward things, whate'er you may believe;</div>
-<div class="i0">There is an inmost center in us all,</div>
-<div class="i0">Where truth abides in fulness.</div>
-</div>
-</div>
-</div>
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c122">THE VICTORY OF THE DIVINE IN MAN:<br />
-by Rev. S. J. Neill</h2>
-</div>
-
-
-
-<div>
-<img class="drop-capp" src="images/fig28.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">NOTHING moves on with even flow. It seems to be inherent
-in the very nature of the universe that there should be
-ripples in the great Life-Current of Existence, just as there
-are waves in the sea. A well-known scientist once asked
-me if I had ever noticed how a stream of water, perfectly
-smooth, apparently flowing over a sheet of quite smooth glass would
-nevertheless produce ripples. There is no known explanation of this
-except it be that the water at its source had received unequal impulse
-which it never lost. So in the universe, the great impulse of the Creative
-Word in manifestation stamps cyclic law on all things. We see
-this in the coming and going of the seasons; in the recurrence of day
-and night; in the ebb and flow of the sea. Human life too, is made
-up of cycles great and small. The seven ages of human life, mentioned
-by Shakespeare, are distinctly marked. The four ages corresponding
-<span class="pagenum"><a name="Page_321" id="Page_321">[Pg 321]</a></span>to the changing seasons of the year, are also well known.</p>
-
-<p>The wise note and take advantage of cyclic law. To educate during
-the time of youth is like sowing seed in the springtime. Many
-people have distinct moods at certain times: at one time they are
-happy, hopeful, buoyant; at another time they are miserable and despondent.
-No doubt much of this moodiness is the result of people
-allowing themselves to drift. We can, if we <i>will strongly enough</i>,
-rise above this condition of things. We can cast out the morose, sullen,
-discontented states of mind, and make the character firm and
-strong, calm and hopeful. We can cultivate a good temper and a
-sunny atmosphere. Just as man can make a clearing in the forest
-or on the hillside, so we can make a clearance within our minds and
-in our mental atmosphere. And the happy feeling thus produced will
-be part of the harvest we shall reap, for it will return and return, it
-will become cyclic, until at last it will be most truly natural for us
-to dwell in light and sunshine. And we ourselves shall be producers
-of light and sunshine. Joy and peace will attend our steps, and wherever
-we come it will be a sunny place.</p>
-
-<p>We can do this; we can rise above circumstances and control
-them because at the center of our being the Light of Life ever shines
-forth. Dwelling in Time, and therefore to some extent subject to
-heat and cold, summer and winter, joy and sorrow, we can, nevertheless,
-rise above these things. We can create surroundings for ourselves.
-The more we are truly alive the more we shall be able to do
-this. It may be that the birds by some act of will, to them as simple
-as breathing, can change their polarity and thus remain poised in air
-without a motion. It should be possible, and it is possible, for us to
-change our moral or spiritual polarity when we will, and rise above
-all terrestrial attractions. All holy scriptures regard this as certain.
-The <i>Bhagavad-Gîtâ</i> on nearly every page speaks of man overcoming
-his lower nature and being master of circumstances. The Bible teaches
-the same thing: "Cease to do evil; learn to do well." "Resist the
-Devil and he will flee from you." "Overcome evil with good." "Do
-good hoping for nothing again." Jesus treats his disciples as men who
-have within them a divine possibility, and says: "Where I am, there
-shall ye be also."</p>
-
-<p>There is much darkness in the world, much evil; but we can lessen
-it; we can to some extent remove it and annihilate it; and in the end
-we can, if we so will, produce the reign of light everywhere.</p>
-
-<p><span class="pagenum"><a name="Page_322" id="Page_322">[Pg 322]</a></span></p>
-
-<p>As the moral sense in us is more and more sensitive we shall regard
-many things as wrong which now we do not so regard. Just as we
-now regard many things as wrong which people in a less advanced
-stage do not regard as evil at all. The brighter the light, the deeper
-the shadows. In this sense Light and Dark are the world's Eternal
-ways. But a time will come when, as St. Paul says, "Mortality will
-be swallowed up of Life"; when the Great Light will shine so fully
-within us and around us that there will be nothing to cast a shadow.</p>
-
-<p>Is this not some of the meaning of such places as that in the book
-of Revelation, where it says, "and there shall be no night there; and
-they need no lamp, neither light of the sun; for the Lord God giveth
-them light"? Or as we read in the <i>Gitâ</i>, "neither the sun nor the
-moon nor the fire enlighteneth that place; from it there is no return;
-it is my supreme abode." It is also written that "the path of the just
-is as a shining light that shineth more and more unto the perfect day."</p>
-
-<p>Surely all this means, if words mean anything, that perfection can
-be and will be reached; and that even here a large degree of perfection
-may be attained. "Each victory will help us some other to win."
-Each step we mount upward over our lower selves gives us a wider
-horizon and a heavenlier air to breathe. The foes we slay today, we
-shall never have to fight again. We not only become stronger but we
-become <i>much stronger relatively</i> as our foes are weaker and fewer.</p>
-
-<p>The more we live with perfect unselfishness then the more we
-come into the "Path of the Just." But if we do good things even,
-looking for the reward, we do not take the highest path. It is much
-to understand the nature of these two paths, for it is written: "Knowing
-these two paths, O Son of Prithâ, the man of meditation is not
-deluded." Or, in other words, though we dwell in Time, and our
-lower nature belongs to it, yet in our inmost and only true Self, we
-belong, not to Time, but to the Eternal; that is our Home and Place
-of Peace always.</p>
-
-<p>The man who retires often to this fortress, to this place of peace,
-though he may have to pass through much suffering, will be raised
-above its destroying influence. Like the three Hebrews in the fiery
-furnace he will pass through the fire of affliction and not a hair will
-be singed nor even the smell of fire be on his garments.</p>
-
-<p>We are assured that Nirvâna is on both sides of death. We can
-take the highest path now, and the sooner we take it the sooner shall
-we reach the goal. So bright a hope should give us greater strength.</p>
-
-<hr class="full" />
-
-<div class="figcenter" id="f61">
-<img src="images/fig142.jpg" alt=""/>
-<p class="caption center half"><span class="floatlb">Copyright by Katherine Tingley, 1911</span>
-</p><br />
-<p class="caption center little">ASPASIA</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f62">
-<img src="images/fig143.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ATHENIAN SOLDIERS</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig144.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">"HEKTOR CHIDING PARIS"<br />
-TABLEAU PRESENTED IN "THE AROMA OF ATHENS"</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig145.jpg" alt=""/>
-<p class="caption center half"><span class="floatla">Copyright by Katherine Tingley, 1911</span>
-<span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">"THETIS BRINGING THE ARMOR TO ACHILLES"<br />
-ANOTHER TABLEAU IN "THE AROMA OF ATHENS"</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_323" id="Page_323">[Pg 323]</a></span></p>
-
-<div class="chapter">
-<h2 id="c1">ANCIENT AMERICA: by an Archaeologist</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig148.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">LIKE an oasis in a desert, like a moment of silence and a
-sound of distant bells amid a din of discordant sounds,
-comes a brief note on prehistoric America in the midst of a
-monthly review devoted to a résumé of the Babel of modern
-thought. Bewildered with foolish spite of party politics,
-disgusted with lucubrations on "The Coming Christ," and a new
-Elixir of Life discovered in Africa, the reader achieves a moment
-of silence and inward joy inspired by this paragraph on an ancient
-City of the Sun, with its illustrations of the sublime architecture and
-sculpture of that epoch. These pictures inspire a reverence, similar in
-nature, if different in quality, to that which the ancient classical architecture
-and statues inspire; it is more akin to that inspired by ancient
-Egypt. It speaks of a <i>spirit</i>, so different from any that pervades our
-modern life, yet arousing in the soul a response as of something familiar&mdash;familiar
-but very deep and ancient.</p>
-
-<p>We read that in the <i>Bulletin of the Pan-American Union</i> a writer
-describes Chichén Itzá. The Itzás were a tribe of the Mayas, whose
-civilization reached a height equaled by no other people of the Western
-hemisphere. They excelled in architecture, sculpture, printing,
-and astronomy. The pyramid on which the temple stands is 195
-feet long on each side at the base and covers nearly an acre. It is
-made of nine terraces of faced masonry. Up the center of each of
-its four sides rises a stairway thirty-seven feet wide. A picture of a
-temple façade, in rectangular massive style like that of Egypt and
-covered with elaborate symbolic carving, while up from the roof rise
-tropical plants that have grown there, is labeled, "View of an Ancient
-Monastery" (so-called). The impression it gives is anything but that
-given by the idea of a monastery. Its spirit is alien to that of any
-spirit familiar to the times in which monasteries have prevailed.</p>
-
-<p>It is awe-inspiring to think that this continent of America has
-behind it such a past, more ancient than Egypt, as great and perhaps
-greater. The Red Men must, many of them at least, be the remote
-descendants of this past.</p>
-
-<p>There is something about their physiognomy that reminds us of
-the faces on the ancient pottery and carving; a broad-featured
-bronzed type&mdash;what one might call a solar type. Peoples like the
-Zuñis and Moquis have mysteries, into which but few white men have
-even partially penetrated; which shows they are the remnants of a
-once greater race, a part of whose knowledge they preserve in memory.</p>
-<p><span class="pagenum"><a name="Page_324" id="Page_324">[Pg 324]</a></span></p>
-<p>This subject of ancient America has not yet received from archaeologists
-the attention it deserves. Nevertheless there are explorers
-who study in this field, and the results of their researches are frequently
-written up for the Sunday editions. In this way the public gets
-acquainted with the subject independently of academical instruction.
-Such periodicals as the <i>National Geographical Magazine</i> and <i>Records
-of the Past</i> often give beautiful illustrated accounts of the ruins.</p>
-
-<p>Thus we read that Dr. Max Uhle, director of the University of
-California's archaeological work in Peru, has discovered that a great
-civilization flourished at least 2000 years before the Incas, and that a
-highly cultured race was in existence in Peru before the Trojan war.</p>
-
-<p>In Guerrero, Mexico, in a region south of the Balsas River, over
-an area of fifty square miles, there are remains of thousands of prehistoric
-dwellings and scores of pyramids. The sculptured tablets
-bear the usual mystic geometrical symbols of the ancient Science of
-Life.</p>
-
-<p>A mining engineer, Mr. A. Lafave, is reported to have discovered
-in Arizona a prehistoric city older than Babylon or Nineveh, but nevertheless
-the center of a civilization very highly advanced. Great architectural
-skill is shown, and the symbol of what is called a sun-god
-was found.</p>
-
-<p>The British Museum recently acquired the collection of pottery
-and other relics discovered by Mr. Hubert Myring in the Chimcana
-Valley of Peru and stated by him to be at the lowest estimate 7000
-years old. Yet this pottery shows the highest possible degree of skill,
-while the subjects represented prove that the artists had the materials
-of a highly cultured and complex civilization to draw upon.</p>
-
-<p>In Ecuador Dr. Marshall H. Saville of Columbia University discovered
-many tombs, and the objects collected show that the district
-was densely populated by a highly civilized people.</p>
-
-<p>Writing from New Orleans, May 13, Charles F. Lummis of Los
-Angeles records his excavations at Quiriguá, Guatemala. A trackless
-jungle had to be cleared, and numerous monuments of heroic size were
-found; one was twenty-six feet above ground and sixteen feet below
-and weighed about 140,000 pounds. The greatest discovery was a
-palace which must have been magnificent. It was surrounded by
-columns and the frieze was covered with carved heads.</p>
-
-<p>The ruined temples of Palenque, Uxmal, Chichén Itzá, etc., have
-often been described. The mysterious hieroglyphics of the Mayas<span class="pagenum"><a name="Page_325" id="Page_325">[Pg 325]</a></span>
-have yet to be deciphered; and when they are we shall have another
-epoch-making revelation like that following the deciphering of the
-Egyptian hieroglyphics by Champollion.</p>
-
-<p>Dr. Heath, a writer on Peruvian Antiquities, gives an account
-of the incredible size and quantity of the ruins, from which the following
-is selected. (See <i>Kansas City Review of Science and Industry</i>,
-Nov. 1878)</p>
-
-<blockquote>
-
-<p>The coast of Peru extends from Tumbez to the river Loa, a distance of
-1233 miles. Scattered over this whole extent there are thousands of ruins ... while
-nearly every hill and spire of the mountains have upon them or about them
-some relic of the past; and in every ravine, from the coast to the central plateau,
-there are ruins of walls, cities, fortresses, burial vaults, and miles and miles of
-terraces and water-courses.... Of granite, porphyritic lime and silicated sandstone,
-these massive colossal cyclopean structures have resisted the disintegration
-of time, geological transformations, earthquakes, and the sacrilegious destructive
-hand of the warrior and treasure-seeker. The masonry composing these walls,
-temples, houses, towers, fortresses, or sepulchres, is uncemented, held in place
-by the incline of the walls from the perpendicular, and by the adaptation of each
-stone to the place designed for it, the stones having from six to many sides, each
-dressed and smoothed to fit another or others with such exactness that the blade
-of a small penknife cannot be inserted in any of the seams thus formed....
-These stones ... vary from one-half cubic foot to 1500 cubic feet of solid
-contents, and if in the many many millions of stones you could find one that
-would fit in the place of another, it would be purely accidental.</p></blockquote>
-
-<p>Speaking of the terraces, he says:</p>
-
-<blockquote>
-
-<p>Estimating five hundred ravines in the 1200 miles of Peru, and ten miles of
-terraces of fifty tiers to each ravine, which would only be five miles of twenty-five
-tiers to each side, we have 250,000 miles of stone wall, averaging three to
-four feet high&mdash;enough to encircle this globe ten times.</p></blockquote>
-
-<p>The mention of hieroglyphs yet undeciphered, which may any day
-prove the key to a new revelation of history, receives apposite illustration
-in an article in the <i>Los Angeles Times</i> (Sunday magazine edition)
-for May 14. This describes the discovery of several cylinders, resembling
-the clay cylinders of Babylonian civilization, which have
-been deciphered; and it is thought that these may prove the Rosetta
-stone of American Egypt. They are about three inches long by an
-inch and a half in diameter, hollow, the walls a quarter of an inch
-thick. The clay has turned to stone, thus being preserved, and the
-inscriptions repeat hieroglyphs known to correspond to familiar
-phrases.</p>
-
-<p>The account in which this occurs is that of a discovery made by<span class="pagenum"><a name="Page_326" id="Page_326">[Pg 326]</a></span>
-Prof. William Niven, a field archaeologist of Mexico City; and his
-statements as to the age and value of his finds are confirmed by Dr.
-Edward E. Seler, head of the National School of Archaeology of the
-Republic of Mexico. The latter authority declares the ruins and relics
-to be the evidences of a civilization new to archaeology, though bearing
-some resemblance to the ruins of the Tigris and Euphrates. This
-center of civilization lies about forty minutes' ride from Mexico City,
-under the suburb of Azcapotzalco.</p>
-
-<p>It is eighteen feet beneath the surface, and from it have been
-produced pottery of a type different from any hitherto found in
-Mexico, an entire goldsmith's outfit with patterns and molds for the
-making of ornaments of gold and silver, pendants and rings and beads
-of jade, copper knives <i>which cut like steel</i>, skulls containing teeth
-whose cavities are filled with cement and turquoise, the cylinders just
-mentioned, and many other objects.</p>
-
-<p>These things were found in an immense basin containing the ruins
-of a city some ten miles long by three or four wide. Its houses were
-of laid stone, cemented with a white cement, unlike the black cement
-of Mitla or the gray composition of Palenque. The rooms were of
-uniform height&mdash;nine feet; the floors of tile&mdash;or, rather, of small
-squares of cement, colored and traced in beautiful patterns; the walls
-ornamented with frescoes and friezes showing a remarkable development
-of the color art. <i>Paints used on these buildings, though evidently
-of vegetable composition and more than 3000 years old, are fresh
-and do not fade when exposed to light.</i></p>
-
-<p>The skulls and arrowheads found in the soil above are similar to
-those found in other parts, and relate to peoples having no connexion
-with the occupants of this ancient city. Does not this prove that
-so-called "primitive man" was merely odd tribes of lowly nomads
-or settlers, belonging to fallen remnants of earlier civilizations; whereas
-many anthropologists seem to try to make out that they represent
-an earlier stage in evolution? This ancient city flourished long before
-the owners of the skulls and arrow-heads. All through the period
-of Aztec civilization it lay buried and unsuspected by the Aztecs.</p>
-
-<div class="figcenter" id="f64">
-<img src="images/fig149.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PYRAMID, AND BUILDING COMMONLY CALLED "THE CASTLE"&mdash;CHICHÉN ITZÁ, YUCATAN<br />
-(Photograph by A. P. Maudslay)</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig150.jpg" alt=""/>
-<p class="caption center little">ANOTHER VIEW OF CHICHÉN ITZÁ<br />
-THE SO-CALLED "TEMPLE OF THE TIGERS," AND "THE CASTLE"</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f65">
-<img src="images/fig151.jpg" alt=""/>
-<p class="caption center little">PORTION OF THE EASTERN FAÇADE<br />
-OF THE SO-CALLED "GOVERNOR'S HOUSE," UXMAL, YUCATAN</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f66">
-<img src="images/fig152.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PANORAMIC VIEW OF SAN JUAN TEOTIHUACÁN, TAKEN FROM THE NORTH<br />
-(Sketched by W. H. Holmes)<br />
-A. Pyramid of the Moon.
-B. Pyramid of the Sun.
-C. The Path of the Dead.<br />
-FF. San Juan River.
-G. Town of San Juan.</p>
-</div>
-
-
-
-<p>The great age of this civilization is amply proved by the fact that
-the city was buried under the wash of a great river that came down
-from the mountains. Geological considerations enable us to fix the
-date of that river back beyond other changes that have taken place in
-the ground since. Hence the city must be older still. And even before
-<span class="pagenum"><a name="Page_327" id="Page_327">[Pg 327]</a></span>this flood the city was probably already abandoned&mdash;through pestilence,
-war, or some such cause. It was quite by accident that it was
-found; the exploring party chanced to step into a cave-in. It lies
-beneath the thick and long-cultivated residual soil, and consequently
-there may be an indefinite number of such cities almost anywhere.</p>
-
-<p>Among objects found was <i>a dental cast of a human mouth</i>.</p>
-
-<p>The more we discover, the more do we confirm the teaching that
-civilization is not of recent growth. The older the civilization, the
-more advanced&mdash;this seems to be the rule everywhere. Clearly the
-arts of modern civilization have been known before and we are but
-rediscoverers of them.</p>
-
-<p>We might go on quoting indefinitely, but must pass on to comment.
-It is very clear that these mighty builders, whose achievements have
-never since been equaled or even approached by any race in any part
-of the world were no barbarians or "primitive men." And we have to
-remember that it is not only from America that such archaeological
-accounts come, but from Asia, Africa, Europe, New Zealand&mdash;practically
-everywhere. And always one tale is the same&mdash;that of ancient
-civilizations and their prowess. Only recently the discoveries in Crete
-have altered all our views of Greek history by showing the existence
-of a great and widespread civilization in the Aegean, far preceding
-that of Greece.</p>
-
-<p>And side by side with all this we find the extraordinary fact that
-many anthropologists are still deeply engaged in their attempts to
-establish a gradual ascent of man from ape ancestors. Ignoring
-these evidences, they are diligently seeking and collecting the bones
-of unburied wanderers. But even these bones do not bear out the
-theory, for the older bones are no more ape-like than the later ones.
-Men exist on earth today, even among civilized peoples, as backward
-in type as these bones. What is quite certain is that man degenerates
-as well as evolves. Culture moves in waves, having ebbs and flows.
-The so-called aboriginal peoples are the remote and degenerated
-descendants of civilizations.</p>
-
-<p>But what is the real import of these discoveries? Are they mere
-subjects of curiosity and wonder? No; the interest lies in what they
-imply. For if there is to be any coherence in our views, we must make
-the rest of our ideas agree with our enlarged view of past history.
-And the conventional views of man and his life do not thus agree;
-they are too insignificant, and out of tune with increasing knowledge.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_328" id="Page_328">[Pg 328]</a></span></p>
-
-<div class="chapter">
-<h2 id="c38">THE PARABLE OF THE CRUCIFIXION:<br />
-by Cranstone Woodhead</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig153.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">FOR nearly two thousand years the story of the Crucifixion
-which we find in the four Gospels of the New Testament
-has appealed in various ways to the deepest and most
-sacred feelings of the human heart. Yet it may possibly be
-questioned whether its history and deeper meaning have
-been entirely comprehended by more than a very small fraction of
-those who have fashioned the framework of their lives and aspirations
-upon the tragic story.</p>
-
-<p>Before attempting the explanation which modern enlightenment
-and research have thrown upon this deeper meaning, it may be useful
-to consider what we really know of the origin of the gospels themselves;
-for the investigations of the last half century or so, have
-thrown much light upon this question.</p>
-
-<p>It is now the opinion of most well-informed biblical critics, that
-the gospels, as we now know them, did not exist until about two centuries
-after the beginning of the Christian era. They are merely
-different editions of the manuscripts containing the sayings and teachings
-of the Nazarene initiate, which were handed round and copied by
-his disciples after his death, with additions and interpolations added
-by later writers.</p>
-
-<p>It would not be profitable, nor have we time within the compass
-of this paper, to sketch even in outlines, the almost endless arguments
-which have been educed in the elucidation of the questions involved.
-Only a vast library could contain all the books which have been written
-upon the history of the gospels. Nearly all of them were written
-in days when the psychological influence of the ecclesiasticism of the
-middle ages still enthralled the judgment of even the most learned.
-But as time passes on, and the vast literary and archaeological treasures
-of the Eastern home of the gospels become more widely known,
-several points stand out more and more clearly from the haze of
-controversy and dogmatic prejudice.</p>
-
-<p>For instance, it is now well known that the gospel of Matthew is
-but a later and much-changed edition in Greek, of the original gospel
-of the Hebrews (a work constantly referred to by early Christian
-writers), which is now almost entirely lost, only a few fragments
-remaining. But none of the numerous references to it lead us to suppose
-that it contained anything more than a collection of the logia or
-<span class="pagenum"><a name="Page_329" id="Page_329">[Pg 329]</a></span>especial "sayings" of the Master whom they revered and followed.</p>
-
-<p>The gospel of Luke, on the other hand, was originally the gospel
-used by Marcion the Gnostic, derived from similar sources; and this
-gospel also suffered the same kind of mutilation and addition at the
-hands of the patristic fathers.</p>
-
-<p>The early Christian writers of the first two centuries, such as
-Papias and his contemporaries, do not appear to have been aware of
-the existence of the gospels which have come down to us in the present
-canon of the New Testament. Their quotations from what they call
-the "scriptures," are almost entirely from the books of the Old Testament.
-And when they quote the sayings of their Nazarene Master,
-they do it in such a way as to show that they reverenced them as
-ethical precepts to be followed, each man for himself, as counsels of
-perfection. Then the words used in these quotations vary considerably
-from those of our present gospels, and some of the quotations most
-often used, are not to be found in any of the four. They are evidently
-not drawn from that source. Nor is there any word or sign in these
-early Christian writers that they regarded their Teacher other than
-as a great philosopher. We find no reference whatever to the Man-God
-whom later dogmatism represented as a sacrifice for the sins
-of Humanity.</p>
-
-<p>It is therefore evident that before these earlier books were incorporated
-into our present gospels, a mystical story was superadded
-containing an account of his supposed death upon the cross. This
-story was perfectly well understood by its writers to have an entirely
-different meaning to that which has been given to it in later centuries.
-It was a superb piece of poetic imagery derived partly from the traditions
-of the ancient Mysteries, then just fading away into oblivion,
-and partly from the teaching of the apostle Thomas, who, on his
-return from India, had brought home the mystical parable of the
-deified Krishna.<a name="FNanchor_4_4" id="FNanchor_4_4"></a><a href="#Footnote_4_4" class="fnanchor">[4]</a></p>
-
-<div class="footnote">
-
-<p><a name="Footnote_4_4" id="Footnote_4_4"></a><a href="#FNanchor_4_4"><span class="label">[4]</span></a> <i>Isis Unveiled</i>, Vol. II, p. 539.</p></div>
-
-<p>The contemporary history of the Christian era has been so beclouded
-by the benumbing effect of misconceptions that it is exceedingly
-difficult to bring into play a dispassionate judgment of such data
-as are left to us. But there is no doubt that the gospels cannot be
-trusted as regards historical detail. The more reliable accounts show,
-however, that Jesus was condemned to death by the Jewish Sanhedrim
-after he had wandered about in Judaea for many years as a teacher.<span class="pagenum"><a name="Page_330" id="Page_330">[Pg 330]</a></span>
-One definite tradition says that when about sixty years of age, he was
-stoned to death, and his body was hung upon a tree.</p>
-
-<p>Had it not been for the mad fanaticism which in the early centuries,
-time and again, destroyed so much of the priceless literature of
-the past, all this would doubtless be widely known. All we can do
-now, therefore, is to rise above the shadows which have obscured our
-vision for so many centuries, and in reading for ourselves the true
-story of the crucifixion, find therein a message which is of the deepest
-importance for man's real salvation. For the crucifixion is a parable
-and simile of the supreme mystery of evolution, the goal towards
-which every human soul is progressing in the course of its spiritual
-development.</p>
-
-<p>The student who has realized the teachings of Theosophy that
-man is a divine soul inhabiting a material body, on a dual line of
-evolution for the perfection of both, knows well the opposing nature
-of the forces continually at work within his inner consciousness. He
-knows that in his real Self, he is not the body in which he finds himself;
-and that the task before him is the conquest and mastery of the
-lower animal nature by the aid of the God within him, which is, indeed,
-that real Self, when he can so realize the fact so as to assume his own
-potential godhood.</p>
-
-<p>Such has been the teaching of the Wisdom-Religion of Humanity
-for countless ages, and such has been the doctrine of all the divine
-Teachers whose wisdom has come down to us in the sacred books of
-the world. Of these Teachers and Sages, Jesus was one of the
-illustrious.</p>
-
-<p>Those who have studied the religions of ancient times, the myths
-and allegories of all nations, especially in the poetic East from whence
-all historical religions have sprung, have found that there are countless
-records of men who have so far advanced on the line of interior
-enlightenment and evolution, that they have solved the supreme mystery
-of their own inner godhood, and have thenceforward devoted
-themselves to the help and enlightenment of souls less advanced in
-the scale of spiritual progress. There have been such men in all ages
-of the world, men who have accomplished the union with their own
-Higher Selves, and such men there are today, although little known
-to the world at large.</p>
-
-<p>The contest which thus takes place within the human heart, has
-been symbolized in the imagery of every ancient civilization. The<span class="pagenum"><a name="Page_331" id="Page_331">[Pg 331]</a></span>
-conquest of the dragon by St. Michael, of the python by Apollo, and
-the labors of Hercules to cleanse the Augean stable, are examples of
-these ancient allegories. Life after life, again and again, we slowly
-evolve towards the great goal. And though the end may be far away,
-for the great mass of humanity, yet there are ages in advance of us, as
-there have been ages in the past, and the Law must be fulfilled.</p>
-
-<p>Thus the provision of the divine law of evolution is, that all have
-the potentiality of godhood. Yet some are in advance of the rest.
-There are gradations. Still, the unity of the one divinity in its countless
-aspects is preserved by the law of love and helpfulness to one
-another. Each man becomes his brother's keeper, and the more he
-realizes this, the nearer he is to his own divinity.</p>
-
-<p>It is now well known that the symbolism of the crucifixion is many
-thousands of years older than the days of Jesus. It was created by
-some of the divine sages of prehistoric times to represent a great ideal,
-and to serve as a permanent metaphor for a great event which must
-come sooner or later in the history of every seeker for divine truth.
-This has been expressed by a modern writer as follows.</p>
-
-<blockquote>
-
-<p>To put on armor and go forth to war, taking the chances of death in the
-hurry of the fight is an easy thing; to stand still amid the jangle of the world,
-to preserve stillness amid the turmoil of the body, to hold silence amid the
-thousand cries of the senses and desires, and then, stripped of all armor and
-without hurry or excitement, take the deadly serpent of self and kill it, is no
-easy thing. Yet that is what has to be done.</p></blockquote>
-
-<p>It will be evident that in these days, comparatively few attain the
-great enlightenment which follows this supreme victory. Yet, on our
-way thither, and in the experiences which follow the repeated conquests
-which must precede it, we may realize, that the voice of conscience,
-<i>when obeyed</i>, will gradually grow into intuition, and that intuition
-in its final victory becomes enlightenment. Thus self-denial, which is
-only another name for self-conquest, is transmuted from a dismal
-task into a joyful duty performed as a sacrifice to the God within.</p>
-
-<p>Thus we see that the symbolism of the crucifixion is that of the
-conquest of the lower passional material self. Fixed upon the cross
-of matter the body is pierced by the spear of the spiritual will, and
-the soul is freed from the tyranny of the lower human self. Thenceforth,
-whether in or out of a body, it lives not for self but for
-humanity.</p>
-
-<p>Such was the well-understood symbolism of the crucifixion in ancient
-<span class="pagenum"><a name="Page_332" id="Page_332">[Pg 332]</a></span>times. It was the supreme ceremonial enacted in the divine
-Mysteries of Ancient Egypt, India, and Greece. And the reason why
-we do not now hear more about it, is that in recent centuries, these
-ancient teachings have been forgotten in the rush and strain of nations
-armed to the teeth, and in the allurements of material prosperity.</p>
-
-<p>In the ignorance and darkness which followed the death of the
-ancient Mysteries, the beautiful ancient symbolism of the Crucifixion
-was soon forgotten. It was very early degraded into a materialistic
-dogma which has come down to our own times. The earliest Christians
-knew nothing of the crucifixion as <i>now</i> taught in the churches.
-It is entirely absent from their writings. All they had were manuscripts
-containing the words of their Master, and it was not till long
-afterwards that this poetic symbol was added to the early versions.</p>
-
-<p>Of the esoteric teachings of Jesus, one version alone has come
-down to later times, the <i>Pistis-Sophia</i>, of the Gnostics; and it is to be
-noted that therein, the teachings of Jesus are distinctly stated to have
-been given for years <i>after his crucifixion</i>, implying thereby his initiation
-into the mysteries of his own divinity.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c72">IS LIGHT CORPUSCULAR? by T. Henry</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig29.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THE latest scientific contribution to the reinstated corpuscular
-theory of light has been made by Professor Bragg,
-of Leeds University, England, who in a recent lecture
-at the Royal Institution announced his conclusion that
-the <i>x</i>-rays are corpuscular. He said, as reported, that
-the alpha and beta rays are considered to be electrons, while the
-gamma rays and the <i>x</i>-rays are held to be etheric vibrations. But
-he thinks that all four are corpuscular, also that ultra-violet light
-may be corpuscular; and from this he infers that even ordinary
-light may be so. As we have frequently found occasion to point
-out, the nature of either a corpuscle on the one hand or a vibration
-on the other has not yet been sufficiently accurately defined to enable
-us to state definitely whether anything is the one or the other
-of the two. Light, and also electricity and other forces, are manifestations
-of <i>life</i>; and we view their effects alternately under
-their positive and negative aspects, as best suits our temporary convenience,
-thus forming the ideas of energy and matter. Speaking of<span class="pagenum"><a name="Page_333" id="Page_333">[Pg 333]</a></span>
-matter or substantiality, as contrasted with force or energy, what
-distinctive attributes may we assign to it? "Mass" or "inertia" is
-one of its supposed attributes; yet there is no definite idea of what
-this is; often it seems to reduce itself to a passive force or resistance.
-But then if we are to express everything, even matter, in terms of
-force and energy, how can we conceive a force without a substratum
-or vehicle? Is not the quantity "mass" a component of the mathematical
-definitions of force and energy? All this confusion comes
-from the attempt to define physical matter in terms of physical matter.
-There are in physics certain primary notions of space, mass,
-dimension, etc., correlative with our five-sense physical consciousness.
-These we may either accept as axioms without attempting to resolve
-them any further, or, if we do make that attempt, we must resolve
-them into something other than themselves. This latter course means
-that we must leave the field of physics altogether; for it is necessary
-to conceive of things that are not in physical space and have none
-of the attributes of physical nature. To analyse dimension, space,
-etc., is a metaphysical inquiry. Yet it is surely essential if we are to
-arrive at an explanation of the phenomena <i>antecedent</i> to physical
-phenomena.</p>
-
-<p>Then there is the purely practical side of physical science&mdash;applied
-science. The worker in this field may leave metaphysics alone
-perhaps; but let him either leave it alone or not&mdash;one of the two.
-And above all, let him not overstep that sphere to lay down laws for
-the governance of human life; such laws being based on a knowledge
-that is admittedly restricted in its scope.</p>
-
-<p>To return to the point at which we started&mdash;the corpuscles of
-light&mdash;we may suggest a new way of looking at such matters. We
-have been accustomed to regard the minuteness of these corpuscles
-as a negative quality&mdash;to say that they are deficient in size. But
-why not speak of bulk as a negative quality and say that physical
-objects are deficient in smallness? The less bulk a thing has the
-quicker it gets about, the more active and potent it is. There seems
-no limit to velocity, except the presence of objects that impede the
-motion of a body. Given the absence of matter, a corpuscle can get
-across any distance in a practically negligible time. Thus what we
-call "space" seems rather like an <i>obstacle</i>, and when we remove the
-matter we seem to remove the distance also&mdash;for practical purposes.
-Logically, when two things have nothing between them they are in<span class="pagenum"><a name="Page_334" id="Page_334">[Pg 334]</a></span>
-contact; and the corpuscles seem to recognize this conclusion. The
-condition of greatest activity, power, and omnipresence, is that a thing
-shall have as little size as possible; size is a weakness. What we call
-space and dimension is a delusion correlative with our physical consciousness.
-It is a reality relatively to that consciousness, but a delusion
-relatively to those deeper strata of consciousness which we
-penetrate when we try to analyse our ideas.</p>
-
-<p>We have arrived at the conception of light as a very refined,
-omnipresent, and active form of matter. We might as well call it a
-spirit; those who did so meant the same thing. At any rate it is a
-reality. When we call it a vibration in the ether, we reduce it to an
-abstraction; for a vibration is nothing in itself; nor does the device
-help us, for we are obliged to suppose an ether.</p>
-
-<p>The universe is full of <i>life</i> guided by <i>mind</i>. The life is on various
-planes, in various grades. These forces we are studying are its
-physical manifestation.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c600">ASTRONOMICAL LORE: by a Student</h2>
-</div>
-
-<p class="drop-cap">AMONG the exhibits in the Science Section at the Coronation
-Exhibition in London, was a Chinese planisphere from the
-Royal Scottish Museum, which records observations that
-must have been made some thousands of years before the Christian
-era and handed down to the time of the maker.</p>
-
-<p>Ancient Hindû astronomy is a standing puzzle to modern astronomers,
-for its records have preserved from the remotest antiquity
-accurate calculations of the revolution periods of the heavenly bodies,
-their nodes, apsides, etc.; and the ordinary theories respecting the
-evolution of human knowledge are flatly contradicted thereby. The
-<i>Sûrya-Siddhânta</i> gives the number of revolutions performed by each
-planet in a period of 4,320,000 years; and the quotients obtained by
-dividing the period by the number of revolutions give in each case
-figures agreeing with our own to a nicety. How were these results
-obtained?</p>
-
-<p>Moreover there are in some of these ancient treatises calculations
-that go beyond anything our astronomy has yet accepted, dealing as
-they do with those larger cycles concerned with apparent displacements
-of the fixed stars. The celebrated French astronomer Bailly
-made a careful study of these. Despite certain limitations due to a<span class="pagenum"><a name="Page_335" id="Page_335">[Pg 335]</a></span>
-natural reluctance to concede superiority to an ancient Oriental people,
-and confessedly poor translations, he arrived at the conclusion
-that this people had attained profound knowledge in astronomy, and
-drew the general inference that civilization is extremely old, and that
-this earth has witnessed its rise and fall many times. Some of Bailly's
-conclusions are considered at length by H. P. Blavatsky in <i>The Secret
-Doctrine</i>, where they are used, together with those of other later
-well-known writers, to show the consensus of evidence in support of
-this branch of the teachings she outlines.</p>
-
-<p>Was this knowledge obtained by observations or deductively? In
-both ways, probably. We know that ancient civilizations lasted for
-long ages, and we known that indelible records in stone were kept.
-Modern astronomers have discovered that one object at least of Stonehenge
-and similar monuments was to fix epochs depending on the
-precessional movement. But there is also a strong presumption that
-the ancient calculators possessed numerical keys. In this case their
-method would have been partly observation and partly deduction
-from general principles; a method we all apply, whether intentionally
-or not.</p>
-
-<p>The existence of such mathematical clues&mdash;applicable to the
-measurement both of time and of space&mdash;has often been suspected;
-and in our own times isolated workers have labored in this field
-of speculation, discovering sundry fragments. Their efforts being
-usually solitary, however, and unsupported (when not actually opposed)
-by the generality of workers, have not achieved recognized
-success. Some of such speculations are considered in <i>The Secret Doctrine</i>,
-where it is shown that not infrequently these so-called "cranks"
-arrived at results commensurate with what we learn about the ancient
-science from other sources. Among these isolated workers may be
-mentioned Ralston Skinner and even Piazzi Smyth in connexion with
-the measurements of the Great Pyramid and certain integral approximations
-to the ratio &#960;.</p>
-
-<p>Doubtless mankind in bygone times, having brains and other faculties,
-as we have, but having studied for far longer periods than our
-civilization has yet had time to study, reached results which for us
-are still in prospect. It is conceivable too that their faculties may
-have been superior to ours in some respects&mdash;less materialistic, perhaps;
-and they may have been more united among themselves. Ancient
-astronomy is certainly a hard nut to crack for conventionalists.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_336" id="Page_336">[Pg 336]</a></span></p>
-
-<div class="chapter">
-<h2 id="c601">THE MYSTERY OF THE MOLARS: by Medicus</h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig29.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THE hero of Artemus Ward's story languished for twenty-seven
-long and weary years in jail. At last a happy
-thought struck him&mdash;he raised the window and got out.</p>
-
-<p>The evolution of teeth in mammalia presents a problem
-which calls for an analogous feat of inventive genius.
-As the problem is representative of many others it is worth consideration.
-The study of these teeth is a specialty of Professor Henry F.
-Osborn's, and though to the layman this may seem a very small matter
-it is really big enough to concern not only science but philosophy.</p>
-
-<p>Anyone who will look into the glass at his back teeth, the molars
-or grinders, will perceive that their tops are not flat but raised into
-little promontories, tubercles, or "cusps." An eye-tooth, on the other
-hand, is a single sharp peg or fang.</p>
-
-<p>Were the molars, then, far back in evolution, made by fusing together
-two or three original peg-shaped teeth, each component being
-now represented by a cusp? Or were they always single, each growing
-its own several cusps for grinding purposes?</p>
-
-<p>Professor Osborn has shown that the latter was the case.</p>
-
-<p>We used the words "for grinding purposes." That was raising
-the window. It has been raised before. Once in a long while a biologist
-gets out. As a rule however they will not even see it, or, seeing
-it, they deny that it is a window. If these words, implying something
-possessed of the purposes, conscious and capable, will not do, how
-came the cusps to grow? How came the original sharp peg tooth,
-a <i>cutter</i> and <i>piercer</i>, to broaden and tuberculate its top so as to
-form, with its opposing fellow in the other jaw, a pair of convenient
-<i>grinders</i>?</p>
-
-<p>According to the Darwinian theory all sorts of small chance variations,
-useful and useless, are constantly appearing among the progeny
-of all species. The useful ones, conferring an advantage in the
-struggle for existence, persist. The others do not. The usefulness
-is the cause of the persistence. In scarce seasons an animal that had,
-for example, developed opposing grinders among its teeth would be
-able to utilize food not available for the mere cutters. It would tend
-to live&mdash;and therefore produce offspring&mdash;while they died. The
-grinders being handed on by heredity, their usefulness would in time
-secure the whole field for their owners. A new and predominant
-species would have arisen, to live until ousted by a stronger.</p>
-<p><span class="pagenum"><a name="Page_337" id="Page_337">[Pg 337]</a></span></p>
-<p>But this would only apply to variations useful from the moment
-of their appearance. If at first&mdash;as they often are&mdash;so small as
-to be useless, a mere tendency or suggestion, they would not persist.
-Having, according to the theory, no special purposive force behind
-them, and being the products of mere accident, they would quickly
-be diluted out of existence.</p>
-
-<p>The chance theory would therefore be able to account for the persistence
-of such few variations only as were useful from their first
-appearance. Are there any such variations? <i>According to the theory
-itself, no!</i> For it does not admit sudden jumps; merely fine shadings
-from the common type. And these fine shadings confer no advantage.
-Since, moreover, they occur only by some chance confluence of
-conditions, they must depend for their force of heredity upon the
-continuance of this confluence. And to account for the next, and the
-next, degree in the progression, the theory must require that the conditions
-become more and more effective&mdash;and so on, till the degrees
-sum up to a <i>useful</i> degree.</p>
-
-<p>What a lot of wriggling to escape the conclusion that there is a
-purposive force at work! Even Professor Osborn does not see it in
-his studies of teeth, though he walks straight up to it. Mr. Gruenberg,
-summarizing the Professor's work in <i>The Scientific American</i>
-says:</p>
-
-<blockquote>
-
-<p>The cusps of the molar teeth do not appear "fortuitously" and then survive
-in accordance with their relative fitness, as would be required by the Darwinian
-theory, nor do they appear fully formed in a discontinuous manner, in the sense
-of De Vries' theory; they appear at definite points, at first too small to have any
-adaptive or selective value, and become with succeeding ages larger and larger
-until they are of adaptive value. In other words they are <i>determinate</i> in their
-origins; they develop <i>gradually</i>; and they are <i>adaptive</i> in the direction of their
-development from the very start.... They arise because of some inherent
-tendency or potentiality to vary in a determinate direction. What this internal
-determining factor is we do not know.</p></blockquote>
-
-<p>The same problem presents itself in the origin of horns, at first
-and for ages too small to be of any value.</p>
-
-<p>Science has recently discovered the "subconscious," finding that
-it possesses powers over the body, fashioning, healing, or deforming,
-which are quite beyond the reach of the conscious mind.</p>
-
-<p>Suppose that the <i>sub</i>conscious is part of the <i>conscious</i> of nature.
-Grant to nature the purposiveness which we find in the subconscious,<span class="pagenum"><a name="Page_338" id="Page_338">[Pg 338]</a></span>
-and the difficulties respecting the appearance of variations vanish.
-Heredity is an aspect of the persistence of the purpose, a persistence
-shown likewise by the relatively wide area of a species in which a
-variations occurs, and by the steady progression of the variation,
-despite its primary uselessness, on to the stage where first it becomes
-helpful in the struggle for life.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c44">A DUTCH HOUSE COURT BY PIETER DE HOOCH</h2>
-</div>
-
-
-
-<p class="drop-cap">PRACTICALLY nothing is known of the life of Pieter de Hooch,
-but the fifty or sixty examples of his exquisite <i>genre</i> painting
-are now almost priceless. He was a native of Rotterdam, and
-it is supposed he died in 1681 at Haarlem at the age of fifty. There
-are three of his pictures in the London National Gallery, from one
-of which the illustration herewith reproduced is taken. This is an
-out-door subject&mdash;a rather unusual choice for the master, who preferred
-interiors as a rule. He is noted for an extraordinary skill in
-depicting the atmosphere of rooms lighted by various doors and windows,
-and for his marvelous perfection in detail, which however, is
-never obtrusive nor does it interfere with the broad effect. There
-is an air of the greatest serenity in all his pictures, and the simple,
-homely subjects he preferred are transfigured into classics by the
-discrimination of his choice and the perfection of his mastery of the
-most difficult problems of light and shade and tone values. No reproduction
-can give the least idea of the delicate handling of tone in his
-works. His drawing is absolutely true to nature; the perspective of
-his buildings is more than photographically accurate, but it never obtrudes
-itself or interferes with the general effect of repose.</p>
-
-<p>De Hooch painted very few large pictures; unfortunately the only
-one which came down to our time perished in a fire in 1864. He was
-little appreciated in his own lifetime&mdash;indeed it was not until the
-eighteenth century that he was recognized in his own country. He
-was a disciple of the school of Rembrandt, but his taste did not lie in
-the direction of life-size portraits or of the classical or scriptural
-stories which were the greater master's favorite subjects.</p>
-
-<div class="figcenter" id="f67">
-<img src="images/fig154.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">A DUTCH HOUSE COURT, BY P. DE HOOCH: B. 1630, D. 1677<br />
-(NATIONAL GALLERY, LONDON)</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f63">
-<img src="images/fig146.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">POINT LOMA HILLS AT EVENTIDE</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_339" id="Page_339">[Pg 339]</a></span></p>
-
-<div class="chapter">
-<h2 id="c57">THE INCARNATION OF GENIUSES: by Henry Travers</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig88.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">ENTHUSIASTS for "eugenics" imagine a time when vice
-and disease shall have been eliminated from the race.
