APRIL 1910 10 CENTS NEW THOUGHT A Journal of Practical Idealism Edited by William Walker Atkinson

CONTENTS:

Chips From the Old Block . . William Walker Atkinson Mental H e a lin g ...... Sidney A. Weltmer Practical Idealism ...... William Walker Atkinson Higher L i f e ...... Felicia Blake T e l e p a t h y ...... Henry Harrison Brown New Thought for Beginners . William Walker Atkinson

Reincarnation...... l . m . Hughes Telepathy D e p a rtm e n t...... Ernest Weltmer Philosophies of the Orient . William Walker Atkinson and The Following Departments Conducted by the Editor Editorial Chat, Experience Meeting, The Letter Box, New Thought News, also ] Miscellany, Poetry, and Clippings

[jpEW THOUGHT PUBLISHING CO.. 215 Wabash Ave„ Chicago. 111. Senator H. D. Money At Present Leader of the Democratic Party in the 0. S. Senate, most able Democrat in Office, Indorses the Weltmer Institute. Prof. S. A. Weltmer, Nevada, Mo. Dear Sir and Friend;—Having been twice under treatment at your School of Healing, I wish to express my appreciation of the courtesy and kindness I have re ceived, also to make this ac knowledgment of the inestim able value of the improvement in my physical condition. In my case your theory has been highly effective in practice. I have seen many wonderful cures made by your school, and in my own person experienced all that you have promised. I heartily wish you continued success. Very truly yours, H. D. MONEt. (Senator Money’s Home is at Gulfport, Miss., when not at Washington) A Partial List of Especially Promi nent People wholndorse ourlnstitution Rev. H. A. Colville, Wolverhampton, Eng., British, Isle Dr. Malcolm Cameron, Washington, D. C. Misslda Fuller, Paris, France, Europe Bishop Theo. Holly, Port Au Prince, Hayti. Hon. James E. Watson, Rushville, Indiana Senator J. C. Burrows, KalamafOo, Mich. Sen. H. D. Money, Gulfport, Miss. Mr. H. C. Wood, Mgr. Star Brand Shoe Co., St. Louis. Mo. Hon. W. H. Cowgill, Lincoln, Nebr. A. C. Gillespie, M. D.. Dallas, Texas Ex-Senator John M. Thurston, Wash- ton, D. C. FOR PERMANENT HEALTH Wholsome food—relaxation and sleep—fresh air—pure water—out-door exercise—-cleanli ness—regular habits—cheerful thoughts—useful work— harmonious environment and an under standing of the Laws of Nature will, if taken in equal portious, make and keep you well men tally poised. If you are sick it is because you have been taking too much of some portion, and not enough of the others, or, you have taken all of some and none of the others. After we have lifted you out of your sickness, we teach you how to equalize the dose. Patients receive definite and scientific instructions for the regulation of mastication, diet, breathing and physical culture. Every natural method of assisting Nature, in her effort to eliminate disease is utilized. Laying on of Hands and in some cases Massage and Mechanical Manipulation hold Important places in Prof. Weltmer’s regimen, for these are the means of producing physical relaxation, relieving pain and thus restoring the body’s equilibrium. With the body relaxed, well nourished and free from pain; specific suggestion skillfully directed by Psychic Force places the sub-conscious mind again in control of the functions of the body and the patient is once more the perfect animal that he was before the Laws of Mind and Nature were broken. The elaborate system of baths and lectures, the excellent meal service, the large sunny rooms, set aside for its patrons, and its competent faculty of skilled special ists makes the Weltmer Institute one of the best Sanitariums in America. We have builded our reputation on the cures of “Hopeless Cases.” The expense is not great. Railway connections are convenient. An Agent of the Institute meets all trains. Altitude at Nevada. Mo., 1100 ft. Average Summer Temperature 724°. Beautiful Summer Resort Park, with Artesian White Sulphur and Flowing Iron W ell, Large Lake, fed by Springs, for Bathing, Boating and Fishing. You would enjoy a visit with us. For an exact diagnosis of any unusual case, describe symptoms frankly and briefly and mall to PROF. S. A. WELTMER, NEVADA. MO., marked (Personal), and he will, without charge, give you a definite idea of what can be done and the time required. NEW THOUGHT TABLE OF CONTENTS• * — vouxix. APRIL, 1910 No 4

Invictus. A Poem. • W. E. Henley ( facing page 145 )

Chips From the Old Block. WiUiam Walker Atkinson . 145

Principles of Mental Healing Sidney A. Weltmer 146

A Creed. A Poem. Emily Bronte .... 148

Practical Idealism William Walker Atkinson . 149

Higher Life . . . . Felicia Blake .... 154

Telepathy...... Henry Harrison Brown 156

New Thought F o r B eg in n ers . William Walker Atkinson . 159

Editorial Chat . The E d itor...... 164

Philosophies of the O rient. (Buddhism) William Walker Atkinson . 168

Reincarnation . . . . L. M. Hughes .... 172

Telepathy Department Ernest Weltmer .... 175

Experience M eeting . The E ditor...... 179

The L etter Box . . . . The Editor...... 182

New Thought N ew s . The E ditor...... 185

EDITOR: William Walker Atkinson Yearly Subscription $1.00 (Foreign and Canadian $1.25) Single Copy 10 Cents. PUBLISHED MONTHLY BY THE NEW THOUGHT PUBLISHING CO., 215 Wabash Avenue, Chicago. Copyright 1910 bp the New Thought Publishing Co. All Rights Reserved. Entered as Second-class matter November 10 ionn n* tho nm**, nt ohirnnn Illinois, under Act of March 8, 1879. New Thought—A dvertising Section New 1 nougm—si awriuv™ kJ c. t- ¥¥KJ IV

[REGENERATION. THE REAL MAN. THE SUB-CONSCIOUS AND SUPER-CONSCIOUS THE SHRINE OF SILENCE. By S. A. Weltmer. Shows that each real man a slave and gives him the PLAINS OF MIND. knowledge of himself necessary to use all of his form By Henry Frank. A scientific discussion of the first principles written Now being enlarged and revised. Will be double ii An analysis of the human Mind. This book, like all of Mr. Frank’s other volumes, clearly and delicately. This book can be read aloud to size, probably 100 pages. Paper cover, price, 50 ctau 210 pages, silk cloth cover in gold, prepaid, $1.00. is too well known to NEW THOUGHT readers to need a family of all ages and need not be closed should a few anv extensive explanation here. Mr. Frank deals with neighbors drop in. It teaches the young how to avoid INTUITION. THE ART OF LOGICAL THINKING. Spiritual Development from a logical standpoint and mistakes and shows those who have made Tells of the power that every one possesses-^ Or the LAWS OF REASONING. lays the foundation for a universal system of Divine mistakes how to regain their lost estate. It is a text faculty of perfect knowing—conscious dairvoyua worship upon which all men can unite. “I find in this that is instructive to parents and assists them in in This book exposed the second secret of the Rexi 217 pages, silk cloth title in gold, prepaid, $1.00. book unmistakable evidence of the foot-print of the fluencing and directing wayward children. This book Mystics and entitled Prof. Weltmer to the seconddejm Spirit.” John Burroughs. has passed into its 24tn edition and more than 150,000 without taking the oath which is required of otherv THOUGHT CULTURE. !2mo Cloth, 217 pages. Price, prepaid, $1.00. copies have been sold. It has been recently enlarged 44 pages, paper cover. Price, 25 can Or PRACTICAL MENTAL TRAINING. and revised and bound in the finest grade of full black 215 pages, bound in green silk cloth, title stamped in THE MASTERY OF MIND IN THE MAKING OF A morocco, gilt edges, stamped in gold. The book con THE NEW PSYCHOLOGY SERIES. gold, price, prepaid, $ 1.00. MAN. tains a portrait of the author and represents the best By William Walker Atkinson. workmanship that can be put into modern book making. List titles of seven, of the set of twelve, New Pn- NOTE.—The remaining five volumes of this series By Henry Frank. Price, prepaid to any part of the world, $2.00. chology Books which Mr. Atkinson has just finished will be listed in this BULLETIN as soon as they are A searching analysis and exposition of the power ready for delivery. of Mind in body building and forming of personality. THE NEW VOICE OF CHRISTIANITY. writing. Following volumes now ready for deliver;. LIFE LESSONS. This book is written in the same practical and direct By S. A. Weltmer. THE NEW PSYCHOLOGY. By Grace M. Brown. style that characterizes Mr. Frank’s other writing, This book is the blending of religion and science. It Its Message, Principles, and Practice. A volume made up of sixteen essays, or studies, dealing particularly the manner reflected in his popular articles shows that all truth is sacred whether scientific or 256 pages silk cloth cover in gold. Prepaid, (ID. with the practical problems of every day life. These on the “Science and Art of Salesmanship,” which religious truth. The author maintains that the have been running in NEW THOUGHT since truths taught by Christ are neither scientific nor October, 1909. 12mo. 250 pages. Price, $1.00. religious, but simply the truths that are true— sacred truth. Binding identical with REGEN OTHER BOOKS BY HENRY FRANK: ERATION. 225 pages. Prepaid to any part of the world, $2.00. ., Premium Books for Our Subscribers^! THE KINGDOM OF LOVE. SUGGESTION SIMPLIFIED. !2mo. Cloth, 145 pages. Price, prepaid, $1.00. By Prof. S. A. Weltmer. . 1 fc i TRIUMPH OF TRUTH OR THE DOOM OF A complete practical text of hypnotism. The DOGMA. dangers of hypnotism have been exaggerated but REALIZATION SELF-HEALING BY THOUGHT FORCE !2mo. Cloth, gilt top, 400 pages. Price, no one should attempt to practice hypnotism with The Story of a Climber. By William Walker Atkinson. prepaid, $1.50. out a perfectly reliable guide and teacher. Sug By Ernest Weltmer. gestion simplified gives cautions—and every safe This volume contains a forceful series of Self Healing THE COMPOSITE MAN. method for producing1 or using hypnotism. The handsomest Book ever offered FREE with as# and Self Mastery articles. The power of properly By E. H. Pratt, M. D. Bound in Cloth—14 chapters—sixteen full page yearly subscription to a one-dollar-a-year Magaiiw directed Mental energy—Thought Force—in eliminating This book lays the foundation for a clear un illustrations. Price, postpaid, $1.00. The merits of this book are best shown by the fact tha derstanding of the relation of Mind and Body one entire edition has been exhausted in ta Physical disorders, and Mental Weaknesses, is too well and tells how the mental man rules the actions, THE FOLLOWING LECTURES DELIVERED than two months. In REALIZATION the author b* established to admit of discussion. Mr. Atkinson does functions and life forces of the physical. In this BY PROFESSOR S. A. WELTMER TO HIS woven into the fabric of the story all the sayings« not argue the existence of this potent Builder and volume Dr. Pratt deals with the elemental prin CLASSES, HAVE BEEN MADE INTO ELE Christ which relate to his healing work while on eaitk Re-builder of Mind and Body—He Asserts It!—and in ciples of Healing by Mind Force and states It has a fascinating human side that holds the attendee the plainest manner possible he shows now each indi GANT LITTLE VOLUMES (PAPER BOUND, and sympathy and finds lodgment in the memory of Ik them so clearly that the reader cannot fail to PRINTED IN LARGE CLEAR TYPE). reader. This beautifully bound and elegantly primal vidual can control this force for his own up-building. understand. story sent FREE with subscriptions, new or renewed.t:- These valuable lessons in Self-Healing will be sent This book should be read by every student ETERNAL NOW. NEW THOUGHT as long as the edition lasts. Bound! 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Prepaid, 51^ the heart of the reading world with her masterful offers to those who are struggling against adversity, copies. Paper cover, 36 pages. Price, 25 cents. writings. Binding identical to “Seven Steps.” sorrow and poverty a remedy that calls into action those SUGGESTION AND AUTO-SUGGESTION. 207 pages. Postpaid, $1.00* forces which establish and maintain Mental and Physical HYPNOTISM. Written in three parts (one volume.) equilibrium and Spiritual Harmony. The popularity Part I—Suggestion (Definition). SEVEN STEPS. of this book rests mainly in the fact that it inspires Prof. Weltmer’s latest knowledge on this great Part 2—Therapeutic Suggestion (Classified). A story of the life of S. A. Weltmer. ambition, strength and assurance. It is excellent for Phenomenon. The dangers of the ignorant practice of Part 3—Auto-Suggestion (Definition). those who are struggling against adverse environments Hypnotism are clearly pointed. Its benefits in the 217 pages, silk cloth cover in gold, prepaid, $1410. By Grace M. Brown. and depressing Mental habits. treatment of many phases of disease are dwelt upon at This book is a charming biography woven into a 12mo. Prepaid, $1.00. length. Postpaid, 25 cents. THE WILL. novel like fabric by a clever and forceful writer. It is a Its Nature, Power and Development. story of early impressions and environments; of battles THE DISCOVERY OF THE SOUL. THERAPEUTIC SUGGESTION. Written in three parts (one volume'. and victories—also some failures; full of the philosophy Suggestive Therapeutics is the only system of healing Part 1—Nature of Will. Part 2—Power of lit that has won world wide fame for Professor Weltmer. By F. B. Wilson. by any method that has ever been pronounced “logical” Part 3—Development of Will. 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—

Invidus By W . E. Henley

U T of the night that covers me, O Black as the pit from pole to pole, I thank whatever gods there be For my unconquerable soul.

