Buck, Jirah D - Modern World Movements

Modern >-^, World
r-i ^"^'
'
.,.
Movements
DEWEY BUCK
JIRAH
Modern World Movements
.n
'\
\
Ap
TO
L.
B.
THE MOST LOYAL AND HELPFUL OF COMRADES IX THE OLD T. S. AND IX THE GREAT SCHOOL.
If
storms and changing weather I might give shelter to a soul distrei^sed; If to a weary and discouraged brother Give assurance of peace and joy and re:^t; If for all his tears and sad repining I might change to cheerfulness, his soul Show him each cloud with silver lining, "Blest Isles" with gates ajar his goal
amid
life's
I should be blest
I should
beyond
all
earthly treasure;
tell
be more grateful than words can The joy of giving alone can measure Our deepest gratitude, where All is well.
Modern World AoVEnENTS

TlIEOSOPHY AND THE ScHOOL OF NATURAL SciENCE
''The Venerable
Bkotherhood of
India''
By JIRAH
M.D.,
DEWEY BUCK
ETC.
F.T.S., F.G.S.,
A STUDE?rr OF BOTH SCHOOLS

.AUTHOR OF "mystic MASONRY*'
,
"gENIUS OF FREFMASONH Jf",
"constructive psychology'', "a study of man",
"the lost WORD found",
ETC., ETC.
FIRST EDITION
Indo -American Book Co.

Chicago
1913
TO
L.
B.
THE MOST LOYAL AND HELPFUL OF COMRADES IX THE OLD T. S. AND IN THE GREAT SCHOOL.
storms and changing weather I might give shelter to a soul distressed; If to a weary and discouraged brother Give assurance of peîce and joy and rest; If for all his tears and sad repining I might change to cheerfulness, his soul Show him each cloud with silver lining, "Blest Isles" with gates ajar his goal I should be blest beyond all eîrtlily treasure; I should be more grateful than words can tell
If
life's
amid
The j'/V of giving alone can measure Our deejx'.st gratitude, "where All is
well.
Modern World
MoVE/nENTS
Theosophy and the School of Natural Science The Venerable Brotherhood of India"
By JIRAH
M.D.,
DEWEY BUCK
ETC.
F.T.S., F.G.S.,
A STUDENT OF BOTH SCHOOLS
AUTHOR OF "mystic MASONRY", "gENIUS OF FREEMASONRY", "constructive psychology", "a study of man", "the lost word found", etc., etc.
FIRST EDITION
Indo -American Book Co.

Chicago
1913
Copyright 1913, by
Indo-A.merican Book Co.
Published
91
Chapter Chapter
I.
II.
CONTENTS IntroductionBy TK. General Outline and purpose.
Theosophy not a
Philalethian
revival of Buddhism nor copied from Neoplatonism, Ethics or Altruism.
Chapter III. Behmen's Theosophy aimed to interpret the Christian Scriptures: H. P. Blavatsky applied the Vedanta in her interpretations: The Book of Dzan: The Esoteric Section: Attack upon H. P. B. and Theosophy in N. Y. daily: The Behmen Literature, Andreas Freher: Gicklet, Memoirs, translated by Okley, 1780: Henry Ccrnelius Agrippa on the Nature of Spirits, Trithemius: Angels of the Hours and Days: Lives of the Adepts: Astrologers, Adepts, Magicians, etc: A pretender to Wisdom at Rochester, N. Y.: The Ethics of it all.
Behmen in the Seventeenth Century: Scandinavian Mythology and Folklore: Goethe and the Faust Legend: Jung-Stilling: Dr. Kerner and the Seeress of Prevorst: Von Reichenbach's "Sick Sensitives": Balzac and his novels: The Kalevala and Longfellow's Hiawatha: J. Ralston Skinner and his work on Kaballa and Pyramid: Persecution of Behmen by a Priest: Behmen's Concepts and Vocabulary: James Pierpont Greaves: Pestalozzi and Alexander Campbell: Louis Claude de St. Martin of France: Judge Pillars of Tiflin, Ohio: Schopenhauer
Chapter
IV.
Theosophy and
Chapter V. Every Great World-Movement centers around one leading individual like the Crusades around Peter the Hermit or the Reformation around Martin Luther. So Theosophy and Madame Blavatsky: Behmen interpreted Theosophy from the Christian Scriptures: Blavatsky from the Vedanta. The first three years in New York: The first Cremation: I sis Unveiled: Blavatsky 's familiarity with Freemasonry: The "Martin Luther of India": Founding of "The Theosophist" and "Psychic Notes": Letter from H. P. B. at Bombay: "Objects" of the T. S.: The "Es." Section: Letter from Bhawami Shankar at Adyar: and from Chacravarti: His address at the Congress of Religions at Chicago, "Uniting the East and the West."
of T. S. in America The "Amerimeetings: The "Occult World", first T. S. Monthly published in America: The "Path" began publication a year later: The T. S. at the "Congress of Religions" at the "World's Fair" at Chicago: In London H. P. B. completed her
:
Chapter VI,
^Reorganization
first
can Board of Control ";

CONTENTSContinued
"Secret Doctrine", and began the publication of the magazine
H. P. B. died in London, May 8th, 1S91. Beginning of trouble between Mrs. Besant and Ivlr. Judge, which finally split the society, arose from one little sentence oi four words'. Theosophy as a World Movement began to decline, though the East and the West had "Clasped Hands": The T. S. has done immense good in India: Freemasonry and Roman Catholicism Contrasted: Symbol of Seven-Seven-pointed stars (see frontispiece) "Behold the truth before you" (quoted from a Master).
Lucifer:
Chapter
(Reprint.)
VII.
VIII.
The
Nature
of
and
Aims
of
Theosophy.
Chapter
The Work
Annie Besant.
II.
PART
Chapter
I.
Great School of Natural Science: How the Destructive Principle operates: Common sense and no mystery: H. P. B. never failed in the Spirit of the Work: Her Writings will be better appreciated as time goes on: The Woman Question as another great World Movement: Florence Huntley and the Harmonics of Evolution: She derived none of her knowledge from Theosophy: "There is no Death": The Constructive Principle in Nature, the upward trend of Evolution: Complete change in T. S. A. organization: How do you know Truth: The Universal Duality: H. P. B. and W. Q. Judge welcomed truth from any source: The Theosophical Movement wider than the T. S.: My first hearing of TK in the "Great Psychological Crime": Our first interview: Why certain individuals evolve faster than others: Masters in all ages: The Law and the Constructive Principle, the same for Neophyte and Master: Degrees depend upon Personal Effort: H. P. B.'s declaration regarding "numbers of the Mystic Brotherhoods": Great Libraries Concealed To-day: The old Literature and modern Science: Ancient Hindoo Literature and modern English: The East and
the
old Hindoo Philosophy: The upward trend of Civilization: Nature provides the Racial impulse, the Individual must do the rest by Personal Effort: A little knowledge exploited in every age to catch the ignorant and unwary: Masters in every age who "go about doing good": How the multitude regard them: How the School of Natural Science regards all these: The Ancient and the Modern Civilization: The School of Natural Science is separate and distinct from the Masters revealed by H. P. B., they constitute a different section, though working on similar lines: The Harmonic Series outhncs the philosophy of the Great School: Masters of this school in the West do not wear turbans and speak Hindustan, and are not workers of miracles, nor do they exhibit psychological phenomena: Death does not change the essential Individual: The "Language of Impulse" and the "Language of Svmbolism": The Zodiac and certain Masters: Ancient Libraries
The Ideals of H. P. B. identical with tnose of the
West Contrasted. Chapter II. The
: :
CONTENTSContinued
unknown except to Initiates; if discovered they would be destroyed by fanatics as of old: H. P. B. was possessed of unusual psychic powers, and till her twenty-fifth year a medium; she never
still
exist
claimed to be a Master:
a failure":
No
not allow my latest incarnation to be difference between the Spirit of The Work with
"Do
H.
P. B.
and TK.
CONCLUSION
Chapter
III.
Theosophy and the Great School cover similar
ground, but in a different way: Methods have always differed, and will continue to differ: Alchemy, Sorcery, Geomancy, Necromancy, The Magic, and Occultism deal with Psychic Phenomena: Great School deals with Natural Law and Spiritual Demonstration H. P. B. dealt with these phenomena, but revealed the Ethical Principle involved, and pointed out the Right-Hand Path: Music as illustrating development by practice: Music introduced into asylums for the insane: Morals, Ethics, Altruism the Crux in all higher evolution: The intelligent and open-minded Freemason is nearer to these great truths than others if he uses his opportunity: The Masters of Ancient Wisdom marshalled in some of the higher degrees, and their teachings shown: The Spiritual Temple often referred to The meaning of Life and the secret of Death revealed Masonry epitomizes the Wisdom of all the Ages: Nothing Miraculous or Supernatural anywhere The Great School has surveyed and charted all this ground, and offered it as a freehold to all who will become real Citizens and not mere Speculators.
: :
Chapter
in America:
IV. Brief
Brief
Summary of Theosophy and the T. S. Summary of the "Great School of Natural
Science", or, the "Venerable Brotherhood of India".

INTRODUCTION By TK
be published in Life and Action under the above title, of which the following is the Buck, first in regular order, is being prepared by Dr. their author, at the special solicitation and request of the
The
Series of articles to
Editor-in-Chief of this magazine. There can be no doubt as to their interest
and value
to the general pubhc; but we may, perhaps, be forgiven which impelled us to if the special and particular motive so busy solicit so important and so difficult a work from
a man was and is somewhat less altruistic than the interest and good of the entire public. To be entirely frank with our readers, our own personal
registration m.otive might, perhaps, fail entirely to secure under the head of ' 'Altruistic " at all. But, in any event following the readers of Lije and Action are entitled to the
explanation:
I.
first
yond
the volumes of the Harmonic Series were pubHshed, their authors, and those above and bethem to whom they have ever held themselves
When
under the impression that the subjectpersonal matter therein covered would be of direct and of the T. S. interest (if not of special value) to members
responsible, were
and to students
the literature of that liberal and world. progressive movement throughout this western
of
10
2
MODERN WORLD MOVEMENTS
With that thought in mind, we prepared a thoughtful and, we believed a most courteous letter, telling briefly, but very clearly and frankly, the motives which
prompted the publication of such a
at that timC;
series of text-works
and why we believed they would appeal to

miany
S.,
Theosophists in particular, m.ore directly than to

others.
3.
We
a-S
sent our letter to the leaders of the T.

all
as
well
to the local secretaries of
the subordinate
branches of the Society throughout the U. S. But, for some reason we have never fully understood or appreciated, not a single response came back to us. Since then the report has come to us, through 4. channels that have appeared to be reliable, that some of
the Leaders of the T. S. or, more accurately, the Leaders of some of the various branches, or sects of that Society
v/hich (unfortunately, as
the original
we beHeve) have grown out of movement established by H. P. Blavatsky
and Col. Olcott, condemned us as ^' Black Magicians^\ and the entire School of Natural Science as a School of the Black Art; and charged all good and lawful members of
i
the T. S. to beware of us, etc. We accepted the situation without protest, feeling 5. sure that timic and the desire for Truth would rectify the
error,
simply worked on in silence, "w'ithout further in any manner whatsoever obtruding ourselves or our Work upon the attention of the members
sooner or
later.
We
of that society.
But from that time to the present there has come to us, from unbiased students of Theosophy in search of Truth, a steady and ever-increasing demand for information concerning the T. S. and the G. S. and the relation they sustain to each other, if any, and concerning the ^'Masters" back of the two movements; and there followed
6.
an almost endless chain of subsidiary questions growing out of the main subject. We have done our best to answer these demands, and in such manner as to do justice to all parties and interests concerned. But to handle a subject of such wide, deep
and m.any-sided
impossible.
significance
by personal
letters,
has been
Furthermore, those of us who are charged with the responsibilities of the Movement known as the ''Great School'', or the "School of Natural Science'', might naturally be deemed prejudiced witnesses, and therefore unqualified to speak concerning the T. S. at all. And yet, the demand for definite information has
time we find that the services of a special stenographer, working continuously, could not keep up with the demands by letter. Something thereIt is not fair to the thousands of fore, miust be done.
grown
steadily, until at this
earnest inquirers to pigeon-hole their letters of inquiry without reply. Neither does it seem right to permit
those
who have been misinf omied to go on laboring under
and spreading them still more widely, without doing something to set in motion the counter
false impressions,
influence of
TRUTH.
man
who
have given the subject the most thoughtful conAs a result, we have come to realize that sideration.
Dr. Buck
to
is literally
We
the only
living today
is
in
position to give the facts to the
pubhc in such manner as
comm.and attention and

concerned.
respectful consideration
by
all parties
one of the oldest living members of the T. S., was personally acquainted and intimately associated with
He
is
the founders of the Theosophical Society (as his articles will show, as he proceeds); was ever prominent in its councils, and active in its service; and today is the owner
12
of the

most unique and valuable Psychological Library
if
in
America,
not in the World.
He
is,
therefore, in position to speak
point of an inner
Member
of the T. S.
from the viewand his words will
command
But he
the respectful consideration of every student

is
of the subject.
an active and Accredited Student and Member of the School of Natural Science^ and has been so for the last ten years. He knows personally those of us
also
who
are charged with the responsibility of the
Movement
in this western world;
and he has made a profound and and

also
searching study of the subject from the viewpoint of the

literature of the Great School,
from that of a
Student who has been under for about ten years.
definite, personal instruction
and for the Great School, as well as for the T. S. and his words will command respectful consideration and confidence
is,
He
therefore, in position likewise to speak of
among all who follow him through this series of articles. With this explanation, and introduction, we feel that we have opened the way for one of the most valuable
educational contributions to the literature of the History
of
Modern World Alovements, ever published.

and with the utmost
satisfaction;
We
com-
mend
these articles to the readers of Life and Action un-
reservedly,
and at the
sam.e time
we desire to convey to the author an expression
of our personal gratitude
and appreciation. May his pen be guided by the strong right hand of Fellowship, and his brain inspired by the noblest impulse
of the
human
Soul, the impulse of 'Morality

'
and
Service'
And may the consciousness of a

his just reward.
noble
Work
well
done be
add the Faith, the Friendship, the Fellowship and abiding Love of His Brother and Comrade, TK.
these let us
To
PART
CHAPTER
GENERAL OUTLINE AND PURPOSE

"In 1837," to quote Grant Allen, "the science of man, and the sciences that cluster around the personality of man, had scarcely yet begun to be dreamt of." Various concepts and theories that have colored and so largely determined human progress during the last half-a-century, like that of orderly evolution under natural law, and the conservation of matter and the correlation of force, are foreshadowed in far earlier concepts without exciting general interest; or they may have become involved and lost in mysticism or metaphysical categories, so that it seems far easier to re-discover and re-formulate them than to disentangle them from ancient
cults
and
philosophies.
A larger number of these concepts and problems is now

in evidence than, perhaps, in
any
single period of past
history;
first,
in keeping with the general idea
and im-
portance given
entiation^^
'.,
by
science to the principle of '^Dijferis
and second, because there
no recognized
authority that
can dogmatically taboo or pre-empt them,
as did the old theology,
and so make them *' dangerous^'. Great religious movements, like the Protestant Reformation, may be on the surface and excite universal interest; but in this and all such instances a still deeper
motive may be involved, or lie at the foundation. In the case of Luther it was the economic problem, the threatened impoverishment of the whole of Northern Europe, through the gold carried away to Rome to pay

14
for
*

'Indulgences",
that
enlisted
the interest of tne
Barons
and so gave backing and support to his "Theses'\
But even beneath this economic problem there lay, still deeper, an undertow of Mysticism and Oriental Philosophy. Luther's first course of lectures was delivered on the ^'Philosophy of Aristotle^'. Moreover, he had been a
student of the philosophy of Trithemius, abbot of St. Jacob at Wiirzburg.
His comrade, Tauler, was decidedly a mystic, and often his emotional discourse left him in a state of complete
catalepsy.
Tauler,
of
The "Theologia Germanica^^ is attributed to 'Friends and the Society designated by the title
'
God'^
is
readily
identified
with the teachings of
Trithemius.
Browning's '^ Paracelsus^' found inspiration in the same source; and again, the teaching of Trithemius was derived from ancient India and the Vedanta, dealing not alone with Yoga (''Skill in the performance of actions"), but with Cycles, Yugas, Manvantaras, Kalpas, etc. Thus it is in all time, throughout human progress, that great upheavals, such as War, and likewise Religion, or Economics, may constitute the tidal wave, while an under-
tow of deeper purpose and
significance
may be
gathering
force for another social epidemic.
Nor does the

this
progress of science offer any exception to
ebb and flow of human thought. Jacob Behman "the Teutonic Theosopher" colored the philosophy of Germany, France and England for three hundred years. This is the source from which the "Martinists" of today Behman was bom 67 years before Sir Isaac are fed. Newton, and it is claimed that Nc\vton attended the meetings of the Philadelphian Society with the Rev, William Law and Jane Lead the earliest ''Medium".
It is further
claimed that
Newton
received
many hints

Principles^\
15
toward his *'Principia'\ from Jacob Behman's "Three
human mind to apprehend and utilize the deeper problems of human life, to understand the spiiit
The effort
of the
in relation to matter,
and the things
of sense
and
time,
is
world-wide and world-old.
True, mysticism, folklore and dogmatic Theology have usually been in the ascendant,
or have prohibited progress entirely.
The science of today has proposed

careful experiment
for itself the task of

all
and demonstration along
these
then exclusion, nihilism, or contemptuous denial, without proof. It stands to reason that, in the strict scientific sense, a thing cannot be demonstrated unless true. It is equally apparent that science has not yet arrived at the end of its journey, and that many things may be true which science has not yet demonstrated. A trick, or a falsehood, may be a matter of scientific demonstration and even beyond demonstration; in any case, the explanation or discernment of the underlying law is still another thing. This cursory glance at broad general principles and brief historical data may serve as a background to the subject specifically in mind. The question has been asked over and over, again and ''What again, until it has become an insistent demand: relation do Theosophy, the Thersophical Movement, and the present Theosophical Society (or Societies), bear to the 'School of Natural Science", as set forth in "The Great Work'' and the "Harmonic Series''? I have been asked this question numberless times, verbally, as well as by letter; and, though I have referred to this question more than once in "Life and Action", no such brief answer can meet the case, nor be at all adequate, for reasons it is my purpose to show in this work.
hnes;
failing in this,
and

16

j
Often these questions have been addressed to the Editor of Life and Action who has necessarily faced the
same
difficulty
and some others.
The
difficulty,
how-
from any unwillingness to answer, nor desire to conceal. It is simply one of those questions which cannot be answered *'out of the box", nor ''off-hand". No such answer can possibly cover the
ever, in either case, does not arise
subject, for the reason that
it is
old, so large,
and
in-
volves so
religion,
many
points of history, philosophy, mysticism,
and
so-called ''occultism",
and
is
so differently
apprehended and interpreted by different interpreters, 'Leaders" and 'Official Heads", as to make it impossible for any brief or superficial answer to be of any real value. For these, and other reasons, I have been impelled and at last specially requested by the author of The Great Work'\ to answer the question in my own way, and along with it as many others related to, or growing out of it, as may be possible under the circumstances. I have consented to try, and have pledged him, and now pledge my readers, to do my best, and to that end to divest my mind of whatever bias or prejudice it may have acquired although I am not aware of any such handicap at this
'
'
'
'
time.
While I shall draw data and illustrations from other and older sources for the present thesis, as occasion requires, or shall seem helpful, I shall regard the whole sub-
"Theosophy" as the work inaugurated, instituted and represented by H. P. Blavatsky, in the Society founded by her and Col. Olcott in New York, in 1875.
ject of
be able to judge, as we go along, to what extent my personal relations to and. familiarity with this movement have enabled me to apprehend and appreciate its scope, purpose and achievements. In setting forth these things, I desire to say at the
The
reader
may
Jacob Behman

outset,
*
17
and to impress the
fact as
we
proceed, that
my
'beliej^'
in Theosophy, as well as
confidence in
Madame
high regard for and Blavatsky, has never changed nor
my
even wavered, since the day I joined the ranks of the T. S., dowTi to the day of the death of its founder, in London, May 8th, 1891 nor have I since changed my estimate of her nor my high regard for her and her noble life and work. Whethei* the reader accepts my judgment and interpretations or not, he mxay be assured that I am writing in no vSpirit of criticism or hostility, but with the strongest appreciation of and loyalty toward H. P. Blavatsky. My ideal is ''Principles rather than Men", unless the two are in perfect accord; and from that point it is the Life alone that can exemplify the Doctrine. It is, therefore, my purpose to show what Theosophy isy what H. P. B. meant and undertook to do under that name before instituting any comparisons between that
;
and the
School of Natural Science. Intimate as were my associations

quarter-of-a-century,
Vv'ith
the T.
S. for
more than a
and
setting
down
these
personal relations and personal recollections in order to make clear my thesis let me say, from the depth of my
consciousness, that neither personal pride, ambition for

office,
desire for place, nor
hope of material reward of any
kind has ever had any conscious place in my work. My one ambition, hope and ideal, then as now, I verily believe was to help, and to serve in a Great Cause. I have no purely personal interest in any such work that is not worth the sinking of self, nor big enough to render grateful beyond words anyone permitted to serve
in
its
ranks,
if I
know myself; and
think
do.
Something of what follows will necessarily be tinged with the spirit of personal biography. How far its record
18

be
justified
may
under the
thesis,
the reader alone must
judge.
Let me say also, in this connection, that my relations as a Student of the Harmonic Series, to their noble authors, as beloved Comrades and Friends, inspired by the desire to serve and help, seem to me consistent also with the same ideals and journey toward the South, and to the East, in search of Light for more than forty years. Without these aims and ideals life, to me, would be, indeed, a farce, a failure, an incomprehensible mystery,
or
tragedy.
of the Sphinx of Life can be solved only
The Riddle
self-knowledge;
by
and back of this are always the aims, the ideals, the purposes and the conscious achievement that alone make life worth the living, to every individual. The open mind, divested of all prejudice, free from both credulity and incredulity, in search of Truth for human
Service, alone
can give us the point of view that
'discerns
that which is". And this is the very Genius of Natural Science; first, Demonstration; second. Realization; third.
Service
and these three are ONE.

it
He who has once personally discovered this Genius will

thereafter recognize
under every garb, name, language, disguise or symbol, and need never be deceived. It is like the ''Language of Impulse", that goes deeper than words, and needs no interpreter. It is consonance, concord, the 'Singing Silence", the *'Song without Words", the ''Diapason of Nature", the "Peace that passeth understanding", the "Love that encompasseth all", the "Light that never shone on land nor sea", Light, Love,
'
Realization.
would neither presume nor dare to write of Theosophy, nor of the School oj Natural Science, in any other spirit than this, for the simple reason that this alone is the spirit
I

in
19
misconceptions and false interpretations to the contrary, notwithstanding. Not only this; for if they exist at all, these false concepexist^ all
which they
tions can only injure permanently those
The 'Terfect
are eternal
It is the
Ashlar'', the 'êwel in
who hold them. the Lotus"these

'
and unchanging.
''Mark of the Master", the 'Sacred Word", the ''Royal Secret". No man can tarnish it. He may,
however, lead the ignorant astray and, in the end, destroy himself. This is the Good Law, and it is cquall}^ Fate, or
Destiny.
After this preliminary outline, I shall begin with a quotation from H. P. Blavatsky's ^^Key to Theosophy^\
published only a short time before her death.
It is
taken
from page
quirer".
i6, first edition,
and
in answer to the
"En-
After showing in the preceding chapter
how
exoteric
from Theosophy, as to the existence of Deity, or of any self-conscious life after death both of which the Northern Buddhists deny, the Enquirer says
differs
Buddhism
^'Enq.
Your
doctrines, then, are not a revival of
Buddhism, nor are they entirely copied from the NcoPlatonic Theosophy"? "Theo. They are not. But to these questions I cannot give 3'ou a better answer than by quoting from a paper read on "Theosophy" by Dr. J. D. Buck, F. T. S., before the last Theosophical Convention, at Chicago, America
(April, 1889).
No living Thcosophist has better expressed

real essence of
and understood the

*
'
Theosophy than our
honored friend. Dr. Buck: 'The Theosophical Society was organized for the purpose of promulgating the Theosophical doctrines, and for the promotion of the Theosophic life. The present Theosophical Society is not the first of its kind. I have a

20

entitled:
volume
'Theosopliical
Transactions
title:
of
th<f
Philadclphian Society', published in London in
1697;
and another with the following

Theosophy, or the Science of
'Introduction to
Mystery of Christ; that is, of Deity, Nature, and Creature, embracing the philosophy of all the working powders of life, magical and spiritual, and forming a practical guide to the subhm.est purity, sanctity, and evangelical perfection; also to the attainment of divine vision, and the holy angelic arts, potencies, and other prerogatives of the regeneration' PubHshed in London in 1855. The following is the deditlic
cation of this volumxc:
'To the students of Universities, Colleges, and Schools of Christendom: To Professors of Metaphysical, To micn Mechanical, and Natural Science in all its forms
**
:
and women
fundamental orthodox faith: To Deists, Arians, Unitarians, Swedenborgians, and other defective and ungrounded creeds,
of
Education generally,
of
rationalists
and sceptics of every kind:
To just-minded,
and
oriental
and enlightened
Mohammedans,
Jews,
but especially to the gospel miinister and missionary, whether to the barbaric or intellectual peoples, this introduction to Theosophy, or the science of the ground and mystery of all things, is most
Patriarch-religionists;
humbly and
affectionately dedicated'.
"'In the following year (1856) another volm-ne was isvsued, royal octavo, of 600 pages, diam.ond type, of Theosophical Miscellanies'. Of the last-named work 500
copies only were issued, for gratuitous distribution
Libraries
to
and
Universities.
These
earlier
movements, of
which there were many, originated within the Church, with persons of great piety and earnestness, and of unblemished character; and all of these writings were in
orthodox form, using the Christian expressions, and, like
21
the writings of the eminent Chui'chman, William Law,
would only be distinguished by the ordinary reader for These were one and their great earnestness and piety. all but attempts to derive and explain the deeper meanings and original import of the Christian Scriptures, and to illustrate and unfold the Thcosophic life. 'These works were soon forgotten, and are now generally unknown. They sought to reform the clergy and revive genuine piety, and were never welcomxcd. That one word. Heresy, was sufficient to bury them in the limbo of all such Utopias. At the time of the Rcfonnation John Reuchlin made a similar attempt with the same result, though he was the intimate and trusted friend of Luther. Orthodoxy never desired to be informed and enlightened. These reformers were infomied, as was Paul by Festus, that too much learning had made them mad, and that it would be dangerous to go further. Passing by the verbiage, which was partly a matter of habit and education with these writers, and partly due to religious restraint through secular power, and coming to the core of the matter, these writings were Theosophical in the strictest sense, and pertain solely to mean's knowledge of his own nature and the higher life of the sovil. The present Theosophical movement has sometimes been declared to be an attempt to convert Christendom to Buddhism, which means simply that the word Heresy has lost its terrors and relinquished its power. Individuals in every age have more or less clearly apprehended the Theosophical doctrines and v/rought them into the fabric of their lives. These doctrines belong exclusively to no religion, and arc confined to no society or time. They axe the birthright of every human soul. Such a thing as orthodoxy must be wrought out by each individual, according to his nature and his needs, and according to his various experience.
*
'
22

may
explain
This
osophy to
creed and
its ritual,
* *
why those who have imagined Thebe a new religion have hunted in vain for its
Its creed is
its ritual.
Loyalty to Truth, and
*To honor every truth by use'. 'How little this principle of Universal Brotherhood is understood by the masses of mankind, how seldom its transcendent importance is recognized, may be seen in
the diversity of opinion and fictitious interpret a cions regarding the Theosophical Society. This Society was
organized on this one principle, the essential Brotherhood of Man, as herein briefly outlined and imperfectly set
forth.
has been assailed as Buddhistic and antiChristian, as though it could be both these together, when both Buddliism and Christianity, as set forth by their inspired founders, make brotherhood the one essential of doctrine and of life. Theosophy has been also regarded as sometliing new under the sun, or at best as old mysticism masquerading under a new name. While it is true that many Societies founded upon, and vmited to support,
It
the principles of altruism, or essential brotherhood, have borne various names; it is also true that many have also
been called Theosophic, and with principles and aims as the present society bearing that name. With these societies, one and all, the essential doctrine has been the same, and all else has been incidental, though this does not
obviate the fact that
incidentals
many
persons are attracted to the

"
who
overlook or ignore the essentials.'
*'No better or more explicit answer by a man who is one of our most esteemed and earnest Theosophists could be given to your questions". Which system do you prefer or follow, in that ''Enq.
case, besides Buddliistic ethics"?

'
'
Theo
None, and all.
We hold to no religion, as to no
we cuU
the good
philosophy in particular;
we
find in

TAODERN WORLD MOVEMENTS
each.
23
But
here, again, it
other ancient S3^stems,

oteric
must be stated that, like all Theosophy is divided into Ex-
and
Esoteric Scctions^\
From
A
a.
the *'Key to Theosophy", page 53. true Theosophist ought *'to deal justly and walk
humbly".
'Enq.
What do you mean by

Simply
this:
this"?
self
has to forget itself for the many selves. Let me answer you in the words of a ti-ue Philalethian, an F. T. S., who has beautifully expressed it in the Theosophist: 'What every man needs first is to find himself, and then take an honest inventory of his subjective possessions, and, bad or bankrupt as it may be, it is not beyond redemption if we set about it in earnest \ But how many do? All are willing to work for their o\\ra development and progress; very few for those of others. To quote the same wTiter again: *'Men have been deceived and deluded long enough; they must break their idols, put away their shame, and go to work for themselves nay, there is one little word too miuch or too many; for, he who works for himself had
Theo.
The one
him work, himself, for For every flower of love and charity he others, for all. plants in his neighbor's garden, a loathsome weed will disappear from his own, and so this garden of the gods Humanity shah blossom as a rose. In all Bibles, all
better not
all;
work at
rather let
rcHgions, this
is
plainly set forth, but designing
men have
at
first
misinterpreted
and
finally em.asculated, material-
ized, besotted
them. It docs not require a new revelation. Let every man be a revelation unto himself. Let once man's immortal spirit take possession of the temple of his body, drive out the money-changers and every unclean thing, and his own divine humanity will redeem
24
him, for
MODERN WORLD
when he
is
/vlOVEMENTS
know
thus at one with himself he will

I confess."
the 'Builder of the Temple' ". This is pure Altruism, 'Ênq.

''Theo.
It
is.
And
if
it,
only one Fellow of the T.
S.
out of ten would practice

indeed".
ours would be a body of elect
PART
CHAPTER
THEOSOPHY FROM
II
1700
TO
1875
In a subject of this character, going back so far in time (over 300 years); covering such a wide range of
presentation; so differently apprehended
and interpreted
is
by
different writers
and expounders,
it
exceedingly
about.
past
difficult
to avoid confusion or to bring out any clear con-
ception
and exact statement as to what

professed
it is all
Even among
Theosophists during the
Theosophy has been more or less in evidence here in America and elsewhere about the world, this confusion has by no means been absent. It is furthermore true, that while H. P. Blavatsky, the founder of tlxis cult in America, from which it spread over most civilized countries of the world, used the na7ne ''Theosophy", was aware of, and hospitable towards, many earlier movements under this name, she nevertheless followed a quite different line of illustration and philosophy from any of her predecessors who wrote or taught under the same name.
thirty-five years, since
All other movem.ents under this

of
name
since the days
Jacob Behmen (1600 A. D.) aimed to interpret the
the Christ and the deeper spiritual or mystical m-eaning of the Christian Scriptures, which the average
spirit of
apt to designate as 'useless mysWe cannot blame him ticism" or "sheer nonsense".
scientist of
today
'
is
26
MODERN WORLD yMOYEMENTS

it
for this for the simple reason that

lines of presentation
followed neither the
known
to exact science nor that of a
synthetic
For the reader or student of today, it is hopelessly involved in mysticism, however pure and sincere in motive and devotion to Truth. At
philosoph}^
its best,
we may
designate
it
of Christ
and the Bible
with
a Spiritual interpretation
direct application to the
final
regeneration,
illumination
and
perfection of
Man
as a ''Child of
God," and
finally,
a Brother and Co-
Worker with
Christ.
Apparently familiar with all this and hospitable toward it, H. P. Blavatsky drew her doctrines, interpretations and inspirations largely from the far East.
In place of the Christian Scriptures and the Christ, she drew her ideals from the Vedanta and the Philosophy
and Masters
Old India. If we call the Theosophy of the West, Esoteric Christianity, hers might with equal propriety be called Esoteric Buddliism, and was so named and outlined, at least, by Mr. Sinnett early in the new work in India, though H. P. B. declared, ''We hold to no religion, as to no philosophy in particular we cull the good we find in each.
of
'
'
Blavatsky often pointed out in her writings analogies and agrcem_cnts between the teachings of Jesus and
those of Buddha.
But while showing famiUarity with an exceedingly wide range of literatures and philosophies in every age and among nearly every people known to history, and
often acting seemingly as the mouthpiece of Masters, even back of all this, in her "Secret Doctrine", first published in
London
in
1888, she gives voluminous quo-
tations, annotations
and explanations from an old book,
"Cosmic Evolution"; "vSevcn Stanzas translated with commentaries from the Secret Book of Dzan".