-Their critics reply by suggesting that not only vice and
-disease, but also genius, would then have been eliminated
-from the race, and humanity be reduced to a dead uniformity.
-But the power which makes geniuses may be stronger than the
-eugenists, thus preventing them from succeeding in their utopian
-plan. What is genius? It is often defined as a "sport"&mdash;a natural
-phenomenon which defies calculations and makes light of theories of
-heredity. We cannot breed a race of geniuses.</p>
-
-<p>As to the cause of the appearance of geniuses, some theorists
-appear to find sufficient explanation in a <i>fortuitous</i> combination of
-parental qualities. One son in one family <i>happens</i> to extract from
-his parents all their best qualities. To other thinkers, however, this
-"explanation" will seem more like a restatement of the problem to
-be solved than like a solution of it. For what is fortuity? If a scientific
-principle, let it be explained; if a god, perhaps we may not be
-willing to worship it.</p>
-
-<p>The appearance of geniuses finds easy explanation in accordance
-with the teachings as to reincarnation, <i>karma</i>, and the sevenfold
-constitution of man. A human being is like a seed in a soil, drawing
-some of its traits from its surroundings, others from its internal
-nature. A lifetime is like a day, whose deeds are determined partly
-by present conditions and partly by the deeds of preceding days. In
-some people the present conditions&mdash;their parentage, upbringing, and
-circumstances&mdash;have the paramount influence, and their innate character
-evinces but little effect. In others the innate character is strong
-enough to mold and alter the other conditions considerably. In a
-genius the innate character may altogether predominate over the acquired
-character.</p>
-
-<p>Besides our physical heredity we have a spiritual heredity&mdash;character
-built up in previous existences. The usual trend of upbringing
-is to smother this, to destroy originality.</p>
-
-<p>Parenthetically one must introduce a caution here, to the effect
-that there are certain well-meaning attempts to preserve the originality
-of children, which, however, do not accomplish the right object.
-The parent or guardian, while shielding the child from some influences,
-lays it open to the assault of other influences. These other<span class="pagenum"><a name="Page_340" id="Page_340">[Pg 340]</a></span>
-influences are the passional nature of the child. This way of preserving
-or stimulating originality is by no means that intended above.</p>
-
-<p>To give freedom for the child's higher nature to express itself, we
-must protect the child from all influences that proceed from the lower
-nature. Then we would get geniuses; innate character would be
-enabled to manifest itself.</p>
-
-<p>The ideas of eugenists are worthy, but, we feel sure, too narrow.
-In many a satire they have been ridiculed. Owing to the prevalent
-ignorance of man's nature, many disastrous mistakes would be made.
-What authority is there in sight, to which we should be willing to intrust
-the regulation of marriage and parentage? Great as the existing
-evils are, might not the remedies be worse? Might not we indeed
-provide conditions that would preclude any useful or aspiring soul
-from incarnating at all?</p>
-
-<p>The remedy lies in educating the people to a better understanding
-of the laws of life. Till then, there will be nobody competent to
-devise or apply any methods of eugenics. In short, before we can
-treat the young properly we must educate the old. The work of the
-Universal Brotherhood and Theosophical Society, in its Râja Yoga
-Schools at Point Loma gives illustrations of what can be done by the
-proper upbringing of children; and here we escape from the weary
-desert of schemes and theories to a fertile land of produce. Here we
-have a <i>result</i>; the problem has been solved as an ancient sage solved
-the problem of motion&mdash;<i>solvitur ambulando</i>. This is one of Theosophy's
-<i>practical</i> answers to one of the questionings of today.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_341" id="Page_341">[Pg 341]</a></span></p>
-
-<div class="chapter">
-<h2 id="c123">THE PLIGHT OF THE VIVISECTOR:<br />
-by H. Coryn, <span class="half">M. D., M. R. C. S.</span></h2>
-</div>
-
-<div>
-<img class="drop-capp1" src="images/fig155.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">IT is very well worth while to work out on Theosophical principles
-the plight of the vivisector himself. He is creating
-causes whose effects will take him a long time to be done
-with, more than one lifetime, effects connected with some
-very interesting and very little known laws of nature. His
-plight may presently appear worse than that of his animals.</p>
-
-<p>By way of text we will take some non-vivisectional work recently
-carried out at the biological station of the Prater in Vienna, by Paul
-Kammerer. He has proved, says <i>Cosmos</i>,</p>
-
-<blockquote>
-
-<p>that the maintenance of the lizard <i>Lacerta Vivipara</i> in an unaccustomedly warm
-temperature for several generations, transforms it from a live-young-bearing
-animal to an egg layer. This acquired property is retained even when the subsequent
-generations are returned to their normal conditions. We must remember
-that the live-young-bearing lizard ... may be characterized as an arctic-alpine
-animal. Its status as a glacial creature explains its live-young-bearing habit; the
-development of the young is evidently better assured in the mother's body than
-when the eggs are exposed to the vicissitudes of exterior cold.</p></blockquote>
-
-<p>Some other lizards, and the field cricket, have been made to vary
-by similar methods, the new characteristics being likewise transmitted.</p>
-
-<p>What was that intelligence which, working within the body of the
-lizard, noted the warmer temperature without and knew at once that
-the hatching of the eggs <i>within the protecting body of the mother</i>,
-and the further development of the young there, were no longer necessary?
-We do not propose to admit that we are prejudging a dispute in
-using the word "intelligence." If it seem so now, it will not in ten
-years. No one will suggest the intelligence of the lizard itself. The
-ancients&mdash;not <i>very</i> ancient ancients, either&mdash;believed in the existence
-of certain classes of lesser "gods" constantly at work behind
-the visible veil of nature. When in a few years this belief reincarnates
-among the scientists as a necessary hypothesis (a reincarnation already
-beginning), some new name will have to be found for the
-collective intelligence of these beings. "Gods" is not a good word,
-neither for them nor for their directive superiors, the absolutely spiritual
-powers on the same plane of being as that spiritual soul of man
-whereof he knows so little.</p>
-
-<p>The "gods" then, to use that word, have charge of the centers of
-life, the living beings, in all departments of nature, mineral, vegetable,
-and animal; contain and work in accordance with the principle of<span class="pagenum"><a name="Page_342" id="Page_342">[Pg 342]</a></span>
-evolution both of form and intelligence; and guide the appearance of
-variations&mdash;not without occasional mistakes needing rectification.
-Kammerer unwittingly made an indirect appeal to them, and they
-responded by producing an interior physiological change corresponding
-with the change of exterior temperature which he maintained.</p>
-
-<p>We come here upon specifically Theosophical criticisms of vivisection.
-The man who vivisects has made himself the enemy of
-conscious nature&mdash;at work in his own body as much as in that of
-the animal he injures.</p>
-
-<p>To make the matter clearer, let us think of the One Supreme
-Intelligence of the universe as manifesting in two ways or directions:
-in the first, as the spiritual souls of <i>men</i>, and, lower down, as their
-minds; in the second, as the spiritual directive intelligences of <i>nature</i>
-and, lower down, as the lesser "gods" whom these direct. In time,
-when men's minds are sufficiently spiritualized and potentized, sufficiently
-at one with the omnipresent spirit of evolution and intent upon
-co-operating with it, they will themselves be able to direct the lesser
-gods, helping and guiding them in their work upon animal, plant, and
-mineral&mdash;the power of immense prolongation of their own lives then
-coming within their reach. There is already&mdash;as the abnormal success
-of men like Burbank shows&mdash;<i>some</i> interplay between man's
-mind and the working "gods"; whilst the relation between man's
-<i>soul</i> and the <i>greater</i> nature-powers, the directive, is very much closer.
-He who serves and studies nature in the right way, begins at once to
-stand nearer to her consciousness, and is at once the better for it on
-one or more planes of his being. The partnership begins. And a
-first way to serve her is to make her children, the animals, feel man
-as friend, a feeling which enables their minds to come into some
-measure of inner contact with his and thus be suddenly and immensely
-stimulated in their evolution.</p>
-
-<p>There is vivisection attended with much immediate pain connected
-in the animal's mind with man as its cause; and other with little,
-say a hypodermic injection, the pain following later in the form of
-the disease sown by the syringe and often not connected by the animal
-with man at all.</p>
-
-<p>Either way the operator is a disease-producer and has the mental
-attitude of one. To say that he is recognized by nature as such may
-seem absurd. But as he who really wills and pictures health, whether
-his own or that of some other, finally affects the nature-mind in his<span class="pagenum"><a name="Page_343" id="Page_343">[Pg 343]</a></span>
-own body and&mdash;other things being co-ordinate&mdash;begins to move toward
-it: so likewise the constant willing and picture-making of disease
-and pain at last affects the same mind but in the contrary direction.
-The man moves and is moved <i>away</i> from health.</p>
-
-<p>There are states of ill-health unattended, at any rate for a long
-time, by a single definite symptom. The activities of the bodily machine
-may maintain their <i>relations</i>, their general balance, yet drop as
-a whole to very low levels. If there is no radiance, no responsiveness
-to the finer forces of nature, no vital spring, there may yet be no
-point of actual friction, and to its human tenant the body may seem
-in average working order.</p>
-
-<p>We say then that the preoccupations of the vivisector's mind have
-taken his body outside the conscious life-stream of nature, have
-stopped her constructive and vitalizing work. The body is not simply
-a living thing; it is an organized complex of living things, conscious
-centers, life-charged monads, far finer than any of the bacteria which
-the microscope has shown us or can show us. Drawn in from nature,
-they dwell with us a while and then return to her somewhat as the
-blood cells go to the lungs for aeration. <i>It is the quality of our mental
-states which determines the quality of the elemental coming in</i> and
-determines also the intervening history of those which leave. The
-circulation is constant, and if we lived ideal mental lives we could, as
-already said, achieve something like physical immortality. The
-monads would come back to us refreshed and recharged with electric
-vitality.</p>
-
-<p>Death liberates them <i>all</i>. They take their ways into the nature-stream
-and are regenerated in nature's thought and life. The process
-continues during all the time between death and rebirth. Whilst the
-man, the soul, rests, his body (the subtler elements of it) is being refashioned
-and reinvigorated for him. At his rebirth <i>his own</i> monads,
-blended with those he receives from hereditary sources, are animating
-the infant form with which he connects himself and in which he will
-ultimately incarnate. So far as the thought and habit of his last life
-permitted&mdash;for, as said, they are absolutely sensitive to the thought-color
-of their owner's mind and feeling&mdash;they have been renewed.</p>
-
-<p>But there will have been little renewal possible for them if that
-mind was filled with the color and thought of death, disease, pain, was
-occupied with the will to <i>produce</i> these&mdash;a will exactly oppositely
-directed to that of the worthy physician. They were untuned with<span class="pagenum"><a name="Page_344" id="Page_344">[Pg 344]</a></span>
-nature's keynote during life and consequently return nearly unchanged&mdash;which,
-in medical language, will mean a case of congenital
-disease, ill-health, or deformity; and, as part of the penalty, the reaction
-of the physical defects and disease upon the mind and disposition
-of child and youth and man.</p>
-
-<p>Nor does the penalty finish at that. The entire personality of such
-a child and man is in greater or less degree repellant to others, to
-children, <i>to animals</i>. The latter especially, feel him not as a friend
-but as enemy. Their dislike is instinctual. And all this will continue
-till in one or another life the man has been stung to the redress of the
-evil he has done, has returned kindliness for hostility year by year,
-has changed, freshened, and sweetened his thought and feeling and so
-by degrees every atom of his body.</p>
-
-<p>Truly the plight of the vivisector is a thousandfold worse than that
-of the animal he worst outrages.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c48">THE EKOI; Children of Nature: by H. T. Edge, <span class="half">B. A. (Cantab.)</span></h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig29.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THE ideas current about ancient or ethnic peoples are largely
-qualified by the "personal equation" of those who have
-observed and described them. These ideas are not facts
-but points of view. In too many cases the point of view
-is so colored by an unsympathetic attitude on the part of
-the viewer as to constitute a misrepresentation&mdash;a fancy picture,
-having no counterpart in reality. Thus have been described the
-classical times and the non-Christian races. But times are changing.
-As our civilization grows older it grows wiser, loses some of its
-supercilious ignorance, and can view other times and places than its
-own with more sympathy and sense. Already the histories and geographies
-of our childhood seem prejudiced in our present eyes. But
-we cannot boast; for there is still much to be done in the same
-direction.</p>
-
-<p>As a notable instance of what may be achieved in the way of
-beauty, charm, and uplifting of the mind, by viewing and treating a
-subject sympathetically, we welcome an account of "The Land of the
-Ekoi, Southern Nigeria," by P. A. Talbot, <span class="smcap">b. a., f. l. s., f. r. a. s.,
-f. z. s.</span>, in <i>The Geographical Journal</i> (London, Dec., 1910). By the
-adoption of such an attitude, in place of the too frequent attitude of<span class="pagenum"><a name="Page_345" id="Page_345">[Pg 345]</a></span>
-superiority and condescension, error is avoided, truth learned, and
-both writer and reader benefited. We give some extracts and comments,
-and refer to <i>The Geographical Journal</i> for the rest.</p>
-
-<p>The Ekoi live to the north and northwest of Calabar, the headquarters
-of the eastern province of Southern Nigeria, partly under
-British rule, partly under German.</p>
-
-<blockquote>
-
-<p>The river is magical, and bold indeed would be that man who should break
-an oath sworn on its name. For somewhere in its depths dwells Nimm&mdash;the
-terrible&mdash;who is always ready, at the call of her women worshipers, to send up
-her servants, the beasts that flock down to drink and bathe in her stream, to
-destroy the farms of those who have offended. She manifests herself sometimes
-as a huge snake, sometimes as a crocodile.</p></blockquote>
-
-<p>This could have been described so as to make it a heathen superstition.
-But we see it is possible to give it another color. The interdependence
-of man's conduct and the powers of nature is indicated;
-and retribution is shown as the logical consequence of violating natural
-law. Honor and fidelity are qualities essential to man's well-being.
-Evil fortune is the result of his putting himself out of tune
-with nature by his conduct.</p>
-
-<p>We take care about the physical needs of children, but are strangely
-reckless in other and more important matters concerning them.
-Contrast this with the following about the Ekoi:</p>
-
-<blockquote>
-
-<p>The Ekoi are devoted parents, but it will take years of patient teaching before
-they grasp the importance of fresh air and the simplest sanitary measures for
-the health of their little ones. They have curious beliefs as to the advent and
-death of their babes. One charming superstition [!] forbids all quarreling in a
-house where there are little children. The latter, so they say, love sweet words,
-kind looks, and gentle voices, and if these are not to be found in the family into
-which they have been reincarnated, they will close their eyes and forsake the
-earth, till a chance offers to return again amid less quarrelsome surroundings.</p></blockquote>
-
-<p>Rather a healthy superstition, is it not? One that we might adopt
-with benefit, so that fewer of our children should grow up with quarrel
-interwoven with every thread of their bodies, mentally, psychically,
-and physically too. We wish well of the efforts to teach the
-Ekoi the use of soap and toothbrushes; but only on condition that
-it does not mean <i>unteaching</i> them their own "beautiful superstition."</p>
-
-<blockquote>
-
-<p>The children gave a particularly charming series of games, singing all the
-while in the pretty lilting way usual among them. Nothing could be more graceful
-than the waving arms and swaying limbs of the little brown forms as they
-bent and moved, always in perfect time to their song. The musical faculty of
-<span class="pagenum"><a name="Page_346" id="Page_346">[Pg 346]</a></span>this people is certainly wonderful, though developed along peculiar lines. During
-the whole period spent among them I have never heard a false note nor found
-a dancer or accompanist one fraction of a second out of time.</p></blockquote>
-
-<p>Of this, by way of contrast with us, but one thing can be said:
-that if it be true, then in time and tune they are immensely our superiors;
-for how few people can whistle a tune correctly, and how difficult
-it is to drill people into keeping time!</p>
-
-<blockquote>
-
-<p>The religious observances of the Ekoi are altogether a fascinating study.
-Beneath many modern corruptions and disfigurements are yet to be found traces
-of an older, purer, form of worship, traces which carry us back to the oldest-known
-Minoan civilization, and link the belief of the modern Ekoi with that
-of the ancient Phoenician, the Egyptian, the Roman, and the Greek.</p></blockquote>
-
-<p>Trees are sacred; birds are sacred, for</p>
-
-<blockquote>
-
-<p>Should the birds be injured or driven away the women would become barren
-and even the cattle cease to bear.</p></blockquote>
-
-<p>More recognition of the inviolability of cosmic law! Call it self-interest,
-if you will, it is at least a higher and worthier form of self-interest
-than the kind that rips the feathers off the birds and turns
-them loose to die a lingering death, or planes off the wooded hills in
-order to pile up riches on high.</p>
-
-<blockquote>
-
-<p>The Ekoi spend their whole lives in the twilight of the beautiful mysterious
-bush, peopled, to their fancy, not by wild animals alone, of which they have no
-fear, but by were-leopards, and all kinds of terrible half-human shapes, and by
-the genii of rocks, trees, and rivers. Here, more truly even than in old Greece,
-the terror of Pan is everywhere!</p></blockquote>
-
-<p>Verily "savage" life is not without its consolations. We have
-dwelt on the bright side of the picture, and purposely so, for the other
-side has been too much dwelt upon; and so far from exaggerating,
-we are merely tending to restore the balance of an equable view. If
-we regard life as mainly the experience of a Soul, then the outward
-appurtenances of civilization count for less; and a people like the
-Ekoi may possibly fulfil the purposes of Soul in quite a satisfactory
-way. One can even imagine a Soul, wearied with life in modern civilization,
-taking a resting incarnation in such a people, to dwell with
-Pan in these beautiful glades.</p>
-
-<p>That the journal of the Royal Geographical Society should publish
-such a sympathetic account is a noteworthy sign of the times.
-There seems to be a reactionary movement by which the heathen in
-his darkness is shedding a little light on our inveterate superstition.</p>
-
-<hr class="full" />
-
-<div class="figcenter" id="f68">
-<img src="images/fig156.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">A SEMINOLE INDIAN<br />
-(Photo. by the Albertype Co., Brooklyn, N. Y.)</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f69">
-<img src="images/fig157.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">A FAMILY GROUP OF SEMINOLE INDIANS</p>
-</div>
-
-
-
-
-<p><span class="pagenum"><a name="Page_347" id="Page_347">[Pg 347]</a></span></p>
-
-<div class="chapter">
-<h2 id="c2">AN UNKNOWN AMERICAN NATION: by H. S. Turner</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig158.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">BUT few people know that living within the precincts of this
-country, there is a nation, independent and virtually free
-from dominance of the United States Government, or of
-any of its States. Its history is a singular one and is practically
-unknown. Even our school histories have but little
-to say about it; so that the impression left on the minds of casual
-readers is that this nation long ago ceased to exist, as a body of people.</p>
-
-<p>Far down in the southern part of the peninsula of Florida, this
-nation has its center; its rulers, laws, and government. It has no
-written treaties with foreign governments&mdash;for such is the United
-States considered by them&mdash;yet there is an unwritten treaty accepted
-by both, which to their common credit has never been broken. This
-treaty, or agreement as it should be called, stipulates that each nation
-shall go its own way and not interfere with the other.</p>
-
-<p>The Seminole Nation is its name, and its existence, as at present
-constituted, dates from the year 1842. Seven years previous to this
-date, the United States Government decided that the Seminole Indians,
-who belong to the family of the Muscogees, should be moved from
-their fertile Florida lands and taken to those of the Creek Nation, far
-away in the West. At this time the authorities concentrated our
-Indian wards in a few special places.</p>
-
-<p>The Seminoles bitterly resisted the efforts made to remove them.
-It was only after a seven years' war that two thousand of them surrendered
-and were duly sent westward.</p>
-
-<p>Originally the Seminoles had been numerically strong. This hard-fought
-war reduced their numbers to such a point that after those
-who surrendered had been transported, but five hundred remained in
-Florida. They represented, however, the strongest and most determined
-of their tribe; those who preferred death to surrender.</p>
-
-<p>Separating themselves from those who decided to surrender, they
-penetrated to the innermost recesses of the Everglades, that death-dealing
-morass, covered with reeds and jungle-growth, through which
-winds a veritable labyrinth of stagnant streams, in whose mud crocodiles
-and alligators disport themselves, and where snakes, mosquitos,
-and other poisonous life abound. What little solid earth was to be
-found was nothing but a bog-like mass of sodden ground, thickly covered
-with grass and vines. Yet there and under such conditions these
-were determined to look up their home. They valued their freedom<span class="pagenum"><a name="Page_348" id="Page_348">[Pg 348]</a></span>
-above all, and were willing to make any sacrifice and undergo any
-hardship rather than lose what they valued so highly.</p>
-
-<p>White men could not endure the conditions they had to meet in the
-swamps, neither could they ever equal the Red man in ability to move
-quickly in such a place. The little band of Indians scattered and built
-their shelters on the driest spots they could find, maintaining themselves
-by hunting the game that was found on every hand.</p>
-
-<p>So accustomed have they become to the conditions in which they
-live, that they are almost amphibious and absolutely immune to the
-bites of mosquitos or other poisonous insects.</p>
-
-<p>At times some of the Indians will come out of their retirement
-and visit their white neighbors. Quite often many of them can be
-seen on the streets of Miami, Florida, where they go to purchase what
-limited supplies they may need, the money for the same being obtained
-by the sale of alligator hides.</p>
-
-<p>At times a few white men have been invited by them to visit
-their homes in the Everglades. Those who have accepted this invitation
-have always been glad to hasten their departure, on account of
-the ravenous hordes of mosquitos and the familiarity of the water-snakes,
-and this notwithstanding the hospitality and sincere cordiality
-of their hosts.</p>
-
-<p>Undoubtedly it is due to the ravages of these so-called pests&mdash;to
-their beneficent protection in this instance&mdash;that these Indians owe
-their freedom from the usual contaminating vices of the white man.
-The latter is simply unable to get close enough in touch to demoralize
-them. So we find these Indians today, whose life is the same as it was
-before the white man set foot upon the North American Continent.</p>
-
-<p>They are free from the vice of drink, they live according to the
-highest moral code, they do not gamble, and are altogether a happy
-and care-free people. Let us hope they will ever remain so; that they
-will never lose their natural simplicity of character and their dignified
-reserve.</p>
-
-<p>The typical costume of the Seminoles is as singularly different
-from the one usually adopted by American Indians, as their customs
-and mode of life are. The accompanying photographic reproductions
-show this feature, as well as give one an idea of their strength of
-character. The "American type" is clearly shown by the facial angles.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_349" id="Page_349">[Pg 349]</a></span></p>
-
-<div class="chapter">
-<h2 id="c34">THE CONFINES OF SCIENCE: by Investigator</h2>
-</div>
-
-<div>
-<img class="drop-capp1" src="images/fig11.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">IT is still debated whether the earth in its orbital motion
-drags the adjacent part of the ether along with it, or
-whether the earth travels through the ether without stirring
-the latter. On the one hand it is argued that if the
-earth (and presumably other planets also) dragged the
-ether along, complex currents would thereby be set up in the ether;
-and this circumstance would upset the calculations with regard to
-the aberration of light, whereas the observations of aberration do not
-indicate the existence of any such currents in the ether. On the
-other hand are cited certain delicate experiments of Michelsen and
-Morley, connected with the measurement of vibration-rates of light,
-which go to show that there is little or no relative motion between the
-earth and the ether, or, in other words, that the circumjacent ether
-moves with the earth. Hence we are required to make the ether stationary
-for some purposes, but moveable and full of currents for other
-purposes; not the first time that the ether has been required to perform
-inconsistent, or apparently inconsistent, rôles.</p>
-
-<p>This quandary has led some petulantly to throw the ether overboard,
-alleging that "there ain't no such a thing"; while others have
-sought refuge in abstruse mathematico-metaphysical speculations as
-to the nature of our conceptions of space and time and the meaning
-of such conceptual words as <i>mass</i> and <i>velocity</i>.</p>
-
-<p>It must be remembered that the ether so far is not an observed
-object but a hypothetical something. The necessities of our reasoning
-have demanded that we should, on various occasions and for various
-purposes, postulate a fixed standard of reference. Thus the undulatory
-theory of light has required the supposition of a medium to convey
-the undulations; the kinetic theory of matter has required that
-we postulate a substantial basis wherein the supposed vortices or
-centers of energy can inhere. But the ether is, and <i>ex hypothesi</i> must
-be, beyond the reach of sense perception. Could we but weigh it or
-measure it in any way&mdash;at once we should stand in need of another
-ether yet more subtle. In a word, however far we go, there is always
-something beyond.</p>
-
-<p>Physical science, being admittedly a limited sphere, must of course
-become indeterminate near its borders. Rules which are found to
-apply with sufficient exactitude within certain limits will be found
-to apply no longer when we transcend those limits. So long as we<span class="pagenum"><a name="Page_350" id="Page_350">[Pg 350]</a></span>
-study physical phenomena in their relation to each other, we may find
-those mutual relations sufficiently exact and constant; but when we
-begin to study physical phenomena in relation to <i>what lies beyond</i>,
-then the uncertainty supervenes. We find it necessary to inquire
-into the nature of our own perceptions and conceptions.</p>
-
-<p>A phenomenon has its subjective factor as well as its objective
-factor; but our physics has so far been based on the tacit assumption
-that the subjective factor is fixed and constant. And it may indeed
-be so regarded within certain limits. But now we propose to explore
-the limits of the illimitable and the confines of eternity, regions,
-whither our senses and our instruments cannot penetrate. What
-wonder that we find those conceptions of time, space, and motion,
-which we have derived from our sensory experience in this world,
-inadequate as a means of formulating what lies beyond!</p>
-
-<p>A slight acquaintance with certain ancient sciences suffices to show
-that they took into account the subjective component of our perceptions
-and conceptions, studying the mind and its organs along with
-nature and its qualities. Regarding phenomena as the result of interactions
-or coalescences between faculties within and qualities without,
-they studied both concurrently. Neglecting to do this, we have landed
-ourselves in not a few difficulties. Needing a fixed standard of reference
-in our study of motion, we have postulated <i>space</i> as objective,
-while at the same time our very hypothesis has divested that space
-of every property which could entitle it to be regarded as an object
-at all. In vain do we try to overtake our shadow, to put things on a
-shelf out of our reach, to explore the land of nowhere, or to measure
-the cubic contents of zero. The notion of "space" as possessing
-size and three-dimensional extension, but <i>nothing</i> else, is an assumption
-that may well be regarded by Nature as groundless; yet it is to
-this standard that we refer our calculations as to motion, etc.</p>
-
-<p>Practical science strides ahead in defiance of such speculations,
-for it is founded on an investigation of what actually exists in Nature.
-And even where the theories serve to guide our path to new discoveries,
-it is as likely as not that our discoveries will outstrip the limits of
-the theories. There is bound to come a time, if it has not begun to
-dawn already, when we shall be uncertain whether it is external nature
-or our own internal faculties that we are studying; as was brought
-out in connexion with those very singular "Blondlot rays," which
-were visible (apparently) to Latin races but not to Teutonic!</p>
-<p><span class="pagenum"><a name="Page_351" id="Page_351">[Pg 351]</a></span></p>
-<p>Having thus suggested the possibility of a study of states of consciousness,
-such as might result in placing the observer in an entirely
-new relation to external nature and thereby rendering nugatory all
-his previous conceptions of time, space, and the like&mdash;it remains to
-add a few words on that topic. There are many people engaged in
-a heedless and unguided dabbling in such fields, and both old-time
-wisdom and contemporary experience indicate that the practice is
-fraught with dangers to health and mental balance. Such explorations
-demand that we shall step out from the safe shelter of our
-familiar five-sense consciousness and brave the perils of an unknown
-land. We are in precisely the position of a man who forsakes the
-dry land, his native element, where he is lord of the beasts and can
-plant his feet and his dwelling firmly, and plunges into a sea without
-bottom or stability and teeming with sharks, and where his life depends
-on his constant energy and watchfulness. Hence the study of science
-in its deeper aspects becomes primarily a question of <i>discipline</i>&mdash;a
-fact always recognized in the ancient Mysteries. In proof that this
-statement is true, we need only point to the state of affairs in the
-world of psychic investigation today; a condition which breathes
-more of menace than of promise to the future welfare of society, a
-world where fatuity and folly seem to dog the steps of the heedless
-explorer.</p>
-
-<p>We give out all our secrets to the mob because there is no one
-who can successfully assert his claim to be above the mob; our only
-rule of fair-play is indiscriminate distribution. One cannot presume
-to set up a sacred college, and the mob rightly and justly fears the
-possible domination of a clique of biological or theological theorists.
-Yet knowledge is inseparably connected with duty and obligation;
-and if this connexion is ignored, that which should be a blessing will
-prove a curse. What has already occurred in connexion with dynamite
-and drugs can occur in far worse form in connexion with hypnotism
-and mental influence. This is sufficient to explain the Theosophical
-program of work and the reason why Theosophical workers do not
-find such public researches a profitable field for their efforts while
-there is so much preliminary work yet to be done both in their own
-characters and in the world.</p>
-
-<p>When we begin to explore the ether of our own inner nature, we
-find that investigation comes second to management; we must <i>control</i>
-our nature&mdash;or it will control us. Knowledge is relative to Duty.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_352" id="Page_352">[Pg 352]</a></span></p>
-
-<div class="chapter">
-<h2 id="c118">THE TOWER OF LONDON AND THE HOUSES OF<br />
-PARLIAMENT: by Carolus</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig10.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE Tower of London and the Houses of Parliament, Westminster,
-are the most striking and important buildings that
-stand on the banks of the Thames in London. Both are
-on the north side of the river, but are at a considerable
-distance from each other.</p>
-
-<p>The Tower is one of the few early Norman castles which have
-come down to us in a fairly perfect condition. Tradition says a fortress
-was built by Julius Caesar on the site, but the nucleus of the present
-building was begun in 1078 by William the Conqueror. This was
-the White Tower, the highest building with the four turrets shown in
-our illustration. It was completed by William Rufus, who also built
-the famous "Traitor's Gate," through which the unfortunate victims
-of Royal displeasure were rowed in from the river. Many additions
-were afterwards made, and the building and courts now cover thirteen
-acres surrounded by a moat. The Tower was closely identified
-with many of the most tragic events in English history for at least
-five hundred years after its erection, and if its walls could speak the
-tale of horror could hardly be surpassed by the record of any other
-medieval building. In the Chapel of St. Peter-in-Chains, lie the bodies
-of Queen Anne Boleyn and her brother, Queen Catherine Howard, the
-Earl of Essex, the Duke of Monmouth, Bishop Fisher, More, and
-many other great personages who suffered death in the Tower. It was
-a short road from the Traitor's Gate, through the Bloody Tower, to
-this chapel. Many State prisoners have spent weary years of incarceration
-in the Tower; Sir Walter Raleigh, one of the greatest and
-noblest, was confined here for thirteen years.</p>
-
-<p>The Tower of London was occasionally the residence of the earlier
-sovereigns of England, but its main purpose was the defense of the
-city. In these days of powerful weapons it would be useless as a
-fortress, but it is still a military post and headquarters, and contains
-a large collection of armor. The Jewel Room, in which the Royal
-Regalia are kept, and the rooms where distinguished prisoners were
-confined, attract many visitors.</p>
-
-<div class="figcenter" id="f70">
-<img src="images/fig159.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE TOWER OF LONDON</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f71">
-<img src="images/fig160.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">HOUSES OF PARLIAMENT, LONDON<br />
-VIEW FROM THE RIVER</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f72">
-<img src="images/fig161.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">TRAFALGAR SQUARE, LONDON<br />
-TAKEN FROM THE NATIONAL GALLERY</p>
-</div>
-
-
-
-<p>The Houses of Parliament at Westminster are&mdash;with the exception
-of Westminster Hall, built by William Rufus&mdash;quite modern,
-and have no gloomy associations such as those of the Tower. The
-building covers about eight acres and the façade overlooking the
-<span class="pagenum"><a name="Page_353" id="Page_353">[Pg 353]</a></span>Thames is nine hundred feet long. The tall tower on the left in the
-illustration is the Victoria Tower; it is supported upon four pointed
-arches sixty feet in height, and the highest point is three hundred and
-forty feet above the ground. The central tower is three hundred feet
-high, and the picturesque Clock Tower, on the right, is three hundred
-and twenty feet high. During the evening sittings of the Houses a
-lamp is kept burning near the top of the Clock Tower, which is extinguished
-when the debates are over. The building consists mainly of
-the House of Peers and the House of Commons, with the connected
-apartments and offices, the whole forming one structure. Just above
-the river, along the front of the palace runs the Terrace, a broad paved
-walk where the members of Parliament can stroll in the fresh air and
-yet be within sound of the division bell.</p>
-
-<p>The towers of Westminster Abbey are visible to the left of the
-Victoria Tower, and a small portion of Westminster Bridge is seen
-at the extreme right.</p>
-
-<p>Not far from the Houses of Parliament is Trafalgar Square, which
-is probably more familiar to the general public than any spot in London,
-for it is the meeting-place of so many important thoroughfares.
-Our illustration is taken from the steps of the National Gallery of
-Pictures. The fluted Corinthian Column erected to Admiral Nelson
-dominates the scene. The colossal bronze statue of the hero is elevated
-one hundred and seventy-six feet in the air and, needless to say, the
-artistic workmanship is above criticism, for no one can distinguish
-any detail at that height! The bronze lions at the base are by Sir
-Edwin Landseer, and possess considerable dignity. At the far end
-of the street to the left of the Nelson Monument (Parliament Street)
-the faint outline of the Clock Tower of the Houses of Parliament can
-just be distinguished. At the top of this street, not far from the Nelson
-Monument, stands the fine antique equestrian statue of Charles I,
-one of the few outdoor monuments that are creditable to the British
-metropolis. A few steps to the left of Trafalgar Square as shown in
-the plate is the new Charing Cross; the original one was destroyed
-by the Puritan Parliament.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_354" id="Page_354">[Pg 354]</a></span></p>
-
-
-<div class="chapter">
-<h2 id="c97">POINT LOMA NOTES: by C. J. R.</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig162.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">HERE at Lomaland the yerba santa, whose leaves never lose
-their delicate gray-green, is a widely scattered bush. It is
-a favorite of the Leader's. Among other plants, the sumach,
-the manzanita, the grease-wood, the "mahogany,"
-and the dwarf-oak, clothe the sides of the romantic cañons
-and the tops of the hills with bright verdure throughout the year.
-There are always some wild flowers too, though the kinds that blossom
-during the summer are generally not as plentiful or beautiful as those
-of the spring. The thousands of eucalypts and cedar trees, etc., which
-have been planted mainly upon the lower portions of the grounds
-during the past few years by the Lomaland Forestry Department,
-have greatly improved the beauty of the landscape for miles along
-the ocean front; and the Canary palms and Date palms, the lemon
-and pepper trees, the acacias and pines, within the Homestead gardens
-and bordering the avenues, have now grown to a size and beauty
-which make them a pleasure to look at. Every visitor who comes
-into the grounds expresses delight at the wealth of foliage and cultivated
-flowers which surround the Râja Yoga College and Temple as
-well as the students' homes and bungalows.</p>
-
-<p>In a few weeks we may expect the first rains, though sometimes
-they do not arrive till nearly Christmas, and then the multitude of
-seeds that have been quietly biding their time will begin to stir, and
-soon after the opening of the new year the hills will assume the vivid
-green which will not diminish till next summer; the five varieties of
-Lomaland ferns will unfold their delicate fronds on the shady southern
-side of the cañons; and then the ground will become carpeted
-with spring flowers of many colors, chiefly purple and gold. When
-Katherine Tingley first established the headquarters of our Society
-here there was very little grass, except at the lower levels near San
-Diego, but it has been gradually creeping up the hills until it has become
-a characteristic feature of the Spring; it seems to have increased
-in proportion to the enlargement of the human population of Point
-Loma.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">We</span> have been reading with sympathy of the terrible heat that has
-been such a marked feature of the present summer throughout Europe
-and the larger portion of the United States. In Lomaland, and all
-along the Pacific slope, nothing of the sort has been felt, for the constant
-westerly breezes which blow from the ocean keep the temperature
-<span class="pagenum"><a name="Page_355" id="Page_355">[Pg 355]</a></span>down; no case of sunstroke has ever been recorded here, and
-there is never any need to cease from outdoor work or exercise during
-the heat of the day; the nights are never too hot for a blanket.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">Though</span> we usually do not get our best sunsets until the so-called
-"winter" months, lately there have been several of the magnificent
-ones for which Lomaland is famous. In August a very remarkable
-mirage was seen by a large number of persons at a sea-coast town
-about a hundred miles to the northward. It represented a ship ashore
-on dangerous rocks with the waves beating over it, and it was so real
-and vivid that the lifeboat went out to rescue the supposed drowning
-crew. But when it reached the spot (less than a mile from the beach)
-the boatmen could see nothing, and there were no rocks near. From
-the shore it appeared as if the lifeboat passed through the wreck. An
-attempt made to photograph the mirage turned out a failure. About
-ten years ago a strange mirage was seen from the Homestead in the
-form of an island far out at sea. It persisted for several days and
-was so realistic that some persons were on the point of chartering a
-boat to sail out to it and take possession when it disappeared. The
-mystery of many well-authenticated mirages has never been explained
-by the ordinary laws of refraction and reflection. <i>The Century Path</i>
-of October 25, 1908, which can be found in nearly all the libraries in
-America and other countries, contains a special article on the subject,
-giving many examples and treating it from the Theosophical standpoint.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">The</span> Woman's International Theosophical League, with its center
-at Point Loma and its world-wide membership elsewhere, is becoming,
-or has become, one of the most potent instruments for the spread of
-our work that the Leader possesses. First organized under the name
-of the Woman's Propaganda League, it has greatly extended and
-enlarged its activities under the new title. During the Spring months
-of this year the women of the League in Lomaland organized a most
-successful series of meetings for women only at the Isis Theater, San
-Diego, at which the Leader gave addresses which are said by those
-who were present to have been the most uplifting and inspiring she
-has ever delivered. She spoke out in the plainest language about the
-causes and the only remedies for the steady degeneration of the so-called
-civilized world, and she showed what a marvelous power for
-redemption women have in their own sphere, the home. The Isis<span class="pagenum"><a name="Page_356" id="Page_356">[Pg 356]</a></span>
-Theater was crowded to its utmost capacity on each occasion Katherine
-Tingley spoke, hundreds of eager women of all classes could not find
-accommodation and, to judge by the mass of correspondence received,
-the impression made was most profound. According to the Leader's
-words, the splendid organizing work of the women of the Woman's
-International Theosophical League and the perfect harmony and unity
-prevailing among them in no small degree helped in producing this
-admirable result; the conditions were ideally perfect, and the audiences
-felt that there was an entirely different spirit present from
-anything ever before experienced. From the loyal, impersonal and
-womanly efforts of the League a new life has come into the atmosphere
-of Lomaland, a broadening and harmonizing influence. Its
-members are giving a fine expression to the principle of Co-operation
-between men and women which the Leader is ever striving to build up.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">Soon</span> after the last of the women's meetings at Isis Theater the
-Leader gave the signal for dramatic work, and the Woman's League
-began the preparations for the Greek Symposium, <i>The Aroma of
-Athens</i>, several representations of which were given with conspicuous
-success, first in the Isis Theater and then in the open-air Greek Theater,
-Lomaland. Here was an excellent opportunity for the co-operation
-spoken of, and it was realized to the uttermost. While the artists
-and craftsmen prepared the scenery and properties, or built the stately
-Grecian structures in the open-air theater which remain permanently
-for use in the future dramatic work, the skilful and tireless needlewomen
-made the hundreds of costumes needed, all being done under
-the personal supervision of the Leader and from her own designs.
-The same cheerful spirit of co-operation was evinced in the musical
-and dramatic rehearsals for the Symposium, and in the frictionless
-management of the arrangements for the staging of the couple of
-hundred characters who appear in the play&mdash;no easy task.</p>
-
-<p>In view of the greater activities of the Woman's Theosophical
-League which are shortly to take place, it has secured a spacious hall
-within the Homestead grounds which will afford ample accommodation
-for the present as a headquarters for its business meetings and
-other general activities. It is known as the Woman's League Hall.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_357" id="Page_357">[Pg 357]</a></span></p>
-
-<div class="chapter">
-<h2 class="cen" id="c128">THE WOMAN'S INTERNATIONAL THEOSOPHICAL<br />
-LEAGUE, POINT LOMA, CALIFORNIA<br />
-Woman's Work in Lomaland; a Side Light:<br />
-by a Member of the League</h2>
-</div>
-
-
-
-
-
-
-<blockquote>
-
-<p><span class="smcap">That</span> is the true athlete, the man who exercises himself against appearances
-(illusion). Pause, consider, do not be carried away. Great is the combat, divine
-is the work. It is for kingship, for freedom, for happiness.&mdash;<i>Epictetus</i></p>
-
-<p><span class="smcap">I desire</span> not to disgrace the soul. The fact that I am here certainly shows
-me that the soul had need of an organ here. Shall I not assume the post?
-Shall I skulk and dodge and duck with my unseasonable apologies and vain
-modesty and imagine my being here impertinent&mdash;less pertinent than Epaminondas
-or Homer being there? and that the soul did not know its own needs?</p>
-
-<p><span class="smcap">Let</span> us, if we must have great actions, make our own so. All action is of an
-infinite elasticity, and the least admits of being inflated with the celestial air until
-it eclipses the sun and moon. Let us seek <i>one</i> peace by fidelity.&mdash;<i>Emerson</i></p></blockquote>
-
-<div>
-<img class="drop-capp7" src="images/fig94.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">SEVERAL years ago Katherine Tingley said to a group
-of Lomaland Students, while touching in a cursory way
-upon the general world-problem of woman's work and
-true place in life, that her great longing was to take up
-this question in a public way. She added, reflectively,
-and with a trace of sadness in her voice,</p>
-
-<blockquote>
-
-<p>But I cannot do this as yet. I should have to do it Theosophically, and while
-the need is there, conditions are not yet ready; the time for it has not come.</p></blockquote>
-
-<p>As all Students know, the time came early in 1911, and the work
-that had waited so long was ushered in by a series of meetings for
-women only, at Isis Theater, San Diego, under the auspices of the
-Woman's International Theosophical League of Lomaland, a body
-founded by Katherine Tingley on July 24th, 1906. Any question as
-to this being the right time&mdash;the psychological moment&mdash;had a twofold
-answer in the eager and wide-reaching public response, and in the
-superb nature of the service rendered in the arrangement and conduct
-of the meetings by members of the Lomaland Woman's League.