In the fell clutch of circumstance I have not winced or cried aloud; Under the bludgeonings of chance My head is bloody but unbowed.

It matters not how straight the gate, How charged with punishments the scroll; I am the master of my fate, I am the captain of my soul, NEW THOUGHT A Journal of Practical Idealism ED ITED BY William Walker Atkinson.

Vol. XIX APRIL, 1910 No. 4

Chips From the Old Block William Walker Atkinson EALIZE your ideals. R Make real your Hopes. Materialize your Dreams. Every Ideal is a general mental outline of future Realization, into which you may fill in the material details. Every Ideal is the mental framework around which you may build the material structure of objective realization. Every Ideal is the mental mould into which you may pour the molten • metal of action. Every Ideal is the mental pattern from which you may cut the gar ment of material possession and objective manifestation. Every Ideal is the mental map of the material country over which you may travel if you persevere. The very existence of the Ideal is an indication and proof of the possibility of its Realization. No one is given an Ideal without the possibility of its Realization, any more than one is given an appetite without there being in existence something to satisfy it. The gods do not mock mortals in this fashion. Every Ideal manifests creative energy if it be given insistent desire, confident expectation and persistent will. It draws to itself the mate rial for its nourishment and growth, just as does the tiny seed from which grows the mighty tree. At the last, it is seen that the Ideal and the Real are but phases of the same Truth. Hold fast to your Ideals— and they will become Real. There is nothing Real that was not an Ideal at some time in the past. And there is no Ideal that may not be made Real at some time in the future.

« 145 The Principles of Mental Healing

FIRST LESSON—SUGGESTION By Si dney A. Wel t me r

This is the first lesson of the series of lessons upon “The Principles of Mental Healing”, from that master of this subject, Prof. S . A . Weltmer. To attempt to praise the work of this earnest worker and pioneer in the field of Mental Healing would be but to paint the lily or mid the rose. Prof. W eltmer's work is too well known and (irmly established to require any word of commendation from anyone else. In this series of lessons Prof. Weltmer gives us a plain, simple presentation of the fundamental principles underlying Mental Healing as practiced by him for many years past, the principles being set forth so that their relation to modem science may be plainly perceived. W e feel sure that this series will be welcomed by the hosts of students and friends of Prof. Weltmer, and will prove a worthy addition to his long list of writings.—The Editor.

LL healing is the result of re The power, the wisdom and the intel sponse on the part of the subjec ligence of the inner self is all-sufficient tive mind to external stimuli. and equal to whatever is demanded of it, and a w illingness on the part of the pa Any influence that will in any degree call tient is all that is necessary to bring about forth this response is suggestion. Hence, whatever change in his life is desired or suggestion in its broadest sense includes needed. all methods of healing, medical, surgical, maninulative rpliotinnc n r motilol The advanced thinkers in the medical Sidney A . Weltmer 147 physical change through m ental proc fitted to its expression, life would mani esses depends upon the fact that he can fest itself perfectly. influence and sometimes even control the In no place in nature, either inside or train of thought which runs through the outside the range of man’s influence, do patient’s mind. A ll thought affects the we find life manifesting itself free from body in some degree, but only those interference. It is only by continual thoughts which relate to it produce any strife that it reaches any degree of per direct effect. fection. The very fact that it does attain The effects of those thoughts which do to this degree proves the existence of a not intimately relate to the body are in deep, forceful impulse which keeps it direct, and in some cases so very slight ever striving for perfect expression. This as to be hardly noticeable. H ow ever, impulse is the healer’s dependence when there are certain trains of thought which he undertakes to secure the restoration of produce attitudes of mind that have a a diseased body to health. If it were ab very powerful effect upon physical condi sent, if there were nothing in the deeper tions. For instance, thoughts which cre nature of the patient which held a knowl ate in the mind a feeling of hope, by their edge of the ideal and a desire to reach reaction upon the body, tend to rebuild that condition, the therapeutist would ap worn out tissues and regenerate the peal in vain to all of the powers he seeks whole man. On the other hand, thoughts to invoke with his nostrums, formulas, which produce an attitude of fear w ill or suggestions, for help. tear down and in time destroy the expres What the healer does, then, is to re sion of health, both mental and physical. move, as far as possible, all hindrances To learn to control these thought cur and interferances to the free expression rents, and in turn, their effects, is one of of the essential tendencies of life. Every- i __ Jc in Viar- The Principles of Mental Healing

FIRST LESSON—SUGGESTION By Si dney A. Wel t me r

This is the first lesson of the series of lessons upon “The Principles of Mental Healing", from that master of this subject. Prof. S. A . Weltmer. To attempt to praise the work of this earnest worker and pioneer in the field of Mental Healing would be but to paint the lily or gild the rose. Prof. W eltmer-* work is too well known and firmly established to require any word of commendation from anyone else. In this series of lessons Prof. Weltmer gives ui a plain, simple presentation of the fundamental principles underlying Mental Healing as practiced by him for many years past, the principles being set forth so that their relation to modern science may be plainly perceived. W e feel sure that this series will be welcomed by the hosts of students and friends of Prof. Weltmer, and will prove a worthy addition to his long list of wntings.—The Editor.

LL healing is the result of re The power, the wisdom and the intel sponse on the part of the subjec ligence of the inner self is all-sufficient tive mind to external stimuli. and equal to whatever is demanded of it, and a willingness on the part of the pa Any influence that will in any degree call tient is all that is necessary to bring about forth this response is suggestion. Hence, whatever change in his life is desired or suggestion in its broadest sense includes needed. all methods of healing, medical, surgical, manipulative, religious or mental. The advanced thinkers in the medical A half century ago more than twelve profession to-day agree that there is no times as much calomel was used to se healing of human ills except when the cure reaction, or this response of the sub unseen subjective intelligence of the hu jective mind, as is to-day being used by man being responds to the help and ad the same school of physicians; while the vice that is offered from the outside homeopath frequently secures this re world; that this part of man corresponds sponse with a hundred or a thousand with his divine nature, and if allowed to times smaller portions than his rival, the act without hindrance, operates in har allopath. mony with Infinite Power, initiating a All schools of physicians use the pla movement that no objective force can cebo. The allopath administers a large withstand, removing, all discordant vibra dose, the homeopath a small one, for the tion and placing the body in the immedi same purpose, that of securing a result ate care of the great Master-Mechanic, with what is in no sense a remedy; with whose thought was the power which di that which does not contain any chem vided the tiny single cell that was the ical or medicinal property whatever. beginning of this intricate mechanism. The institution of homeopathy, the uni Whatever form of suggestion man may versal administration of the placebo and use in his effort to arouse this latent pow the numerous systems of drugless heal er within the patient, to start this perfect ing, all have contributed to the present wisdom into expression, whether it be universal thought, that healing is not de through the means applied by the medical pendent upon drugs, not dependent upon doctor or through purely mental proc the therapeutic action of remedies, but esses, the patient’s own mental activity solely upon the innate therapeutic power is ultimately the remedy that puts him in which exists within the subjective mind touch with Infinite Power and again of every individual and will produce the causes every chord in his physical being healing result when it is given freedom to vibrate in harmony. to respond. The power of the healer to produce

146 Si dney A. Wel tmer 147 physical change through mental proc fitted to its expression, life would mani esses depends upon the fact that he can fest itself perfectly. influence and sometimes even control the In no place in nature, either inside or train of thought which runs through the outside the range of man’s influence, do patient’s mind. All thought affects the we find life manifesting itself free from body in some degree, but only those interference. It is only by continual thoughts which relate to it. produce any strife that it reaches any degree of per direct effect. fection. The very fact that it does attain The effects of those thoughts which do to this degree proves the existence of a not intimately relate to the body are in deep, forceful impulse which keeps it direct, and in some cases so very slight ever striving for perfect expression. This as to be hardly noticeable. However, impulse is the healer’s dependence when there are certain trains of thought which he undertakes to secure the restoration of produce attitudes of mind that have a a diseased body to health. If it were ab very powerful effect upon physical condi sent, if there were nothing in the deeper tions. For instance, thoughts which cre nature of the patient which held a knowl ate in the mind a feeling of hope, by their edge of the ideal and a desire to reach reaction upon the body, tend to rebuild that condition, the therapeutist would ap worn out tissues and regenerate the peal in vain to all of the powers he seeks whole man. On the other hand, thoughts to invoke with his nostrums, formulas, which produce an attitude of fear will or suggestions, for help. tear down and in time destroy the expres What the healer does, then, is to re sion of health, both mental and physical. move, as far as possible, all hindrances To learn to control these thought cur and interferances to the free expression rents, and in turn, their effects, is one of of the essential tendencies of life. Every the principal tasks of the student of sug thing that promotes this effect is in har gestive therapeutics. He must learn how mony with the law of being. Those to frame the suggestion that will bring things which fail to do so are contrary hope to the discouraged, teach them how to the law. to forget their troubles and fears, to re The suggestionist needs not only an place thoughts of discouragement and extensive knowledge of psychology, a physical weakness with those of strength comprehension of the mind with all of and determination, and entertain the its wonderful working forces, but to be thoughts which will build up their bod able to extend intelligent aid to humanity ies. he must secure an understanding of the Hope is in harmony with the law of physical organism, that marvelously in our being, since it produces in the body tricate and most beautiful structure vibrations which are constructive, and which he seeks to have the mind repair. which tend to perfect and give expression It is essential that the healer know the to the best that is in us. relations between the two great nervous Fear is contrary to the law of our be systems, the cerebro-spinal and the sym ing, interfering with the natural proc pathetic, that he be conversant with the esses, tearing down and destroying. perfect system of nerve centers and gan Hope is strengthening, fear is weaken glia of the human body in order that he ing, Under the influence of hope one can may know how the Creator built this sometimes perform feats that ordinarily body and how, through the inner, subjec seem far beyond his power. Under the tive forces of the mind, it carries on its influence of fear he loses his natural pow work and performs its various functions. ers and becomes a weakling; a coward. The subjective mind finds expression Life is considered essentially perfect, through the sympathetic nervous system, but subject in its expression to the condi the objective through the cerebro-spinal, tions of the environment of that expres and a knowledge of how to secure and re sion. If these conditions were exactly tain a perfect correlation between the two 148 A Creed is the most coveted possession of the in a full and free expression, and though the telligent suggestive therapeutist of to power be obscured and obstructed in its day. manifestation and with the minimum of The process of physical healing by understanding possessed the suggestionist suggestive methods, using laying on of has as yet been unable to secure a re hands, or any physical manipulation, sponse from many minds, each day adds causing mental activity which will result something to 'the world’s knowledge- in physical change, is not a simple mat yea, every hour the microscope reveals ter, but an exact science, requiring a more of the Creator’s methods—man is practical knowledge on the part of the standing at the very threshold of the suggestionist, of the powers with which treasure house of the Infinite, and a few he deals. years more will open wide the portals, To acquire a knowledge of suggestive disclosing to view the means by which healing does not impose upon the student every unfortunate may be brought to the acquisiton of new power, but it recognize and give expression to his own teaches him how to put to account the latent capacities. powers and talents with which each hu The next article in this series will take man being is endowed by the Creator. up the study of the intelligence of the sin The inherent power within each indi gle cell, discussing evolution of life vidual is the same. One person is not en from the first division of the cell until dowed with greater subjective intelli it unfolds into an aggregation of cells, gence than another. There is a remedy correlating themselves into a perfect for every human ill. Mind can be given physical organism.