The
27
''Esoteric Section" of the Theosophical Society,
the charter which I hold with the signature of H. P. Blavatsky, ''Head of the Section," is designated as "The
Dzan
Esoteric Section of the Theosophical Society",
the charter dated London, March 21st, 1890. It ought to be apparent to any intelligent reader that the liabiHty of confusion in the use of the term ''Theosophy",
have above referred, is not only likely, but, except to the most careful student, almost inevitable. If we are to avoid this confusion we must make a very clear distinction between Theosophy per se, and the Theosophical Society; or between a genuine Theosophist and any or all Theosophical Movements, writers,
to which
I
teachers, etc., etc.
have never found any of these distinctions made in a single instance by those who have assailed and denounced H. P. Blavatsky or the T. S. Had these writers realized to what an extent they were exposing and often monurncnting their own ignorance, folly and conceit, they might possibly have remained silent. To give a single illustration: About a dozen years ago a prominent New York Daily ptiblished a two-column article by a very prominent Spiritualist, denouncing Blavatsky as a fraud and vilifying the whole movement and all connected v.'ith it. A reporter wished to interview me regarding this article and I declined, saying it would take four columns to point out and prove the falsehoods in the previous article. When he persisted, however, I asked him to point out a single statement he regarded as more important than the rest. He replied: "Take this statement: 'The very name Theosophy was invented by Blavatsky to further her deception, and, before her time, was never heard of ". "How much time," I inquired, "are you willing to devote to that one
I
30

He
often dealt with
prctations of the world of Spirit.
*'the Doctrine of Signatures", as did
Swedenborg with
the *'Law of Correspondences". Thus, in place of the dogmatic theological interpretations of the churchman, as to doctrines
and
beliefs re-
garding Religion and the Scripture,

signs,
Bchmen gave
the
symbols and interpretations from the
spiritual
plane regarding
man and
Nature.
Moreover, Astrology and Alchemy were in the air, all through the Middle Ages, and their language and jargon were as familiar to all as is the popular slang to the people
Behmen's writings are full of this verbiage and symbolism. The 'Zodiac " and the 'Elixir " the 'Three Principles" and the "Magnum Opus^\ are seldom lost
of today.
'
' '
sight of.
I
have
alread}^ referred to the waitings
Trithemius,
abbot of
St.
and influence of Jacob at Wiirzburg, from
whom
Paracelsus derived his knowledge.
Henry Cor-
and his writings belong to the samxC epoch, are derived from the same source, and are expressed in the same jargon and sym.bolism. Many of the plates and illustrations in vogue at this tim.e (the i6th century), viewed in the exact and scientific spirit of the present, seem little less than symholisvi run 771 ad. Here before me is a little quarto volume, translated into Englivsh by Robert Turner, and printed in London in
nelius Agrippa
1654 under the following title: 'Henry Cornelius Agrippa. His Fourth [Book of Occult Philosophy; of Geomancy, Magical Elements of Peter de Albano; Astronomical
'
Geomancy; The Nature of Spirits; Arbatel of Magic". Not only every day of the year, but every hour of the day, has its 'AngeV\ These again are grouped into 'Septenaries", thus running pari passu with the "49 Fires" (Seven times seven) of the old Hindoo Philosophy.
'
'

It is
^
31
and modern science, outrival those of the mad-house of today. When a writer had entered into this field and had been once inoculated by the virus of Magic Astrology, Geomancy, and Occultism, he could seemingly 'go on forever" ringing the changes. And yet, strange as it may seem, a vein
^
thus that the vagaries and fantasies of ^Magic'^ Ôccultism''' of the Middle Ages, before the dawn of
^
'
of scientific
symboHsm runs beneath

cf books
all.
In the
list
^^
Lives of the Adepts ^\ already referred to,
is
of
7 5 1 titles
on
this subject,
running from the
14th to the 17 th Centuries
be found the source and an abundance of facts from which our present sciences of Chemistry and Astronomy have sprung, he will regard all these seeming vagaries with interest, rather than with contempt. Ignorance, Superstition and Folklore have equally constituted the background and 'childhood" of all present
if
*
But
the reader will bear in mind that here
may
Religions, so-called.
It is the
alembic of Science that
has separated the gold from the dross and the slag of all the past, that today discerns Law and Order throughout
and a Rational Order in Universal Nature^ as a Guiding Light in the Soul of Man. Familiar with all these things beyond any other writer
the- Universe,
in the last half -century,
order out of
clear,
all this
H. P. Blavatsky tried to bring confusion, and to deduce and make
at least a ''working hypothesis" for the building of

of
character, for the relief of suffering,
and upward evolution

withstanding.
and for the onward man; the smug conceit and
flippant criticisms of her detractors to the contrary, not-
The
history of the past, apprehended
by
intelligence,
and the workings of the human mJnd,and contemptuous nihilism can no n:ore constitute a guiding
reveals the laws
32

fear.
Light for future progress than can ignorance, superstition
and
True, the forms in which these things have been so often

cast are practically useless, in the rush of utilities and
exact science of today

plete that ignores
aside.
It is like the
yet no science of
man can be comcasts
them or contemptuously
;
them
study of disease of Pathology, Contagion, and Epidemics; or the negative side of anthroSo far as the test of real knowledge is concerned, pology. the Constructive Principle in Nature, and the Destructive, run side by side; and exact knowledge as to how achievement may be assured involves equally exact knowledge Nor is this admonition far-fetched by of what to avoid. any means at the present time. (See 'The Great Psychological Crime".) The middle ages were not more full of ''Soothsayers", 'Astrologers", 'Adepts ", 'Magicians" and the like, than is the present age with "Mediums", "Healers", "Leaders" " and 'Official Heads " who, for a ' 'sufficient consideration can be induced to t^ke your money, "Give 3ôu a Mantram", "lead you into the Silence", and land you on the stool of repentance or in the mad-house, and then dodge the law by shifting, with another nam de plume, to another They are shorter-lived now than formerly, on acparish. count of the newspapers and prying reporters; but the psychological exploitation of today is equally popular and successful with the fakirisms of all the past, and the people
*
'
'
'
'
just beg these fakirs to take their
money.
sense
Nor
will the
victims listen to plain
common
and the simple
truth involving Self-Control and Personal Responsibility,
and so learn how to avoid snares and pitfalls. Occultism "at so much per lesson" is " so much more interesting".
Each and
all of
these fakir-highways or b3^ways inlife
volves principles and facts in the psychical
of
man;
Natus Norimbergae
DIONYSIUS ANDREAS FREHER

11 Sept. 1649.
Denattts
According to the Divinely Reintegrated Understanding of

And, By His Writings, Tutor of
THEOSOPHER AND THEOLOGIST

JACOB BOH ME
Theologian,
PRINCE-PHILOSOPHER,
London, 24 Nov. 1728.
The Great English Sage,
Dialectician and
WILLIAM LAW,
In His Crowning Theosophical Studies And His Immortal Demonstrationa of Gospel Truth.
33
otherwise they could not be exploited day after day and
age after age. Were there no deep tioiths involved, a single exposure might end them. Perhaps the oldest and most inclusive term for these psychic phenomena, is "Magic'\ used indiscriminately
for
good or evil; yet segregated as ^^White^^ and Black ^\ These (as to phenomena and powers) are closely allied, and often seemingly indistinguishable. The time has at last arrived when science will recognize the facts and make the line of cleavage clear and unmistakable. Dealing as they do with actual phenomena and demonstrable facts in the psychical nature of man, they can never be altogether suppressed or avoided. More than half the patients in our Insane As^dums today involve just these psychic powers and phenomena; and the number of these continually increases, while our cure 'alienists ", familiar with the phenomena, fail to because ignorant of real causes and principles involved. If the foregoing rem.arks seem to the reader a digression, he should remember that between meditation and mysticism; magnetism, hypnotism and occultism; no very clear distinction is generally drawn beyond the selection of na^nes. Theosophy, from the days of Neoplatonists like lamblichus and Behmen, down to the present day, have always dealt with and more or less involved
'
'
these latent or active psychical powers.
As already shown, the ignorance that scouts and denies, and the ignorance that 'believes" and is exploited, are equally far removed from exact science, or a knowledge
*
of the truth.
It
is
this ignorance that indiscriminately

best, or a noble purpose
condemns the wisest and
and an unselfish life, like that of H. P. Blavatsky, or Behmen, Freher, or William Law, and practically joins hands with
34
the charlatan in keeping the people in ignorance of their own nature and the highest good.
Unless these principles and the distinct line of cleavage are clearly distinguished and kept constantly in mind the
present thesis would be aimless and useless.
Not
other-
wise can a real Master of the 'Good

*
Law "
(and the Right-
hand Path) be
recognized
when he comes.
and
of every
Precisely here lies the Tragedy of Jesus,

real teacher of Ilhiminati since
kill
time began.
They who
the Teacher, and they
who
exploit the Charlatan, are
Their Altar Fires are Ignorance, Superstition and Fear; never Light, Knowledge and Love. The background of these has generally been the dominant or
indistinguishable.
prevailing Religion of the day.

real
In nearly every case the
Teacher has had to pay tribute to these or die; his Great Work defeated in either case, and mankind left
still
in ignorance.
Nor
is this
''Ancient History".
It is
as patent today as
two thousand years ago.
The mail of one of these Teachers for six months, letters by the hundreds, were a day late, and showed unmistakable signs of having been opened or tampered with; and yet, Uncle Sam is supposed to give a square deal to-
day!
because *'we don't believe it". Secrecy and cunning can accomplish today what the dungeon and the stake did a century ago. The discovery of
Protest
is
nil,
the truth
still.
is difficult,
and to disseminate
is,
it, is
dangerous
always unselfish. He works ^'without the hope of fee or reward^'. Not only by their Works but equally by their motive we may ''know
The
real
Teacher
like Jesus,
them". I remember, thirty years ago (while visiting some friends at Rochester, N. Y.,) being told of a 'most wonderful teacher" forming "classes", and that I ''ought to see
*

him'\ which
35
and we fell into conversation 'wisdom '^ and the I gradually steered toward his he finally things he taught. Coming closer and closer, 'These things of which you inquire I teach only said: 'In how many lessons and on what in my classes". terms"? I inquired. *'In classes of twenty, fifty, or a
One day he
called,
'
hundred," he replied, ''at ten dollars for each student". "And do you discuss these things in no other way"? I "Then", inquired. "No," he replied, "in no other way". and allow me to say that I replied, rising, 'excuse me, sir, nothing that you know, or think you know and teach, I bid you good aftercould interest m.e in the slightest
'
!
noon"
If,
again, the reader inquires,
'
'What has
all this
to do
Blawith Theosophy, with Behmen, WilHam Law and all. vatsky "? I reply, 'It has everything to do with them It is the alembic in It defines the fines of cleavage: which the metal is tried: It is the criterion by which of alone we can judge". ''It is, then, just a question
'
money", you say? No indeed, but of quality, motive, vanity, aims, and ideals. Selfishness, greed, ambition, egotismthese belong to the "left-hand path" that leads toward the frozen North; while Love, Generosity, Unselfishness
and human Kindness lead to the South, where

Work'' that alone determines
bloom forever the Beatitudes.

It is the ''Spirit of the
both values and
results.
But
for obscurity or sophisti-
milcation at this point, in the ''parting oj the ways'\ the lennium would have dawned long ago. These things have been explained a thousand times, and yet disredisgarded, and again obscured. Each must measure, ciiminate and decide for himself, and abide the results. "Natural All of these tests will, in turn, be applied to
Science", the ''Great
School and the "Great Work'\ and
36

my
brother, as individuals;
equally to you and to me,

for
we
are dealing with actual values,

^
and not
'fluctuating
quotations" of the psychological
'Board of Trade".
'
and right use, that is alone our passport toward the South, and like the 'Sun of Righteousness", "the beauty and glory of the day", beginning the work and giving proper instruction, leading us at last toward "the East of Time" whence cometh
It is this power of discrimination
Light.
presuming to sit in judgment and 'lay down the law", but trying to make foundation principles so clear that every intelligent and conscientious reader may be able to discriminate, weigh, measure, and judge for himself. The soul of man is indeed a ^^ Secret Vault'* and its treasures belong only to those who can understand, seize, and use them.
I
'
am not
PART
CHAPTER
III
Theosophy and Behmen in the Seventeenth Century

If
is
an exact account
of the Folklore of earlier people
and the ever written, tracing descent and analogies to anothspread of legends from one people or civiHzation but prove, as do anatomy er, it will not only fill volumes,
of the
and philology, the truth

of
saying "God has made

extent, the spreading
of
one blood
all
the people of the earth".

tracing,
We
are
now
to
some
of the roots of a
'Tree
for the healing
the
Na-
tions" and
same
this
very widely, though by the springing from the sam.e germ, and nourished Nor am I dealing with or vital stream.
these
roots scatter
sap,
Tree êr 5^, but with a group of glimpses revealed ''Seers", and to certain men, or ^'Mystics", or down naturally grouping under one name, coming
and analoto the present tim.e. Without these relations apprehensions must be nargies, in outlines at least, our All these row, superficial and practically worthless. World Movements have had to progress in the face of this
ignorance general ignorance of any wider view, and this hostility and has generally assumed the attitude of
designated
gerous".
all
enlightment as Heresy, and mxade "danFolklore are very are just now pur-
The Scandinavian Mythology and rich in illustrations along the lines we

suing.
38

Aside from this legendary
lore,
unusual phenomena and pathological cases may be noted at every step. Generally regarded by the ignorant peasant, or average citizen, with superstitious fear, or dreaded as 'the anger of the gods", there have, nevertheless, been some in
'
every age
who have
studied
and investigated them
in
the critical spirit of science. It has often been wondered
why Goethe
waited
till
old age before completing the second part of Faust.
The aims and

average
so that
ideals,
the ambitions and failures of the
man or woman of the world, lie upon the surface; one may read as he runs. Even the Philosophies
of the world lead to the
'
and learning
pointment.
*'give it
same goal
die".
of disap-
'Nothing
is
worth while ".
We may as well
up".
Or, ''Curse
God and
But Faust, redeemed, opens another book and takes up another story; and one who could have written the
part" could hardly be imagined as rendering the * 'second part", trivial and superficial. Goethe knew what he needed and hunted for it, just as Des Cartes is said to have traveled all over Europe in search of a Master. Goethe's investigation into the kinetics of light and color are well known; and he made, at least, one important discovery in osteology regarding the
'first
*
the intimate friend of Jung Stitting, a "God taught" mystic whose faith was not only "suprem.e", but what the "New Thought" people of today would call "Opulent". A copy of the life of Jung-Stil-
cranium.
He was
ling,
written
printed in
by himself, translated into the English and London in 1835, lies before me. The first
'
page of this old book, giving an account of his meeting with and admiiration for Stilling, is quoted from ^Goethe's
Autobiography^ \
The
case of the
^^
Seer ess oj Prevorst/' so carefully re-
39
ported by the learned Dr. Kerner, and the writings of the equally scientific Von Reichenbach, deaUng with his
shed a flood of light on pathological processes, and reveal unusual psychic phenomena; in no case supernatural, though often so designated, even
^^Sick Sensitives^ \
down
If
to the present day.
a fact, however pathological, lil<:e the ''open vision" of the Seeress of Prevorst, giving exact details of what was then transpiring half a mile away, the scientific proposition is can this same ''open vision" be obtained under non-pathological, or normal conditions, and, if so, what are these conditions? This is precisely the line pursued by Dr. Kerner, and it led him to discover ^^Sensitives'', who were not ^'sick'\ though half of the pathologists of today are satisfied to
is
an unusual phenomenon
get off at the

It
first station.
was
in this
found matciial for
same Scandinavian his ^'Seraphita'' and
lore that Balzac

^'
Louis Lambert''.
The
Folklore of Finland, especially embodied in the

is
^'Kalevala",
no exception to the
;
lines of
analogy to
which I have referred while I am told that other stories remain today untranslated and unknown to the outside world, in their " Rhunelinen" Longfellow derived, not only the legend of Hiawatha, but even the meter he was said to have originated, from
the Kalevala.
When
Dr.
J.
M. Crawford's
rendition of the Kalevala
was first issued I sent the two volumes to H. P. Blavatsky, then in London writing her ^^ Secret Doctrine". Page 14
of Vol. II is devoted to a quotation
relating to the "yugas", or "the age of

of Iron".
from the Kalevala, Gold" and "the age
sent her a complete copy in Mss. of J. Ralston Skinner's work on Kabala, the Zodiac, and the Great
1 also

40
"
from which Mss.
unpublished)

oj Ghcza;
(still
Pyramid
she
made
Doctrine.
copious quotations in four places in her Secret She wrote me that there are Seven Keys to
*
KabalOj of which Mr. Skinner had discovered

halj'\
'two
and a
Another very interesting fact in this connection may here be cited: While in my office one day, Mr. Skinner made the declaration that Hebrew was the most ancient language known to man. I denied it emphatically, though admitting my entire ignorance of Philology, no less than of Hebrew and Geometry, which entered so largely into his work. The reason he gave for his conclusions, was the niimher-value fixed to each Hebrew letter. 'I '11 venture the Sanscrit had all this and I replied He replied forgot it before Hebrew was ever heard of " 'Nothing easier than to find out, 'I wish we knew". ^'How?" he inquired. 'Write H. P. B.", I I replied. replied. '*Do you think she knows, and will answer, if ''Try her and see; she never yet I write"? he asked.
'
'
'
scorned an earnest seeker for more light", I replied. The next day he returned with a very carefully ^^^*itten
abstract of his
reading, asked
work
if
in fourteen pages of Mss. and, after

'
'Splendidly ", thought that would do. I replied, *'scnd it on." In about a month he rushed into my office one day, holding in his hand an open letter of forty pages, almost shouting 'Tve got it, Doctor, I've got itV "Got what? you crazy!" I repHcd. ^'Got a letter jrom the old Lady,'' he answered. *'Well," I inquired, "does she know anything about your old Kabala? " "Does she? " he replied; 'say, Doctor, she knows more Kabala than the man that made it. " She gave him a diagram of a gable of an old temple in the mountains of India, so old that no one preI
'
41
tended to know when it was built, or by whom. In that diagram his ^' pi-value^ \ which was the Key to all his Cabalistic and Pyramid work, was placed in symbols (hnes, squares, triangles, double and triple triangles) so as to read unmistakably "3.14159+". She gave him the numerical value of ancient Sanscrit letters, and answered all his questions, covering 40 pages. He had, w4th every resource and facility, been working on these lines for a quarter of a century, and he
^'knew'\
From
that day to the day of his death his
admiration for, and confidence in, H. P. B. were little less than reverence. When later I suggested to H. P. B that a little memento from her would be most highly prized, she sent him a ring,
.
which he wore
cious Jewel".
I
till
the day of his death, as his most
'
'pre-
was present when, as already recorded in ^'Lije and Aclion^\ Mr. Skinner took his Third Degree in the Blue Lodge. After the close of the ceremony he was called on for a speech, and after "hedging" for two or three minutes, then, for an hour and a quarter, he read that Lodgeroom, altar, symbols and ceremonies, "right cut of the
air".
This was more than a quarter of a century ago, and when at the close of the lodge, two or three 33 Masons asked me "Where in the world did he get it all?"
replied,
'
'While you and I and the rest of us have been
he has been studying the Living Soul of Masonry; and this Judgment has been confinned every day since that time by my own studies. Wisdom, or knowledge of the Ti*uth, ^belongs to him who takes it", after which use and service determine its value and its security. Without use it atrophies; with misuse it destroys even its possessors. The 'Judgment
fooling with the corpse,
' *
42

is
of Osiris"
absolute and unfailing, and his scales are
as sensitive to a motive as to a mountain.
After this brief excursion in the land and legends, the

folklore
and m3^thology surrounding the "poor
little
shoemaker of Seldenburg," we may now take a brief view of his genius and work. His poverty, obscurity and lack of education were fully equaled by his modesty and unpretentiousness, his gentleness, piety and human kindness. His kindness and desire to help others led him into serious trouble, caused him to be thrown into a pond, arrested and cited before the town council on complaint of a priest, banished from the to\NTi (though this decree was soon recalled) and, when dead, denied Christian
burial,
by
his priest-enemy.
is
The
story
too long to be recited here; but in brief,

of
young kinsman
Behmen had borrowed a

for
dollar
Christmas cakes, as he was a baker. He sent the priest one of the largest of his cakes, and in a few days returned the dollar he had borrowed. But the priest refused to be so satisfied and 'the wrath of God and a menaced the young man with grievous curse"; whereupon, the 3ôung man fell into melancholy and was speechless for days together. Behmen visited the priest, begged him to remove the curse and offered to pay the priest anything he demanded whereupon the priest cursod Behmen, ordered him from his presence and threw his slipper at him as he went. Behmen returned, replaced the slipper, begged the
of the Pastor to
buy wheat
'
priest's
pardon, and said
holy keeping"
anger.
which
"May
God have you
in his
still
further excited the priest's
The next day, being Sunday, he denounced Behmen violently from his pulpit, accused him of writing "heretical books", and when Behmen asked what evil he

'
43
had done the priest doomed him to the 'bottomless pit" and the following day cited him before the council of the Senate House, saying, the pulpit was his own Tribtmal, and that he had 'spoken in God's stead I" This is cited here I have above recorded the result. to show the spirit of Behmen and the animus and methods of his enemies; which are the same today, as Blavatsky and the author of "The Great Work" have
*
often demonstrated.
keep this ordeal and the antithesis constantly in mind. Hence the saying 'Father, forgive them, they know not what they of Jesus This 'parting of the ways" and the 'Spirit of the do. " Work" run clear through the ages and need never be mistaken; and no reformer, "Leader", or "Official Head", can possibly long evade it. Those "who know the sign" w411 never be deceived nor mistaken. The real teacher faces crucifixion, on the one side, and deification on the other, in his effort to make Loving Kindness Brotherhood, "Going about doing good"
It is necessary to
'
'
'
sensible,
practicable
and
universal.
all
But, thank heaven, the Visible Helpers, in spite of

the cults
and fads, are more numerous today than for many weary centuries, though not yet "legions". To help people come down from the clouds and up from the slums, and to establish their feet upon the basis of natural, loving-kindness, is the Herculean Labor of every "Child of God" and of every real Master, or Lover of Mankind. Forced by circumstances and the ignorance of the masses into false and unnatural positions, the labors of
the real Master are multipled, diverted, misinterpreted,
and often end

"so
it
in seeming
failure
and
defeat.
Even
has been for weary and sorrowful millenniums'*

to this present day.
down

44
If

every Brother
of
bear continually in
7neaning
Tongue; the Listening Ear; and the Faithful Breast", he may find ''food for
Insti-uctive
reflection''.
"The
Mason who mind the full
reads these pages will

significance
and
deeper
BEHMEN'S CONCEPTS AND VOCABULARY

In the absence of the concepts and nomenclature of modern science, or even the Pythagorean concept of 'Philosophizing according to Numbers", Behmen embodied the "Four Elements" of the Alchemists ''Earth,
'
Air, Fire
and Water '\

of
But these manifest forth by the Creative Will

in "Eternal Natiu-e".
God
he considers First Principles he starts with Divine Revelation of "Father, Son and Holy Ghost" and 'these three are one " the Divine Will, unifying and
' ;
When
exercising all energy; bringing the void. Formless, {no-thing'\ as yet).
same
Divine Ideas"). "Again: In the divine chaos there is nothing but an eternal stillness; no motion, no moving power; but in eternal Nature God sees an actual working source, power,
''void'^ for his
"World of
Formed out of the (Plato drew upon the
life
and motion to create from and with.
essence"
God
sees all these lie hid
all
In the 'abyssal life, all power,

'
but only potentially, not actually".
Add
tial
to these the Divine Idea (Plato's
World
of Essen-
Forms") and the "Divine Will" which moves all Here is the "no-thing" and things, and creation begins.
the "all".
^'
Abyss
is
an infmity of space, peculiar to each of
the three principles".

''Centrum, or Center
is
the
flash,
standing in every
"

45
(Awareness, with latent will
will to
make an opening".
or desire).
by the word ^Christ' meant the inward of Christ understood inwardly". new man in the and then Îdea the Ens, which with man knows. can only "Incentive a divine sparkle, captived, so
"Christ
J
is
spirit
'
is
first is,
it
glimmer,
ideation
'
not shine forth".

J.
(Desire
without
will,
or
D. B.)
(Evo-
'Magia
there are two Magias, one of the Unity and
the other of the Multiplicity, or astral powers".

lution
and Devolution, Construction and Destruction

B.).
is
J. D.
evil,
devil,
the lubet in man the moving to good or a longing delight". (Desire D. B.). of error; not always a creaturely "Satan the but the property of such an erroneous spirit". "Sophia the true, noble, precious image of Christ;
"Lubet
will,
J.
spirit
namely, the wisdom of God, the tincture of the light". The foregoing quotations, a few only of the many
terms used habitually by Behmcn, v/ill show the depth of his concepts, however much involved for the general
reader.
Bchmen
died in 1624.
For some time
his writings
were passed from hand to hand in Mss, In 1639 Williamson Van Beyerland, a citizen and merchant of Amsterdam, translated these books into Low Dutch; and in the following century, as already stated, they found their way to England and France. Coming now to the i8th Century; one of the earliest writers and workers on these lines and under this name
James Pierpont Greaves. He was bom in 1777. He was a member of a very prosperous 'Berlin and Milan firm at Coleman St., London, till the
"Theosophy"
was
'

46
Decree'''*
bankruptcy of
his house.

of 1806, caused the
He
surrendered everything to his creditors.
Subsequently there fell into his hands a small volume entitled ''The Life and Struggles of Pestalozzi". He at once decided to leave England for Switzerland, to cooperate with Pestalozzi in his endeavor ''to develop the hidden realities in the essential natures, in the numerous pupils then under his direction ". He arrived in Yverdam
in the year 18 17,
and during the
dent on the continent his persevering kindness won the praise of all his acquaintances. One of his sayings was 'As Being is before Knowing
: '
was untiring benevolence and

eight years he
resi-
and Doing,
affirm that Education can never repair
the defects of Birth".
The "Introduction" to Vol. I of Greaves' "Letters" was written by Alexander Campbell and includes also a
from Pestalozzi. Aside from the two volumes of Letters, is a third volume "The Theosophic Revelations from the Mss. Journal of James Pierpont Greaves". The following motto is on the title page "The soul has a preparatory process to go through, in an outward dispensation, bejore it is in an efficient state to bear the Divifie Essence, or Lovers powerful Incarnation.'" /. P. G. This volume was
letter
printed in
London
in 1847, while the rejuvenation under-
taken by Walton, Penny and their associates dates from

1855 and-57.
One
episode
in
this
'^Theosophic
Revelations"
of
James Pierpont Greaves is deeply pathetic. It is his effort at Randwick in 1832, to relieve the himger, idleness and distress of the masses by distributing potatoes apparently the only thing his scant resources could buy and simple clothing. These he gave, not as "charity", but for "hours work", which he helped them to find.

The
scale of prices per
47
hour for work reveal the poverty
in Gloucestershire at that date.
was also employed to go from house to house, *'to promote external decency". A ^'Randwick token" was given to every boy worker; on one side of which was stamped the words ^^Practical Christianity^ \ and on the other side the word 'Randhaircutter
*
wick". This is neither the time nor place to examine the Philosophy set forth in these three volumes, beyond the declaration that his simple piety, reverence for the truth
spirituality,
and
harmonize perfectly with his Theosophical Work, and with that which Behmen lived and taught. But the names of Pestalozzi and Alexander Campbell serve to bring Greaves into the arena of today; or at
least,
the preceding generation.
come now to the vigorous attempt to revive interest and spread a knowledge of Theosophy by Christopher Walton, Mr. Penny and their associates, about the
years 1850-54.
We may
Among the results was a royal octavo volume, diamond

type of nearly 700 pages, entitled ^Êlucidation oj the Sublime Genius and Theosophic Mission of William
Law".
This book in ordinary print would make half a dozen octavo volumes. It represents not only an immense fund of materials for writing a life of William Law, and an exhaustive series of annotations and commentaries on Beh-
men and Theosophy

petent
*
in general,
but advertises for a com-
'Editor"
who
shall utilize all these materials,
and
from them elaborate a complete Life of tise on Theosophy.
Law and
a Trea-
The man who could
fill
the
bill
would, indeed, be a
prodigy, a genius, or a Master.
If
the latter, however, he

48
would require none of these materials, as a personal biography, however worthy the subject, would not be along his In all this work a strong effort and lines nor fit his Genius. appeal to reach the Clergy was made; but, as usual, it
failed.
little later
1855, the ^Întroduction
to
Theosophy^^
was brought out, and it is from this volume that I quoted, and to which H. P. Blavatsky refers in the ^'Key to TheosopJiy" and the Chicago Convention of the T. S.
in 1889.
While the author of
this
volume conceals
his
name,
he prints, near the close, an 'Â.dvertisement", soliciting a fund of one hundred thousand pounds for the endowment of a ^'Theosophic College^', and appeals ^'To the Enlightened, Wise and Loving Reader of this Treatise, who is Rich in this World." Then follow seven or eight pages elucidating the purpose, scope and methods to be realized in the proposed Theosophical College; w4th an appeal ^to the Cliristianity,
'
the Philosophy, the Erudition, Science and Noble Intelligence of the Age;
*
by whom the Constitution
of the
College should be settled".
Evidently the
materialize.
'hundred thousand pounds" did not

St.
Martin of France were translated into EngHsh in 1863, though I am told never sold on the market. One ^^ Selections from correspondence between 1792-97 and the St. Martin and Baron DcLiebistore^' other ^^Man, his True Nature and Destiny^'. The ^'Martinists'' today in America seem to know St. Martin followed the lead and little of these works. the teachings of Behmen, and not those of Martinez
volumes of
Two
Pasquales.
daughter of Christopher Walton, the principal pro-
'As Being is before Knowing and Doing, I affirm that Education can nevee J. P. Greaves repair the defects of Birth"
49
moter of the Renaisance of Theosophy in England of the She was 1 8th Century, I once met here in Cincinnati. deeply interested in Astrology; published an Astrological Magazine, and married the author of ^Â Brother of the Third Degree^' a Mystic, and a lawyer of distinction
in the South.
More than
thirty years ago Parker Pillsbury, abolition
worker with Wendell Phillips, Garrison and the "old guard", was frequentl}^ a guest at my home for a week; coming here after a visit at the home of Robert G. Ingersoll, and going from here to visit Judge Pillars at Tiffin, Ohio. Pillsbury told me of Judge Pillars' wonderful Hbrary on Theosophy. As I was exceedingly busy and could get no other train to Tiffin, one Saturday night I rode all night on a freight train, to reach Tiffin and spend Sunday with
Judge
Pillars.
The
four walls of his library were
filled
to the ceiling
I I
with the most rare and valuable collection of old books had ever seen, and he had many duplicates which
bought.
I
found that Pillars was in close sympathy and correspondence with Christopher Walton, to whom I have referred as the chief promoter of the revival of Theosophy in England (1850-60). The Judge told me ho had passed from one Protestant Church to another during his studies, and finally joined the Catholics, regarding that, he said, as the "safest", and so shifting the responsibility, which he declared 'too great for any one individual". In the feebleness of age, I found him resorting to stimulants. The following is a Post Card sent me: "Tiffin, Ohio, Tuesday, loth June, 1884. "Such a state of Spiritual Darkness has settled down
'

50

me that
I
;
can see nothing beyond the Present nothing but the '^ Fever called Living^' which burns in my brain. When I get out of court, I will call and see you.
on
Truly, Pillars."
It
requires
more than
intellectual
perception and
assent to attain the passive

of
and resignation the Hindoo, or the habitual cheerfulness of Behmen's

serenity
''Becoming
led
Man'\ I may add here two other lines of investigation that up to or supplemented the work of H. P. Blavatsky. One of these was the careful reading of the work of
Schopenhauer ''The World as Will and Idea'\ which led to the Vedanta and the Sacred Books of the East, from which he had so largely drawn. The other was six months, two evenings a week, deLike voted to the investigation of a single medium. all *'good mediums" he was, or had become, a Psychic. The first night of our meeting he read the contents of a letter in my pocket, received that day, and which I know no one but myself had seen. This interested, but did not surprise me, as I had met other evidences of Psychometry.
in
With many phenomena satisfactory, as genuine, and which I had the aid of an expert detective; he at last
gave
me
theotherside"
ninety-six pages of manuscript, ''straight from "
enabled me,
originally
but the
title of which
'How You Think

'
within an hour, to place over against

it
'
it
the pamphlet from which
was copied verbatim. It purported to come from the 'Spirit of Michael
Faraday".
The result of the whole investigation was, nevertheless, the entirely satisfactory and a "Sample of the lot" 'projessional Medium^ The fact of outside or excarnate incelligence com-
'
of the 'Introduction to Theosophy' (.V'oh of Law, Biihiue, Freher, etc., ir his Studio (and easy dress), contemplating the whole logical scheme system of Being, together with the final cause of all (lastly-discovered which Science is now, after thirty years brooding over, evolved and reflected, or photographed in his inner intellect, or divine understandingfaculty (which Science may be termed; in other words, the Philosophy and History of God, Nature and Creature, together with the final cause of the latter). "I. Southwood, Terrace Highjiate, London". "Presented to James Pillars, Tiffin, Ohio, lu trust for the American Students of Theosophy, by
I, II, III,
The Editor and Artist-Author

up
to
and the Memorial
Christ Walton
"Taken August 1877, Nat. 23d June, 1809"

CVerbatim Copy from back of photo).
J.
D. B.

municating,
I
;
51
have never since doubted but the identity, or reliability of the ''Intelligence" in any special case, is My conclusion was generally conjectural altogether. ''This is not the reliable way! Let it alone"!*
upon the medium of the subjective process, is always demoralizing and destructive; but this is not the time nor the place to discuss them. They are, at best, unfortunate and, as individuals, far more to be
The
effect
pitied
than blamed.
in strong contrast to Schopenhauer,
"I declares
Free).
They are
who
make
the
Will
Supreme^'
(not
merely
The Masters in India are called "Sons of Will and Yoga" Yoga being defined as "skill in the performance
of actions".
If there
was no genuine
coin, there
to
counterfeit
or sophisticate.
would be nothing Hence the Alchemist,
the assayer and the crucible; the Alkahest, the Elixir, and the Philosopher's Stone, running as legends, or folklore,
through the ages. Thousands in every age have distributed false coin, believing it to be genuine, or not knowing the difference. Other thousands have been deliberate counterfeiters. No one can escape these issues if he tries, nor can we rush to the expert or the assayer with every coin that comes to hand. To make every man an expert, so he will recognize the genuine and the spurious at sight, is to make him independent in the business of Living. The elements are complicated and almost endless, but the Principles involved are few and simple.
* See at this point
"The Great Psychological Crime," by TK.
PART
CHAPTER
Theosophy
in
of
IV
America
pvSychical,
Among
more or
the movements
spiritual
or
m3'stical character that

less poptilar
have gained attention and become

five
during the past
or six decades,
there are three that deserve special mention.