-Everything was placed in their hands, though under the Leader's direction,
-from the advertising and distribution of tickets&mdash;the meetings
-of course being free although admission was by tickets secured
-in advance&mdash;to the seating of the audience and the carrying out of
-the beautiful and impressive program, of which Katherine Tingley's
-address was at each meeting the central feature.</p>
-
-<p>The work was begun at a time when the tourist season was at its
-height and in the audiences that crowded Isis Theater to the doors
-were hundreds of women from distant points&mdash;Canada, Vancouver,<span class="pagenum"><a name="Page_358" id="Page_358">[Pg 358]</a></span>
-the far South, the Middle States, the Atlantic Coast, Europe, and even
-the Orient. Consider that these were thinking women, by their very
-interest in Theosophy marked as women apart from the mass; consider
-as well that the subjects taken up by Katherine Tingley in the
-impassioned addresses that formed the axis, so to speak, the real fulcrum,
-of the meetings, were subjects of the most vital import to the
-home&mdash;the higher duties of wifehood and motherhood, the sacredness
-of the home as a spiritual temple and woman's duty as guardian
-of that temple, the key to a knowledge of child nature, the protection
-of the growing child, the Theosophic keynote of duty&mdash;and add to
-that the fact that nearly every woman in those vast audiences was an
-important factor in some home, and it is evident that the influence of
-these meetings could not be measured.</p>
-
-<p>Consider also that this work was launched at the present time of
-transition, when all the old ideas of woman's work are being torn up,
-root and branch, in some cases, by fanatics who little dream of the
-reaction their frenzy and unwisdom is certain to produce, a reaction
-that will make doubly difficult the path of unselfish workers for a long
-time to come.</p>
-
-<p>The climax of effort in the Woman's International Theosophical
-League was of course reached in the marvelous production of <i>The
-Aroma of Athens</i>, given under the League's auspices, with accounts
-of which both Students and the public are familiar. Social Hall was
-converted into a huge costumer's shop and greenroom for the space
-of nine magic days, with the Leader here, there, everywhere, directing,
-designing and fitting costumes, designing properties, drilling
-individuals, rehearsing, oblivious for the time of all such gentle excellencies
-as food, relaxation, or rest.</p>
-
-<p>Here again shone forth in the members of this Woman's League
-the qualities that were of such pre-eminent service in the conduct of
-the women's meetings&mdash;intuition, fidelity, alertness, conservation of
-energy, the power to work on lines of least resistance, unity, trust.
-There was no friction, no personal competition, no jealousy, no over-reaching,
-no gossip, no "rule or ruin" spirit, no personality, and as
-a result there was a general capacity to get things done that made
-the onlooker wonder if some hidden Aladdin's lamp were not in a
-nearby corner, just "rubbing" results into existence.</p>
-
-<p>What <i>was</i> it? Pre-eminently, it was the power these women had
-created by learning to <i>work together</i>. It was the Christos-spirit, that
-<span class="pagenum"><a name="Page_359" id="Page_359">[Pg 359]</a></span>magic-working something that harmony is powerful to create, the
-spirit of which Jesus spoke when he said, "For where two or three
-are gathered together in my name, there am I in the midst of them."</p>
-
-<p>But <i>what</i> did it? Theosophy as a system of thought did not, or
-it would have done so in past centuries, for Theosophy has been
-brought to the world before under this and other names. The inspiration
-that is born when women work for women did not, for if this
-could do it then we would have some royal examples of unity in
-women's organizations elsewhere. What then did it in Lomaland?</p>
-
-<p>There was a Sower once who went forth to sow; and some seeds
-fell on stony ground and the fowls of the air devoured them; and
-others fell on thin and shallow soil, springing up only to wither in the
-noontide heat because there was no depth of root. But of the seeds
-which fell upon good soil we are told that they sprang up and bore
-fruit an hundredfold.</p>
-
-<p>There is the answer, and the answer also to the question as to why
-Katherine Tingley could not and would not start this woman's work
-earlier. The seeds were waiting and they are forever the same, the
-Sower was waiting, the world was waiting, for whatever may be the
-needs or conditions of any age the true Teacher knows how to adapt
-her message to it. But&mdash;oh women of Lomaland! <i>we</i> were not
-ready, for we were the soil. The Sower was compelled to wait until
-<i>we</i> would let the hot plowshare of truth <i>in action</i> break through, and
-break up, the hard surface-crust of mental limitations and personality,
-and reach, with its diamond-tipped point, the warm, rich, moist soil of
-integrity and soul-life that lay underneath.</p>
-
-<p>It has taken time, and patience on the part of husbandman, and
-trust on our part, though with greater trust it could all have been done
-so much earlier. But we had no knowledge of our own natures, when
-we first touched Theosophic truth, and it was necessary to learn that
-in Katherine Tingley's curriculum lip-knowledge and wisdom are two
-different things&mdash;that one <i>may</i> have a brain-mind understanding of
-the literature of Theosophy without being a Theosophist in the slightest
-degree; that in short, the Theosophy that is not lived, that is,
-applied to every act, every problem, every relationship of daily life,
-need not hope to be recognized in Lomaland.</p>
-
-<p>And this takes time. From the precept to <i>the life</i> there is a path
-to be traveled, often a long one. It is indeed plain that the work upon
-which the women of Lomaland have been permitted to enter is one<span class="pagenum"><a name="Page_360" id="Page_360">[Pg 360]</a></span>
-that could not be done Theosophically by any body of women who had
-not gotten beyond the limitations of the lower psychology, that master
-of the brain-mind, where only diversity lies; it could not be done by
-any who had not found and clasped hands on the plane of soul-life,
-where alone is unity. If all other proofs of brotherhood as a fact in
-nature&mdash;Theosophy's shibboleth and standard&mdash;were to be swept
-away and the Woman's International Theosophical League alone permitted
-to remain, that would suffice to demonstrate to the world that
-Theosophy is what the Teachers declare it to be, a living power, and
-that universal brotherhood <i>is</i>. Small wonder that as we listened to
-Katherine Tingley's heart-appeal to the women of the great world&mdash;truly
-orphaned, as is all humanity&mdash;we saw barriers swept away,
-limitations dissolve, mountains move, and, verily, a new world come
-into being. In the discourses of Epictetus, slave of the profligate Epaphroditus,
-and in chains, but the grandest Stoic in all Rome, we read:</p>
-
-<blockquote>
-
-<p>Never then look for the matter in one place and progress towards it in
-another....</p>
-
-<p>What then is progress? ... lo, <i>if</i> a man, in every matter that occurs, works
-out his principles, as the runner does in reference to running and the trainer
-of the voice does with reference to the voice&mdash;this is the man who truly makes
-progress, and who has not traveled in vain.</p>
-
-<p>If I were talking to an athlete, I should say, Show me your shoulders. And
-then he might say, Here are my Halteres. You and your Halteres look to that,
-I should reply, I wish to see the <i>effect</i> of the Halteres!</p></blockquote>
-
-<p>That is the point and that is Theosophy.</p>
-
-<p>The burden of this ancient problem of woman's work lies heavy
-upon the world, unspeakably heavy because so many lesser problems
-are enfolded within it&mdash;the problems of the home, of the protection
-of childhood, of man's true place in the grand creative scheme, of the
-much misunderstood and more discussed sex-question, in short, of
-education in all its phases. To borrow the old Socratic metaphor,
-myriad other problems hang down from it as from a ring held in
-suspension by a magnet other rings hang down, chainlike, one depending
-from the other. To carry such a burden, or even part of it,
-requires not treatises nor diplomas but <i>shoulders</i>, strong shoulders,
-strong in a threefold sense, physically, yes, but still more mentally
-and spiritually.</p>
-
-<p>We women of Lomaland see now why this great public work for
-women could not have been begun earlier with absolute confidence on
-the Teacher's part that the heat of noontide endeavor would not cause<span class="pagenum"><a name="Page_361" id="Page_361">[Pg 361]</a></span>
-it to wither and fall away. It would have withered if begun earlier,
-as women's efforts are withering all over the world today, partly
-because they are mistaken in themselves, it is true, but mainly because
-<i>the soil is not there</i>. The workers themselves cannot stand the test.
-The storms of jealousy and rancor, the hot winds of ambition, the
-noontide heat of heavy demands, the shallow soil of brain-mind interests
-and desires which point like a weathercock to a new quarter with
-every gust of illusion&mdash;ay, these are what test the nature.</p>
-
-<p>Thinking it all over, a gratitude wells up within the heart too deep
-for words to touch&mdash;gratitude to the Teacher who has led us along
-the path with so much patience and love; helping but not putting
-props under us; heartening and encouraging, but not carrying us
-along on silver platters; forcing us to put into practice these treatises
-we have been studying&mdash;for Theosophy is the science of soul-strength
-and it enunciates principles and possesses rules. Lomaland is verily
-a great School of Philosophy, greater than those of past ages, for
-here divine principles are actually demonstrated which in the golden
-days of our historic past were but dreamed of, and the Woman's International
-Theosophical League is one of its Halls of Learning. Plato
-and Epictetus, Sappho and Hypatia, would understand.</p>
-
-<p>Gratitude&mdash;it is a feeble word, plumb the depths of its meaning
-though you will. Even the most splendid examples of womanhood
-that graced the audiences at the various Women's meetings which the
-Teacher of Theosophy addressed, can realize what is being done and
-what is going on only to a very limited degree. We in Lomaland
-do not realize it fully for if we did we would rise to that height of
-trust and calm that would verily make us <i>like</i> the Teacher; not like
-her in wisdom, for that is the rare fruit of ages of search and service,
-and we are but beginners on the Path; but like her in a certain <i>quality</i>
-of courage and devotion that would makes us ten times in effectiveness
-the instruments in her hands that we are today.</p>
-
-<p>For the acquirement of soul-strength is the object of this soul's
-gymnasium, this <i>life</i>, the living out of which in all its fulness of opportunity
-alone makes it possible for the Teacher to sow the seeds of that
-tree the leaves of which shall be for the healing of the nations. Here
-is the keynote, sounded clear amid the resolving harmonies of Katherine
-Tingley's last address:</p>
-
-<blockquote>
-
-<p>Overcome! That is the song the gods would sing to you women and to all
-the world. Overcome! Learn to overcome and learn to love!</p></blockquote>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_362" id="Page_362">[Pg 362]</a></span></p>
-
-<div class="chapter">
-<h2 id="c66">ILLUSION AND REALITY: by Lydia Ross, <span class="half">M. D.</span></h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig25.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE Man was wearied with success. He had sought to
-win beauty, fame, fortune, and personal power, and he
-had linked them all with his name. Around him was
-a wide circle of desirable things; within him was a
-restless center of discontent.</p>
-
-<p>Far into the night he sat musing over his career. He had been
-fortunate beyond all expectation. He could name no ambition which
-had not been gratified; but the thought brought with it no feeling
-of elation or of satisfaction. Just now his keenest sense was that
-stinging ache in his breast which so often came of late at quiet times
-like this.</p>
-
-<p>"It is all illusion and disappointment," he said, at last. "Marriage
-is a failure; fame is a mockery; happiness is not had at any price,
-and life is not worth living."</p>
-
-<p>That nameless hunger from which he suffered was so baffling. If
-it were only possible to find the meaning of that dreary want. With
-all the new inventions for lighting the world why was there no illumination
-for the dimness of the inner life? If he could only find the
-source of that hungry need which devoured all the pleasure in his
-possessions.</p>
-
-<p>Filled with intense desire for light, he drifted into the Land of
-Dreams with its countless pictures. There he saw a moving figure
-which was himself and yet not himself. There were no familiar lines
-in the form; but the eyes were his own and through them he read
-the thoughts.</p>
-
-<p>He knew that this Traveler had come from afar. Along dusty
-highways, in shady bypaths and green meadows, through thickets and
-unwholesome swamps and across waters he had played a part in many
-scenes of a changing world. Youth and strength and gaiety were his
-companions, and together they sought activity and pleasure. Through
-places all unknown and often full of hidden dangers they made their
-way with merry jest and idle song and noise, fearing nothing save
-it were the Silence.</p>
-
-<p>Then came a day when the Traveler grew tired of dust and heat
-and stains, of noisy mirth and empty songs and poisonous miasma.
-He wished for solitude and rest. As his companions sped along he
-turned aside and wandered into the deep forest. Throwing himself
-upon the ground long he lay beneath the trees with closed eyes and
-<span class="pagenum"><a name="Page_363" id="Page_363">[Pg 363]</a></span>fingers threaded through the soft grass, finding refreshment in the
-touch. His chest rose with deep draughts of clear air, and as the cool
-quiet stole into his blood the throbbing pulses sank into a healing
-stream.</p>
-
-<p>He had found some pleasant places in the old life that seemed so
-far away now, but this was beyond compare. Filled with a novel sense
-of awakening, the past appeared but a feverish dream. The sweetness
-of the place seemed to be taking form somewhere near and to be surrounding
-him with a delicious perfume.</p>
-
-<p>As he sprang up his wondering eyes rested upon a new-blown Rose
-growing near. The dainty folded petals had uncurled and opened out
-until its golden heart was centered in tinted light. Its fragrance filled
-the air with a subtle tenderness. It was beautiful!</p>
-
-<p>He had not failed to gather flowers, too, in his time&mdash;conventional
-hot-house blooms and gorgeous tropical beauties, and some with cold,
-odorless petals&mdash;how many had drifted through his hands. Never
-was there one among them all like this. Standing out against the
-guardian green leaves like a beloved queen, it shed a royal circle of
-uplifting peacefulness over everything.</p>
-
-<p>Softly he knelt before this symbol of purity and loveliness with
-its message from the source of light and sweetness. The soul of the
-Rose was glowing upon him with tender beauty and glad fearlessness.
-His own soul stirred into life and looked out of eyes all too sadly
-strange to their indwelling guest. The littleness and folly of the past
-were but faded pictures of half-forgotten dreams. He knew that this
-was the awakening; this was the steady, noble, tender glow of real
-life.</p>
-
-<p>His heart dilated with a sense of all that life might mean: its
-dignity, its love, its aspiration, its unspeakable destiny. Oh, but he
-would struggle to keep alive this enlarged and transfigured sense of
-things! His rapt gaze rested on the Rose until the mystery of color
-and light and sweetness entered into his very heart. He felt himself
-a part of the brightness that lives at the center of all things, and his
-confident soul swept out to the unseen stars to claim its own. Beyond
-and beyond, throughout distant space, everywhere was a flush of light
-and beauty and a radiant heart of peace.</p>
-
-<p>Then came a memory&mdash;a mere shadow from his dream-life&mdash;and
-a selfish doubt brought him back to earth again. The Rose still smiled
-upon him in sweet faith. He would never leave it, but together they
-<span class="pagenum"><a name="Page_364" id="Page_364">[Pg 364]</a></span>would live the larger life. As the wind whispered in the leaves the
-Rose bent and brushed his cheek and a swift wave of tenderness
-surged over him.</p>
-
-<p>What if someone else should find this flower and should rise upon
-its power as he had risen? What if he should lose it? A hungry look
-stole into his eyes and his old self in a misery of longing cried hoarsely,
-"Never! It shall be mine, mine, only mine!" He leaned forward
-until the petals quivered beneath his breath. What if it should turn
-from him? "It is mine, mine," cried the selfish self as with eager,
-passionate grasp he kissed it and crushed it close, close, until he grew
-faint and sick with the spent sweetness.</p>
-
-<p>He is stung with pain. Ah, the thorns, the thorns! Impatiently
-he tries to pick them out, but the sting remains. And oh! the pitiful
-Rose that he holds&mdash;so crushed and weary and broken! Gone is the
-delicate fire of the higher life that breathed through every curve of
-its free-born petals. And the fragrance which had radiated waves
-of tender gladness falls like the faltering breath of some beautiful,
-wounded, dying thing.</p>
-
-<p class="c"> * * * * * </p>
-
-<p>In the dim light which fills the mind in sleep, a mountain scene
-took form upon the moving screen. Up the steep side a Hunter toiled,
-burdened with weapons and game. In his strangely familiar eyes was
-a weary, dissatisfied look. The trail he had followed grew indistinct
-and was lost; but as he pushed onward he reached a place where the
-rough mountain side stretched out into a broken level of fertile plateau.
-How grateful it looked after the steep climb. This was the place to
-rest, he thought, catching sight of a tiny, sheltered lake and turning
-his steps toward it. Even now he can see its unruffled surface reflecting
-the blue sky and a drowsy chorus of encircling pines.</p>
-
-<p>On the lake-shore the Hunter stood spell-bound with the beauty
-of the scene. The spoils of the chase and the weapons dropped from
-relaxed fingers as with uncovered head he drank deeply of rest and
-comfort and inspiration.</p>
-
-<p>As the wind swayed the bordering pine-branches flecks of light
-came and went through the shadowy circle of scintillating water.
-Around the shallow border the glint and tint of glossy stone and delicate
-shell lighted the mosaic curtain of shadows with the fire of a
-living iris. Deep and dark and clear was the mystical center. A tall,
-slender fringe of grasses around the edge softened and deepened<span class="pagenum"><a name="Page_365" id="Page_365">[Pg 365]</a></span>
-the whole liquid beauty before him like the lashes of a sentient eye.</p>
-
-<p>A feathery cloud floated by overhead. Its reflection brushed the
-surface like a breath of fancy, a mere passing thought. The opalescent
-gold of the sunshine sank down, down, down, until, transmuted
-into a look of love in unfathomed consciousness its glow was diffused
-through the limpid depths.</p>
-
-<p>Beyond the beauty of the lake was the infinite calm, the untouched
-purity and the perfect peace.</p>
-
-<p>The atmosphere was filled with restfulness. From the lighted
-depths came an answering look to his eager eyes. The soul of the
-lake speaks to him in lingering softness and silence; and oh, how
-serene it is! The iridescent picture of a flying bird falls into the clear
-water, a song in color. He sees his own face bathed in a tender light.</p>
-
-<p>He will seize this mysterious beauty of a living calm and hold it
-forever. It shall reflect only his face, he thought, jealous of the very
-sky. "This treasure is for me, for me alone," he said, as his eyes
-followed the shafts of light that illumined the shadowy depths. "For
-me," plunging in and stretching out greedy hands.</p>
-
-<p>The first footstep broke the mirror of light into troubled waters.
-The soil and sand rose beneath the desecrating feet in a sorrowful
-cloud that hid the glory in advance and around him. "The peace lies
-deeper yet," he thought, watching the center and pushing on. But
-ever before him rose the obscuring cloud of his own creation. He
-can no longer wade, but strikes out boldly, greedily, to plunder the
-lake of its secret. He finds that no physical force or finesse can touch
-the delicate beauty he desires; and after vainly striving to grasp the
-fine lines of soul-sense, he returns to the shore, weary, disappointed,
-and bitter.</p>
-
-<p>"It is all illusion," he railed. "No other Hunter excels me in
-strength or skill; yet when this promised happiness is almost within
-my grasp, it fades and disappears. There is no reality behind the dissolving
-pictures of a deceitful world."</p>
-
-<p>The Dreamer looked from the fair strength of the Hunter on the
-bank to the cloudy, restless water. There he saw reflected his own
-figure&mdash;a dusky, broken image with the pessimistic poise. Then the
-light which he had longed for shone full upon his mind. He was the
-Traveler whose rude selfishness had despoiled the trusting Rose. He
-was the Hunter of Happiness. Around him were the rejected trophies
-of his skill&mdash;sweet-voiced birds and creatures fleet of foot and<span class="pagenum"><a name="Page_366" id="Page_366">[Pg 366]</a></span>
-quick of eye. Too well they vouched for his unerring aim with bloody
-breast and broken limb and dull, unseeing eyes. He had wasted the
-life that gave these things their joy and beauty. Only the pitiful,
-unlovely forms were his possessions; from these his wearied senses
-turned in sick distaste.</p>
-
-<p>The Dreamer's eyes fell before the luminous scene in which the
-Hunter was the one dark stain. How worse than blind his whole
-career had been. His life was but a crowded list of failures. How
-fair were Nature's pictures everywhere before he marred them with
-greedy, sordid touch. Now he saw that the world was alive with a
-wondrous reality for those who sought it unselfishly.</p>
-
-<p>"The fault is all my own," he groaned in bitter shame. "That is
-mine, indeed, all mine. Oh, for a chance to redeem this wretched past!"
-he cried, pierced with so keen a heartache that he awoke.</p>
-
-<p>Through the open windows the dewy morning air came in, sweet
-with the breath of flowers and alive with the subdued joy of birds.
-The great elms brooded over the lesser things with stately tenderness,
-while with slender, outstretched branches, like waving magnetic fingers,
-they soothed and awakened the freshened earth. In the east the
-lavender veil fell down before the sacred flame which daily gives new
-hope and strength to light dull lamps of clay.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c121">VENICE: by Grace Knoche</h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig14.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">IT is one of the world's wonders that a little community
-should rise up from the midst of untillable marsh lands&mdash;literally
-out of the sea&mdash;and within a few centuries,
-through its energy, thrift, invention, and sheer
-ability, should become a world power not only in
-diplomacy, arms, and commerce, but in architecture, art, philosophy,
-and <i>belles lettres</i>. And all this, in spite of envy and attacks from
-without and conspiracies from within.</p>
-
-<p>The power of Venice, "the wealthy republic," was so great in her
-palmy days that the honor of alliance with her was covetously sought
-by emperors and popes alike. At a time when, as history declares,
-a dictum from the Pope, or a threat of excommunication, would have
-brought almost any other nation of Europe to its knees in groveling
-<span class="pagenum"><a name="Page_367" id="Page_367">[Pg 367]</a></span>terror, Venice laughed at both and pursued the even tenor of her
-imperial way.</p>
-
-<div class="figcenter" id="f73">
-<img src="images/fig163.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">FRA PAOLO SARPI</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f74">
-<img src="images/fig164.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">CARTA GATE AND CORNER OF DUCAL PALACE, VENICE, ITALY</p>
-</div>
-
-
-
-<p>The climax of her independence of dogmatic rule was reached in
-those glorious and courageous later days when Fra Paolo Sarpi lived
-and guided her destinies, Sarpi, "the noblest of the Venetians," who
-realized more fully than any other in that republic the dangers that
-would threaten should outside influences ever gain a foothold in the
-chambers of government. Had there been a successor to Fra Paolo,
-one worthy of his example, one who grasped his purposes, knew the
-spirit of the teacher that molded them and what beneficent power lay
-behind, who possessed as well the power to continue Sarpi's work&mdash;had
-such an exceptional soul appeared, Venice would not have decayed.
-At Fra Paolo's death the decline of Venetian greatness set in.</p>
-
-<p>In the course of her history&mdash;and three centuries practically included
-the period of her undisputed greatness&mdash;Venice attained a
-position of supremacy on virtually every line of activity. In war she
-was dreaded. Says Yriarte, author of <i>L'Histoire de Venise</i>:</p>
-
-<blockquote>
-
-<p>The arsenal of Venice, which still exists, was its palladium; the high organization
-of this establishment, the technical skill of its workmen, the specially
-selected body of the "arsenalotti," to whom the republic entrusted the duty of
-guarding the senate and great council, and its admirable discipline, were for centuries
-the envy of other European powers.... At the most critical period in
-its history, when it (Venice) was engaged in its great struggle with the Turks ... the
-arsenal regularly sent forth a fully equipped galley each morning for a
-hundred successive days.... At the acme of its prosperity the arsenal employed
-16,000 workmen.</p></blockquote>
-
-<p>It is impossible to touch upon the political life and fortunes of
-Venice in the short space of a single article. Moreover, information
-on this is very accessible, for the Venetians themselves were great
-chroniclers, who firmly believed that their city was building in a
-strange way for the future and that its foundation stones should not
-rest unmarked. And though the last thing these old recorders
-dreamed of was the imminent decay of their proud city&mdash;their idol,
-their divinity, the object of their passionate adoration&mdash;they were
-right. Venice <i>was</i> building for the future&mdash;to which seeming mystery
-Theosophy also has the key.</p>
-
-<p>Suffice it to say that when the inner history of Katherine Tingley's
-visit to Venice, upon the occasion of her first trip around the world in
-the interest of Theosophy, is given out publicly, a new interpretation<span class="pagenum"><a name="Page_368" id="Page_368">[Pg 368]</a></span>
-will be given to some of these old records. The spirit of Venice has
-never died although untoward aims and evils have for nearly four
-centuries obscured the outer expression of it. But that, like the history
-of Fra Paolo, is another story, too, and volumes would be needed to
-contain it.</p>
-
-<p>Venice was in her days the commercial link between Europe and
-the Orient and her merchants neglected no opportunity. The result
-was that not only did the city become fabulously wealthy but new
-trades and wonderful art-crafts sprung up. Rare damasks, glass,
-tapestries, silks, enamels, metal-work of various kinds, plastic work,
-mosaics, brought from the countries of the Orient by Venetian merchants,
-served as models to craftsmen who not only copied but
-improved upon them in the great industrial centers which sprang up.
-Venetian art-craftsmanship became throughout Europe a synonym
-for the ultra, the perfect.</p>
-
-<p>A link between Italy and Greece, Venice afforded an asylum for
-Grecian men of letters when the light in their own land failed.
-These men Venice honored. They taught in her universities; they
-lighted up in the city not only a knowledge of the great literary monuments
-of the ancients but a love for them; they filled her libraries with
-translations. Plato, Socrates, Thucydides, Strabo, Xenophon, Homer,
-and Orpheus, became something more than names. Says Yriarte:</p>
-
-<blockquote>
-
-<p>Venice, more than any other town, has the credit of having rescued from
-oblivion, by editions and translations, the master-pieces of Greek literature.</p></blockquote>
-
-<p>The art of printing was welcomed upon the very threshold of its
-discovery and the services of Venice on this line are unique in the
-history of letters. Her printers were not mere workmen; some of
-them were scholars. "The Aldine Press" is synonymous with scholarship
-today as it was in renaissance Italy. Symonds describes the
-enthusiasm of the elder Aldus (or Aldo) for Greek literature, and
-his life-ambition, which was "to secure the literature of Greece from
-further accident by committing its chief masterpieces to type." He
-relates how Aldo, already a scholar and qualified as a humanist, "according
-to the custom of the country," spent a further two years in
-a study of Greek literature. Not a Venetian himself and with no
-ties in the city, by some "accident of fortune" he selected Venice as
-the place in which to build up a work whose parallel the world has not
-since afforded and of which a similar record is not to be found in
-the past unless possibly in the secret records of ancient China.</p>
-
-<p><span class="pagenum"><a name="Page_369" id="Page_369">[Pg 369]</a></span></p>
-
-<blockquote>
-
-<p>At Venice Aldo gathered an army of Greek scholars and compositors around
-him. His trade was carried on by Greeks and Greek was the language of his
-household. Instructions to typesetters and binders were given in Greek. The
-prefaces to his editions were written in Greek. Greeks from Crete collated MSS.,
-read proofs, and gave models of calligraphy for casts of Greek type.</p>
-
-<p>Not counting the craftsmen employed in merely manual labor, Aldo entertained
-as many as thirty of these Greek assistants in his family.</p>
-
-<p>His own energy and industry were unremitting. In 1495 he issued the first
-volume of his Aristotle. Four more volumes completed the work in 1497-98.
-Nine comedies of Aristophanes appeared in 1498. Thucydides, Sophocles, and
-Herodotus followed in 1502; Xenophon's <i>Hellenics</i> and Euripides in 1503;
-Demosthenes in 1504.</p>
-
-<p>The troubles of Italy, which pressed heavily on Venice, suspended Aldo's
-labors for awhile. But in 1508 he resumed his work with an edition of the
-minor Greek orators; and in 1509 appeared the lesser works of Plutarch.</p>
-
-<p>Then came another stoppage. The league of Cambray had driven Venice
-back to her lagoons, and all the forces of the republic were concentrated on a
-struggle to the death with the allied powers of Europe. In 1513 Aldo reappeared
-with Plato ... in a preface eloquently and earnestly comparing the miseries of
-warfare and the woes of Italy with the sublime and tranquil objects of a student's
-life. Pindar, Hesychius, and Athenaeus followed in 1514.</p></blockquote>
-
-<p>But Aldo's enthusiasm for the classics was not confined to those
-of Greece. He issued superb editions of the principal Latin and Italian
-classics as well, in an exquisite type especially cast for his Press and
-which it is said he had copied from the very handwriting of Petrarch.</p>
-
-<p>There is something very reminiscent of the Orient in Aldo's reverence
-for beautiful calligraphy. To the Chinese scholar the ideograph
-is sacred and to write it well demands art and philosophy both. There
-is an ancient Chinese legend which says that once upon a time certain
-ideographs "came down from their tablets and spoke unto mankind."
-Curious, that one should recall it here. But not to know Aldo is to
-miss a great light upon the spirit that made Venice what it became,
-the spirit that animated every soul in that wonderful city&mdash;devotion
-to a high ideal, absolute unselfishness and service. Where is the
-Press today that combines these unpurchasable qualities with the
-acme of scholarship? We know of one&mdash;but only one.</p>
-
-<p>Even in a short article, with Venice herself a subject for volumes,
-libraries, it is impossible to omit the following&mdash;also from Symonds:</p>
-
-<blockquote>
-
-<p>Aldo ... burned with a humanist's enthusiasm for the books he printed;
-and we may well pause astonished at his industry, when we remember what a
-task it was in that age to prepare texts of authors so numerous and so voluminous
-from MSS. Whatever the students of this century may think of Aldo's scholarship,
-<span class="pagenum"><a name="Page_370" id="Page_370">[Pg 370]</a></span>they must allow that only vast erudition and thorough familiarity with the
-Greek language could have enabled him to accomplish what he did. In his own
-days Aldo's learning won the hearty acknowledgment of ripe scholars.</p>
-
-<p>To his fellow workers he was uniformly generous, free from jealousy and
-prodigal of praise. His stores of MSS. were as open to the learned as his printed
-books were liberally given to the public. While aiming at that excellence of
-typography which renders his editions the treasures of the book-collector, he
-strove at the same time to make them cheap.... His great undertaking was
-carried on under continual difficulties, arising from strikes among his workmen,
-the piracies of rivals, and the interruptions of war. When he died, bequeathing
-Greek literature as an inalienable possession to the world, he was a poor man.</p></blockquote>
-
-<p>To touch with any show of justice upon the architecture of Venice
-would task the eloquence of a Ruskin. But it is possible to indicate a
-few of the causes that contributed to make Venice the architectural
-marvel of Europe and her palaces and churches unique in the world.</p>
-
-<p>According to tradition, there were both castles and "churches"
-in Venice several centuries before the earliest examples that survive.
-The first "church," it is said, was founded in 432 by one Giacomo del
-Rialto, but the earliest of which we have tangible evidence&mdash;and it
-is still standing&mdash;was built in the eleventh century. Of the eleventh
-and twelfth century castles or palaces, a number still may be seen.</p>
-
-<p>Venetian architecture, like her literary and industrial life&mdash;indeed,
-like her whole life&mdash;was a combination of Oriental and Occidental
-influences. Her people were discoverers, adapters; they had a
-perfect genius for appreciation of the artistic, the eloquent, the statesmanlike,
-the progressive&mdash;in a word, "the Good, the Beautiful and
-the True" in the work of others&mdash;and with opportunities strewn
-along her path thicker than flowers in June, Venice seemed to grasp
-them all.</p>
-
-<p>Although Venetian architecture was complex and composite to a
-degree, it is possible to trace the predominating influences as they
-set their mark upon style after style. Up to the thirteenth century the
-prevailing style was Byzantine, of which the leading characteristics
-seem to have been in Venice the semi-circular arch and a prodigal use
-of sculptured ornament. The method of construction employed by
-the Venetians&mdash;the walls being of a fine hard brick which was covered
-with stucco, or in the finer buildings with thin slabs of costly marbles
-and porphyries&mdash;permitted no end of surface decoration. And in
-this the color-loving Venetians reveled. Moldings, carvings, rolls,
-<i>cavettos</i>, flutings, panels, bands and diapers of flowing scroll work,
-<span class="pagenum"><a name="Page_371" id="Page_371">[Pg 371]</a></span>lent their support to most varied adaptations of characteristic Persian
-or Moslem design, with its semi-conventional foliage, animals, dragons,
-birds, flowers, etc. Markedly beautiful, and in a way peculiar,
-is the effect of the façades of many buildings, "studded with gorgeous
-panels like jewels on a rich brocade."</p>
-
-<div class="figcenter" id="f75">
-<img src="images/fig165.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">VENICE</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig166.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">A "STREET" IN VENICE</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f76">
-<img src="images/fig167.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ST. MARK'S, VENICE</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig168.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">RIO PINELLI</p>
-</div>
-
-
-
-<p>But in the thirteenth century a period of transition ushered out
-the round Byzantine arch, and in the pointed Gothic arch of the countries
-immediately north. Very soon, however, the Early Renaissance
-style, as exemplified in Verona and other Italian cities, became a
-dominating influence, this in turn to give way to the Classic, which
-became the "grand style" of sixteenth-century Venice. After that,
-the deluge&mdash;of mediocrity.</p>
-
-<p>The Venetians, a conquering people by virtue of their navy which
-was the envy of Europe, made their city the storehouse of rich
-treasures stripped from the ruined cities of the past, and from other
-cities made her own by conquest. And her merchants did the rest.
-Quantities of rich marbles were brought from fallen Aquileia, Ravenna,
-and Heraclea, cities which in their turn had brought them from
-Egypt, Greece, and Arabia, and Numidia&mdash;</p>
-
-<blockquote>
-
-<p>the red porphyry of Egypt and the green porphyry of Mt. Taygetus, red and gray
-Egyptian granites, the beautiful lapis Atracius (<i>verde antico</i>), Oriental alabaster
-from Numidia and Arabia, the Phrygian <i>pavonazzetto</i> with its purple mottlings,
-cipollino from Carystus, and, in great quantities, the alabaster-like Proconnesian
-marble with bluish and amber-colored striations.</p></blockquote>
-
-<p>Add to this magnificence a lavish use of gold and color, particularly
-the warm ochres and earth reds, and the costly ultramarine,
-and the modern mind, accustomed to uncolored and unstriated marbles
-and the quiet gray of stone, can hardly imagine the gorgeous luxuriance
-of color that marked the city in her prime.</p>
-
-<p>The architectural glory of Venice is of course the Church of St.
-Mark, which, says Professor Middleton,</p>
-
-<blockquote>
-
-<p>stands quite alone among the buildings of the world in respect of its unequaled
-richness of material and decoration, and also from the fact that it has been
-constructed with the spoils of countless other buildings, and therefore forms a
-museum of sculpture of the most varied kind, nearly every century from the
-fourth down to the latest Renaissance being represented in some carved panel or
-capital, if not more largely....</p>
-
-<p>During the long period from its dedication in 1085 till the overthrow of the
-Venetian republic by Napoleon, every doge's reign saw some addition to the
-rich decorations of the church&mdash;mosaics, sculpture, wall linings or columns of<span class="pagenum"><a name="Page_372" id="Page_372">[Pg 372]</a></span>
-precious marbles. By degrees the whole walls inside and outside were completely
-faced either with glass mosaics on gold grounds or with precious colored marbles
-and porphyries, plain white marble being only used for sculpture, and then
-thickly covered with gold.... No less than five hundred columns of porphyry
-and costly marbles are used.... A whole volume might be written on the
-sculptured capitals, panels, screens.</p>
-
-<p>The use of inlay is almost peculiar to St. Mark's, as is also the method of
-enriching sculptured reliefs with backgrounds of brilliant gold and colored glass
-mosaics, producing an effect of extraordinary magnificence.</p>
-
-<p>One of the great glories of St. Mark's is the most magnificent gold retable in
-the world, most sumptuously decorated with jewels and enamels, usually known as
-the Pala d'Oro.... This marvelous retable is made up of an immense number
-of microscopically minute gold cloisonné enamel pictures, of the utmost splendor
-in color and detail.</p></blockquote>
-
-<p>Of the architecture and art of the great council hall of the doges,
-the Ducal Palace, little need be said after the description of St. Mark's,
-for while not so lavishly ornamented, it is a world in itself in the
-style of architectural beauty that most appealed to the Venetians.</p>
-
-<p>The original Palace of the Doges was built in the ninth century,
-but the vicissitudes of war and of fire decreed its rebuilding several
-times, and the Ducal Palace that we know today dates from the fourteenth
-century. Says Professor Middleton:</p>
-
-<blockquote>
-
-<p>The two main façades, those towards the sea and the <i>Piazzetta</i>, consist of a
-repetition of the same design, that which was begun in the early years of the
-fourteenth century.... The design of these façades is very striking, and unlike
-that of any other building in the world....</p>
-
-<p>The main walls are wholly of brick; but none was left visible. The whole
-surface of the upper story is faced with small blocks of fine Istrian and red
-Verona marbles, arranged so as to make a large diaper pattern, with, in the
-center of each lozenge, a cross made of verde antico and other costly marbles.
-The colonnades, string-courses, and other decorative features are built in solid
-Istrian stone.</p>
-
-<p>Very beautiful sculpture, executed with an ivory-like minuteness of finish,
-is used to decorate the whole building with wonderful profusion. At each of
-the three free angles is a large group immediately over the lower column. At
-the south-east angle is the Drunkenness of Noah, at the south-west the Fall of
-Man, and at the north-west the Judgment of Solomon. Over each at a much
-higher level is a colossal figure of an archangel&mdash;Raphael, Michael, and Gabriel.</p>
-
-<p>The sculpture of all the capitals, especially of those on the thirty-six lower
-columns, is very beautiful and elaborate, a great variety of subjects being introduced
-among the decorative foliage, such as the virtues, vices, months of the
-year, age of man, occupations, sciences, animals, nations of the world, and the<span class="pagenum"><a name="Page_373" id="Page_373">[Pg 373]</a></span>
-like. On the whole, the sculpture of the fourteenth century part is finer than that
-of the later part near St. Mark's.</p>
-
-<p>On the walls of the chief council chambers are a magnificent series of oil
-paintings by Tintoretto and other, less able, Venetians&mdash;among them Tintoretto's
-masterpiece, Bacchus and Ariadne and his enormous picture of Paradise, the
-largest oil painting in the world.</p></blockquote>
-
-<p>Up to and during a part of the sixteenth century the state prisons
-were on the ground floor of the Ducal Palace, but they were finally
-removed to a new structure on the opposite side of the narrow canal,
-and a bridge, the "Ponte dei Sospiri" or "Bridge of Sighs," was
-thrown across the canal, connecting the two buildings.</p>
-
-<p>In the magnificence and beauty of its homes&mdash;its <i>palazzi</i> or palaces&mdash;Venice
-is unique in the world. It is said that no other city, then
-or since, is to be compared with Venice in the loveliness and romantic
-interest of its domestic architecture. Up to the twelfth century the
-Byzantine style of architecture prevailed, but the thirteenth and fourteenth
-century palaces&mdash;whose builders were more or less influenced
-by the design of the Ducal Palace, then nearing completion&mdash;are
-Venetian Gothic.</p>
-
-<p>The climax of splendor was reached in the "Golden House" the
-wonderful <i>Ca' d'Oro</i>, so named from the lavish use of gold leaf on its
-sculptured ornamentations. It was literally a "golden house."</p>
-
-<blockquote>
-
-<p>No words can describe the magnificence of this palace on the Grand Canal,
-its whole façade faced with the most costly variegated marbles, once picked out
-with gold, vermillion and ultramarine, the walls pierced with the elaborate traceried
-windows and enriched with bands and panels of delicate carving&mdash;in
-combined richness of form and wealth of color giving an effect of almost dazzling
-splendor.</p></blockquote>
-
-<p>But following close upon this magnificence&mdash;which was reflected
-in nearly all the palaces that were built toward the close of the fourteenth
-century&mdash;came the inevitable reaction toward a less ornate
-style, the Early Renaissance. Compared with the <i>Ca' d'Oro</i> one
-writer has described the sixteenth century palaces, which followed
-Early Renaissance and Classic models, as "dull and scholastic." They
-certainly must have been a restful change.</p>
-
-<p>So much for the architecture of Venice&mdash;</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">White swan of cities, slumbering in her nest</div>
-<div class="i0">So wonderfully built among the reeds</div>
-<div class="i0">Of the lagoon.</div>
-</div>
-</div>
-</div>
-
-<p>But the visitor to the Venice of today finds his interest in her<span class="pagenum"><a name="Page_374" id="Page_374">[Pg 374]</a></span>
-buildings doubled from the fact that upon the walls of many of them
-are to be found the works of some of the greatest painters the Occident
-has known. When we reflect that in the sixteenth century Venice
-possessed a school of art that for power, technical perfection, and
-gorgeous interpretation of color, stood pre-eminent in its own day and
-has not been surpassed in ours, little more need be said. Palma
-Vecchio, Giorgione, the great portraitist Lorenzo Lotto, Paul
-Veronese, Tintoretto, and&mdash;Titian! What a galaxy! Surely nothing
-more need be said upon the art of Venice. As in everything
-else, the impossible seemed not the exceptional but the mediocre.</p>
-
-<p>In short, to give one the outline of only a few of the activities of
-the people of this City of Destiny is to drown oneself in superlatives.
-Her history is as fraught with heroism, with simple dauntless courage,
-as that of the Dutch Republic; it is as colored with romance as
-that of Palmyra or Thebes. <i>Karma</i> is the only key to an understanding
-of the strange destiny which brought to flower such transcendant
-energy in so seemingly sterile a soil. <i>Reincarnation</i> is the only theory
-which can hope to throw light upon the <i>quality</i> of effort that
-marked her citizens as a body of people apart, who must have worked
-together in the past as they unquestionably will in the future.</p>
-
-<p>Not that Venice was perfect; her citizens made their mistakes;
-there were the jealous and the covetous, and there were conspiracies
-within her borders as well as without. Her doges were not all, like
-Caesar's wife, "above suspicion," her counsellors were not all like
-Fra Paolo nor all her scholars like Aldo. But there was no apathy
-and there <i>was</i> a nucleus of impersonal, united effort sufficiently vitalized
-to hold back the agencies of disintegration during century after
-century of steady upward effort. And then the Wheel of Destiny
-turned and the Venice of Sarpi passed.</p>
-
-<p>But the days to dawn will again see Venice whirled upward into
-the light on the rim of this mighty Wheel. This is inevitable. It is
-Theosophical teaching. The old clans will gather&mdash;and <i>there</i>&mdash;and
-they will work again and aspire again and build again; and
-in the light of the lessons learned through the failures and successes
-of the past will rise again to greater heights.</p>
-
-<p>Doge and counsellor, artist and craftsman, scientist and scholar,
-statesman, philosopher, and poet&mdash;as the "whirling wheel of spiritual
-will and power" brought to you great opportunities in the past, so
-will it bring them to you again and yet again, in the future.</p>
-
-<div class="figcenter" id="f77">
-<img src="images/fig169.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE DUCAL PALACE, VENICE<br />
-IN THE FOREGROUND THE LION OF ST. MARK'S</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig170.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">COURTYARD OF THE DUCAL PALACE</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f78">
-<img src="images/fig171.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">BRIDGE OF THE RIALTO</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig172.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PONTE DEI SOSPIRI&mdash;THE BRIDGE OF SIGHS, VENICE</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_375" id="Page_375">[Pg 375]</a></span></p>
-
-<div class="chapter">
-<h2 id="c65">HUMANITY AND THEOSOPHICAL EDUCATION:<br />
-by Elizabeth C. Spalding</h2>
-</div>
-
-
-
-<blockquote>
-
-<p>Had our modern philosophers studied, instead of sneering at, the old Books
-of Wisdom&mdash;they would have found that which would have unveiled to them
-many a secret of ancient church and state. As they have not the result is
-evident. The dark cycle of Kali-Yug has brought back a Babel of modern
-thought, compared with which the "confusion of tongues" itself, appears a
-harmony.&mdash;<i>H. P. Blavatsky</i></p></blockquote>
-
-<div>
-<img class="drop-capp3" src="images/fig173.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">TO the placid minds of one part of humanity the idea that
-there is an imperious need for Humanity to be saved, may
-seem quite absurd. To them the world appears to be moving
-on well enough; children are born to them, and are
-trained in the same methods they were, and their ancestors
-before them for centuries, possibly; life passes smoothly along, so
-they ask in wonder, Why change?</p>
-
-<p>On the other hand is noticeable amongst a large class, a great
-unrest, a fretting against established conditions, and a reaching out
-for something new. Individuals striving with different motives, but
-massing together into various societies, and associations, united in
-the purpose of breaking down the old, but with no ideals upon which to
-form new and better ones. It is like building an edifice on shifting
-sands.</p>
-
-<p>This vague but extreme restlessness is permeating every race and
-country. Is it not pitiful that with such an expenditure of force, there
-should be a lack of the right understanding to lead men and women
-out of all their difficulties, discouragements, and adverse conditions,
-to the correct solution of life's problems? Truly the world is harvesting
-a chaotic mass of thought that unless checked, will tend rapidly
-towards degeneracy, and the disintegration of all things. We need
-a clearer and cleaner atmosphere mentally, morally, and physically,
-and to secure this the minds of people must be opened to the truth.</p>
-
-<p>Theosophy offers to humanity this knowledge, and shows the way
-to restore balance and harmony. These few words convey a simple
-declaration of the truth, but a world of meaning lies in them.</p>
-
-<p>Down through the ages has this touch of wisdom been kept burning
-in the hearts of a few. Great Teachers passing its light to their
-pupils, they in their turn to others, thus forming a noble and devoted
-band. They held the knowledge as a sacred trust awaiting the time to
-come, when humanity could receive these truths, without crucifying
-the great Souls who revealed to them the teachings.</p>
-
-<p><span class="pagenum"><a name="Page_376" id="Page_376">[Pg 376]</a></span></p>
-
-<p>H. P. Blavatsky had the key to this knowledge, the "Secret Archaic
-Doctrine" in other words "Theosophy," which she brought to the
-western world. In <i>Isis Unveiled</i>, written thirty-three years ago, she
-wrote:</p>
-
-<blockquote>
-
-<p>The said key must be turned seven times before the whole system is divulged.