A

A Creed By Emily Bronte

No coward soul is mine, No trembler in the world’s storm troubled sphere; I see heaven’s glories shine And faith shines equal, arming me from fear.

O God within my breast, With wide embracing love Almighty, ever present Deity! Thy spirit animates eternal years, Life— that in me has rest, Pervades and broods above, As I—undying Life—have power in Thee! Changes, sustains, dissolves, creates, and rears.

Yain are the thousand creeds Though earth and man were gone That move men’s hearts; unutterably vain, And suns and universes ceased to be, Worthless as withered weeds And thou wert left alone , Or idlest froth amid the boundless main. Every existence would exist in Thee.

To awaken doubt in one There is not room for death, Holding so fast by Thine infinity Nor atom that his might could render void, b>o surely anchored on Thou, Thou art being and breath The steadfast rock of Immortality. And what Thou art may never be destroyed. Practical Idealism

FIRST PAPER -T H E IMMANENCE OF MIND By William Walker Atkinson

In this series o( articles the writer essays to explain the philosophical and metaphysical principles underlying the New Thought movement, at the same time avoiding any invasion of the field of theology or religion. 1' rom the nature of the subject these articles will be rather more technical and “metaphysical than the average beginner in New Thought relishes. They are not written for beginners, but, for those who have advanced some little distance in the study of the New Thought philosophy. Those who find this objection existing, are referred to the series of articles entitled “New Thought for Beginners which begins in this number, and which avoids metaphysical terms or technical explanations. It will be noticed that the writer makes frequent mention of modern science in these articles. He does this purposely, believing that modern science may be reconciled with metaphysical conceptions— that physics and metaphysics are aspects of the same thing, and really tend to corroborate each other if both are considered without prejudice, and the terms of each reconciled.

HAT is Idealism? Perhaps the many of the best minds have held that simplest and clearest definition of Matter can better be explained in terms the term is that given by Bald of Mind, than Mind in terms of Matter. win, as follows: “In meta It is almost unthinkable that Mind could physics: Any theory which maintains have been evolved from Matter, while it the universe to be throughout the w ork is at least thinkable that Matter may or the embodiment of reason or mind.” have its origin as a mental image in the In the history, of m etaphysics and phi Universal Mind—and is idea, changeable losophy we find many theories and sys and fleeting, rather than an abiding real tems of Idealism, differing from each ity. When we consider that even ma othlr in their details and explanations, terial science has analyzed Matter so but all agreeing upon the fundamental closely that it has disappeared into ab postulate that the ultimate Principle, stract energy, or as one writer puts it— Substance, or Energy of which, and from “Matter has melted into Mystery,” we which, the universe is “made,” mani may at least refrain from considering the fested, expressed or emanated, is and theory of Idealism as entirely fanciful. must be Mind. In other words, idealism But it is not necessary for the believer holds that, at the last, All is Mind. In in Practical Idealism to follow the Ideal Oriental philosophies, and in the philoso istic theory to its logical conclusion. phies of the Occident we find that m any Rather, one may halt half-way, and ac of the brightest minds incline to some cept the conditional-compromise that theory of Idealism as the only possible Matter and Mind are co-existent, each be logical explanation of the universe. ing found associated with the other, each Idealism is directly opposed to M a acting and reacting upon the other—each terialism, the doctrine that M atter is the being but one phase of a Something Ultimate Principle, and that M ind is Higher. This will do very well for a merely a property, quality or attribute working hypothesis. But even so it will of Matter. Idealism holds, on the be found that reason will compel the as contrary, that Mind being the Ulti sociated theory that before a thing can mate Principle, it follows that Matter be manifested in objective form it must is merely an appearance, or mental im first exist as a mental ideal—before it age, in the Universal Mind, and is de can be materialized, it must first be pendent upon Mind for its existence. idealized. As Edward Carpenter says: Without entering into a technical meta “Though Matter and Mind are not sep physical discussion I would say that arable, and may be regarded as two as- 149 being a part of our mental being. gions. It may remain at that for some tim e; then it takes somewhat more defin The Art of Creation. ite shape—as to go to the sea-side. Then Edward Carpenter says: “Partly we consult our wife, we consider ways through a natural reaction and partly and means, we fum ble through Brad through the influx of Eastern ideas, there shaw, the thought of M argate come#as has been a great swing of the pendulum, a kind of inspiration, and a quite distinct and a disposition to posit the Mental and clearly formed plan emerges. Or world as nearer the basis of existence we wish to build ourselves a house of and to look upon material phenomena our own. For a long time this may only rather as the outcome and expression of be a kind of cloudy pious aspiration. But the mental. . . . But as no theory or at last and almost inevitably the dream view of things is of much value unless of the house takes shape within our founded on actual observation in detail, minds. 'W e get so far as to make a I should like the reader to observe things pencil sketch of what we want. We go that are near us and that we know most and prospect a site. W e consult an about, I propose that we should first architect, and presently there emerges a consider how our own thoughts and ac much more definite and detailed plan tions and bodily forms come into exist than before. Then steps are actually ence. Let us take our thoughts first. taken towards building. Heaps of brick We have only to indulge in a few mo and stone and other materials begin to ments’ rest, and immediately we become appear on the scene; and at last there is aware that our mind is peopled by a the house standing, which only once ex motley crowd of phantoms. We seem isted in the dream-world of our minds. to see them springing up of themselves, Always the movement is outwards, from and almost at random, from the back the indefinite vague feeling or desire to ground of consciousness—images of the clearly formed thought, and thence scenes, the countenances of friends, con to action and the external world. . . . catenations of arguments and of events We seem to come upon something which —an innumerable procession. Where we may call a law of Nature, just as within our own minds witnessing zuhat the brain. Nay, more, even tne material is really the essential process o f creation, of which the physical body is composed taking place everywhere and at all times is held to assume form and shape by —in other persons as well as ourselves, reason of the mental activities, including and in the great L ife which underlies those of the mind in the cells of the and is the visible universe. . . . The body. Every feeling and emotion regis reader may say that there is no evidence ters a corresponding practical change in that man ever produces a particle of the physical body. matter directly out of himself; and I will admit that is so. But there is plenty Omnipresent Mind. of evidence that he produces shapes and Haeckel, the great German scientist, forms, and if he produces shapes and has held that there are to be found evi forms that is all we need; for what mat dences of mental activity even in inor ter is in the abstract no one has the least ganic or “lifeless” matter (so-called), experience or knowledge. A ll we know and that the. phenomena of atomic at is that the things we see are shapes and traction and repulsion, chemical affinity, forms of what we call matter. And if molecular cohesion, and, in short, all (as is possible and indeed probable) that which we call “attraction” in the Matter is of the same stuff as M ind— material world, is really the effect of the only seen and envisaged from the oppo “likes and dislikes,” “loves and hates” site side—then the shapes and form s of of the atoms and other material par the actual world are the shapes and forms ticles. In short, modern physical science of innumerable Minds, our own and oth now holds that there is no such thing as ers, thus projected for us m utually to “dead matter”—that everything from the witness and to understand.” atom, or electron, up to the highest form of material substance, is animated with The W orld Brain. that which may be called “Life” in some It has been held by some philosophers, degree of form of manifestation. And in fact the idea is imbedded in some of as Life without Mind is unthinkable—as known in terms of things better known; are in high spirits and the scenes are whereas if we explain mental things in scenes of jo y and gladness. This is terms of matter, we are elucidating familiar ground of course, but it may things inadequately known by means of be worth while considering it in de things less known.” And, as Schopen tail. Feeling (or desire) lies beneath. hauer has so clearly pointed out, we, not Thought is the form which it takes as it being Matter, cannot hope to understand comes into the outer world. the latter from the inside; while being mental in nature, we find it easy to view The Force of Desire. Mind from the inside and to think of, “Let us take a definite instance. We know, and talk of things only in terms desire to travel. The desire begins first of mind. We can know Matter, not in as a vague sense of discomfort or rest itself, but merely from its impressions lessness ; presently it takes shape as a made on our senses, the latter of course wish to leave home or to visit other re being a part of our mental being. gions. It may remain at that for some tim e; then it takes somewhat more defin The Art of Creation. ite shape—as to go to the sea-side. Then Edward Carpenter says: “Partly we consult our wife, we consider ways through a natural reaction and partly and means, we fumble through Brad through the influx of Eastern ideas, there shaw, the thought of Margate come#as has been a great swing of the pendulum, a kind of inspiration, and a quite distinct and a disposition to posit the Mental and clearly formed plan emerges. Or world as nearer the basis of existence we wish to build ourselves a house of and to look upon material phenomena our own. For a long time this may only rather as the outcome and expression of be a kind of cloudy pious aspiration. But the mental. . . . But as no theory or at last and almost inevitably the dream view of things is of much value unless of the house takes shape within our founded on actual observation in detail, minds. 'W e get so far as to make a I should like the reader to observe things pencil sketch of what we want. We go that are near us and that we know most and prospect a site. W e consult an about, I propose that we should first architect, and presently there emerges a consider how our own thoughts and ac much more definite and detailed plan tions and bodily forms come into exist than before. Then steps are actually ence. Let us take our thoughts first. taken towards building. Heaps of brick We have only to indulge in a few mo and stone and other materials begin to ments’ rest, and immediately we become appear on the scene; and at last there is aware that our mind is peopled by a the house standing, which only once ex motley crowd of phantoms. We seem isted in the dream-world of our minds. to see them springing up of themselves, Always the movement is outwards, from and almost at random, from the back the indefinite vague feeling or desire to ground of consciousness—images of the clearly formed thought, and thence scenes, the countenances of friends, con to action and the external world. . . . catenations of arguments and of events We seem to come upon something which —an innumerable procession. Where we mav call a law of Nature, just as “We may then, I think, fairly conclude force of the Universal Mind Principle, from what has been said that the same and what we perceive as Matter and progress may be witnessed both in our Force are really the outward appearances waking thoughts and in our dreams— in this “great brain” caused by the ac namely, a continual ebullition and birth tion upon it of the Universal Mind Prin going on within us, and an evolution out ciple. This idea is illustrated by the ac of the Mind-stuff of forms which are tion of the human brain, in which psychic the expression and images of underlying or mental activities are always accom feeling; that these forms, at first vague panied by changes of organic form in and undetermined in outline, rapidly the brain-cells. It is an established gather definition and clearness and ma physiological fact that every thought, teriality, and press forward tow ards ex feeling, emotion, or act of will is accom pression in the outer w orld. And we panied by a change of shape, form and may fairly ask whether we are not here arrangement of the nervous matter of within our own minds witnessing what the brain. Nay, more, even the material is really the essential process of creation, of which the physical body is composed taking place everywhere and at all times is held to assume form and shape by —in other persons as well as ourselves, reason of the mental activities, including and in the great Life which underlies those of the mind in the cells of the and is the visible universe. . . . The body. Every feeling and emotion regis reader may say that there is no evidence ters a corresponding practical change in that man ever produces a particle of the physical body. matter directly out of h im self; and I will admit that is so. But there is plenty Omnipresent Mind. of evidence that he produces shapes and Haeckel, the great German scientist, forms, and if he produces shapes and has held that there are to be found evi forms that is all we need; for what mat dences of mental activity even in inor ter is in the abstract no one has the least ganic or “lifeless” matter (so-called), experience or knowledge. A ll we know and that the. phenomena of atomic at is that the things we see are shapes and traction and repulsion, chemical affinity, forms of what we call matter. And if molecular cohesion, and, in short, all (as is possible and indeed probable) that which we call “attraction” in the Matter is of the same stuff as M ind— material world, is really the effect of the only seen and envisaged from the oppo “likes and dislikes,” “loves and hates” site side—then the shapes and form s of of the atoms and other material par the actual world are the shapes and forms ticles. In short, modern physical science of innumerable M inds, our own and oth now holds that there is no such thing as ers, thus projected for us m utually to “dead matter”—that everything from the witness and to understand.” atom, or electron, up to the highest form of material substance, is animated with The W orld Brain. that which may be called “Life” in some It has been held by some philosophers, degree of form of manifestation. And in fact the idea is imbedded in some of as Life without Mind is unthinkable—as 150 Pradical Idealism pects of one reality, there are advan does it all come from? Yet a moment tages in cases in treating one as prior more and we see that the crowd is not to the other. As a rule, since our men a random one, but that it is inspired and tal states are the things that are nearest given its form by the emotions, the feel to us and that we know best, it seems ings, the desires, lying deep and half- wisest to begin from the mental side. hidden within. W e are depressed, and Then if we explain material things in the forms and images that pass before terms of mind, we explain things little us are those of disaster and fear; or we known in terms of things better known; are in high spirits and the scenes are whereas if we explain mental things in scenes of joy and gladness. This is terms of matter, we are elucidating familiar ground of course, but it may things inadequately known by means of be worth while considering it in de things less known.” -And, as Schopen tail. Feeling (or desire) lies beneath. hauer has so clearly pointed out, we, not Thought is the form which it takes as it being Matter, cannot hope to understand comes into the outer world. the latter from the inside; while being mental in nature, wre find it easy to view The Force of Desire. Mind from the inside and to think of, “Let us take a definite instance. We know, and talk of things only in terms desire to travel. The desire begins first of mind. We can know Matter, not in as a vague sense of discomfort or rest itself, but merely from its impressions lessness ; presently it takes shape as a made on our senses, the latter of course wish to leave home or to visit other re being a part of our mental being. gions. It may remain at that for some tim e; then it takes somewhat more defin The Art of Creation. ite shape—as to go to the sea-side. Then Edward Carpenter says: “Partly we consult our wife, we consider ways through a natural reaction and partly and means, we fumble through Brad through the influx of Eastern ideas, there shaw, the thought of Margate come#as has been a great swing of the pendulum, a kind of inspiration, and a quite distinct and a disposition to posit the Mental and clearly formed plan emerges. Or world as nearer the basis of existence we wish to build ourselves a house of and to look upon material phenomena our own. For a long time this may only rather as the outcome and expression of be a kind of cloudy pious aspiration. But the mental. . . . But as no theory or at last and almost inevitably the dream view of things is of much value unless of the house takes shape within our founded on actual observation in detail, minds. 'W e get so far as to make a I should like the reader to observe things pencil sketch of what we want. We go that are near us and that we know most and prospect a site. W e consult an about, I propose that we should first architect, and presently there emerges a consider how our own thoughts and ac much more definite and detailed plan tions and bodily forms come into exist than before. Then steps are actually ence. Let us take our thoughts first. taken towards building. Heaps of brick We have only to indulge in a few mo and stone and other materials begin to ments’ rest, and immediately we become appear on the scene; and at last there is aware that our mind is peopled by a the house standing, which only once ex motley crowd of phantoms. We seem isted in the dream-world of our minds. to see them springing up of themselves, Always the movement is outwards, from and almost at random, from the back the indefinite vague feeling or desire to ground of consciousness—images of the clearly formed thought, and thence scenes, the countenances of friends, con to action and the external world. . . . catenations of arguments and of events We seem to come upon something which —an innumerable procession. Where we may call a law of Nature, just as William Walker Atkinson loi much as gravitation or any other law— the ancient philosophies, that the universe the law, namely, that within ourselves is practically a “great brain” composed there is a continual movement outwards of the most ethereal substance and ani from feeling towards thought, and then mated, vitalized, and mentalized by the to action; from the inn er to the o u t e r ; Universal Mind Principle of which it, from the vague to the definite; from the the “great brain,” is really the outer cov emotional to the p ra ctical; from the ering or “body.” This “gmat brain” of world of dreams to the w orld of actual the universe is held to be very sensitive things and what we call reality. . . . to, and ever responsive to, the power and “We may then, I think, fairly conclude force of the Universal Mind Principle, from what has been said that the same and what we perceive as Matter and progress may be witnessed both in our Force are really the outward appearances waking thoughts and in our dreams— in this “great brain” caused by the ac namely, a continual ebullition and birth tion upon it of the Universal Mind Prin going on within us, and an evolution out ciple. This idea is illustrated by the ac of the Mind-stuff of forms which are tion of the human brain, in which psychic the expression and images of underlying, or mental activities are always accom feeling; that these forms, at first vague panied by changes of organic form in and undetermined in outline, rapidly the brain-cells. It is an established gather definition and clearness and ma physiological fact that every thought, teriality, and press forward tow ards ex feeling, emotion, or act of will is accom pression in the outer w orld. A nd we panied by a change of shape, form and may fairly ask whether we are not here arrangement of the nervous matter of within our own minds witnessing what the brain. Nay, more, even the material is really the essential process of creation, of which the physical body is composed taking place everywhere and at all tim es is held to assume form and shape by —in other persons as well as ourselves, reason of the mental activities, including and in the great L ife which underlies those of the mind in the cells of the and is the visible universe. . . . The body. Every feeling and emotion regis reader may say that there is no evidence ters a corresponding practical change in that man ever produces a particle of the physical body. matter directly out of himself; and I will admit that is so. But there is plenty Omnipresent Mind. of evidence that he produces shapes and Haeckel, the great German scientist, forms, and if he produces shapes and has held that there are to be found evi forms that is all we need; for what mat dences of mental activity even in inor ter is in the abstract no one has the least ganic or “lifeless” matter (so-called), experience or knowledge. A ll we know and that the. phenomena of atomic at is that the things we see are shapes and traction and repulsion, chemical affinity, forms of what we call matter. And if molecular cohesion, and, in short, all (as is possible and indeed probable) that which we call “attraction” in the Matter is of the same stuff as M ind— material world, is really the effect of the only seen and envisaged from the oppo “likes and dislikes,” “loves and hates” site side—then the shapes and forms of of the atoms and other material par the actual world are the shapes and forms ticles. In short, modern physical science of innumerable Minds, our own and oth now holds that there is no such thing as ers, thus projected for us m utually to “dead matter”—that everything from the witness and to understand.” atom, or electron, up to the highest form of material substance, is animated with The W orld Brain. that which may be called “Life” in some It has been held by some philosophers, degree of form of manifestation. And in fact the idea is imbedded in some of as Life without Mind is unthinkable—as 152 Pradtical Idealism

