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-} - -.poem { - display: inline-block; - margin-left:10%; - margin-right:10%; - text-align: left; - font-size: 85%; -} -@media handheld {.poem {display: block;}} - -.poem .stanza {margin: 1em 0em 1em 0em;} - -.poem .i0 {display: block; margin-left: 0em; padding-left: 3em; text-indent: -3em;} -.poem .i1 {display: block; margin-left: 18em; padding-left: 3em; text-indent: -3em;} -.poem .i2 {display: block; margin-left: 2em; padding-left: 3em; text-indent: -3em;} -.poem .i3 {display: block; margin-left: 12em; padding-left: 3em; text-indent: -3em;} -.poem .i4 {display: block; margin-left: 9em; padding-left: 3em; text-indent: -3em;} -.poem .i5 {display: block; margin-left: 10em; padding-left: 3em; text-indent: -3em;} -.poem .i6 {display: block; margin-left: 1em; padding-left: 3em; text-indent: -3em;} -.poem .i7 {display: block; margin-left: 2.5em; padding-left: 3em; text-indent: -3em;} -.poem .i8 {display: block; margin-left: 7em; padding-left: 3em; text-indent: -3em;} -.poem .i9 {display: block; margin-left: -1em; padding-left: 3em; text-indent: -3em;} -.poem .i10 {display: block; margin-left: 3.5em; padding-left: 3em; text-indent: -3em;} -.poem .i11 {display: block; margin-left: .5em; padding-left: 3em; text-indent: -3em;} -.poem .i12 {display: block; margin-left: 4em; padding-left: 3em; text-indent: -3em;} -.poem .i13 {display: block; margin-left: 5.5em; padding-left: 3em; text-indent: -3em;} - -@media handheld { - .pagenum {visibility: hidden; display: none;} -} - -/* Transcriber's notes */ -.transnote {background-color: #E6E6FA; - color: black; - font-size:smaller; - padding:0.5em; - margin-bottom:5em; - font-family:sans-serif, serif; } - </style> - </head> -<body> -<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> -<div style='display:block;margin:1em 0'> -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 <a href="https://www.gutenberg.org">www.gutenberg.org</a>. 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. -</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 — 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 — 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"> <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 & 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—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>—<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—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?</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.—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—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—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—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—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.</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—which surely he himself would never -have wished—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—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 <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 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)</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—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 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—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—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—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—</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—</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!—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—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<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—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—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.</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—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—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—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<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—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.</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—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—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<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—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.</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—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?</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—</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—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 -<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—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—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—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—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—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—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.</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—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—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.</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—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—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—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—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—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—</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—trumpets sound—</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—</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—</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—</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">—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—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—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.—<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—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.</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—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—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.</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—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—</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—</div> -<div class="i0">A courage mightier than the sun—</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—</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—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—</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?—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—</div> -<div class="i0">The service to another's need—</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">—<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—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.—<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!—<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">—<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">—<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">—<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—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>—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.</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—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—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—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—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.—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.—<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—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—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—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 -<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—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.</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—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—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—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—at <i>San Diego</i>. A Greek -play is given in the open-air theater on Point Loma, <i>San Diego</i>—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—pages of accounts of her—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—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—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 <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—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—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.</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—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.</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—admitted -by the missionaries themselves, -and published in the Madras <i>Mail</i>—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—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"—if -any—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—as they have already been—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—like -Protestantism—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.—<i>Lucifer</i>, -Vol. iv, pp. 2 & 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—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>—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>—J. Th. Heller, Vestnertorgraben 13, <span class="smcap">Nürnberg</span></p> - -<p><i><b>SWEDEN</b></i>—Universella Broderskapets Förlag, Barnhusgatan, 10, <span class="smcap">Stockholm</span></p> - -<p><i><b>HOLLAND</b></i>—Louis F. Schudel, Hollandia-Drukkerij, <span class="smcap">Baarn</span></p> - -<p><i><b>AUSTRALIA</b></i>—Willans and Williams, 16 Carrington St., Wynyard Sq., -<span class="smcap">Sydney</span>, N. S. W.</p> - -<p><i><b>CUBA</b></i>—H. S. Turner, Apartado 127; or Heredia, Baja, 10, <span class="smcap">Santiago de Cuba</span></p> - -<p><i><b>MEXICO</b></i>—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">$ .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>—<i>Contents</i>: The Relation of Universal Brotherhood to Christianity—No -Man can Serve Two Masters—In this Place is a Greater Thing</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 2</span>—<i>Contents</i>: A Vision of Judgment—The Great Victory—Co-Heirs -with Christ—The "Woes" of the Prophets—Fragment: from -Bhagavad Gîtâ—Jesus the Man</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 3</span>—<i>Contents</i>: Lesson of Israel's History—Man's Divinity and Perfectibility—The -Man Born Blind—The Everlasting Covenant—Burden -of the Lord</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 4</span>—<i>Contents</i>: Reincarnation in the Bible—The Money-Changers in -the Temple—The Mysteries of the Kingdom of Heaven—The Heart -Doctrine—The Temple of God</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 5</span>—<i>Contents</i>: 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</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 6</span>—<i>Contents</i>: Education Through Illusion to Truth—Astronomy in -the Light of Ancient Wisdom—Occultism and Magic—Resurrection</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 7</span>—<i>Contents</i>: Theosophy and Islâm, a word concerning Sufism—Archaeology -in the Light of Theosophy—Man, a Spiritual Builder</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 8</span>—<i>Contents</i>: The Sun of Righteousness—Cant about the Classics</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 9</span>—<i>Contents</i>: Traces of the Wisdom-Religion in Zoroastrianism, -Mithraism, and their modern representative, Parseeism—The Druses of -Mount Lebanon</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 10</span>—<i>Contents</i>: The Religions of China</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 11</span>—(Supplementary Number) <i>Contents</i>: Druidism—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>—<i>Parsifal</i>—<i>The -Prodigal</i>—<i>The Bard</i>—<i>The Light of the Coming Day</i>—<i>'Twixt Priest</i> -<i>and Profligate</i>—<i>The Hour of Despair</i>—<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>—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>—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>—Back Numbers; each</td> - <td class="tdr">.20</td></tr> - -<tr><td class="tdl2"><span class="smcap">Searchlight</span>, 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. <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 Cœur</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—Wer ist ein Theosoph?