-We will give it but one turn, and thereby allow the profane one glimpse into the
-mystery. Happy he who understands the whole.</p></blockquote>
-
-<p>In her book, <i>The Secret Doctrine</i>, which followed later, she gave
-out much more information. So little did the world then understand
-her that she was considered a charlatan by some. But others did
-recognize that a Teacher had come, and they gathered around her.
-She appointed Wm. Q. Judge, another Teacher, as her successor, to
-carry on the work she had created, the Theosophical Society. He,
-in his turn, appointed Katherine Tingley, the present Leader of the
-Universal Brotherhood and Theosophical Society, who is electrifying
-the world with her educational work in different countries.</p>
-
-<p>Katherine Tingley is now making practical the true Theosophical
-education.</p>
-
-<p>What is a Theosophical education?</p>
-
-<p>"Man Know Thyself," was one of the most valued teachings of
-the ancients. To know that one is a compound being, spiritual, mental,
-and physical; to know that this trinity also makes man a dual being;
-that he has both the potentiality of the God, and the lower forces
-as well; to learn how to conquer the evil that the God may prevail,
-and the soul be liberated to become the living power in him for good.
-All this is but a part of what Theosophy teaches.</p>
-
-<p>Socrates asked "Which of us is skilful or successful in the treatment
-of the Soul, and which of us has had good teachers?" If that
-question were asked today Katherine Tingley's students could answer,
-here, at Point Loma, and her various centers throughout the world.
-Consider what it means to a child, to enter upon life's path favored
-with an understanding of these truths, imparted to him in such a
-simple, practical, logical manner that he lives naturally from the beginning,
-the proper life. "The first shoot of every living thing is by far
-the greatest and fullest." Such a child has the right foundation on
-which to build; he is truly educated.</p>
-
-<p>The physical has not been strengthened at a loss of the mental
-and spiritual; the intellectual has not been so abnormally developed
-that the intuitional and spiritual have been absolutely shut off. The<span class="pagenum"><a name="Page_377" id="Page_377">[Pg 377]</a></span>
-Theosophical education gives a gradual unfolding of the whole nature,
-from within, outwards. Its growth may be likened to the ripening of
-the Lotus seed into the pure, white perfect blossom. The soul of the
-child who has developed under this training (making due allowance
-for Karmic heredity) will look forth, when matured, upon the world
-with so clear a vision, that confusion of ideas will be to him an unknown
-quantity. He can more clearly detect right from wrong&mdash;the
-necessary from the unnecessary, the practical from the unpractical&mdash;the
-true brotherhood from the selfish independence. In fact he will
-restore equilibrium, and always for humanity's welfare.</p>
-
-<p>Theosophy has been a revelation to the women. Women as a
-rule cling to old established forms and conventionalities, some from
-fear of varying kinds, others from ignorance, or a lack of desire to
-take the initiative, owing to an inertia which the habits and customs
-of centuries have bred in them. It is mainly because of the manifold
-possibilities which have been dormant so long in woman that she
-feels the impelling urge to do something now, perhaps more than
-ever before. In her effort to respond, she sometimes strikes an extreme
-note which results in making the whole tide of life about her,
-of which she should be the harmonious center, stormy and discordant.
-Without the spiritual thread of knowledge how can she act wisely?
-Yet woman is responsible to a large degree for the unsettled condition
-that the minds of men are in today, and she always will carry a heavy
-responsibility, because she is the matrix of humanity.</p>
-
-<p>One of our best-known American cartoonists has pictured the condition
-of the world, as a large globe held in a woman's hand. Consider
-what a power for good woman has in her position of motherhood,
-which must of course embrace wifehood. Words cannot depict
-all the fine possibilities and capabilities of mother-love. It has been
-said that great men have great mothers, and if we trace the life and
-thought of the mother prior to the child's birth, we can invariably
-find a clue which explains the strength, or weaknesses of the child.</p>
-
-<p>Are not the majority of humanity simply drifting? Men and
-women growing apart, the seeds of separateness and consequent disintegration
-being sown, instead of their growing together into the
-nobler, fuller comradeship which Theosophy encourages.</p>
-
-<p>As Katherine Tingley has said:</p>
-
-<blockquote>
-
-<p>We want not only the hearts, but the divine fire, the divine life, and the
-splendid royal warriorship of men and women. Theosophy is the panacea.</p></blockquote>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_378" id="Page_378">[Pg 378]</a></span></p>
-
-<div class="chapter" >
-<div class="figcenter" id="c20">
-<img src="images/fig136.jpg" alt=""/>
-<p class="caption center little">The Screen of Time</p>
-</div></div>
-
-
-
-
-<h2>BOOK REVIEWS: "Commentary upon the Maya-Tzental<br />
-Perez Codex" (William E. Gates) by C. J. Ryan</h2>
-
-<div>
-<img class="drop-capp" src="images/fig10.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THE Peabody Museum of American Archaeology and Ethnology at
-Harvard University recently published a new <i>Paper</i> (Vol. VI, No. 1)
-on the subject of Central American hieroglyph writing. The <i>Paper</i>
-is entitled "<i>Commentary upon the Maya-Tzental Perez Codex</i>, with
-a concluding <i>Note upon the Linguistic Problem of the Maya Glyphs</i>."
-Professor Wm. E. Gates, International Theosophical Headquarters,
-Point Loma, the author, has been a member of the Theosophical Society for about
-twenty-five years, beginning the serious study of Theosophy during H. P. Blavatsky's
-lifetime. Later, an ardent supporter of William Q. Judge, he is now one
-of the most active workers at Point Loma under the direction of Katherine
-Tingley. Professor Gates has applied himself largely to the historical and ethnological
-side of H. P. Blavatsky's teachings, and, by a careful study of her
-<i>Secret Doctrine</i> and other works, he has been able to bring to the problem of
-ancient American culture a fund of information and many valuable clues not
-familiar to the average student of archaeology. Professor F. W. Putnam of the
-Peabody Museum, Harvard, in his prefatory note to the <i>Commentary</i>, says:</p>
-
-<blockquote>
-
-<p>The Museum is fortunate in adding to its collaborators Mr. William E.
-Gates, of Point Loma, California, who for more than ten years has been an
-earnest student of American hieroglyphs. From his life-long studies in linguistics
-in connexion with his research in "the motifs of civilizations and cultures"
-he comes well-equipped to take up the difficult and all-absorbing study of
-American hieroglyphic writing. Mr. Gates has materially advanced this study
-by his reproduction of the glyphs in type. These type-forms he has used first
-in his reproduction of the Codex Perez, and now in this Commentary they
-are used for the first time in printing. This important aid to the study will
-be highly appreciated by all students of American hieroglyphs, as it will greatly
-facilitate the presentation of the results of future research.</p></blockquote>
-
-<p>The Harvard <i>Papers</i> are taken by the principal Universities and learned
-societies throughout the world. The Commentary on the Perez Codex and the
-reproduction of it have been printed by the Aryan Press at Point Loma and are
-fine examples of the highest class of printing.</p>
-
-<div class="figcenter" id="f79">
-<img src="images/fig174.jpg" alt=""/>
-<p class="caption center little">A PAGE OF THE MAYA-TZENTAL PEREZ CODEX<br />
-FROM CENTRAL AMERICA</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f80">
-<img src="images/fig175.jpg" alt=""/>
-<p class="caption center little">PEREZ CODEX: PAGE 17</p>
-</div>
-
-
-<p>The Perez Codex itself, of which Professor Gates' <i>Commentary</i> treats, and
-of which he has just issued a new, definitive edition, redrawn, colored as in
-the original and slightly restored, is a Central American manuscript on specially
-coated "maguey" paper, of unknown antiquity. It was discovered about fifty
-years ago in a forgotten chimney corner of the Bibliothèque Impériale, Paris,
-black with dust and without record of its antecedents. It is but a fragment, but
-<span class="pagenum"><a name="Page_379" id="Page_379">[Pg 379]</a><br /><a name="Page_380" id="Page_380">[Pg 380]</a><br /><a name="Page_381" id="Page_381">[Pg 381]</a></span>fortunately the twenty-two remaining pages contain several chapters complete.
-The artistic quality of the work is of a high order; the coloring is most harmonious
-and the drawing of the hieroglyphs firm and refined. The human figures in
-the accompanying illustrations are conventionalized in certain grotesque though
-evidently intentional ways, but they have character and a real dignity, and admirably
-fit the spaces alloted to them. As an example of decorative art the manuscript
-must take high rank. It irresistibly reminds one of the best Egyptian
-Papyri. Professor Gates says:</p>
-
-<blockquote>
-
-<p>And when, ... one advances to an appreciation of the work in its bearings
-as a whole, one has to acknowledge himself facing the production of craftsmen
-who had the inheritance of not only generations, but ages of training. Such a
-combination of complete mastery in composition, perfect control of definite
-and fixed forms, and hand technique, can grow up from barbarism in no few
-hundred years.... Had we nothing but the Perez Codex and Stela P at
-Copan, the merits of their execution alone, weighed simply in comparison with
-observed history elsewhere, would prove that we have to do not with the traces
-of an ephemeral, but with the remains of a wide-spread, settled race and civilization,
-worthy to be ranked with or beyond even such as the Roman, in its
-endurance, development and influence in the world, and the beginnings of whose
-culture are still totally unknown. As to the Codex before us, we can only
-imagine what the beauty, especially of the pages we now come to discuss, must
-have been when the whole was fresh and perfect.</p></blockquote>
-
-<p>But, alas, no one can yet read the meaning of this and the two other Maya
-Codices that have escaped the destructive hands of the over-zealous Spanish missionaries
-who saw nothing in such things but hindrances to the spreading of the
-"True Faith," yet at the time of the Conquest they could be read easily by the
-cultured natives, and the <i>language is still spoken</i>! Though it seems almost incredible,
-there is no living person known who can decipher any of the hieroglyphs
-on the manuscripts or the hundreds of stone monuments except a few calendar
-signs and other signs of little consequence. We are indebted to Don Diego Landa,
-second bishop of Yucatan, for the destruction of all the manuscripts he could find,
-but it is to him also that we owe some gratitude for preserving the meaning of
-the hieroglyphs of the days and the months and a few other signs, which he
-inserted in his book. The little he has given us is not enough to help much; we
-may have to await the discovery of some "Rosetta Stone" like that which
-opened the lost secret of the Egyptian sacred writings to Champollion. In Professor
-Gates' words:</p>
-
-<blockquote>
-
-<p>Up to date our knowledge of the meanings of the glyphs is still to all
-intents and purposes limited to the direct tradition we have through Landa,
-and the deductions immediately involved in these. We know the day and month
-signs, the numbers, including 0 and 20, four units of the archaic calendar
-count (the day, tun, katun and cycle), the cardinal point signs, the negative
-particle. We have not fully solved the uinal or month sign, which seems to
-be chuen on the monuments and a cauac, or chuen, in the manuscripts. We
-are able to identify what must be regarded as metaphysical or esoteric applications
-of certain glyphs in certain places, such as the face numerals. But
-every one of these points is either deducible directly by necessary mathematical
-calculation, or else from the names of certain signs given by Landa in his day
-and month list, and then found in other combinations, such as <i>yax</i>, <i>kin</i>, etc.<span class="pagenum"><a name="Page_382" id="Page_382">[Pg 382]</a></span>
-That we have as many of the points as we have, and still cannot form from
-them the key&mdash;that we cannot read the glyphs&mdash;is a constant wonder; but
-a fact nevertheless.</p></blockquote>
-
-<p>A large portion of the <i>Commentary</i> is devoted to a highly technical, detailed
-and closely-reasoned examination and analysis of the glyphs and illustrations in
-the Codex, of interest chiefly to specialists, but a considerable space is given
-to some general conclusions on language which are highly significant to students
-of Theosophy.</p>
-
-<blockquote>
-
-<p>There is one point from which this question of American origins, at least of
-American place in human society and civilization, can be studied in its broader
-lines, even with what materials we have. It is that of language in general. From
-one point of view language is man himself, and it certainly is civilization.
-Without it man is not man, a Self-expressing and social being.... It is the
-constant effort of the conscious self to formulate thought. It is the use of the
-energy of creation, of objectivation, a veritable many-colored rainbow bridge
-between the inner or higher man and the outer or lower worlds. And it is
-not only the expression of Man as man, but in its varied forms it is the
-inevitable and living expression of each man or body of men at any and every
-point of time. Itself boundless as an ocean, it is in its infinite forms and
-streams and colors and sounds, the faithful and exact exponent both of the
-sources and channels by which it has come, and of the banks in which it is
-held, racial, national or individual.... Every word or form comes to us with
-the thought-impress of every man or nation that has used or molded it before
-us. We must take it as it comes, but we give it something of ourselves
-as we pass it on. If our intellectual and spiritual thought is aflame, whether
-as nation or individual, we may purify it, energize it, give it power to form
-and arrange the atoms around it&mdash;and we have a new literature, a new and
-beneficent, creative social vehicle of intercourse, mutual understanding, and
-human unification....</p>
-
-<p>It is evident that the criterion of the perfectness of any language is not to
-be found in a comparison of its forms or methods with those of any other,
-but in its fitness as a vehicle for the expression of deeper life, of the best and
-greatest that is in those who use it, and above all in its ability to react and
-stimulate newer and yet greater mental and spiritual activity and expression.
-The force behind man, demanding expression through him, and him only, into
-the human life of all, is infinite&mdash;of necessity infinite. There is no limit,
-nor ever has been any limit, to what man may bring down into the dignifying,
-broadening and enriching of human life and evolution, save in his own ability
-to comprehend, express, and live it. And the brightness and cleanness of
-the tools whereby he formulates his thought, as well as the worthiness and fitness
-of the substance and the forms into which he shapes it for others to see,
-are the essentials of his craft....</p>
-
-<p>There is one great broad line that divides the nations and civilizations of
-the earth, past and present, in all their arts of expression. We may call it that
-of the ideographic as against the literal. It controls the inner form of language
-and of languages; it manifests in the passage of thought from man to man;
-it determines whether the writing of the people shall be hieroglyphic or alphabetic;
-it gives both life and form to the ideals of their art. It is a distinction
-that was clearly recognized by Wilhelm von Humboldt, when he laid down that
-the incorporative characteristic essential to all the American languages is the
-result of the exaltation of the imaginative over the ratiocinative elements of mind.</p></blockquote>
-
-<p>Ideographic writing directs the mind of the reader by means of a picture or
-a symbol directly to the idea existing in the mind of the one who uses it; while<span class="pagenum"><a name="Page_383" id="Page_383">[Pg 383]</a></span>
-alphabetic or literal writing is simply the written expression of the sound, and
-only indirectly expresses the idea.</p>
-
-<p>Passing on from the culture of ancient America with its ideographs, the
-writer draws attention to the great transition of thought, as indicated by language,
-that took place in Central Asia probably, the supposed seat of the Aryan beginnings
-after the destruction of Atlantis and the general break-up of the former
-civilizations. He says:</p>
-
-<blockquote>
-
-<p>I believe ... that coincident with a new and universal world-epoch, as wide
-in its cultural scope as the difference between the ideographic and literal, there
-was finally formed a totally new vehicle for the use of human thought, the inflectional,
-literal, alphabetic. That this vehicle was perfected into some great
-speech, the direct ancestor of Sanskrit, into the <i>forms</i> of which were concentrated
-all the old power of the ancient hieroglyphs and their underlying concepts.
-For Sanskrit, while the oldest is also the mightiest of Aryan grammars; and
-no one who has studied its forms, or heard its speech from educated native
-mouths, can call it anything but concentrated spiritual power. That the force
-which went on the one hand into the Sanskrit forms, was on the other perpetuated
-on into the special genius of Chinese, in which, as we know it, we have
-a retarded survival, not of course of outer form so much as of method and
-essence. And in Tibetan, in spite of all that is said to the contrary, I suspect
-that we have a derivative, not from either Chinese or Sanskrit as we know them,
-but by a medial line from a common point.</p></blockquote>
-
-<p>Many students feel convinced that once we solve the problem of the Maya-Tzental
-manuscripts and carved inscriptions, which undoubtedly relate to enormous
-periods of time, we shall have conclusive evidences of the civilization and
-destruction of Atlantis. Several illuminating quotations from H. P. Blavatsky's
-<i>Secret Doctrine</i> are given by Professor Gates, and in his last paragraph
-he sums up the results of his long application to the study of ancient American
-and other languages, in which he has been so notably helped by the teachings of
-Theosophy, in these words:</p>
-
-<blockquote>
-
-<p>And I am convinced that the widest door there is to be opened to this past
-of the human race, is that of the Maya glyphs. The narrow limitations of our
-mental horizon as to the greatness and dignity of man, of his past, and of
-human evolution, were set back widely by Egypt and what she has had to show,
-and again by the Sanskrit; but the walls are still there, and advances, however
-rapid, are but gradual. With the reading of America I believe the walls themselves
-will fall, and a new conception of past history will come.</p></blockquote>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 class="cen" id="c21">A NEW MAGAZINE</h2>
-</div>
-
-
-<blockquote>
-
-<p>Translation of an article that appeared in the Gothenburg paper <i>Göteborgs Handels- och
-Sjöfarts Tidning</i> for August 23, 1911, written by the literary and dramatic critic of the
-paper, J. Atterbom.</p></blockquote>
-
-
-<p class="drop-cap">THE first number of a new international magazine which seems worthy of
-recognition is now out in a Swedish edition. The publication is called
-<i>Den Teosofiska Vägen</i> (<i>The Theosophical Path</i>) and the ultimate direction
-is in the hands of Katherine Tingley, the Leader of the international
-Theosophical Movement. The editor of the Swedish edition is Dr. Gustaf
-Zander, Stockholm.</p>
-
-<p><span class="pagenum"><a name="Page_384" id="Page_384">[Pg 384]</a></span></p>
-
-<p>This monthly magazine is intended to continue, on a broader scale, the work
-of the former magazine <i>Theosophia</i>, which has been published for a good many
-years. The interest in Theosophy has grown steadily of late, not only in our
-country but in all civilized countries. And the more attention the Theosophical
-Movement has attracted through its propaganda and educational activities, the
-more the need has been felt of a publication which, instead of devoting most of
-its space to theoretical Theosophy and the deeper teachings of its philosophy
-suited to advanced students, would serve primarily to enlighten and inform all
-genuine seekers of Truth upon the essential character of this Theosophical Movement
-throughout the world, and indicate <i>the path</i> along which its workers are
-trying to make Theosophy a living power in the world's life, as well as in the
-daily life of each of them.</p>
-
-<p>The new international magazine, which is published in America at the Center
-of the Movement, Point Loma, California, and in England, Germany, Holland, and
-Sweden in the respective languages, will thus be a valuable source of information
-for all who wish to know what Theosophy, as understood in the Universal Brotherhood
-and Theosophical Society and as an ideal power for good, is really doing in
-a practical way. The magazine seems to have an important mission to fulfil towards
-the public in dispelling divers prejudices which the Movement has encountered
-in its progress; prejudices of which its adversaries have readily sought
-to avail themselves. And all who would like to see better established those principles
-of compassion and helpfulness that lead to practical results have in this
-magazine an excellent means of reaching and helping new fellow-travelers on
-the path of Theosophy.</p>
-
-<p>The international character of the magazine ensures contributions from prominent
-foreign writers on problems and questions of general human and international
-interest. And the intimate connexion with Point Loma, it is stated, will
-allow it to present some views of the life of the Students there, and to show some
-of the causes that have made the Râja Yoga College at Point Loma an educational
-institution of world-wide significance.</p>
-
-<p>Not long ago Mrs. Tingley secured an estate on Visingsö, as all know, in order
-to establish a school there on the same lines. As a reminder of this the Swedish
-publication opens with a picture of the ruins of Visingsborg Castle. Under the
-heading "The Path" are given some quotations from William Q. Judge, who
-was a Student and co-worker of H. P. Blavatsky, the Founder of the Theosophical
-Movement. Later he became her successor. He passed away in 1896 and
-was followed by Mrs. Tingley. General information regarding the early days and
-growth of the Theosophical Movement can be found at the end of the magazine,
-where a résumé is given.</p>
-
-<p>H. P. Blavatsky and the Theosophical Society is the subject of a special article.
-Then follow under the heading "On Firm Basis Stands the Doctrine of Karma"
-some profound thoughts of Viktor Rydberg. He says in part:</p>
-
-<blockquote>
-
-<p>Our acts and their effects constitute a series as everlasting as all other series
-of causes in nature. If you think that death on earth is able to break it, do not
-for confirmation plead the judgment of natural science. Science has its own
-ground and method, and knows that it has to explain the quantitative series of<span class="pagenum"><a name="Page_385" id="Page_385">[Pg 385]</a></span>
-causes; beyond these it is unable to go. If you have not conviction with respect
-to the unseen, beware of the contrary shallow idea, that everything which cannot
-be seen does not really exist.... The doctrine of Karma has sprung from
-the depths of righteousness, which are indeed those of truth. No one escapes
-the effects of his acts.</p></blockquote>
-
-<p>An article by the editor, Dr. Zander, is on "The Power of Imagination Inherent
-in Man." Professor Osvald Sirén gives a profusely illustrated description
-of Point Loma; and Mr. Per Fernholm, M. E., who is living at that place, gives
-some thoughts on Sweden in the Stone Age, elucidating some points in our ancient
-history in the light of Theosophical chronology, which seems to differ somewhat
-from that still adopted by archaeologists and geologists.</p>
-
-<p>The American publication presents perhaps a still fuller outline of the field
-proposed to be covered by the magazine, as also of the resources that the Theosophical
-Movement possesses for the realization of its objects. A prominent
-place is evidently given to Art&mdash;music, painting, and sculpture, literature and
-drama&mdash;as a means to reach a wider circle; serving as a mediator between
-the supersensible and the sensible, the immaterial spiritual life and the material
-physical life.</p>
-
-<p>The object of the magazine is placed in a special light by a quotation from
-H. P. Blavatsky, chosen as motto in the American edition. It reads:</p>
-
-<blockquote>
-
-<p>The Secret Doctrine is the common property of the countless millions of
-men born under various climates, in times with which History refuses to deal,
-and to which esoteric teachings assign dates incompatible with the theories of
-Geology and Anthropology. The birth and evolution of the Sacred Science of
-the Past are lost in the very night of Time.... It is only by bringing before
-the reader an abundance of proofs all tending to show that in every age, under
-every condition of civilization and knowledge, the educated classes of every
-nation made themselves the more or less faithful echoes of one identical system
-and its fundamental traditions&mdash;that he can be made to see that so many streams
-of the same water must have had a common source from which they started.
-What was this source?... There must be truth and fact in that which every
-people of antiquity accepted and made the foundation of its religions and its
-faith.</p></blockquote>
-
-<p>A full list of general Theosophical literature is found in the magazine.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c22">THE STRANGE LITTLE GIRL: a Story for the Children, by V.M.</h2>
-</div>
-
-
-<p class="c medium">Illustrations by N. Roth. 12mo, about 70 pages, cloth 75 cents.</p>
-
-
-<p class="drop-cap">THIS little book, printed by the Aryan Theosophical Press, Point Loma,
-California, will be ready in time to form a wholly charming Christmas
-or New Year's gift. It is in large clear type on good paper, and the
-fourteen illustrations are quite unique. Eline, a princess who lived in a marvelous
-realm of joy and peace, divines from what some travelers left unsaid that
-there is another and a different world. She interrogates the king, who finally
-says the children are free to come and go. A harper arrives whose music speaks
-of far off sorrow. They pass away together; she drinks the cup of forgetfulness,
-and reaches the other world where many things happen of interest
-so supreme that we fancy older folk will be eagerly reading this book when
-the children are asleep, for it will interest both young and old.</p>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_386" id="Page_386">[Pg 386]</a></span></p>
-
-
-
-<h2 class="cen">The Universal Brotherhood and Theosophical Society</h2>
-
-
-<p class="c">Founded at New York City in 1875 by H. P. Blavatsky, William Q. Judge and others<br />
-
-Reorganized in 1898 by Katherine Tingley<br />
-
-Central Office, Point Loma, California</p>
-
-<hr class="dbl" />
-
-
-
-<p class="medium">The Headquarters of the Society at Point Loma with the buildings and grounds, are no "Community"
-"Settlement" or "Colony." They form no experiment in Socialism, Communism, or
-anything of similar nature, but are the Central Executive Office of an international organization
-where the business of the same is carried on, and where the teachings of Theosophy are being
-demonstrated. Midway 'twixt East and West, where the rising Sun of Progress and Enlightenment
-shall one day stand at full meridian, the Headquarters of the Society unite the philosophic
-Orient with the practical West.</p>
-
-
-<p class="c medium">MEMBERSHIP</p>
-
-<p class="medium">in the Universal Brotherhood and Theosophical Society may be either "at large" or in a local
-Branch. Adhesion to the principle of Universal Brotherhood is the only pre-requisite to membership.
-The Organization represents no particular creed; it is entirely unsectarian, and includes
-professors of all faiths, only exacting from each member that large toleration of the beliefs of
-others which he desires them to exhibit towards his own.</p>
-
-<p class="medium">Applications for membership in a Branch should be addressed to the local Director; for membership
-"at large" to G. de Purucker, Membership Secretary, International Theosophical Headquarters,
-Point Loma, California.</p>
-
-<hr class="dbl" />
-
-<p class="c more">OBJECTS</p>
-<p>This Brotherhood is a part
-of a great and universal movement
-which has been active in all ages.</p>
-
-<p>This Organization declares that Brotherhood
-is a fact in Nature. Its principal
-purpose is to teach Brotherhood,
-demonstrate that it is a fact in Nature,
-and make it a living power in the life
-of humanity.</p>
-
-<p>Its subsidiary purpose is to study
-ancient and modern religions, science,
-philosophy, and art; to investigate the
-laws of Nature and the divine powers
-in man.</p>
-
-<p>It is a regrettable fact that many
-people use the name of Theosophy and
-of our Organization for self-interest,
-as also that of H. P. Blavatsky, the
-Foundress, and even the Society's motto,
-to attract attention to themselves and
-to gain public support. This they do in
-private and public speech and in publications.
-Without being in any way connected
-with the Universal Brotherhood
-and Theosophical Society, in many cases
-they permit it to be inferred that they
-are, thus misleading the public, and
-honest inquirers are hence led away
-from the original truths of Theosophy.</p>
-
-<p>The Universal Brotherhood and
-Theosophical Society welcomes to membership
-all who truly love their fellow
-men and desire the eradication of the
-evils caused by the barriers of race,
-creed, caste, or color, which have so
-long impeded human progress; to all
-sincere lovers of truth and to all who
-aspire to higher and better things than
-the mere pleasures and interests of a
-worldly life and are prepared to do all
-in their power to make Brotherhood a
-living energy in the life of humanity,
-its various departments offer unlimited
-opportunities.</p>
-
-<p>The whole work of the Organization
-is under the direction of the Leader and
-Official Head, Katherine Tingley, as
-outlined in the Constitution.</p>
-
-<p>Inquirers desiring further information
-about Theosophy or the Theosophical
-Society are invited to write to</p>
-
-<p class="c">
-<span class="smcap large">The Secretary</span><br />
-International Theosophical Headquarters<br />
-Point Loma, California
-</p>
-
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig4.jpg" alt="" />
-<p class="caption center medium">THE PATH<br />
-The Theosophical Path<br />
-An International Magazine<br />
-Unsectarian and nonpolitical<br />
-<br />
-Monthly      Illustrated<br />
-<br />
-
-Devoted to the Brotherhood of Humanity, the promulgation<br />
-of Theosophy, the study of ancient &amp; modern<br />
-Ethics, Philosophy, Science and Art, and to the uplifting<br />
-and purification of Home and National Life<br />
-<br />
-Edited by Katherine Tingley<br />
-International Theosophical Headquarters, Point Loma, California, U.S.A.<br />
-</p>
-</div>
-
-<hr class="full" />
-
-<blockquote>
-<p><i>A knowledge concerning spiritual and Divine things is surely
-attainable with much greater precision than commonplace modern
-philosophy dreams of: it has been attained by great Theosophists in
-all ages; it is recorded in a hundred enigmatic volumes, the comprehension
-of which exacts the care and effort which in due time it
-will so well reward, and the pursuit of this knowledge is one of the
-great aims of the Theosophical Society.... And another great aim
-of the Theosophical Society has been to show how the pursuit even
-of the highest philosophical knowledge must itself, to be successful,
-be wedded with the wish to do good to the whole family of mankind.
-As a mere intellectual luxury, sought for in a selfish spirit, spiritual
-knowledge itself must necessarily be futile and unprogressive. This
-is a great mystic truth, and out of the full knowledge thereof on the
-part of those from whom the Theosophical Society received its creative
-impulse, has arisen</i> <span class="smcap">that primary watch-word of our association
-"Universal Brotherhood."</span>&mdash;<span class="smcap">H. P. Blavatsky</span></p></blockquote>
-
-<p class="c little">
-(<i>The Theosophist</i>. Vol. I, No. 2, Leading Article.)
-</p>
-
-<hr class="full" />
-
-
-<p class="ph1"><span class="smcap">The Theosophical Path</span></p>
-
-<p class="c">MONTHLY ILLUSTRATED</p>
-
-<p class="c xlarge">EDITED BY KATHERINE TINGLEY</p>
-
-<p class="c">NEW CENTURY CORPORATION, POINT LOMA, CALIFORNIA, U. S. A.</p>
-
-<p class="c">Entered as second-class matter July 25, 1911, at the Post Office at Point Loma, California<br />
-under the Act of March 3, 1879<br />
-Copyright, 1911, by Katherine Tingley</p>
-
-<hr class="dbl" />
-
-<div class="textcol">
-<p class="c">COMMUNICATIONS</p>
-
-<p>Communications for the Editor should be
-addressed to "<span class="smcap">Katherine Tingley</span>, <i>Editor</i>,
-<span class="smcap">The Theosophical Path</span>, Point Loma, California."
-
-To the <span class="smcap">Business Management</span>, including
-subscriptions, address the "New Century
-Corporation, Point Loma, California."</p>
-
-
-<p class="c">MANUSCRIPTS</p>
-
-<p>The Editor cannot undertake to return
-manuscripts; none will be considered unless
-accompanied by the author's name and
-marked with the number of words.
-
-The Editor is responsible only for views
-expressed in unsigned articles.</p></div>
-
-<div class="textcol">
-<p class="c">SUBSCRIPTION</p>
-
-<p>By the year, postpaid, in the United States,
-Canada, Cuba, Mexico, Porto Rico, Hawaii,
-and the Philippines, <span class="smcap">Two Dollars</span>; other
-countries in the Postal Union, <span class="smcap">Two Dollars
-and Fifty Cents</span>, payable in advance;
-single copy, <span class="smcap">Twenty Cents</span>.</p>
-
-
-<p class="c">REMITTANCES</p>
-
-<p>All remittances to the New Century
-Corporation must be made payable to
-"<span class="smcap">Clark Thurston</span>, <i>Manager</i>," Point Loma,
-California.</p></div>
-
-<hr class="dbl" />
-
-
-<div class="center">
-<div class="magic">
-<p class="floatl"><span class="smcap">Vol. I  No. 6</span></p>
-<p class="floatr"><span class="smcap">December 1911</span></p>
-<p class="floatc">CONTENTS</p>
-</div></div>
-
-<hr class="dbl" />
-
-
-<table cellpadding="0">
-<tr><td class="tdl">Southeastern View of the Râja Yoga College, Point Loma, California</td>
-    <td class="tdr"></td>
-    <td class="tdrb"><a href="#f81"><i>Frontispiece</i></a></td></tr>
-
-<tr><td class="tdl">Christmas</td>
-    <td class="tdr">Kenneth Morris</td>
-    <td class="tdr"><a href="#c33">387</a></td></tr>
-
-<tr><td class="tdl">Views of Rothenburg, Germany (<i>illustrations</i>)</td>
-    <td class="tdr"></td>
-    <td class="tdr"><a href="#f82">390-391</a></td></tr>
-
-<tr><td class="tdl">Peace on Earth: Good Will toward Men</td>
-    <td class="tdr">R. Machell</td>
-    <td class="tdr"><a href="#c93">391</a></td></tr>
-
-<tr><td class="tdlt">Psychism: A Study in Hidden Connexions</td>
-    <td class="tdr">H. T. Edge, <span class="smcap">b. a.</span> (Cantab.)</td>
-    <td class="tdrb"><a href="#c100">393</a></td></tr>
-
-<tr><td class="tdl">A Magic Boat</td>
-    <td class="tdr">D. F.</td>
-    <td class="tdr"><a href="#c78">399</a></td></tr>
-
-<tr><td class="tdlt">Irish Scenes (<i>illustrated</i>)</td>
-    <td class="tdr">Fred J. Dick, <span class="smcap">m. inst. c. e., m. inst. c. e. i.</span></td>
-    <td class="tdrb"><a href="#c67">400</a></td></tr>
-
-<tr><td class="tdl">The Bluebells of Wernoleu: A Welsh Legend (<i>verse</i>)</td>
-    <td class="tdr">Kenneth Morris</td>
-    <td class="tdr"><a href="#c17">404</a></td></tr>
-
-<tr><td class="tdl">The Soul at the British Association</td>
-    <td class="tdr">Henry Travers</td>
-    <td class="tdr"><a href="#c26">406</a></td></tr>
-
-<tr><td class="tdl">Warwick Castle (<i>illustrated</i>)</td>
-    <td class="tdr">C. J. Ryan</td>
-    <td class="tdr"><a href="#c125">409</a></td></tr>
-
-<tr><td class="tdl">Man and Nature</td>
-    <td class="tdr">R. Machell</td>
-    <td class="tdr"><a href="#c81">410</a></td></tr>
-
-<tr><td class="tdl">The Will as a Chemical Product</td>
-    <td class="tdr">Investigator</td>
-    <td class="tdr"><a href="#c126">413</a></td></tr>
-
-<tr><td class="tdlt">Open-Air Drama (<i>illustrated</i>)</td>
-    <td class="tdr">Per Fernholm, <span class="smcap">m. e.</span> (Stockholm)</td>
-    <td class="tdrb"><a href="#c43">415</a></td></tr>
-
-<tr><td class="tdlt">Intra-Atomic Energy</td>
-    <td class="tdr">H. Coryn, <span class="smcap">m. d., m. r. c. s.</span></td>
-    <td class="tdrb"><a href="#c49">417</a></td></tr>
-
-<tr><td class="tdl">A Japanese Writer's Views on Modern Civilization</td>
-    <td class="tdr">E. S. (Tokyo, Japan)</td>
-    <td class="tdr"><a href="#c83">418</a></td></tr>
-
-<tr><td class="tdl">Copán, and its Position in American History (<i>illustrated</i>)</td>
-    <td class="tdrb">William E. Gates</td>
-    <td class="tdrb"><a href="#c36">419</a></td></tr>
-
-<tr><td class="tdl">Scientific Brevities</td>
-    <td class="tdr">The Busy Bee</td>
-    <td class="tdr"><a href="#c109">427</a></td></tr>
-
-<tr><td class="tdl">Views of San Diego, California; Seraejevo, Capital of Bosnia;
-                   Klamath Reclamation Project, Oregon-California (<i>illustrations</i>)</td>
-    <td class="tdr"></td>
-    <td class="tdrb"><a href="#f83">434-435</a></td></tr>
-
-<tr><td class="tdl">Conflict of the Ages (<i>verse</i>)</td>
-    <td class="tdr">S. F.</td>
-    <td class="tdr"><a href="#c35">435</a></td></tr>
-
-<tr><td class="tdl">Women who have Influenced the World</td>
-    <td class="tdr">The Rev. S. J. Neill</td>
-    <td class="tdr"><a href="#c129">436</a></td></tr>
-
-<tr><td class="tdl">The Turkish Woman</td>
-    <td class="tdr">Grace Knoche</td>
-    <td class="tdr"><a href="#c119">439</a></td></tr>
-
-<tr><td class="tdl">An English Lady's Letter (<i>with illustration</i>)</td>
-    <td class="tdr">F. D. Udall (London)</td>
-    <td class="tdr"><a href="#c50">442</a></td></tr>
-
-<tr><td class="tdl">A Magic Place: A Forest Idyll for Young Folks (<i>illustrated</i>)</td>
-    <td class="tdr">M. Ginevra Munson</td>
-    <td class="tdr"><a href="#c79">443</a></td></tr>
-
-<tr><td class="tdl">Current Topics</td>
-    <td class="tdr">Observer</td>
-    <td class="tdr"><a href="#c39">447</a></td></tr>
-
-<tr><td class="tdl">Book Reviews: <i>Les Derniers Barbares: Chine, Tibet, Mongolia</i> (Commandant
-d'Ollone), <i>with illustrations</i>; H. Alexander Fussell. <i>The Plough and the
-Cross</i> (William Patrick O'Ryan): F. J. D.</td>
-    <td class="tdr"></td>
-    <td class="tdrb"><a href="#c23">452</a></td></tr>
-
-<tr><td class="tdl">Notices; Advertisements</td>
-    <td class="tdr"></td>
-    <td class="tdr"><a href="#c900">458</a></td></tr>
-
-
-</table>
-
-
-<hr class="full" />
-
-<div class="figcenter" id="f81">
-<img src="images/fig176.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">SOUTHEASTERN VIEW OF THE RÂJA YOGA COLLEGE, POINT LOMA, CALIFORNIA<br />
-THE ARYAN MEMORIAL TEMPLE TO THE LEFT</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_387" id="Page_387">[Pg 387]</a></span></p>
-
-
-
-<div class="chapter">
-<p class="ph1" id="c33"><span class="smcap">The Theosophical Path</span></p></div>
-
-<p class="c bit">KATHERINE TINGLEY, EDITOR</p>
-
-<div class="center">
-<div class="magic">
-<p class="floatl">VOL. I</p>
-<p class="floatr">NO. 6</p>
-<p class="floatc">DECEMBER, 1911</p>
-</div></div>
-
-
-
-<blockquote>
-
-<p>The dayspring from on high hath visited us, ... to guide our feet into the
-way of peace.&mdash;<i>Luke</i> i. 78. 79</p></blockquote>
-
-<h2>CHRISTMAS: by Kenneth Morris</h2>
-
-<div>
-<img class="drop-capp4" src="images/fig25.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THIS is the time when we decorate our habitations with
-holly and mistletoe, and our hearts with unwonted good
-feeling, commemorating the dawning of a great light.
-There are certain stations in the journey of the year,
-where we may see the legend writ large on the signboards:
-"Change here for a better way of life; change here for
-happiness." We read, and come out on the platform; make festivity
-a little in the waiting (and refreshment) rooms, and then bundle back
-into the old train, having never changed at all. The Christmas-New
-Year time, and the Easter-time of the flowers, are two such important
-junctions; and it is worth while to note that these feasts were kept
-long before the advent of Christianity. For Christmas is in the very
-nature of things, and not merely historically, the birthday of the
-Christ. It is the end of the winter solstice, when the sun is, as it
-were, born anew after his months of decline, and begins to flow towards
-the high tide mark of his power.</p>
-
-<p>That there is a certain reality in the significance of the season, is
-proven by the bright good will that greets us when we rise on a
-Christmas morning, and that it is so hard to escape. Marley's ghost
-and the three spirits will be apt to haunt the veriest Scrooge among
-us, forcing issues, compelling us to see that benevolence and kindliness
-are part of the essential business of life. Though we starve our souls
-on a thin diet of self-interest during the rest of the year, now our
-fare shall be less meager, and the whole world demands of us that
-we share in the common joy. There lies the heart and crux of it all&mdash;<i>share</i>.
-<span class="pagenum"><a name="Page_388" id="Page_388">[Pg 388]</a></span>It is a great thing that there should be the habit of present-giving;
-it is so easy, when one is considering the giving of a gift,
-to escape from self, and take thought in some degree for the one to
-whom the gift is destined. Just a little such thought is cleansing; for
-even the least trickle of it, Augean selfhood is the sweeter and more
-habitable. And here it is flowing at Christmas time, a full current of
-which all the world may partake. The force of age-long custom has
-dedicated the day, and the habit has been formed of making an effort
-at brotherly feeling. We think of the children, of absentees, of many
-we give no thought to at other times. No doubt but for this, many a
-soul still flickers on, that would else have dwindled long since into
-pin-point insignificance, or waned altogether out of minds anchored
-at all other times to dreary and sordid self-interest. No doubt our
-civilization would be nearer to the rocks even than it is, or quite battered
-and broken on them, were it not that we do put some strain on
-the rudders, and turn, if falteringly and without clear design, to the
-free open waters on this one day of the year.</p>
-
-<p>It is the proof of brotherhood, and that we are all filled with a
-common life, this generality of Christmas good will. We share in
-thought and feeling, as much as we do in the very air we breathe;
-mental infection is as real, and perilous, as the physical infection of
-disease. One man's thinking, though unuttered, shall pass through a
-thousand minds, sowing wheat or tares, good or evil, light or darkness,
-health or disease, in every one of them. What a new light this sheds
-on the question of reform! New laws are only efficient as old modes
-of thought are sweetened and uplifted. Will you move heaven and
-earth over the mote that is in your brother's eye, forgetting the beam
-that is in your own? Then do you stand accused, not merely of hypocrisy,
-but of being a worthless, profitless laborer, a twister of sand-ropes,
-a plower of the barren shore.</p>
-
-<p>But what might not Christmas be for us, were we to treat it really
-reasonably! Happiness lies not in the region of sanctimonious ecstatics;
-but then, it is also incompatible with an overloaded stomach. We
-begin well enough with the wishes for a "Merry Christmas"; excellently
-well with the geniality and present-giving. What a promise there
-is for all sorts and conditions of men, or nearly all, on a Christmas
-morning: what a general sun of Austerlitz is it that rises! But how
-of its setting? What heavy physical clouds there are apt to be;
-what a sinking low, a simple vanishing, of ideals&mdash;what mere brute,<span class="pagenum"><a name="Page_389" id="Page_389">[Pg 389]</a></span>
-material indigestion! Heigho! here's a come-down&mdash;from <span class="smcap">Peace
-on Earth, Good Will to Men</span>, to these well-known, brain-deadening
-results!</p>
-
-<p>It all comes of our erratic, freakish extremism. We pride ourselves
-on the practical trend of our lives: Gad, there's no nonsense here; it
-is a businesslike and commonsense generation, with the whole trade
-of the world on its hands; and what would you have, sir? Why, some
-evidence of that same so-much-bragged-of commonsense, if there be
-any. Our notion of carrying on the work of the world is, on the whole
-and for the most part, a fever; a wearing out of manhood, a furious,
-unseemly jostling round the trough wherein providence, like a swineherd,
-pours the wash of money, position, fame, power, etc.; and while
-we are so fighting and swilling, the work of the world is left undone;
-it may take care of itself, it may go hang, we will have none of it.