Spiritualism, Theosophy,
These are
so-called,
and ''New Thought",
and including ''Christian Science". Some day a historian, interested enough, broad, intelligent and sincere enough, may arise to write, without prejudice, the history of all these movements, in which the aspiring soul of man searched earnestly and hopefully after "more light" in spiritual things, and for real knowledge of the Human Soul. I cannot presumê to write even the osophy,^^ its Founders and Doctrines.
^^ Story
of The-
mere thread of incidents and an outline of Principles, Aims and Ideals, is all that I can have in mind, and even this is by no means an easy task, on account of the abundance of materials and their diversity and apparent lack of coordination.
Spiritualism,
from the days of the "Rochester Knock-
ings" and the Fox Sisters, to the
Eddy
Brothers in Ver-
mont, created a furor resembling an epidemic. The "dark circle", physical manifestations, m.aterializations, automatic writing, etc., literally took the people by storm. " As surprise and excitement waned, and "lying spirits

unreh'abihty of
53
were admitted to explain discrepancies, the fact of the
phenomena was accepted by the more intelhgent beUevers and investigators and
of the
much
the dark circle began to decline.
H. S. Olcott was sojourning at the Eddy homestead in Vennont, and reporting the phenomena for the *' Daily Graphic^', These reports had evidently interested H. P. Blavatsky, who had arrived in America not long before, and she presented herself at the seances and there first m.efc Col. Olcott, and the acquaintance there begun ripened into a lifelong friendship and association. In ''People from the Other World" and ''Old Diary
In 1874 or
'75, Col.
Leaves '\ Col. Olcott has carefully recorded these earlier

incidents
and
experiences.
*
*
As we can give here only a few 'high lights on the rapidly moving panorama of events, the following
quotation from page 13 of "Old Diary Leaves'* is significant in its relation to our story. It is from 'H. P. B. 's Unpublished MSS''.
* *
'Yes, I
am sorry
to say that I had to identify myself,
during that shameful exposure of the Holmes Mediums, with the Spiritualists. I had to save the situation, for / was sent jrom Paris to America on purpose to prove the
phenomena and
best?
I
their reality,
and show
the fallacy of the

I
spiritualistic theory of spirits.
But how could
do
that
it
did not want people at large to
know
could produce the same things at Will. I had received orders to the contrary; and yet, I had to keep alive the reality, the genuineness and possibility of such phenomena,
who, from materialism, had turned Spiritualists, but now, owing to the exposure of several mediums, fell back again, retui-ned to their scepticism". The thing constantly to be borne in mind is the exin the hearts of those

54

larjsje
istence of a
class of pyschic
phenomena which,
including the entire range of so-called spiritualistic phe-
nomena and making
full
allowance for cases of fraud and
deception, leaves a very large group of
phenomena that
cannot he ^'explained away'^ nor ^'pooh-poohed'^ o\it of existence, nor made intelligible by the catch-phrase coincident \ Such methods of handling these phenomena are quite as shallow and valueless as the open-mouthed
*
^
gullibility of
the innocent multitudes.
Some of these phenomena are easily demonstrated as Some H. P. B. repeatedly designated as ''psychoJacts.
logical tricks".
point and, that upon which science must always rest, is the clear apprehension of the underlying Law, and the explajiation of such phenomena as are clearly demonstrated as facts of occurrence.
The important
Unless one
is
prepared to
make
this clear
and sharp
he
will
never actually know anything of this subject of

''beliefs''
psychic phenomena; all his
and
"denials'' to
the contrary notwithstanding.

Self-deception
and flippant denial are but opposite
phases of Ignorance. Neither credulity nor incredulity contains a single element of science, nor of actual knowledge.
He who
This
is
believes
too much, and he
who
denies too
much,
are equally far from the Truth.
the dominant chord in the whole score of knowledge and understanding, and it should never be This dominant chord of lost sight of for a moment.
real
knowledge involves more than knowledge, as a pos-
session, because the
method and the
result determine
and
demonstrate the "Constructive Principle in Individual Life" and the trend of the impulse of Evolution in Universal Nature.

This
:he
55
seeming
digression
from
our
theme reveals
Arc Light of progress. Without it confusion reigns, with the dominance of the ''unholy Trinity" of Ignorance, Superstition and Fear; and these have faced each other ''from the beginning of Time". By this criterion we may measure the work and the ideals of H. P. Blavatsky, of the Theosophical Society,
as well as of every grea.t teacher, or
hist or 3^
World Movement
in
say of any of these things is of little consequence. The aims, the ideals and the Work these rem.ain, and but for these, stagnation and fossilization would long ago have determined
the world
thinlc or
What
may
oblivion.
With them Evolution moves

sure.
on.
Here Nature
is
inexorable, unchangeable; but her rewards are equally
'He who endures shall be given a White Stone, on which is a name written which no man can read save him
*
who
receiveth it".
said that while living in Paris
IMadame Blavatsky
started the next day.
she received orders to go to
New York and
that she
This was in 1873.
She had bought a first-class ticket from Havre to New York, and had gone to the quay to either see or embark on the steamer, when "her attention was attracted by a peasant wôman sitting on the ground weeping bitterly, with a child or two beside her. Drawing near, H. P. B. found she was from Germany, on her way to America to rejoin her husband, but a swindling emigrant runner at Hamburg had sold her bogus steamer tickets, and there she was, penniless and helpless. The steamship company could do nothing, of course, and she had neither
56

Havre.
relative nor acquaintance in
H. P.
B.'s
own
funds being
for
insufficient,
she had her saloon ticket changed
a steerage berth for herself and, for the difference, got steerage tickets for the poor woman and her children. When we remember what "steerage passage" meant to one reared in luxury and related to Russian royal families, this quick response has a deep significance, not lessened in the least if H. P. B. vented her indignation against swindlers "in three languages"!
Nor were
of
these outbursts of generosity on the part
H. P. B. few or far between. It was her habity though some who witnessed them forgot the generosity and remembered only the 'shock" of her undisguised opinions
*
of fraud
and
cruelty in general.
an instance of this same generosity occurring at Ostend when H. P. B. was at work on her "Secret Doctrine'* some years later.
Countess Wachtmeister told
of
me
A poor woman applied

ful story of
to her for assistance, telling a piti-
poverty and suffering. H. P. B. had been able to find no ink to suit her in Ostend, so she procured a formulary and made ink to suit herself. It was so successful that she enlarged the plant, and at the time that the poor woman applied to her for help, the "Ink Factory" was quite profitable. Deeply moved by the poor woman's story, she thrust her hand into the large pocket of the loose gown she wore while at work and found it empty pulling out the drawer of her writing table with the same result, all at once she remembered the 'Ink Factory" and called out, "Here, Constance! (the Countess's given name) give her the Ink Factory; that will
;
was done. The prodigality of H. P. B. where there was distress to be relieved was habitual, while personally abstemious in her habits, and in her wardrobe almost shabb}^ Even
relieve her,"
it
and
-A
Author
of
":\Ian,
Louis Claude de Saint Martin His True Nature and Ministry" Died Oct. 1803.
etc., etc.,
1790-1797
(Martinez-Pasquales died in 1779; the two should not be confused.)

in tlie case of her great
57
knowledge and psychical powers,
abundant evidence to show that she generally concealed them, drew attention away from them, or used them occasionally only to illustrate a principle, or to
there
is
turn attention into higher channels. The "Coulomb exposure", that Hodgson prided
and the ^Tsychieal Research Society" tried to monument as final, was not only itself a fraud of garbled data, but the Coulombs had been for years pensioners of H. P. B., living on her bounteous generosity and turning against her at the first opportunity to get
himself on,
themselves into the spotlight.
Here is a quotation from a long letter which I received from H. P. B. dated Ludwig Strasse, Wiirzburg, January 20, 1SS6. ''You have ot coui'se read the brilliant report of the Society for Psychical Research. It beats any Jesuitical Phenomena unexplained and inexOpera plicable, yet suspicion is thrown upon me, and that I was accused of stirring up enmity and hatred in the hearts the EngUsh, of the Hindoos against the 'Superior race' and their rulers. All this is my Karma. I have given out more than I was permitted to; I threw pearls to the hogs; I was weak and protested too feebly against such revelations as the 'Occult World\ and 'Esoteric Buddhism'. Let the Kanna crush me. I am atoning for it. One thing is a consolation; the whole burden falls upon me, as the Masters are made out myths. So much the better. Their names have been desecrated too long and too much. ''I am writing the Secret Doctrine, nights and days. I cannot die before I have done. If with the Hodgson ''And now I say goodbye.
Report, the desperate efforts of Protestant Missionaries,

58
Jesuits

and
Spiritualists
you still remain true, then I admire and respect you from the bottom of my heart. If the T. Society survives now, it will never
Sceptics,
die.
and
''Yours Sincerely and Fraternally,

''H. P.
BLAVATSKY.'^
*T. S. Will you believe, that since the publication of the 'Blavatsky-Coulomb' my alleged letters I have Hodgeson, never been permitted to see one, even from afar. who had them in his pocket while living at Adyar receiving hospitality at our house as a friend never even spoke of Sinnett tried to get them, or one or two of them, them.. from tl:e S. P. R. They refused, and I stand condemmed without even being asked for an explanation. English fairness. H. P. B.'' ^'Old Diary Leaves^'' by Col. Olcott, and Mr. Sinnett's
''Incidents in the Life of
Madame
is
Blavatsky'\ are
referred to
still
quite accessible,
details.
and the reader

(et seq.)
them
for
On
page
Olcott says:
''Little
ly,
of
"Old Diary Leaves '\ Col.
H. P. B. let me know of the existence of Eastern Adepts and their powers, and gave me by a multitude of phenomena the proof of her own control
by
little
over the occult forces of Nature.
For
of
it
may
be stated, there
is
and ever was but one

Elder Brothers
is
altruistic alliance, or fraternity, of these
Humanity, the world over, but it
divided into sections

race in its successive
according to the needs of the

stages of evolution.
human
In one age the focal center of this world-helping force will be in one place, in another else-
where
The
sceptic
denies the existence of these Adepts

59
because he has not seen nor talked with them, nor read in history of their visible intermeddling in natural events.
But
their being has
been known to thousands of
self-
illumined mystics
erations
and philanthropists in succeeding genwhose purified souls have lifted them up out of
of physical into the brightness of spiritual
the
muck
consciousness,
and at many epochs they have come
into
personal relations with the persons
who
are devoted
to altruistic labor for bringing about the brotherhood

of
mankind".
This statement of Col. Olcott can be corroborated in every age of which we have any literatiire or records. Of course the sceptic whose attitude is that of contemptuous denial, is strictly within the limits of his own
''eminent domain"; and
his royal lethargy
I
if
I,
for one,
would not disturb
I could.
have never seen nor heard that in a single instance H. P. B. ever claimed to be other than a Student or
ServaJtt of these
Elder Brothers.
if
In this connection the reader mây peruse,
he
will,
'^
little
book
first
entitled
printed
in part in
"The Reality o] Matter the "Arena" many years ago,
in
which *'The Brotherhood of India" is portrayed, or at least outlined, in answer to one Hensholdt who, to plume his own crown, had caricatured them. While there are incidents in the 'Lije oj Jacob Behmen" indicating that he met those 'wiser than him^self", his writings are largely mystical revelations, which he endeavored to put into philosophical form. I would call
'
their source, his

ception.
own
spiritual intuition
and
psychic per-
Again:
In the case of Swedenborg
to the foregoing
development of Behmen, we have clairvoyant perception (sight and hearing) undoubtedly added, with a broader

60
grasp and finer intelligence in sj'nthetic apprehension
and portrayal. But in neither the case of Behmen nor that of Swedenborg was there a clear pragmatic epitome such as would enable the earnest student to build character and grasp the whole theorem of life nor was there at that time a nomenclature of science making such a thing possible. Here is where Spiritualism also comes in, in modem fall ^'a. times. Its phenomena were almost literally
;
into matter", of things before conceived as mystical,
''miraculous", or
'
'supernatural".
As already
recited,
Madame
Blavatsky's
Master
regarded the condition of phenomenal Spiritualism in Am.erica *'the psychological moment", viz., the opportunity to explain and utilize these phenomxcna, and give rational concepts of the complex nature of man as a
spiritual being
whose material habitat
is
the physical
*
body.
No more
hospitable reception to so-called
'Spirit-
ualism" was ever given than by H. P. B.; but when she endeavored to classify and elucidste the phenomena *'vSpiritualists" turned to rend her; and they kept up their personal attacks upon her to the time of her death.
H. P. B.'s natural endowment and preparation for the work assigned her later, was without precedent or comparison for five hundred years previous. Whereas Behmen and Swedenborg perceived on the plane usually designated as "Spiritual" (but which H. P. B. generally designated the Astral; say, the second plane above the physical or magnetic) H. P. B. was familiar almost from childhood, with the magnetic or "Kinetic". As already quoted from her diary and recorded in "she did not want people to know "0/c? Diary Leaves'' that she could produce the same things at Will.'*

MODERN WORLD MOYEMUNTS
This
is
6\
very clearly shown in SmneiVs'^ Incidents in the Life oj Madame Blavatsky^^ as given by her sister Mme. De Jelehowsky. On page 109 she says ''She (H. P. B.) never made a secret that she had been, ever since her childhood and until the age of twenty-five, a
very strong Medium; though after that period, owing to a regular psychological and physiological training, she was made to lose that dangerous gift and every trace of mcdiumship outside her will, or beyond her direct control,
was overcome". Those who care for details along these lines will find them in abundance in Olcott's and Sinnett's books already quoted, and elsewhere; but referring to the above quotations I may say that many years ago I was told that
the transition from the subjective vision to the Inde-
pendent method was brought about by one whom she designated always as her Master (Master M), with whom she had been famiHar for many years on the psychic
plane.
a park in London, I believe when w^ho but this same Master passed in a carriage. She was startled beyond measure, but he recognized her by a sign given, and later he returned and a long personal interview followed, in w^hich he told her of the Masters, their work and methods, and outlined her future work and service. It was from this Master that she received the "order" to sail for New York, and started next day, as already shown.
As the
recital goes, she
was one day
sitting in
Here again, from pagei4of*'0W Diary

her acceptance of her mission:
Leaves'', is
dead and gone people will perhaps appreciate my disinterested motives. I have pledged my word to help people on to Truth while living, and I will keep my word. Let them abuse and revile me; let some
I
''When
am
62
call

me
a medium and a Spiritualist
will
;
others an impostor
The day
better.
come when
posterity will learn to
know me
wicked world"! No womanin the history of this 'poor wicked world '* has ever conceived grander ideals, performed more unselfish service, with greater courage and a more loving heart, than did Helena Petrovna Blavatsky. She never paraded her powers, sought notoriety for herself, nor wrangled with, or about her detractors and literary assailants. Her courage and perseverance were sublime; and the 'Father forgive them, they know Doctrine of the Heart not what they do" was never once forgotten. It in*
Oh poor, foolish, credulous,
'
was the golden thread in all her writings, that leads the real seeker for Truth through the Maya and illusions of matter and sense and time, to the *'feet of the Masters", and the Crown of Eternal Life.
There are thousands of students all over the civilized world who will agree with all I have said of this remarkable woman, and yet, who sometimes lose the clue to her
greatness.
spired her life and
not to defend nor 'glorify" her. Her mission is ended; her work is done; and her reward is sure. But the Genius of that Life and Work is the Alkahest in the Alembic of Life which alone turns baser metals into pure gold, and transfigures all animal instincts and selfish impulses into Christos. Even in this 'trial by fire ", H. P. B. was by no means perfect; and she would have been the very last to claim
object at the present time
is
*
'
My
perfection for herself, for the simple reason that she
knew
one (and in truth many) the latchet of whose shoes she felt unworthy to untie. She knew what self-mastery meant, and the tests, the trials and the Journey that lead
to
it.
It
was her task and her mission to
live the life,
while
she pointed out the way.
63
She had traveled over many countries, met Adepts, Masters, Yogis, Sanyasis, Magicians and Fakirs, and was in the broadest sense a Citizen of the World. She was not always exact, but her resources seemed inexhaustible and her familiarity with and hospitality toward the literatures and records of all the past, unprecedented. And yet, after all, it was the Spirit, the Ideals, the Motive guiding all her life and work, that determine its value and measure its permanency; and this Spirit, my brother, my sister, may be yours or mine for the asking and the seeking and the striving. It is the Spirit of the Christ. Men have turned it into Mystery and Miracle and then have wrangled for ages over the Shibboleth, thus anchoring mankind to the dark ages and retarding the reign of Brotherhood on Earth. This Spirit was not alone conceived in Galilee, nor bom on the heights of the Himalayas; nor was it bestowed by St. Peter on the Vatican. It can never be imposed by the 'laying on of hands", nor monopolized by a ''Syndi'
cate".
Spark in the Soul of man; the Spiritual Impulse, planted by the Father In the Beginning, by which Human Evolution proceeds, and all the faculties and capacities and powers of man rise above the animal plane, become Humane and lead the soul of man upward toward the Light and onward toward Eternal Day, and which enabled Jesus to say 'Tt is finished! I and the Father
It is the Divine
are One!'*
Sentiment and Belief may not touch this golden chord of Being at all, more than *Xip Service". Never, 'till it becomes the Dominant Chord of the Symphony of Individual Life, does the "Elixir begin to work" and "turn all baser metals into gold." Behmen called it "the Becoming Man". H. P. B.
64

Jesus called
it
called it ''the Doctrine of the Heart".

'
''Leading the Life", "Going about doing good", and all these have exemplified it as the Brotherhood of Man.'"
^
It is the push, the trend, of all
human
evolution, but
for
which
man would
still
be in the jungles or destroyed
by "tooth and claw." I have dwelt upon

because
life it
this phase, this Spirit in
man,
measures, in the last analysis, every individual
and furnishes the sole criterion by which the work of every would-be Reformer or Leader of Men must be
measured.
by this Test that v/e vshall presently measure and assay, to some extent, H. P. B. and what she undertook to do in and through the T. S. He who cannot apprehend the Ideal and who sees only personalities and idiosynIt is
crasies seems never to
have taken the

*
first
lesson in
'
'the
Judgment Hall
of Osiris", the
'discrimination of the
Two
Truths", or the "University of the Universe". "As we Judge others, so shall we ourselves be Judged". This Jtidgment Seat is in the Soul of Man, and ^^ Judgment Day" is every instant of our self-conscious lives. 'Conventionalities and proprieties undoubtedly have their use and value, however much they may change with people, time and place; and one who has traveled exten'
'
'
sively
and studied
critically
many
people may, perhaps,
any local color. But if the traveler is a strong character, dealing lu actual values and endowed with a deep purpose in life, he is likely often to be regarded as a "Bohemian" sufficiently to give Mrs. Grundy cause for remark. Sticking closely to her room and her writing-table many hours a day for many years, H. P. Blavatsky was doubtless preoccupied with her theme and her mission; and those who were ready to criticise, and equally those
readily adapt himself to
Helena Petrovoa Blavataky in 1875, N. Y. City
MODERN WORLD MOVEAAENTS

who were ready
Bohemia, more or
less,
65
to burn incense in her presence, found

in evidence.
But the
earnest
the sincere seeker for truth never failed to find
and welcome
impres-
and a heart so big and warm, so tender and

nothing thereafter could ever change the
sion".
It shines
true, that
''first
through
all
disguises
and
pulses from soul
Even Bohemia may shelter the ''Ark of the Covenant '^ no less than the "Holy of Holies", for both
to soul. are symbols of the
in the
life
of the soul of
man, and the 'Jewel

'
Lotus" has many settings. H. P. B. told of one student who desired knowledge
along special lines and was directed to *'one who knows" in a far distant city. He made the long journey and found the Adept poorly clad and engaged in sweep mg
Undaunted, the student presented his request, while the Adept referred to his menial condition and said 'ôu must be mistaken". But when it was found that the student remained firm and undaunted, he was taken in charge, found *'duly qualified" and given 'that which he had so long sought". Those who are whirled off their feet by the loud claims of 'Leaders " and 'Official Heads ", might be saved many
street
crossings.
'
'
sore disappointments,
and often many
shekels,
by pon-
dering over the foregoing incident.
deep meaning in the saying "Masonry (Truth) regards no man for his worldly wealth and honor". The 'Mark of the Master" is not only symbolized on his
There
'
is
breast, but hidden deep within his heart.
It is Intrinsic.
PART
CHAPTER V
Theosophy
in
America and India

led
The preceding chapters have

of the T. S. in 1875.
up to the founding
Many points of interest bearing upon the subject have,

been anticipated; not to prejudge any issue, but to broaden the perspective in which moving events
indeed,
become involved; and to prevent, as far as may be, premature judgment arising from inadequate data. Every such World Movement has centered around
one leading character, or individual; as the Crusades, for example, around Peter the Hermit Protestantism around Martin Luther; or the Spanish Inquisition and Torquemada. So the names' 'Theosophy " and "Madam Blavatsky", are closely associated in modern times.
;
Behmen and
the
movement
of the 17 th century held
closely to the Bible
from these their H. P. Blavatsky utilized the Vendanta, followed the earlier Hindoo lines of thought, and so, presented to most students an altogether new line of thought, symbolism
and the Christian Religion, and drew philosophy and methods of presentation.
and philosophy. The term ^'Theosophy^\ seems to have been selected for the purpose of revealing analogies and enabling western
thought to locate this ^'Divine Theosophia^' as worldwide, generic and universal; and so to "Unite the East

and West", the Ancient and the Modern, as one
Brotherhood.
67
Common
To
give a
new
spiritual uplift to the
Western world,
and better economic conditions to the teeming millions and often starving multitudes of old India, was the special object conceived in the organization of the Theosophical Society in New York City, October 30, 1875; and three years later the founders left the U. S. A., that
is,
in 1878, before
which (December, 1878) I joined the T.
S.
These three eventful years in

in
New York City resulted
more or
S.,
less publicity
regarding the purpose of the
T.
the most notable and lasting of which was the

first
publication of ^'Isis Unveiled^\
cremation in the U. S. A., that of Baron de Palm, was taken advantage of by Col. Olcott to draw attention to this ancient custom in the far East and to the
The
Theosophical teachings in general. From a catalogue of J. W. Bouton's of New York, publisher and dealer in rare books, I first learned of the
T. S. and
'-'Isis
Unveiled"
and ordered a copy
of this
work. Covering, as did these two royal octavo volvimes of over six hundred pages each, an immense range of subjects, and the most curious and interesting records of the
which fixed my attention on the author woman and therefore on the Society she had been so influential in organizing, was her familiarity with, and endorsement of Freemasonry, and its deeper meaning and Symbolism. Having procured a copy of ^Îsis Unveiled", on discovering her familiarity with Masonry I wrote to her, inquiring about the T. S. and receiving a most courteous
past, that
and
satisfactory reply to
my
letter, I
joined the Society
as above recorded.

68

About
this
papers contained long and interesting letters under the heading '-^The Martin Luther of India'^ and the propaganda and
time the leading
New York
reform being carried on by Swami Dya Nand Saraswati. It was recorded that native Hindoos by the million were enlisting under the Swami's banner. It was this revival going on in India at that time that go to India and join the Swami in his work for the liberation of the masses from the decay and stagnating superstitions into which the Ancient Wisdom Religion had fallen under Brahman
determined the founders of the T.
S. to
rule.
It is only necessary here to record the fact
that
H. P. B.'s anticipations were doomed to disappointment. The Swami was quite willing to absorb H. P. B. and all her aims and ideals for the T. S. The Swami proved to be 'a man of one idea", bent on reform, and the tearing down of superstitions and abuses which were the growth of millenniimis; while H. P. B. had in mind liberation from caste and constructive work for a regenerated India; which she inaugurated, and which is still going on, most notably, perhaps, in the schools for girls, and the uplift
'
of
woman
generally.
So the Swami and the Founders of the T. S. quietly parted company, and the Indian Magazine ^^The TheosophisV\ was established, the first number of which was issued in October, 1879, and later ''supplemented" by ^^ Psychic Notes a Record of Spiritual and Occult Research^ \ and these were continued unchanged for six years, or until H. P. B. returned to Europe. In the meantime, with the departure of The Founders of the T. S. for India, followed soon after by Mr. William Q. Judge, the T. S. in America fell into desuetude, as there was not one left with leisure or ability to carry it on.
j
MODERN WORLD
I received
OVEMENTS
at
this
69
the following letter
time
from
H. P. B.:
''Editor's Office of the Theosophist.
Girgaum, Bombay, September
i,
1879.
Dear Doctor Buck:
was much gratified to receive your letter, as it showed that you kept us in friendly remembrance. I perceive that your mind is in the same interrogative state as ever That the mighty problems of life and death still challenge
I
your thought. If you were in our bungalow here but a single day you would realize the impossibility of my sustaining a very elaborate correspondence with anybody. The Society is now a recognized factor in the Indian problem of the day its influence is daily growing and its tendency to bring about a revival of interest in old Aryan
Occult matters.
This publicity casts a great burden of work on us; and so, we finally determined to establish a monthly journal which would answer better the needs of our members than personal correspondence. You have, of course, received the Prospectus. We all expect that you will use every possible exertion to secure it as wide a circulation as possible, and if they ever pitch into it (or us) in the American papers, that you should
answer the attack. Every explanation that you want can be given you through the paper (the ''Theosophist")So put your questions in condensed shape and send them to us from time to time; other Theosophists afar off will do the same, and the instruction given to one will be useful to others, for the identical questions present
themselves
to
any inquiring minds in all parts of the world. We have here Adepts in our Society, Hindoo Adepts;
70

of
and one
the great
them told me, after reading your letter, that body of educated young Hindoos whom modem
English has taught to regard Western Science as infallible, will read with deepest interest the confessions of a Western
learned anatomist and physiologist
Registrar, even of a
Medical College, that he despairs of finding the secret of Life outside of their own Oriental Psychology. If they did but know it, every Western Scientist would confess the same thing, if he but had your honesty. Please write for our journal something very good. Your letter was a specimen of what you can do in newspaper writing; it was fit for any journal, and touched me
to the heart.
And now
you can.
must say goodbye.

Yours
sincerely
Answer as soon as
and fraternally, H. P. Blavatsky."
In the formation of the T. S. in New York in 1875, three objects were stated as comprising its purpose. First: To form a nucleus of a Universal Brotherhood of Mankind, without distinction of Race, Sex, Caste, Creed,
or Color.
Second:
and. Third:
in
To study ancient religions and philosophies; To investigate the Psychical Powers latent
man. These objects being clearly defined, avowed interest in, and adherence to them, constituted the sole condition of membership in the Society. Later, an inner section, or Esoteric Group, was formed for the purpose of more definite study and personal inbut in this section the previous general requirements were neither changed nor relaxed, but strictly adhered to.
struction
;

The
spirit of
71
often
last.
Brotherhood, mutual kindness, consideration and helpfulness just genuine 'common kindness"
so
w-commonwas
same
'
the key-note from
first
to
The
following letters from highly educated

spirit.
Hindoo
Brothers, reveal the
*'Adyar, Madras, January 20th, 1886.

J.
D. Buck, Esq.. F. T.
S.
My dear Sir and Brother:

beg to acknowledge the receipt of your kind letter Let me, on behalf of my Hindoo of the loth ultimo. Brothers, assure you and our American Brothers that we have felt sympathy for you and them too. If some of ovir American Brothers entertain the impression that we have little sympathy or love for them, it is because we do not know one another. Since you have begun to get acquainted with us, through letters, you will be able to know how much we respond to your wishes to come in closer contact with us. Mr. WilHam Q. Judge, of America, and Brother Von Weber, of Germany, and other European Brothers, will tell you what we are, as they were amongst us. If our American Brothers are under that impression because the Hindoo Bi others of the executive staff at the Head Quarters did not correspond with them regularly, we answer that the staff, working here, is so exceedingly small that we cannot do justice to all the Branches by directing and encouraging their studies, however much we may wish to do so. Hence, Col. Olcott thought it proper to appoint an American Board of Control to exeI
cute the work of the American Branches. You are quite correct in thinking the ultimate object
of our Society
is
to establish Universal Brotherhood, not
72
and in truth; and thus to effect the union between the East and the West through pHlosophy and science. The progress of our movement is gradual toward that
in theory but in fact
end.
We do not even dream of estabHshing an actual loving

Brotherhood of people during our times, though we may be able to pave the way for it by inducing a large body of
the most intelligent persons of different races and creeds
to put that idea into practice.
The
Many
upon which we work is an impregnable one. a student in the West did not know anything about
basis
the existence of a Fraternity of Adepts, with its Branches spread over the inaccessible parts of the globe.
Theosophy has great channs to a person who has got scientific instinct in him, for its philosophy of soul and spirit is an experimental one, and not a speculative one. As such, it can stand all the attacks made by bigots,
whether in Science or Theology. The celebration of our Tenth Anniversary was a grand success. There were many delegates from different parts of India, and one from Germany Baron Von Weger; and another from London Dr. Cook, brother-inlaw of the Authoress of 'Light on the Palh'\ During the Anniversary delegates and members from different parts of the globe have splendid opportunities of knowing one another and cultivating fraternal relations. We shall be very glad to see some of our American Brothers here during the coming Convention. A great Occultist and Scholar'"' has promised to deliver five lectures on the ''Bhag\vat Gita" to the delegates and members during the next Convention.* I shall be very glad to give as much help as I can,
'
*T Subba Row.
"

if
73
can point out to me how I can be useful, since I do not know the wants of otir American friends and Brothers. Accept my fraternal greetings to yourself and other
3ôu
American Brothers.
I
am
yours sincerely and fraternally,
B hawamisha nkar
*'Borcilly
N.
W.
P., India,
February
7,
1886.
My
dear Sir and Brother:
I don't
know how
to thank you for your very kind
and brotherly note of the 15th December, 1885. As advised by my beloved friend Babaji, I cast oflE all reserve and confess plainly that I was rather struck at the noble feeling which has prompted you to do honor to an Indian brother, by penning a few lines of sympathy
with the Indian aspect of Theosophical work. I quite agree with you in thinking that one of the greatest missions our Society is destined to perform is the uniting of the East and the West in ties of brotherhood and affection.
an awful amount of misconception in the minds of the Indians, and the Western people, in
there
is
At present
regard to each other.
The Indians come in contact mostly with the Britishers from whom, unfortunately, they don't receive the best of
treatment, and are therefore compelled to stand aloof,
having got a scare, as it were, of all Europeans. On the other hand, the generality of Western people, hardly knowing or even trying to know anything about us, look down upon us as a nation of barbarians and superstitious
slaves.
But happily enough, Theosophy is even now seen to unite the two peoples on a common platform. The West is now realizing faintly though it be that
the
Hindoos are not the fetish-worshipers they are
74
imagined to be, and the Hindoos, too, are coming to understand that the few sad specimens of Europeans they come across do not represent the whole bulk of Western nations.
It is true, as
you
say, that
Theosophy
is
indigenous in
India; but even here, owing to the concurrence of various
adverse causes, the divine knowledge, or Brahmagyanna, was little heard and cared for before the advent of Theosophy. Schools of occultism, indeed, never ceased to exist; but the general public, I mean those who were not regular
no attention to our religion. Although the colloquial idioms and proverbs of the Indian languages are all imbued with the ideas of Funayamma (rebirth), and Karma, although our daily manners and habits reveal the existence of the astral fluid but for
Chelas, paid little or
;
all that,
poor India, too,
felt
the impulse of the wave
of materialism,
itself
and it was necessary that Brahmavidya should emanate from Western people in order to
catch the attention of the educated Indians. So you will observe that the West has been indirectly instrtunental in awakening modem India to a sense of
importance of Occult studies and reHgious pursuits. Since the West has rendered this help to the East, I never doubt that retributive justice, or Karma, will reward the former. As to the Hindoos, I assure you they are one of the
most
grateful nations in the world.
You are perfectly right in thinking that the doctrines of Karma and rebirth ought to be popularized in the West,
as they are the basic principles of our religious philosophy. I have every hope that steps will be taken in that direction
by the T.
S.
We give you the assurance of our gratitude to

for sending us the T. S.
America
Col.
and our dear and respected
75
H. S. Olcott, and of our willingness to co-operate in the advancement of Theosophy in the West.
With kindest regards

Brother,
remain,
my
dear Sir and
Yours fraternally and gratefully, Gyancudra N. Chacravarta.
To
Prof. J.
D. Buck, M. D., F. T.
S.
Cincinnati, Ohio, U. S. A.
Seven years later Prof. Chacravarta was a guest at my home and spoke at the Congress of Religions at Chicago, his subject being:
^'The Theosophical Doctrine o] the Unity of All Spirit-
The Eternal Unity of Spirit and Matter^ taught in the Brahmanical Scriptures.^^ If the reader will turn to the report of the Theosophical Section of the Congress of Religions, and read the story of the great Adwaita King, and his son the servant of Hari as told by the Professor, he will find a new chapter
tial
Beings:
on the Reality of Matter and its Unity of Natural Phenomena.