Mind is “the living.ness of Life”—we ment, a movement determined and or must assume the existence of Mind in ganized by a directing force. Visible every particle of material substance—in matter, which stands to us at the present every portion of the universe. moment for the universe, and which cer Luther Burbank has said: “All mv tain classic doctrines consider as the investigations have led me away from origin of all things—movement, life, the idea of a dead material universe thought, is only a word void of meaning. tossed about by various forces, to that The universe is a great organism, con of a universe which is absolutely all trolled by a dynamism of the psychical order. Mind gleams in every atom. force, life, soul, thought, or whatever There is mind in everything, not only in name we choose to call it. Every atom, human and animal life, but in plants, in molecule, plant, animal, or planet, is only minerals, in space.” an aggregation of organized unit forces Fleming says: “In its ultimate essence held in place by stronger forces, thus energy may be incomprehensible by us holding them for a time latent, though except as an exhibition of the direct op teejning with inconceivable power. All eration of that which we call mind and life on our planet is, so to speak, just will.” Cope says : “The basis of life and on the outer fringe of this infinite ocean mind lies back of the atoms, and may be of force. The universe is not half dead, found in the universal ether.” Hem- but all alive.” Saleeby says: “Life is street says: “Mind in the ether is no potential in matter; life-energy is not a more unnatural than mind in flesh and thing unique and created at a particular blood.” Stockw ell s a y s : “The ether is time in the past. If evolution be true, coming to be apprehended as an imma living matter has been evolved by natural terial, super-physical substance, filling all processes from matter which is, appar- cnarp part-vino- in its infinite, throbbing William Walker Atkinson 153 manifestation universe after universe and even our imagination. Enough to with their teeming contents of life, realize that it is and must be. movement and change. This Ocean of It will be seen that the practical foun Mind is that which Herbert Spencer has dation of Idealism underlies Mental Sci described in his famous statement of, ence and the other schools of New “That Infinite and Eternal Energy from Thought, no matter whether they use which all things proceed,” and “which the term or not. Every philosophy wells up within us as consciousness.” It based upon the principle that “All is is of this great Ocean of Mind that I Mind,” or that “Mind is the Reality be wrote these words several years ago: hind the Universe of Appearances” is “In the depths of the Ocean of Mind Idealism in some one of its many phases. there is quiet and calm and peace—the The ancient Vedantic philosophy of the embodiment of latent power, and poten Hindus, the philosophy of Plato, the tial energy. On its surface are ripples, modern Idealism of Berkeley, Hegel, and waves, great movements of energy, cur the followers of each, the various schools rents, whirlpools, eddies—phases of of the New Thought, are all Idealistic— fierce tempest alternating with phases of all holding that in Mind is to be found calm and quiet. And from the.depths the Ultimate Principle of Reality. But of that Ocean of Mind, all mental and the older schools have contented them physical power emerges—and to its selves with merely theorizing, or at least bosom all must return. And in that discovering principles—it has remained Ocean of Mind there is an infinite store for the New Thought schools of to-day of energy, from which may be drawn to bring this teaching from the realm of that which the human centres of con theory into that of practice. And so sciousness and power require, when they Practical Idealism is the keynote of the learn the secret.” New Thought. The practical man of T- • •• " ----- to-dav savs: “This talk about Ultimate 152 Pradical Idealism