—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>—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 & 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—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>.—<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> - -<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, Cal." - -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. 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.—<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—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—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.</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>—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.</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—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—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 <i>at far distant parts of the heavens</i> 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 <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—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<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—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 -<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—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—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.—<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—</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—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—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—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.</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—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.</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—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.</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—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—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—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—<span class="pagenum"><a name="Page_110" id="Page_110">[Pg 110]</a></span>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.</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—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—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.</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—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.</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—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—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.</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—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":—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—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>—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—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.</p> - -<p>But there are several indications of their return—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—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—and no one -doubts <i>their</i> continuity with the lower rays down to—and far below—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—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—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—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—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—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 <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—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—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—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.</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—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.</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—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—"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—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—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—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—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—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—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<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—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—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.</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"—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:</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—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—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—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—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. "<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—these amounting to little more than alternative -points of view. Behind the various phenomena classed as "light" -lies their ultra-physical <i>cause</i>—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—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—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—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.</p> - -<p>The cañons are full of surprises. At one place—a winding defile -between bare rocks, just wide enough for <i>one</i> 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: "<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—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"—if -any—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—as they have already been—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—like -Protestantism—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.—<i>Lucifer</i>, -Vol. iv, pp. 2 & 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>—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>—J. Th. Heller, Vestnertorgraben 13, <span class="smcap">Nürnberg</span></p> - -<p><i><b>SWEDEN</b></i>—Universella Broderskapets Förlag, Barnhusgatan, 10, <span class="smcap">Stockholm</span></p> - -<p><i><b>HOLLAND</b></i>—Louis F. Schudel, Hollandia-Drukkerij, <span class="smcap">Baarn</span></p> - -<p><i><b>AUSTRALIA</b></i>—Willans and Williams, 16 Carrington St., Wynyard Sq., -<span class="smcap">Sydney</span>, N. S. W.</p> - -<p><i><b>CUBA</b></i>—H. S. Turner, Apartado 127; or Heredia, Baja, 10, <span class="smcap">Santiago de Cuba</span></p> - -<p><i><b>MEXICO</b></i>—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">$ .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>—<i>Contents</i>: The Relation of Universal Brotherhood to Christianity—No -Man can Serve Two Masters—In this Place is a Greater Thing</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 2</span>—<i>Contents</i>: A Vision of Judgment—The Great Victory—Co-Heirs -with Christ—The "Woes" of the Prophets—Fragment: from -Bhagavad Gîtâ—Jesus the Man</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 3</span>—<i>Contents</i>: Lesson of Israel's History—Man's Divinity and Perfectibility—The -Man Born Blind—The Everlasting Covenant—Burden -of the Lord</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 4</span>—<i>Contents</i>: Reincarnation in the Bible—The Money-Changers in -the Temple—The Mysteries of the Kingdom of Heaven—The Heart -Doctrine—The Temple of God</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 5</span>—<i>Contents</i>: 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</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 6</span>—<i>Contents</i>: Education Through Illusion to Truth—Astronomy in -the Light of Ancient Wisdom—Occultism and Magic—Resurrection</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 7</span>—<i>Contents</i>: Theosophy and Islâm, a word concerning Sufism—Archaeology -in the Light of Theosophy—Man, a Spiritual Builder</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 8</span>—<i>Contents</i>: The Sun of Righteousness—Cant about the Classics</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 9</span>—<i>Contents</i>: Traces of the Wisdom-Religion in Zoroastrianism, -Mithraism, and their modern representative, Parseeism—The Druses of -Mount Lebanon</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 10</span>—<i>Contents</i>: The Religions of China</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 11</span>—(Supplementary Number) <i>Contents</i>: Druidism—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>—<i>Parsifal</i>—<i>The -Prodigal</i>—<i>The Bard</i>—<i>The Light of the Coming Day</i>—<i>'Twixt Priest</i> -<i>and Profligate</i>—<i>The Hour of Despair</i>—<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>—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>—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>—Back Numbers; each</td> - <td class="tdr">.20</td></tr> - -<tr><td class="tdl2"><span class="smcap">Searchlight</span>, 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. <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 Cœur</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—Wer ist ein Theosoph?—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>—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 & 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.—<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—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—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."</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—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—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.</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—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.</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—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—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—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—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—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 <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>—<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—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<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—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—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. <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—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<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—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—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.</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—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?—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—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—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—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.</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—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—not -the truth which shows us how to live <i>but how to live well</i>—who of you has -built an altar for this, or a temple, or has dedicated a statue, or who worships -God for this?—<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—very tiny ones, <i>The Voice of the -Silence</i>, the <i>Bhagavad-Gitâ</i>, <i>Patañjali</i>, 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<span class="pagenum"><a name="Page_191" id="Page_191">[Pg 191]</a></span> -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 -<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—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!</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—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—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!</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—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—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—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—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.</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—(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. (<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 π 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 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."</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.