-Does anyone doubt that? Let him look around and see the abuses that
-remain and fester, heaven knows, till the world is rank with the corruption
-of them. Let him think of the reformatories that don't reform;
-of the horror that walketh by night in the cities. When he
-has taken note of <i>all</i> the work left undone within the limits of his own
-nation, let him consider, but with more charity&mdash;for the conditions
-will be less easy for him to understand&mdash;the work that other nations
-are leaving undone; the work that humanity as a whole whistles past
-unheeding. And meanwhile we sweat and drudge and strain, strain
-and drudge and sweat after the things we desire, money and so forth;
-we give health for it, culture for it, leisure for it, honor for it, virtue
-for it, manhood for it; and call that business; call that doing the work
-of the world. Oh how this aching earth must be desiring a humanity
-that can put in some claim to be human!</p>
-
-<p>We cannot go on so always; we must of course have safety-valves
-somewhere; and so we arrange these holidays and festivals, when we
-shall react and revolt against the things of common day, and be wildly
-different, for those few annual hours at least. Now we will have
-pleasure, rest, recreation. So&mdash;</p>
-
-<p>Oh, we know the sweet fair picture! We know how it is done, only
-too often, this recreation business. Come now, who is it that is recreated?
-Which element, which party, which guild or stratum of
-society in that curious pathocratical republic, that kingless, impolitic,
-mob-swayed kingdom called the human personality, rises like a giant
-refreshed from the somnolent, torpid nebulosity wherewith the liver,<span class="pagenum"><a name="Page_390" id="Page_390">[Pg 390]</a></span>
-poor drudge on strike, has its revenge on its tyrant? How much of
-Christmas good will, Christmas merriment and cheer, will be carried
-forward? What new light will shine on our workaday activities?</p>
-
-<p>You pass through a treasure-house, from which you may take what
-you will, and the more you take, the better. But you "take no thought
-for the morrow"&mdash;with a vengeance! you pay no heed to the rich and
-beautiful things; you allow yourself to be beguiled, from entrance to
-exit of it, by that most wily esurient companion Appetite, that should
-be slave and porter but has tricked himself into the position of master
-and guide. We do go in there, indeed; we do see the treasures;
-it is proven for us that they exist, and undoubtedly we are the better
-for that. But we might go forth enriched for the whole year; and&mdash;we
-don't. Christmas, that might be perennial, hardly lasts for
-a whole day.</p>
-
-<p>Why should not such a birthday be kept in a fitting manner? Is
-there nothing within ourselves that corresponds to the Hero of the
-day&mdash;no sunbright redeeming principle? Indeed there is; and it is
-the service of that that pays (to put it vulgarly); for that is the soul,
-whose mere garments are brain and body and appetites; indeed,
-whose mere hopples and handcuffs they are. No joy is acceptable, or
-without its sickening foul aftertaste, unless countersigned by It; that
-feast is poisonous of which It does not partake. To carry through the
-day the jolly atmosphere of good will and good service, of stepping
-outside selfhood; to keep one's insolent servant, appetite, cowed and
-right down in its place, finding pleasure in the things that belong to
-ourselves, not to it&mdash;that would be to celebrate Christmas rationally.
-When we do so, we do not find that the Christmas spirit wanes with
-the waning of the holidays.</p>
-
-<p>I wish the whole world could have just a glimpse of the Lomaland
-Christmas, which is such a rational one, permeated with sunlight
-"both within and without." Then it would be more generally understood,
-how that the day may be, and ought to be, the feast-day of
-Human Brotherhood, the annual reconsecration of the celebrants to
-all things bright and beautiful, and cheerful and excellent, and happy
-and thoroughly practical and of good report. By heaven, the influence
-of these Theosophical Christmases will make its mark on the world yet!</p>
-
-<hr class="full" />
-
-<div class="figcenter" id="f82">
-<img src="images/fig177.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ROTHENBURG: A VIEW OF THE MEDIEVAL TOWN</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig178.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ANOTHER VIEW OF ROTHENBURG: A ROMANTIC CORNER</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig179.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">VIEW OF ROTHENBURG SHOWING SOME OF THE OLD TOWN HOUSES</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig180.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ROTHENBURG: THE "STRAFTHURM"</p>
-</div>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_391" id="Page_391">[Pg 391]</a></span></p>
-
-<div class="chapter">
-<h2 id="c93">PEACE ON EARTH: GOOD WILL TOWARD MEN:<br />
-by R. Machell</h2>
-</div>
-
-
-<div>
-<img class="drop-capp1" src="images/fig185.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">PEACE to all beings! is an Eastern benediction. Peace on
-earth: good will toward men! is the Christian expression
-of the same heart-felt emotion. But what is peace? Is it
-merely the suspension of war, or the prevention of war, or
-its postponement? Is a long period of peace merely <i>in itself</i>
-productive of "good will toward men"? Does prosperity necessarily
-produce generosity, love, nobility, dignity, purity, or happiness? Can
-we possibly answer in the affirmative with the statistics of want and
-crime, corruption and suicide before our eyes constantly? Is peace
-the absence of war? If so we must stretch the meaning of the word
-war very considerably, stretch it indeed until it includes all unbrotherly
-acts; but then it will include a great part of our commercial system
-as well as of our social life. What then? Is peace a mockery? If
-so why is it so generally recognized as a desirable state, a blessed state,
-a state of beauty and joy? The cessation of international wars, so
-greatly to be desired, is peace of one kind only. "The peace of God
-that passeth all understanding," is another.</p>
-
-<p>It has been found that the greatest stability can be attained by maintaining
-rapid motion in a heavy body, as in the gyrostat, the power of
-which has made the monorail train and other strange things a possibility.
-Thus stability in mechanics is found to be increased by rapid
-motion; rest is produced by action. Even in the arts of peace, and
-indeed more particularly in these, prosperity depends upon intense activity;
-when the works are at rest there is not usually an extra amount
-of peace and good will in evidence. Prosperity is not the result of
-idleness, and peace is not attained by the prevention of war; an idle
-man may grow fat, and a nation that does not fight may grow rich;
-but the fat man is not the healthy man, not the ideal human being, and
-the rich nation is not the happy nation; neither the fat man nor the
-rich nation are types of true progress in the eyes of any but the grossest
-of materialists.</p>
-
-<p>I venture to think that peace is not at all a question of war or its
-prevention, but entirely a matter of <i>self-discipline</i>: self-discipline in
-the individual, in the family, the community, the nation, and the entire
-human race. It is the result of ceaseless activity. If this activity of
-self-discipline (<i>not</i> self-torture or abuse of the body) ceases there is
-an end of the state of peace as surely as the top or gyrostat falls when<span class="pagenum"><a name="Page_392" id="Page_392">[Pg 392]</a></span>
-its rotation ceases. The essence of this rotation is the recognition of
-the center or axis of rotation by all the particles of the revolving body,
-from which an important analogy may be drawn. Self-discipline begins
-at home, as surely as the circle can only be described around a
-center. A circle without a center is unthinkable, and so is self-control
-without a self; but as the center of any visible object is itself an
-abstract point (having no magnitude) but subsisting on the plane of
-the immaterial, so the self is not material, but in its spiritual reality
-bears a similar mysterious relation to the material body that the abstraction
-called the center bears to a mass. A homeless man may be
-self-disciplined, but a nation is not composed of homeless men;
-national life depends upon the family and the family depends upon
-the home. The home is the spiritual center of the nation. It is everywhere
-and depends upon the ceaseless activity of its parts. This is
-the great binding-force that holds a nation in balance, and when this
-home-life weakens, the whole nation, like a top whose rotation slows
-down, begins to wobble; then, like the top, it is likely to fall over and
-rush off violently in any direction, and it becomes a dead body.</p>
-
-<p>So if we would have peace in ourselves we must keep up a ceaseless
-fight against the inertia of the lower nature and replace the false
-peace of inertia by the stability, which, as in the gyrostat, results
-from rapid motion round its own center&mdash;that is to say, constant
-attention to duty. If we would have peace in the nation we must
-have it in our homes, and the home must have its invisible center of
-attraction, and the constant attention to duty of its parts or members.</p>
-
-<p>If this is established there will be no great need to think about
-the sorrows of international wars or the means of preventing them.</p>
-
-<div class="figcenter">
-<img src="images/fig1.jpg" alt=""/>
-</div>
-
-<blockquote>
-
-<p><span class="smcap">Universal Brotherhood</span> has no creeds or dogmas; it is built on the basis
-of common sense. It teaches that man is divine, that the soul of man is imperishable,
-and that Brotherhood is a fact in Nature, and consequently takes in all
-humanity.</p>
-
-<p>Men must rid themselves of fear, and reach a point where they realize that
-they are souls, and where they will strive to live as souls, with a sense of their
-duty to their fellows.&mdash;<i>Katherine Tingley</i></p></blockquote>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_393" id="Page_393">[Pg 393]</a></span></p>
-
-<div class="chapter">
-<h2 id="c100">PSYCHISM: A Study in Hidden Connexions:<br />
-by H. T. Edge, <span class="half">B. A. (Cantab.)</span></h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig20.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE wave of psychism which is sweeping over us grows
-more pronounced as time goes on. If we do not master
-it, it will master us and bring our civilization to an
-untimely end.</p>
-
-<p>Theosophy did not bring on this tide of psychism.
-Theosophy was introduced (in part) for the purpose of coping with
-it. When H. P. Blavatsky entered upon her work she foresaw what
-was approaching. An era of materialism was about to be succeeded
-by a reaction towards psychism. The first beginnings were already
-manifest in the rise of phenomenalism. One of the objects of founding
-the Theosophical Society was to prevent the disasters that would
-arise if this wave of psychism should come in the midst of an atmosphere
-of selfishness and ignorance. Some people still wrongly suppose
-that H. P. Blavatsky initiated the interest in psychism; but what
-she really did was to prepare the way for a successful fight against
-the abuse of psychism; to prepare the way by introducing to the
-world a knowledge of <span class="smcap">OCCULTISM</span>&mdash;a very different thing. She did
-work among the Spiritists because that movement was there ready
-to hand; among them she found many awaiting the teachings of Theosophy.
-She sought to turn the prevalent craze for phenomena into
-channels of true knowledge. Her writings all show how strongly
-she emphasized the dangers of dabbling in phenomenalism and the
-distinction between Occultism and the occult arts, between Spiritual
-powers and psychic powers.</p>
-
-<p>Some may think the warnings of Theosophists against psychism
-are exaggerated, but the record of facts tells a different story. Every
-day brings new justification of these warnings. In a newspaper
-published by the American-Examiner Company there lately appeared
-an article entitled "The Soul-Destroying Poison of the East." Let
-it be said at the outset that the phrase thus unqualified would constitute
-a libel upon the East, and that it is not the East in general,
-but merely a particular phase of orientalism, that is intended. The
-title goes on: "The Tragic Flood of Broken Homes and Hearts,
-Disgrace and Suicide, that follows the broadening stream of Morbidly
-Alluring Oriental 'Philosophies' into Our Country."</p>
-
-<p>The article begins as follows:</p>
-
-<p><span class="pagenum"><a name="Page_394" id="Page_394">[Pg 394]</a></span></p><blockquote>
-
-<p>It is startling to realize that in many a commonplace flat ... occult rites
-are being celebrated as shocking as the ancient worship of Moloch and Baal.
-A long series of recent occurrences has proved that Oriental occultism in
-various forms has many followers in the United States.... Hindu occultism
-is leprous.</p></blockquote>
-
-<p>This kind certainly is; but should it not be the ambition of Hindûs
-to clear their name from such an aspersion? The article then recounts
-several cases of the breaking up of homes, suicides, and other
-calamities, of a kind with which we are daily becoming more familiar
-through the columns of the newspapers; and it traces all these to the
-subtle influence of the said poison. It goes on to speak of "Tantrikism,"
-a cult which is said to have 100,000 followers in the United
-States and to have been introduced by the "Swamis," many of whom
-came over ostensibly to attend the Congress of Religions in 1893.
-We know of a certain class of Swâmis, sanctimonious and plausible
-individuals, who reap a harvest from a credulous and admiring public.</p>
-
-<p>According to my interpretation of the following quotations, the
-basis of this cult is a deification of passion and sensuality. Indeed that
-seems to be the whole tenor of it. It exalts weakness and vice into an
-appearance of virtue and makes a religion of depravity. The fundamental
-principle is thus expressed:</p>
-
-<blockquote>
-
-<p>Our emotional longings are not to be crushed, but we must lend brain, heart
-and muscle to secure their eternal gratification.</p></blockquote>
-
-<p>To quote again:</p>
-
-<blockquote>
-
-<p>Some of the American Tantriks would persuade American parents that
-it is an honor to have their daughters chosen as nautch-girls, <i>and it is sad
-to say that they sometimes succeed</i>.</p></blockquote>
-
-<p>Oh, parents! Fond and foolish, but how ignorant!</p>
-
-<p>All this fully justifies Theosophists in asserting that there is a
-cancer lurking at the roots of our racial vitality. How futile and
-frivolous, in face of this terrible fact, seem our puny efforts at reform
-by legislation and philanthropy, a mere tinkering at the symptoms.
-The sexual passion has obtained a fearful hold on us, as is
-manifested in numerous ways, in secret and open depravity, in the
-form of new religions and philosophies. Here we have a cult which
-exalts it into a worship and which is well calculated to ensnare the
-morbidly excited imaginations, debilitated nervous systems, and untrained
-minds of our ill-guided youth of either sex.</p>
-
-<p>No doubt the above account will come as a revelation to many,<span class="pagenum"><a name="Page_395" id="Page_395">[Pg 395]</a></span>
-and it may serve to enlighten them on some matters which before
-were dark, particularly as to the underground connexions between
-certain things which on the surface seem unconnected. One of these
-is <i>the connexion between psychism and crank religions on the one
-hand and sexual depravity on the other</i>. From the beginning Theosophists
-have insisted on this fact and issued warnings against the
-danger. It is a commonplace of the history of religions and cults
-that, when the devotees fail in following the path of light and duty,
-they lapse into sensual perversions. As far as we can trace back,
-we find instances of pure worship and sacred symbolism being perverted
-into gross license and corrupt teachings. In our times we
-have witnessed many eruptions of vice associated with crank religions.
-The connexion is not accidental; it simply means that when
-anyone dares to try and make the higher nature serve the lower he
-ends in a complete breakdown.</p>
-
-<p>How well is illustrated the truth that psychic practices merely
-stimulate the animal centers, send up a foul current to the brain, and
-produce an emotional and erotic intoxication, which is often mistaken
-by the ignorant dabbler for divine inspiration!</p>
-
-<p>And here we call attention to the circumstance that innumerable
-people today are <i>ignorantly and heedlessly dabbling in psychism</i>.
-Many of them are perfectly innocent of any leanings to depravity.
-Yet observe the connexion. Theosophists have never failed to warn
-them; and for their pains have been laughed at; yet see the confirmation
-of their warnings. We merely take this occasion to point
-out to the heedless and innocent experimenters the dangers that lie
-ahead of them in the path they are treading. There are only two
-paths in Occultism&mdash;the right and the wrong; the right path is the
-path of duty, service, and righteous living; any other path is the
-wrong path.</p>
-
-<p>In an age when nothing is immune against perversion, it is no
-slur upon the Theosophical Society to say that even that body, pure
-and lofty as its teachings and work are, has not been free from
-attempts made to divert it into some wrong direction. From time
-to time ambitious and misguided adherents have deserted its ranks
-that they might pursue outside the courses which they were prevented
-from pursuing within.</p>
-
-<p>In this way a number of so-called "Theosophical" cults have
-originated, which in varying degrees carry on a propaganda that<span class="pagenum"><a name="Page_396" id="Page_396">[Pg 396]</a></span>
-misrepresents Theosophy and thereby wrongs the public. The
-reason for alluding to this here is that some members of these cults
-are preaching the very psychism which, as has just been shown, is
-so intimately related to these grave abuses. In books and on the
-lecture platform we may find their leaders reproducing some form
-of the original Theosophical teachings and even professing lofty
-principles of morality; but a closer examination of the teachings
-prevailing among them reveals only too often the same unsavory
-atmosphere of psychism. If these "teachers" really followed the lofty
-teachings they profess there could be no reason why they should
-not be working in harmony with real Theosophists; but it is because
-they have cut themselves from the pure teachings of H. P. Blavatsky
-and the original Theosophical program that Theosophists are
-obliged to repudiate them.</p>
-
-<p>It behooves all people who have a reputation to preserve to search
-out carefully these hidden connexions and make sure of the nature of
-everything they may endorse; for a man is judged by his associations.</p>
-
-<p>Again, all kinds of "new" social doctrines are being preached,
-usually in the name of liberty, honesty, and purity; and those who protest
-against them are dubbed "slaves of Mrs. Grundy." But in view of
-the above newspaper revelations it would seem as though the protestors
-had some justification for their warnings. In much of this talk
-about liberty we detect not liberty but license. We are told, on high
-authority, apparently, that it is better to give vent to one's "youthful
-vitality" than to let it smoulder; but what becomes of this argument
-in view of the Tântrik program mentioned above, or other similar
-cults?</p>
-
-<p>There is a class of popular writers who, having won the public
-ear by novels, brilliant criticism, or some such way, are now using the
-opportunity to vent their crude speculations and unripe imaginings,
-which pass current as "daring and original views." The morbidity,
-acidity, or angularity of their minds&mdash;seemingly unsuspected by themselves&mdash;is
-revealed in a way that dismisses them from the consideration
-of the more thoughtful readers; but they serve as ringleaders to a host
-of readers who share their temperament if not their literary gifts.
-They analyse in their peculiar fashion the institutions of human life
-as though they were people sent from another planet to inspect this
-world. Ignorant of the existence or possibility of points of view other
-than their own, they discuss marriage as if it were a physiological<span class="pagenum"><a name="Page_397" id="Page_397">[Pg 397]</a></span>
-problem, and men as if they were but draughts on a checkerboard.</p>
-
-<p>We have had novels based on the theory that human life is a physiological
-question, whose heroines are soulless over-cerebrated women
-of the most intolerable type; and a continuous torrent of smart writing
-whose aim seems to be to turn everything upside down and take
-the perverse view on every possible occasion. All this literary rubbish,
-whatever its moving spirit may be, must be regarded as a part of the
-general disintegrative force that is at work among us; its effect is
-to unsettle inexperienced minds at a time when they need guidance;
-and thus to pave the way for the implanting of the noxious seeds
-described above.</p>
-
-<p>Time and space will not suffice for a full list of the movements and
-cults and fads which are all heading, consciously or unconsciously, in
-this dangerous direction&mdash;fads scientific, religious, social, what not.
-Sometimes one can detect the same element at the root of them&mdash;the
-morbid craving, the pruriency of thought, the subtle suggestion of the
-lower nature seeking new recognition for itself by assuming an attractive
-disguise.</p>
-
-<p>The difficulties of a Theosophist may be realized when we bear in
-mind that he has to warn people against dangers which, though real
-to him, by reason of his knowledge of human nature, are by them
-unsuspected. So many of the fads seem quite harmless. Yet the
-Theosophist may be aware of the direction in which they are tending,
-or of some ugly facts beneath the surface. His warnings are uttered
-with the voice of genuine compassion. He sees every one of his warnings
-justified as time goes on and the latent seeds of evil develop and
-come into view. His one aim in life is to spread a knowledge of the
-noble and helpful teachings of Theosophy, for these alone can cope
-with such a subtle and powerful foe. His pity is aroused for those
-who are innocently lending themselves to such a propaganda, and for
-those earnest truth-seekers who are deceived by the misrepresentation.</p>
-
-<p>So great is the menace of evils like the above, and so rapidly are
-they spreading, that every attempted reform sinks into insignificance
-beside the importance of dealing with this. We fret about the evils of
-our educational system, the increase of insanity and suicide, child-degeneracy,
-consumption and cancer, drug-taking, the white slave traffic,
-unemployment and labor troubles, all kinds of problems; when
-down in the very marrow of our twentieth century life lurks this
-frightful decay. Under the most plausible and specious forms it insinuates
-<span class="pagenum"><a name="Page_398" id="Page_398">[Pg 398]</a></span>itself. Many "teachers" are insinuating the same poison
-into us under the guise of fine high-sounding doctrines, and sometimes
-<i>even by using Theosophical terms</i>. Sometimes from beneath the surface
-of their public teachings some "inner doctrine" pops up as
-though the teachers were experimenting with the public tolerance;
-and we hear whispers of a "new morality," strange sexual doctrines,
-etc. Then, if we are wise, we suspect what lies at the root.</p>
-
-<p>The consequences to our children and youth are a thing that should
-surely move our hearts. Parents and teachers alike are by their own
-confession unable to cope with the evils becoming so rampant among
-the young. Noted headmasters have given up in despair the attempt
-to stop unnatural vice among the boys entrusted by loving parents to
-their care. Most mothers are sublimely ignorant of what goes on in
-the inner life of their boys and girls, who in secret and in ignorance
-are all the time sowing in their constitution the soil of debility in which
-the poison seeds so ruthlessly sown can sprout.</p>
-
-<p>In fact there is no visible power competent to deal with this evil.
-It lies beyond the reach of any criminal or judicial procedure. Religion
-is powerless before it; science can find no cure. So the conclusion
-remains that unless something is done, the evil will continue to grow
-and spread unchecked, involving in its decay the very powers that
-should check it, until the fabric of society is altogether loosened and
-our civilization comes to a premature end.</p>
-
-<p>In the past whole nations probably have been swept away by this
-cause. Our own race has reached a point in its development where
-the same fate threatens it. Unless we are to experience a general
-outburst of libertinism, a welter of disease and insanity, a universal
-strife, we must find some means of restoring a knowledge of the immutable
-laws of life and an adherence thereto, such as taught by
-Theosophy. Passion can never be overcome by being indulged; it has
-to be subdued by self-knowledge.</p>
-
-<p>Those unfortunately afflicted with unlawful desires should not seek
-to make society their victim in the hope of thus saving their miserable
-selves. Let them patiently and loyally bear their burden until unremitting
-effort at last brings the meed of success. Such infirmities
-must perish at last if they are not fed by the mind; but as they took
-a long time in the acquiring, they may take a long time in the undoing.
-Disease is thrown off by building surely, if slowly, a healthy foundation.
-We conclude with a few quotations from H. P. Blavatsky:</p>
-
-<p><span class="pagenum"><a name="Page_399" id="Page_399">[Pg 399]</a></span></p>
-
-<blockquote>
-
-<p>Do not believe that lust can ever be killed out if gratified or satiated, for
-this is an abomination inspired by Mâra [delusion]. It is by feeding vice that
-it expands and waxes strong, like to the worm that fattens on the blossom's
-heart.&mdash;<i>The Voice of the Silence</i></p>
-
-<p class="c"> * * * * * </p>
-
-<p>Occultism is not Magic. It is comparatively easy to learn the trick of spells
-and the methods of using the subtler, but still material, forces of physical nature;
-the powers of the animal soul in man are soon awakened; the forces which his
-love, his hate, his passion, can call into operation, are readily developed. But
-this is Black Magic&mdash;Sorcery.... The powers and forces of animal nature
-can be used by the selfish and revengeful, as much as by the unselfish and the
-all-forgiving; the powers and forces of Spirit lend themselves only to the
-perfectly pure in heart&mdash;and this is <span class="smcap">Divine Magic</span>.&mdash;<i>Practical Occultism</i></p>
-
-<p class="c"> * * * * * </p>
-
-<p>There are not in the West half-a-dozen among the fervent hundreds who
-call themselves "Occultists," who have even an approximately correct idea
-of the nature of the Science they seek to master. With a few exceptions, they
-are all on the highway to Sorcery. Let them restore some order in the chaos
-that reigns in their minds, before they protest against this statement. Let them
-first learn the true relation in which the Occult Sciences stand to Occultism,
-and the difference between the two, and then feel wrathful if they still think
-themselves right. Meanwhile, let them learn that Occultism differs from Magic
-and other secret Sciences as the glorious sun does from a rush-light, as the immutable
-and immortal Spirit of Man&mdash;the reflection of the absolute, causeless,
-and unknowable <span class="smcap">All</span>&mdash;differs from the mortal clay, the human body.&mdash;<i>Occultism
-versus the Occult Arts</i></p></blockquote>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c78">A MAGIC BOAT: by D. F.</h2>
-</div>
-
-
-
-<p class="drop-cap">IN the Scandinavian saga the vessel <i>Ellida</i> one day quietly sailed
-into harbor and dropped anchor, without a living creature on
-board. This performance seems at first to be surpassed by that
-of an electric launch on Lake Wann, Berlin, which though carrying
-no human freight effected the following feats at the behest of a distant
-but controlling intelligence: steering; starting, stopping, or reversing
-of engines; firing of signal guns, fireworks, mines, or torpedoes;
-ringing of bells; lighting or extinction of electric lamps; and other
-operations. Of course the agency is an ingenious extension and adaptation
-of wireless telegraphic methods, said to be applicable also to
-airplanes, railroad trains, life-boats, etc. But the <i>Ellida</i> had some
-excellent qualities, too, for work in all weather on the high seas.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_400" id="Page_400">[Pg 400]</a></span></p>
-
-<div class="chapter">
-<h2 id="c67">IRISH SCENES: by Fred J. Dick, <span class="half">M. Inst. C. E., M. Inst. C. E. I.</span></h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig20.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">TO the archaeologist, the geologist, the folk-lorist, and
-the lover of nature in all her aspects, perhaps no area
-of similar extent is more replete with interest than that
-of Ireland. As to fairies, the county Sligo folk will
-tell you they have more of them to the square yard
-than can be found in a square mile of the county Kerry. Folk-lorists
-will doubtless pass upon this claim intelligently, when they wear the
-right sort of spectacles. Fairies aside, however, hardly a square mile
-of the country lacks some ruin of great antiquity.</p>
-
-<p>Nearly two thousand years have elapsed since Baile Atha Cliath
-Duibhlinne (the town of the hurdle-ford on the black river), now
-Dublin, began to share with Tara the honor of being chief city.
-Dublin, therefore, has no known history that could be called really
-ancient; for in the light of the Theosophical teachings and records,
-two thousand years is merely modern. Tara, on the other hand, was
-a center of national life and government so ancient as to be probably
-coeval with Brugh na Boinne. Which means they were there "before
-the flood," or in other words, long before Poseidon went down,
-some eleven or twelve thousand years ago.</p>
-
-<p>The fact that the city of Tara was set on a hill, suggests the idea
-that there may have been a time, once, when cities having certain high
-functions to fulfil, were usually set on hills.</p>
-
-<p>In correspondence with the withdrawal of the higher influences
-of the Tuatha de Danaans from visible participation in Irish life, and
-the reign of the Formorians and their heirs, leading Ireland in common
-with other places to descent through dark ages, it was fitting that
-regal and poetic Tara should fade, and Dublin rise with its distilleries,
-breweries, and vivisection halls, and with many of its folk within hospitals,
-poor-houses, and insane asylums&mdash;in accentuation of the modern
-spirit. That such conditions are, in point of fact, unnecessary,
-can easily be deduced from the study of certain small races who have
-not wholly forgotten some essential principles in the art of living.</p>
-
-<p>Nevertheless, Dublin, equally with other parts of Ireland, has its
-bright side. Much of its social life is vivacious, artistic, and literary
-in high degree, surpassing many cities in these respects. This city
-began to assume its present appearance in the eighteenth century,
-when Sackville street, as then named, was built. It is one of the finest
-streets in Europe. The munificent grants of the Irish parliament<span class="pagenum"><a name="Page_401" id="Page_401">[Pg 401]</a></span>
-enabled many handsome public buildings to be constructed, as well as
-hospitals, harbors, canals, etc. Among the finest of the public edifices
-is that of the old houses of parliament, now occupied as a bank.</p>
-
-<p>The first meeting of the Irish parliament within the part of this
-structure then completed, took place in 1731; but entire legislative
-independence was only reached in 1782. Eighteen years later, owing
-to some rather meretricious influences, the parliament voted away its
-rights; and the Union occurred in 1800. The building, which took
-many years to complete, possesses majesty in design combined with
-simplicity in arrangement, and has few rivals. Constructed of Portland
-stone, the style is chastely classic, owing nothing to extraneous
-embellishment&mdash;the mere outline producing a harmonious effect. The
-principal front is formed by an Ionic colonnade, raised on a flight of
-steps, and ranged round three sides of a spacious quadrangle. In the
-central part a portico projects, formed of four Ionic columns, sustaining
-a tympanum with the royal arms, while the apex is adorned with
-a colossal statue&mdash;Hibernia&mdash;with others representing Fidelity and
-Commerce on the western and eastern points. From the outer ends
-of these colonnades the building sweeps eastward and westward in
-circular form, the walls, unpierced by openings, standing behind rows
-of Corinthian columns, and having the interspaces tastefully indented
-by niches. Over the eastern portico are statues of Fortitude, Justice,
-and Liberty. The original designer of this noble edifice is unknown.
-The House of Lords has been left practically untouched to this day,
-save that the Speaker's chair is now in the Royal Irish Academy.</p>
-
-<p>On the opposite side of College Green is the extensive Corinthian
-façade of Trinity College; and passing a short way towards Sackville
-(now O'Connell) street, one reaches the Carlisle Bridge, from which
-can be seen another magnificent building called the Custom House
-(though so immense as to accommodate many government offices), as
-well as the Four Courts and other massive structures, so numerous
-as to give the impression of a people possessing energy, taste, and
-industry. Since the early years of the nineteenth century, however,
-there have been no fine buildings added, if we except the splendid pile
-of the Science and Art Museums and Library in Kildare street.</p>
-
-<p>The environs of Dublin, within a dozen miles or so, possess singular
-charm and variety; and on Sundays the good folk keep the jaunting-cars
-busy throughout the regions from Delgany, Powerscourt and
-the Dublin mountains, to Leixlip, Howth and Malahide. Not many<span class="pagenum"><a name="Page_402" id="Page_402">[Pg 402]</a></span>
-know that Malahide Castle contains an altar-piece from the oratory of
-Mary Queen of Scots, at Holyrood, for which Charles II gave two
-thousand pounds sterling. Among the valuable paintings in this
-Castle is a portrait of Charles I by Vandyke.</p>
-
-<p>There is a territory within almost equally easy reach of Dublin,
-whose loveliness excels anything of the kind in Ireland except possibly
-the Blackwater in county Waterford. It is the Boyne valley between
-Slane and Beauparc. Everyone in Dublin admits it lovely&mdash;but no
-one has seen it!</p>
-
-<p>In the north and west of Ireland the scenery is frequently wild and
-stern. Of this character is Fairhead on the Antrim Coast, the <i>Robogdium
-Promontorium</i> of Ptolemy the geographer, where on one's northward
-journey is obtained the first glimpse of the remarkable columnar
-basalt formation met with in profusion in the Giant's Causeway region.
-One of the basaltic pillars forming the stupendous natural colonnade
-over six hundred feet high at Fairhead, is a rectangular prism 33
-feet by 36 on the sides, and 319 feet in height, and is the largest
-basaltic pillar known.</p>
-
-<p>Further along this coast is the rope-bridge at Carrick-a-Rede,
-which sways in the wind as you walk over it, while the Atlantic waves
-boil in the appalling chasm beneath; and woe to you, if overcome by
-terror you attempt to lean on the thin hand-line.</p>
-
-<p>The coast scenery in the vicinity of the Giant's Causeway is grandly
-impressive, as seen from a boat. The promontory called the Pleaskin,
-consisting of terrace upon terrace of columnar basalt, and the
-succession of extraordinary rock groups such as the Sea Gulls, the
-King and his Nobles, the Nursing Child, the Priest and his Flock,
-the Chimney Rock, the Giant's Organ, and finally the Causeway itself,
-form astonishing instances of nature's sportfulness.</p>
-
-<p>The pillars in the Causeway number about forty thousand, and are
-composed mainly of irregular hexagonal prisms varying from fifteen
-to twenty-six inches in diameter, but all fitting together compactly.
-Among other features of the place is the Giant's Amphitheatre, which
-is exactly semi-circular, with the slopes at the same angle all round;
-while around the uppermost part runs a row of columns eighty feet
-high. As a German writer, Kahl, continues:</p>
-
-<blockquote>
-
-<p>Then comes a broad rounded projection, like an immense bench, for the
-accommodation of the giant guests of Finn MacCumhal; then again a row of
-columns sixty feet high, and then again a gigantic bench, and so down to the
-<span class="pagenum"><a name="Page_403" id="Page_403">[Pg 403]</a></span>bottom, where the water is enclosed by a circle of black boulder stones, like the
-limits of the arena.</p></blockquote>
-
-<div class="figcenter" id="f87">
-<img src="images/fig186.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE OLD HOUSES OF PARLIAMENT&mdash;NOW THE BANK OF IRELAND; COLLEGE GREEN, DUBLIN</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f88">
-<img src="images/fig187.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">AN IRISH PEASANT WOMAN</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f89">
-<img src="images/fig188.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">AN IRISH FARMER</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f90">
-<img src="images/fig189.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">PART OF THE GIANTS' CAUSEWAY, ANTRIM, IRELAND</p>
-</div>
-
-
-
-<p>We should have to go back to the era when the Bamian statues
-were carved out of the living rock (see <i>The Secret Doctrine</i>, ii, 388)
-to find giants tall enough to occupy this amphitheater gracefully.</p>
-
-<p>The convulsion which lowered the Giants' Causeway, with its substratum
-of ocher, below the upper tier level of the Pleaskin, produced
-the landslide at the Giants' Organ, and submerged the continuous
-land connexion with Staffa, must have belonged to far pre-Atlantean
-times (the Atlantean continental system proper having ended nearly
-a million years ago), and be referable to the Secondary Age, when
-there really were giants somewhat approaching the size suggested.
-It must have been far back in Lemurian times, for the sinking and
-transformation of the Lemurian continental systems began in the
-vicinity of Norway, and ended at Atlantean Lankâ, of which Ceylon
-was the northern highland.</p>
-
-<p>There are traditions of enormous giants in many parts of Ireland.
-Thus the rope-bridge chasm above mentioned, is said to have been
-cut by a stroke of Finn MacCumhal's sword, a feat that would have
-been difficult for even a Lemurian giant. The legends in Kerry express,
-by similar exaggeration, the size and strength of a former
-giant race.</p>
-
-<p>This reminds us that the Raphaim (phantoms), Nephilim (fallen
-ones), and Gibborim (mighty ones) of the Bible refer to the First and
-Second semi-ethereal Races, the Third (Lemurian), and the Fourth
-(Atlantean) respectively.</p>
-
-<p>But in order to grasp this subject intelligently, the reader may be
-referred to those volumes which it will be more and more the principal
-business of the scholars, archaeologists, and scientific men of the twentieth
-century to study, interpret and vindicate (vindication is already in
-full stride), namely, <i>The Secret Doctrine</i>, written by H. P. Blavatsky.</p>
-
-<div class="figcenter">
-<img src="images/fig1.jpg" alt=""/>
-</div>
-
-<blockquote>
-
-<p>True glory consists in doing that which deserves to be written, in writing
-what deserves to be read, and in so living as to make the world happier for
-our living in it.&mdash;<i>Pliny</i></p></blockquote>
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_404" id="Page_404">[Pg 404]</a></span></p>
-
-<div class="chapter">
-<h2 class="cen" id="c17">THE BLUEBELLS OF WERNOLEU: a Welsh Legend<br /> by Kenneth Morris</h2>
-</div>
-
-
-
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0"><span class="biga">O</span>UT of the bluebell bloom of the night</div>
-<div class="i0">When the east's agloom and the west's agleam.</div>
-<div class="i0">Over the wern at Alder-Light</div>
-<div class="i2">And the dark stile and the stream,</div>
-<div class="i0">There's dew comes dropping of dream-delight</div>
-<div class="i2">To the deeps where the bluebells dream.</div>
-</div><div class="stanza">
-<div class="i0">It's then there's brooding on wizard stories</div>
-<div class="i0">All too secret for speech or song,</div>
-<div class="i0">And rapture of rose and daffodil glories</div>
-<div class="i2">Where the lone stream wandereth long;</div>
-<div class="i0">And I think the whole of the Druids' lore is</div>
-<div class="i2">Known to the bluebell throng.</div>
-</div><div class="stanza">
-<div class="i0">For they say that a sky-bee wandered of old</div>
-<div class="i0">From her island hive in the Pleiades,</div>
-<div class="i0">Winging o'er star-strewn realms untold,</div>
-<div class="i2">And the brink of star-foamed seas&mdash;</div>
-<div class="i0">Thighs beladen with dust of gold,</div>
-<div class="i2">As is the wont of bees.</div>
-</div><div class="stanza">
-<div class="i0">She left the hives of magical pearl,</div>
-<div class="i0">Of dark-heart sapphire and pearl and dreams,</div>
-<div class="i0">Where the flowers of the noon and the night unfurl</div>
-<div class="i2">Their rose-rimmed blooms and beams&mdash;</div>
-<div class="i0">Fain of the wandering foam awhirl</div>
-<div class="i2">On the wild Dimetian streams,</div>
-</div><div class="stanza">
-<div class="i0">Of the rhododendron bloom on the hills&mdash;</div>
-<div class="i0">(There's dear, red bloom in the pine-dark dell)&mdash;</div>
-<div class="i0">Of rhododendron and daffodils,</div>
-<div class="i2">And the blue campanula bell,</div>
-<div class="i0">And the cuckoo-pint by the tiny rills</div>
-<div class="i2">That rise in Tybie's Well.</div>
-</div><div class="stanza">
-<div class="i0">(And where's the wonder, if all were known?</div>
-<div class="i0">There's many in Michael's hosts that ride</div>
-<div class="i0">Would lay down scepter and crown and throne,</div>
-<div class="i2">And their aureoled pomp and pride,</div>
-<div class="i0">So they might wander and muse alone</div>
-<div class="i2">An hour by the Teifi side.</div>
-</div><div class="stanza">
-<div class="i0">And if anything lovely is under the sky,</div>
-<span class="pagenum"><a name="Page_405" id="Page_405">[Pg 405]</a></span><div class="i0">That the eye beholds, or the proud heart dreams,</div>
-<div class="i0">When the pomp of the world goes triumphing by,</div>
-<div class="i2">When the sea with the sunlight gleams&mdash;</div>
-<div class="i0">It's show you a lovelier thing could I,</div>
-<div class="i2">'Twixt Tywi and Teifi streams.</div>
-</div><div class="stanza">
-<div class="i0">Let be! whatever of praise be sung,</div>
-<div class="i0">Here's one could never make straight the knee,</div>
-<div class="i0">Nor stay the soul from its paeans flung</div>
-<div class="i2">Where the winds might flaunt them free,</div>
-<div class="i0">For a thousand o' mountains, cloud-fleece hung,</div>
-<div class="i2">'Twixt Hafren Hen and the sea.)</div>
-</div><div class="stanza">
-<div class="i0">Musing, down through the firmament vales,</div>
-<div class="i0">Here and there in a thousand flowers,</div>
-<div class="i0">Even till at last she was wandering Wales,</div>
-<div class="i2">Lured by the pure June hours,</div>
-<div class="i0">Lured by the glamor of ancient tales,</div>
-<div class="i2">And the glory of age-old towers.</div>
-</div><div class="stanza">
-<div class="i0">Peony splendor of eve and dawn.</div>
-<div class="i0">Tulips abloom on the border of day,</div>
-<div class="i0">West on fire with the sun withdrawn,</div>
-<div class="i2">Night and the Milky Way&mdash;</div>
-<div class="i0">Ah, it was midnight's bluebell lawn</div>
-<div class="i2">Most in her heart held sway.</div>
-</div><div class="stanza">
-<div class="i0">O'er Bettws Mountain she came down slowly,</div>
-<div class="i0">Drowsy winged through the tangled wern;</div>
-<div class="i0">Where in the sky was there hill so holy,</div>
-<div class="i2">With so much glamor to burn,</div>
-<div class="i0">As the hyacinth wilds beyond Wernoleu,</div>
-<div class="i2">With their white bells 'mid the fern?</div>
-</div><div class="stanza">
-<div class="i0">Musing, round by the wern she wandered</div>
-<div class="i0">From bell to bell with her wings acroon,</div>
-<div class="i0">There where they laughed and nodded and pondered</div>
-<div class="i2">Through the beautiful hours of June;</div>
-<div class="i0">Bluebell-dark were the dreams she squandered</div>
-<div class="i2">On the gold and green of noon.</div>
-</div><div class="stanza">
-<div class="i0">And the wild white hyacinths, wondering, heard her,</div>
-<div class="i0">Suddenly caught by her starry song;</div>
-<div class="i0">Gave no more ear to the woodland bird, or</div>
-<div class="i2">Heeded the wild bee throng,</div>
-<div class="i0">Or laughed with delight of the sunbright verdure</div>
-<div class="i2">Of fern they had loved so long.</div>
-</div><div class="stanza">
-<div class="i0">Marvelous thought took hold of them wholly,</div>
-<span class="pagenum"><a name="Page_406" id="Page_406">[Pg 406]</a></span><div class="i0">Azure of mingled darkness and light,</div>
-<div class="i0">And they deepened to dark-heart sapphire slowly</div>
-<div class="i2">With brooding on the splendor of night;</div>
-<div class="i0">And the first of the bluebells of white Wernoleu</div>
-<div class="i2">Bloomed, night-blueness dight.</div>
-</div><div class="stanza">
-<div class="i0">And that's why the wern at Alder-Light</div>
-<div class="i0">Is sweet with silence and deep in dream,</div>
-<div class="i0">In that wizard region of dream-delight</div>
-<div class="i2">Beyond the stile and the stream,</div>
-<div class="i0">When the dews have fallen from the bloom of night</div>
-<div class="i2">On the glooms where the bluebells gleam.</div>
-</div>
-</div>
-</div>
-
-<p class="r2 bit">
-International Theosophical Headquarters<br />
-Point Loma, California
-</p>
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c26">THE SOUL AT THE BRITISH ASSOCIATION:<br />
-by Henry Travers</h2>
-</div>
-
-
-<div>
-<img class="drop-capp" src="images/fig29.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">THE majority of people are not very original and independent
-in their thinking, and consequently prefer to await the
-sanction of some recognized authority before accepting a
-doctrine. For this reason it is scarcely just to lay <i>all</i> the
-blame on the institutions, ecclesiastical and otherwise, which
-supply this demand. For this reason, too, it will be a matter of considerable
-moment that a professor at the meeting of the British Association
-for the Advancement of Science should have brought forward
-arguments which, according to the report of his address, "help
-the belief that man has a soul."</p>
-
-<p>The arguments brought forward are as old as man himself, it is
-true; but doctrines are judged largely according to their immediate
-source. Thus a new color, an additional weight, is given to the idea
-that the eye has been made by "some external agency cognizant of
-all the properties of light," and to the idea that the brain is an instrument
-played upon by some power that is not material. We have
-heard this from the pulpit, perhaps; now we hear it from the lecture
-table; so we can believe it a little more strongly than we did before.</p>
-
-<p>The lecturer's cautious remarks, as gathered from a brief report,
-seem to indicate a belief on his part that there may be a soul after all.