I
relation to Spirit,
and the
quote the closing paragraphs *Ând, ladies and gentlemen, here I stand today, talk to you, drawing from our matchless manuscripts which is found the basis of religion, craving justice your hands. ^'I know you are liberal, you sons of America, sons the land of freedom, the land of liberalism, the land
:
to
in
at
of
of
justice.
*'I
crave no indulgence on the score of the religions
being old; I crave no charity. All I want is that you should not allow your minds to be prejudiced, to be pois-
oned and abused by the thousands of defamations and slanders that are cast on our religion.
"
76
'

'Let your
I
own mind work, and then pronounce your

here to abide by it."
dictum;
am
The
Venerable Brotherhood of India can hardly be
defined as an ''invention of H. P. Blavatsky" or even a
''modem discovery", modern Sadducees to the contrary, notwithstanding, and whether they wear the garb of
'
'Science" or that of
'
'ReUgion.
In the foregoing recital and quotations, the idea of "getting acquainted" and uniting the East and the West in an Ideal of a Universal Brotherhood", of all Peoples,
Kindred and Tongues,

precisely as set forth
is
revealed as the
Dominant Chord,
The impulse
of
by the founders of the T. S. in 1875. Fraternal sympathy and co-operation
thus started, has gone around the world. It lies at the Foundation of all ethics, and is the basi.'^ of Morals, and
it
would be today impossible to measure

Beliefs continually change. Philosophies
its influence.
and Theolo-
gies
come and
go;
but Altruism, Fraternity, Loving
Kindness, are eternal and the foundation of the divinest
impulse in the soul of man.
World Movement that plants these at the foundation, weaves them into its superstructure and vitalizes them by service, as the crown and beauty and glory of Life, can ever fail or be in vain. Let him who works, and waits and hopes and endures, remember this and never feel for one moment discouraged. The world may revile and spit upon him, but the 'Great and Peaceful Ones" who "Live, renewing the world like the coming of spring" will never forsake him.
'
No
After these various

perspective,
side-lights
and
reflections,
as
in
we may now
return to the T. S.
movement
America, after the departure of the founders for India.
PART
CHAPTER
After three years of
VI
Revival of Theosophy in America

work and varying fortune
in
America, including completion of Isis Unveiled, as already recorded, Blavatsky and Olcott went to India, and for
the next five or six years
little
was heard
of the T. S. in
America. But a footing was gained in India, and with the startThe Theosophist, at Bombay the ing of the magazine
movement was
well launched in the East.
In 1883 an American Board of Control was appointed by "President-Founder" Col. Olcott, and on May 13th, 1884, the members of the Board were invited to meet at my
home, then in Fredonia, N. Y., to organize and rejuvenate

the Society in America.
The Board
Mrs.
J.
consisted of Elliott B. Page, of St. Louis;
W.
Cables, of Rochester, N. Y.;
Thomas M.
;
Johnson, of Osceola, Mo. (Editor of The Platonist) Mr.
Abner Doubleday and Mr. George F. Parsons, of N. Y.; W. B. Shelly, of Rochester; and J. D. Buck; seven in all. There were present at this meeting, Mrs. J. W. Cables, Mr. W. B. Shelly and myself, Mr. Page being represented by proxy. Mr. Page was elected Chairman, Mrs. Cables, Corresponding Secretary, and J. D. Buck, Recording Secretary.
A
1884,
month previous to this meeting, that is, in April, Mrs. Cables and her associates at Rochester, N. Y.,

78

'
'
had issued the first number of a Journal called The Occult Word'\ ''The New Light from India", as a sub-title, and the seal and motto of the Society ''There is no religion higher than Truth''. Twelve numbers of this little magazine were issued, and in April, 1886, Mr. Wm. Q. Judge, having returned from India, began the pubHcation of "The Path'\ The next two conventions, occurring in April, 1885-86, convened at my house in Cincinnati; after which, with the rapidly growing interest created by The Path, and Mr. Judge's untiring energy and devotion, and backed up by the Indian "Theosophist'\ the T. S. work in America expanded very rapidly, and Branches were formed all over the United States, the membership reaching at length
over four thousand. At the meeting of the T. S. section at the Congress of Religions, to which I have already referred, one audience filled the great Auditorium and numbered over 4500; the Oriental and foreign delegates present, no less than
the subjects treated
ity.
of,
arousing both interest and curios-
In the meantime, Branches of the Society and Sectional Organizations had formed in Australia, New Zealand, England, France, Germany, Austria, Africa and, in
fact, in
most
civilized countries of the globe.
After leaving India, from Ostend,

Secret
Madame
Blavatsky
returned to London, completed and published there her

Doctrine,
started
the
gathered about her a body of ence, most important, as time has demonstrated, them being Annie Bcsant.
Magazine ''Lucifer" helpers and people of influ-
among
In the meantime, Col. Olcott remained at Adyar in India, continuing the publication of the Theosophist after changing it from folio to royal 8vo. in size; and so the

79
work went on to the time of Madame Blavatsky's death This occurred while Mrs. in London, May 8th, 1891. Besant was on her return trip to London, from a lecture tour in America, accompanied by my beloved wife and myself, three or four days before we reached Liverpool. One of my most valued possessions is a volume of 'Memoirs^^ from 'Some of her Pupils'' printed in London
*
'
soon after her departure. Mr. Judge in New York, being apprised by cable of H. P. B.'s death, shortly afterward arrived in London,
to assist in devising
methods whereby the work
of the
Society might be continued.

I
may say, in passing, that one little sentence in

words
'
Script,
of only four
'Judges'
Plan
is right"
led to the
harmony previously existing, allowed personalities to overshadow Principles, and has given rise to ''Judgeites" and "Besantites" ever since. I refer to this here, without sitting in judgment on either section, or any one, but solely for the purpose of
disruption of the
illustrating the fact that right principles rightly conceived,
acted upon, and lived up to, are always Constructive, while

personalities,
when allowed
to creep in
and dominate,
in-
variably disorganize and destroy.
This
is still
more emphatically true when Brotherhood,

an organization.
Fraternity and Co-operation are declared to be the foundation principles of
There is no disguising the fact that since the death of H. P. Blavatsky (with an immense literature that she had devoted a quarter of a century to creating and devising, with labor and untiring steadfastness, with failing health, all of which mark her as a Heroine for all time) Theosophy, as a World Movement and a United Organization, has lost prestige, power and influence.
The
Principles
unfolded
remain.
The
literature
80

Thousands and tens
;
created can hardly be destroyed.
of thousands of intelUgent people all over the civilized
world have been informed and enlightened the East and the West have indeed clasped hands and understood each other and sympathized with each other as never before. The Ancient Vedic Wisdom has become accessible in the West to all who seek real knowledge of Spiritual things beyond the gross 'Illusions of Matter".
*
Only the grossly ignorant or blindly bigoted now regard our Aryan Brothers as **a race of ignorant barbarians involved in gross supeistitions.''
The Sacred Books
of the East; the
work
of Prof.
all
Max
these
Mueller; the testimony of Warren Hastings;
and many other lines of evidence have revealed to the West the source and the fountain-head of Religion, Philosophy and all that goes to make life worth the living and these being designed to push civilization forward, existed and were taught millenniums ago, in old Aryavarta. In the meantime, the rejuvenation of old India and
teeming millions have been immensely furthered and encouraged by the impulse set in motion with a definite purpose by the Founders of the Theosophical Society. This has been attested by hundreds of the best educated among the Hindoos, in native journals
the uplift of
its
as a whole
Sects
and elsewhere. That which has happened

^has,
to the Theosophical Society

late,
soon or
happened to every
re-
ligious organization since history began.
and
^' Leaders^'
have arisen to divert attention,
claim precedence and give interpretations, till personalities have obscured Principles and the original intent
has become obscured and lost. The only organization that has escaped this fate is Modem Freemasonry; and this is in no sense a Religion,

though
its
81
Moral Precepts and Ethical Principles lie at the foundation of every great religion known to man. In preventing this disruption by dogmatic authority, Roman Catholicism is rapidly becoming fossilized, substituting Politics for Religion, as the sand of the rock
replaces the
life
of the tree.
Theosophy is in no sense a religion, notwithstanding the fact that one of its three primary objects was declared to be and still is ''the study of Ancient Religions" (philosophies and sciences). Its methods are Educational;
its
motive
is
Enlightenment.
To
stition
place knowledge in the place of ignorance, super-
and
fear,
and to include
in this
knowledge Ethics
and the inherent

is
principles of all higher evolution for
man,
indeed the highest education.
The dominant impulse

T. S. was
first
in the West, at the time the
organized, has been shown to have been
the study of psychic phenomena, or Spiritualism.

Spiritualism, as a Cult of wide interest, has
But
come and gone,
while psychic phenomena have become greatly diversified
and complicated, imtil mediumship and controls, outside of hypnotism, no longer cover the ground. In the meantime, two other great social Impulses or upheavals, to which I shall refer later, have arisen. But whatever may be on the crest-wave of the rising tide at any given time, human nature remains the same and basic principles never change. These are like the Lunar attraction back of the tides; and back of this lie the cyclic revolutions of suns and solar systems the Diapason of Nature and the Equilibrium of Cosmos; the Royal Secret revealed only to him who ''Learns to Know", who "Dares to Do", and who can Keep Silent" while obeying the Law. Each section of the T. S. like the American, or the
i i

82
English,
"
was autonomous, as were the individual Branches in each Section, though all were affiliated with the Parent Society at Adyar, India; but this was a bond of s3Tnpathy
rather than of dogmatic authority.
In our State and National Conventions the Branches
were represented by delegates or accredited proxies, and in each Branch every member had equal voice and vote. It was, as it aimed to be, an Association of Brothers a 'Nucleus for a Universal Brotherhood of Man. Passing inward from the general society to the Esoteric Section, all these aims and ideals were emphasized and made more binding, but never relaxed or changed during the lifetime of H. P. B. H. P. B. wrote me from Ostend, before her return to England, that if the T. S. had but a dozen or two in America who would just keep Loyal, Kindly, Sym.pathetic, and
*
avoid
it
all
discord
and personal
criticism, as I
had outlined
selection,
in a letter to her, Theosophy would
Move
the World.
Mr. Judge
tried twice,
by conference and
to get such a group of Seven.
group were given a little Iron Swastica and were simply pledged to work '4n one accord", as above One indicated; and it lasted scarcely three months.
first
The
broken and discordant string was

harp.
sufficient to shiver the
with this little emblem as a badge and a reminder (see Frontispiece), and in less than a month two of the strongest and apparently most devoted and harmonious workers in a large city were almost literally pulling out each others hair 'in bunches". The Seven ^'seven-pointed stars ^' forgot the * 'music of the spheres" and remembered only the 'forty-nine
again
later,
'
He tried
'
fires" that
It
may
equally disintegrate and destroy.

little
seems such a
thing to require of one
who

obliging,
83
voluntarily accepts a situation, just to keep good-natured,
own business, and work; offering no obstacle to others who are trying to do the same thing as ''every Master has done, who has gone that way bemind
his
fore '\ since the beginning of Time.
And
Label
it
so
many
are '^just crazy
to
become
M asters^\
will
''Occultism'' or
*'New Thought", and people
fall all
over each other in the rush to the Ticket Office
for a ''reserved seat".
Some day
repose"
such a little thing to look back at; and yet it was the Royal Secret that led the student straight to the Ashram of the Masters, "the Wise and Peaceful Elder Brothers of the Human race". Nor have they ever once concealed the ''Secret''; "here it is", they have declared for ages"; "live it, and you will know"; ^'become it", said the obscure little shoemaker of Seidenburg, "and the Divine Sophia will acknowledge you as her own, lead you into all Truth, and crown you with Wisdom and with Light".
it
'from the mountain height, where dwells

'
may seem
"Lead the Lije" and "Know the Doctrine" said the martyr of Galilee; and yet Christ-\2ins are digging in the catacombs of creed and dogma for more relics of those who, while alive, were "rejected of men" and "went about
doing good".
trying to scatter the in the Valley of Dry bones "wept over the grave of Adam"?
after
fossils
and years, is it any wonder that poor old H. P. B. said knowing all this "Oh poor, foolish, credulous, wicked World!" Or that Mark Twain
After trying
it
for years
The
is
Great Secret about real "occultism"
is
that there
Masters do not 'conceal" the fact that the motive of their lives is to give but where is the
secret.
no
The
real
'
"listening ear",
beyond mere curiosity?
84

At the very beginning
of the
^^ Esoteric
Section^' of
the T. S. the
to find seven
way
to the Inner
Italics ;
Master, and printed in
Temple was Charted by a and yet, Mr. Judge failed
who would keep in the middle of the road without stopping to make faces or call each other names,
or dispute about their positions in the procession.
is
Here
the quotation
*
'Behold the Truth before you; a clean life, an open mind, a pure heart, an eager intellect, an unveiled spiritual
perception, a brotherliness for one's co-disciples, a readiness
and receive advice and instruction, a loyal sense of duty to the Teacher, a willing obedience to the behests of Truth (once we have placed our confidence in, and believe the Teacher to be in possession of it), a courageous endurance of personal injustice, a brave declaration of principles, a valiant defense of those who are unjustly attacked, and a constant eye to the ideal of human progression and perfection which the Secret Science (Gupta Vidya) depicts these are the golden stairs up the steps of which the learner may climb to the Temple of Divine Wisdom."
to give

^^
^j^'
c^
85
-^-l_^-.-L-
'-
^Z_
^^~
.-^) ..~7Z
.:^f-J\,^*-^'^
'^J-c^
^^^_
^^^'
->^^
->/
.^xt*
^-^">- -^^"
Jr7^7^
Theosophy
Psyche
Involved in the C^cle of Necessify
Herein
is
Outlined the Method of
Her
Liberation
and Return to
Her
Heavenly;
Abode
PART
CHAPTER
VII
The Nature and Aim of Theosophy
FOREWORD
was first published twenty-seven years ago; and fifteen hundred copies were distributed gratuitously, for the purpose of giving a true and rational conception of the meaning and aim of Theosophy. It is reprinted here for the same reason; as with the progress of time, and the divisions that have since occurred
following essay
in the old T. S. confusion has arisen as to its real
The
aims
and meaning. These divisions, however, have not

ciples,
arisen over prin-
or interpretations, but wholly over personalities

unqualified endorscmicnt of the essay
and Leaders.
The
by H.
P.
Blavatsky, and herein printed as a preface, will remove any reasonable doubt as to the interpretation of Theosophy
herein contained.
J.
D.
BUCK.
INTRODUCTION
The
following essay
is
upon a subject that
is just
now
exciting inquiry,
the barest outHne of investigations
to which the writer has devoted
many
years of earnest
inquiry and conscientious study.
Dissatisfied, in
com-
with many thoughtful men and women, both with current behefs and the soulless negations of materialism, and satisfied that neither is comprehended by the faiths nor the materialism of the day, and yet that the real truth is not past finding out, the present essay has been prepared as an outline of the results to which he has arrived. In the course of these investigations, animal magnetism, somnabulism, trance, howsoever induced,
mon
and the phenomena
of
modern
Spiritualism,
have been
under careful review, not to the extent of exhaustion, \A-hich would be practically impossible, but to an extent sufficient for classification and comparison. What is known as modem Spiritualism contains a great truth, a still greater delusion, and innumerable downright frauds. The knowledge requisite to discriminate between these is only possessed by the initiated Adept, a phenomenon seen hardly once in a century. To us common mortals, therefore, there remain the facts and the phantasms, beliefs and denials, while phenomenalism or spookhunting is one of the most dangerous and demoralizing of pastimes, and the condition of the ''medium'* often pitiable in the extreme, moral perdition and suicide from obsession often staring him in the face an idea at which
;
90

grow indignant, and which
so-called scientists
Spiiitualists
ridicule.
It is
an
old saying that ''AH roads lead to
Rome."
Truth is many-sided, yet one. The watchword of Theosophy is Truth, and as this one truth relates to all knowledge, whether cosmic or microcosmic, it cannot be even outlined in a single essay. Theosophy is religion, science and philosophy, and these three at o^XE; a religion, because it aims to know, to become, and therefore, to worship the truth; a science, because it examines by strict anal^^sis all processes in nature, in order to discover that which is; a philorophy, because by logical synthesis from the facts of nature discovered by science, it deduces the laws which imderlie phenomena and govern the universe. Theosophy is therefore the work of a lifetime; nay, of m.any lives or incarnations. Yet need not the neoph}rtc be discouraged; for, as said of old, the way is so plain that a m.an, though a fool, need not err therein, and so simple that a man may read as he runs. Theosophy differs from modeiTi science which virtually ignores one-half of nature, still foolishly and illogically Nature includes all that is; called the supernatural. then what can bo above and beyond nature? Inside, not outside nature, is the moving cause, the GREAT SOUL. Tlicosophy differs from all philosophies known to modern times, though it contains the essence of all that in them is logical and true, and finds most in comiTion with the philosoi:)hy of Schopenhauer, emphasizing like him, both cosmic (or dcific) and human will. It finds much in the philosophy of Swedenborg, and emphasizes the law of correspondence, equilibriiun and harmony. Theosophy differs from all known religions in
their outer garb, or exoteric interpretation, while
it
agrees
91
with and unifies the esoteric or divine wisdom, which is the foundation of all great religions. It w411 thus be seen that the subject is inexhaustible, and co-extensive with
ETERNAL NATURE.
ciples for the
Thcosophy lays down certain prin-
neophyte who, as a Student of Nature,

is
enters
upon
his endless career. his sole guide;
Conscience, the God within him, truth, his unswêrving aim, not by mere
tacit consent,
but
by
zeal,
or as Emerson says, ^'by honoring every truth by
iise.^^
Conscientious devotion to knowledge, justice, charity,

philanthropy,
constitutes
the
true
Theosophist.
recognizes an enlightened conscience as the Voice of
He God
supreme in authority, unerring in its decisions, uncompromising in its comm.ands and judgments, and to this he listens as to a sacred oracle, a divine revelation, and he needs no other. The ancient wisdom religion was written in hieroglyphics, and expressed by symbols, the true interpretation The holy of which is entirely unknown to modem times. scriptures of all religions were thus written, and to the true follower, the initiate, it was said, *'Unto you it is given to know the mystery of the kingdom of heaven, but to them it is not given." True initiation was not by forms and ceremonies from without, but by spiritual
within his
soul,
own
This knowledge, as well as the initiation, was set forth by symbols, allegories and parables. To these symbols there was a key with which the neophyte could thread the labyrinth and unlock the mystic chambers of knowledge. Theosophy unfolds this knowledge by discovering the key. But here, as elsewhere, a little knowledge is a dangerous thing. Som.e have im.agincd that to become a Theosophist one must retire from the world into the
experience within.
92

mountain
desert, or the
The
history of
and mistaken zeal distortions and horrible deformities of the postulants of the East, ought long ago to have taught the most
superficial observer the everlasting folly of
and feed on herbs. the middle ages, of the moral leprosy of many sodalities, no less than the
solitudes,
such a course.
any known obligation to family, kindred or country, will end by disregarding all save self, the first and only thing that Theosophy bids him
He who
begins
by
disregarding
disregard.
The nominal Christian need not go to India nor to Jerusalem to learn the principles or methods of Theosophy he will find them abundantly illustrated in his own scriptures, in the teachings attributed to the *'Man of Sorrows",
;
though disfigured by forgeries and distorted by

pretations.
false inter-
To these teachings, when correctly understood

Theosophy has
little
and
truthfully interpreted,
to
add or
take away; but to the exegesis of sanhedrims, synods,

councils
and
It
ecclesiastical
to object.
serving, selfish
commands, it has everything repudiates them in toto, as crafty, timeand false, crucifying again the Christ, and
hiding the truth designed to bind the conscience of the ignorant to the service of greed and lust for power.
The most sacred possession of man is conscience, the Voice of God within the soul. No greater folly can be
committed than to entrust
ing of another:
claim,
this divine voice to the keep-
No
greater crime than for another to
be his brother's keeper. Modem civilization has repudiated human slavery. It remains for it to remove the shackles of the soul and free the conscience; then shall man learn the difi'erence between liberty and License, and make fruitful the vineyard of the Lord.
right, to
by divine
The
sale of indulgences precipitated the reformation;

freedom of the soul in freedom complete it. In conclusion, a word
let
tlic light
93
of science
and
civil
be said regarding the frontispiece. As ah'eady remarked, the ancients expressed by symbols and allegories the deepest truths, which by Degrees were unfolded gradually to the neoph3rte as the ''mysteries of
origin,
fall
may
initiation."
The
nature,
sented,
and redemption of man were thus repreand tliis from no mere fancy or foolish fable but
scientifically ascertained.
from actual knowledge

ent writing than that of
No more beautiful and instructive fable exists in anciand Psyche' \ the descent of the soul into matter, as told by Apuleius and other anThe frontispiece, taken from a recent cient writers. reprint of *^The Divine Pymander", illustrates this
''^C lipid
fable.
The
four elements sjrmbolized
by the man's winged
head, the eagle, the lion and the ox, also the four ages, the
Golden age, the age of Silver, of Copper and of Iron the sun and moon representing the dual cosmic powers, the
serpents representing the sexual entrance into life, the con-
junction of planets or stars determining conditions of

birth,
life, etc.
all
these,
and more, may be read from

it
this beautiful picture.
To
ptu-ify
the soul and liberate
from the
cycle of
necessity,
the chains of matter, the
''old serpent' \
that
environ
thus enabling it to regain its pristine purity and heavenly abode, is the problem of occultism or Theosophy. To put science in the place of sentiment, philosophy in the place of speculation, religion in
it,
the place of superstition,

ignorance,
and over
all,
knowledge in the place of Law, Justice and Truth, is the
purpose of Theosophy.
94

THEOSOPHY
The term ^'Thcosophy"
is
by no means a new
it
one,
though
many
people, doubtless, have heard
recently
for the first time.
word will aid us but little in arriving at its real m.eaning. At the organization of the Theosophical Society in New York City, some ten years ago, this name was selected to represent its nature and aims, and wisely so, as the sequel will show.*
of the
If
The etymology
we
inquire into the use
made
of this
term in either
ancient or
modern times, we shall find that while it has quite as much to do with a knowledge of man as with the 'Wisdom of God ", it, in fact, unifies both.
* '
Pythagoras defined philosophy as the 'love of knowledge. '' When Dionysius, the tyrant of Syracuse, asked Pythagoras, *'Are there in your country no wise men?" '* the sage replied,' 'No,we are not wise, but lovers of wisdom. In earlier times, as now, there was a great deal of mystery surrounding Theosophy. The Theosophists were also styled Mystics, while Mysticism, Occultism, and Theosophy have often stood for the same thing. If we seek in earlier times an exponent of the doctrines and principles of Theosophy we shall, perhaps,find no more prominent character than Jacob Bohme, who styled himself ^'TiiE Teutonic Theosopher," and who wrote numerous volumes some three hundred years ago. Bohme was, as the world goes, a poor, little, ignorant shoemaker of Old Seidenburg, in Upper Lusatia. He was persecuted during
his
driven from his home, denied Christian burial; and this persecution was continued to his wife and children
life,
after his death,
hood of
his
by the avaricious and licentious priesttim.e; and yet, strange to say, Bohme 's works
*NOTE. There aro many societies oldor than the Theosophical Society, that teach substantially the same doctrines; even the names of many of these societies are never mentioned to the uninitiated.

are orthodox in the strictest sense,
95
and furnish the basis of doctrine and the life work of his translator and commentator, the celebrated English divine, Wm. Law. So much for the consistency of orthodoxy and the irony of
history.
But the study of the writings of Bohme has been by no means confined to the church. Among the manuscripts left by Sir Isaac Newton were found copious translations from Bohme, while Goethe, Oken, Schopenhauer, and in
our ow^n country, Emerson, were among his profound admirers; and this, notwithstanding the fact that from first to last Bohme 's works were written in the jargon of the alchemists, *'The Great Work", and the ''salt, sulphur and mercury" veiling from the ignorant and profane on the one side, and the Torquemadas on the other, the 'Divine Sophia", the 'Pearl ", which on every page it was solemnly declared should never be ''cast before swine." The ignorant worsliip what they cannot understand, and the rulers, by divine right in church and state, have ever seized on this fact to keep the masses in ignorance and bondage; hence, the mysticism which is knowledge to the wise, is mystery to the ignorant. If, therefore, in an age of intelligence and free inquiry we turn to the records of mysticism, we shall find that they have furnished the loftiest themes to musician, artist, poet and
'
*
painter;
and that by these
lights the
monuments
of his-
tory stand revealed.
Richard Wagner seizes upon the "Legend of the Holy Grail", the very center and core of mysticism, and scorning alike criticism
and conventionality, places

stars of
his Parsifal
among the immortal
human
genius.
Goethe retouches the Faust Legend, and our critics of a materialistic regime have not yet traveled beyond the
96
^
part" in solving the myvStery; and where they have solved the second, they will have to review again the first
'first
part.
remains a sphinx in spite of critic and reviewer while the Pyramids, immortal in their strength and grandeur, sublime in their simplicity, defying alike the hand of time and the unaided intellect
So
also in art, the Laocoon
of man, are only
now beginning anew
to
tell their stoiy.
What
is
the meaning of this revival of Theosophy in
the nineteenth century? Every student of the philosophy of history, every thoughtful observer of human nature, must have dis-
covered that cyclic changes everywhere obtain in the affairs of men; and if he goes deep enough he will discover that these cycles constitute a spiral, fitly symbolized
by the Tower of Babel, never yet revealed in the confusion It is furthermore known, that the revolutions of tongues. of the Sun, Moon and Earth are not the only ones that The Cycle of Meton, as it is affect the children of men. called, gives to the church. Catholic and Protestant alike, their times and season, fasts and feasts. Another great cycle closed, we are told, in 1881, and those deeply versed in the ancient wisdom tell us that between this date and
1888, very important changes will occur, affecting the
and surface of the earth, no less than the health and the moral and spiritual well-being of man.
climate
recent delver in the mysteries of the Caballah* has discovered hidden in the Hebrew text of the Bible, not
only the modulus on which the Pyramids were constructed, but the very equation, to the last decimal place, by which we now calculate the distance of the sun; and
might add hundreds of equally startling coveries of ancient wisdom, there is nevertheless a
though
*Mr.
disdis-
J.
Ralston Skinner.
"

data sink into insignificance.
sequel will show, that gives a
It is this revelation, as
97
CO very, or rather a revelation, beside which these empirical
the
new impulse
to the term
''Theosoph}^"
Steam, electricity and the printing press have changed the face of the habitable globe, and we boast alike of material progress and political
This
is
the age of science.
freedom; yet the inexorable law of compensation holds good here as elsewhere, and material advancement is
marked by
spiritual decline.
So long as the church, whether Catholic or Protestant, was dominant, so long as the ignorant masses were content to accept on faith the dicta of religion, we heard little of the conflict of religion and science. But the pendulum has swung from that blind superstition which fears and trembles, but dares not question, to that crass materialism which dares not believe, and is too indifferent even to investigate. Our boasted liberty has degenerated into lawlessness; our national gods are Mammon and Materialism, twin monsters whose insane votaries are forever clutching each other's throat, and the unholy trinity that stares us in the A doleful picture, indeed, face is rum, riot, and ruin. but 't is true, 't is pity, and pity 't is, 't is true. Every earnest, thoughtful soul, every true man and woman desires a remedy for this sad state into which we have fallen, this moral leprosy into which we are plunged.
effect is
No
without a cause.
'
'
We are pointed to
ligion,
!
the churches and to the Christian re-
but alas though many noble, earnest souls still cling to the forms from which both life and soul have departed, though many are far better and few worse than their creeds, yet have these alDUses in the body social and the body politic, not only grown apace with the churches, but they have crept into them, till the world is no nearer
98
redemption today than it was a thousand years ago. We are pointed to hospitals for the sick, infirmaries for the insane, homes for orphans and the aged, as the work largely of organized church charity, yet beside these institutions flourish also alms-houses, penitentiaries, reform
schools,
Magdalen and foundling homes, institutions that are unknown and unneeded in many of those heathen
to
which we send missionaries. The very presence of these institutions is a confession that we do
countries
not
know how
to prevent crime, seduction, bastardy,
insanity
and pauperage. If we add to all this the increase of crime, drunkenness, political and moral degradation, it may be well to inquire
whither our boasted civilization tends ? Had the organi zed churches presented an adequate remedy, backed by the power of divine truth, such a condition of things had been
impossible; but the trouble
not in the nature and basis of that religion as originally laid down, and for the first three centimes exemplified, as will appear further on. 'T is not because the churches are Christian, but
lies
because they are w-Christian, involved with the rest in
Mammon-worship and
materialism, unwilling to believe,
and yet unable to demonstrate the fact that the spirit People have grown tired of theoof man is immortal. logical hair-splitting, and we hear little nowadays of the gentleman with hoofs and horns, that terrified a former Sheol is a sort of warmedgeneration of evil-doers.
over joke for the place of torment; fear has departed,
though wisdom has by no means taken its place. With this condition of things acknowledged and lamented, there is a large and increasing class in the community who have outgrown the old creeds, born of the interpretations of an ignorant age when ecclesiasticism held temporal power, and to question was to bum.