Mind is “the livingness of Life”—we ment, a movement determined and or must assume the existence of Mind in ganized by a directing force. Visible every particle of material substance—in matter, which stands to us at the present every portion of the universe. moment for the universe, and which cer Luther Burbank has said: “All my tain classic doctrines consider as the investigations have led me away from origin of all things—movement, life, the idea of a dead material universe thought, is only a word void of meaning. tossed about by various forces, to that The universe is a great organism, con of a universe which is absolutely all trolled by a dynamism of the psychical order. Mind gleams in every atom. force, life, soul, thought, or iwhatever There is mind in everything, not only in name we choose to call it. Every atom, human and animal life, but in plants, in molecule, plant, animal, or planet, is only minerals, in space.” an aggregation of organized unit forces Fleming says: “In its ultimate essence held in place by stronger forces, thus energy may be incomprehensible by us holding them for a time latent, though except as an exhibition of the direct op teeyning with inconceivable power. All eration of that which we call mind and life on our planet is, so to speak, just will.” Cope says: “The basis of life and on the outer fringe of this infinite ocean mind lies back of the atoms, and may be of force. The universe is not half dead, found in the universal ether.” Hem- but all alive.” Saleeby says: “Life is street says: “Mind in the ether is no potential in matter; life-energy is not a more unnatural than mind in flesh and thing unique and created at a particular blood.” Stockwell says: “The ether is time in the past. If evolution be true, coming to be apprehended as an imma living matter has been evolved by natural terial, super-physical substance, filling all processes from matter which is, appar space, carrying in its infinite, throbbing ently, not alive. But if life is potential bosom the specks of aggregated dynamic in matter, it is a thousand times more force called worlds. It embodies the evident that mind is potential in life. ultimate spiritual principle and represents The evolutionist is impelled to believe the unity of those forces and energies that mind is potential in matter. . . . from which spring, as their source, all The microscopic cell, a minute speck of phenomena, physical, mental and spirit matter that is to become man, has in it ual, as they are known to man.” Dol- the promise and germ of mind. May we bear says: “Possibly the ether may be not then draw the inference that the the medium through which mind and elements of mind are present in those matter react. . . . Out of the ether chemical elements—carbon, oxygen, hy could em erge, under proper circum drogen, nitrogen, sulphur, phosphorus, stances, other phenomena, such as life, sodium, potassium, chlorine—that are or mind, or whatever may be in the sub found in the cell. Not only mus.t we do stratum.” so, but we must go further, since we know that each of those elements, and The Ocean of Mind. every other, is built up out of one in variable unit, the electron, and we must And so, we see that, not only the therefore assert that mind is potential in m etaphysicians, but the m aterial scien the unit of matter—the electron itself.” tists as well, are admitting, nay, even claiming, that the universe is but an The Dynamic Universe. appearance, m anifestation, or emanation, Flammarion says: “The universe is a of and in a great Cosmic Ocean of dynamism. Life itself, from the most Mind—that all space is filled with the rudimentary cell up to the most compli Cosmic M ind Principle, over throbbing, cated organism, is a special kind of move pulsating, and thinking into objective manifestation universe after universe and even our imagination. Enough to with their teeming contents of life, realize that it is and must be. movement and change. This Ocean of It will be seen that the practical foun Mind is that which Herbert Spencer has dation of Idealism underlies Mental Sci described in his famous statement of, ence and the other schools of New “That Infinite and Eternal Energy from Thought, no matter whether they use which all things proceed,” and “which the term or not. Every philosophy wells up within us as consciousness.” It based upon the principle that “All is is of this great Ocean of Mind that I Mind,” or that “Mind is the Reality be wrote these words several years ago: hind the Universe of Appearances” is “In the depths of the Ocean of Mind Idealism in-some one of its many phases. there is quiet and calm and peace—the The ancient Vedantic philosophy of the embodiment of latent power, and poten Hindus, the philosophy of Plato, the tial energy. On its surface are ripples, modern Idealism of Berkeley, Hegel, and waves, great movements of energy, cur the followers of each, the various schools rents, whirlpools, eddies—phases of of the New Thought, are all Idealistic— fierce tempest alternating with phases of all holding that in Mind is to be found calm and quiet. And from the.depths the Ultimate Principle of Reality. But of that Ocean of Mind, all mental and the older schools have contented them physical power emerges—and to its selves with merely theorizing, or at least bosom all must return. And in that discovering principles—it has remained Ocean of Mind there is an infinite store for the New Thought schools of to-day of energy, from which may be drawn to bring this teaching from the realm of that which the human centres of con theory into that of practice. And so sciousness and power require, when they Practical Idealism is the keynote of the learn the secret.” New Thought. The practical man of It is practically impossible to form to-day says: “This talk about Ultimate a mental image of the Cosmic Ocean Principle is all very well in its way—it of Mind apart from its manifesta is very interesting—but where do I come tions — as difficult as it is to think in? What can I do with these prin of abstract Space, or Time, or In ciples ? What use are they to me ? What finity. Like the Ether of Space, it part do they play in my life? How do is known only through and by its they affect me? How can I use them manifestations. Instead of being con in my everyday life and work? What sidered as a thing, it is to be thought of is their practical use? These are the as being the infinite possibility o f things. questions that the pragmatic philosophy It is practically impossible to think of of the man of to-day is asking. And these are the questions that the New mini at all, .except as being the back Thought is undertaking, to answer, and ground and essence of ideas. Take away explain, and which form the reason and ideas from mind, and you are unable to meaning of the instruction being given form any mental image of the latter. It on the subject. And the recognition of is impossible to think of the Cosmic Mind the force of these questions, and the fact Principle in itself and apart from its that they may be answered, is what differ ;deas and manifestations—like the Ether entiates the modern schools of Practical of Space, we know it exists, must exist, Idealism from the Theoretical Idealism and yet it transcends both our thought of the older schools and philosophies. 152 Pra&ical Idealism ! Mind is “the living,ness of Life’’—we ment, a movement determined and or must assume the existence of Mind in ganized by a directing force. Visible every particle of material substance—in matter, which stands to us at the present every portion of the universe. moment for the universe, and which cer Luther Burbank has said: “All my tain classic doctrines consider as the investigations have led me away from origin of all things—movement, life, the idea of a dead material universe thought, is only a word void of meaning. tossed about by various forces, to that The universe is a great organism, con of a universe which is absolutely all trolled by a dynamism of the psychical order. Mind gleams in every atom. force, life, soul, thought, or whatever There is mind in everything, not only in name we choose to call it. Every atom, human and animal life, but in plants, in molecule, plant, animal, or planet, is only minerals, in space.” an aggregation of organized unit forces Fleming says: “In its ultimate essence held in place by stronger forces, thus energy may be incomprehensible by us holding them for a time latent, though except as an exhibition of the direct op teepiing with inconceivable power. All eration of that which we call mind and life on our planet is, so to speak, just will.” Cope says: “The basis of life and on the outer fringe of this infinite ocean mind lies back of the atoms, and may be of force. The universe is not half dead, found in the universal ether.” Hem- but all alive.” Saleeby says: “Life is street says: “Mind in the ether is no potential in matter; life-energy is not a more unnatural than mind in flesh and thing unique and created at a particular blood.” Stockwell says : “The ether is time in the past. If evolution be true, coming to be apprehended as an imma living matter has been evolved by natural terial, super-physical substance, filling all processes from matter which is, appar space, carrying in its infinite, throbbing ently, not alive. But if life is potential bosom the specks of aggregated dynamic in matter, it is a thousand times more force called worlds. It embodies the evident that mind is potential in life. ultimate spiritual principle and represents The evolutionist is impelled to believe the unity of those forces and energies that mind is potential in matter. . . . from which spring, as their source, all The microscopic cell, a minute speck of phenomena, physical, mental and spirit matter that is to become man, has in it ual, as they are known to man.” Dol- the promise and germ of mind. May we bear says: “Possibly the ether may be not then draw the inference that the the medium through which mind and elements of mind are present in those matter react. . . . Out of the ether chemical elements—carbon, oxygen, hy could emerge, under proper circum drogen, nitrogen, sulphur, phosphorus, stances, other phenomena, such as life, sodium, potassium, chlorine—that are or mind, or whatever may be in the sub found in the cell. Not only must we do stratum.” so, but we must go further, since we know that each of those elements, and The Ocean of Mind. every other, is built up out of one in variable unit, the electron, and we must And so, we see that, not only the therefore assert that mind is potential in metaphysicians, but the material scien the unit of matter—the electron itself.” tists as well, are admitting, nay, even claiming, that the universe is but an The Dynamic Universe. appearance, manifestation, or emanation, Flammarion says: “The universe is a of and in a great Cosmic Ocean of dynamism. Life itself, from the most Mind—that all space is filled with the rudimentary cell up to the most compli Cosmic Mind Principle, ever throbbing, cated organism, is a special kind of move pulsating, and thinking into objective William Walker Atkinson 153 manifestation universe after universe and even our imagination. Enough to with their teeming contents of life, realize that it is and must be. movement and change. This Ocean of It will be seen that the practical foun Mind is that which Herbert Spencer has dation of Idealism underlies Mental Sci described in his famous statement of, ence and the other schools of New “That Infinite and Eternal Energy from Thought, no matter whether they use which all things proceed,” and “which the term or not. Every philosophy wells up within us as consciousness.” It based upon the principle that “All is is of this great Ocean of Mind that I Mind,” or that “Mind is the Reality be wrote these words several years ago: hind the Universe of Appearances” is “In the depths of the Ocean of Mind Idealism in-some one of its many phases. there is quiet and calm and peace—the The ancient Vedantic philosophy of the embodiment of latent power, and poten Hindus, the philosophy of Plato, the tial energy. On its surface are ripples, modern Idealism of Berkeley, Hegel, and waves, great movements of energy, cur the followers of each, the various schools rents, whirlpools, eddies—phases of of the New Thought, are all Idealistic— fierce tempest alternating with phases of all holding that in Mind is to be found calm and quiet. And from the.depths the Ultimate Principle of Reality. But of that Ocean of Mind, all mental and the older schools have contented them physical power emerges—and to its selves with merely theorizing, or at least bosom all must return. And in that discovering principles—it has remained Ocean of Mind there is an infinite store for the New Thought schools of to-day of energy, from which may be drawn to bring this teaching from the realm of that which the human centres of con theory into that of practice. And so sciousness and power require, when they Practical Idealism is the keynote of the learn the secret.” New Thought. The practical man of It is practically impossible to form to-day says: “This talk about Ultimate a mental image of the Cosmic Ocean Principle is all very well in its way—it of Mind apart from its manifesta is very interesting—but where do I come tions — as difficult as it is to think in? What can I do with these prin of abstract Space, or Time, or In ciples ? What use are they to me ? What finity. Like the Ether of Space, it part do they play in my life? How do is known only through and by its they affect me? How can I use them manifestations. Instead of being con in my everyday life and work? What sidered as a thing, it is to be thought of is their practical use? These are the as being the infinite possibility o f things. questions that the pragmatic philosophy It is practically impossible to think of of the man of to-day is asking. And these are the questions that the New mind at all, .except as being the back Thought is undertaking, to answer, and ground and essence of ideas. Take away explain, and which form the reason and ideas from mind, and you are unable to meaning of the instruction being given form any mental image of the latter. It on the subject. And the recognition of is impossible to think of the Cosmic Mind the force of these questions, and the fact Principle in itself and apart from its that they may be answered, is what differ 'deas and manifestations—like the Ether entiates the modern schools of Practical of Space, we know it exists, must exist, Idealism from the Theoretical Idealism and yet it transcends both our thought of the older schools and philosophies. Higher Life By Fel i ci a Bl ake

Here is another of those delightful little essays from the pen of Felicia Blake which will be welcomed by her many friends among the readers of the magazine. In this essay she speaks from the consciousness of the higher life to others on the same plane of life and consciousness. One must bring something to the readings before they may carry something away from this expression of transcendental truth. In reading it one is reminded of the words of Emerson, when he says: "Every man s words, who speaks from that life, must sound vain to those who do not dwell in the same thought on their own part. I dare not speak for it. M y words do not carry its August sense; they fall short and cold. Only itself can inspire whom it will...... Yet I desire even by profane words, if sacred I may not use, to indicate the heaven of this deity, and to report what hints I have collected of the transcendent simplicity and energy of the highest law."—The Editor.