—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—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—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—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 <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—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, <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—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.</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—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 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.</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—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."—<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—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—</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—</div> -<div class="i0">There is nothing at all but Me."—<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—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—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—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—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—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—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—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—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.—</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:"—"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—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"—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<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—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—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—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—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—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.</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>—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—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 <i>his</i> 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.</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 /> -—<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—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.</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—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.</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—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"—if -any—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—as they have already been—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—like -Protestantism—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.—<i>Lucifer</i>, -Vol. iv, pp. 2 & 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>—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>—J. Th. Heller, Vestnertorgraben 13, <span class="smcap">Nürnberg</span></p> - -<p><i><b>SWEDEN</b></i>—Universella Broderskapets Förlag, Barnhusgatan, 10, <span class="smcap">Stockholm</span></p> - -<p><i><b>HOLLAND</b></i>—Louis F. Schudel, Hollandia-Drukkerij, <span class="smcap">Baarn</span></p> - -<p><i><b>AUSTRALIA</b></i>—Willans and Williams, 16 Carrington St., Wynyard Sq., -<span class="smcap">Sydney</span>, N. S. W.</p> - -<p><i><b>CUBA</b></i>—H. S. Turner, Apartado 127; or Heredia, Baja, 10, <span class="smcap">Santiago de Cuba</span></p> - -<p><i><b>MEXICO</b></i>—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">$ .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>—<i>Contents</i>: The Relation of Universal Brotherhood to Christianity—No -Man can Serve Two Masters—In this Place is a Greater Thing</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 2</span>—<i>Contents</i>: A Vision of Judgment—The Great Victory—Co-Heirs -with Christ—The "Woes" of the Prophets—Fragment: from -Bhagavad Gîtâ—Jesus the Man</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 3</span>—<i>Contents</i>: Lesson of Israel's History—Man's Divinity and Perfectibility—The -Man Born Blind—The Everlasting Covenant—Burden -of the Lord</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 4</span>—<i>Contents</i>: Reincarnation in the Bible—The Money-Changers in -the Temple—The Mysteries of the Kingdom of Heaven—The Heart -Doctrine—The Temple of God</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 5</span>—<i>Contents</i>: 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</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 6</span>—<i>Contents</i>: Education Through Illusion to Truth—Astronomy in -the Light of Ancient Wisdom—Occultism and Magic—Resurrection</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 7</span>—<i>Contents</i>: Theosophy and Islâm, a word concerning Sufism—Archaeology -in the Light of Theosophy—Man, a Spiritual Builder</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 8</span>—<i>Contents</i>: The Sun of Righteousness—Cant about the Classics</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 9</span>—<i>Contents</i>: Traces of the Wisdom-Religion in Zoroastrianism, -Mithraism, and their modern representative, Parseeism—The Druses of -Mount Lebanon</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 10</span>—<i>Contents</i>: The Religions of China</td> - <td class="tdr"></td></tr> - -<tr><td class="tdl2"><span class="smcap">Script 11</span>—(Supplementary Number) <i>Contents</i>: Druidism—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>—<i>Parsifal</i>—<i>The -Prodigal</i>—<i>The Bard</i>—<i>The Light of the Coming Day</i>—<i>'Twixt Priest -and Profligate</i>—<i>The Hour of Despair</i>—<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>—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>—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>—Back Numbers; each</td> - <td class="tdr">.20</td></tr> - -<tr><td class="tdl2"><span class="smcap">Searchlight</span>, 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. <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 Cœur</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—Wer ist ein Theosoph?—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>—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 & 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—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.</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—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</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.—<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—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—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—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—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.</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—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—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—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.</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—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—</div> -<div class="i0">Mothers—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—</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—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—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 -<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—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:</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—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:</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—</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—</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—</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>—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—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,<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—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.</p> - -<p>Swinburne, looking at the roadside crucifix ghastly in its deification -of decay and death, criticises <i>that</i>—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 <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—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—of units -or groups—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—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—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—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 <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—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—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—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—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—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.</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—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 <i>mind</i>; otherwise we must suppose -the existence of causeless and purposeless life—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—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.—<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—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—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—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—water-fowl—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>—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—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—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—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 <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—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—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—on the soul—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—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—bards, or poet-seers; lawgivers, or disciplinarians; craftsmen; -and warriors. Another kind of functionary was—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—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:</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—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:</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—even to a date considerably later than the time -when H. P. Blavatsky wrote the daring suggestions in <i>The Secret -Doctrine</i>—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—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—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—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 <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—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—"This is not dead,"—</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—'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—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—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.</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—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.—<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—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—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—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:</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—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—would it last?</p> - -<p>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.</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>"—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 & 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."—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."—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, -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. 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.—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—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—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.</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—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—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—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—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.</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—</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>—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—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—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—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—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. <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"—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—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—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—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.