This class
to
99
who
arc weary of endless discussions which lead
no conclusions that reason can accept, who are bewildered and at last silenced, but not convinced, call themselves Ag7wstlc, and in apathy or despair are
content to say,
"We
do not know/'
As a
class,
these people are intelligent; as citizens,
moral; as mên and women, kind and charitable; but, unfortunately, they are looked up to by the masses who,
oppressed by poverty and enslaved
by
ignorance, carry
banner the fatal motto, ''We do not care. " These ignorant masses, looking in vain to those who, from education, position and opportunity ought to be a help to the unfortunate and an inspiration to the de-
on
their
become wearied, disappointed and envious, and it is from this large class that our piisons, almshouses, insane asylmns and foundling homes are recruited. They have asked for bread and we have given them a stone. The criticism and m-aterialism of the age have deprived them of their faith, and yet, have been unable to lead them into knowledge. If you talk to them of religion and the churches, they laugh at you; if you deprive them of liquor, they will stone you and burn
spairing,
your houses for attempting to take away the

of the despairing, oblivion.
last solace
Is
These are the conditions that stare us in the human life on this planet necessarily a failure?
face.
Are
past
the natiu'e, the ministry and the destiny of

finding out?
man
Has not
the timxc
of
come
for us to take
counsel together?
Every thoughtful observer

dust; the
the times must have
discovered that the creeds of the world are crumbling into
advancement of science has undermined them. Here, not even the law of the survival of the fittest obtains; they are all full of error, all false, and soon or late
100

all go.
must
But back
of all these is the everlasting
truth from which they sprung through man's ignorant attempts to formulate. The philosophy of Plato, the
doctrines of the Essenes
and the Gnostics, entered

;
largely
into the Christian philosophy but even these were veiled in mystery, to be'comprehended only by the initiated, like Paul.
There always was the

for the initiated,
secret, esoteric interpretation
people.
and the letter of the law for the common This secret wisdom is no longer in the possession
of the priesthood; their patent has therefore expired.
The
children of this generation are wiser in

old,
many
things
and the amount of general and scientific information possessed by the people renders the old land-marks, the old methods, useless. The basis of religion must neither ignore nor do violence to philosophy, science and the common sense of mankind. Suppose we adopt for our motto that of the Maharajahs of Benares, There is no religion higher than truth; and then, instead of arrogantly or apathetically inquiring what is truth, let us agree that truth has always one sign, one quality. It always agrees with itself, and
than the priests of
taking the three categories of
philosophy and science, see
human knowledge, religion, if we cannot find a scientific
philosophy and a philosophical religion, in other words, a Gnosis. This is the problem presented by Theosophy
and
it is
squarely met, and the number, character and
intelligence of those
who have
received from
it
satis-
factory answer,
than most people suppose. For the time being the old creeds must be laid aside, though the Christian retains his Christianity, the Jew his Judaism, the Buddhist and Mahommedan their peculiar faith, and if he chooses, his own forms of worship, being required only to exercise that degree of courtesy and toleration toward others that he requires for himself.
is
far greater
101
While the creeds and basis of all religions arc passed under review, very soon it will be discovered that while the basis and inspiration are the same, the formulations only differ, and as these fonnulations are shown to be untrue and effete, they will be easily discarded, one and all. It will thus be seen that at the very beginning is achieved that basis of Brotherhood which all other methods have failed to attain. Presently we shall begin to learn the meaning of that old inscription written in letters of gold over the entrance of the temples, ''Man, KNOW THYSELF.'* A ncw meaning will be given to that old saying, *'The kingdom of heaven is within you," and we shall have grown philosophical enough to add, sOy also is the kingdom of hell. The scientist has a perfect right to demand proof that there is such a thing as a human soul not that he, in common with the majority of mankind, has lost the con-
sciousness of
it.
While, therefore, the scientist pursues
his investigations
by
strictly scientific
methods, the true
philosopher will cease his foolish speculations concerning the "unknowable," will quit chopping logic and sawing
the
air,
and by
strict synthesis,
without logical flaw or
false syllogism,
from the
facts discovered
by
science, will
deduce the laws that underlie the occult and mysterious

nature of man.
in
become interested, and place of apathetically saying, ''We do not know", he

our agnostic
will
By and by
will declare that, by the everlasting intelligence he will find
emphasize that little word WILL, his labors will not be in vain, as thousands who have made the experiment can assure him. Such a reconciliation of religion, philosophy and science, a platform on which all can stand without the sacrifice of intellioiU;
if
and
he
sufficiently
102

Is it
gerce or self-respect, seems too good to be true.

at least worth an effort?
It is
not
not proposed, be it observed, to replace Christianity by Buddhism, nor Buddhism by Mohammedism, nor both by Judaism, nor yet all three by Spiritualism, but to bring each of the old religions back to its esoteric
origin,
meaning and
purity,
essence one, shall
we
they are found to be in not have found the true religion

if
and
OF HUMANITY?
need of not only wisdom to declare, but ability to demonstrate the esoteric basis of aU religions, including lost records, that shall put the matter beyond all dispute. Now suppose that at this stage of our proceedings it
But
just here appears the
were discovered that there are living men who possess just this knowledge and ability, and possess these records; men who have gone over all this ground, not by patching together fragments of different religions, but who possess a knowledge of science so profound as to dwarf into insignificance our boasted modem discoveries; who, living in communities far removed and purposely inaccessible to modem civilization, have preserved the priceless treasures of the past; who, removed from the
vicious influences of
modern
civilization,
a knowledge of the laws of life, live us seems incredible, transmitting from generation to generation of selected and initiated Neophytes, their accumulated wisdom and priceless treasures; and who now at the completion of one of the world's great cycles, for the first time in centuries give out to the world a part of their treasures; requiring no pledge, save only allegiance to truth, no price, save that he who receives shall
as freely give,
and possessing to an age that to
and so help along the reign of Universal Brotherhood among the races of men; Brothers who

are willing
103
and anxious to teach every earnest soul, and above propositions, to demonstrate the truth of all the and that ''Truth and only Truth,'' being their motto, and demonstrable and free to all who will investigate
receive
it.
What
then? I have supposed,
What
is
but a bare
recital of that
thouwhich has actually come to pass, and among the Brothers sands over all the world, who have taken these one who has been at their word, I have not heard of
disappointed or turned away. will strike many I am aware that such a statement to question people as incredible, and they will be incHned the barest outthe sanity of him who makes it; yet is it how the simple truth. It will at once be asked,
line of
have these Brothers been able to keep

so long a secret? I answer, that the
their very existence
Law
of Silence
was ever the
first
own statemênt to be observed, and that according to their people refused their safety has often consisted in that the Read the account to beHeve such an existence possible.
given
by Abbe Hue,
for
ecclesiastical superiors,
which he was unfrocked by his and his still more startling state-
ments outside
more ancient of Tyana gives times, read the account that Apollonius it is evident on of his visit to these Brothers, though he reveals. every page, that he conceals far more than
his published works.
Or
in
Redivivus'' Again, read in that old work, ''Hermippus ' Coming down to the account of these 'Sons of Light. " and more recent times, read the account that travelers,
by halfeven missionaries, give of the wonders performed transcendent naked traveHng Fakirs, a faint echo of the Himavat, powers and lofty genius of the Holy Men of the declare, could the existence of whom the Fakirs would
they be induced to speak.
104
In spite of evidence to be derived from many sources, some, no doubt, will content themselves with denying the wîole thing as simply incredible, an old woman's fable,
and go on repeating, 'We do not know, " or *'We do not care. '* Those, however, and they are many, who have read Mr. Sinnett's ''Occult World" and ''Esoteric Buddhism," and the later work by Two Chelas "Man, Fragments of Forgotten History," ought to supplement them with those rare jewels, "The Idyll of the White Lotus," and "Light on the Path;" and if by this time they are not interested enough to inquire whether this is all true, and if there is more from the same source, they may as weU defer
*
the matter until the next incarnation. Soon after the appearance of "I sis Unveiled,
'
'
the head-
quarters of the Theosophical Society removed from New York City, first to Bombay, and subsequently to Adyar,
Madras presidency, India, w^here they permanently remain. Branch societies are scattered all over India and Ceylon, as well as most civilized countries of the The Theosophical Society is the medium through globe.
in the
which the Brothers have undertaken to present to the world their long cherished doctrines, in such form as the world is found ready to receive, and in such measure as the times require, practical, not merely intellectual, Universal Brotherhood being the one condition of affiliation insisted on, while the terms of more intimate relations with the Brothers themselves, or Chelaship, are clearly set forth; for, to use their own words, they say, ''We refuse
no one."
the organization of one of the Branch Societies in India it was thought by some of the members that it would be a good thing to organize on a different basis from the rest, and to have certain educated Englishmen connected therewith, taken in hand by the Brothers,
Upon

and
secret
105
drilled in practical occultism; taught, in fact, the
wisdom which had been so jealously guarded for centuries, and so constitute a Theosophical Hierarchy. One is not likely to misunderstand the answer returned by one of the Brothers to this suggestion. I quote a
portion of the unpublished letter: *The world in general and Christendom especially, of a personal left for two thousand years to the regime
God, as well as its political and social systems based on that idea, has now proved a failure. nothing to do with 'li the Theosophist says we have
'
the lower classes and inferior races, those of India cannot for instance, in the conception of the British, concern us, and must manage as they can, what
all this,
becomes of our
fine professions of benevolence, philan-
throphy, reform, etc.?
Are these professions a mockery; and if a mockery, can ours be the true path? Shall we devote ourselves to teaching a few Europeans fed on the
fat of the land,
many
of
them loaded with the
gifts of
bUnd fortune, the rationale of bell-ringing, cup-growing, and astral body formation, and leave the teeming millions the lowly and of the ignorant, the poor and the despised, oppressed, to take care of themselves, and their hereafter, Theothe best they know how? Never perish rather the
!
that sophical Society with both its hapless founders, than we should permit it to become no better than an academy
of magic,
and a hall
of occultism;
disciples of these perfect
and it is we, the humble Lamas, who are expected to
title allow the Theosophical Society to drop its noblest school 'The Brotherhood of Humanity^ to become a simple He who of philosophy. Let us imdcrstand each other. noble idea does not feel competent enough to grasp the a task too sufficiently to work for it, need not undertake
heavy
for him.
But there
is
hardly a Theosophist in the
106

it,
by correcting the erroneous impressions of outsiders, if not by actually propagating, himself, this idea. Oh, for the noble and unwhole Society unable to effectually help
selfish
man
to help us effectually in India, in that divine
task!
All our knowledge, past
and
present,
repay him. The true religion That the world is in offer the solution of every problem. such a bad condition morally, is conclusive evidence that
sufficient to
would not be and philosophy
and philosophies, those of the civilized races less than any other, have ever possessed the The right and logical explanation of the subject truth. of the problems of the great dual principles, 'right and wrong,' 'good and evil', 'liberty and despotism', 'pain and pleasure', 'egotism and altruism', are as impossible to them now as they were 1881 years ago. They are as far from the solution as they were; but to these there must be somewhere a consistent solution, and if our doctrines v/ill show their competence to offer it, then the world That must be the true will be the first to confess it.
none of
its religions
philosophy, the true light, the true religion, which gives
truth and nothing but the truth".
thus be seen what are the principles and aims of these exalted Brothers, in relation to the masses of mankind, and that they are no respecters of persons. It may be asked, why have these transcendent truths been so long withheld from the woild? To this it may be answered, that they who possess and comprehend them, are likely to know also the times and seasons when they
It will
can make headway in the world, and to announce them prematurely, wôuld be to lose them and destroy their custodians, if they had not the power to provide against such a catastrophe. It is a cardinal principle in occultism, that, by a knowledge of, and conformity to the lavv'S of nature, the Adept is able to accomplish that which to the

ignorant seems miraculous.
107
Says a wise
occultist,
*'The
wicked obey the law tlirough fear; the wise keep the law through knowledge." PoHtical freedom and the advancement of science have, on the one hand, made the promulgation of these doctrines possible, while the crumbling of creeds, and the materialism of the age, have rendered them necessary
to the well-being of the
human
race.
Again it may be said, that the Secret Doctrine has never been without witnesses in the wôrld, and though these witnesses, like the doctrine itself, have been surrounded by mystery, and have written or spoken in a language unintelligible to the profane, yet have they ever been open to all who have knocked in the right way. These mysteries have cropped out in many forms, though never for ages so plainly as now, for their time has COME. In the middle ages these mysteries were embodied in the obscure writings of the alchemists, at once the despair and the subject of hatred and ridicule with the ignorant who could not comprehend them. But the odor of burning human flesh too often accompanied the illumination of these manuscripts to make revelation either desirable
or profitable.*
The
Rosicrucians, concerning
little
whom
so
much has been
known, embodied more or less of these doctrines. To these may be added the writings of Plato, the neo-Platonists, the doctrines of Pythagoras, and those There is no of the Kabalists, Hermetists, and others.
written and so
* "
Who
The
dare call the child by it? right name? few that know something of it,
foolishly
And
opened their hearts,
Revealing to the vulgar crowd their views, Were ever crucified or burnt."
Goethe's Faust.
108
proof, however, that of
any of these were raore than an echo the transcendent wisdom of the Brothers of the HimaAll these records were obscure, purposely veiled, so
vat.
that there was not the least danger of their becoming
and profane, for be it remembered, there were always both the right and the left-hand paths to which this wisdom held the key. The former leading to Nirvana or the at-one-ment of man, and the regeneration
to the ignorant of the
first
known
human
race; the other, Black Magic, leading at
to occult power, but finally and inevitably to ever-
The motto of the first is. All for Truth, and Truth for the sake of Humanity. The motto of the second. All for Power, and Power for SELF, AND THE DEVIL TAKE HuMANITY!
lasting destruction.
These Holy Brothers of Himavat, deeming the times

propitious, offer to the world, for the first time in
centuries, just so mûch of their treasured
many
it
wisdom as
shows
itself willing
it
and capable
of receiving.
To
this
has already been shown, one only condition is attached, viz., that the neophyte shall work with the Brothers for the elevation and liberation of the whole
promulgation,
human race, wHhout

ality; to all
regard to color, sex, creed, or nation-
such the doors now are wide open, and to none others, though the sublime philosophy is published to the world. This basis of Universal Brotherhood, however, involves more than is at first supposed. It involves the idea of what Bohme calls the ^'Becoming Man"; i. e., that man shall not merely give intellectual assent to the
propositions and, sinking
self,
*
exercise universal philan-
thropy and love of man. 'Deeds," say they, *'are WHAT WE want; FINE SPEECHES COUNT FOR NAUGHT." There is one problem involved which deserves special mention. It is the old question, ^'If a man die, shall he live again"? We are told, and the statement is supported
109
the grave, that by sound philosophy, that man survives that what we call the soul continues after death; indeed, by both cosmic and death, is but a change, necessitated
physiological law.
sition is subject to,
We
are further told that this propoand capable of, demonstration to all
who
that it will be are well advanced on the Path, and time, this knowledge furnished to the Chela at the proper
But this does constituting one stage of initiation. fully answer the question. after death, more important question is, in the state
not
called Devacan, shall
we preserve
self -consciousness?
And
the ready answer is ''That depends''. being done away with, trary rewards and punishments when such unjust conas belonging to an ignorant age exact justice, absolute and imparceptions were possible;
tial,
The
idea of arbi-
takes their place. misconception which This again does away with another administration of jusnaiTOws the sphere and limits the as human beings on this tice viz., the idea that we, or necessarily for the last earth, are here now for the first, previous incarnations being time, our unconsciousness of reasons for such unno proof to the contrary when the consciousness are made known. now, We thus reach the conclusion that our being here come, and all the vicissithe conditions under which we are not by the decree tudes to which we are subjected, of an inscrutable power, of chance or blind fate, nor yet has been whatsoever name, but that all this
^
called
acts and motives determined by our o^vn thoughts,
by
ma
previous incarnation. >> ^ arKarma, designated is effect This law of cause and appears from this, and the importance of its consideration ourselves voluntarily that if it be true we are at present future weal or woe, but determining, not once for all our

life,
from which there is no escape, and for which we can accuse no power in the universe but ourselves. If this be true, and every one has to "work out his own salvation with fear and trembling", procrastination does not help us what we put off today we shall have to do tomorrow; the Nemesis is on our track, and the judge is our own conscience; and herein is seen both the prize and the penalty of self-conscious humanity. A new light is reflected on the story of Dives and Lazarus. Opportunities misapplied, intelligence, wealth and power used all for self and to oppress the poor, the ignorant and degraded, by the eternal law of compensation
preparing conditions for future
;
beyond the reach of prayers and penance, or mumbling of creeds. When the cycle of necessity is completed, measure for measure, the injur}' done to others will return to him who sent it along the unwill react
on
ourselves,
erring way.
This placing conscience as the supreme judge, gives real meaning to the word, Emanuel, ''God with us". Reverting again to the question of consciousness after death, it is shown that man may not only determine, by his life here, the fact of consciousness, but that by conforming to the known laws of nature he may prolong
Thus beyond the average. having time in which to work out the results of errors in previous states, he may decide for himself, not only the conditions of reincarnation, but incarnation itself. And so he may pass from the law of KaiTaa into personal liberty, called in Scripture ''redemption from sin", thus becoming free from the law, by obeying it. This
this present existence far
condition
tians
is
known
in Eastern philosophies as Nirvana,
foolishly translated as annihilation.

it
To
the early Chris-
was known as
at -one-men t,
beside which the

old Jewish doctrine of atonement
by innocent blood
is
the height of cruelty and injustice, repugnant alike to reason and intelligence.
If this
be the
line of progress,
the destiny of the
human
grand and transcendent meaning, how time-serving and suicidal appears the materialism into which we are plunged. How puerile the agnosticism which helplessly says, Sve do not know".
race,
and evolution be given
this
'
How
rance,
care'\
lamentable,
how
pitiable
the condition of that
''Great Orphan,
Humanity", which brutalized by ignohopeless and despairing, at last cries, ^'we do not and so drifts into pauperism, crime, insanity and
death, to be lost in the awful blackness of oblivion, or
return after weary ages, to begin over again the struggle

for self -consciousness,
hampered by the web

no
of their old
Karma.
To make known
work"
this truth to the world

less
was
the "great
of the old alchemists,
than of
lift
the Thibetan Brotherhood; and they desire a Universal
Brotherhood of
man
to
work with them, and
so
the
Karma
of the world.
In the
way
of the progress of this great
work stand
not only the creeds of Christendom, but those of the
whole world, each claiming a patent of authority direct from the Most High; each striving now, as for ages, to tear down all others, that it may build up its own, in which insane effort it has been truly said that more blood has been spilt, more lives sacrificed, than by war, famine and pestilence combined in short, Moloch The Scourge OF THE Human Race!! The creeds of the world have not changed their nature, though they have been forced to change their methods and penalties for heresy. The civilized world hears with horror of a religious war, knowing how relentlessly it is
; !

how
cruelly conducted.
waged,
History has impressed
this lesson in letters of fire
and blood.
shov\r
The
genius of creeds (no longer able either to convert
or exterminate mankind, unable to

to make good citizenship)
is
any marked
contrasts in morals, or that simple honesty which goes
content to accept an intellect-
ual assent, with liberal mental reservation on the part of
nominal adherents, and so setting at naught the at-onement of man through The Christy is still powerful for evil, and that only. Thousands nominally profess belief because they see no better way; and from sheer habit, tradition and inheritance they walk in the old way. The time is not distant when we must choose between our creeds and the Brotherhood of Man, for they are antagonistic to the last degree. And that faith which is to remove mountains was never yet involved in the mumbling of creeds, else had the earth long ago become
its
a dead
level.
Modern science has yet to learn the height and grandeur to which human beings may attain on this earth, as the focalized result of the dual law of evolution and involution; and professed believers in Christ have also to learn the truth of the assertion, 'these signs shall follow them
'
that believe".
The days
of law
of miracles have, indeed, passed ;
and those
and enlightenment are at hand
enlightenment
through obedience to law, the Higher Law of Love and Had but a tithe of the wealth Universal Brotherhood. squandered in the popagation of creeds in foreign lands (where better creeds often prevail) been spent in
uniting the
human
race
luider
this
higher law,
the
millennium would long ago have dawned. Theosophy has this one central idea, the Brotherhood of Man. Among its devoted followers are Jews, Catholics,

Protestants,
Buddhists,
Brahmanists,
Mohammedans,
color.
Parsees, people of every race, clime

is
and
All that
asked is that each sect shall go back to the fountainhead of its own religion, assured that when it has removed the accretions of time, the innovations of greed and selfishness, the false interpretations of ignorance, it will find beneath it all the pure Wisdom Religion, the Divine Sophia of Jacob Bohme, the Divine Beatrice of Dante, the Pure Gold of the alchemists, the White Rose of the Rosicrucians, the Virgin of the World of Hermes Trismegistus, the Virgin Isis, the Virgin Mother
of the Christ of all the ages that are, that
shall be; forever
have been, that
pure a,nd virgin, yet forever bringing forth; mother, wife, sister and daughter of Osiris; the gentle, loving, tender Woman-side of the Life-giver of the Universe; the better half of every man of woman born, through which alone at-one-ment of the human race is possible, through which alone the God which is ONE can ever become all in all, Theo-Sopiiia. Even St. Augustine says: *'What is now called the Christian religion existed among the ancients, and was not absent from the human race until Christ came, from which time the true religion, which existed already, began to be
called Christian".*
been attracted to Theosophy through certain occult phenomena which belong to the higher initiates, and which, we are told, through the reign of brotherhood will belong to the human race when redeemed from the slough of Mammon and Materialism. To place these powers at the command of those who are influenced by desire for wealth, fame, or power, would be to propagate only a brood of black magicians. Even in Bible times, while there were colleges of
Quoted by Heckethorne, "Secret Societies,"
p. 12, Introduction.
Many have
4
1

and the Hke,
it
was commanded that a witch should be put to death. Those therefore who are attracted by signs and wonders, and expect only to witness phenomena or learn magic, will find the Brothers of Himavat as frigid as the snowy
soothsayers, schools of the prophets,
peaks they are supposed to inhabit; nay, they find them.
will
never
The phenomena
every-day
life
of
modern Spiritualism have conis
vinced most people that there

of the world,
another side to this
though even the better sort
among avowed
convinced that the foul air of dark seance-rooms, with bell-ringing and trumpetblowing, are not only profitless, but often dangerous and demoralizing pastimes. Beyond the bare fact of conSpiritualists are
viction above referred to, efforts to bring spirits back to
earth
and down into matter, are reversing the only process whereby humanity ever has or ever can advance, viz., by
elevating the
life
of
man from
the lowlands of existence,
through aspiration and inspiration, into light and knowledge.
The profound philosophy already given out by the Brothers makes plain the character of all such phenomena, though by so doing they have roused the hosIn the whole realm of communication with the supposed spirits of the dead, the wish is father to the thought, and they are many who would rather hug a delusion than know the truth, especially when that truth flatters not pride and selftility of
many
Spiritualists.
conceit.
To
the intelligent Theosophist there
is
neither past
nor future time, but one everlasting now. Change is written over and through all things of earth. We are not today what we were yesterday. Our goal *'That today will be our starting-point tomorrow.

which has been been is."
is
115
not what
it
was;
3êt,
that which has

seizes truth
The mHghtened understanding by

intuition,
of
man
and whether on the material or spiritual plane, when he begins to discern the plan and comprehend the law, nature becomes an open scroll in which he may read the wonders of his own being, no less than
those of the universe about him.
To awaken
made
use of
;
thought, to arrest attention, to stimulate
investigation, occult
phenomena have
occasionally been
but when to the thought thus aroused the real problems of Theosophy have been presented, many have turned away, joined to their idols, clamoring for the flesh-pots, time-serving, they have been unable or imwilling to seek the Truth. The Brothers are no miracle-mongers, nor yet scribes and secretaries with nothing to do but to answer foolish questions that have been answered a thousand times; nay, which any one can determine by consulting his own intelligence. Time and again, have they stated the problem substantially as herein outlined. Our number is not legion; we can not superintend the primary education of those who know not the alphabet of unselfishness, and who can only use the ten digits to coimt profit and
loss in the lucre of
the world.
Divest yourselves of pride, lust, greed and uncharitableness work with us for the redemption of the world,
;
the regeneration of
'
man; work on your own plane, in your own way, and by and by there shall come to you 'a. new heaven and a new earth " the 'veil of Isis " shall
;
be open; the Comforter (your own purified spirit) shall come, and shaU lead you into all truth. 'He who lives
*
the
life shall
know
the doctrine."
Pause not to ask your brother what he believes; lay
116

foolish shibboleths;
pause not to count the cost or profit; leave that to time, to law. *lf I will that I tarry till I come, what is that to thee? Follow thou me". Do this. Do! Do!! and you are ours, and all we have is yours for this is the at-one-ment of man.
;
by your
Cost what it may of pain or sorrow, tear the scales of self from the eyes of your soul, and the Sons of Light will come to meet you, even in the shadow, ere yet the fullorbed day has come. The eye of self and sense hath never yet conceived the glory that shall be revealed, not in the far-off heaven, but here, now, in your own soul; and when you have been faithful over a few things, then shall ye be rulers over many things.
'Oh for the noble and unselfish man to help us effectually in India, in Europe, in America, an3r^vhere, everywhere, in that divine task; all our knowledge, past and present, would not be sufficient to repay him.
*
^^The
Mahatmas
are honest debtors.
'^
Note:
lapse of
As
this goes to press,
notice the report

'
heralded triumphantly from
many
quarters, of the
'Col-
Koot Hoomi and the Theosophical Society"! If this satumalian shout were new, it would be interestit is,
ing to the well-informed, but old as
as old as Theos-
ophy them
can only impose on the ignorant, to keep in bondage and hide the truth, so that the few may dominate the many. The Jews imagined Christianity collapsed when they murdered Jesus: The Roman Emperors again, when they burned Christians to illuminate their gardens: And so, in every age, falsehood (in every garb of authority, by blood, murder, fire and sword), has imagined the
itself, it
truth collapsed.

There
is
a change of methods (as burning is out of fashion) and a change of names, from God's Vicegerent and Inquisitor-General, to the Society for Psychic Research, who imagine that by showing a leading and professed Theosophist as a fraud, Theosophy itself is
collapsed.
Admitting, for the sake of argument, all they claim of fraud or deception on the part of individuals, and
they proved only the weakness or wickedness of individuals, nothing more. These individuals are quite competent to answer for themselves.
So, also is
and they who comprehend

Materialism,
its
teachings, its
Theosophy sublime and

of
everlasting timth, are not alarmed b}^ the exegesis of
and so-called Science, more than those other names and greater dignity.
"They are
who dare not speak For the fallen and the weak They are slaves who will not choose
slaves
Hatred, scoffing and abuse, Rather than in silence shrink From the truth they needs must think; They are slaves who dare not be In the right with two or three."
Early in his literary career Bernard Shaw became, as he terms it, ^'Novelist in Ordinary'' for a monthly magazine called ''Our Corner", owned and edited by Annie Besant. Shaw says the magazine "had a singular habit of paying for its contributions, and was, I am afraid, to some extent a device of Mrs. Besant's for relieving necessitous young propagandists, without wounding their
pride
She was an incorrigible benefactress, by open alms-giving. and probably revenged herself for my forcefully expressed scorn for this weakness, by drawing on her private account to pay for my
Jejune novels."
From Holbrook
Jackson's book
"Bernard Shaw."
PART
CHAPTER
The Work
If
VIII
of Annie Besant
purpose contemplated a history of Theosopliy in recent years, even here in America it would necessarily
include
my
many
things to which no reference herein has

is
been m.ade.
one element that, when any adequate history is written, will constitute a very important factor, S3Cond only to the work and ideals of the original founders, Blavatsky and Olcott, and that is the work, the ideals,
the loyalty and the untiring zeal and steadfastness of Annie Besant, ever since she first reviewed the Secret
But there
Mr. Stead's Journal in London, and immediately thereafter cast her lot with, and dedicated her life to, H. P. Blavatsky and the T. S. work. I met her first in America, where she was twice a guest in my home. I journeyed with her to London, as already recorded in these pages, and witnessed her work there. All this, with her work in Australia, on the continent, and still more particularly in India and the far East, and added to all this her published lectures and books, she has made for herself a record which, in its own way, though widely different, deserves to be placed side by side with that of H. P. Blavatsky. Following largely the same Oriental lines of presentation employed by Blavatsky, and familiar with Sanscrit and the Vedanta, she has met modem Hindooism on its
Doctrine for
20
o\vn ground, a female Pundit, such as history nowhere

else records.
had few equals. Thoroughly trained in modem Science, and equally familiar with every economic problem of the day, she has added to loyalty and unselfish devotion a mental grasp and She has thus breadth of intelligence seldom equaled. been able to command respect and a courteous hearing among thousands wlio othei'wise might have turned away from the name of Theosophy with indifference or con-
As a
public lecturer she has
tempt.
That she has made mistakes is but to admit what she would be the last to deny, viz., that she is still human and far from her own ideal of perfection. I have little doubt that her detractors will be forgotten of men and lost in oblivion long before she shall come to her great reward, in the final judgment of mankind.
The unfortunate disagreement between Mrs. Besant

and
Wm.
Q. Judge, but for his untimely death, might,

It is
perhaps, have found fraternal adjustment.
not
my
province nor
cise either,
my
desire, at this distance of time, to critisit
nor to
in judgment.
The record is m.ade, and the Law of Compensation will make its own adjustments in due time; but the motives
and ideals may be judgment is at fault.

Mrs. Besant
is
is still
just
and pure, even where
Human
work
here
vigorously at work, and that
already so great that to
make no
reference to
it
might be construed into condemnation. This, however, has no place in my recognition of her splendid achievement. I neither justify nor condemn, where my own knowledge of facts and details is insufficient. I suggested and outlined to Mr. Judge, then in London, Mrs. Besant 's first lecture tour in America. It was to
121
occupy three months, and specified three lectures in CinI said to Mr. Judge that, in my judgment, these cinnati. three lectures could be made to net $500, They were well advertised, and with halls well filled netted something over
$700.
The
I
entire course
was equally
successful, netting
over $4,000.
were equally divided between the general expense account of the Society in America, and that in London, the unselfishness of her work is manifest. Her work in London, and even more
profits
When
add that the
same imselfish devotion. Mr. Judge's life and work for many years revealed the same self-forgetfulness and loyalty to a Great Cause. I have so frequently referred to the Law of Compensation that the foregoing references seem to me but common jusLike that of H. P. Blavatsky, the estate of Mr. tice.
in India, reveals the
Judge, at the time of his death,

tered, save in the
left
nothing to be adminis-
Judgment Hall of Osiris, where Loyalty to Truth and Devotion to Duty alone can be measured. Viewed from the status of Freemasonry in America, Mrs. Besant's Co-Masonry appears to me to be at least a mistake in spite of its 'Fifty Thousand Dollar Temple in London". But Masonry in London, on the continent and in the far East is something very different. My own judgment is tliat by assuming too much Mrs. Besant is more than likely to scatter her energies, notwithstanding the large space Madame Blavatsky gave to Masonry in her Isis Unveiled. Her whole work, in the beginning, was necessarily experimental, as to methods of presentation and utilities. In my own judgment, well authenticated, the disruption of the T. S. in America was due to the form of organization adopted, where a voluntary Association
'
22
less

hard and
fast lines
might longer have survived An ethical basis and a moral uplift were undeniably the ideal with which the founders started, to which they adhered and of which they never lost sight. Intellectual Evolution of the Individual was, again and again, declared to be useless, or even tending to the Left-Hand Path, where Ethics were lost sight of and Altruism ignored. Margraves only could result. H. P. B. often referred to the 'Soulless individuals that elbow us on the streets every day."
with
'
The author of ^^The Great made the antithesis between

so plain that
it is difficult
Psychological Crime' ^ has
Evolution
and Devolution
it.
to see
how any sincere individual
of average intelligence can possibly mistake
problem in mathematics presents a clearer demonstration, and since personal effort alone can determine
progress.
No
Personal Responsibility
is
the Balance that
weighs and Again: of the Two merely the
measures *'to the uttermost farthing". This is the ''Judgment of Osiris in the Hall Truths". Osiris, in the early days, was not Sun God, but the Universal Intelligence equally the Light in Nature, and Equity, Justice and Right
in che Soul of
Man.
"Conscience Knowledge of Truth". To the Devolutionists, the Margraves on the Left-Hand Path, it is Nemesis, or Siva the Destroyer.
call it
We
To
vering,
the obedient, conscientious,

it is
'
humane and perse Light and Love 'The Beauty and Glory of
Day" like the Master in the East of Time, outlining the Work and giving the necessary instruction. It is difficult to see how these simple Truths, these grand designs of all the ages, can be made more plain. They are as changeless and inflexible as the Law of Gravithe
tation,
and yet as kind as the Father in Heaven.
Call

them Rewards and Punishments,
Choice
is
if
123
you
like,
but the
wholly with ourselves.
For untold ages the Great Friends, the Masters, the Mahatmas, the Sanyasis, again and again have revealed these Great Tiiiths, this Good Law, this Constructive Principle in Nature, and have been ridiculed, reviled,
spat upon, persecuted, crucified.
vulgar and stupid are joined to their idols and cannot understand. The intelligent, conceited and proud,
equally joined to their idols, ridicule, while the Margraves
The
and destroy. Few understand the quality and the degree of Courage that persists and tries, over and over again, century after century, age after age, to. bear aloft the Banner of Light in the face of all this opposition and hostility. They who can do this are indeed Masters. Even those who seem
snarl
and the ^'Mr. Hydes"
ready to
forms,
listen are
quick to
name
conditions, prescribe
and
criticise before listening
to the "first lesson".
does he conceal his name? Why does he hide his identity? Why does he not come out and take the
"Why
platform, where
all
may
see
and hear him?
Why
does
from the house-tops? Is he a good Christian? Is he a Theosophist?" etc., etc. Those who are ignorant of the whole process (for there are many such), or who deny that there is any such thing as a Master, assume to know better than the Master how his work ought to be done. Then, if perchance they are debarred from active studentship by their own ignorance, folly, conceit, or other limitations, they are sure to accuse the Master of injustice, or of discriminating against them. This is done in order to justify themselves and, as they
it
he not shout
imagine, to belittle or discredit him.
When the real Master comes, no mother ever gave love

and nourishment to the babe at her breast with deeper

124

is
joy and greater tenderness than he

'listening ear
I
ready to give to the
and the
faithful breast".
have tried it, over and over, again and again, and have never once been disappointed. I have recorded how H. P. Blavatsky received Mr. Skinner's inquiries, though not claiming for herself Mastership. The Students and Friends of Natural Science know that the TK has written
pages and pages trying to
make
clear ^'The Spirit oj the
Work'^
after trying for thirty years to find an audience.