MAN is standing under a plum In the material of this world, that is tree gazing up anxiously at the in circumstance, in association, in all ripening fruit. His basket is things about us, we gather the fruits which make living worth while. Do we close at hand. Yellow plums glisten not all feel that at least some of the through the green leaves; it seems to sweets of life belong to u s; that it is only him that the time has come to gather the just for us to receive some of the ripened reward of many days’ waiting. good? He shakes the tree; the leaves rustle • It is that deep-seated knowledge of his pleasantly but the branches do not yield true right which prompts man to strive their treasure. Only a few, partly-rip for w hat he knows belongs to him; ened, drop to the ground, and they give which causes him to gaze anxiously to him no satisfaction. Gathered before ward that which is ripening for him. they are ready he finds the flavor not And it is because he is down on the what it should be, and he turns away ground, under the tree, and does not see disappointed, weary with his efforts. the order in which he is to receive, that Yet he comes again and again as the he wears himself in the vain effort to win days pass, only to work, and to find what he desires. weariness and disappointment his re Unlike the fruit of the trees, the fruit ward. of existence does not inevitably fall at One is not allowed to gain by work man’s feet as it ripens. that which can be only a gift. Often and often man drives away that In time the fruit ripens and with little which might be his; drives it away by exertion is made to fall in abundance at his very efforts to obtain it. his feet. He gathers it easily and with But there is a higher life; there man out fatigue he enjoys the rich flavor. stands as on the hillside, above the ripen There are other plum trees. Another ing fruit, yet not unaware of it nor ne man stands on a hillside above his or glecting. to gather it in due time. chard and sees the fruit turning to gold. The attainment of that different state He is at peace, at rest; he is willing to of consciousness in which man knows await the fulfillment of Nature’s order. himself as above, as free from the power At last he sees a yellow ball lying under of, the sweets of earth—life is good, is the tree and he prepares his baskets. He to be desired. There one may abide and is busy and full of action, yet he gathers feel the sufficiency that annuls, that his crop without effort and without fa dissolves disappointment, care and long tigue. ing. It is well to have the sting of sor Activity is not work, and it is work row drawn from experience, but is there that brings weariness. nothing more? Is man to be forever 154 Felicia Blake 155 content with his attitude, his freedom I speak of the gfts of life as involving from things; is he to make God’s g ift‘of some other persons, and is it so; are we the world nothing to him ? not so much of one life that no one’s Let man stand higher up and look good is unconnected with another? over the ripening harvest and recognize Then if we wait for full good we need a certain order of fulfillment. He will not deny ourselves the partial good not labor for that which he sees is pre which is often at hand. Take the fruit paring for him, he will not work for that as it falls. In not overlooking the gifts which is a free gift. He will simply bide that are ripe today we will find that Life the time that in the nature of the situ ation he knows must be given for the is full of generous surprises. And if we ripening of that gift, and he will not do not accept Life’s gifts, if we tarn deprive himself of his own. aside from what we may have because He will enjoy the activity which he we cling to our opinions of what we knows to be part of the way in which his should have, we will find that the gift harvest is given. He knows that his ac which was for so long offered to us tion is not undertaken in order to bring will be withdrawn. results, but in order to carry out the But while there is rest and peace and way of their appearing. good to ourselves in allowing the good The higher life is one of understand of others, and while that need not be ing; not of sacrifice. It is no sacrifice sacrifice when one has the understand to find delay in your fulfillment when you ing with which one can throw true light live in a depth of understanding which shows that that delay is fostering an upon it, still it is not life complete, nor other’s good; that it is allowing another as God meant it, for man to withdraw to ripen to that good; that, when there from the fruits of earth. is delay, it is in the order of fulfillment. The higher life is good—good as a Did you ever try to give a person that background, good as a safeguard, good which you knew would be a good to him to be anchored in. But it must be prac —and could you do so before he was tical ; its freedom from work, its recog ready to receive? You might have in nition of the person’s own rights and your possession one of the greatest gifts privileges, its ability to let those rights of life, and he would not receive it if and privileges pass unclaimed, its lack he could not see that it was for his good of sacrifice, must be brought out into the and, if it were in your power to force smallest details of daily life, into every it upon him, he could not bear it, it would day association with our fellows. be no good to him and no satisfaction to The higher life is one of understand you. ing ; where the rights of all are recog That is one way in which we may, nized and considered and are made one through understanding, find it no sacri with existence. Thus, through unifying fice to allow delay—be it forever and the affairs of daily living with the deep ever—we know it is for the good of an est insight and knowledge, there becomes other which must also be our good. no life but the higher life. VI SUALI ZATI ON “No one ever found the walking fern who did not have the walking fern in his mind. A person whose eye is full of Indian relics picks them up in every field. They are quickly recognized because the eye has been commis sioned to find them John Burroughs Practical Lessons in Telepathy

VIII. TELEPATHY AND ITS RELATIONS TO THE SUB-CONSCIOUS By Henry Harrison Brown

This is one ot the series of articles on Telepathy, written by that well-known writer, Henry Harrison Brown, which have been running in this magazine for several months. It goes without saying that the subject of Telepathy is one of the greatest interest to every reader of New Thought, and anything that so competent an authority as Henry Harrison Brown may write on this subject is sure to be well worthy of’careful reading and study. Mr. Brown handles the subject especially ably in the present article. W e like the way he considers Telepathy in the light of Emerson's statement: "There is one mind common to all individual men. Every man is an inlet to the same and all of the same” . W e like the idea of the “circulation of thought" much better than that of “mental telegraphy by means of waves of the ether. W e think that “thought-waves” are waves tn the ocean of mind, rather than in the ether of space. But—this will not do — we forgot for the moment that we were merely introducing the speaker and not delivering the address itself. Pray pardon us—and allow us to present the eminent speaker, Mr. Henry Harrison Brown, who will now tell you some scientific truths regarding Telepathy.—The Editor.

HERE is much speculation—and righ tly exam ine evidence and find in it more confusion—among those Truth. We find only that which sub B who would follow the injunc stantiates our theory. W e ignore facts tion “Know thyself,” concern that oppose, and we twist and interpret ing that Something which is unfolding those we accept, in the light of precon into Human Consciousness; that Some ceived or established opinions. thing which lies below that conscious I have, in these lessons, sought not to ness, which knows, which says, “I explain but to accept facts, and to study think!” Very much of this confusion the conditions under which one may re lies not alone in an ignorance of this produce the like in himself. And in Something, but also in a confusion of himself is the only place to study any terms, in which to convey this ignorance thing. “The scientist of the future,” to others. Too great haste to explain says Elmer Gates, “will not study ex the What and the Why, with too little ternal nature, but will study his own data, is the prevailing error of those who mind.” are seeking to delve into the psychic Darwin was twenty-six years gather realm. ing data for his deduction of the Prin Those who have never in themselves ciple of Evolution. How much longer experienced any telepathic phenomena should we gather in this field where no are too ready to tell how it is done. I one has, as pioneer, blazed the way? I affirm: No person is a safe teacher in have been since 1870 not only an investi any branch of learning who has not him gator, but have in my own person re self, in his own person, realized the phe peatedly experienced all the psychic phe nomena he would explain. Speculations nomena that investigators (? ) are study from these onlookers fill volumes, and ing (?). And added to this I have as they are not only misleading, but are sociated closely with many others who vicious, inasmuch as they lead into dark have had sim ilar experiences. I have ness and sorrow those who accept them learned this one lesson through a ll: as truth. Text-books in schools and There is Something under this con some popular expositions of psychic ex scious Self that is not knowledge, is not periences are under this ban of vicious wisdom, is not goodness, is not beauty, is ignorance. not truth, is not love, but is POWER To establish a theory is to take sides, TO BE ALL THESE WHEN IT and to find it impossible thereafter to FINDS EXPRESSION THROUGH Henry Harrison Brown 157

A HUMAN CONSCIOUSNESS, IN to cause one to thus fear is to cause him A HUMAN BRAIN. As to what this to be your slave. Thus we are today wit Something is, all I ever expect to know nessing a form of mental slavery that is what I find IT expressing in myself. has no equal in all the history of the Names are of no value. Call it God, or civilized nations; i. e., the fear of Mind, or The Subconsciousness, and IT Thought. The fear of God, of Devil, is the same. From IT come all mani of King and of priest; of evil spirits, festations. And from experience I logi and miasma, does not begin to have the cally draw the conclusion that IT is lim baneful effect upon individuals, or so itless in Possibilities in me. If you wish ciety, that has this, twentieth century be a philosophy to work from in these ex lief in witchcraft and the evil eye. periments, Emerson’s, as stated in the Only an intelligent study of the Power first paragraph of his essay on “History,” of Thought such as this magazine is is a good working hypothesis: “There encouraging through its editors can nul is one mind common to all individual lify in the public mind this tremendous men. Every Man is an inlet to the same error. Unless one is willing to trust and all of the sam e!’’ his own reason and conscience, and to In this thought, I invite my students refuse submission in even the slightest to accept for the time being my lessons, degree to any person, power, organiza and by experience verify or modify it. tion, book, society, order, or opinion, my To my mind, Telepathy and other psychic strenuous advice is—let all psychic phe phenomena demonstrate this hypothesis nomena strictly alone. Be content to to be Truth. To guard others from dwell, as now, in ignorance, and in the hasty conclusions and from the suffering slavery it entails. Always remember that that I have seen result from tampering one’s own reason, judgment and con with forces and with laws they do not science is his one and only guide. Any understand, in the spirit of fun, or, surrender of this is to his sure sorrow. worse, in the superstitions of the ig Only in this freedom take up now some norant, and worst of all, in that worship of “the methods of practice I have rec of authority that makes all communica ommended. tion with the Unseen, authority and sa And you may add thife: “One Mind cred, I write these lessons, and from common to all individual men!” Then that desire I do much of my work. Not I am in this One Mind; one with my a day passes that I do not see the sad brother in China. One as the atom effects of this worship and this fear of of water is one with all other atoms. the Unseen. The asylums hold many I may then enter into consciousness unbalanced minds from this fear of hyp with him. But then I am also as he notism, of telepathy, of evil spirits (ob is, an individual. My expression of sessions), of evil thoughts, malicious the One Mind differs from his and there magnetism, mental mal-practice, and fore there must be a phase of conscious other newly invented names for ancient ness that is sacredly his, as I have my belief in witchcraft and the evil eye. own sacred Holy of Holies into which This evil is growing. Unless stopped by no one can enter. Remember this when a rational understanding as to this un ever you think of listening to or gath derlying IT, the limited power of one ering another’s thoughts. There is a individual over another, and the impos sacred limit to your incursions to an sibility of any malicious thought harm other mind. And that limit can at will ing any one but the holder, there is na and desire of the individual be extended tional danger from it. The only power or reduced. It is not a fact that hyp in all these claims is the Power of Fear. notized persons will reveal crime or in Fear is the mental attitude of the indi jure themselves. The auto-suggestion vidual and by it he harms himself. But of self-protection prevents your entering. 158 Telepathy and them from telling. So this same tion that does not affect his sacred right mighty power of auto-suggestion—the of keeping the knowledge to himself he mightiest man can wield—protects every will answer. The answer is waiting for soul from the incursion of thoughts he you to recognize it. It must be there as does not wish to receive. This is not a the echo is there when you call. It is theory, but a deduction from experi for you to learn to sense the answer. It ments of many years. Try it and learn is in feeling that he receives, and it is in for yourself. Seek to learn by telepathic feeling that you receive. You must means the secret another would keep! therefore learn to interpret feeling. And But there is a realm in which we are here your psychometric sense is to be de one, that we will, for want of a better veloped; so that when you feel, you will term, call “Subconsciousness!” All tel know what you feel. epathic messages, all mental healing, all Many times you feel, and call those spirit-communications, pass through, and feelings premonitions of good or evil. are to be received from, this realm. In like m anner you w ill feel the answers As one may swim under water and to your mental calls. There is in this appear at any chosen point, so we may the necessity of constant practice, till send our thought under the conscious one becomes fam iliar w ith the feelings surface in the deeps below, and it will or aw akened by thoughts, as the tele find its way to any chosen point. But graph operator becomes familiar with will it be recognized at that point? The his signals. T herefore be not discour swimmer cannot be seen; he may not aged by-seeming failures. I often find leave any trace. So my thought may in my class one or more that will get not be recognized, and it will not, if the correct answers at a few trials. Others mind of the person to whom I send it is have to practice a long time. But every not in mood, or is not in sympathy with one can, if he will, learn. It is a good the thought I send. He may be repulsed plan to write your questions, and also by it, and repel it. He has this patent the answers, and later verify them. One of his individuality at all times; i. e., lady in my class asked me if her sister, the right to choose his mental com who was aw ay from home, had started panions. home as she had expected. I said “No! To learn the methods of communica She has started and stopped on her tion in this Under-Life is the labor of way!” Later it was verified. How did the students of telepathy. I answer? Not from reason—I had no Try this method—it is learning to data; but from FEELING. So in this listen to the Silence: Place your mind, practice you must learn to trust and never in desire, upon a friend at a distance. seek to reason out the answer. Ask a question. Give it time to pene trate into the consciousness? No! But into the subconsciousness of the friend. HAPPINESS. Concentrate, in positive belief that he will FEEL your thought. Let, then, the By Anne Gilchrist. word sent, go from your mind. Said There is nothing so great as to be ca the Ancient Telepathist: “My word shall pable of happiness; to pluck it out of not return unto me void!” “Return?” each moment and whatever happens; to How can it return when you keep it in find that one can ride as gay and buoyant mind? Keep looking to see if it has on the angry, menacing, tumultous waves gone? Let it pass from your mind as a of life as on those that glide and glitter message you send by telegraph. You under a clear sky; that it is not defeat no longer hold on to the message, but and wretchedness which come out of the you do look for the answer. So look storms of adversity, but strength and for an answer from him. If it is a ques calmness. New Thought for Beginners