-The report is headed, "Eye and Brain Show a Soul Possibly Independent
-of Life." His view is said to be regarded by physiologists as
-offering a great stimulus to research, and "it provides for the general<span class="pagenum"><a name="Page_407" id="Page_407">[Pg 407]</a></span>
-public a new exposition of the theory of belief in a divinity." The
-eye and the brain are such wonderful instruments that they surely
-must have been made by some intelligent power. That is the argument,
-and it surely must have occurred to many people before. "The
-brain's workings and the will-power suggested," he said, "that the
-brain was mysteriously affected by invisible and untraceable harmonies."
-The following is of interest to Darwinists:</p>
-
-<blockquote>
-
-<p>It was natural to suppose, he declared, the existence of some external agent
-over and above natural selection, which [latter] would have done no more than
-assist in the process.</p></blockquote>
-
-<p>Natural selection is in fact no more than a phrase descriptive
-of the process itself; it can neither help nor hinder, any more than
-the theory of the law of gravitation can pull down a stone or the calculus
-of probabilities affect the destiny of a soul.</p>
-
-<p>One feels as if the ancient faiths of humanity, after being confirmed
-and appealed against times without number, had been laid
-before a final court of appeal, which, after many painstaking and protracted
-labors, had at last begun to hand down opinions, slowly and
-carefully. The existence of the soul has at last been established beyond
-all possible cavil. It has passed all the courts, there is no further
-appeal, it is law. The most irrational rationalist, the most credulous
-sceptic, the most visionary materialist, may now believe in the soul.
-There really is one. At least "there was some loophole for the view
-that mind was not directly associated with life or living matter, but
-only indirectly with certain dispositions of dynamic state that were
-sometimes present within certain parts of it." (<i>Times</i> report.) At
-present, then, we may believe in a soul&mdash;cautiously. One wonders
-if the British Association will ever get so far as to say that we <i>must</i>
-believe in a soul.</p>
-
-<p>But why should there be only one soul? Why not separate souls
-for the eye, the brain, the heart, the liver&mdash;all equally wonderful?
-The fact is that such problems as this have been debated from time
-immemorial, and one can but refer the curious to the world's literature.
-While our learned men are cautiously speculating about "a
-soul," the literature of Hindûstân (to take a single instance), thousands
-of years old, summarizes the tenets of many different schools of
-philosophy on the subject of the various souls in man, the faculties of
-these souls, the nature of the mind, its numerous powers and functions,
-the inner senses and their external organs, and so forth. And<span class="pagenum"><a name="Page_408" id="Page_408">[Pg 408]</a></span>
-back of all lies the inscrutable Self of man, the Master and possessor
-of all these powers. Verily we have much yet to learn&mdash;the road
-we are going. It looks like a snail verifying the tracks of a bird.
-It looks as if these physiologists had just arrived at the edge of the
-sea, near enough to get their feet wet so as to know there is a sea.
-And now they are talking about a promising field of investigation.</p>
-
-<p>Of course these physiologists are souls, the same as the rest of
-us, and they have minds and other faculties which they use all the
-time. But what they are doing is to bring a little of this actual
-practical knowledge down to the plane of formal theory. An extraordinary
-duality of the mind, truly! To be a soul, to act as a soul, and
-yet to live half in and half out of a mental state wherein conditions
-are entirely different! One sometimes wonders what bearing these
-speculations have upon actual life at all. The achievements of science
-lie mainly in the region of applied mechanics and chemistry. Physiology
-brings us closer into contact with vital questions that cannot be
-ignored and that yet lie without the prescribed domain.</p>
-
-<p>The zoological professor also indulged in a little flight of the
-imagination; for in lecturing on "The Greater Problems of Biology,"
-he made "Wonderment" a part of his theme. He pointed out that
-the problems of consciousness and the mystery of the reasoning soul
-were not for the biologist but the psychologist.</p>
-
-<blockquote>
-
-<p>Beyond and remote from physical causation lay the End, the Final Cause
-of the philosopher, the reason why, in the which were hidden the problems of
-organic harmony and autonomy and the mysteries of apparent purpose, adaptation,
-fitness, and design. Here, in the region of teleology, the plain rationalism
-that guided them through the physical facts and causes began to disappoint
-them, and Intuition, which was of close kin to Faith [capitals not ours], began
-to make herself heard.</p></blockquote>
-
-<p>This is enough to make Tyndall turn in his grave, thereby causing
-an earthquake in Scotland. He was so very satisfied with the plain
-rationalism, and died before it began to disappoint. What would
-he have said of Intuition, if not that it is a secretion of one of our
-glands? It seems to have taken a long time to realize that purpose,
-design, etc., are qualities of mind and not of matter. It is absolutely
-essential that physiologists should study mind and soul, even though
-their immediate object be the body. What geologist could adequately
-study the earth if he ignored the existence of the air and the sea?</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_409" id="Page_409">[Pg 409]</a></span></p>
-
-<div class="chapter">
-<h2 id="c125">WARWICK CASTLE: by C. J. Ryan</h2>
-</div>
-
-<p class="drop-cap">WARWICK CASTLE, one of the most magnificent and well-preserved
-of the baronial palaces of the middle ages, is among
-the first of the historic monuments that American travelers
-visit in England, for it is in the immediate neighborhood of Stratford-on-Avon,
-Shakespeare's birthplace, to which most Americans pay
-their respects early in their tour. Warwickshire is a typically English
-county. It is not only central in situation but, as Henry James writes,
-"It is the core and center of the English world, midmost England."
-He rightly considers there is no better way for a stranger who wishes
-to know something of typical English life and scenery than to spend
-some time in Warwickshire, with its richly-wooded and densely-grassed
-undulating landscape, its famous historical relics, and its literary
-associations. Not only is the county sacred to the memory of
-Shakespeare, but it is also the scene of many of George Eliot's finest
-stories. The backgrounds of <i>Middlemarch</i> and <i>Adam Bede</i> are here.</p>
-
-<div class="figcenter" id="f91">
-<img src="images/fig190.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">WARWICK CASTLE, FROM THE AVON</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f92">
-<img src="images/fig191.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">INNER COURT AND TOWERS OF WARWICK CASTLE. GUY'S TOWER ON THE LEFT</p>
-</div>
-
-<p>The castle stands on a commanding eminence, overlooking the river
-Avon, and from every point of view it presents an imposing and highly
-picturesque appearance. It is little touched by time, though some of it
-dates from Saxon times, and it passed through a great siege in Cromwellian
-times. The oldest portion which is conspicuous is Caesar's
-Tower, a solid building 150 feet high, built soon after the Norman
-conquest. The greater part of the castle was built in the 14th and 15th
-centuries, and, with the exception of the great Keep, which has disappeared,
-it has been very little injured. The roof of the great Hall
-and some parts of the other buildings were destroyed by fire in 1871,
-but they have been carefully restored. The dungeons below Caesar's
-Tower are painfully interesting, and the view from Guy's Tower is
-famous for its beauty. Guy, Earl of Warwick in the tenth century, is
-a notable hero of chivalric legend, though it is probable that the stories
-about him have been greatly exaggerated. Tradition relates that he
-defeated in single combat a doughty champion of the Danes in the
-time of Athelstan. If the Dane had won the English would have lost
-their independence, says the legend. Guy, who was disguised as a
-simple pilgrim when chosen&mdash;through a vision&mdash;for the defender of
-his country, immediately afterwards retired for life to a hermitage
-in a cave near Warwick, at Guy's Cliff, a romantic spot where the
-river Avon winds through picturesque rocks, woods, and meadows.</p>
-
-<p>The interior of Warwick Castle contains many priceless relics of
-antiquity, such as the mace of the great Earl of Warwick, the "King-maker"
-<span class="pagenum"><a name="Page_410" id="Page_410">[Pg 410]</a></span>(died 1471), relics of the legendary Guy, the helmet of Oliver
-Cromwell, the well-known Warwick vase found in Hadrian's villa,
-Tivoli, and many celebrated portraits by Vandyck and Rubens.</p>
-
-<p>Warwick Park is noted for its magnificent ancient cedars.
-Nathaniel Hawthorne has written about Warwick Castle and the surrounding
-scenery in a way that cannot be bettered. He says, in one
-passage:</p>
-
-<p>"We can scarcely think the scene real, so completely do those
-machicolated towers, the long line of battlements, the high windowed
-walls, the massive buttresses, shape out our indistinct ideas of the
-antique time."</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c81">MAN AND NATURE: by R. Machell</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig192.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">NO sooner is the right man in the right place than order begins
-to take the place of confusion in any department of human
-activity; for order is natural and disorder is the result of
-an interference with the law of nature. There are some
-who seem to think that natural law can operate without
-agents and instruments, which is absurd; and there are some who
-seem to think that the agents and instruments of natural law are gods
-and angels and spirits, but not men; or that they are microbes and
-bacteria, and "forces," whatever that may be, and anything invisible
-and intangible, but not man. And why not man? Is man outside the
-field of nature, while he is still subject to her laws? That is hardly
-reasonable.</p>
-
-<p>The divine, the human, and the natural, are but different aspects
-of the Universal, which is called Nature. The right man was not in
-power when these separations and limitations took the place of the
-true teaching. The right man is Theosophy. When Theosophy comes
-in then knowledge of the unity underlying all multiplicity of manifestations
-takes the place of ignorance which breeds confusion and causes
-discord. It is so easy to get hold of one part of the truth, and to make
-it false by separating it from the other parts of the great whole. This
-is what men have done and still are doing. And the Teachers, while
-trying to proclaim the greater Truth, have been forced at times to
-limit their teachings to that which will serve the immediate need of<span class="pagenum"><a name="Page_411" id="Page_411">[Pg 411]</a></span>
-the hour by correcting some evil that has sprung from making a dogma
-out of a partial aspect of truth. Yet in the old mythology preserved
-in the Scandinavian book of the Wisdom of Brunhilda there is the
-teaching of man's duty to nature as the instrument of the Higher Law
-plainly stated in the lines from William Morris' version:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">Know thou, most mighty of men, that the Norns shall order all;</div>
-<div class="i0">And yet without thine helping shall no whit of their will befall.</div>
-</div>
-</div>
-</div>
-
-<p>The Norns are the emblems of Natural Law; they are above mankind
-and above the gods. All-Father Odin, who seems to correspond
-to the Greek Zeus, was forced to pay dearly for but a glimpse of their
-knowledge. They are above all the hierarchies of spiritual beings, a
-primordial trinity, prototype of all lesser trinities; and yet without
-man's help, their will remains unaccomplished among men.</p>
-
-<p>It seems as if the Universal Law is supreme, but that in the world
-of man its action may be blocked by man, creating confusion in that
-world, and in those dependent upon it, which lies within the sphere of
-illusion we call Time. This great illusion "produced by the succession
-of our states of consciousness as we pass through eternal duration"
-(<i>The Secret Doctrine</i>), is the field of man's operation, when he
-blocks the action of the supreme Law by the interposing of his personal
-will; in it he dreams, and the dream becomes a nightmare,
-which beneficent nature ends by periodic cataclysms of fire or flood,
-while the deluded souls returning to their waking soul-state know that
-it was a dream.</p>
-
-<p>It seems as if this state of illusion, in which we think of ourselves
-and our world as separate from the divine or from nature, were produced
-by the refusal of the personal will to carry out the will of the
-Supreme; for when this opposition ceases and the personal will becomes
-the direct agent of the spiritual will, order reigns and the world
-of disorder disappears. This amounts to saying that the illuminated
-man is no longer in darkness, when the inner light is allowed to shine
-through his lower mind. But as such men are no longer subject to the
-darkness, or the illusion of the world, they are lost to those who are
-still blind and in the dark unless they hold themselves down to that
-condition in order to help others to get free from the darkness which
-obscures the true life.</p>
-
-<p>So in the old mythologies we find the Gods, doing on a higher
-plane what man does in his world, interposing their personal will in<span class="pagenum"><a name="Page_412" id="Page_412">[Pg 412]</a></span>
-interference with the will of the Supreme, and thereby throwing a
-veil of illusion over the lower worlds which is the cause of a cycle of
-strife and discord; for the personal will has shut out the light and
-suspended the action of the higher Law through the failure of its
-agent, and produced the illusion of that series of states of consciousness
-we call Time. The Eternal, being beyond time, is not affected;
-but that is a mystery to man in his lower consciousness, in which he
-cannot get away from the reality of time. The lower consciousness is
-bound up in time, and to it time is reality; but man is not bound up
-in his lower consciousness, nor is he limited to its field of operation.
-The eternal is in him and at any moment he may get a ray of that light
-which we call inspiration or intuition, and by that illumination he may
-see the solution of the problem and feel his divinity, while utterly unable
-to put that knowledge so obtained into any satisfactory form of
-words; he may even be unable to put it into a form of thought, and
-may find himself with a knowledge that must remain secret.</p>
-
-<p>As natural Law is Universal, so it must operate in an appropriate
-manner on all planes; "as above so below" (Hermetic maxim); "Thy
-will be done on earth as it is in heaven" (a Christian prayer); but
-as the action of a law is conditioned by the mind and matter on which
-and through which it acts, it may not be easy to recognize the One
-Law in its various manifestations. So we find the application of the
-highest philosophy in the most ordinary circumstances of daily life,
-for the law is universal; and when we have reached up to some high
-thought and got some new light, we must find means to see its application
-to some practical detail of life, or we have again blocked the
-course of the higher Law, which is seeking to penetrate to the lowest
-depths of matter through us.</p>
-
-<p>We are thus agents of the higher Law of Nature and it is our duty
-to get into line as quickly as may be, and to let the light shine through.</p>
-
-<div class="figcenter">
-<img src="images/fig1.jpg" alt=""/>
-</div>
-
-<blockquote>
-
-<p><span class="smcap">Courage</span> consists not in hazarding without fear but being resolutely minded
-in a just cause.... The Deity is the brave man's hope and not the coward's
-excuse.&mdash;<i>Plutarch</i></p></blockquote>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_413" id="Page_413">[Pg 413]</a></span></p>
-
-<div class="chapter">
-<h2 id="c126">THE WILL AS A CHEMICAL PRODUCT: by Investigator</h2>
-</div>
-
-<div>
-<img class="drop-capp1" src="images/fig155.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">IN a current review appears an article entitled "The Will as
-a Chemical Product," accompanied by the portrait of a
-professor, beneath which is written, "Who holds that what
-we call 'will' in the lower animals is a mere chemical or
-physical phenomenon, like the sunflower's turning toward
-the light." This statement might just as well be turned around so as
-to run, "What we call chemical action is nothing but a manifestation
-of the mere will." However, this professor appears to be haunted
-with the desire to represent the whole universe as a mechanism; for,
-by a daring use of the "scientific imagination," which vaults scornfully
-over all gaps in the chain of reasoning, he applies his theory to
-man&mdash;including presumably himself, the author of the theory, since
-he does not make any mention of himself as an exception.</p>
-
-<p>To begin with the sunflower, which is where the professor begins&mdash;the
-idea is that the solar rays cause chemical actions in the plant,
-the chemical actions in their turn causing movements which switch
-the flower around into a position where the balance of forces results
-in stability. Next we go to the small fresh-water crustacean. This
-animal, when experimented upon, did not show any heliotropism; but
-the professor was nothing daunted. He just poured some acid into
-the water, and the result was that the pollywogs all flocked to the
-light and stayed there. It was the same when carbonic acid gas or
-alcohol was put into the water. Our explanation is that the pollywogs
-were upset by the poisoned water and crowded into that part where
-the light rendered the water less poisonous or gave them greater
-strength to resist the ill effects. But the professor has a theory to
-prop; so his conclusion is that the chemical poured into the water
-"sensitized" the creature, rendering them heliotropic. It is wonderful
-what a great theory a little fact can be made to prove!</p>
-
-<p>Passing to ethics&mdash;rather a large jump&mdash;the professor suggests
-that persons who exhibit the highest manifestation of ethics&mdash;that
-is, persons who are willing to sacrifice their lives for an idea&mdash;are
-victims of a "tropism." In other words, these unfortunate people
-have become slaves to the chemical reactions produced in them by
-the stimuli of ideas.</p>
-
-<p>Well, it may suit this professor to define self-sacrifice as an obsession,
-but we could give other instances of the obsession of ideas which
-would fit the definition better. Ethics may be a chemical phenomenon,<span class="pagenum"><a name="Page_414" id="Page_414">[Pg 414]</a></span>
-but in that case it does not much matter after all, since every other
-thing in the universe is also a chemical process. The professor himself
-is a chemical process&mdash;so, a fig for his theory! say we; who
-cares for a theory made by a chemical process? Frankly, we do not
-believe this theory. But, if the theory is false, it follows that it was
-not made by a chemical process after all; hence it is perhaps <i>not</i> false.
-And so the logic goes round and round.</p>
-
-<p>People who weave theories of this fantastic kind are people whose
-ideas have no relation to life; they live in a world of imagination.
-People who can define their own mind as a chemical process&mdash;the
-very mind which they are using all the time&mdash;must surely have something
-the matter with their thinking machinery. And we recognize
-in the sneer at ethics the shadow of a certain destructive "stimulus"
-which is certainly not of the sun but which acts on people's brains a
-good deal in these days.</p>
-
-<p>Under the influence of a stimulus which has acted on our chemical
-cells, and which we feel powerless to resist, we state without apology
-that all chemical, physical, and electrical processes are manifestations
-of will. The action of the sunflower in turning to the sun is a manifestation
-of will. Without will, no atom could approach or recede
-from its neighbor. Physical notation cannot get any further than
-corpuscles separated by empty space; and what short of a will can
-bridge such a gap? Shall we define the whole universe as chemical
-processes, or shall we define it as mind and will? Take your choice.
-In the one case you have a chemical process defining itself as a chemical
-process; for your mind, which defines, is a chemical process; in
-the other case you have mind recognizing mind in other beings. Analysis
-of the universe must begin with consciousness; we must define
-matter in terms of mind; to attempt to define mind in terms of matter,
-while at the same time using a mind to do it with, is to make a fundamental
-mistake in logic that can only lead to a piling up of absurdities.</p>
-
-<p>In speculating as to the cause of motion, try to imagine any other
-cause for it than volition. You have, let us say, two atoms; they
-approach one another; here is motion; what causes it? You can only
-answer "Attraction," which is only defining it by an equivalent word;
-for attraction is nothing more than a name for the very thing we are
-seeking to explain. If we study our own organism we find that volition
-is the cause of motion, and we infer that it is the same in other
-people. We are not conscious of any volition that moves our own vital
-<span class="pagenum"><a name="Page_415" id="Page_415">[Pg 415]</a></span>organs, or the muscles of other people or animals, or the sunflower,
-or the chemical mixture. But if we do not put these actions under the
-same category as the ones of which we are conscious, we have to find
-a new and special explanation for them. It is better to accept, provisionally
-at least, volition as being one of the fundamental facts of the
-universe, and to use it as a basis of inference; for volition is a thing
-of which we have actual experience, while the atoms and blind forces
-of materialistic speculation are mere suppositions.</p>
-
-<p>But delusions, however erroneous, do actually exist as such in the
-minds of those obsessed by them; and are capable of giving rise to
-mischievous actions. We have at present a regular epidemic of awful
-sociological theories, threatening to develop into action, and based on
-these mechanical and chemical ideas of the universe. Such proposals
-as that criminals shall be vivisected, that private or co-operative self-abuse
-shall be officially taught as a means of keeping down the population,
-and many other such notions, are the fruit of a perverted and
-materialistic philosophy. They give a faint idea of the reign of terror
-that might supervene if the destructive forces now at work should
-gain the upper hand. A section of the world of thought seems to be
-going mad and the sooner the people find it out the better.</p>
-
-
-
-<hr class="full" />
-
-<div class="figcenter" id="f93">
-<img src="images/fig193.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE NOBLE VIKINGS<br />
-Presentations in the Open Air in Sweden, 1911</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig194.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ANOTHER VIEW</p>
-</div>
-
-
-
-<div class="chapter">
-<h2 id="c43">OPEN-AIR DRAMA: by Per Fernholm, <span class="half">M. E., Royal Institute
-of Technology (Stockholm)</span></h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig128.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">ALL know that to act with knowledge at the critical moment
-is like throwing out a kindling spark that sets minds aflame
-and makes possible things which long have loomed in
-unattainable horizons. But the spreading of this fire proceeds
-on inner planes and can not be followed by those
-ignorant of the source. Seldom does it leave obvious traces in so
-short a time as is the case in the recent development of the drama.</p>
-
-<p>Not more than twelve years have passed since the hills of Lomaland
-resounded with the soul-stirring stanzas of the <i>Eumenides</i>, the
-open-air drama being directed and supervised in all its detail by Katherine
-Tingley, and played by her students. She then declared that a
-new awakening in this art was at hand and that the drama would
-be restored once more to its true dignity as a most potent means of
-expressing the life of the Soul. The seed at that moment planted
-knowingly by her fell into a rich soil&mdash;today there is hardly a country
-<span class="pagenum"><a name="Page_416" id="Page_416">[Pg 416]</a></span>where an attempt has not been made to present ancient life by
-representations in the open air.</p>
-
-<p>This year, in Lomaland, another note has been struck, a new impulse
-given by the presentation of <i>The Aroma of Athens</i> in the open-air
-Greek Theater. More plays are to follow, of different lands and
-times, opening up limitless opportunities for all who are in earnest
-and have the welfare of the nations at heart. Ancient life is here
-given in unstained purity, suffused with the inspiring splendor of
-soul-life. Here all the rays come from within, from above; the false
-glamor from below has no place.</p>
-
-<p>Elsewhere efforts have not always been successful, and we need
-not wonder at that. Where do we find knowledge of ancient times
-except in regard to scattered details of superficial life? Modern
-plays are few which can withstand the silent environment of nature,
-for there the conflict of human passions are out of place, as also
-much of the modern way of acting, dissecting emotions and sensations.
-Nature demands sincerity, and requires that a rôle should not
-only be <i>acted</i>, but actually <i>lived</i>, supported by a worthy life. Then
-only will nature help in many a hidden way; then only shall we have
-before our eyes the drama of all ages: Man learning to use his own
-powers wisely and to work in harmony with Nature.</p>
-
-<p>One of the happier attempts outside Lomaland seems to have been
-that made in Sweden this summer by a band of young and enthusiastic
-actors. Their success may be due to the fact that they started out
-with the sincere wish to give the people out in the country who never
-had seen a play, and especially the young, an opportunity to obtain a
-glimpse of their ancient life. Refreshing simplicity and heart-feeling
-characterized their whole work, going around, as they did, from
-place to place where the young usually meet in summertime, selecting
-a fit place on a mountain, at a lake, in a grove, or whatever they
-could find, the audience having to resort to the flower-sprinkled
-grassy slope of a hill. Over one hundred representations were given
-in this way, most of them far away from cities.</p>
-
-<p>Even as a string vibrates when its note is sounded from a distance,
-so the deeper heart-strings vibrate when their note is struck;
-and it seems as if a new means of reaching the people has been
-found in such representations.</p>
-
-<p>If only the highest and purest notes be sounded, as was the case in
-Lomaland, new and helpful forces are called into play in human life.</p>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_417" id="Page_417">[Pg 417]</a></span></p>
-
-<div class="chapter">
-<h2 id="c49">INTRA-ATOMIC ENERGY: by H. Coryn, <span class="half">M. D., M. R. C. S.</span></h2>
-</div>
-
-
-
-
-
-<p class="drop-cap">WILL the turn of Keeley (of motor fame) come for vindication?
-The turn of the Keeley <i>principle</i>, the disintegration of atoms
-by sound, and the consequent liberation of their stored energy,
-undoubtedly will.</p>
-
-<p>In his recent address to the British Association for the Advancement
-of Science Sir William Ramsay dealt with the <i>self</i>-disintegration
-of atoms, especially radium atoms, and then went on:</p>
-
-<blockquote>
-
-<p>This leads to the speculation whether, if elements are capable of disintegration,
-the world may not have at its disposal a hitherto unsuspected source of energy.
-If radium were to evolve its stored-up energy at the same rate that gun-cotton
-does, we should have an undreamed of explosive; could we control the rate
-we should have a useful and potent source of energy.... If some form of
-catalyser [promotor of atomic change] could be discovered which would usefully
-increase their [such elements as radium] almost inconceivably slow rate of
-change, then it is not too much to say that the whole future of our race would
-be altered.</p></blockquote>
-
-<p>A <i>Scientific American</i> writer follows on naturally:</p>
-
-<blockquote>
-
-<p>Iodide of nitrogen, a black powder, is one of the most dangerous of all explosives.
-When dry, the slightest touch will often cause it to explode with great
-violence. There appears to be a certain rate of vibration which this compound
-cannot resist. Some of it in the damp state was rubbed on the strings of a bass
-viol. It is known that the strings of such an instrument will vibrate when those
-of a similar instrument, having an equal tension, are played upon. In the present
-case, after the explosive had become thoroughly dry upon the strings, another
-bass viol was brought near and its strings sounded. At a certain note the iodide
-exploded. It was found that the explosion occurred only when a rate of vibration
-of sixty per second was communicated to the prepared strings. The note G
-caused an explosion while E had no effect.</p></blockquote>
-
-<p>The writer goes on to state that damage to stone and brick walls
-has been traced to long continued violin playing.</p>
-
-<blockquote>
-
-<p>It follows, of course, that there must have been continuous playing for years
-to cause the loosening of masonry or to make iron brittle, but it will do so in time.</p></blockquote>
-
-<p>The point of interest is <i>the special rate of vibration</i> required to set
-free the energy locked up in the iodide of nitrogen. It was intra-<i>molecular</i>
-energy. Sir William Ramsay was referring to the far
-greater stores of intra-<i>atomic</i> energy, energy <i>within</i> the atoms, holding
-each one together. The other ties them one to another within the
-molecule, i. e., holds the molecule together.</p>
-
-<p>But may not the atom too respond to some special rate of vibration<span class="pagenum"><a name="Page_418" id="Page_418">[Pg 418]</a></span>
-producible by sound, lying far among the upper harmonics of any
-audible tone? This at any rate was Keeley's statement and claim.
-The causes of his equally unquestionable successes and failure may
-be worth looking into once more now that a certain high temperature
-surrounding the subject has died down. <i>Sound</i> may be Sir William
-Ramsay's "catalyser."</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c83">A JAPANESE WRITER'S VIEWS ON MODERN<br />
-CIVILIZATION: Contributed by E. S. (Tokyo, Japan)</h2>
-</div>
-
-
-
-<p class="drop-cap">IN an essay on the future of civilization in Japan, quoted in the
-<i>Japan Chronicle</i>, Dr. Otsuki says:</p>
-
-<blockquote>
-
-<p>There can be little doubt that Western civilization and Japanese civilization
-will eventually be united.... The harmonizing of the two can be brought
-about only by mutual concessions; but it seems to me it would be a calamity
-if we were to concede too much. There are times when one feels as Dr. Nitobe
-felt when he wrote his <i>Soul of Japan</i>, and as Lafcadio Hearn felt when he
-described the moral beauty of old Japan; one fears that in their conflict with
-European civilization our Japanese ideals will be gradually wiped out, that the
-good and the beautiful as we have known it and loved it, will be sacrificed to
-the coarser forms of modern utilitarianism....</p></blockquote>
-
-<p>The blending of the two civilizations</p>
-
-<blockquote>
-
-<p>leads us to inquire what is likely to be the future of Western civilization. On
-this subject there is a great variety of opinion in the West; but of one thing deep
-thinkers seem sure: the present system of material civilization can only escape
-from ending in a terrible cataclysm by the addition to it of spiritual and moral
-elements that will guide, control, and conserve its energy.... Is it not possible
-that Japan may be able to take a prominent part in this work? Can she not
-save Europe and America from the dangers that now beset them? If by blending
-her civilization with theirs she can supply the elements of strength and
-permanence which are now lacking, then her future as well as that of Western
-nations will be one of increasing prosperity. But if, while receiving from Europe
-and America much that is good, she takes also much that is distinctly bad, and
-in addition to this, she allows her own fine old system of civilization to be blotted
-out of existence&mdash;then her future destiny cannot be contemplated by any patriotic
-Japanese with anything but grave misgiving and profound grief.</p></blockquote>
-
-
-<hr class="full" />
-
-<div class="figcenter" id="f94">
-<img src="images/fig195.jpg" alt=""/>
-<p class="caption center half"><span class="floatrd">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little"><span class="smcap">face of stela B: copan</span><br />
-From Maudslay's <i>Archaeologia</i></p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f500">
-<img src="images/fig196.jpg" alt=""/>
-<p class="caption center half"><span class="floatre">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little"><span class="smcap">face of stela P: copan</span><br />
-From Maudslay's <i>Archaeologia</i></p>
-</div>
-
-
-
-<p><span class="pagenum"><a name="Page_419" id="Page_419">[Pg 419]</a></span></p>
-
-<div class="chapter">
-<h2 id="c36">COPAN, AND ITS POSITION IN AMERICAN HISTORY:<br />
-by William E. Gates</h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig42.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">NO place among all the sites of ancient ruins on the continent
-of America, arouses a livelier interest in both
-the observer and the student, than does Copan. Other
-remains, in Peru, and even in Mexico, are of vaster
-bulk; but the ensemble of Copan produces upon the
-mind an effect comparable in Egypt only by that of Thebes. And this
-evidence grows and is supported at every step by the evidence of such
-researches and excavations as it has been so far possible to carry on.</p>
-
-<blockquote>
-
-<p>All would seem to indicate a gradual addition of new features accompanied
-by abandonment of older parts. It can readily be seen how a process of this kind
-carried on for centuries, without any well designed plan to adhere to or any
-definite idea to carry out, would result in a great complex mass of structures like
-that of Copan to puzzle and perplex the explorer.</p>
-
-<p>There are other evidences that point to several successive periods of occupation.
-The river front presents what looks like <i>at least three great strata</i>, divided by
-floors or pavements of mortar cement. If these floors mark the various levels
-corresponding to different epochs in the history of the city, the question of the
-age of the ruins becomes still more complicated; for between each successive
-period of occupancy <i>there is the period of silence</i>, the length of which can only
-be inferred from the thickness of the superimposed stratum.&mdash;Dr. Geo. B. Gordon,
-<i>Exploration of Copan</i>, (in Peabody Museum <i>Memoirs</i>).</p></blockquote>
-
-<p>The ruins of Copan lie on the level plain of a beautiful valley,
-a mile and a half wide by seven or eight miles long, in Honduras, some
-twelve miles east of the Guatemala boundary. The site thus marks
-the eastern limit of the region covered by the ancient Maya remains
-and inscriptions, as Palenque about marks its western edge, a short
-distance beyond the Guatemala line, in the Mexican state of Chiapas.
-The valley of Copan is watered by a swift river which enters and
-leaves by a gorge, washing the eastern side of the ruins. The force
-of the annual freshets each year carries away more of this river wall,
-and by its washings has shown that the entire elevation of 120 feet is
-of historical or artificial growth, showing the stratification of occupancy
-mentioned by Dr. Gordon, and yielding fragments of pottery and
-obsidian down to the water level.</p>
-
-<p>As can be seen by the plan, the ruins form a composite whole, some
-2300 by 1400 feet, and the historical development of the site is shown
-by three independent pieces of evidence. Of these the most striking at
-first sight is the very apparent growth of the ground plan, pointing to<span class="pagenum"><a name="Page_420" id="Page_420">[Pg 420]</a></span>
-successive additions and enlargements of an original nucleus, just as
-we see at Thebes. The second evidence is that of excavation, which
-proves beyond all question, even by the little so far done, that new
-structures and temples were built upon or into the old. And this evidence
-is corroborated by the dates on some of the monuments.</p>
-
-<p>The striking unity of the whole group of structures at Copan is
-therefore a composite unity, the result of long-continued occupation.
-Structures and temples were built and used; life flowed on around
-them, and after lapses of time whose length we have no means whatever
-(save in one case) of even estimating, other buildings were added,
-and the earlier ones built over, or even covered up by the new. People
-do not build temples and tear them down to build new ones the next
-year; nor on the other hand do alien peoples and civilizations
-expand by a harmonious enlargement the works of those they supersede,
-but rather change, destroy, or build their own.</p>
-
-<p>The first thing then to be realized about the entire group of structures
-at Copan is their composite unity; then that this is not the result
-of a single construction, but of growth and successive additions; then
-that these periods of enlargement are separated by other, more or less
-long, periods of continued use and occupation, during which the civilization
-of the people maintained itself, somewhat modified by time, but
-not broken or interrupted. And finally, this evidence, together with
-that of the monumental dates, to which we will come, has so far only
-to do with the ground plan and the structures we can discover by a
-few feet of digging on the surface of the plain of Copan; for we have
-not the slightest means as yet of relating anything we can see at
-Copan to the various strata of occupation, with intervening silence,
-marked on the 120 feet of the disintegrating river wall. Those periods
-of silence may indeed, for everything we can yet tell, be the silence of
-non-occupation, of civilizations destroyed and forgotten, only to be
-followed by others. One Copan after another may have been built
-upon the obliterated site of its predecessor. Whatever evidence there
-is, read in comparison with similar evidence elsewhere, points to that;
-a few years ago we disbelieved in a historical Troy, only to find successive
-Troys, and many like places elsewhere, built one above the other.
-To <i>deny</i> the like or its probability at Copan, would be foolish.</p>
-
-<p>But to return to the Copan whose remains we can see, one great
-question is forced upon us at the very outset. That is this: what
-must have been the state of the <i>American continent</i>, as regards civilization,
-<span class="pagenum"><a name="Page_421" id="Page_421">[Pg 421]</a></span>during the ages into which we are trying to look? And that
-they were long ages, even for the Copan we have before us, we shall
-presently see. While all this was going on there, what was the rest
-of the continent like? Our preconceived notions of savagery or
-nomadic tribal communities must be thrown entirely to the winds,
-together with the statement of the historian Robertson, made in 1777,
-that in all New Spain there is not "any monument or vestige of any
-building more ancient than the Conquest."</p>
-
-<p>As a first step towards an appreciation of the place of Copan in
-American history, we must consider the actual state of New Spain
-(that is, the region from the Rio Grande to Panama, approximately)
-at the time of the Discovery. The Aztecs were in possession of the
-valley of Mexico, with an elaborate civilization, fairly comparable if
-not superior to that of Europe at the same time; but their history
-only goes back a few hundred years, for they were merely a warlike
-nation who had come in, probably from the north, and were about
-comparable to the Manchus in China, or the Goths in Rome. They
-settled upon and appropriated <i>some</i> (a very small part) of the civilization
-before them. Around them were various semi-independent peoples
-whom they had neither destroyed nor entirely subdued, and
-among whom they had only a primacy of force. To the southwest
-of Mexico the ancient Zapotec kingdom still existed, a link with the
-past, towards its end, but still owing nothing to the Aztecs. In Yucatan
-and Central America were the fragments of the Mayan peoples,
-broken up into half a dozen main language stocks, and a score of
-separate dialects. Between the Mayas and those of Mexico there was
-some intercourse and a little borrowing, with some very ancient
-traditions probably in common. In culture and mythology, as to
-which we have limited material for comparison, and in language, as to
-which we have ample material, they were about as much alike, or as
-closely related, as the ancient Germans to the ancient Romans. Both
-were Americans, as the others were Aryans, with a common inheritance
-of tradition, mythology, and language type; no more.</p>
-
-<p>Beyond all possible dispute, the Mayas were indefinitely the older
-people. The Aztecs had but a picture or rebus writing, and there is
-no evidence they ever had more than this. There are slight traces of
-writing akin to the Maya, among the Zapotecs. But the Mayas had a
-complete system of genuine hieroglyphic writing, certainly not derived
-from the Aztec picture-writing, but dissimilar from this in every way,<span class="pagenum"><a name="Page_422" id="Page_422">[Pg 422]</a></span>
-with monuments antedating the period of Aztec history, on which
-the hieroglyphic forms are fully developed and perfect. The civilization,
-monuments, and hieroglyphs of Copan, Palenque, and of Tikal
-in southern Yucatan, are Mayan; but they are not the Mayan of the
-time of the Discovery.</p>
-
-<p>The period immediately preceding the entry of the Spaniards is a
-historical period. We have various chronicles written by native hands,
-princes, priests or recorders, giving us some of the early cosmic traditions,
-brought down into contemporary times. We have these in
-Maya for Yucatan, and in Quiché-Cakchiquel for Guatemala. In
-each case the period of definable history goes back several centuries,
-but throws no light on the earlier period. In 1500 the triple Quiché
-kingdom was still a powerful and civilized nation; and if we know
-less of it than we do of the Aztec it is only because it was more quickly
-wiped out, because Lake Tezcoco and not Lake Atitlán became the
-seat of the Spanish capital, and because no efforts were made at the
-time to preserve the Mayan knowledge and traditions, as was done by
-a few in Mexico.</p>
-
-<div class="figcenter" id="f95">
-<img src="images/fig197.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE HIEROGLYPHIC STAIRWAY: COPAN<br />
-(AFTER EXCAVATION, SHOWING ONE-SIXTH OF ORIGINAL HEIGHT)<br />
-From Peabody Museum <i>Memoirs</i></p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig198.jpg" alt=""/>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig199.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">COPAN: GENERAL PLAN<br />
-From Maudslay's <i>Archaeologia</i></p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig200.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little"><span class="smcap">stela H: copan</span><br />
-From Maudslay's <i>Archaeologia</i></p>
-</div>
-
-
-
-<p>In northern Yucatan the capital of the last Mayan confederacy,
-Mayapán, had been destroyed in the middle of the 15th century;
-Chichén Itzá lasted as a city practically up to that time; and on the
-island of Tayasal in Lake Petén, southern Yucatan, there was a
-powerful and flourishing Itzá nation down to 1697. Of the architecture,
-manner of life, house furnishings, etc. of the different living
-Maya centers we have reasonably full descriptions left by different
-Spanish writers of the time. And they do not correspond in the
-smallest degree, to the monuments and buildings we have left at Copan
-and other ancient, abandoned sites. We are only able to trace a continuation
-of the type, and to know that the same hieroglyphic writing
-we find on the carved monuments of the older places, continued to be
-used until the Conquest. So that after sifting the various descriptions,
-we find that even the powerful cities of Tayasal and Utatlán,
-the Quiché capital, were but villages in comparison. The nearest
-link is Chichén Itzá, which seems to have been the last really great
-Maya city. Its architectural remains are indeed in size and extent
-comparable with the older sites; but in style and in the life of the
-people displayed by the carved and painted scenes, it is like comparing
-the Egypt of the Ptolemies with that of Ramessu and Hatshepsu.
-But Chichén Itzá itself was abandoned as the capital at least a century
-<span class="pagenum"><a name="Page_423" id="Page_423">[Pg 423]</a></span>before the coming of the Spaniards. And to quote from the description
-of Mr. A. P. Maudslay, from whose great work most of our
-illustrations are taken, after saying: "I fear that this slight description
-of Chichén must wholly fail to convey to my readers the
-sensation of a ghostly grandeur and magnificence which becomes
-almost oppressive to one who wanders day after day amongst the
-ruined buildings"; and then after noting various differences between
-the ruins of Chichén and those of Copan and Quiriguá, he adds:</p>
-
-<blockquote>
-
-<p>the absence of sculptured stelae, the scarcity of hieroglyphic inscriptions, and,
-most important of all, the fact that every man is shown as a warrior with atlatl
-and spears in his hand; the only representation of a woman depicts her watching
-a battle from the roof of a house in a beleaguered town, whereas at Copan and
-Quirigua there are no representations of weapons of war, and at Copan a woman
-was deemed worthy of a fine statue in the Great Plaza [see illustration, <a href="#f500">Stela P</a>].
-I am inclined to think that it must have been the stress of war that drove the
-peaceable inhabitants of the fertile valleys of the Motagua and Usumacinta and
-the highlands of the Vera Cruz [Copan], to the less hospitable plains of Yucatan,
-where, having learnt the arts of war, they re-established their power. Then again
-they passed through evil times: intertribal feuds and Nahua invasions may
-account for the destruction and abandonment of their great cities, such as Chichén
-Itzá and Mayapán, ...</p></blockquote>
-
-<p>So much for the Maya civilization in the 15th century, and its
-then centers and capitals. But of Copan, Palenque, Tikal, and Quiriguá,
-we have not the slightest trace as living cities. Cortes visited
-Tayasal on his way to Honduras; Alvarado overran and conquered
-the Quiché kingdoms; but no one even mentioned the existence of
-any of these older places. Not a tradition about any of them has ever
-been discovered among the living natives at any time; for all we
-can see they were <i>then</i> buried, in ruins, in the forests, and forgotten.</p>
-
-<p>In 1576 Diego García de Palacio, Judge of the Royal Audiencia,
-made a report to King Philip II of his travels, by royal order, in what
-is now eastern Guatemala and western Honduras. He reached
-Copan, and describes "ruins and vestiges of a great civilization and
-of superb edifices, of such skill and splendor that it appears that they
-could never have been built by the natives of that province." He
-sought, but could find no tradition of their history, save that a great
-lord had come there in time past, built the monuments and gone
-away, leaving them deserted. This, in the face of what we see on the
-site, means exactly nothing. Palacio's original manuscript, which
-is still in existence, was forgotten, only to be later discovered, and<span class="pagenum"><a name="Page_424" id="Page_424">[Pg 424]</a></span>
-printed first in 1860. For 259 years Copan was again forgotten,
-until visited in 1835 by John L. Stephens. Palenque for its part remained
-entirely unknown until about the middle of the 18th century.
-For what we know of real value concerning these ruins we are indebted
-to the works of Stephens, to the archaeological survey and
-excavations carried on by Mr. A. P. Maudslay, by the Peabody
-Museum of Cambridge, and to a few less extended visits by other
-explorers. In 1891, by the enlightened zeal of President Bográn of
-Honduras, the Peabody Museum acquired the official care of the
-Copan ruins for a period of years.</p>
-
-<p>As seen upon the plan, Copan consists of a group of pyramids, on
-the summit of each of which probably once stood a small temple; of
-terraces and walls; and finally of sculptured pillars or stelae, each of
-which has or had before it a low, so-called altar. Nearly all of these
-stelae bear on one face a human figure surrounded by most elaborate
-symbolism of dress, ornament, and other figures. The faces are
-dignified and for the most part not grotesque. Above the head is
-usually a triple overshadowing. The main symbolism is worked out
-in bird and serpent motifs, and into the dress at different parts of
-the body, notably the chest, are worked medallions of faces, as if to
-symbolize different human centers of consciousness in the body. The
-sides and back of all are covered with hieroglyphic inscriptions,
-whose general characteristic it is to begin with a date, which is followed
-by the indication of intervals which reach to other dates
-throughout the whole inscription. This statement holds good for
-practically all Mayan monumental inscriptions, on stelae or otherwise.
-And these dates, or most of them, are all we can yet read of these
-writings. We can, that is, read them in their own terms, but without
-being definitely able to translate them into our chronology.</p>
-
-<p>The first and greatest work done by the Peabody Museum was in
-the excavation and partial restoration of the Hieroglyphic Stairway.
-This stairway is on the west side of mound 26, almost in the center of
-the plan. It is 26 feet wide, with a three foot carved balustrade on
-each side. The risers of the steps are carved with a hieroglyphic
-inscription; at the base is an altar, and the ascent is, or was, broken
-by seated figures. But fifteen steps are left in place, although an
-approximate restoration was made by Dr. Gordon of the position of
-what were probably the upper rows. Originally they must have numbered
-about ninety, to the top of a pyramid as many feet high; but<span class="pagenum"><a name="Page_425" id="Page_425">[Pg 425]</a></span>
-a landslip at some time, probably since Palacio's time, carried the
-upper rows down and on over the lower ones, which remained buried
-until Maudslay's first visit. Palacio mentioned a great flight of steps
-descending to the river, which the river may have destroyed.</p>
-
-<p>In front of the Stairway stands Stelae M, of which Dr. Gordon
-closes by saying: "It would seem to have stood in front of the older
-edifice, that served at last as a foundation for the Hieroglyphic Stairway
-with its temple, for centuries before the latter was built." And
-what now is the chronological evidence on these monuments?</p>
-
-<p>Without going into what would be long details to set forth even
-what is known of the very elaborate Maya methods of time reckoning,
-it is enough to say that these sculptured dates regularly specify a certain
-day (indicated by the combination of twenty names with thirteen
-numbers), and hence recurring only once in 260 days, falling on a certain
-day of a certain month, in a certain year expressed by <i>four numbers
-in vigesimal</i> (instead of decimal) <i>progression</i>, so that the successive
-figures stand for 1, 20, 400, and 8000 years, instead of as with
-us, 1, 10, 100, 1000. It is a moot point whether the dates include the
-next stage, of 160,000 years, in the reckoning, or not. And it may
-be stated by the way, that though the Mayas knew and used the
-ordinary solar year, their long chronological count was kept in terms
-of 360 days, the same as we find in co-ordinate use in ancient India,
-and perhaps significantly identical with the perfect circle of 360 degrees.