'
When
he has gone to his reward, thousands will say ''How I wish I had known". This 'Fever called Living" is a rather serious business, after all. That fact, however, by no means excludes Cheerfulness, and 'all the sweet and tender sympathies of life" with those who have mastered its secrets through obedience to its Laws. If religion, or a code of ethics, or a rule of life, is desirable and true, it should, first of all, stand the test of Cheerfulness, Hope and Joy. I have been told that the Great Friends who have passed beyond the veil are the most cheerful and joyous of Souls; and, indeed, why should they be otherwise, if they are consciously journeying toward Self- Completion?
'
125
ly^ *W-w^, /î<f/^
IJ'-^^^^^Z:^
Xi^'
PART
II

CHAPTER I THE ANCIENT SCHOOL OF NATURAL SCIENCE
The nature
of
Theosophy and the objects
for
which
the T. S. was founded have, perhaps, been sufficiently shown in the foregoing pages.
one who understands and accepts the ethical principles involved can possibly improve upon them.
No
They involve all the highest aspirations and noblest endeavors known to man. But the method of portraying these basic principles, and of utilizing them so as to secure the best possible results, has been shown to be open to experiment and
improvement. I find not a particle of difference between the aims and ideals of H. P. Blavatsky, and those of accredited
representatives of the
^^
Great School oj Natural Science^\
The aims and
ideals conceived; the sinking of se)f in the
work; the loving kindness always in evidence, and exercised toward everyone these are the 'Signs of the Master'\
and constitute the Spirit of the Work everywhere and at all times; and this criterion is of the very first importance. It is the Spiritual impulse in the higher evolution of man. Whenever personal pride, intellectual vanity, am-
128
0/Ttc/iiia.u.j
OJt-to,
liCfoVU :B rosier '^'iJ".":
O
\}
nj^prtCLcut, dctjîj
tUe. ifKotti/i.
bncl(
Cf-
\jc>-i.y
Jitt^- Nj^
Tbc(eiy,
cotjtineitct lL T-iiirc-3e/i-ver/^,
w/Ae/i-c.
oi<. /f*v
Trim 7iV/m^
iVijA J
Conic)
/t-/p
*<>
i-iicilce.
t-(>niOTC cfftcttye.
la
a.
7nv&^n.<^t
<r
î/iitg ên/ice To
Hioic
jv/to
ntzcl
fjiciit.
lUirijj ye.ctr5j kj lieij^ Ti>^^

?-!.
^W
/<^/'<'t<^
"^
ffi>se-Ltri.fij
'tv
^KcTi
1X11 ti'
<-*
to ^rri/fe<vt
ut^
i^tysofi.Alitij
êrm
ehrru.eLi iio^
ûTifit-
Vi.
aticK
monntr
<v4 to ciit/ti-t- irJ%^va.Lf,-tnrx. H>t_
Sclôt f
3
^4-1/4
vjoi.ir
11
lli'tAA/
e^- inic4r^j
an-L Cini.fiJt^-t-1
you
u/vi
o-jgift-
jMf
f/ttt-'t
L/.
tVcTMU) -ncri ccr>x4ei-i/S. Uit-itai iiiJtrti.i-x

;fc>-'-
x.fTê^-'t'n7'Mi^
xjJ-ut'ltJt
i-Titj
l>Usr'ta^r%jtf\,fo cif-ptatli-i-
in fin looffK,
L-L
cnJ^- ^>ijj
tlie.lia-Je.<jO<-<.yin{l,icnt'i>iv<f<jmtr\.l'.
Ojf TMC-r* IS
jojtctî
0r7t^ oHii^v vyntj Hx. tv(i/cJx / Cr/ft ê^Vtj-ioC-
you
orTht i^mSt
do
hiSLJcUjL to
icfi
-ttit.
fi-atx1(lK^.
bition
and greed
for wealth
and power, with harsh
criti-
cism of others, creep in, or are manifested, they will deceive no one who has once apprehended the true Spirit of the Work. There is no mystery about it, and no one with good
''common
sense''
need be deceived.
None
of the old

down
others
to Walton,
129
Theosophists, from Behmen, Frehar, Gichtel and Law,
Penny and Greave,

tmder
this test.
of the
It is
i8th cen-
tury, failed in the least
not so
much
who
deceive us, as that
we
deceive ourselves con-
tinually through our
own
ignorance.
Familiar with H. P. Blavatsky's writings,
from the founding of the T. S. death, I have never read a sentence nor heard of a single incident where she failed in exemplifying this Spirit of the Work. Her kindness, generosity and quick response to every appeal for help seemed to know no bounds; and she placed this loving kindness far above all
Occultism, or psychical powers; these latter she contin-
and work, in 1875, to the day of her

life
ually belittled.
But there came a time, after her death, when the movement she had inaugurated and the Society she so
largely
founded becamê disinipted; from which time, as a

it
World Movement,
has steadily declined.
sought they can be found by applying the same tests to every one concerned in the work. But we should remember that the good work done,
If reasons for this result are
and done in the right spirit, is under the exact law of Karma, or Compensation, and not a particle of it can ever
be changed nor
lost.
The
writings of H. P. Blavatsky are likely to be as
by coming generations as are those of Plato in this. Such work never dies, though it may have to wait a century or two for the evolution of man to the
highly prized
level of its appreciation.
It
has been
made
clear
by H.
P. B. herself, that she

S. for
came
cific
to America
and organized the T.

giving a
different
the speto
purpose of
interpretation
130

with what
result,
Medimnisiic phenomena;
to herself,
we
already know.
In 1875 these phenomena were at high tide and at the apex of public attention. They have since declined, so
far as the *'dark circle" is concerned.
But by the year 1897 say, sixteen years ago another Great World Movement loomed upon the horizon and,
having already gained great prominence, promised to absorb public attention. This was the ''Woman Question'', Marriage and Divorce, the Sex problem and the general well-being of
Woman.
In 1897, Florence Huntley, trained under the instruction of a Master of the School of Natural Science, published her ''Harmonics of Evolution", thus anticipating
the growing interest and the rising tide, and revealing the basic principles involved so as to meet every essential
problem in the Woman's Era, when she

own''.
is
'
'coming
to
her
Mrs. Huntley derived none of her knowledge from Theosophy, nor from its generally accredited sources; in fact, she had paid little attention to it and knew very This I knew from a rather extended little about it. correspondence with her prior to 1903. As the title of her book imphes, her main thesis
covered the philosophy of Evolution; and an early deduction was (Chapter II) ''There is no Death". "Hope" she declares "is but a fleeting intuition; while Faith is the steady expectation of the soul". Revealing on every page perfect familiarity with
Evolution as held and represented by modern Physical Science, confining itself as it does, to Matter and Energy on the physical plane, she contended at every step for
the extension of every
known
law, of
'
'substance,
motion

and number"
crease
ill
131
or
vibratioit,
to the Psychical
and
vSpiritual
planes, tlirough natural refinement
and the incident
in-
velocity of vibration.
clear the Constructive Principle in Nature,
She made
entity entity
to
the Principle inherent in Nature that
^'hnpels every
another like
is
seek vibratory correspondence with
of
opposite
polarity '\
This
impelling jorce
shown to be not only manifest in human beings of opposite sex, but to involve every atom in the Universe, from monad to man, and from molecule to suns and solar
sj^stems.
This is Nature's Universal Evolutionary Impulse, under exact mathematical Law, guided by Universal
Intelligence.
The
is
other Sociological impulse to which
have referred
the Economic Problem which, on the surface, involves
Capital and Labor; the basic principle involved being
that of Exact Justice between
man and man and between
man and woman.

I first
knew Mrs. Huntley by correspondence during
the two 3'ears after the death of Mr.
Wm.
Q. Judge,
when
was President of the T. S. in America; and while I could see no discrepancy in principle, between the ^^Har7no7iics" and Theosoph}^, as I apprehended them, I had made it a life-long habit never to drop one line of work for another, till all my ohligatiojis assumed to the
I
first
This time came, after a new order in the T. S. had reversed every basic principle in vogue for twenty years; and the autonomy of individual
were fully discharged.
members and branches, as established by the Founders, was replaced by that of autocratic power in the hands
of one individual ignorant of the history, literature, aims,
ideals
and the philosophy

former
personal
of the old T. S. A.
responsibility
My
ended
at that
132
America was concerned; but so far as its principles, aims and ideals were involved, my convictions remained unchanged, as did also my high regard for and appreciation of H. P. B. and her immediate co-workers.
point; so far as the T. S. organization in
We
must now return to the element
of Psychic phe-
nomena, Meditimship, with all that it implies and involves, which gave H. P. B. her starting point; and to this we must add the popular interest in Hypnotism, and the confusion, as to any basic principles or known
laws, applying to either case.
Mediumship had, indeed, waned; but Hypnotism was in the air and excited great public interest, particularly as many physicians more or less endorsed and experimented with it. I had witnessed few exhibitions of hypnosis, but enough to satisfy me that it was seldom less than a crime, and never justifiable. Thirty years ago, as already recorded, I had investigated one Medium for six months, and had become entirely satisfied that the phenomena, generally speaking, were never reliable. I came to the earnest conviction that the whole process was a crime; that it was in no sense evolutionary, but demoralizing to the medium.
Interest
in
I
arrived at this result, notwithstanding the fact that

of the psychic
difficulty
many
The
true
were genuine. consisted in distinguishing between the
phenomena,
as such,
and the
false.
The reader will naturally

that any of the
inquire
'How do you know

'
phenomena were true?"

question I would reply
And the average
scientist is likely to declare it all
a fraud, or a delusion.
To
criteria
the
first
''By the
same
and
lines of evidence
by which you know
anything
to be true.
Foremost at
this point stands consistency, as

MODERN WORLD MOYEiMENTS
a whole, regarding
details.
133
Truth
is
consistent^
and
always agrees with itself. Each proposition must agree with every other. Many times we say 'Î do not know"; but there remains a logical sequence, consistent as a v/hole; and this constitutes knowledge. This method in arriving at the truth is what Pythagoras called Thilosophizing according to numbers", and the whole Harmonic Series embodies it as Substance, Motion and Number, but with the distinct understanding that it includes Spirit and Matter, with the Individual Intelligence, or Soid, as the Gnosis. So we have the Phenom.enal and the Noumenal: Multiplicity and Unity; or again, as Pythagoras and Plato
would say, *'the Many and the One". Again, Browning puts this same test of Truth into the mouth of Paracelsus 'Truth is within ourselves; it takes no rise from outward things, what'er you may believe. There is an inmost center in us all, where trtith abides in fullness, and around, wall upon wall, the gross flesh hems it in, this perfect, clear perception which is truth. To know, rather consists in opening out a way whence the imprisoned splendor may escape, than in effecting entry for a light supposed to be without". There is, indeed, ''nothing new under the sun"; all these things ''have existed from old time". The Great Secret is ^^How we seek. In what spirit do we receive? And how do we work?" This is the Key to Theosophy; and it is equally so to
*
the School of Natural Science.
depends upon coming from within.

It all
ourselves,
and
is
a growth,
di
be-
Why
new
should any intelligent Theosophist object to a source from which emanates the same great truths?
134
or a

new
fountain, tapping the
same stream
of Eternal
Verities?
know that H. P. B. and Mr. Judge always welcomed such help with radiant rejoicing, and such hospitahty It never stops to quibble, is the very Genius of the Work. to criticise, nor to condemn; it is too busy with the "Masters' Work". Mr. Judge was H. P. B.'s strong reliance and helper Most of our National Conin the work in America. ventions were held in the West: and in nearly every instance Mr. Judge came to my house a day or two before going to the Convention; and together we planned the work to be done. I was chosen to preside at nearly all
I
of
these meetings, including that at the Congress of Religions at Chicago; Mr. Judge, opening the meeting,
and then, on account

chair.
of his failing voice, giving
me
the
During the last year of his life Mr. and Mrs. Judge were guests at our home for three months, and I went to New York for a last interview with him shortly before his
death.
From
of
the foregoing
it
should be apparent that
quite famiUar with Mr. Judge's aims, ideals
was and methods

I
work; exemplifying, as he did, their true spirit. And this leads me to say that, for the last two or three years of his life, a broader aspect than the T. S. organization was constantly in Mr. Judge's mind; and
he spoke of the ^'Theosophical Movement' quite as often
as of the ^^Socieiy^\
Nor could there be any doubt or uncertainty as to the use he made of these terms. It was cordial hospitality
to everything that looked toward the general uplift of mankind, or a recognition of the psychical and spiritual

of the Societ}^, as its Objects.
135
powers latent in man, and fomiulated in the foundation
The New
of the society
Constitution adopted at Chicago after Mr.
Judge's death, as already shown, changed every principle
and
left
individual
members only
'
as pawns,
to the caprice of an autocratic

Official
'Official
Head".
This
descent (through Judge) from Blavatsky"; and yet annulled every principle upon
^'lineal
Head claimed
which she worked, resulting in a close corporation, with absolute autocracy, like the Jesuits, and amassing money,
in
short
Despotism!
was instant and inevitable: the Name "Theosophy" in America no longer represented a World Movement such as the Fotmders had in mind; and to which they devoted their lives and all that they posow^n conclusion
sessed
My
as the whole record abundantly shows.

made
^^
Reference has already been
to Mrs. Florence
Harmonics oj Evolution^\ I had been for two years disconnected from any Society called Theosophic, when one day a friend brought to my office a book entitled ^^The Great Psychological Crime^\ As he offered to lend me the book, I glanced over its contents, thanked him, and took it home to read. Before I had quite finished the reading, I wrote to the author, 'TK ", in care of his publishers. I asked him
'
Huntley, and her
an interview, stating the reasons for my request, as I had never before heard of him. Many years before, I had worked up to his conclusions regarding Mediumship and Hypnosis; but this theorem
for
of the Constructive Principle in Nature, with its exact
antithesis
Mediumship
the Destructive Principle,
and Hypnosis representing was so broad, so exact and so
inclusive as to deserve the appellation
^Natural Science^'
*

136

defined.
It
as therein
marked an advance such as
had never found elsewhere. But this was not all, interesting and valuable as it seemed to me; nor would this alone have justified or necessitated an interview. It was so distinctly stated and so clearly formulated in the book as to need no further
elucidation.
which I have so frequently referred in these pages and placed above all technicalities of knowledge, and to which the author of
But the
principle of Ethics, to
the
^'
Crime'' so frequently refers as
'Hhe Spirit of the
Work'', and which the old Hindoo philosophy designates runs like a golden thread beneath "the Good Law" as
the text, and between the lines of the book. Leaving Mediumship not the slightest excuse, and
Hypnosis no
justification whatsoever; the
Medium was
portrayed as an unfortunate vidian, and the Hypnotist as a criminal in just so far as he realized the character of his work. The Crime was exposed and condemned; the
"Criminal"
left
to the "Good
Law" which
known
as
the Theosophist, and as Compensation in ''The Great Work") no one can possibly evade, in any volun-
Karma to
tary act of his life. The author has thus demonstrated, as clearly as any problem in Euclid, his mastery of his subject and his
entire
competency to treat it. The element of Consistency to which I have so often referred, found the "Great Psychological Crime" v^îthout a flaw; hence, I wanted to see the man who wrote it and learn more. My letter to the author contained something like the foregoing; and I was far less surprised than delighted, at the response. I had given *'the right knock", and the door instantly flew wide open. The "Soul's Intuitive Conviction, approved by both Reason and Conscience"

Faith
137
gone straight to the mark. I had not a particle of doubt that if, with closed eyes, I had stretched forth my hand, it would be filled and clasped by a Brother. That was ten years ago and the clasp has not relaxed, but has grown dearer and stronger, from that day to this. Who or what I am, or what I may have achieved, does not enter into the case at all; but the Spirit in which we Fraternity, Brotherhood, Loving Kindgive, or receive ness ^like the ''Joy in heaven over one sinner that repenteth" this is the Shibboleth throughout the ages, and throughout the heavens. ''Ask and ye shall receive. Seek and ye shall find. Knock and it shall be opened unto you". The only new thing about this is that it is absolutely true; and cir3 only wonder is that so few realize it, and that the world is
;
had
so long in making the discovery.
would be difficult today, I imagine, to find a really intelligent and educated person who does not accept the general theory of Evolution; which means that all things are governed by law, wîth an upward trend, and that a
It
^^
Rational order pervades the Universe.'^
No
other principle or agency can be found to explain
the progress of civilization and the uplift of mankind from

barbarism.
a special department, or dispensation, and sidestep from Law and Rational Order to invoke Miracle; but these two departments Religion and Science as civilization slowly advances, are gradually amalgamating. The Presidents and leaders of thought and philosophy in nearly all our great Universities here in America, within the past decade, have pronounced unqualifiedly against the supernatural and repudiated miracles.
It is true that theologians often regard Religion as
138
MODERN WORLD MOVEyMENTS
In the future, Theology must demonstrate^ along the lines of Scientific Psychology. It therefore becomes apparent that the higher evolution of
man
follows the line of a Constructive Principle

effort in
in Nature,
and that mental assent and personal
hne there\\ith determine the progress of every individual. The difference in the status, intelligence and ethical character of each individual, is thus made plain, as the result of personal effort on right lines. It follows, therefore, not only as a matter of fact and of history, but as a logical sequence of the whole philoso-
phy of evolution, that certain individuals in eveiy by conformity to law, by ^'leading the life'' under
Constructive
character,
age,
this
Principle
in
the building of individual
and by devoting their lives to the betterment of others, have gained the ^'line of least resistance'' regarding the animal plane, and of greatest momentum toward the peaceful, pure and spiritual, and so outdistanced their fellows in Spiritual Illumination and
Psychic Unfoldment. The Theologian and the ignorant miiltitude, in all ages, invoke miracle and the supernatural, just in proportion as they are ignorant of this Constructive Principle
the trend
this as
it
and the Divine Impulse

may, the
fact remains,
of the
Higher
Evolution.
Be
presume to account for it, those days", and that in every age these Wise been in evidence.
however we may that ''There were giants in
Men have
how
But
it
does
make
all
the difference in the world,

of these
we explain and account for the existence
advanced
Teachers and Masters. If we invoke Miracle, special Providence, the Supernatural and the like causes, there remains a ''great gulf'*

of mj^stcry between these
139
Wise
Men and ourselves. How
can we "follow in their footsteps", or ''go and do likewise"? What encom-agement have we of attaining to their knowledge, power and beneficence, if we are just common mortals, and they descended from the gods? A Master of the Good Law would be one who had apprehended this Constructive Principle in Nature, conformed his life to its strict demands and gained personal
and beneficence at every step, and so become Master of its revelations and its laws. Does it not seem worth the effort to prove the law? Now as to the existence of these Masters I have repeatedly shown how we may test and discover them by internal and intrinsic evidence in their own work, regardless of the opinions of others; for, at no stage, from neoexperience of its truth
phyte, or entered apprentice, to fully developed Mastership, does the law change, or relax one iota. Its bearings
broaden and
the
Law
is
applications simplify at every step, but eternally the same. Giving or Receiving,
its
*
low or high degrees, 'backward and forward it still spells the same". Otherwise how could it be a Universal Constructive
Law
in Nature?
The rain falls from the clouds and the acorn from the tree, by the same law that brings the great rock from the
the mountain top with a crash, or a meteor from out our atmosphere, to the earth.
Madam
the T.
S.,
Blavatsky, from the
first
day
of her
work in
declared the existence of Masters to be ajact.
This was not a new revelation, i)articularly in India, nor to any one familiar with ancient philosophies and religions.
But to the Sadducee and the average citizen it seemed new, startling, incredible; and to the average theologian it seemed an impertinence, if not an insult. The real student of Theosophy ought hardly to need
140

Wise Men,
further information on the general subject of
Masters, or Mahatmas.
While H. P. B. confined her references largely to two

of these Eastern Adepts, she repeatedly declared that
they were many, of differing degree, living in different places, usually inaccessible to the traveler. Not only so, but twice she aided the artist in portraying the likeness of those most frequently referred to,
copies of which portraits are in
my
possession.
But, before referring more definitely to these por'' The Secret Doctraits, I quote from volume III of
trine^'',
what she
first
said in ^Îsis Unveiled^'' in 1878,
regarding Masters; and she refers to
them
continually
throughout her writings.

^
'There are numbers of these mystic Brotherhoods,
which have naught to do with civilized countries; and it is in their unknown communities that are concealed the
skeletons of the past.
Their ''Adepts" could,
if
they
chose, lay claim to strange ancestry,
and
exhibit verifiable
documents that would explain many a mysterious page Had the Keys to in both sacred and profane history. the writings and the secret of Egyptian and Hindoo Symbolism been known to the Christian Fathers, they would not have allowed a single monument of old to
stand unmutilated". But the ''Cliiistian Fathers"
were not the only
destroyers of ancient records. Scrolls and manuscripts hy the thousands were destroyed by the invaders till, with the burning of the
Alexandrian Library, the follower of Mohammed declared *'If these books agree with the Koran, they are useless; if not, they should be biu-ned"; and he burned
them
accordingly.
Madam
Blavatsky declared
many
years ago that.

when
this bonfire of
I4I
Paganism took place the most ancient and valuable docviments were concealed in imderground crypts, known only to the highest officials, and were thns saved from destruction; and there is further evidence of their existence and location in an inaccessible cave, down to the present day, guarded by two Masters
of
the
^'Great
School
of
Natural Science."
a Master, herewith, seems interesting. Nearly twenty years ago an acquaintance at Jamestown, N. Y., showed me a photograph of this Master, accompanying one of H. P. B. which he had procured from a Photographer at Schenectady, N. Y., and he gave me the address of the artist. I thereupon obtained some copies, after which he infromed me that he had the original negative and that it was obtained from H. P. B. while she was a guest at his house, about 1876, or '77. I bought the negative, because I disliked to see copies sold about the country indiscriminately. Later, Mr. Judge told me that he was present at the Lamasery (as they called H. P. B.'s New York residence) when the artist drew this likeness on a piece of Manila paper, under H. P. B.'s telepathic gaze; thus conveying to the artist's vision the image of the reality in her own
portrait of
The
mind.
No
one familiar with the pictures, made in
oil
by
another artist in London in the same later, will fail to note the resemblance.
I trust I
way many
years
have made
it
apparent that real Masters
are not the exclusive possession of
any people, age, or clime; and that Madam Blavatsky gave the most unqualified attestation to this fact. In any case, it is a matter of Jact to be determined by sufficient evidence^ and the ideals portrayed are at least inspiring. I also hope it

142
may
the
be apparent
interpretation
that, whereas
an important
crisis in
of
Spirituahstic
phenomena gave
sufficient
reason
and sent H.
P. B. to America; so also
the gathering tides of another Great World Movement, and the receding wave or undertow of psychic phenomena created, apparently, the opportunity for the School of
Natural Science to submit its teachings "to the Progressive Intelligence of the Age^\ The attempt, at least, is being made; but with what result, the future alone can determine. But here, again, the Theosophical student is likely to face a new perplexity, largely his own. Grown familiar w^th 'Rounds^' and ^Races^\ " Yugas,^^ "Seven Principles", "Manvantaras^^ and Pralayas; ''Karma and Reincarnation"; and more or less of the subtleties of Occult and Vedantic Philosophy; it is like removing all the philacteries, when a Master appears in Citizen's garb and speaks and writes in common,
'
'
e very-day,
But
if
question
good English. he will reflect a moment and ask himself the

'
'If
possible, is it not exceedingly desirable to
bring the Secret Wisdom, the Gupta Vidya, the
Magnum
Opus, within the apprehension of every sincere and earnest seeker of Light and Knowledge, so that it may be understood and utilized, with the one test and admonition
Try
it
and
seel
The
''School" thus represented as that of Natural
Science, has a lineage
and history
Its ancient
of its own, running
back
into remotest ages.
together with
methods of peculiarly its own. That which it aims to accomplish for the individual, and for humanity, seems altogether in harmony with that of the Mahatmas referred to by H. P. B. and inits
and immense libraries, work and instruction, are
MODERN WORLD
volved in judgment.
If
all
MOVEyVvENTS
143
her work, according to her light and best

*
her method? and lines of teaching, opJiy", and those of the Great School, ^Science'\
call
^
we
'Fhihs-
it
should
are
clear
up
all
obscurity; since the rule of
life,
the ethical
aims,
ideals
and requirements
for the individual,
practically the same.
a student in a university from the classical and philosophical departments to that of mathematics, physics and engineering; remembering all that he has previously learned of classics and philosophy. Indeed, the TK. often speaks of the School as "tke University of the Universe' \ He v\'ho is determined to know and to understand must depend upon a personal experience. Only thus, and only so far, is he justified in
It is like transferring
declaring
''/ know''.
is
The
all its
great point here, however,
that the School and
methods, teachings and
results, involve
and unite
together
the Physical and the Spiritual natures of
man
with all his faculties, capacities and powers, as in a single Theorem. Body and Soul are One, under one Law, or
Harmonic Construction; so that health and harmony, growth and evolution, the here and the hereafter, constitute One Equation. The Hindoo method of thought is exceedingly aljstruse and metaphysical, seeking as it does, not only to portray the most obscure and subtle things as they are, but also to show how they came to be so; and this, not only as regards the 'powers latent in man" as an individual, but likewise as to "Rounds" and ''Races", "Manvantaras and Pralayas", the "Out-Breathing and the Inbreathing of Brahm". The Hindoo civilization is millenniums old. It has had time to v/ork out these problems on the physical
Principle
of
*

144
plane,
and then, by introspection (inbreathing) to advance toward the spiritual. The modem spirit of Science^ arisen in the West as the Dominant Chord in civilization, is not known in the far East in any such degree. The Genius of old India cries,
Meditate"! The Genius of the West cries, 'Demonstrate Work The higher type of the Hindoo is content, with a cotton robe, sandals and a handful of rice, to sit and meditate, while all around is poverty, with the ancient monuments given over to desolation; while Famine stalks at noonday and pestilence claims its millions of victims every year; and yet, the Sacredness of all Life taught by Buddha, while preserving the worm, is powerless to prevent the destruction of whole provinces from filth and disease. 1 am not criticising, but portraying facts. It ought to be apparent that the Gupta-Vidya of old India cannot In essence and principle fit the civilization of America. it may be the same, as the Magnum Opus; but the Problem of Civilization in India and in the West is as different as are Sanscrit and Anglo-Saxon. For centuries the civilization of India, so far as Constructive Sociology and Economics are concerned, has been on the wane. In the West a new race is forming, and all problems face new conditions and must be tried out accordingly. The East is like an old man in his dota-ge, meditating over his glorious past. The West is like a child in its teens boy and girl trying new issues, fired by enthusiasm and radiant with
^'Reflect!
*
'
!
'
hope.
Moreover, in the East Woman was almost forgotten; and with the decay of old Ideals of earlier days, she became an adjunct of a decaying male civilization.
Master.

In the West
145
begins to realize as a fact the position to which the chivalry of the Middle Ages as-
Woman
'Lady Loves of the Troubadours and the Minnesingers; and even beyond this she now speaks for herself, not waiting even in church ^for 'her husband to speak for her" (if she 'possesses" a husband).
signed her, in song, at least, like the
'
'
'
Is
it,
then,
any wonder that into

there should
this
and
this
new regime
come
not,
new
civilization
perhaps,
life
a single truth essentially new, but a philosophy of

of evolution
and
couched in the language of Science, suggesting lines of experiment and demonstration, harmonizing relations between man and woman, and Appealing to the Progressive Intelligence of the Age? Those who regard it as a wonder, or an impertinence, are perfectly justified in letting it alone. It never dogmatizes, and it uses no
constraints.
With such experience and study
as I have
had
for
more
than thirty years, I cannot resist the conviction that the Theosophist who criticises or condemns the Ancient School of Natural Science, must either have studied Theosophy very superficially, or is quite ignorant regard-
and the "Great Work'\ Whether such a student, or any other, should accept and act upon these teachings, in either case, is another matter entirely, and one with which I have nothing to do nor have I even an opinion on the subject. That concerns his own Karma, and is his own "Eminent Domain^'. Beyond stating the facts, as I see them, I would not influence him if I could; otherwise, I might invoke some troublesome or disagreeable "Karma^^ for myself. But I am deeply interested in these two Great World Movements which, differing so widely in methods and forms of expression, seem to have one common motive
ing the Great School
146

;
and aim the one somewhat on the wane, the other quite
in the ascendant.
Both aim to
that
*
include, rationaHze
and
realize the fact
man
is
essentially a Spiritual Being, rather
an 'improved animal"; and to assist him in ing his own nature and in working out his own higher
destiny.
than understand-
aim and these ideals appeal to me as nothing else on earth; and it would be a joy indeed, if I might help to make the light a little clearer and the wa^^ a little easier to others, under the common bond of
I confess that this
Brotherhood.
*'New World" we find violence and murder so common, and suicide so frequent, from discouragement and bewilderment, or from ennui and dissipation, does it not seem imperative that the nature of the soul, the meaning of life, the value of opportunity and the Law of all Progress, Evolution and Individual Happiness, should be reformulated and m.ade plain and
in this
practical,
if
When
possible?
This is precisely the motive, aim and ideal of the Great School of Natural Science. How to accomplish this Great Work and gain the best possible results, how to couch it in such language and
present
form as to reach the largest number of the best prepared individuals, was one of the most difficult and profound problems a Master in the Great School has, perhaps, ever been called upon to face and solve. More than once has he told me that he felt almost overwhelmed by the magnitude of this problem and his own responsibilities, yet undaunted in doing his best. Knowing of the failures in such attempts for centuries past, and from such widely differing causes, and facing
it
in such
here conditions, in
many
respects urprecedented any-

where;
it
is,
147
a new country and establishing a new civilization with a different climate, different resources, and the people amalgamated from all
indeed, like survc^dng
races.
But the same old truths, the same human nature and the same ideals lie at the foundation of this Great Work
in America.
The wonder
laid,
is
that the foundations have been so well

greatest en-
and so few mistakes made; and the
couragement lies in the fact that so many loyal Helpers have been found, men and women, with ''the listening ear and the faithful breast", who are ready to devote "their lives, their fortunes and their sacred honor" to
the highest ideals of
"life,
liberty
and the pursuit
of
happiness"
those
"inalienable rights" of the Soul of
Man.
comes the struggle for Independence; then devotion to Duty; then Opportunity; then an exceeding Great Reward; and at last, the Crown of Joy with a Song
First
of Thanksgiving.
still
Ah my
I
Brother!
My Sister!
if it
is
a dream,
to
how
and we may, perhaps, learn "dream true", and so transfigure and glorify all
it is
prophetic,
our ideals.
have known, I have yet to find one who came in the right spirit, and proved loyal and true to his or her best self, and was disappointed. May the "Great Father to whom we are all as but children", help us on oiur "journey toward the radiant splendor of eternal Truth"; and we shall be ever grateful, and bless forever those who first showed us the light and encompassed us with their love; our Elder Brothers.
of students I
Among hundreds
PART
II
CHAPTER
The
II
The Magnum Opus

conviction seems strong in
modern times that
civilization
has
now reached a
higher state than ever be-
fore in the history of

sense, this is true.
mankind; and, perhaps in a certain
The most
it
ancient philosophy of old India, dealing as

its
does with cosmic evolution with
''Rounds" and
''Races" and the cyclic changes governing the evolution of mankind as a whole, shows a rational order and definite periods of time governing all these changes. It is doubtful if at any time in the past a relatively high degree of civilization has existed, at so many places over the world at one time, as at present. This shows the upward trend of evolution as a whole, involving our
entire humanity.
This upward trend
is like
the crest-wave of the ocean,
where the tide ebbs and flows. Nature seems to regard Humanity as a whole, which holds within itself the potencies of all progress.
In every instance the Racial potencies and impulses are but the aggregate of those in each individual. Neither God nor Nature is a 'respecter of persons". We get
*
what we earn and reap that which we sow under absolute

law.
This
is
Nature's Universal Equation.
of
Nature provides the Racial impulse and conditions all progress and maintains them as she does the law

of gravitation, even
I49
though civiHzations
fail
a thousand
times.
So far as human history goes, there have always been some who understood and obeyed this Cosmic Law. Strange as it may seem, the ignorant masses slowly rising from barbarism, have always regarded these Wise Men, these Advance Guards of Mankind, as Myths, Miraculous, or Supernatural something ''contrary to law". But the fact is, they are precisely the reverse and only in unusual degree a demonstration of the law and of its unchangeableness But stranger still, the educated and intelligent who seemingly ought to know better, will generally resort to
almost any other explanation than the right one, pelled to admit the jact of high wisdom.
If
if
com-
asked
''What
is
is
the use of evolution,

see
if
evolves no higher than
"The
The
race
young
in
we
him today"? they reply, its infancy. Some day we

and unbelief
is
man
may
reach higher planes".

result of all this ignorance
to bar
progress
and retard
evolution.
the other hand, with the slowly progressing evolution, a vague intuition of higher powers and knowledge
On
becomes diffused among the masses; and

tenders
this the pre-
and the egotists seize upon for exploitation, revenue and vain-glory. Under all these conflicting conditions constantly increasing numbers of individuals seem ready to listen, and are competent to weigh and measure, with the distinct understanding that they themselves are to
be the
judges and must leam to discriminate for themselves. When, however, the average intelligent individual
has reached this point with open mind and desires to know,
150

is
impatience
apt to seize him, because he does not yet realize that wisdom and power cannot come to him as a gift, or "for a consideration" from without, but must be a
from within. This is known as 'the parting of the ways". At this point many turn back, and only the few press forward. These few, in every age, constitute the real ''Students of the Great School". It stands to reason, is justified by all experience and is strictly within the bounds of exact psychic science,
growth
realized
^
that certain individuals progress faster and reach higher stages of knowledge than others under this law of higher
evolution.
This
schools
if
is
true in every department of learning and in

colleges, as also in all the arts
all
and
and
crafts;
and
this principle is true
today
it
must always have been
true in the past, since the essentials of
human
nature are
ever the same.
We here
arrive at the conclusion that there are likely
to have been those in every age, who, owing to capacity, opportunity or personal effort, or all combined, have out-
stripped their fellows and so attained to higher degrees

of knowledge.
Furthermore, this higher knowledge is not of things without, but of their own faculties, capacities and powers. In other words, it means a knowledge of Self.
This extension of knowledge involves, directly and specifically, the higher realms in man, or a knowledge of
psychical and spiritual powers. We thus discover the road to Mastership and
individual arrives at Self-Mastery.
how
the
Such achievement must be a matter

experience.
It does
of
personal
not follow
admitting
it
to be a fact

MODERN WORLD
in
A40 YEMENIS
151
any given case that it can be demonstrated to another who has had no such personal experience. Hence, only the Master can truthfully say '/ know''. The student or the beginner can say "/ believe such knowledge to be reasonable and possible". This is the first step. Before this his ignorance and unbelief will bar him completely. The whole process, from beginning to end, is an education; and the ''entrance fee" is desire to know and capacity to learn. The old formulary was 'To learn to know, to dare, to do, and to keep silent". The foregoing is strictly in line with all that modern Ph^^sical Science teaches regarding the laws and processes of normal development by use.
'
'
Let us admit then, the possible existence of Masters not as a ''matter of argument'', for that is useless where Laws and Facts are concerned, but for the purpose of illustration as those who, with high ideals, persistent effort, self-control and unifoim kindness to others, have had an enlarged personal experience and gained knowledge
of spiritual things.
comes the mental altitude of others toward them, and this is always one side of the whole equation. Multitudes would fall over each other in the rush to get front seats and a sight of them, without taking home to themselves a single lesson in Self-Control, by which a Master
becomes.
Now
Then,
"personal
listen to the
comments
of the
crowd as to
his
appearance", "age", etc., etc., just as though looking at a 'double-headed baby", or a 'bearded
'
'
woman".
On
the other side of the auditorium of Society might
be found men and women with their eyes turned toward the ceiling, and shivering with emotion and sentimentality.