FIRST LESSON-FORMING A CENTRE By William Walker Atkinson

In this series of articles the writer attempts to instruct beginners in the New Thought by an unusual method, and according to an unfamiliar principle. Instead of insisting upon the acceptance of a hypothesis or general principle of truth, he aims to cause the student to perceive in himself certain forms of consciousness and understanding certain facts of experience, in fact—and to then enlarge this experience, understanding and consciousness until he perceives the truth in actual experience and consciousness. Instead of starting with a general principle and then proceeding to applv that principle to the particular facts of everyday life, the process is reversed and the student is taught to perceive particular facts of everyday life and then to reason inductively by experiment to general principles. In this aray the student obtains his knowledge from "within", rather than from books. An ounce of actual experience is worth a pound of theory. W e ftust that this attempt will receive the approval of those who consider it. It will require a little time to develop the idea fully, of course. The progress must be made step by step, experience following upon experiment, and knowledge upon experience. It is possible to experience truth, as well as to know it theoretically. The older methods seek to enfold the truth in the mind of the student—to place therein the general principles. In this method we aim to “unfold" the truth which is latent and dormant within the mind of each. After the real self is found, the rest is comparatively easy. Although these lessons are labeled “for beginners", we feel that even the most advanced students may read them with practical benefit. Incidentally, we may say that these lessons are modeled upon the instruction given by the most advanced teachers in certain of the oldest esoteric fraternities— a fact which will be apparent to many of our most advanced readers.

||ANY beginners in New Thought their pupils, and cannot see why their find it difficult to “get hold” of pupils fail to understand the principles the fundamental principles, and which are so clear to them, the teachers. while they feel that they have en So, between the two, many pupils have tered into a new consciousness and un quite a time in grasping the fundamental derstanding, still they are unable to “get principles. Real teachers are scarce, for to the bottom of the thing,” or to learn one must possess more than mere learn the “why and wherefore” of the matter. ing and knowledge to be a good teacher. In short, while they experience the feel Teaching is an art—in metaphysics, as ing, they are unable to reach the know well as in everything else. ing phase—they experience the instinc In this series of lessons I shall offer tive or intuitional phase, but are unable a method of instruction in the funda to translate the experience in the terms mental principles of New Thought, of the intellect. which differs materially from the custo Many of these beginners find it impos mary method, and which I feel will be sible to accept or even grasp the meta helpful to many who have not found physical explanations offered by many satisfaction under the old methods. Be of the teachers—and no wonder, for it fore beginning the actual instruction, I is like asking kindergarten scholars to wish to point out the difference between work out a problem in algebra. In fact, the method to be followed by me in this many teachers merely repeat the formulas series of lessons, and the old methods. and axioms acquired from their own Under the old method the student was preceptors, without having mentally di asked to accept certain basic principles gested and assimilated them—and conse as Truth, and to reason therefrom. He quently cannot explain the principles to was requested to accept a certain general their own students because they have not premise, such as: “All Is Mind—Mind explained them to themselves. A nother Is A ll”, for instance, and to proceed from set of teachers have climbed so high up that general premise to particular facts the side of the m etaphysical m ountain, and ideas. This method works out all that they have forgotten the plains and right, providing the faith of the student valleys from which they started. They is sufficiently great to allow him to ac cannot place themselves in the positon of cept the general premise as absolute 1()U New Thought for Beginners

Truth; or, if, better still, he is able to important thing to understand deduc grasp intuitively the Truth pf the gen tive inference correctly, but it might eral premise. To reason from an ac seem to be still more important to un cepted general premise to particular con derstand inductive inference, by which clusions and applications is simply a we gather the truth of general proposi matter of deductive reasoning—given tions from facts observed as happening the premise, it is easy to reason to con in the w orld around us.” Prof. Halleck clusions. But, if, as is the case with so says: “Man has to find out through his many, the student is not able to intui own experience, or that of others, the tively grasp the Truth of the general m ajor prem ises from which he argues principles, his reason demands the an or draw s his conclusions. By induction swer to its “Why?”, and refuses to ac we examine what seems to us to be a cept the premise merely on faith or au sufficient number of individual cases. thority, then there is apt to be trouble. We then conclude that the rest of these For it is very hard to answer that cases, which we have not examined, will “Why?” except by a thorough course in obey the same general law. * * * metaphysical and philosophical study, Only after general laws have been laid which may require years, and which also down, after objects have been classified, requires a fine sense of discrimination after major premises have been formed, between Truth and error. can deductions be employed.” It will be seen that Inductive Reasoning must Inductive Reasoning. have as its first step actual experiences of Then, what other method is open to the individual. These experiences are such a student? one naturally asks. For the “particular facts” from which the answer we must turn to the text books individual reasons logically to general on logic, and see what other method of principles and truths. Experience is reasoning there is to be found other based on experiments. As Hobbes says: than the deductive method by which we “To have had many experiments is what proceed from general truths to particu we call experience”. Jevons says: “It lar truths. The text-books inform us would be a mistake to suppose that the that there is another form of reasoning, making, of an experiment is inductive known as inductive reasoning, in which reasoning, and gives us without further we proceed from particular truths or ^trouble the laws of nature. Experiments facts to general truths or principles. In only give us the facts upon which we ductive reasoning proceeds from the may afterward reason. * * * In or known to the unknown—its aim is to der that we may, from our observations discover general laws from particular and experiments, learn the law of nature facts. Inductive reasoning, is the meth and become able to foresee the future, od by which modern science has attained we must perform the process of gener such great results. Instead of postulat alisation. To generalize is to draw a ing some vague hypothesis and attempt general law from particular cases, and ing to explain the universe thereby—the to infer that what we see to be true of a favorite method of the ancients—mod few things is true of the whole genus or ern science first gathers her data of facts, class to which these things belong. It actual experiences, and particular truths, requires much judgment and skill to and classifies them and gathers them to generalize correctly, because everything gether according to their agreements and depends upon the number and character differences, and then, and then only, en of the instances about which we rea deavors to form a hypothesis, or theory, son.” or to announce a principle of general ap- plication from which other reasons may The Road of Experience. reason deductively. So, in these lessons, we shall proceed Jevons says: “It is an exceedingly to work upward from particular facts to William Walker Atkinson 161

general principles, rather than follow the a single and indivisible entity, or distinct usual plan of proceeding from the gen being; one; single; undivided; pertain eral principles to the particular facts. ing to one only; etc.” The two essential We shall work from the center of the features of individuality are, respective individual outward to the universe, rath ly, (i) oneness; singleness; and (2 ) in er than from the universe inward to the divisibility ; undividedness. Therefore, individual. We shall begin with the in it follows that the real individual Self— dividual and see what we can find ex the Ego—must be one and single; and isting within him—and then proceed un also must be incapable of division. This til we may see the same principles in being, so, it is seen that if we can lay aside operation throughout the universe. We any part of what seems to be the Self, shall endeavor to have the individual then that discarded or separated part can realize ivhat he, himself, is, before at not be the single and indivisible self, and tempting to force upon him some con must be a part of the “not-I”, or the out ception of zvliat the universe is. We shall side universe. endeavor to lead him, step by step, along The “I” or Ego of each person, begin the Road of Experience, so that he may ning to take stock of itself and its sur prove each step from the particular to roundings soon discovers that the major the universal. And in so doing, we shall ity of things of which it is conscious be endeavor to avoid vague theories and ab long to the “not-I” category. It finds struse hypotheses, and to keep ever on that the objects perceived through the the plane of facts of actual experience, medium of the senses belong to the following the idea so well expressed by world of the “not-I”. They may be set Thomas L. H a r r i s : aside and separated from the “I” with “ The nearer to the practical men keep— out disturbing the latter. Other persons The less they deal in vague and abstract and objects are perceived to belong to things— The less they deal in huge mysterious words— the “not-I”. Such objects grow in num The mightier is their power. ber as the mental stock-taking is contin # * # * * * » ued, until finally the person realizes that The simple peasant who observes a truth, he is an “I” or Ego, surrounded by a And from the fact deduces principle, Adds solid treasure to the public wealth. universe of “not-I” things — things The theorist who dreams a rainbow dream, which form no part of his Self, and And calls hypothesis philosophy, which may be separated from him. So At best is but a paper financier Who palms his specious promises for gold. that, at the last, the individual realizes Fact s are the basis of philosophy; that things may be divided into two dis Philosophy the harmony o f facts Seen in their right relation.” tinct classes, namely ( 1 ) “ I ” or the E g o ; and (2 ) the universe of the “not-I”. The Real You. Reason informs him that the universe, And, pursuing our method, let us be or at least space, must extend infinitely gin with the individual—with each indi in all directions—without limits. Then vidual student—with YOU, the particu what position in that limitless “not-I” lar individual student. Let us see what does the “I” occupy? The old esoteric YOU are. Let us find the real YOU, doctrines and the New Thought teach underlying the sheaths which you have, ings answ er: “The Centre”! most likely, confused with your self, just as the finger might easily mistake for it Finding the Centre. self the glove-finger which covers it, and The old esoteric teachings held that through which it m ust receive its im pres “The universe is infinite—its centre is sion of the outside, world. Let us begin everywhere; its circum ference noivhcre.” the search for the Individual “I’'—the And the ideas of the modern New real YOU. Thought equally affirm that each individ “Individual” means: “Substituting as ual is the centre of his own universe— 162 New Thought for Beginners that the universe of each individual re ing. there, but what comes to it through volves around the central point which he the senses. Its knowledge of what is occupies. This thought and statement external to itself is therefore dependent may seem startling, to those who have upon the number, state and condition of not considered the matter philosophical the sensory organs.” Carpenter says: ly. To such it may appear to be the “If it were possible for a human being to assertion of extreme and insane egotism. come into the world with a brain per But such is far from being the case, for fectly prepared to be the instrument of while any individual may assert it truth physical operations, but with all the in fully, he must at the same time accord lets to sensations closed, we have every the same right to each and every other reason to believe that the mind would indivdual. The truth is that each and remain dormant like a seed buried in every individual has his own universe. the earth.” Dugald Stewart says: “That No individual can know the entire infi the powers of the understanding would nite universe. He is limited to the uni ever continue dormant were it not for verse of his own experience. To each the action of things external on the bod individual the universe beyond his ex ily frame, is a proposition now universal perience is practically non-existant. And, ly admitted by philosophers.” Helm- even as it is, his own existant universe liolz says: “Apprehension by the senses is existant to him only by reason of his supplies directly or indirectly the mate possessing the channels of experience and rial of all human knowledge, or at least impression by which he may know that the stim ulus necessary to develop every universe. Were these channels de inborn faculty of the mind.” Bain says: stroyed his universe would disappear. “Our know ledge is lim ited to our sensi Let us see what these channels are, and bilities. We are able to know what what they mean to the individual. things affect our various sensibilities, or what may be compounded of these, and The “I” and the “Not-I.” our knowledge extends no further.” The ordinary channels of information through and by which the “I” becomes Extending Your Universe. aware of the “Not-I” universe, are Just as the universe of each individual known as the senses. We shall not stop depends upon his conscious experience here to consider whether there are more of it, so it is possible, nay, certain, that senses than the five generally acknowl there are still greater universes existent edged—super-senses—but will rest con outside the experience of the individual, tent with those best known to us, name of which he is ignorant, but of which he ly, feeling, tasting, smelling, hearing, and might possibly become aware were his seeing, all of which are now held to be senses enlarged or developed. In other but modifications of the original sense words, one might create a new universe of feeling—even seeing, that most delicate for himself, if he could enlarge his sense sense, being but the feeling of the light perception. There is a universe of waves as they beat upon the delicate or sound unheard by our ears—a universe ganism. We know the “not-I” universe of sight unseen by our eyes. As Kay only through these channels of commu says: “Even with all our senses there nication,—the senses. If there are high is every reason to believe that it is only er senses, as many of us hold, they come a small portion of the outer world that is under the rule. Kay says: “The senses revealed to us by them, and that there are the means by which the mind obtains exist around us, and contiguous to us, its knowledge of the external world. many objects that our present senses are Shut out from all direct communication unable to apprehend. An additional with the outer world, it knows, and can sense might probably make revelations know, nothing of what exists or is pass to us no less surprising than the sense William Walker Atkinson 163 of sight to one who has been born blind. be, the Centre of his own universe. He Further there are heights and depths in may enlarge the limits of his universe, the phenomena of sense of which our if he wills to do so. Each individual is present senses cannot take cognizance, the result of Cosmic causes which have but which would be apparent to them been in operation throughout Eternity. were they more accurate and powerful. Each one of you who read these words Certain of the lower animals have some is the product of the Ages—the Eternal at least of the senses in higher perfection Law of Cause and Effect has labored than man, if they have not, as some think, throughout the aeons to produce you. senses of which he has no knowledge.” What you are to be “doth not as yet ap The telescope, microscope and spec pear”, but what you are is what the Law troscope, which are “supplemental has made you. Your beginnings were in senses” of man, have shown us the pos the atoms of the nebulae of which the so sibilities in this direction. A s M asson lar system was formed—and in forces says: “If a new sense or two were ad which existed millions of ages bfefore ded to the present normal number in even that period of the dim past. You man, that which is now the phenomenal are necessary to the Cosmos. If you world for all of us might, for all we were to be annihilated— (although that know, burst into something amazingly would be an impossibility) the integrity wider and different, in consequence of and zvholeness of the Cosmos would be the additional revelations through these affected. W hatever is real about you new senses.” cannot be destroyed. And whatever is And it is not only by our perception not real about you is not YOU. So stop of the outside things, but also by our ap all this “worm of the dust” talk—all this perception, or understanding of what we “Oh to be nothing, nothing” moaning. perceive, that makes our universe large You are not a worm of the dust—you or small, petty or great, sordid or noble. could not be nothing, even if you really In short, a little reflection will show us wished to be. You are the Centre of that the universe of each individual de Consciousness in the Infinite Mind, and pends not on what it actually is in real in that sense you are real and an individ ity, but solely upon how and to what ual. As Orr has sung: extent it is known by the mind o f the “ Lord of a thousand worlds am I, individual. No two individuals know the And I reign since time began; And night and day, in cyclic sway, universe alike. There are as many con Shall pass while their deeds I scan. ceptions of the universe as there are in Yet time shall cease ere I find release, For I am the Soul of Man.” dividuals. No individual can know the universe as it is—only the Absolute can Then think of yourself as the Centre know the Infinite. Therefore, the uni of your universe, just as the Sun is the verse, to each individual, is simply what centre of its universe. This, no matter he knows of the infinite universe. My how lowly may be your position, how universe, or yours, is simply the universe humble your occupation. These things we create for ourselves from the mate of personality are but relative, at the last rial of the infinite universe. Each of us —the real "I”'s of individuals are equal makes his own universe—and that uni in their inmost nature, and in their pos verse exists only in the knowing of that sibilities of development and manifesta individual—it disappears the moment he tion. Seek that inner chamber of your ceases to know. being, “where dwells the soul serene”, and there strive to find your Real Self, The Lordly Soul. which is the real Centre of your uni This being the case, it follow s that verse, just as the Infinite Self is the real each and every individual is, and must Centre of the Infinite Universe. EDITORIAL CHAT ByWilliam Walker Atkinson