-Whatever the fact, however, as to these higher periods, it is
-established that nearly all the Maya inscription dates occur within the
-ninth 400 of the current 8000-year cycle; that is, they are dated
-between about 3200 and 3600 years after the initial date of that particular
-period. It is not possible for us to consider these dates other
-than as the contemporary dates of the monuments themselves; and
-the great number of them, all over the Maya territory, slightly varying
-for different sites, points most clearly to a special "building"
-period of about that extent.</p>
-
-<p>A very few monumental dates go much back of this period. The
-initial dates of the Temples of the Sun and of the Foliated Cross at
-Palenque both fall in the 765th year of the same current 8000-year
-cycle, and that of the Temple of the Cross about five years before that
-great cycle began. But as these inscriptions then go on to cover long
-successions of years, <i>these</i> earlier dates are probably historical, but
-not contemporary. On the other hand, a very few dates come on into<span class="pagenum"><a name="Page_426" id="Page_426">[Pg 426]</a></span>
-the tenth 400; and the only large stela bearing so late a date is at
-Chichén Itzá, the last great Maya city, so far as our history goes.
-An analysis of the groupings of these dates on the various monuments
-of the different sites, and their mutual comparison, gives a good deal
-of basis to check future historical researches, and at Copan it gives
-us one definite confirmation, already referred to, of the evidence which
-the structures themselves afford of successive separated "building"
-periods, with continued intervening use. Of four consecutive and
-deciphered dates on the fifteen lower steps of the Stairway, still in
-position, at Copan, the second and third are respectively 48 and 74
-years, and the last, at the lower right hand of our illustration, is
-937 years, 44 days <i>later than the first</i>. We can hardly regard this
-date as a future or prophetic one; it must be, like similar final dates
-of long inscriptions at Palenque, the contemporary date of the structure.
-All the other dates at Copan, those as initial dates on stelae,
-fall within the "building" era of the ninth 400, which we have mentioned
-as common to nearly all the inscriptions&mdash;except one, Stela C,
-in the middle of the north part of the Great Plaza, whose date is
-apparently almost contemporary with this final date of the stairway.
-And these two dates are 730 years later than any other stela date at
-Copan. Of Stela C, Dr. Gordon says:</p>
-
-<blockquote>
-
-<p>The two monuments [the Stela and the Stairway] have certain technical
-affinities in the carving, as though they might have been the work of the same
-master.</p></blockquote>
-
-<p>In short, while we are still far from the end, the story of the
-monuments and their dates alike so far is that there was a great
-building period among the most ancient known Maya cities, in what
-we know as the ninth period, about date 3400 of the current cycle;
-that Copan shared in this; that then such building ceased, so far as
-dated monuments go, at Copan for some 730 years. That then the
-Stairway was rebuilt over a former pyramid, and Stela C erected;
-that this latter period was a few hundred years later than one Stela
-we find at Chichén Itzá; that after that silence fell, oblivion for all
-the southern sites, and internal strife, warfare, and disintegration for
-the last great Itzá city; then its abandonment; and then finally, on
-new sites, local dynastic histories, <i>each silent as to these earlier
-places</i>, yet embracing several hundred years of history, and carrying
-on even into Spanish times what were still then powerful and,
-as things went, civilized kingdoms. But they were not Copan.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_427" id="Page_427">[Pg 427]</a></span></p>
-
-<div class="chapter">
-<h2 id="c109">SCIENTIFIC BREVITIES: by the Busy Bee</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig201.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">EGYPTIAN mummies have been put to a use for which they
-were probably never intended&mdash;the manufacture of a particular
-fine brown pigment. The body, being preserved in
-the finest bitumen, has assumed an appearance like leather;
-and it has been found that this mixture of bitumen and leather,
-when ground down, makes a brown pigment prized by portrait
-painters for the representation of brown hair.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">The Scientific American</span> is responsible for the statement that
-the power which drives the mechanism of a watch is equivalent to only
-four times that used in a flea's jump; or, in mathematical language, a
-watch is a four-flea-power motor. One horse-power would suffice
-to drive 270,000,000 watches, whence we infer that one horse is equivalent
-to more than a billion fleas! We suggest the dividing of the
-horse-power unit into convenient sub-multiples, such as the dog-power
-or the mouse-power, instead of using the names of people, like Watt
-and Joule.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">Medieval</span> churches took whole reigns to build, and some of the
-monuments left to us from antiquity may have taken centuries. Structures
-designed for more immediate and less enduring purposes can be
-rushed up in a very business-like way. In fact the stately pile can be
-reared by gasoline jacks. Reference is had to the description and pictures
-of a church which was built in this way. It is of concrete; the
-molds are laid horizontally upon the jacks, and the walls cast each in
-one solid piece. Then the motors are started and the structure rears
-itself into place.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">Evidence</span> as to the persistency of life is afforded by some experiments
-in which fish were frozen up in their water, and the block of ice
-then cooled down to 20° C. below the freezing point; after thawing,
-the fish came to life and swam about as usual. Yet, if the frozen block
-were broken, the fish would break up into little pieces along with the
-ice. Frogs can be frozen down to 28° C. below the freezing point and
-still revive; while snails will resist 120° C. From this it may be inferred
-that life can be preserved throughout long periods of glaciation.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">It</span> is reported that the farmers in the province of Skåne, Sweden,
-have organized to build a central station to furnish their farms with
-electric current, which will be used both for mechanical power and for
-lighting; and that in another part of the country the farmers have<span class="pagenum"><a name="Page_428" id="Page_428">[Pg 428]</a></span>
-formed a company to purchase power from a power station and distribute
-it to the farms.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">At</span> a meeting of the Selborne Society (for Natural History) England,
-it was suggested that a sanctuary for wild birds should be provided
-and a tract of wild country acquired and set aside for the preservation
-of birds likely to become exterminated, such as the chough,
-the raven, the buzzard, the peregrine, and the kite. If the Government
-did not see its way to undertake the work, it might give a grant as the
-nucleus for an appeal for subscriptions. The United States, Switzerland,
-and Austria already provide such sanctuaries.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">By</span> looking at one object too hard we may so bedazzle ourselves
-that we can see nothing else. This remark is suggested by the views
-of a botanist who appears to regard the colors and scents of flowers as
-being designed entirely and solely for the benefit of insects, in order
-that the insects may pollenize the flowers. We dare say that object
-forms part of the plan; but we surmise it does not form the whole
-plan. Birds carry seeds, but that is not the sole object and purpose of
-a bird's existence. Besides, the idea that insects and flowers were
-created for each other reminds one of the old story of the posts that
-held up the wires and the wires that held up the posts.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">The</span> Swiss correspondent of the London <i>Morning Post</i> said recently
-that the glaciers in the Rhône district of Switzerland are in
-retreat, some of them to an extent "which may almost be described
-as alarming." The Arolla glacier has receded 85ft. in the past twelve
-months; the Aletsch, the longest in the Alps, 65ft.; the Gorner, 58; the
-Zinal, 51; while the Turtmann, in the Zermatt range, and the Zanfleuren
-or Sanetsch have retreated nearly 46ft. each. Within the last ten
-years the Zigiornuovo glacier has shrunk by 904ft., the Zanfleuren by
-718, the Aletsch by 459, the Zinal by 378, and the Gorner by nearly
-190. Other glaciers were observed, and all showed more or less
-shrinkage; but, as for the small Mont Bouvin glacier, in the space of
-four years it has entirely "disappeared from sight"&mdash;a cautious expression.
-These changes may of course be part of a periodic variation.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">The</span> encroachment of the sea on the east coast of England is such
-that at Pakefield, near Lowestoft, a row of cottages has been brought
-to the edge of the cliff. In one of these cottages live an old couple, who
-own the house, but are now forced to move, as the cliff edge is only a
-few feet from the front door. The woman was born in the cottage and<span class="pagenum"><a name="Page_429" id="Page_429">[Pg 429]</a></span>
-remembers when it was a good walk to reach the cliff. Old fishermen
-in Pakefield are now catching fish where as boys they gathered blackberries.</p>
-
-<p>Such rapid encroachments of the sea on some shores, accompanied
-by recession of the sea on others, alone suffice to account for great
-changes in the course of ages. These changes include tilting of the
-strata and change of the configuration of the shores. Judging by general
-analogy, one would infer that geological changes are of various
-speeds, some very gradual, others more rapid, just like the work of
-running water, which goes on all the time and yet may accomplish more
-during a single flood than during several ordinary years. There is
-room for both the "catastrophists" and the advocates of slow and
-gradual movement.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">That</span> the presence of comets causes or indicates hot weather is an
-item of ancient belief, and theorists may choose between rejecting or
-explaining it. There is a well-known story of a philosopher, who, desirous
-of proving that his philosophy could, if need be, be turned to material
-profit, bought up some vineyards in view of a prospective comet,
-thus reaping the harvest of a good season. The phrase "comet vintage",
-as applying to wine, is also well known. A recent theory, as
-announced in the papers, attributes the great heat of the summer of
-1911 to the presence of a comet in the solar system, the head of the
-comet being supposed to act like a lens and to concentrate the solar
-power. Whether or not this lens plays any tricks with optics, we are
-not told. As science progresses, more attention is paid to the influence
-of electric and magnetic conditions upon the weather; while recent discoveries
-provide us with an ample machinery of rays and emanations
-to act as go-betweens from celestial bodies to the earth.</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">This is the Dog that worried the Cat</div>
-<div class="i0">That killed the Rat</div>
-<div class="i0">That ate the Malt</div>
-<div class="i0">That lay in the House that Jack built.</div>
-</div>
-</div>
-</div>
-
-<p>So says an ancient poem, and it reminds us of the "balance of nature"
-which people are always upsetting. If we kill the Dog there will
-be too many cats and they will have to supplement their rat-diet with
-birds. If we kill the Cat, the Rat will eat all the Malt; and if we kill
-the Rat, we starve the Cat. So with agriculture; one scarcely knows
-what to kill or what to spare. We are told now that we must avoid
-deep plowing, or we shall kill the Spider which worries the Grub<span class="pagenum"><a name="Page_430" id="Page_430">[Pg 430]</a></span>
-which eats the Crop that Jack sowed. This spider is the aerial spider,
-a small but very numerous creature who&mdash;doesn't fly, but uses a filament
-of web as an aeroplane. A writer in <i>The Technical World Magazine</i>
-has studied their habits. Their webs are seen during the warm
-autumn days floating in countless numbers through the air; but even
-these are but a small fraction of the real number; for what we see are
-merely the ones who have made failures and got their aeroplanes
-caught on something. It is estimated that on cultivated grass-land
-there are enormous numbers of these spiders per square foot.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">As</span> to the "old style" and "new style" calendars, people are often
-in doubt as to the number of days by which these differ from each
-other, and whether to add or subtract the days. If we remember that
-when the new style is adopted anywhere, days are omitted from the
-calendar, and the date thereby set forward, we shall see that the old
-style dates are always behind those of the new style, and we must add
-or subtract as required. The astronomer Clavius, whose work has lent
-immortality to the name of Pope Gregory XIII, put the calendar date
-ten days forward, to make up for the error which had been accumulating
-for centuries. This was in the 16th century. To prevent the calendar
-from getting wrong again, he suppressed the intercalary days
-(Feb. 29) three times in every 400 years, namely, in 1700, 1800, 1900,
-but not in 1600 or 2000, the intercalary days being thus allowed to remain
-in every century year whose first two digits are divisible by 4.
-By the time England made the change it was necessary to put the date
-forward 11 days, as this was in the 18th century, and the year 1700
-had intervened. Those countries which have not yet adopted the
-change were 12 days behind in the 19th century, and are now 13 days
-behind. The correct way to write a date so as to represent it in both
-styles is, for instance, July 31 / Aug. 13, 1911; or July 31 / Aug. 12,
-1831. The calendars, unless the old style is given up, will continue to
-differ by 13 days until March 1st, 2100.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">A writer</span> on heredity says that if a person has not inherited the
-music disposition, he will never become a musician, although he may
-acquire a knowledge of music; and that a person not born with the
-potentiality of the poetical disposition will never be a poet, although
-he may gain a knowledge of prosody. This is a dogmatic statement,
-but it does not amount to much after all; for it can be turned around
-by saying that if a person does not become a musician or a poet, the inference
-<span class="pagenum"><a name="Page_431" id="Page_431">[Pg 431]</a></span>is that he has not inherited the faculties. Thus it is mainly
-a question of words and phrases.</p>
-
-<p>At all events let the aspirant to the Muses put the matter to a practical
-test. Let him strive to become a poet or a musician; and if he
-succeeds, he can say: "See, I must have inherited the power." If he
-fails, why then he can foist the blame upon heredity.</p>
-
-<p>But surely it would be difficult, in many cases of musical genius,
-to trace the effect to heredity. Still harder would it be, reversing the
-process, to predict such hereditament. So the above-quoted theory is
-only tantamount to an acknowledgment of the facts and the provision
-of a plausible formulation of them.</p>
-
-<p>Characteristics come partly from the parental and ancestral soil
-wherein the human seed grows; partly from the mental atmosphere
-of the race and community; partly from one's education; and partly
-from qualities which the Individual himself has brought over from his
-own past. All of these concomitants have to be taken into account in
-considering the question of heredity. Needless to say, nobody should
-permit his efforts and aspirations to be relaxed in consequence of any
-dogma or theory which may tend to cast discouragement thereon.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">To be</span> conscious of one's ignorance is to have taken the first step
-from folly towards wisdom; and doubtless the tremendous overhauling
-that is now taking place in the stock of our ideas should be taken
-as a hopeful sign rather than an omen of woe. Hence the fact that
-chaos, as it seems, reigns in our ideas about the science of agriculture
-may be regarded as the sign that something is about to hatch out.</p>
-
-<p>According to quotations made by <i>The Literary Digest</i>, a university
-professor of agricultural science takes to task the Bureau of Soils
-of the United States Department of Agriculture. These opponents
-take diametrically opposite views with regard to the care of the soil.
-The Bureau is credited, on the strength of quotations from its circulars,
-with maintaining that the soil contains an inexhaustible fund of
-plant food which is continually replaced by natural processes. Its
-opponents declare that this teaching is wrong and disastrous. The
-professor in question claims to have taken the opinions of most of the
-land-grant experiment stations, and maintains that the opinions of
-the Bureau are derided by these and by most other authorities in this
-country and in Europe. The soil needs to be taken care of, or else it
-will become barren. History is quoted in support.</p>
-
-<p>This controversy indicates that our theories are in a state of chaos.<span class="pagenum"><a name="Page_432" id="Page_432">[Pg 432]</a></span>
-The more we learn about agriculture, the more there is to learn; for
-each new discovery opens up a new field. Plants need mineral food;
-they need nitrogen; they need bacteria to help them get the nitrogen.
-The chemist, the physicist, and the biologist all have a say in agriculture.
-Some of the great nations of the past seem to have known a
-good deal about agriculture; and probably there is a good deal of
-their knowledge that has not yet been transmitted or revived.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">The</span> statement that the emu is almost extinct is misleading, says
-an Australian correspondent to a scientific paper. The birds exist
-in large numbers in north and northwest New South Wales and practically
-all over Queensland, and South and Western Australia. And
-he adds that he does not think they will become extinct yet, "because
-they are practically valueless." Can this be an instance of the survival
-of the fittest? The naïve assumption that man destroys that which
-he values can but lead to the scientific inference that the world will
-become stocked with things which man does not value. Hence, whatever
-may be supposed to be the case in nature, the influence of man
-is to promote the survival of the unfit. True, this works out all right
-for nature, but man becomes reduced to a mere destructive agency
-whose influence nature eliminates. Eventually, on this theory, man
-will find himself the denizen of a world stocked with things which
-are to him "practically valueless"; and then, presumably, he will
-leave off destroying, for want of anything to destroy.</p>
-
-<p>Still it must not be forgotten that man, even in such a destructive
-civilization as the present, is a creator. He is potent on the invisible
-planes where thoughts are things; and according to hints given in
-the ancient teachings, mankind is concerned in the processes by which
-the animated forms of nature are evolved.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">With</span> regard to instinct in animals, people are sometimes prone
-to take too extreme views. Experience teaches us that instinct which
-is so reliable in beaten tracks of habit proves a failure in unfamiliar
-circumstances. A bird in a room cannot find the way out, even when
-door and windows are open, but flies back and forth just above the
-level of the openings. But even here we must be cautious; for animals
-can adapt themselves to new circumstances. The timid wild-bird
-learns to feed from the hand. In this respect we notice degrees among
-different animals, some having more plastic minds than others; this
-marks different upward stages in the perfection of the animal monad.</p>
-
-<p><span class="pagenum"><a name="Page_433" id="Page_433">[Pg 433]</a></span></p>
-
-<p>Because instinct, the accumulation of age-long experience, is so
-infallible in ordinary cases, we must not assume that it cannot err.
-On the contrary we often meet with cases of dunderhead stupidity
-and of a blind addiction to custom that savors almost of automatism.
-Thus a correspondent of an English paper writes about a blackbird
-which had been brought up as a nestling in the house. When grown up
-and given her liberty, she insisted on coming back to build, and made
-her nest in a bookshelf. But the family was a failure, because the hen
-had no mate and nature failed to depart from her rule; there were no
-young; fertile eggs had to be procured for her to hatch.</p>
-
-<p>Another story in the same paper tells of a mare which lost her foal
-and was given a calf dressed in the skin of the departed. The giving
-of stuffed calves to cows, while being milked, is a familiar practice.
-In animals we see minds in course of development, capable of considerable
-growth, but within limits. The self-conscious ego, characteristic
-of man, is not there. We must bear in mind that the animal is an
-animal soul (or monad) within a form; that it is the monad which
-undergoes the evolution; and that though an animal does not become
-a man, that which ensouls the animal will in some future cycle of
-evolution enter into the making of man. It is by the gift of the self-conscious
-Mind, which links the Spiritual to the terrestrial, that the
-animal consciousness was made to subserve the purposes of the human
-kingdom.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">While</span> the acknowledged scientific method of inquiry consists in
-logical inferences from observations, it is well known that a very
-limited amount of observation is frequently made to support an unlimited
-amount of inference. The "scientific use of the imagination"
-(Tyndall) is highly recommended, but may o'erleap itself and "give
-to airy nothings a local habitation and a name," unless checked by
-some sedater quality.</p>
-
-<p>We see that a biologist has gone back in imaginative speculation
-beyond "protoplasm" as the origin of life; for, just as the physicists
-have subdivided their atom into electrons, so this theorist has subdivided
-his protoplasm into something still more elementary and primordial,
-which he calls "mycoplasm." The first part of the word
-means "fungus," so now we can speak of our ancestor as the primordial
-fungus; and indeed fungoid traits do seem to survive in some
-people. Science, we are told, knows a whole world of minute corpuscles
-which do not need oxygen for their existence and cannot be killed<span class="pagenum"><a name="Page_434" id="Page_434">[Pg 434]</a></span>
-by boiling water. They do not make the amoeboid movements characteristic
-of protoplasm and are immune to the strongest poisons. This
-kind of creature, therefore, could exist on earth long before protoplasm
-could, as it is so very hardy; and from it, as soon as the crust
-had cooled and oxygen been formed, the protoplasm sprang. Such
-is the theory, but it may be wrong. What we want to know, however,
-is what the mycoplasms sprang from; because either they must have
-sprung from something else, or else they are the great "I Am," eternal
-and uncreate.</p>
-
-<p>It is a curious method, this, which traces the great back to the
-small, thus making the small greater than the great. The man in a
-silk hat proceeded from the man without a silk hat, and he from the
-ape, and the ape from the duck-billed platypus, and so on back to
-Haeckel's "moneron," and back again to this primordial mushroom.</p>
-
-<p>So we may trace the scale of numbers back to prime factors
-and to unity; but between the unit and the zero, infinitude stretches.
-Is not unity, though in one sense the smallest of numbers, in all other
-senses the greatest? From whatever source we derive life, that source
-must be greater than life itself. So let us set up an image of the Mycoplasm
-and worship it. Jehovah himself could not have done more than
-it has done.</p>
-
-<p>Is it not clear that material evolution is but one aspect, and that
-a small one, of the process? Growth and evolution mean nothing if
-not a coming into visibility from invisibility, into actuality from potentiality.
-A seed grows; and, seen from the material point of view, it
-seems to grow from nothing. But all the time the material plant is
-unfolding, something unseen is expanding into it. Evolution is a twofold
-process. A mycoplasm would lie forever wrapped in its complacent
-hardihood in the primordial fiery atmosphere, unless some
-Impulse gave it the word to unfold and turn itself into protoplasm.
-The view of the world as a great machine without any motive power,
-and running by the power of its own motion, may be interesting, but
-it is not convincing.</p>
-
-<p>If ever our globe were in such a primitive condition as that imagined,
-it is equally certain that the life-impulse which it received came
-from somewhere; and all analogy would lead us to surmise that that
-life-impulse came from another globe. But obviously the matter is
-too vast for little theories. The important point is that some theorists,
-in spite of good intentions, appear to have got things wrong way up.</p>
-
-<hr class="full" />
-
-<div class="figcenter" id="f83">
-<img src="images/fig181.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE SURF AT CORONADO, SAN DIEGO, CALIFORNIA<br />
-THIS VIEW SHOWS THE SOUTHERN END OF POINT LOMA<br />
-Photograph by Slocum, San Diego</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f84">
-<img src="images/fig182.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">THE MAMMOTH CAVE, LA JOLLA, SAN DIEGO</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f85">
-<img src="images/fig183.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">SERAEJEVO, CAPITAL OF BOSNIA<br />
-The minarets of the city's mosques are especially elegant</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f86">
-<img src="images/fig184.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">KLAMATH RECLAMATION PROJECT, OREGON-CALIFORNIA<br />
-PART OF TULE LAKE, OREGON, LOOKING TOWARD BLOODY POINT<br />
-Nature frequently puts too much water in some places, and too little in<br />
-others, to suit the purposes of man. Draining a piece of wet land is just the<br />
-opposite of irrigating a piece of dry land. Both processes are called reclamation.<br />
-This picture shows Tule Lake, in Oregon, which required to be drained<br />
-that its fertile bed might be turned into farms.</p>
-</div>
-
-
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_435" id="Page_435">[Pg 435]</a></span></p>
-
-<div class="chapter">
-<h2 class="cen" id="c35">CONFLICT OF THE AGES: by S. F.</h2>
-</div>
-
-
-
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0"><span class="biga">T</span>HE bugle calls! while far and near</div>
-<div class="i6">The gathering hosts are marching by;</div>
-<div class="i0">Their clanging arms, their tread I hear,</div>
-<div class="i6">The sounds which tell the strife is nigh.</div>
-</div><div class="stanza">
-<div class="i0">To arms! to arms! each loyal heart</div>
-<div class="i6">Responsive trembles at the call!</div>
-<div class="i0">Each valorous soul will do his part</div>
-<div class="i6">To win the victory for all.</div>
-</div><div class="stanza">
-<div class="i0">'Tis not for selfish worldly gain,</div>
-<div class="i6">For cross or crescent, king or crown,</div>
-<div class="i0">They marshal on the battle plain</div>
-<div class="i6">To strike the bold usurper down.</div>
-</div><div class="stanza">
-<div class="i0">It is no mortal foe they seek&mdash;</div>
-<div class="i6">No Brother's blood they wish to spill,</div>
-<div class="i0">Nor strong that triumph o'er the weak&mdash;</div>
-<div class="i6">Their good to gain through other's ill.</div>
-</div><div class="stanza">
-<div class="i0">Ah no! the world has never yet</div>
-<div class="i6">Been called to arm for such a fray,</div>
-<div class="i0">Nor e'er such countless hosts have met</div>
-<div class="i6">As those that bear the sword today.</div>
-</div><div class="stanza">
-<div class="i0">'Tis hidden Forces they oppose&mdash;</div>
-<div class="i6">A subtle Power that rules the earth&mdash;</div>
-<div class="i0">While Nature shudders in her throes</div>
-<div class="i6">To bring the Savior, Truth, to birth.</div>
-</div><div class="stanza">
-<div class="i0">And 'tis not only men's weak hands</div>
-<div class="i6">Which bear aloft the spear and lance&mdash;</div>
-<div class="i0">Lo! o'er the plains the Master's bands</div>
-<div class="i6">With swift and noiseless feet advance.</div>
-</div><div class="stanza">
-<div class="i0">The Helpers of mankind are They&mdash;</div>
-<div class="i6">Great Elder Brothers of the Race!</div>
-<div class="i0">At dawning of the grand New Day</div>
-<div class="i6">Each Warrior stands within his place.</div>
-</div><div class="stanza">
-<div class="i0">The Order of the Ages New</div>
-<div class="i6">Has come at last in dawning Light&mdash;</div>
-<div class="i0">Its soldiers neither weak nor few&mdash;</div>
-<div class="i6">And they are armed with God's own might.</div>
-</div><div class="stanza">
-<div class="i0">In vain the hosts of Darkness rise</div>
-<div class="i6">And shriek aloud their battle cry!</div>
-<div class="i0">The dawn of Truth lights all the skies</div>
-<div class="i6">And crime and wrong and fraud shall die.</div>
-</div>
-</div>
-</div>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_436" id="Page_436">[Pg 436]</a></span></p>
-
-<div class="chapter">
-<h2 id="c129">WOMEN WHO HAVE INFLUENCED THE WORLD:<br />
-by the Rev. S. J. Neill</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig53.jpg"  alt="" />
-</div>
-
-
-<p class="drop-capp">AS gravitation existed before Newton made his discovery, so,
-also, has the influence of woman exerted a powerful sway
-among many nations long before the modern movement towards
-woman's emancipation.</p>
-
-<p>That the modern movement is a powerful one cannot be
-denied by anyone who knows what is going on in the world. The wise
-study the action of the winds and waves and use them for beneficent
-purposes. We smile at the picture of the English ruler ordering back
-the tide; and at the Persian ruler who commanded the waters of the
-Bosphorus to be castigated. The woman's emancipation of the present
-day calls for careful study and wise direction on the part of all lovers
-of human welfare. Everything which gives a clearer understanding
-of woman in her own nature, and in her relation to man must be of
-service. What women have done in the past may throw some light
-on what woman may achieve in the future. As "lives of great men
-all remind us, we can make our lives sublime," even so the lives of
-great and noble women are a beacon light and a prophecy.</p>
-
-<p>Though a truism, it must never be forgotten that woman's nature
-and her function in the world differ from man's. Many mistakes have
-been made, and are still made, through forgetting that woman and
-man are two aspects of the One Life in manifestation; therefore they
-are not opposed to each other, but are complementary of each other&mdash;"like
-perfect music unto noble words." Milton has tried to express
-this in the well-known lines:</p>
-
-<div class="poem-container">
-<div class="poem">
-<div class="stanza">
-<div class="i0">For contemplation he and valor formed;</div>
-<div class="i0">For softness she, and sweet attractive grace.</div>
-</div>
-</div>
-</div>
-
-<p>Harmony in nature consists in each part of the whole working
-according to its proper use or function. While this general law may
-seem to preclude the possibility of women being in their proper sphere
-and yet acting as great generals, great statesmen, or great rulers, we
-find that women have again and again become illustrious in these
-respects. In doing so it is possible that the woman parts with some
-of that "softness and sweet attractive grace," of which Milton speaks.
-It is possible that she may "lose the childlike in the larger mind,"
-which Tennyson says the perfect woman should not lose; yet she
-remains a woman essentially while doing work supposed to be appropriate
-to man. Joan of Arc retained her girlish heart to the last, and<span class="pagenum"><a name="Page_437" id="Page_437">[Pg 437]</a></span>
-after she had led the armies of France to victory, wished for nothing
-better than to return to her native village and live in peace. Even
-Queen Elizabeth of England, generally regarded as one of the most
-masculine of her sex, retained to the end some of those qualities which
-distinctly belong to woman. Queen Isabella of Spain, though weighted
-down with domestic sorrows and engrossed with cares of state, was
-moved with deep compassion for the condition of the Indians, and in
-her last moments exacted from her husband a promise for their protection.
-A biographer says that she was possessed of all the "personal
-grace, gentleness, and feminine accomplishments of Mary Stuart, without
-her weakness." Great queen as she was, the name bestowed on
-her by her people, and ratified by history, was: "Isabella of peace
-and good will."</p>
-
-<p>From the dawn of history we find great women in many countries
-of the world. Passing by Biblical women, as too well known to need
-mention, we find in Egypt, according to Meyer in his <i>Oldest Books of
-the World</i>, that "the position of woman both in religion and government
-was very elevated." He says:</p>
-
-<blockquote>
-
-<p>Woman appears to have met with more consideration among the old Egyptians
-than with any other people of Oriental antiquity. It is to the glory of ancient
-Egyptian wisdom, that it has been the first to express the dignity and high
-position of the wife and woman.</p></blockquote>
-
-<p>Near the Great Pyramid a tomb has been opened which gives us
-a few facts concerning the first Queen of Egypt of whom we have
-any knowledge. Her name was Mer-ti-tef-s, which means "the beloved
-of her father." She was also described as "the wife of the
-king whom she loved." Another great ruler of Egypt, about 1516 <span class="smcap">b. c.</span>,
-was Hatshepsut. Dr. Wallis Budge of the British Museum tells us
-that this queen dressed herself as a man. Some of the other great
-queens of Egypt are: Nitocris; Aah-hotep; Mutemva, mother of
-Amen-hotep III; Ti, wife of Amen-hotep, whose tomb was found
-not long ago, and whose remains were found wrapped in sheets of
-gold, with the exquisitely worked crown of gold at her head. These
-two with Nefert-i-tain, are said to have "worked harmoniously together
-for the establishment of ancient truth in Egypt." Besides these
-we have Batria, wife of Rameses III; the well-known Cleopatra; and
-last but not least, Dido of Carthage, whom, had Aeneas married, the
-whole course of history would have been different.</p>
-
-<p>Crossing over to Greece, we may mention Sappho, the sweet singer,<span class="pagenum"><a name="Page_438" id="Page_438">[Pg 438]</a></span>
-who has suffered much misrepresentation, and of whom Professor
-Palgrave says:</p>
-
-<blockquote>
-
-<p>There is no need for me to panegyrise the poetess whom the whole world
-has been long since contented to hold without a parallel.</p></blockquote>
-
-<p>There is also Aspasia, the wife of Pericles. From Greek statuary
-we see how noble woman must have been in Greece.</p>
-
-<p>In Italy we have Cornelia, who has been called "the ideal mother,"
-and Volumnia, mother of Coriolanus; and Portia, wife of Brutus; nor
-must we forget Beatrice, the heroine of <i>The Divina Commedia</i>.</p>
-
-<p>In Japan, in China, and in India, we find many names of great
-women whose influence has endured through the ages. The Taj Mahal
-is sufficient to remind us of what a woman has been in the Moslem
-world. J. S. Mill says that</p>
-
-<blockquote>
-
-<p>if a Hindû principality is strong, vigilantly and energetically governed; if order
-is preserved without oppression, in three cases out of four that principality is
-under the regency of a woman.</p></blockquote>
-
-<p>Coming to Western lands we find the valiant British queen Boadicea.
-In ancient Germany there was Queen Radigünde, who founded
-a school for women. In Sweden Birgitta was famous as a patron
-of learning; her schools numbered eighty, and there still exist six
-schools of her order on the Continent and one in England, the only
-one that can boast of an unbroken existence from pre-Reformation
-times. Ireland too had a Saint Brigit, some of whose wonderful works
-were evidently transferred to her from the Celtic goddess Ceridwen.</p>
-
-<p>Who has not seen the beautiful picture of Queen Louise of Prussia,
-of whom such a great historian as Mommsen speaks so enthusiastically?
-She is said to have been by no means a genius, nor in any way
-abnormal, but she was so beautiful, so winning, so optimistic, and
-combined such dignity and charm, such cheerfulness, faith and fortitude,
-that she gained Silesia for her husband from Napoleon. Then
-we have such great women as Madam Guyon, the mystic; Caroline
-Herschel; Frances Power Cobbe; Florence Nightingale; Queen Olga
-of Greece; Queen Victoria; Madame Curie, and many others whom
-time does not permit to mention. There is no need here to speak of
-H. P. Blavatsky and Katherine Tingley, the heralds of a new age,
-except to say that the world in that new age will render them that
-justice which is so tardily given now.</p>
-
-<p>While the greatness to which women have attained proves to us<span class="pagenum"><a name="Page_439" id="Page_439">[Pg 439]</a></span>
-what woman is capable of doing, yet, in a sense, it may be a little
-depressing, for all cannot be queens or rulers. But true greatness consists
-in doing well what has to be done. Besides, who can say what
-is great and what is small in the Divine Economy? "The hand that
-rocks the cradle rules the world," is an old saying. And for the great
-majority of women the making of the home to be a <i>real home</i> is the
-highest service that can be done to help the world; for the home is the
-foundation of the nation. And as Ruskin says:</p>
-
-<blockquote>
-
-<p>Wherever a true wife comes, this home is always round her. The stars only
-may be over her head, the glow-worm in the night-cold grass may be the only fire
-at her foot, but home is yet wherever she is; and for a noble woman it stretches
-far around her, better than ceiled with cedar or painted with vermilion, shedding
-its quiet light far, for those who else were homeless.</p></blockquote>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c119">THE TURKISH WOMAN: by Grace Knoche</h2>
-</div>
-
-<div>
-<img class="drop-capp" src="images/fig29.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THE Sultan of Turkey recently received a deputation of representative
-Ottoman women and in the course of his
-conference with them pledged them his support in their
-efforts to bring about a reform of certain conditions. Press
-dispatches state that the members of this deputation were
-heavily veiled.</p>
-
-<p>The veil has always been, to the European mind, the point of departure
-for Turkish feministic reform, and the wearing of it by those
-who stand for such reform, when many Turkish women have discarded
-the impenetrable <i>yashmak</i> entirely and a still larger number wear
-only veils of gauze, seems an anomaly. To realize that it is not, one
-must get below current misunderstandings and baseless reports and
-know the high-caste Turkish woman as she really is&mdash;for with her
-Turkish feministic reform begins and by her it is being safeguarded.</p>
-
-<p>Many who are familiar with the diplomatic and social life of our
-European capitals have stated that the high-caste Turkish woman of
-today is <i>as a class</i> more highly educated, and also more feminine, in
-the tenderest and most refined meaning of the term, than any other
-woman in the world. She not only knows the history, geography, and
-literature of her own and foreign nations, but in addition knows two,
-three, and often four languages besides her own&mdash;always French
-and German, usually English, and often Italian or Russian&mdash;languages
-<span class="pagenum"><a name="Page_440" id="Page_440">[Pg 440]</a></span>which she does not speak haltingly but with fluency and perfection,
-for in the wealthier Turkish families of today French, German,
-and English governesses are a recognized institution. She is very
-beautiful, always refined, unobtrusively thoughtful of others, and
-supremely loyal to her ideals of character and duty&mdash;and her ideals
-always center about the home.</p>
-
-<p>Yet her life is virtually an imprisoned one, bounded as it is, day
-and night, year in and year out, by the four walls of the women's
-apartment or <i>harem</i>. She cannot go out unattended in the daytime,
-nor in the evening at all; she may not attend theaters nor even a
-concert; she may not attend social or other gatherings where men
-are present.</p>
-
-<p>This state of things was not so unendurable to the women of the
-preceding generation, for they had not been permitted to embrace
-European ideas through an education on European lines, but to the
-high-caste woman of today, who has been given a glimpse into a larger
-world than her own, and a world very wonderful and alluring, the
-old <i>harem</i> existence is almost intolerable. Yet she must continue in
-it for a time, and here is the wonderful thing&mdash;she does this, in the
-deeper sense, willingly.</p>
-
-<p>Those who know her best tell us that out of the silence and seclusion
-of her life, the Turkish woman has evolved a philosophy of her
-own, and one that is not limited to the orthodox Muslim view of
-woman; those who know life and humanity best know also that this
-could never have come to her past the impenetrable barriers of caste
-and orthodox religious doctrine, had she not attuned her life to some,
-at least, of the higher notes of Life Universal. And it is the teaching
-of Theosophy that this can only be done by those with whom duty
-is the highest ideal&mdash;duty, for ever and ever, <i>duty</i>. In a heroic
-determination to do her whole duty to husband and family, to nation
-and to home, the Turkish woman may well be commended to that
-ultra-modern type who leaves husband and children to their own
-devices while she is away, chasing some will-o'-the-wisp or fad. Of
-this type Turkey is yet as destitute as certain strata of European and
-American life are prolific.</p>
-
-<p>The Turkish woman is wise enough to wait in trust the day of
-her complete emancipation, and she feels it is approaching&mdash;but
-she also knows that to push or hurry it forward would invoke a reaction
-that might ruin her country and defeat her hopes. She knows<span class="pagenum"><a name="Page_441" id="Page_441">[Pg 441]</a></span>
-that methods even approaching those of the modern "suffragette"
-would only blot the golden dawn and put back until a later cycle the
-glorious day. We see now why the members of this deputation wore
-the orthodox veil, or partly why, for no Turkish woman of the educated
-class is unaware that to needlessly offend the conservative
-element is to fetter the Young Turk movement, that evolving drama
-of national life in which woman played so heroic a part. Says a
-current writer:</p>
-
-<blockquote>
-
-<p>Everybody agrees that the most remarkable change in social conditions
-caused by the revolution in Turkey has occurred among the feminine portion
-of the population, and it is conceded that the wives and mothers of the Young
-Turk party had a powerful influence in bringing it about. During the anxious
-months of conspiracy and preparation many high-born Turkish ladies worked with
-courage, enthusiasm and intelligence for the cause of liberty. Some of them acted
-as messengers, carrying concealed about their persons papers which, if discovered,
-would have been their death; others afforded the revolutionary committees opportunities
-for holding their meetings, and furnished those who were in danger means
-of escape. Twelve thousand spies in the employ of Abdul Hamid were unable
-to outwit the women of Turkey in this work, and the leaders of the Young Turk
-party concede that they owe their success largely to the assistance of their wives
-and sisters and mothers.</p></blockquote>
-
-<p>In that intimate blending of heroic self-abnegation and of wisdom
-which characterizes the efforts and the daily life of the typical high-caste
-Turkish woman, the world has offered for its reading a great
-lesson. The Ottoman woman possibly has found her intuition, which
-is the soul's own voice, and her will, which is "the soul at work."
-Pain, misunderstanding, oppression, and heartache, have opened many
-doors in the chambers of her being, and in wrestling with the angel
-of untoward circumstance she has found the inner power that enables
-one to turn the leaden fetters about one's feet into the golden sandals
-of Hermes himself. If this has come about, and those who know
-the Ottoman woman best declare that it has, then we know that it is
-because she has striven to attune her life to that which must be the
-keynote of all lasting feministic reform&mdash;womanliness&mdash;true womanliness,
-with its overtones of tenderness, compassion and aspiration,
-and its deepening undertones of solid attainment, of patriotism,
-of courage, of loyalty to one's ideal, and of faithfulness to duty.</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_442" id="Page_442">[Pg 442]</a></span></p>
-
-<div class="chapter">
-<h2 id="c50">AN ENGLISH LADY'S LETTER: by F. D. Udall (London)</h2>
-</div>
-
-
-
-
-<p class="drop-cap">PEVENSEY CASTLE is one of the most interesting of all the
-ancient and historic castles of old England. It was seized by
-William the Conqueror immediately he landed in the bay close
-by, and he left a garrison to hold it while he pushed on to Hastings
-and subsequently to the country round about the "hoar apple tree"
-mentioned in the Saxon Chronicle, where the decisive engagement
-with Harold and his army took place. This spot, ever since commemorated
-in the name of the village&mdash;Battle&mdash;is some seven miles inland.
-Harold had taken care to leave a garrison, too, at Pevensey,
-while he went north, but according to Freeman, William found the
-place wholly undefended or else with a force totally inadequate to
-resist the Normans. At all events there appears to have been no resistance
-offered to the invaders, on that fateful Michael's Eve. The
-castle and land for miles around eventually became the property of the
-Conqueror's half-brother.</p>
-
-<p>How old the castle is nobody knows. British coins have been
-discovered at Pevensey, and it is thought that the place was an ancient
-British settlement. As to the castle itself, the general opinion is that
-it was built by the Romans, and the many Roman coins found in its
-precincts, chiefly of the Constantine family, give support to the theory.
-In the days of the venerable Bede there was a great forest in these
-parts, the forest of Anderida, roamed by herds of deer and swine.
-Pevensey is first mentioned in historical documents in the year 792,
-when its owner&mdash;generous man!&mdash;gave it away, together with
-Hastings, to the Abbey of St. Denis at Paris. Sir John Pelham was
-appointed Constable of the Castle in the reign of Edward III, and his
-courageous wife held it during a siege in her husband's absence, in the
-following reign, in 1399. This lady gives the old ruins an interest of
-quite another character from their warlike associations by reason of
-a letter she dispatched to her husband during that siege. He was up
-in Yorkshire at the time. The letter has come down through the centuries&mdash;a
-brave, sweet, womanly, wifely relic of those early days in
-"our rough island story." It enjoys the honor of being enshrined in
-Hallam's <i>Literature of Europe</i>, and well it deserves the distinction.
-Here is what the lady wrote while the enemy was at the gate.</p>
-
-<blockquote>
-
-<p><span class="smcap">My dear lord</span>:</p>
-
-<p>I recommend me to your high lordship with heart and body and all my poor
-might, and with all this I thank you as my dear lord, dearest and best beloved
-of all earthly lords, I say for me, and thank you, my dear lord, with all this that
-<span class="pagenum"><a name="Page_443" id="Page_443">[Pg 443]</a></span>I say before of your comfortable letter that ye sent me from Pontefract, that
-come to me on Mary Magdalene day (July 22); for by my troth I was never so
-glad as when I heard by your letter that ye were strong enough with the grace
-of God for to keep you from the malice of your enemies. And, dear lord, if it
-like to your high lordship that as soon as ye might that I might hear of
-your gracious speed; which God Almighty continue and increase. And, my
-dear lord, if it like you for to know of my fare, I am here by laid in manner
-of a siege with the county of Sussex, Surrey, and a great parcel of Kent, so that
-I may nought out, nor none victuals get me but with much hard. Wherefore,
-my dear, if it like you by the advice of your wise counsel for to set remedy of
-the salvation of your castle, and withstand the malice of the shires aforesaid.
-And also that ye be fully informed of their great malice workers in these shires,
-which that haves so despitefully wrought to you, and to your castle, to your men,
-and to your tenants for this country, have yai (sic) wasted for a great while.
-Farewell, my dear lord; the Holy Trinity you keep from your enemies, and
-soon send me good tidings of you.</p>
-
-<p>Written at Pevensey in the Castle on St. Jacob day (St. James, July 25) last
-past,</p>
-
-<p class="r">
-By your own poor,<br />
-J. Pelham.</p>
-<p>
-To my true lord.