152
compare these two groups to the two thieves between whom Jesus was nailed to the cross? Is it not horrible that this human tragedy must be enacted age after age, century after century, day after day, and that mankind must crucify, or Deify its highest
Is it farfetched to
Lights, its noblest Teachers?
These three obstacles have retarded progress along the lines of man's higher evolution, for many weary millenniums:
struction
First, to get for the individual the right in-
and the necessary personal
experience: Second,
to avoid the vulgar curiosity of the ignorant multitude:
Third, to keep clear of the other crowd,

solely
moved almost
by
sentimentality,
yet as ignorant and shallow

retarded, or hailed as super-
as the others.
And
so,
knowledge
is
natural and miraculous.
In India these Holy Men, or San3âsis, are regarded as natural; but they abide in the mountain fastnesses, or in caves, and are given to meditation and the suppression of social instincts.
Some of these Indian

physical appetites
Schools aim to repress the normal
and desires. Selflessness is the Ideal and Nirvana the goal aimed at, in keeping with the teachings of Buddha. Back of all this lies the ancient Vcdic Philosophy. In front of it are over three hundred millions of people enervated by decadence, with little hope or enthusiasm
betterment of general conditions. They live in a hot climate, over-crowded, in poverty, famine and pestifor the
lence, joining together to
overwhelm and to destroy. Contrast all this as a great, receding tidal-wave baring the ocean's bed and revealing everywhere the
skeletons of the past
with
the
nevv^ civilization
in the

West^
alive,
153
energetic,
ambitious, hopeful,
resourceful,
and pointing to the future. H. P. Blavatsky and the T. S. movement revealed the Sanyasisj the Mahalmas, to the Western World and
gave copious fragments of their philosophy, their traditions and their powers; with what result we already
know, at
least in part.
the School of Natural Science, dealing with the same problems, cognizant of the same natural laws, aiming at the same Ideals, inculcating the same
ethics,
And now comes
but
scientific,
the spirit of Western Civilization pragmatic, practical, sensible formulating

fitted to
the postulates of
its
philosophy to
fit
the genius of the
West.
The Ancient Philosophy thus faces Science in America and addresses the 'Progressive Intelligence of the Age". Nor is this a transition, or a new departure for
*
the School of Natural Science;

ages.
for
it
has been using
the same methods and working on these same lines for
Separate and distinct as a body, or an association of Masters, this School regards the conditions here in America today as *'the psychological moment" for making the experiment, to see
how many can be found with
and the faithful breast". Organically and philosophically, this School has no direct relation to Theosophy nor to its Mahatmas; and yet, Mastership means the same thing and aims at the same results everyw^here, viz., to perfect the normal, higher evolution of the individual and make of such individual a Helper, in deed and in truth, for mankind. The Shibboleths of the old T. S. Karma, Reincarnation, Seven Principles, etc., etc., are not used by the
the
^
listening ear
School of Natm'al Science at
all.
This
is
not that these
54

its
things arc repudiated or denied; but

tation, teaching
Its attitude
Methods of presen-
and
fraternal.
and work are entirely diferent. toward essential Theosophy is courteous It aims to present its garnered wisdom
science, in order to assist
first,
it.
in the
fonn of experimental
the present generation;

in achieving
in apprehending,
and then
and
utilizing
This School is undoubtedly cognizant of all the highest achievements of past civilizations; and, as it compasses both the physical and the spiritual planes, it has tested out all its postulates and theorems by actual
experience,
and so
it
has formulated the Laws that de^^
Harmonic Series'^ of text-books, in plain propositions and in clear, concise and simple EngHsh, so that there is no valid
excuse for misapprehending or misapplying them. The Harmonic Law of Evolution and the Constructive
Principle in Nature have been referred to in previous chapters; and in ^'The Great Psychological Crime' the
^
termine progress. These laws have been formulated in the
Left-Hand Path of Devolution has been monumented for 'Leave all time, as a warning like that in Dante's Inferno Hope behind, all ye who enter here". This priceless knowledge is thus made accessible to all, in outHne at least, with opportunity for everyone to try it out, if he will, and determine for himself its use and
'
beneficence.
As frequently shown
is intrinsic.
in previous chapters, the evidence
study the books; and there is no jee connected with it in any way, no dogmatizing and no oaths of blind obedience anywhere.
Any one can buy and
The author of ''The Great Work'' conceals his identity in order to work less trammeled than could otherwise be possible; and at the same time to center interest in the

teaching, rather
self,
155
hiin-
than to gratify curiosity regarding
or advertise himself as
is
an
''Oracle".
its sole
The task assumed

is
Herculean, and
reward
diffi-
the consciousness of duty performed under
many
culties.
He
does not
'conceal his knowledge", as
some
have so superficially imagined. He simply puts it before selj, and is content to be belittled and, if need be, 'reviled of men" for the sake of the Great Work he has been selected and called upon to do. Students of Theosophy and those who, during the past three or four decades have become familiar with the idea of Masters, Mahatmas, or Sanyasis, are likely to imagine them solely of Hindoo or Eastern Races, wearing white turbans and with names other than Anglo Saxon, having little in common with Western ideas and the everyday life of the world. But Masters are not the results of race problems or conditions, but of the personal effort of the individual; precisely as in the making of a musician, an artist, an
'
engineer, or a scientist.
While
it is
true that heredity, birth, environment
and
opportunity enter in as conditions, potencies and possibilities with every one; it is, after all, a question of
individual effort
law, guided
and personal experience under natural
methods; and, in the last analysis, it is solely a question olfact. Over and above all other conditions, claims, opinions, beliefs or denials, a given individual is a Master, or he is not.
scientific
by
When we come
to the
test,
to ascertain the Jact, the
average Sadducee or scientist will be likely to demand, as a test, that the supposed Master shall raise the dead, turn water into wine, walk upon the sea, or disappear instantly from sight. Nor docs he seem to be cognizant of the
156
effect

any such exhibition would produce, even upon
himself.
Suppose a Master were really present and actually did any one of these things, what would be the result? Would not ninety and nine out of every hundred persons 'Say boys, that was a mighty clever trick. I declare wonder how he does it?'* And when they failed to discover the method they would insist that it could be nothing else but a ''trick"; and so, watch out for the
'
secret the rest of their lives.
The
far East,
and
particularly old India, aside
from a
few real Masters, has thousands of fakirs and yogis. Idleness and poverty, due to economic causes and overcrowding, is the rule everywhere. With a high degree of natural intelligence, thousands study and meditate instead of dissipating like western people. The result is that, living on a handful of rice, the appetites recede and
spiritual perceptions unfold.
Hindoo
will often labor
ten or twenty years to develop psychical powers on a formulary he has somehow obtained, and thereafter
wander from place to place exhibiting

trick" for a few "annas".
his
'
'psychological
But we are living in another age. and we have passed the first decade
This is America, of the Twentieth Century. None of these "occult phases of Indian life would fit in here, more than the Miracle-Plays or Minne-singers of the Middle Ages could replace our
Grand Opera.
And
yet, there is
no psychological
or active in
fact,
no faculty,
is
capacity or power, latent

universal.
It
man, that
not
might seem after all the foregoing considerations, illustrations and comparisons, that any intelligent person might understand how real Masters might desire to estab-

lish in this
157
western world a center from which the Light of Truth may emanate, as they did in India thousands of years ago; and so to place, illustrate and exemplify this
Ancient Wisdom, in language and methods, as to fit the minds of the people and the scientific spirit here in the
ascendant.
Whether such a thing be considered wise or foolish, probable or absurd, it is nevertheless a fact, and has been
for thirty years.
My
own
experience in relation to this
center of the Great School covers a period of over ten
have tested it step by step, by the criteria so often repeated in the foregoing pages, and never once have I foimd a flaw. My own purpose and sole aim in writing these pages
years.
I
are to
make
it easier for
others to find the Light.
am
writing as a Student,
and
all
am
speaking
interest
of,
not for, the

studies, for
Great School; and yet,
my
and
at least forty years, have led
up to the Great School;
precisely as did the Lesser Msyteries, in the School of
Pythagoras, lead to the Greater Mysteries.

process,
The whole
is
from
first
an
Initiation,
and from beginning to end, an Education, an Evolution.

to last
Nor do
lieve that
I find
the slightest evidence or reason to be-
death interrupts this journey of the Soul of man, once earnestly and intelligently undertaken; more than for him to matriculate at Leipsic or Vienna, after graduating at Yale, or Harvard. I believe literally that Trom height to height the Spirit walks ". If there is any'
thing else
living",
known
it
to
man
that makes
life
so ''worth the
with Hope, Patience, Cheerfulness and Courage and with such rewards at every step, I am free to confess that I never have discovered, heard or dreamed
fills
of
it.
And
here
is
another point at which the Great School,
158

come
in.
the Masters and the Great Friends
Every one
who
thinks intelligently and reflects deeply about things as they are is aware how feebly words, or language either spoken or written can be made to express realities.
They
are to realities
what clothing
is
to the living
body
beneath; and as often they conceal, or disguise, as they serve to express or portray realities. The realities are It follows, living truths; language is, at best, a mask.
therefore, that in the higher or spiritual realm thoughts,
feelings, emotions, ideas,
images of realities
It is like
mental or psychical pass by Impulse from soul to soul.

concepts
all
two lovers, or like the child trying to tell the Blessed Mother its Love. There is a word or two, and then the look in the eyes, the face beaming, the arms around the Mother's neck and "You understand, Mother dear", and indeed she does understand. The Language of Symbolism, when correctly understood, reveals the same principle. It is like striking a chord in music when the consonant and concordant vibrations
find every real lover of
music with a TIarp of a thousand

'
strings"
of their ownin unison.

and each
Harmony
is its
own
ought to be quite apparent why Pythagoras included Music, no less than Numbers and Mathematics, as preliminary in
revelation,
retains all he can hold.
It
the Mysteries.
thus becomes plain why and how the Great Initiates epitomize, concentrate and symbolize the wisdom of the ages, and are able to touch a single note or chord in order Moreover, lam told that in to start a whole symphony.
It
the Great School of Natural Science, individuals and groups of Masters 'speciaHze" as do we common mortals. For example: I once asked the Master of the Great
'
School about the Zodiac. There is the famous zodiac of Dendera, the Hindoo Zodiac, and even the cruder

^'Calendar stone" of Mexico.
'
159
inquired,
historical
''How
is it", I
'with people so separated in every way, with
no
link
known
and
to exist, yet, their knowledge of the constelof astronomical cycles, so uniformly
lations
known
to
and symbolized as to enable the modern astronomer decipher and connect them?"
He replied,
'
'For ages, a group of Masters in the Great
School have m.ade special study of these cosmic problemis
and zodiacal changes, and so assisted nations, sufficiently advanced in knowledge and civilization, to m.ake observations and interpret changes and revolutions, and so adapt their people to Cosmic Laws. Even the Chaldean Shepherds noted and read the stars; and so it came to pass
that at the height of Egyptian civilization the Great Pyramid was built, from designs furnished by these
Masters; the geographical and geological
foundations
and Number were s^mibolized and supplemented by astronomy; and

perfect concord of Substance, Motion
this
and the
'Rock beside the Water', this 'wonder of Mitzrame',

also designated as
was
a Zodiac in
Stone.''^
When Moderism grows tired of its shallow conceit and

self-complaisancy
it will
turn to this Ancient
Wisdom
and discover a new world hitherto undreamed of. Far be it from me to belittle or decry our present civilization, in which adaptation and utilities with the diffusion of knowledge have accomplished so much. And yet, "an open mind, an unveiled spiritual perception", may reveal
a new world.
by the Master that ancient libraries, scrolls, parchments and records of many kinds exist, dating back thousands of years, knov/n and safeguarded by members of
I
am told
the Great School, concealed only because of their value be-
yond
cost.
price,
and because they are to be preserved at any

history of the destruction, piecemeal at
Read the
160
first,
and finally as a whole, of the great Library at Alexif you will. andria, and then ask 'Svhy this secrecy?" Those who know, know both the value and the chances of destruction; and they seemingly eliminate the chances, so far as possible. Imagine the scramble that would result today if ''His Holiness" and his backers (the Russian Greek Church and the followers of Mohammet) got sight, at about the same time, of a lot of 'Pagan They would Scrolls" say, ten thousand years old. no doubt agree on one thing, and that is their destruction, and \NovX6. fight for the honor of destroying them!
'
need only ''scratch through the skin of civilization", after all, to come to Barbarism; and "religion" is still the shibboleth and our war-cry, though not yet 'Ture and Undefiled." The Great School, in America, has selected the garb of Science in place of the Robes and Philacteries of any religion, past or present; and as it cannot fail worse than so-called religions have often done, there is hope for mankind in the Old-New School of Natural Science. There is a still further point of contrast, in methods, between those in vogue in the Theosophical teaching and those of the School of Natural Science. The whole problem of human evolution, including as it does both the laws and processes of nature in which man is involved and all his faculties, capacities and powers as an Individual Intelligence, is necessarily very complicated. To observe and study processes along all these lines is one method. To demonstrate, formulate and utilize Laws is another method entirely. Nor is it an easy task to separate, altogether, these two methods; and yet this is precisely what the "Masters of the Ancient School of Natural Science" seem to have accomplished. I trust the reader will discern that in showing this
We

difference in
161
method
have neither the aim nor the
desire
to
H. P. Blavatsky. But how can we of the present generation be able

^criticise"
to choose the best
each for himselfas long as we are
confused in our
own minds and unable
to distinguish
between the two methods? According to her own admission, and the testimony of her sister, H. P. B. was from early 3êars a Psychic, more or less mediumistic, as already quoted and recorded in ^Ôld Diary Leaves^'.
But
after her twenty-fifth year she ceased all sub-
methods. In other words, preserving her psychic powers and perception, as such, she regained and ever after preserved the Supremacy of her own Will. Whatever she did wâs done voluntarily. Coming in contact with the Masters and receiving from them her Commission, and with Col. Olcott forming the T. S., she was undoubtedly in close association with them during the remainder of her life; and there seems every reason to believe that they approved of her work and gave her all possible assistance, thus avaihng of the opportunity to enlighten and help the world as far as possible. Not only from her voluminous writings, but from the Secret Instruccions given in the ''Esoteric Section" and frcm that of the ''Inner Group" of the E. S. up to the time of her death, all of which I leceived, her method of
jection, or involuntary
teaching students
I
is easily
discerned.
would
call it psychological
and Mystical.
psychic details.
That is, it It aimed clearly at
and metaphysical. Occult covered a very large range of

ethics.
All through
her writings she
made
clear the distinction between

(real
Hatha
Mastership). By suppressing all evil desires, the good, the pure and the true were allowed to develop. It was largely the "selflessness" of Buddhism, or a refined mysticism
Yoga (working for powers) and Raja Yoga
162

The
result was,
'
leading to Nirvana.
and
still is,
that
we
hear a great deal about the 'Astral Plane", Elementals", ''Elementaries", ''Auras" and the like. Mrs. Besant
and concepts frequently. It is true, as I have frequently shown in these pages, that both Ethics and Altruism were insisted on and kept prominent in all of H. P. B.'s work, as also in that of Mrs. Besant, Mr. Judge, Col. Olcott and other real Helpers. Passing by all these psychic and mystical details,
uses these terms
*
'astral planes", "astral bodies", etc., etc.,
the School of
Natural Science analyzes or helps the student to analyse his own mental, psychical and spiritual nature as an Individual Intelligence, on the same general plan or method as a student in medicine studies anatomy and physiology, or the working powers of the physical body, with an added element of practical application at every If the student of physiology not only learns but step. puts in practice every law of health in his own case, he becomes not only a "learned physician" but also perhaps a healthy man. So, in the "Great School of Natural Science" the student, by obeying the "Constructive Law of Nature
in Individual Life",
by
exercising self-control
and
re-
garding "Personal Responsibility", builds character as the physician builds health by "taking his own medicine"
and advances toward Mastership. In place of Auras and Astral Bodies, Astral Planes and the like-terms so familiar all through the IMiddle Ages when "Magic", "Geomancy" and the like, fairly
(or advice)
clogged the
air,
the Masters of the Great School turn the

'
student back upon the realm of his own consciousness, with the questions, 'what are you doing? and how? and
why? and why do you want
to do otherwise"?
Morality, Conduct, Character, Motives, Aims, Use
163
and Personal Responsibility are shown to lie at the Foundation, not only as Ideals, Percepts and Concepts, but as vt grained poivcrs in constant and hannonious Use, as habitual as respiration and the circulation of the blood. ''Sub-Conscious and Automatic" as the dominant chord
of Individual Life.
After this, or progressively as

Volition focalizes
it
obtains.
Rational
toward certain the Ages as the ^^ Magnum Opics"; but now, for the first time formulated and published in the terms, propositions,
and uses these innate powers of man ends in the Great Work, known all through
laws and demonstrations of ^'Natural Science'^ and "Addressed to the Progressive Intelligence of the Age".
I
have barely outlined these propositions,
for the simple
reason that they are so fully revealed in the Harmonic Series wherein the student can determine their meaning
There is no creed, dogma, authority nor fee to bar his way. He can take it, utilize it, or let it alone, as he chooses. Nor is this meant as an arrogant or arbitrary attitude towards him. The Great Work stands on its own merits, couched in good English
validity for himself.
and
and own
I
plain propositions,
gravity.
and must
so stand or Jail by
its
have quoted from both H. P. B. and Olcott the statement that the Schools of the Adepts or Masters exist and have existed for ages, with a lineage, records and methods of their own. Chapter four of ^^The Great
Work"
is
entitled
'T/ze
Lineal Key";
and
it
gives
account of the The Venerable Brotherhood of India, perfectly consistent with every reference made by H. P. Blavatsky to these Masters,
plain, specific, unequivocal
them) so far as I know; and I have carefully read ever^lhing she wrote that I could obtain, and I have missed very little.
or
(as she called
Mahatmas
'
64
I trust

that I have already shown
would be to assume that there is any antagonism between genuine Theosophy and Natural vScience, the one as represented b}^ H. P. Blavatsky and the other as set forth in
it
how absurd
Work'' by the TK. When intelligently apprehended and viewed in the right spirit, the whole of H. P. Blavatsky 's work made such an opening in modern thovight, with such hospitality toward Eastern Ideals and Ancient Wisdom, as to enable the same Venerable Brotherhood of India to establish here in America
''The
Great
the School of Natural Science, and
make its appeal
direct,
through one of
its
own
Initiates
and Accredited Mem-
bers, ^'To the Progressive Intelligence of the
That this is
Age'\ the plain demonstrated fact I am convinced
beyond a single doubt; and this attitude of mind in me toward the Great School I regard as the most lo}'al I can
possibly conceive or entertain toward dear old H. P. B.
and her
first
work, aims and ideals; for it was she who brought the Masters as living men and Ideals to
life
my
notice.
I
aware of her saying ''do not allow my Where today is the latest incarnation to be a failure". World Movement as a united ''Nucleus of Universal Brotherhood" she devoted her life to establish? Facts
am
fully
are facts
my
is
"BcvSantites",
the chapter,
With "Judgeites", "Tingleyites", and so on to the end of the Nucleus still alive? and is Brotherhood
brother,
sister.
my
the "Jewel" in the Theosophical "Lotus"? I am looking her in the face as I write, where she
hangs,
lifesize,
over
my writing
table;
and
I see
and
feel
the "inner H. P. B." as she came to me in the "First Being extracts from Scries" of the '-'Voice of the S Hence'
the book of the
Golden Precepts
(author's morocco edition)
and here
is
the inscription on the sealed wrapper handed

me by
165
messenger direct from her: ^'To my dear and truly beloved friend, Dr. J. D. Buck, my Brother in Humanity and Theosophy. The little Japanese bookmark is strongly impregnated with the life essence of Let him to whom this humble methe in7ier H. P. B. mento is offered remembering this, keep both, in memôry
H. P. Blavatsky, when the shell of that name will have vanished away from the objective plane. May he and those whom he loves be blessed forever. H. P. Blavatsky". On the title page is written '^To the truest man in the U. S. A., the loyal Theosophist and faithful friend. Doctor J. D. Buck, of Cincinnati, from his ever grateful H. P. B." London, October, 1889, Lansdown Road." I have been surrounded by H. P. B.'s pictures and books and saturated with her Ideals as a great. Loyal, Loving Soul for over a quarter of a century. When the Beloved Master, TK, first visited my home, over ten years ago, he saw these surroundings and realized by the "Language of Impulse'^ what they meant to me and whither they led; and when he contintied the Work without a discord and ^'without missing a note", in the Symphony of Brotherhood, he opened the door still wider, that dear old H. P. B. had left ajar. My work with her led straight to him. My work with him has confirmed my entire estimate of her unselfish aims and ideals and lifeof the hapless
work.
I
have already referred to
my
first visit
to
TK, im-
mediately after reading the Great Psychological Crime. Had we been blood-brothers and "Sons of one sweet Mother", that first reception could not have been more fraternal and cordial, with the Beloved Florence Huntley completing the "trinity" with a "perfect Harmonic".
There followed an
ei^ht
hour conversation in which he
166

me
the ''history of his life", from the age of
hour.
six
gave
years to that preseni
struggles; his preparation
then
for the
'
'
His boyhood and early though he did not know it
Great Initiation.
;
Then the 'Coming of the Master " their first meeting when the Master told him, as did Jesus the Woman at the Well, 'all the things he had ever done how the Master remained with him for over a year, until his Initiation was complete.
'
'
was with the rationale of all these things, as I have tried to show in the preceding pages, TK then "Tell me, my Brother, exactly what you think of said, 'Either it is all true, what I have told you". I replied, or it is false; there can be no 'third term' to such an equation. If it is not true, there might be one of two sources of error. You might be self-deceived and not know it; viz, a form of "mental alienation", but I have
Familiar as
I
'
to rule that out, as with

practice
many
years of experience in
and College Lectures on Psychology and Mental Diseases, you are the sanest and best -balanced Individual I have ever met. "The one remaining possibility of deception might be that you are trying to deceive me; but I can find no possible motive for such deception, as you repudiate both gain and glory. My answer therefore is, that / believe
word you have uttered and accept every proposition you have made^\ His reply was "My Brother, you can hardly realize, and I cannot express in words, what your statement means to me. It means among other things, however, that you and I can work together hereafter, as Brothers'"; nor has there been one discordant note from that day to this, and it is now a few days over ten years. True, I am only a neophyte. But the Spirit of the
every

Giving
*
167
and Receiving knows no 'degrees"; as it is without measure, ingrained and intrinsic. Neither do I know any difference between the J eeling, or my attitude toward the TK, and that which, for nearly thirty years, I entertained and still hold toward H. P. B. The fact that one is a full Member in the ^'Venerable Brotherhood oj India '\ and the other was a servant of and co-worked with these Masters, makes no difference whatever as to the place they hold in my Brotherly affection, high regard and Loyalty. One of the dearest experiences in a long life-time
is
the consciousness that they

I
both
realize, as I do, this
bond
loyalty to each of them.
Brotherhood and my cannot even imagine their

of
a foretaste of the Land of Light and Love beyond *'the Great Divide". It is the Great Reward. It is Faith realized and glorified "The sours intuitive conviction of that which both reason and conscience
questioning
it.
It is
approve'^
^made
real,
by the language
of Impulse,
or
Spiritual Understanding.
PART n
CHAPTER
III
Conclusion
have thus endeavored to involve and, as far as I am able, to answer the question 'What is the difference between Theosophy and Natural Science? or, between the Theosophical Society and the Great School The Venerable Brotherhood of India?" To a certain extent, and in a certain wa}^, both cover the same ground and involve the same problems. These problems concern the latent or active Capacities, FaculNot one of these problems is ties and Powers of Man. new, but methods in defining and using them differ very widely, have always differed, and are still likely to differ for some time to come. The records of Alchemy, Sorcery, Geomancy, Necromancy, Magic and Occultism, run through the ages. They have filled prisons and madhouses, and given rise to countless abominations and even great and destructive
X
epidemics of disease.
AU
of these things involve psychical powers.

*
H. P.
Blavatsky was an Adept in her familiarity with them, and often spoke of them as 'psychological tricks *\ Not being a full Initiate, capable of functioning separately and independently on the Spiritual Plane, she had a good deal to say of the Astral (magnetic) plane, astral and auric bodies, and the like. While keeping clear the ethical principle involved, she wrote and taught concerning the things she knew, illimiinated by such suggestions and help as Master 'M " and others were able to give her.
*
70

history of
all
The
these things in the past reveals the
great danger that lurks around
and beneath them and

*
what a sHght barrier often separates, at first, the 'Right" and the 'Left-Hand paths ". Hindoo literature is simply redundant with these occult phenomena, and with legends and folklore concerning them; as are also its symbolism and traditions. It colors all their thought and nearly
*
every act in life. The Great School, awaro of all this, knowing its subtletics and dangers, with experience and records running
back
for ages,
has also discovered
how
best to present
these great underlying truths
and
at the
same time avoid,
as far as possible, the dangers.
Psychism, Occultism and Astralism have always failed, soon or late, and finally drifted to the 'Left-Hand
*
path"; and there are signs in many directions in spite of the few loyal followers of the ethical teachings of H. P. B. that this same fate will, in time, overtake the T. S. or its fragments that still exist. In certain directions this fate is aheady determined, if history has any value
as a guide to the future. The accredited representative of the Great School of
Natural Science was charged with the mission, and has undertaken to discharge the obligation, voluntarily assumed, of presenting these great truths in such form, and
of devising
methods in
their transmission to students
as to avoid the dangers
and
pitfalls,
as far as possible;
and a
careful reading of the
Harmonic
ticularly of the Great
Work,
will clearly
and parreveal his method

Scries,
and
outline,
at least, its complete philosophy.
It
is
Psychism is made clear and deliberately excluded, as the dangerous middle ground toward devolution; and practical morality and scientific psychology are put in its place.
exact, concise, specific
and easily apprehended.
MODERN WORLD MOVEyWENTS

To
illustrate this difference in
171
Method of apprehension,
teaching and use,
we may take
the function, or "sense of
touch", as illustrated in the blind, or in the musician. A great many physicians all over the world have become
interested in
Theosophy
for the simple reason that they
are
more familiar than others with these psychic problems,
though the great majority are materialistic enough to

scout and ridicule the idea of any scientific solution. So, like Mephisto, they might often exclaim "I am the spirit
that denies!"
Faust ^'redeemed^^ seems never yet to
have entered their conscious perception. So with the sense of touch, the physician or the physiologist dissects say, brain and arm. studies the motor and sensory tracts, the "afferent" and "efferent
fibres", the "terminal plates", the "tovich corpuscles",
"pasenian corpuscles", the "netirons", "nerve-fluid", and "radio-active-bioplasm". After this he may be able to tell you a great deal about the "sense of touch" in, let us say, the human hand; though the sense in his own hand may be dull and uncultivated. But a boy or girl begins to "practice the scales" on the piano. They study rhythm but "practice Melody",
j
"Harmony", practice "Thorough Bass" more and more practiccj hoiH* after hour and day
practice
and
after
day,
till
one day, barely glancing at the keyboard, the
Magic of the rnusic fills the air. The sense of touch has become so involved, developed and harmonized with body, brain, mind and soul, as to deserve the name, "Music". The student has become a musician and may prove a Master, without ever hearing the name "bioplasm", "terminal plate", or "pacenian corpuscle", though dealing with and developing them for years. He did leam to control his fingers, in practice. He gained rhythm and harmon}^, b}^ practice.
172

Can any one
fail
to see the working of the
same law
in the perfection of all function?

logical
Health
is
the physio*
Harmony; and the real Musician is on 'Auras" the road to Mastership, developed by Practice. and 'Astral Planes" and ''corresponding colors" and 'overtones" are all involved^ of course; and madhouses are full of specialists along any one of these lines. But
for
*
name
Musicla7ts are wanting.
So true
is
this that in recerit
years music has been introduced into mâny asylums for
the insane, as a harmonizer or sedative in place of drugs, There is, or m.ay be, a dominant chord if not as a cure.
in the
life
of every individual;
like that of
a "theme" in
and it may be constructive a great symphony, by Practice
and
selj-control.
We are dealing with the Laws of the human organism,

brought down to exact scientific formulary; and with these laws in practice^ in order to determine results as to the Evolution or the Devolution of the Individual Intelligence we call Man. It is all a question of Fact and not of emotion, feeling, sentiment, occultinn, psychisTQ or
astialism.
Either
it is
possible for
man
to gain m.astery
of himself, of his
it is
own
faculties, capacities
and powers, or
it
not.
The Masters
possible,
of the Great School declare that
is
however difhcult and exacting, by confonning

of the individual to the Constructive Principle
the
life
in Nature,
and by
the
"Lmwg ///e
dominant
Life^' until it
becomes
life
in-
grained
as
chord
in
the
of the
Individual.
am well aware how disjointed much in the foregoing pages may seem to the Literary Critic, and that the
I
ethical principle in its application to so

is
many
situations
repeated again and again.
But
this ethical principle

life
determines the ^'dominant chord '\ not only in the

of every individual, but of every Great since
173
World Movement
of India; so said
human
history began.
So say the Venerable Brotherhood
H. P. Blavatsk}^; so says the author of The Great Work. Morals, or Ethics, or Altruism, is the crux in the whole evolution of man. It is the Jewel in the Lotus^\ the
''^
Law'\ the ''AlkahesV\ the ''Elixir oj Life'\ and is being just now elaborated and illur>trated by the TK, as the "Spirit oj the Work^\ It is the Alpha and the Omega of Mastership. If what I have written shall make it a little easier for some Brother or Sister to find the Light and follow the "Great and Peaceful Ones^\ I shall feel grateful and more
''Good
than rewarded.
The
fect
intelligent
and open-minded Free Mason who
appreciates the sublime philosophy of Masonry, its per-
code of ethics, its wonderful symbolism and equally wonderful dramatic ceremonies of initiation, may easily ' 'pass " from the Speculative to the Practical interpretation of the whole drama of Initiation and Work in the Lodge, if he will. The author of The Great Work is a high-degree Mason, made such in the 'regular" bodies and the usual Initiations. He is therefore competent to define relations and trace analogies and correspondencies between legitimate modem Masonry and the Great School, The First Masonic Body, the Venerable Brotherhood of India".
*
No
*'just
and upright Mason"

r
will ever
assume or
accept, without the most unequivocal proof, the idea that
another Brother
falsifier.
Mason is either an imbecile or a deliberate

is all
The "Masonic presumption"
the other
way, in the absence of positive proof. There is no difficulty for any sincere and intelligent Mason to dctennine the meaning of Masonry, as far as he
174
has gone. A system of morals, illustrated by s^nnbols, and courteous Brotherhood as relating each member of the order to every other, with belief in God and in the ImmortaHty of the Soul this is the plain, specific,
universal meaning.
The
'supernatural "
and the "mi-
raculous" find no place in Masonry, though every brother is left entirely free to indulge his imagination or his beliefs
in his
own way.
True, in one of the higher degrees the ancient method of 'Trial by Invocation" is illustrated; but immediately superceded by unimpeachable evidence, such as obtains
*
in legal courts.
the thing that appeals to the intclHgent Mason is the irresistible conviction that there are far deeper meanings to Masonry then those that lie on the surface.
Now
witness a few initiations or "pass through the chairs", and, finding only the ritual and s^^mbolism and gaining proficiency in these, finally lose his first impression of
'
He may
'deeper meaning", as he seldom finds anyone
who
knows more than he does regarding these deeper meanings. But the fact is that the signs and symbols of this deeper meaning are as patent and insistent as are those on the surface. If at this point any intelligent Brother will read carefully Chapter IV of The Great TFor)êntitled ''The Lineal Key^' he ought to be able to see the real meaning The of many references and hints heretofore obscure. real opportunity of Masons at this point is unequaled anywhere else in modern times. Nowhere else are the hints so many and so plain regarding the Ancient Wisdom. It was this profound knowledge of Ancient Craft Masonry that ''convinced" me during that first meeting and eight-
hour interview with the TK over ten years ago. In some of the higher degrees the Ancient Masters
of