</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—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.</p> - -<p>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 <i>obstacle</i>, 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<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—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 <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 π.</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—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—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—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.</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—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.</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—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—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—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"—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—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.</p> - -<p>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.</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—<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—not <i>very</i> 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.</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—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—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—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—<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—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 <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—for, as said, they are absolutely sensitive to the thought-color -of their owner's mind and feeling—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—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—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—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—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.</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—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.</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—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.</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—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—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>—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—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—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 -<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—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.—<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—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.—<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—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.</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—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—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.</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—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—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—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—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 <i>is</i>. 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:</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—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—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—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—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.</p> - -<p>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 <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—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.</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—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 -<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—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—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<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—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 <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—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—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 <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—their idol, -their divinity, the object of their passionate adoration—they were -right. Venice <i>was</i> building for the future—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—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.</p> - -<p>Even in a short article, with Venice herself a subject for volumes, -libraries, it is impossible to omit the following—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—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.</p> - -<p>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.</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—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, -<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—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—</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—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—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—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—its <i>palazzi</i> 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.</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—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—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 <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—</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—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—and <i>there</i>—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—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—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—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.—<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—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.</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—that we cannot read the glyphs—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—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—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—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.</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—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 & 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>—<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.—<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—<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—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—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—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!</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—</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"—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.</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—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.</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—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.—<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>—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—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—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<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—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.</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.—<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—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 <span class="smcap">Divine Magic</span>.—<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—the reflection of the absolute, causeless, -and unknowable <span class="smcap">All</span>—differs from the mortal clay, the human body.—<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—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—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.</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—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—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.—<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—</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—</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—</div> -<div class="i0">(There's dear, red bloom in the pine-dark dell)—</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—</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—</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—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—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—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—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.</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.—<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—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—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—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.</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—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—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.</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—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—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.—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—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—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"—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—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—</div> -<div class="i6">No Brother's blood they wish to spill,</div> -<div class="i0">Nor strong that triumph o'er the weak—</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—</div> -<div class="i6">A subtle Power that rules the earth—</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—</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—</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—</div> -<div class="i0">Its soldiers neither weak nor few—</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—"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—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—always French -and German, usually English, and often Italian or Russian—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—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—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—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—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—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.</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—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.</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—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 <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——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——?' -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?"</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—about $400,000—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—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—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—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....</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—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—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—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—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" -(<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—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—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—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—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—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.</p> - -<p>"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...."</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—the old editions will -be renamed. -</div> - -<div style='display:block;margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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