-</p></blockquote>
-
-<div class="figcenter" id="f96">
-<img src="images/fig202.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">RUINS OF PEVENSEY CASTLE</p>
-</div>
-
-
-<hr class="full" />
-
-<div class="figcenter" id="f97">
-<img src="images/fig203.jpg" alt=""/>
-<p class="caption center little">IN THE FOREST</p>
-</div>
-
-
-
-<div class="chapter">
-<h2 id="c79">A MAGIC PLACE: A Forest Idyll for Young Folks:<br />
-by M. Ginevra Munson</h2>
-</div>
-
-<div>
-<img class="drop-capp4" src="images/fig204.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">WHO has not felt the inspiring and soothing influence of certain
-quiet spots? as though the jarring and restless forces
-of nature were there rendered impotent and the soul could
-commune freely with the great heart-life of all. The conflicting
-vibrations of human thought are annulled and nature
-speaks in whatever language you choose: in song or verse, art or
-science. How it draws one up to the heights of infinitude to sit in
-solitude, with eye on the expanse of ocean in which is mirrored all the
-gorgeous tints and cloud-forms in the sky at sunset; or on mountain
-heights where no sounds or sights except the blue dome overhead and
-the distant landscape beneath, can distract the mind from the sense
-of the invisible Presence that fills all space; or in the depths of a noble
-forest where the foot of man seldom comes.</p>
-
-<p>It was in such a place as this, surrounded by the elves and fairies
-of the wood, that Helena, in the company of her father and a few other
-artist spirits, pitched their tents for summer work in the stillness of<span class="pagenum"><a name="Page_444" id="Page_444">[Pg 444]</a></span>
-the forest; sculptors, painters, poets, musical composers, and writers
-on various themes, each lived in the quiet and privacy of his own domicile,
-out of sight or hearing of any other.</p>
-
-<p>Helena was the daughter of a poet and inherited that keen sense
-of communion with and understanding of nature's moods and voices,
-but had never before been in such a place as this, having been born
-near a thriving city. She was devoted to her father, and though only
-yet in her early teens, showed such appreciation of her father's work
-that he brought her along with him as a sort of mentor when reading
-his poems over. Then too, her mother was dead, and he felt it his
-duty to keep Helena under his own care as much as possible, as she
-was an only child. Nothing could have made her happier or have been
-better for her than this forest air and odor of fragrant wood, and her
-spirits and health responded to it gratefully. While her father was
-busy she wandered about, making companions of the birds, trees, and
-other forest-life. The inspiration and magic of the place was so great
-that she was seized with the desire to express the joy and budding
-knowledge that stirred within her soul; so without saying anything
-to her father, she would take out tablet and pencil and sit on a fallen
-log near the singing brook that ran close by, and write down the daily
-dialog she heard going on around her. Overhead the trees said to
-the birds: "Are you happy my pretty ones, fluttering and hopping
-from twig to branch, pluming your feathers as I sway and swing you
-about?" "Oh yes, dear trees," twittered the birds, "and we will be
-diligent in destroying the worms that prey on your beautiful leaves,
-while we sing to you our thanks for the lacy bowers and secret hiding-places
-for our nests of young birdlings, who take their first lessons
-in song from the music of the breeze through your branches"; and
-then they poured forth a chorus in greater glee than ever.</p>
-
-<p>Up in a high fork of the great spreading top of an oak was a huge
-nest of dead leaves, from one edge of which peered a pair of bright
-eyes in a furry gray head, over which curled a bushy gray and white
-tail. A chattering voice chimed in with the birds: "Dear trees, I too
-love you, for with your leaves for my nest you provide me a home out
-of reach of all harm, and you feed me with lovely acorns in such abundance
-that I can store up enough for the whole round year; but I'm
-sorry I can return so little back to you, save a grateful heart."</p>
-
-<p>"Oh, thanks, I am safe home," said a bounding cotton-tail rabbit,
-as he shot into the protecting walls of a hollow log. "What would I<span class="pagenum"><a name="Page_445" id="Page_445">[Pg 445]</a></span>
-do if it were not for the deserted trunk of a tree; and even the live
-ones sometimes give me a home in a hole in their bodies, quite low
-enough down for me to jump into, yet too small and deep for intruders
-to poke their noses in very far."</p>
-
-<p>"Yes, yes, I too," chirped a striped ground squirrel, "owe all my
-comforts to the trees, and no one can find my cosy nest of pine needles,
-so fragrant and clean."</p>
-
-<p>An old sly fox ran swiftly by, saying: "O shelter me in your
-depths, dark forest, for I hear the bay of a hound on the scent of my
-track," then he jumped the purling stream to cut off the lead of the
-dog, and sped away.</p>
-
-<p>As Helena glanced down the stream she saw a beaver working
-away on a pile of logs and heard him murmur: "What would I do
-if the trees did not furnish me logs for my dam? Nothing else would
-serve me so well, I am sure, and I only cut down young saplings where
-they are too crowded to thrive. In turn for the favor I will make the
-stream deeper so the water will not dry away in hot weather, but will
-give drink to the tree roots all the year through."</p>
-
-<p>Away in the distance Helena spied the red-brown coat of a deer
-and heard its call to the fawn. Out from a tangled mass of vines and
-low swaying branches bounded the spotted young beauty, and answered
-back: "Here mother-deer, the forest has safely sheltered me,
-and fed me too on sweet young sassafras shoots. May I now take a
-run with you?"</p>
-
-<p>Then Helena gazed in the stream at the fishes, who answered her
-thought: "Yes, we too would perish were it not for the shady pools
-that reflect the lacy network of the trees that draw down the rain from
-heaven to fill the stream and keep the water fresh."</p>
-
-<p>Filled with wonder at these voices of the woods, Helena realized
-that though it seemed so silent it was full of song and happy life, but
-that the love and harmony of these beings made the magic of the place
-and filled it with peace and soul-inspiring influences. While she meditated
-and watched the bees gathering sweets from the fragrant wood-violets
-and wild-plum blossoms, she heard a voice so startlingly loud
-that she jumped with surprise. It said "Who? Who? Who&mdash;&mdash;o?"
-and seemed to come from the very tree tops. While looking up in
-wonder, Helena saw a great, fluffy cream-colored bird with brownish
-bars on its wings and a big round head with two enormous yellow
-eyes, float noiselessly away through the forest. Could that voice have<span class="pagenum"><a name="Page_446" id="Page_446">[Pg 446]</a></span>
-come from the bird? "What did he say 'Who? Who? Who&mdash;&mdash;?'
-It seemed to question me, asking to whom were all these creatures, as
-well as myself, beholden? Why, yes, every voice spoke of love for
-and indebtedness to the trees. They stand here so silently and majestically
-through ages, affording food, shelter, shade, and protection,
-for all these other beings whose very lives depend upon them. The
-dear trees are monarchs over all, yet serve all, standing here with
-their roots fast in the soil and their heads touching the sun-bright
-heavens. To us people too, though we may live in cities and never
-know or think of the forest trees, we could scarcely live without them.
-Our houses, our furniture, and almost everything that is of use or
-convenience to us have some wood about them; and then we enjoy
-the nuts, the fruit, and other kinds of food produced by the trees as
-much as the squirrels and birds, no doubt. Perhaps these trees bring
-down from higher regions other forces that feed our souls also&mdash;Who?
-Who Who&mdash;&mdash;o knows?"</p>
-
-<p>"Yes, now I understand," thought Helena, "why the great Initiates,
-Masters and Saviors of the world, were called '<i>Trees</i>.' Jesus
-was called 'the Tree of Life,' and the Initiates spoken of in the Bible,
-'the Cedars of Lebanon.' They stand and serve and protect."</p>
-
-<p>Then Helena remembered that she had read in her Scandinavian
-Mythology that trees were formed from the hair of the giant Ymir,
-in the creation of the world. "His blood formed the oceans and
-rivers; his bones the mountains; his teeth the rocks and cliffs; and
-his hair, the trees." Also that "the universe springs from beneath
-the branches of the world-tree Yggdrasil, the tree with three roots."</p>
-
-<p>Helena must certainly have been sitting on a branch or root of the
-tree of wisdom when getting into such a deep strain of thought. The
-spirit of the forest had awakened her soul to the realization of the
-fact of Brotherhood in Nature too, the give and take, the unity and
-inseparable life of the denizens of the wood that made it such a magic
-place. She also saw why the tree was made a symbol of universal
-life, for all other life in the world is really somewhat dependable upon
-the trees.</p>
-
-<p>"No wonder," Helena thought, as she walked back to her father's
-bungalow, "no wonder there is such magic in the depth of the forest,
-and that father comes here to get in touch with the <i>soul of things</i>.
-That is why 'tis said that 'Poetry is the true language of the soul.'"</p>
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_447" id="Page_447">[Pg 447]</a></span></p>
-
-<div class="chapter" >
-
-<div class="figcenter" id="c39">
-<img src="images/fig136.jpg" alt=""/>
-<p class="caption center little">The Screen of Time</p>
-</div></div>
-
-
-<h2>CURRENT TOPICS: by Observer</h2>
-
-<div>
-<img class="drop-capp" src="images/fig10.jpg"  alt="" />
-</div>
-
-<p class="drop-capp">THE recent theft of the famous <i>Mona Lisa</i> of Leonardo da
-Vinci from the Louvre, which is such a loss to the artistic
-world, has brought to light the fact that many other valuable
-works of art have been stolen from the Louvre and
-other public museums without any arrests following. One
-thief is reported as having admitted that he lately stole many small
-pieces of sculpture from the Phoenician gallery in the Louvre and sold
-them for trifling sums. He lately returned a statuette to the museum
-in return for a payment, and the authorities admitted that it was actually
-one from their collection. Three years ago there were forty sculptured
-heads in one of the cases; now there are about twenty! There
-seems to be no hope of regaining the <i>Mona Lisa</i> at present, but, just
-as the famous <i>Duchess of Devonshire</i> of Gainsborough was restored
-after many years upon the payment of heavy blackmail, it is possible
-that the robbers will take some favorable opportunity of realizing a
-large sum by the return of Leonardo's masterpiece.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">For</span> the first time since the creation of the French Academy at
-Rome, a woman has been admitted as a student at the Villa Medici.
-Mlle. Lucienne Heuvelmans, the successful winner of the famous
-"Prix de Rome" for sculpture, had to compete against nine other
-contestants, but her remarkable ability compelled the judges to decide
-in her favor and to establish an entirely new precedent. Her subject
-was <i>The Sister of Orestes Guarding her Brother's Sleep</i>.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">The</span> Norwegian Academy of Sciences has just recognized the
-claim of woman to admission to that body for the first time, by admitting
-Miss Kristine Bonnevin of Christiania, a doctor of philosophy
-and an eminent zoologist. She is Conservator of the Zoological laboratory
-of the Christiania University, and has produced several interesting
-scientific works in Norway, Germany, and the United States.</p>
-
-<p><span class="pagenum"><a name="Page_448" id="Page_448">[Pg 448]</a></span></p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">A complete</span> revision of the rules of the road is being made in
-France. Instead of vehicles keeping to the right, as has hitherto been
-the custom, they will now have to travel on the left side of the road.
-This will bring France into line with Great Britain and most other
-European countries, and will be a great advantage for many automobilists
-and cyclists touring in France, for the difficulty of breaking
-through the automatic habit of turning to the left when another vehicle
-approaches is very great to those who have been accustomed to
-keeping on that side. Americans, who obey the rule of keeping to the
-right, will however find the new French regulation irksome. It is
-claimed that the rule of the left is more sensible for many reasons.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">The</span> French people seem very quick to modify old-established customs
-when something they consider better is offered. They lately
-adopted Greenwich Observatory (England) as the place of first meridian
-for time and nautical calculations, as it was shown to be practically
-advantageous; they did not let an exaggerated patriotism stand
-in the way, though it may be questioned whether the change would
-have been made a few years ago, before the <i>entente cordiale</i> between
-France and England had been established, to which the indefatigable
-efforts of King Edward VII so largely contributed.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">Everyone</span> who has read Irving's <i>Alhambra</i> and has felt the charm
-of that delightfully romantic account of the celebrated Moorish palace
-in Granada, will be glad to hear that the Spanish Government is taking
-active measures to remove the débris which has collected during the
-last several centuries and to clear out the watercourses, and otherwise
-prevent the famous masterpiece of Moorish architecture from falling
-to ruin. Many interesting antiquities have been discovered and the
-finds have been removed to the old palace of the Emperor Charles V,
-which is being turned into a museum. Beautiful arabesque decorations
-have been discovered in unexpected places, and a hitherto unknown
-staircase has been laid bare, leading to a large system of underground
-vaults.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">It</span> is difficult to realize that it is only six years ago since the Wrights
-made their first flight of eleven miles in a power-driven aeroplane, and
-now we are reading of attempts to fly across the United States from
-ocean to ocean, and speeds of over a hundred miles an hour for long
-distances are continually being made. The days of racing and sensational
-exhibitions are apparently nearing an end, for a demand is arising
-<span class="pagenum"><a name="Page_449" id="Page_449">[Pg 449]</a></span>for less flimsy aeroplanes which can be used for practical purposes.
-It will certainly be many years before the art of aviation arrives at
-perfection, and before it becomes as safe and practicable to travel by
-air-line as by train or automobile. Nothing but careful and scientific
-experimenting, free from the sensational element, can bring this about.
-The days of the big gas-bag type of flying machine, the dirigible, seem
-to be numbered, for the numerous accidents which have happened to
-these machines, even when directed with the greatest skill and caution,
-have greatly disappointed their supporters. A mere puff of wind,
-which would have presented no terrors to a heavier-than-air machine,
-destroyed the British naval dirigible lately. Its cost&mdash;about $400,000&mdash;would
-have paid for eighty of the best aeroplanes of the heavier-than-air-type.</p>
-
-<p>The lifting power of the air is being utilized in man-carrying kites
-for war-scouting purposes, and they have proved quite practicable.
-They have been adopted by the British navy and are now being tried
-in that of the United States. Large six-sided box-kites are used; the
-total pull of fifteen of these, carrying a man in a boatswain's chair,
-is more than two thousand pounds. At the height of four hundred
-feet observations covering a range of some forty miles can be made.</p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">The</span> celebrated Boston Symphony Orchestra completed its thirtieth
-year of existence and uninterrupted success on Oct. 22. At the
-last Symphony Concert of the Harvard Musical Association in Boston,
-in March, 1881, a Concert Overture was conducted by the composer,
-Georg Henschel, whose brilliant performance attracted the attention
-of Major H. L. Higginson, a music-lover who had for several years
-been maturing a new scheme of symphony concerts, and who was willing
-and able to subsidize it out of his own pocket. He was only waiting
-to find the orchestral conductor in whom he could have sufficient
-confidence. The Harvard Musical Association, then more than twenty
-years old, had been gradually declining in popularity, and he saw that
-there was an opening for a really first-class orchestra in Boston.
-Large audiences were attracted from the very first, and the Boston
-Symphony Orchestra has advanced from success to success. Its twenty-four
-annual performances now fill a very large place in the musical
-life of Boston, and the orchestra has now a double fame and a double
-audience, for it gives ten concerts yearly in New York, where it is
-equally popular. Of the original seventy members four are still playing
-in the orchestra, which at present numbers one hundred and one.</p>
-
-<p><span class="pagenum"><a name="Page_450" id="Page_450">[Pg 450]</a></span></p>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">It</span> is surprising that there is so much misapprehension in Western
-lands about the real character of the Turkish people. During the
-present difficulty with Italy many most exaggerated charges have
-been made against the Turks, which those who know them best deny
-with indignation. A writer in <i>The Boston Transcript</i> has just published
-an article which is unusually fair and which is marked with a
-due appreciation of the weakness of our frenzied manner of life which
-we call civilization. A few quotations will be of interest to all who
-are not prejudiced against the "heathen." Mr. Cobb, the writer, says:</p>
-
-<blockquote>
-
-<p>No people in the world are more likeable than the Turks. They are kindly,
-honest, and generous-hearted.... The English and Americans who live among
-the Turks like them&mdash;come to feel a real affection for them.</p></blockquote>
-
-<p>To the charge that they are cruel, he assents, but he says that the
-reason is that they possess to a marked degree the Oriental indifference
-to physical pain, and that, above all, they are still in the condition
-we were during the later middle ages.</p>
-
-<blockquote>
-
-<p>It is only a few centuries ago that we too held life and suffering in little value....
-We burnt men at the stake in order to save their souls.... Even within
-two or three centuries we could have found in England the prototype of the
-modern Turk&mdash;the cultured English gentleman, the kindly, dignified merchant,
-who could witness with calmness, torture, execution, burning at the stake.</p>
-
-<p>Already there has been a great refining process in the Near East during
-the last half century; and within the lifetime of this generation we shall see the
-East purged of its cruelty and physical roughness.</p></blockquote>
-
-<p>Speaking of the new movement in Turkey towards a better interpretation
-of the Korân, Mr. Cobb says:</p>
-
-<blockquote>
-
-<p>A protestant wave is sweeping over Islâm; quietly and cautiously a translation
-of the Korân into modern Turkish is being prepared. The grip of the clergy
-is waning in proportion as the people are becoming educated.</p>
-
-<p>It must be said in justice to Islâm, that it has never been as fanatical and
-intolerant of heresy as the Christian Church. There has never been any Inquisition
-in Islâm, and persecutions for religious differences have been far rarer than
-in Christianity. The Turks are the broadest and most tolerant of all Mohammedans.</p></blockquote>
-
-<p>While both Turkey and Persia are yet mostly in the middle ages
-as regards education,</p>
-
-<blockquote>
-
-<p>In both countries there are a number of leaders who have received a European
-education and are thoroughly in sympathy with its ideas. Their influence is
-radiating throughout the country and in the end it must pervade the masses.</p></blockquote>
-
-<p><span class="pagenum"><a name="Page_451" id="Page_451">[Pg 451]</a></span></p>
-
-<p>Mr. Cobb speaks in a most significant and welcome manner about
-industrial conditions in Turkey:</p>
-
-<blockquote>
-
-<p>In methods of industry and business the medieval form holds sway....
-Their hours are long, but their labor dignifies instead of degrading them. Now
-and then they stop work, light a cigarette and dream. There is a chance for a
-bit of meditation, a broadening of the vision of life.... Compare all that with
-the feverish activity of our modern industrial system with its soul-racking machines
-and unhumanizing servitude to work.... Poor East! Little does it dream,
-in its silent, meditative happiness, that it will one day have to face the industrial
-system&mdash;the age of machinery and iron. Already this is creeping upon them&mdash;already
-factories are being established, and labor is being chained to the loom....</p></blockquote>
-
-<p>Let us hope it will profit by the bitter experience of the West, and
-keep the good things it has. The Turkish craftsman</p>
-
-<blockquote>
-
-<p>makes a living&mdash;he is happy, he lives near to God.... Will you undertake
-to show him the possibilities of combination, of fierce competition, of ostentatious
-wealth? Will you take away his soul and give him a few millions in return?
-Pray do not! Leave us some distant corner of the earth where we can flee when
-the shadows of industrialism oppress us; when the soullessness of human faces
-arouses our despair.... The East is yet a land where one can seek the eternal
-solitudes of the spirit.... The despotism of the East is over. No more can
-its rulers consign to death at their whim.... Will the East be able to keep its
-characteristic of peace?</p></blockquote>
-
-<p class="c"> * * * * * </p>
-
-<p><span class="smcap">The</span> Irish-language demonstration held in Dublin on September
-17 was impressive and successful; indeed the citizens appear to celebrate
-this annual event as a festival day. A considerable number
-of those taking part wore the ancient national costume. The first
-part of the procession, consisting of branches of the Gaelic League,
-occupied half an hour in passing a given point. Then came various
-schools. Next the National Foresters formed a picturesque element,
-an innovation being the attire of two branches of the lady Foresters,
-who appeared in green velvet cloaks and hoods which imparted a
-very realistic Celtic touch. Numerous labor organizations brought up
-the rear.</p>
-
-<p>At the subsequent mass meeting Dr. Douglas Hyde, the energetic
-President of the Gaelic League, presented resolutions dealing with the
-education question in connexion with the preservation of the Irish
-language and industrial development. He said the National Board
-of Education had informed him that the managers of the schools and
-the parents of the children were colder towards the Irish language
-than the Board itself. "The priests of Ireland are the managers of<span class="pagenum"><a name="Page_452" id="Page_452">[Pg 452]</a></span>
-the schools," he went on to say, "and if it was true that the priests
-are colder than the Board it is a sad state of affairs. I do not believe
-it, but I will leave this question because it does not touch us." He
-concluded by asking the Gaelic League members to have a welcome
-for every person who was an Irishman, and to apply no tests except
-that when members came in they should leave religion and politics
-outside the door.</p>
-
-<p>One cannot but admire the optimism of Dr. Douglas Hyde, and if
-the course he outlined be followed many will soon realize that the
-words unsectarian and non-political, sound a keynote of progress.
-And the Gaelic League is surely for progress! There is an eastern
-book called <i>The Arabian Night's Entertainments</i>. It contains the
-Story of Es-Sindibâd, who had the ill-luck to encounter trying
-adventures, among which was the task of carrying an Old-Man-of-the-Sea
-on his back. Perhaps the parents, the National Board, and
-Dr. Douglas Hyde might think of an Irish version. Meanwhile the
-children suffer most.</p>
-
-<p>Talking of translations, we wonder whether some Gaelic League
-member will think of putting <i>Atlantis</i>, by Ignatius Donnelly, into
-Irish. To be sure, it would give young folk a wider outlook on life,
-but this might not be an insuperable objection.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c23">BOOK REVIEWS: "Les Derniers Barbares: Chine, Tibet, Mongolie,"
-par le Commandant d'Ollone. Pierre Lafitte et Cie., Paris.
-By H. Alexander Fussell</h2>
-</div>
-
-
-
-<p class="drop-cap">IN the preface to this most interesting and readable book of exploration
-Commandant d'Ollone reminds us that within or about the confines of the
-Chinese Empire there still exist "those races which conquered Cyrus, stopped
-Alexander, ravaged the Roman Empire, conquered Asia and half of Europe," that
-they are still the same, "unconquered and untamable." And he asks the question:
-"Will they succumb under the pressure of civilization; or shall we see them, armed
-with our own weapons, with modern artillery, utilizing the railways we have constructed,
-to begin again their terrible incursions?"</p>
-
-<p>The names of these barbarians are familiar enough: Scythians, Huns, Turks,
-Mongols; to these must be added the Lolos, a race, according to some theorists,
-more nearly allied to our own, the Indo-European, than to the so-called Mongolian
-or Yellow race. To study the Lolos and their characteristics was one of the principal
-objects of the expedition d'Ollone.</p>
-
-<p>Inhabiting the high mountainous plateau, about 11,000 square miles in extent,
-on the left bank of the Blue River, to the north of the province of Yunnan,<span class="pagenum"><a name="Page_453" id="Page_453">[Pg 453]</a></span>
-they have maintained their independence at the price of continual war with the
-Chinese. Theirs is "the forbidden land," "the country where the Chinese never
-go"; for the latter, if found in the country of the Lolos, are either massacred
-or reduced to slavery. Nevertheless, they are admitted at certain seasons to
-gather the much coveted "insect-wax," a source of riches to the neighboring
-province of Sseu-Tch'ouan, which is found only in "the Great Cold Mountains"
-of the Lolo country. To do this they must get the protection of some Lolo chief
-and pay an indemnity to each of the frontier clans. The Lolos, on the other
-hand, go freely in times of peace into Chinese territory to buy weapons and
-firearms.</p>
-
-<p>The expedition had some difficulty in finding Lolo chiefs to be their introducers
-or "sponsors"; not only was it impossible to proceed without them, but with
-them they would be treated more as guests than travelers. However, three Lolo
-chiefs were induced to undertake this office. D'Ollone describes them as</p>
-
-<blockquote>
-
-<p>tall, magnificent men, with nothing of the Asiatic. One of them, Ma-Yola,
-having one of the finest heads that could be imagined, not yellow in complexion,
-but tanned like the inhabitants of Southern Europe, straight large eyes, arched
-eyebrows, aquiline nose, well-formed mouth, and an open, frank, martial expression.
-Truly, a European head, with a touch of the Red Indian.</p></blockquote>
-
-<p>The Lolo woman, too, is <i>quasi</i>-European in appearance and attire&mdash;a high
-bodice, a long pleated skirt with flounces, a cloak of fine wool, and turban.
-Describing the wife of Ma-Djédjé, another of their "sponsors" from a different
-clan, d'Ollone says, "of stately and noble beauty, she at once compels attention,
-and all her movements are graceful and dignified."</p>
-
-<p>Among many customs which testify to the high moral development of the
-Lolos is that of dividing property equally among the heirs of both sexes; as an
-unmarried woman, however, cannot inherit, her share is held over till her marriage,
-when it forms her dowry&mdash;and until her marriage her brothers must
-provide for her maintenance. If there is any inequality in the division of property,
-the youngest is favored. The Lolos appear to be Theists, but have no
-temples or religious ceremonies.</p>
-
-<p>Who are the Lolos, and to what race do they belong? Hardy mountaineers,
-good horsemen, fond of war and violent exercise, of proud bearing, noble and
-often beautiful in countenance, they show all the signs of an energetic race well
-fitted to develop. What statues, monuments, or architecture have they to tell
-of their past? None, much to d'Ollone's disappointment. Though their system
-of government reminded him strongly of the feudal system, yet noble and serf
-would sleep together on the ground wrapped in their long cloaks, or in cabins
-without a scrap of furniture. What is the explanation of this anomaly? The
-real home of the Lolos is not the mountainous country where they have maintained
-their independence, but on the other bank of the Blue River, where the
-semi-independent Lolos (and the Miao-Tseu) live under their hereditary chiefs,
-who, however, acknowledge Chinese authority. But even here no traces of their
-ancient civilization are to be found, for the Chinese conquerors destroyed everything
-that reminded them of the Lolo supremacy.</p>
-
-<p>The ethnological problem is thus succinctly stated by Commandant d'Ollone:</p>
-
-<p><span class="pagenum"><a name="Page_454" id="Page_454">[Pg 454]</a></span></p>
-
-<blockquote>
-
-<p>Are there in the midst of China populations which do not belong to the
-Yellow Race? If there are and they have come from elsewhere, we ought to
-find traces of their passage, colonies which they have left on the way, discover
-whence they came and to what original family to assign them. If, however, they
-are indigenous, or at least if they arrived before the beginning of history, then
-the Far East is not the cradle of the Yellow Race; it is this last which has come
-from far and has dispossessed the indigenous races, incorporating many of them
-without doubt, and its homogeneity is a fiction.</p></blockquote>
-
-<p>Here may be quoted a note by Madame Blavatsky in <i>The Secret Doctrine</i>,
-Vol. II, page 280;</p>
-
-<blockquote>
-
-<p>"What would you say to our affirmation that the Chinese&mdash;I speak of the
-inland, the true Chinaman, not of the hybrid mixture between the Fourth and
-Fifth Races now occupying the throne, the aborigines who belong in their unallied
-nationality wholly to the highest and last branch of the Fourth Race&mdash;reached
-their highest civilization when the Fifth had hardly appeared in Asia"
-(<i>Esoteric Buddhism</i>, p. 67). And this handful of the inland Chinese are all of
-a very high stature. Could the most ancient MSS. in the Lolo language (that
-of the aborigines of China) be got at and translated correctly, many a priceless
-piece of evidence would be found. But they are as rare as their language is
-unintelligible. So far one or two European archaeologists only have been able
-to procure such priceless works.</p></blockquote>
-
-<p>This was written in 1888. It may be added that the Lolo nobles preserve
-very carefully their genealogies. To return to the Miao-Tseu. They, says
-d'Ollone,</p>
-
-<blockquote>
-
-<p>are usually considered as having no writing of their own. Taking advantage
-of the fact that one of them, who had a law-suit, asked my help, I begged him
-to put his case in writing. This he did without any difficulty, and assured me
-that since their subjection by the Chinese, the latter having destroyed all the
-books they could discover, the Miao-Tseu had hidden those that remained, and
-had feigned ever since to be ignorant of the art of writing; they possessed,
-however, numerous books containing the annals of their race.</p></blockquote>
-
-<p>We must refer our readers to d'Ollone's book for an interesting account of
-his "hunt for documents."</p>
-
-<p>After studying the Miao-Tseu and the semi-independent Lolos the expedition
-returned to Ma-Tao-Tseu, whence they had set out, where d'Ollone met some
-pimos or learned Lolos who while they can read the sacred books, have no
-priestly functions and must by no means be considered as priests. With one
-of them, who was especially intelligent and well-informed, "my Lolo professor,"
-as he calls him, d'Ollone worked hard for a fortnight, learning the Lolo writing
-and laying the foundations of a Lolo-French dictionary. At the end of that
-time,</p>
-
-<blockquote>
-
-<p>as a recompense for my zeal, my professor presented me with five volumes, treating,
-he said, of religion, geography, history, mathematics, and various sciences.</p></blockquote>
-
-<p>Our sympathy is secured in advance for all brave people who are striving to
-retain their nationality and their own language. The last twenty-five years or so
-has witnessed a great Celtic revival; the Welsh and Irish are both studying their
-ancient literature, speaking their original languages, and publishing books about
-<span class="pagenum"><a name="Page_455" id="Page_455">[Pg 455]</a></span>their traditions which go back to a time when England was joined to the Continent
-and our forefathers could walk dryshod from Wales to Ireland. It is at least
-curious that far away in Central Asia, a Lolo prince, one of the most powerful and
-learned of them all, the nzemo Len, fired by the same national enthusiasm and
-patriotism should have founded a school where eighteen pupils are educated at his
-own expense in Lolo, not in Chinese. He has moreover established a rude printing-press,
-so as to publish books in his own language, to disseminate not only the old
-Lolo learning, but to popularize European science and discoveries, notably railroads,
-telegraphy, and ballooning, about which he has heard.</p>
-
-<div class="figcenter" id="f98">
-<img src="images/fig205.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">COMMANDANT D'OLLONE<br />
-Chief of the recent Mission d'Ollone to the Far East<br />
-and author of <i>Les Derniers Barbares</i></p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f99">
-<img src="images/fig206.jpg" alt=""/>
-<p class="caption center half"><span class="floatrc">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">ARCHAIC COLOSSAL STATUES OF KIANG-K'EU</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f100">
-<img src="images/fig207.jpg" alt=""/>
-<p class="caption center half"><span class="floatre">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">A LOLO WARRIOR</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter">
-<img src="images/fig208.jpg" alt=""/>
-<p class="caption center half"><span class="floatre">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">LOLO MEN<br />
-AND THEIR INSEPARABLE CLOAK</p>
-</div>
-
-<hr class="full" />
-
-<div class="figcenter" id="f101">
-<img src="images/fig209.jpg" alt=""/>
-<p class="caption center half"><span class="floatra">Lomaland Photo. and Engraving Dept.</span></p><br />
-<p class="caption center little">MIAO-TSEU DANCING. BOTH MEN AND WOMEN ARE REPRESENTED<br />
-The musical instruments are of curious form</p>
-</div>
-
-
-
-<p>We have indicated but a small part of the work undertaken by the expedition
-d'Ollone. Many other interesting and hitherto unknown regions in Tibet and
-Mongolia were explored and are described with a wealth of anecdote and adventure
-which makes the book delightful reading even for those who are not attracted
-by the important data it has gathered for the solution of ethnographic and archaeological
-problems. For the sake of the latter we would observe that among the
-results of the expedition are</p>
-
-<blockquote>
-
-<p>forty-six vocabularies of non-Chinese dialects; four dictionaries of native writings
-hitherto unknown or undecipherable; thirty-two Lolo manuscripts; two
-hundred and twenty-five historical inscriptions in Chinese, Sanskrit, Tibetan,
-Mongol, Manchu, Arabic and Lolo; the local histories of forty-two towns, about
-which hardly anything was known before, etc., etc.</p></blockquote>
-
-<p>These documents, illustrated by nearly 2000 photographs, are now being published
-in seven volumes with the collaboration of eminent savants, aided by a
-grant from the French Government.</p>
-
-<p>The success of the expedition was due to the high qualities of the French
-nation, always the pioneers alike in science and in exploration. The difficulties
-to be surmounted only made their task the more attractive. Commandant d'Ollone
-and his confrères, Captains Lepage and de Fleurelle and Sous-lieutenant Boyve,
-have done honor to their country and made scientists the world over their debtors.</p>
-
-<p>In conclusion one may refer in justification of the warning with which this
-review opens, to an earlier work by d'Ollone, published in 1906, <i>La Chine novatrice
-et guerrière</i> (Armand Colin, Paris). It does away, once for all, with the
-old idea of the homogeneity and inertia of the Chinese Empire&mdash;as large, we
-must remember, as Europe, and more densely populated by a hundred different
-races. This Empire, which Europe not so long ago spoke of dividing into
-"spheres of influence," so as better to pursue a policy of commercial and military
-aggression, is wide awake now and intends to be "master in its own household."
-The patriotism that was flouted a few years ago is breaking out today in cries
-for war.</p>
-
-<blockquote>
-
-<p>In the province of the lower Yang-Tse, where, Marco Polo declared disdainfully,
-there was scarcely to be seen a man-at-arms, there are now young men
-training, by gymnastic exercises and drill for the coming struggle.</p>
-
-<p>"Soon," so runs one of their military marching songs, "soon, chiefs will lead
-millions of young men whose battalions will crush Europe and America."</p></blockquote>
-
-<p><span class="pagenum"><a name="Page_456" id="Page_456">[Pg 456]</a></span></p>
-
-<p>"O stupid white-faced Barbarians," is the refrain of the Gymnastic Society
-of Hang-tche'ou, "do not think that the wrongs of the Yellow Race will last
-many years longer!" And d'Ollone avers that all over China the same songs
-are sung.</p>
-
-<p>It seems indeed as if we were approaching one of those great crises of the
-world's history. East and West are getting to know each other, and are measuring
-their strength. May a peaceful solution be found in the higher ideals which
-each proclaims, and the Federation of Nations and the Brotherhood of Man at
-last become a reality!</p>
-
-<p>The work is beautifully printed on calendered paper, and illustrated very
-handsomely with views photographed during the expedition. A few of them
-are reproduced on these pages; they give one an idea of the different peoples.</p>
-
-
-
-<hr class="full" />
-
-<div class="chapter">
-<h2 id="c24">"The Plough and the Cross: a Story of New Ireland," by
-William Patrick O'Ryan. The Aryan Theosophical Press,
-Point Loma, California. By F. J. D.</h2>
-</div>
-
-
-
-<p class="drop-cap">THIS story is surely one of the most arresting and charming which has
-appeared for many years. Reviewers of the first edition were almost
-unanimous in saying that it has to be read and re-read, because of its
-absorbing interest. Filled with beauties of ideation born of Celtic inspiration,
-are many memory-haunting passages. Seldom has there been a book portraying
-with such skill and grace the contemporary mental states of a naturally buoyant
-and imaginative people.</p>
-
-<p>The first chapter is an adumbration, almost an epitome both of the story and
-of the general situation in Ireland along certain lines, mainly in the thought-world.
-For in spite of occasional brief personal or scenic sketches, one lives,
-in these pages, pre-eminently within the very thought-life of a people&mdash;a bold
-departure, and few have been the writers competent to make the attempt.
-Withal, the story is so genial and humorous, that one lives in that world unconscious
-of the magic woven around him. Most stories and dramas depend
-largely for their interest upon plot, incident, and stirring situations. Yet here
-the keenest interest is sustained within realms of mind, aspiration, and the
-higher planes of emotion; with little or no aid from plot or dramatic situation;
-although there are in reality deeply dramatic touches, those which belong to
-soul-drama.</p>
-
-<p>One feels that the writer, while taking life seriously, looks ever to the brighter
-side&mdash;a wonderful achievement for any Thinker living in the Ireland of today.
-Because of this inherent attitude, he succeeds in throwing a strong search-light
-on existing conditions; and again because of it, that light illumines conditions
-prevalent in some other countries equally. The story has thus an almost universal
-character, and is in fact a kind of prose-poem. Some, entire strangers to
-Ireland, declare the characters in the story to be to them much more familiar
-than their most intimate friends. For being typical, they are real.</p>
-
-<p><span class="pagenum"><a name="Page_457" id="Page_457">[Pg 457]</a></span></p>
-
-<p>In one aspect it is the oft-told tale of struggle against conventionality and
-dogmatism; but the remarkable thing is that here these are presented in a
-sympathetic, rather than in an antagonistic light. It is a masterly touch; for
-conventionality, dogmatism, and even intolerance, are ways in which our imperfect
-natures cling fearfully to some halting-place, ere a new step is taken on
-the upward journey.</p>
-
-<p>And so there must always be pioneers, leaders who encourage us to take the
-next step onward. Books such as this are like refreshing waters pouring new
-streams of life on jaded souls, weary of the squirrel-in-cage business of the
-accepted order. The book is full of good-humored raillery, and abounds in
-richly imaginative and poetic flashes. Although practically a recital of actual
-occurrences in Ireland, and therefore occasionally weighted with sad and unavoidably
-stern vicissitudes (less stern than the reality), one discerns plainly
-those undercurrents of aspiration and effort which are pressing upward in many
-places today&mdash;forces which, indeed, attain embodied expression before the
-world, in the Theosophical movement led by Katherine Tingley. And it was
-Katherine Tingley who, recognizing the high merit of this little work, acquired
-the copyright and caused the first edition to appear from the workshops of the
-Aryan Theosophical Press. The author himself, who is unconnected with the
-Universal Brotherhood and Theosophical Society, replying to his critics, and
-after disclaiming the idea that there was any propagandist design in his mind,
-went on to say:</p>
-
-<blockquote>
-
-<p>The truth is that life and character in the Ireland that is waking up are extraordinarily
-rich and interesting if we look a little below the surface.... To
-take such ideas and characters and try to press them into the service of some
-personal theory or propaganda would be a crude and senseless proceeding.
-The point is to illustrate and interpret them, as well as one can, to let them
-speak for themselves.</p></blockquote>
-
-<p>The following extracts, much to the point, are taken from a review which
-appeared in <i>The Gaelic-American</i>, New York.</p>
-
-<blockquote>
-
-<p>Here we see the mysticism of the medieval poet done into prose. Into his
-love romance the author has woven his own peculiar ideas about religion,
-society, theosophy, altruism, and every-day politics. His characters talk these
-things without, however, losing their human and personal traits. That is
-why the story is so interesting.</p>
-
-<p>In some respects <i>The Plough and the Cross</i> is a psychological study. Katherine
-Tingley, the famous Theosophist of Point Loma, condenses the features
-of the novel in the following brief introduction:</p>
-
-<p>"A story of real life in Ireland&mdash;in the deepest sense as well as in the
-usual one&mdash;it elucidates certain heart problems in social and religious life
-with a candor, charm, and fearlessness, and with so tender a restraint and
-sympathy that it can hardly fail to be regarded as a wholly unique contribution
-to modern thought.</p>
-
-<p>"More than one actual initiation into the real meaning and purpose of human
-life is subtly and exquisitely depicted here&mdash;the outcome of those stern yet
-joyful experiences which must come sooner or later to all true hearts that toil
-nobly and unselfishly for the uplift of social and national life...."</p></blockquote>
-
-<hr class="full" />
-
-<p><span class="pagenum"><a name="Page_458" id="Page_458">[Pg 458]</a></span></p>
-
-
-
-
-<h2 class="cen" id="c900">The Universal Brotherhood and Theosophical Society</h2>
-
-
-<p class="c">Founded at New York City in 1875 by H. P. Blavatsky, William Q. Judge and others<br />
-
-Reorganized in 1898 by Katherine Tingley<br />
-
-Central Office, Point Loma, California</p>
-
-<hr class="dbl" />
-
-
-
-<p class="medium">The Headquarters of the Society at Point Loma with the buildings and grounds, are no "Community"
-"Settlement" or "Colony," but are the Central Executive Office of an international organization
-where the business of the same is carried on, and where the teachings of Theosophy are being
-demonstrated. Midway 'twixt East and West, where the rising Sun of Progress and Enlightenment
-shall one day stand at full meridian, the Headquarters of the Society unite the philosophic
-Orient with the practical West.</p>
-
-
-<p class="c medium">MEMBERSHIP</p>
-
-<p class="medium">in the Universal Brotherhood and Theosophical Society may be either "at large" or in a local
-Branch. Adhesion to the principle of Universal Brotherhood is the only pre-requisite to membership.
-The Organization represents no particular creed; it is entirely unsectarian, and includes
-professors of all faiths, only exacting from each member that large toleration of the beliefs of
-others which he desires them to exhibit towards his own.</p>
-
-<p class="medium">Applications for membership in a Branch should be addressed to the local Director; for membership
-"at large" to G. de Purucker, Membership Secretary, International Theosophical Headquarters,
-Point Loma, California.</p>
-
-<hr class="dbl" />
-
-<p class="c more">OBJECTS</p>
-<p>This Brotherhood is a part
-of a great and universal movement
-which has been active in all ages.</p>
-
-<p>This Organization declares that Brotherhood
-is a fact in Nature. Its principal
-purpose is to teach Brotherhood,
-demonstrate that it is a fact in Nature,
-and make it a living power in the life
-of humanity.</p>
-
-<p>Its subsidiary purpose is to study
-ancient and modern religions, science,
-philosophy, and art; to investigate the
-laws of Nature and the divine powers
-in man.</p>
-
-<p>It is a regrettable fact that many
-people use the name of Theosophy and
-of our Organization for self-interest,
-as also that of H. P. Blavatsky, the
-Foundress, and even the Society's motto,
-to attract attention to themselves and
-to gain public support. This they do in
-private and public speech and in publications.
-Without being in any way connected
-with the Universal Brotherhood
-and Theosophical Society, in many cases
-they permit it to be inferred that they
-are, thus misleading the public, and
-honest inquirers are hence led away
-from the original truths of Theosophy.</p>
-
-<p>The Universal Brotherhood and
-Theosophical Society welcomes to membership
-all who truly love their fellow
-men and desire the eradication of the
-evils caused by the barriers of race,
-creed, caste, or color, which have so
-long impeded human progress; to all
-sincere lovers of truth and to all who
-aspire to higher and better things than
-the mere pleasures and interests of a
-worldly life and are prepared to do all
-in their power to make Brotherhood a
-living energy in the life of humanity,
-its various departments offer unlimited
-opportunities.</p>
-
-<p>The whole work of the Organization
-is under the direction of the Leader and
-Official Head, Katherine Tingley, as
-outlined in the Constitution.</p>
-
-<p>Inquirers desiring further information
-about Theosophy or the Theosophical
-Society are invited to write to</p>
-
-<p class="c">
-<span class="smcap large">The Secretary</span><br />
-International Theosophical Headquarters<br />
-Point Loma, California
-</p>
-
-<hr class="full" />
-
-<div class="transnote">
-
-<p class="c">Transcriber's Notes:</p>
-
-<p>Illustrations have been moved out of mid-paragraph.</p>
-
-<p>Variations in spelling and hyphenation are retained.</p>
-
-<p>Punctuation has been retained as published.</p>
-
-<p>Typographical errors that were noticed during transcription have been changed.</p>
-
-<p>In the List of Illustrations, Temple in the Greek Theater, Point Loma,
-   California, P10, has been removed, it does not exist.</p>
-
-<p>In the book list, the unclear superscript in the dutch entry for
-   Pit en Merg, uit sommige Heilige Geschriften has been given the
-   value 'e'.</p>
-
-<p>In the Index, 'Egyptian Art, 26th Dynasty', has been corrected to
-   page 200 from page 20.</p>
-
-
-
-</div>
-
-
-<div style='display:block;margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE THEOSOPHICAL PATH ILLUSTRATED MONTHLY VOLUME 1, JULY-DECEMBER, 1911 ***</div>
-<div style='display:block;margin:1em 0;'>This file should be named 64121-h.htm or 64121-h.zip</div>
-<div style='display:block;margin:1em 0;'>This and all associated files of various formats will be found in https://www.gutenberg.org/6/4/1/2/64121/</div>
-<div style='display:block;margin:1em 0'>
-Updated editions will replace the previous one&mdash;the old editions will
-be renamed.
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