Wisdom
careers.
175
are marshaled, one after another,
and made to
epitomize that which they taught during their earthly
can imagine the deep significance and perfect harmony wrought out of the wisdom of these teachers, until he realizes that it all exists today, with a body of living micn and Masters "who have gone this way bejore^\ In other words, the whole of m.odern Masonry is but the outer garb of the epitomized and symbolized Ancient Wisdom; while the real Initiates and Perfect and Subhme Masters" exist today, as literally as in the days of Pythagoras and Zoroaster. This deeper Wisdom concerns 'that spiritual Temple, not made with hands, eternal in the heavens"; as supplementing and harmonizing with *'the earthly tabernacle"; while the whole ritual of Freemxasonry S3^m* '
No one
bolizes this
Spiritual
Initiation;
is
and "proficiency"
in
the preceding outer form
the sign, token, password,
and
''right" to the higher, spiritual Illumination.
great mxany Brother Masons, in the last few years,
have become entirely satisfied of the facts above stated; and have started deliberately on the "Journey toward the South". I have referred to these things here only that sovciQ Brother may read these pages who has not yet read
''The Great Work'',
The meaning
tute the
of life
and the
secret of death consti-
most profound problems possible for man to conceive; and the idea that any one has solved these
problems by actual experience along the lines of normal,
higher evolution,
is difficult
for
most persons to
believe,
or accept as a fact.
what Freemasonry outlines, epitomizes and dramatically represents. Every intellithis

is
But
precisely
176

will
is
;
Mason Mason'* who

gent
admit that every
*'just
is
and upright
true to his obligations,

for
traveling in the
no more royal highway has ever been surveyed and charted by man. It follows, therefore, that a real Master of the Great School differs only in degree from the ordinary "just and upright Mason". He has simply journeyed further on the same road; and
right direction
this
is
progress,
"by
proficiency in
preceding
degrees",
is
the very Genius of Frcemasonr}\ There miraculous nor supernatural about it.
nothing
Masonry, therefore, epitomizes this Wisdom of all the Ages, and is like a rehearsal for a great Drama the Stage representing the whole of human life, the 'setting" being man's natural environment, and the ^^ dramatis perso}iae'*
;
'
one's fellowmen.
Masonry, like a great actor, puts the candidate through a part that idealizes and portrays a noble character to be realized in life. Every candidate comes of his own free will; he is never solicited nor persuaded. If he were, and found at any stage of his journey something he disliked or could not accept, he would have reason to blame the friend who advised or persuaded him. This is the real meaning of the preparation room. It may thus be seen that true Masonry never proseIt is thus that
lytes.
When we come
to the Great School, the
Venerable
Brotherhood of India, all that is symbolized in m.odeni Masonry is actually realized. The death of the Master,
and
a "living perpendicular", symbolize the union of the physical with the spiritual, the eaithly with the heavenly, as a matter of conscious individual
his raising to
experience.
It is plainly stated in ^^The Lineal Key^^ of
'
'The Great
Work'\ who the AVise
Men
vrere
and whence they came

at the birth of Jesus,
177
and where Jesus was during the It is eighteen years that he disappeared from GaHlee. also explained how Jesus was 'made an high priest for'
ever after the order of Melchisedek". The mystery, miracle and supernaturalism
theologians have
which
them
declare
it
'
into the life of Jesus, will make 'sacrilege " to give the natural history and
woven
a rational explanation of these important events, even though every ethical principle involved has often been set at naught, and every a*uelty known to barbarism under the name of religion has been perpetrated 'in His Name"
'
by those who deify Him. Neither Masonry nor the Great School denies the divinity of Jesus. With the Great School the word ''divinity" has a very definite meaning; and the explanation of how, why and in what sense and degree 'Jesus was divine" is, to say the least, worthy of the careful and honest consideration of every intelligent man, and more especially of every Brother Mason, seeking
'
such consideration does not result in Illumination^ encouragement and hope, on a basis of Faith that nothing can ever shake or turn aside, he has
7nore
Light.
If
the perfect right to ''pass
it
by" and
return to his
own
open
creed or explanation.
If
Jesus became Divine,
by a process that
he
led,
is
to every one
who
it,
lives the lije
each Becoming, as
Behmen put
in his
with the Father in and realized as in no other way. This is the Great Work, set forth by the Venerable
own degree until at last ^'at-one Heaven" Christos will be revealed
Brotherhood; and never in the history of civilization has it been set forth so plainly and made so accessible as
it is
here in America today, to

*
'
'the listening ear
and the
faithful breast ",
and 'without the hope of
fee or
reward".

178

It involves the
meaning
of Life
and the ''mystery
of
Death". I have told, in brief outline, how a Master of the Great School found, prepared and educated its Representative for this Great Work in America; and when he was fully Initiated and Illuminated, how that Great Master ''returned to the place whence he came". For himself this representative has demonstrated the Fact that "there is no death"; this he has done every day for
thirty years,
by functioning independently, consciously and at will, on the Spiritual as on the Physical Plane, symbolized in Masonry as 'traveling in foreign countries and receiving Master's wages". In the foregoing pages I have repeated again and again, and 'rung the changes on the tests and criteria by which aU real progress "on the Right-Hand Path" may be discerned and measured and the degree of Initiation de'
'
'
'
There need be no "Occultism", nor "Astralism", nor mystery about it. I have often defined occidtism as the natural things of life which go deeper than most
termined.
persons understand; while 'miracle" and 'supernatural" are simply words to express our own ignorance and close
'
'
the door of knowledge and further investigation. Those of my old associates in Theosophy who are
waiting for a
New
Avatar to
will
come with "signs and won-
ders", as a reincarnation of H. P. B.,or a Master, in
my
humble judgment
is
wait in vain.
An
Avatar such as
pictured,
or symbolized in the ancient literattu*es,
would indeed be a miracle today. It takes a thousand years of Tradition and Folklore for the ancient setting
to grow.
The "unusual things"
that a real Master can do are
not phenomenal nor grotesque and done to astonish or overawe the multitude, nor fix attention upon his phe^

179
nomenal powers, nor upon himself. Jesus did not excite fear and wonder; he 'Svent about doing good". *^He ate with publicans and sinners. He was poor and despised and had no place to lay his head". Just Natural, human, kind and forgiving. These are not ''supernatural" attributes, but perfectly natural, however rare in such measure or degree as with Jesus; and so the rabble clamored for his desti-uction and crucified him, just as ''the enemy of all righteousness" has tried, again and again, to kill the author of 'T/ze Great Work'\ May the 'Great Father to whom we all are as but children", have him in his holy keeping; and may the Great Friends our Elder Brotherb siu-round him with the protecting arms of Love. Few who have undertaken the Great Work for the "Great Orphan Humanity" have ever escaped so long, before the Cowans forced an entrance, and the "Ruffians" accomplished their cruel and bloody work. *(See topic "Lone Watcher" in
'
H. P.
B.'s Secret Doctrine).

civilization it
is,
What a comment upon

age and
its
that in every
among every
people
down
to today,
mankind
should seek to destroy
its
noblest
and best
representatives,
most advanced
individuals.
We
are everlastingly
kill
clamoring for more

bearer.
light;
and
yet,
ready to
the torch-
persecute and torture the living; and build them monuments and crown them with flowers as "martyrs", when dead.
neglect,
We
and loving kindness as something Jar away, apparently through fear that they may walk the earth with outstretched hands and faces wreathed
deify charity
in smiles, as Brothers.
We
With
three-quarters of the
trinity of Ignorance,
World today the unholy Superstition and Fear masquerades
in the 7iame of Religion.
We
dare not protest, because
180

by
its
of its Political Power, covered
mask and mum-
meries of Paganism.
Half the civilized nations are at war, or preparing for it; and, while they are ready to kill everything in sight, they no longer eat the bodies
of their enemies.
Perhaps through fear of the name,
*'CanmbaV\
no Pessimist. If the timid who have seen the Light, and the indifferent who know better, would shake off their lethargy and stand out and be counted for God and Freedom and Light and Brotherhood and Progress they would "hold the Balance 0} Power ^^ and put the Elixir of a New Life into the present
And
yet, I
am
civilization.
They could break the clay feet of Mammon. They could make Graft and Political Trickery hide their
heads in shame, or choose between the caves of barbarism
cells of Justice
and the prison

nations.
and Modernism.
is
It is for us to
say
how long we will tolerate these abomiOmission

the left-hand and the
The Sin
of
sin of commission the right
hand
of the social unit, or the
corporate whole, traveling on the wrong road.
World Movements and beneath all Social Statics lie the problems of Individual Life and Individual Progress on Earth.
Back
of all these
The
tion
Spiritual nature of
man
is
struggling for recogni-
and
expression, precisely as for ages civilization has
been struggling through the crust of animalism and the

barriers of barbarism.
The Great School
of Natural Science has surveyed all
this ground, recorded its observations, tested
and formu-
and are ready to give it to the world for the asking and without money, The ''listening ear and the faithprice, fee or reward. ful breast" constitute the ''entrance examination", and
lated the laws that govern
all progress,

*
181
'proficiency in
the
preceding
in this
degree"
^
determines
all
progress.
One who graduates

verse' ^
Ûniversity of the
Uni-
becomes Master of the Art of Living, has bridged the Great Divide and compasses equally the physical and
the spiritual planes of Being.
If
the reader thinks

if
it all
still
absurd, or that I
'
am indulging
my
imagination;
he
thinks H. P. Blavatsky an
;
"adventurer" and the TK a 'pretender " he is strictly within his rights and I would certainly bid him God Speed in his search for something surer and better. Mankind has never once demonstrated the existence of a Spiritual Being in terms of physical matter, on the physical plane; he never can, more than he can 'gather figs from thistles" or "turn stones into bread". Everything in the Universe, as far as we actually knoiv an3rthing about it, exists in concrete degree. If we are ever to know anything of Spiritual existence we must harmonize with and function upon the Spiritual Plane, precisely as we do upon the physical plane, in order to gain physical
*
experience.
This double nature and twofold life of man seem hopelessly at war with itself; and the first step in actual knowlelge that leads to power is Harmony with man's own co7iscious being. Then, if he turns from "the fleshpots" and the "feeding of swine", the prodigal declares "I will arise and go to my Father" tlie "Father seeth him a long way off" and welcomes him home. When accredited Members of the Great School tell us in plain English that this is a fact that they have tried it precisely on these general lines and demonstrated its truth, and that there is nothing supernatural or miraculous about it, but that it is the royal highway of evolution along which the whole of humanity is journeying toward per-
182
fection,
weary and sore from so much stumbling, and oft discouraged at the clouds and darkness below It seems to me like a Bugle-call, just up the heights, with the face of a Brother beaming with Love and with outstretched hands for all the weary who would *'come up higher". Knowledge and Progress do not depend upon intellectual formularies, nor upon seeing auras and astral images; though these may be incidents in a day's journey, like the clouds of the valleys below or the mirage of the sunset. Living the Life means step by step in the upward climb, with outstretched hand, a smile and a lift for every weary Brother or Sister, and with the same gentle Love in which the Mother clasps the babe to her breast. It lightens the load and cheers the journey when an Eider Brother ^'who has gone that way before" and returned to show us the wây, cheers us with a song, or points upward to the next mile-post, or back at the sleeping Lions we have left behind, and cries, Excelsiorl at every
step.
If
we ask him
to describe the view from the mountain-
But climb a little further and you will see.^' The welcome andcheerof the Invisible Helpers will be what no man can number and no tongue describe visible and audible now, and radiant with Love and Light and Song. In Living the Life of aspiration and kindness, here and now, we are rehearsing
top he
replies, ''Ah! if I
only could!
for the
Symphony
yonder.
I
If it is all
a dream,
pray the Great Father that

I
it,
may dream it thus forever! But everything Life and Law and Love and Progress confirms
know
of
and the
Beloved Brother TK declares it aU real and true, beyond the shadow of doubt; and I am entirely satisfied that he
Knows and speaks the Truth. The real trials and the deepest sorrows
in life
come
MODERN \7CRLD MOVEMENTS
183
from our uncertainty, doubt and fear of the future, and our ignorance as to what Hfe really means. To seize hold of Life itself; to realize its meaning and its priceless opportunities; to be entirely satisfied by an unwavering Faith, which is already an Intuition of knowledge, and to know one who confirms every intuition by actual knowledge gained by personal experience, and who is the very Soul of Truth and Loving Kindness this is ample compensation for all the trials, sorrows and disappointments of a long lifetime, with a Great Balance in
the
Bank
of Eternal Joy.
'
These are the things that work out for us a 'far more exceeding and eternal weight of glory" (as treasures laid up in Heaven) within us.
PARTH
CHAPTER
IV
Brief Summary of Theosophy, and *'The Theosophical Society in America"
The
foregoing pages have, perhaps, revealed the extent
of the ground attempted to be covered
and the immense

Nine-
literature created during the last quarter of the
teenth Century under the
name
Theosophy,
The impulse
that inspired this movement, as stated
by H. P. Blavatsky, was to give a different interpretation and a deeper and more philosophical meaning to Psychical Phenomena in general, and to mediumistic manifestations
in particular, which, at that time (1875) occupied so
much
is
public attention in America.
The
center of interest, from
jBrst
to last,
was what
There
is
termed Occult Phenomena, The motto of the society was, and

Religion Higher than Truth.
All creeds
start;
still is
no
but it the good and the true in

philosophies.
and dogmas, as such, were tabooed from the was reserved to receive, interpret and use
all religions,
as in
all
sciences
and
were declared to be ''To establish a nucleus of a Universal Brotherhood". *'To study ancient Religions and Philosophies". And *'To investigate the Psychical Powers latent in man". The Literatiu-e of the society, beginning with **Isis Unveiled" and ending with the ''Secret Doctrine", with numerous magazines and other publications intervening, contains the most wonderful collection of subjects, and
Objects of the Society
The
186

phenomena known
all religions.
of psychical
in all ages,
among any
people,
and
The doctrine of Karma (exact justice or compensation) The principle of Remcarnation; The Seven Principles in man; relating him to corresponding Principles in Universal Nature, the right 9,pprehension and use of which
determines Individual Evolution
these
principles
and
doctrines furnished the basis of study
and
of work.
*
Then came the Rounds and

Spirit into
Races; the
'Descent of
matter"
the cycles of Time
Yugas, Manvan-
taras, Kalpas, etc., etc.
In other words, an outline of the Philosophy of the
and evolution of man and of worlds. The Esoteric (Inner, Secret) Section of the Society was instituted for the purpose of giving accredited students more direct and specific instruction in Occult, Psychical and Spiritual Powers and Processes in their own
origin
nature or organism.
was declared to be indispensable to progress in self-knowledge and development. The metliod followed was that known in India as Rajayoga; subduing the passions, and meditations on the Supreme Being, by which Spiritual discernment and
clean, kindly,
moral
life,
powers develop.
Mediumship and psychic control were to be avoided in every fonn. Devotion, Selflessness and Aspiration, constituted the Genius of study and of wôrk. In other words, it was the Philosophy of Occultism reduced to a working basis and applied to Individual Development. The whole T. S. literature abounds wîth references to ''Masters" and "Mahatmas"; how (in a general way) they became such; what are their powers, teachings and methods of wôrk in aid of mankind. As shown in the previous pages, H. P. Blavatsky was

evidently a ^'natural psychic" and an adept in
187
all this
knowledge; and in communication with real Masters, by whom she was instructed, often guided and helped; but she did not claim to be a full Initiate, or Mahatma,
herself.
Her
charity, kindness, loyalty
and devotion were im-
measurable; w^hile her knowledge of Arcane Mysteries,

Occult Phenomena, and literatures, ancient and
modem,
was unprecedented in literature. Her whole work is her Monument. It cannot be destroyed, and is likely to be better appreciated in the coming century than in this, as she herself expressed it. How far her 'Followers" have really j allowed her precepts and example, is not my province to declare or portray. That is their Karma, not mine. Segregation and antagonism seem the greatest misfortune, to say the least, in a work aiming so high, launched with such splendid ideals, and supported by its founders with such devotion and unselfishness. While no such work can ever be in vain, nevertheless, as a Great World Movement, Theosophy has been on the wane since the death of H. P. Blavatsky. Its greatest
*
results are
undoubtedly to be found in old India, the land
of its birth,
and the source
of its inspiration.
88

Venerable Brotherhood of
India".
Brief Summary of *'The Great School of Natural

Science'* or *'Tiie
This School has been so clearly defined, and its Lineage, Methods and Teachings so definitely portrayed by
its
accredited
representative
in
*'The Great
'The
Reality of Matter"; in ''Life
Work"; and Action" and
other publications as to require no further portrayal at
There need be no misconception, nor misapplication on the part of any intelligent student with an open mind, seeking simply Truth and Light. The author of these works has had a personal experience and made practical demonstration of the truths he portrays and of the teachings he puts forth. For more than a quarter of a century (30 years in fact) he has been a full Initiate, and an accredited teacher and representative of the Great School. He has demonstrated the Jacty that There is no Death' ^; that there is a Constructive Principle in Nature; a Harmonic Law of aU himian association and higher evolution; that Morality is the foundation of all Constructive Evolution; that the Law of exact Compensation (Karma) measures and determines the results of all human
hands.
''^
my
activities.
nothing in the general teaching that controverts the ethics and general philosophy involved in the writings of H. P. Blavatsky, so far as I can discover. The 'Great School " seems to me one of those 'special groups of Masters "^to which H. P. Blavatsky refers
There
is
'
'
(as
quoted in preceding pages). a "separate group" I am told It is
v/ith
teaching, records
and
literature (libraries) of its
methods, own. In
these regards,
it is
said to be the
most ancient
of all such
189
bodies of men, records antedating the Vedas; the sinking of Atlantis, the civiHzations of India, Egypt and Persia.
and why it preserves these records and how it gives them out to accredited students, is very clearly set forth in the ^'Foreword" to the ''Questions on Natural Science '^ recently published by the Indo-American Book
Co., as follows:
How
*'The history of the Great School, from its authenticated beginning to the present time, has been a history
of the struggle of the
self, its origin,
its
Soul for knowledge of itevolutionary unfoldment, its relation
human
to the Great Universal Intelligence or Soul of Nature,

its final
and
destiny.
*'Its efforts
1.
have been devoted:

of exact
To an accumulation
and
definite
knowl-
edge covering the entire field. To the preservation of that knowledge, so that 2. none of it shall ever be wholly lost, and where it may be accessible whenever needed for the benefit of humanity. To give that knowledge to the world when, where, 3. in whatever manner, and under whatever conditions are consistent with the knowledge to be given and the people
who
*
are to receive
it.
The present effort
of the School
is
centered upon this
Movement of Natural Science and the Hannonic Philosophy, known as ^^The Great Work in America''. 'Experience has demonstrated that among the many difficulties to be met and overcome in such a Work, one
Western World and upon
this present
'
of the very greatest

in such
is
that of presenting the knowledge

it
manner as
to impress
upon the
intelligence
and
consciousness of the masses so indelibly, so definitely,

so exactly, so comprehensively
and so
in detail, as to
avoid
all
uncertainty and insure absolute uniformity.

190
"To accomplish these results the method employed must be such as to make it absolutely necessary for every
student to prove himself and his knowledge at every step of the way. This means that he must prove not only that he has received the knowledge with scientific exactness
and certainty, but that he is able to give it again with the same scientific exactness and certainty, and without variation of any kind from the lines of perfect consistency. 'The three volumes of the Harmonic Series contain an
*
exact statement of the knowledge of the School, formulated into definite teachings and findings".
Suffice it here to say, that the method of presentation
and
instruction
is scientific,
in the strict use of the
term
Science.
The
''personal instruction" involves
and
leads to an
exact personal experience,
by which alone man discovers the nature of his own faculties, capacities and powers and how to control and utilize them for the highest good to himself and others.
While
it is
true that an exact Philosophy of Life
is
involved, as
a harmonious and consistent sequence of

it is
all
teaching and work,

experience rests
equally true that every fact in
upon demonstration, and that as one demonstration is thus added to another, self-knowledge and self-mastery go hand in hand. There is no record of any such previous attempt or
opportunity for the Great School thus to give out its hoarded treasures of Wisdom, for many thousands of years.
The
progress of Science
and ^be conditions
have rendered such revelation timely, and the result so far seems to have justified the hope and expectation of the Masters of the Great School. For my own part, the teaching, the broad outlines and generalizations given out by H. P. Blavatsky, were
civilization
modern possible and

of

like
191
a preparation for the degree of ''Entered Apprentice" (on the way to Mastership) in the Great School. The two movements, when viewed aright, seem to supplement each other; and the later revelations and instructions have been greatly facilitated by the former. If, however, any professed ''Theosophist^' elects to deny, scout, or antagonize the Great School, its representatives, or its teachings, he is certainly within his own
''eminent
I
domain"
of free-choice
and personal
liberty.
have done
my
best in the foregoing pages to
make
World Movements, and the standard of Justice, Equity and Right by which they must ultimately stand or fall, and this standard is equally operative and final in the meastu*e of every individual life.
clear the criteria in all Great
being ever faced this ordeal with less hesitation or reservation than does the Representative of the
No human
Great School in America; and for this reason, he has

absolute confidence,
my
highest appreciation,
unbounded
fraternal love
and confidence,
and which have not
my my
once wavered, in an intimate association extending over a period of ten eventful years. This is the scientific
it
test
oj experienced^ so often referred to in these pages.
jfor ^rosresisiibe people

Thfc Great School, or the School of Natural Science,
is
the
modern name
for that venerable School of
whose records are the most ancient at this For many thousands of years this School has to man. influenced the civilization and work of every great nation of earth, and with unceasing labors its members have toiled for the advancement of the human race from ignorance to knowledge, from darkness to light.
In 1883 this Great School established its personal Work in this country, and since that time thousands of "Progressive People" have become readers and students of
the Science and the Philosophy which have now been presented in three published volumes or text-books of the
School.
Wisdom time known
Each book
is
complete
in itself.
These
text-
books are known as the "Harmonic Series".
tKfje
Vol.
I,
harmonic
Series;
Harmonics of Evolution. By Florence Huntley. This initial volume covers that universal principle in nature of individual affinity, and individual love,
which operates throughout the mineral, vegetable, animal and human kingdoms. It is a declaration and a scientific and philosophical exposition of the following three propositions, viz.,
There
Is
No
Death.
Life After Physical
Death
Is
Fact Scientifically
Demonstrable.
Life
Here And Hereafter Has A Common Develop-
ment And A Common Purpose.

This work constitutes a light and guide to modern
men and women engaged

in a seemingly hostile
in the "Struggle for
Happiness
environment". Cloth bound, price $2.00
net.
Vol.
//,
The Great Psychological Crime. By TK.
A treatise
covering the "Destructive Principle of Nature in Individual Life". A work for students of psychic phenomena, more especially for those investigating or prac-
ticing
hypnotism or professing spiritual mediumship. Cloth bound, price $2.00 net.

Ill,
This is a presentation, analj'sis and illustration of the fundamental hypothesis and working formulary of the Great School of Natural Science, which hypothesis and formulary are known to the "Masters of the Law" and their students and friends as the "Constructive Principle of Nature in Individual Life". The Great Work is a compact presentation of the exact science and moral philosophy of the Great School. The theme is treated with the clarity and precision of the lawyer, and with the attention to details
Vol.
The Great Work.
By TK.
characteristic of the scientist.
The subject-matter
familiar
is
covered in simple and accurate
English, and the "Spirit of the
Work"
is
conveyed
in the
and intimate tone
of the instructor
addressing
his student.
The author
of the
Great
Work
is
the American repre-
sentative of the Great School in this country. He is not, nor has he ever been, a spiritual medium, hypnotist or professional mystic. His knowledge is scientific, his experience personal,
his
method
net.
rational.
Cloth
bound,
price
price $2.00
net.
Edition,
style, in
$2.75
Full
Half leather. Library limp morocco, Oxford

net.
dark blue, green, wine, or black, price $3.50
Supplemental harmonic ^tviti

Offered as corroborative evidence
in
the lines of
expositions
supplementary research and not as

of the
official
Work
of the School.
Freemasonry. By J, D. Buck, M. D. A book which every wide-awake Mason should read. Equally as interesting to any American citizen who believes that politics and religion should be forever separated. Cloth binding, price $1.00 net.
The Genius
of
by an Eyewitness. The story of the crucifixion of Jesus as told by an alleged eyewitness From an old manuscript found in the city of that event. Cloth bound, price SI. 00 net. of Alexandria.
The
Crucifixion,
D. Buck, M. D. Undertakes to make exceedingly plain those few simple principles by which the individual may adjust himself by personal effort and establish harmonious relations to God, to Nature and to his fellow man.
Constructive Psychology.
J.
By
Bound
in blue cloth, price $1.00 net.
The Unknown
Notovitch.
Life of Jesus Christ.
By
Nicholas
Compiled from a manuscript found by the Russian Traveler in a monastery in Thibet. It corroborates the claim of the Great School that Jesus was in India during the years unaccounted for in the New Testament.
Bound
in cloth, price $1.00 net.
Mystic Masonry. By J. D. Buck, M. D. This is the most popular work ever written on the subject of
Masonic Symbolism. Outlines the Philosophy of Masonry and explains many of the ancient symbols. Of equal interest to the non-Masonic reader.
Bound
,
most interesting and illuminating correspondence on the fundamental It makes clear the posidoctrine of Christian Science. tion and findings of Natural Science on this important
of Matter.
The Reality
By TK.
subject.
Bound
in cloth, illustrated, price $1.00 net.
l^te
The Bible
Complemental Series;
in India.
Louis Jacolhot. This book traces back to India all the Religions, Philosophies and Sciences of the world and shows that in Ancient India
By
we have the source

roborative work.
of civilization.
very valuable cor-
Bound
D. Buck, M. D. A study of the physical constitution of man and the philosophy of health. Nature's finer forces in human life and action.
A Study
of
Man.
By
J.
Bound
in cloth,
price $1.50 net.
Jlarmonic Jf iction ^tviti

The Dream
Gift Edition.
trations give
Child.
By
Florence Huntley.
The new
illus-
An
new
additional chapter and several
interest to this strange

is
worlds.
This edition
romance of two beautifully bound with a portrait

stamp, price $1.00
n^"..
cover-design.
Bound
in cloth, gold
The Gay Gnani of Gingalee. By Florence Huntley. Middle West occultism in romantic fiction. An extravaganza.
ful".
"A laugh Bound in
for the merry, a lesson for the thought-
cloth,
gold stamp,
illustrated,
price
$1.00 net.
ilarmonic ?Poofelet Series

Answers Prayer? Florence Huntley, Editor. A Brochure on Prayer. A compilation, covering the What teachings of the Great School on the questions: To whom should we For what should we pray? is prayer? pray? Who answers prayer? Bound in cloth, blue and
gold, price 50 cents net.
Who
The Lost Word Found. By J. D. Buck, M. D. A new reading of the Ancient Mystery. A definite and
comprehensive Masonic interpretation.
discovery.
Bound
in purple
and
gold, illustrated, price 50 cents net.
Any
of these
books
will
be shipped to your address,
charges prepaid, upon receipt of price.

order preferred.
Remit
in
any con-
venient way; bank draft, postofficc or express
money
Send
all
orders direct to the publishers,
Indo-American Book Company

CHICAGO
tifje
Ecalitp of jHattcr
in *'The
During 1894-5 there appeared

"Heinrich Hensoldt, Ph.D."
Arena" mag-
azine of Boston, a series of articles, over the 'name of
The
reply
by the
TK
to these articles,
was provok-
ed by Mr. Hensoldt relating the marvelous performances of one Koomra Sami ''Adept of India'' whom he claimed to have visited in that country, and while making a very good stor^', was at the same time a very inaccurate explanation of the ** Adept' s'' exhibition of occultism.
The TK's personal and definite knowledge of occult phenomena brought to bear upon Koomra Sami's "illusions" and upon the interpretations presented by the "savant" furnishes an intelligent and rational exposition of "The Reality of Matter".
On
letters
the subject of "Matter"; the indoctrinated Christian
Scientist no less than his adversary will obtain
from these
another viewpoint and added illumination upon that essential premise of Christian Science logic, viz., "A is not A".
Reality of Matter" also presents a very broad glimpse of the TK's every-day sunny temperament, his
"The
abiding sense of
I
humor and
his ease as a story-teller.
persuaded that his "Cartesian Bear" Philosophy'and Illustrations will be remembered even though "The Reality of Matter" be "expurgated" or forgotten. Florence Huntley.
am
Bound
in cloth, illustrated, price $1.00 net.
Indo-Amerlcan Book Company

CHICAGO
Ifarmnmr lirtljbag Mook

ThLs is doubtless the most beautiful Birthday Book ever presented to the public. It is a large book of 3 10 pages, and among other features which make the book valuable and unique will be
found
a]
b]
c]
d]
[e]
devoted to Birthstones. Section ^Wedding Anniversaries. The meaning of Flowers. Section devoted to the deaths Relatives and Friends, frontispiece and beautiful half-tone portrait of
of
Â
FLORENCE HUNTLEY
"Harmonics of Evolution", "The Dream "The Gay Gnani", and other pubhcations. This book is really a family record, to be kept sacred from generation to generation. It will increase in value with the years, and become priceless to the fortunate
Author
of Child",
owner.
It is beautifully bound in Leather (de luxe style), Gold Stamped and Embossed, Gold Edges, and printed on heavy parchment paper. Packed in heavy pasteboard box and sent to any
address postpaid for the
sum
of $2.00.
Address
Indo-Amencan Book Company

0705 Lake Street
CHICAGO,
ILL.

Buck, Jirah D - Modern World Movements

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Modern >-^, World

Modern World Movements

Modern World AoVEnENTS

A STUDE?rr OF BOTH SCHOOLS

"gENIUS OF FREFMASONH Jf",

"constructive psychology'', "a study of man",

"the lost WORD found",

Indo -American Book Co.

A STUDENT OF BOTH SCHOOLS

Indo -American Book Co.

Indo-A.merican Book Co.

CONTENTS IntroductionBy TK. General Outline and purpose.

revival of Buddhism nor copied from Neoplatonism, Ethics or Altruism.

can Board of Control ";

The Ideals of H. P. B. identical with tnose of the

West Contrasted. Chapter II. The

Theosophy and the Great School cover similar

Summary of Theosophy and the T. S. Summary of the "Great School of Natural

Science", or, the "Venerable Brotherhood of India".

Modern World Movements

Editor-in-Chief of this magazine. There can be no doubt as to their interest

MODERN WORLD MOVEMENTS

and why we believed they would appeal to

Theosophists in particular, m.ore directly than to

sent our letter to the leaders of the T.

to the local secretaries of

we beHeve) have grown out of movement established by H. P. Blavatsky

MODERN WORLD MOVEMENTS

steadily, until at this

who have been misinf omied to go on laboring under

position to give the facts to the

pubhc in such manner as

comm.and attention and

MODERN WORLD MOVEMENTS

not in the World.

therefore, in position to speak

from the viewand his words will

the respectful consideration of every student

are charged with the responsibility of the

in this western world;

and he has made a profound and and

searching study of the subject from the viewpoint of the

Student who has been under for about ten years.

definite, personal instruction

therefore, in position likewise to speak of

Modern World Alovements, ever published.

these articles to the readers of Life and Action un-

we desire to convey to the author an expression

of our personal gratitude

Soul, the impulse of 'Morality

And may the consciousness of a

GENERAL OUTLINE AND PURPOSE

A larger number of these concepts and problems is now

single period of past

in keeping with the general idea

science to the principle of '^Dijferis

and second, because there

can dogmatically taboo or pre-empt them,

as did the old theology,

MODERN WORLD MOVEMENTS

the interest of tne

and so gave backing and support to his "Theses'\

with the teachings of