In tHii department the editor will relieve his mind of sundry matters which are found to be pressing for expres sion—matters grave, or matters trivial, it makes no difference. In so doing he makes no pretense to gravity or serious demeanor, but, feeling that he is talking informally to a circle of friends gathered around the family table, the fireplace, or even around the big stove in the cross-roads store. Those who insist upon perpetual gravity and seriousness are warned away from this department—there is enough seriousness in other parts of the magazine, and the editor is determined to keep one place at least where he may relax and talk to his friends informally. There is a grave danger in taking oneself too seriously—and this department is the safety-valve. In this department, also, we shall answer criticisms of New Thought (the movement, not the magazine) which may appear in other publications, whether such be favorable or unfavorable, together with comments upon the same. The favorable criticisms we shall welcome, of course, and the unfavorable we shall likewise welcome, for we believe thet, in the end, “every knock is a boost.” Moreover, if New Thought cannot stand its share of adverse criticism, so much the worse for New Thought. A t any rate, we think that we can take care of our end of the discussion in such cases. In our comments, we shall endeavor to be fair and tolerant. If we depart from this principle, we trust that you will call our attention thereto, and we will “fess up.” W e must confess, however, that we find within us a disposition to be intolerant of intolerance. W e feel so strongly that no one has any corner upon truth — no monopoly of knowing — that when others claim to be “the only real thing” we are apt to vigorously dispute the claim. If such feeling crops out too strongly in our “comments”, pray remember that it arises from no personal grudge or spirit of partizanship, but simply from the desire and demand for the maintenance of “the open door” to truth. W e ask that our readers clip and send to us anything relating to the New Thought movement, favorable or adverse, that same may be noticed in this department.

GETTING STARTED. and a little tightening up there, before every |HIS particular page is the last thing thing runs smoothly. Well, that’s just the way to he written for this number of the it is with getting anything running. And so magazine, and the printer’s boy is it is with this new New Thought. Looking mm__ waiting outside for ‘ 1 copy ’ ’ while I over the material ready for the printer, I feel am writing these words. To tell the truth, I pretty well pleased—there’s some good stuff in feel as the good preacher’s wife feels on ‘ ‘ mov the batch—but I am not altogether satisfied. ing day,” when she has “ just got everything There must be some polishing up here, and straightened out’’ in the new parsonage, but toning down there (Oh, yes, my own work in before she has had time to wash, fix up her cluded, of course) before my ideal will even hair, and tidy herself generally. She has joy begin to be realized. I tell you, friends, I will in her soul, but her hands are dirty, her hair be the most severe critic this magazine is going mussed up, there’s a big smudge on her cheek to have. I t ’s got to be a mighty sight better and the side of her nose. As she stands sur than it is now before I’ll begin to say that I veying her accomplished task, with arms akimbo, am feeling satisfied. Each and every number’s the doorbell rings and the good sisters of the got to be better than the one preceding it—or congregation are seen coming up the path to I ’ll have to know why! But if I waited for give her a welcome. That's just how I feel this perfection at the start—I ’d never get started. minute. I ’m awful glad to see you all, and I So, we’ll go ahead slowly but steadily. The hope that you will like the new arrangement of starting gong is sounding—the good ship is the furniture and the hanging of the pictures on her way—she’ll “ find herself” before long. —but I ’m tired, and dusty, and I wish I ’d had * * # * time to tidy myself up a bit before I had to One thing in particular bothers me this put on my ‘ ‘ company ’ ’ manners. But, never month, and that is that we have to start with mind, come right in and sit down (look out for so many “ first instalments” of series of arti that old hair-cloth sofa, please—the springs cles and lessons. It takes a little time for a are very weak, and the roller’s off one foot). series to get started and show what i t ’s going I’m awful glad to see you! to be. W e’re starting quite a number of new * # * # series this month you will notice—and it will Did you ever read that story of Kipling take time to get them going in earnest. But, about the time the new ship had in “ finding never mind—there’s plenty of meat in the first herself” ? It took some time before the differ instalments, even if we haven’t had time to ent parts of the machinery got to working in reach the trimmings yet. If you want some unison and rhythm. A little oil is needed here, variety, just read this department; the “ New neuce meeting. aidu .— raenta—‘ ‘ The Letter Box ’ ’ and the ‘ ‘ Chips the good Bishop's Helling xaiKi from the Old Block.” (Say! it does seem like old times] doesn’t it?) INTOLERANT TOLERANCE. MISS WELLS’ MESSAGE. The Theosophical Quarterly (New York) for January, 1910, is a particularly interesting You ought to see Miss Wells. She’s fairly magazine. Its articles are well selected, and chortling with glee at having transferred the the make-up of the journal is artistic and editorial chair, scissors and paste-pot to me. creditable in every way to its publishers. It She peeps in the door and actually giggles at is the official organ of that branch of the’ the sight of me doing the chores which are Theosophical Society which adhered to Mr. necessary parts of the editorial daily task. I Judge in preference to Mrs. Besant, after the don’t see the joke—she always did have a pe death of Madame Blavatsky, but which refused culiar sense of humor! She says that she sends to follow Mrs. Tingley after the death of Mr. you her love. Well, here it is, and mine along Judge. In its ranks are some of the brightest with it. minds of the Theosophical movement in Amer ica. BISHOP SABIN’S PLEA. I was interested in reading the familiar Bishop Oliver C. Sabin, of the ‘ ‘ Evangelical statement of the principles of Theosophical So Christian Science Church,” in the February, ciety, which runs as follows: ‘ ‘ The principal 1910, number of his official journal, ‘ ‘ The aim and object of this society is to form a Washington News Letter, ’ ’ has the following nucleus of a Universal Brotherhood of Human to say under the very appropriate title of ity, without distinction of race, creed, sex, caste “ Business Methods” : (The italics are ours.) or color.’’ This seemed to he very much in “ I think it well to call the attention of all accord with the general principles of the New of our subscribers and friends of this cause Thought movement. The statement proceeds: and work to the fact that we should adopt ‘ ‘ The subsidiary objects are: The study of more energetic business methods in the propa ancient and modern religions, philosophies and gation of the Truth. It is a fact, and a most sciences, and the demonstration of the impor painful one to acknowledge, that nearly all of tance of such study, and the investigation of these people, who style themselves New Thought, the unexplained laws of nature and the psy Emmanuel Movement, Semi hypnotism, and all chical powers latent in man.” This certainly that class of people, ignore God entirely in the is very much in accord with the aim and ob healing of the siclc, and the result is that their ject of many New Thought people, and might healings are oftentimes injurious to the pa very well be thought to be a statement made tients, became of the mind being filled with from a New Thought platform. Reading, I unhealthy suggestions. . . . Now there is began to feel that there should he more co only one way to correct evil impressions, and operation between the two great bodies of that is to supplant them with the true and the earnest seekers after Truth. good, and our works and our books give plainer, This feeling deepened when I read the arti more explicit information on how to heal the cle entitled ‘ ‘ The Theosophical Society and sick than any other class of literature now Theosophy,” in the magazine, and saw the before the people. . . . The Evangelical many references to the tolerance of the society, Christian Science Church has not been a church as, for instance, ‘ ‘ All were accorded complete that ashed for money. It is not a money beg freedom, fullness of opportunity, and perfect gar, but I feel like urging our friends for the tolerance; ’ ’ and, ‘ * the attitude of open-minded next six months to increase the circulation of sympathy and tolerance, of willingness to give the News Letter and the sale of all the books, and to receive, to profit from others as well as in order that this Truth may become more uni seeking to profit them. All who are willing versal, and that error which is being scattered to adopt this attitude are eligible for member broadcast under the name of New Thought be ship. They may hold any belief or disbeliefs. counteracted. . . . Let each one of us do . . . Therefore the discussions seek unities our utmost, and God will reward in accordance and not differences. But each opinion, however with our own works. Lovingly yours, Oliver apparently at variance with the rest, must find C. Sabin, Bishop. ’ ’ some place in that unity—must be given full The good Bishop reminds us of the Baxter and free opportunity for expression;’’ also, street second-hand clothing store man, whose ‘ ‘ The liberality, open-mindedness, and scientific sign reads: “The Only Original Cohen! The devotion to truth manifested by the Society. ’ ’ best Are Fakers! Don’t Go to the Others to Also, ‘ ‘ It is this absolute freedom of individu Be Cheated—COME TO M E ! ’ ’ I wonder what ality . . . that every member can believe the Emmanuel Movement people think of this. or disbelieve in what he will, that no member EDITORIAL CHAT B_y William Walker Atkinson

la tSii dapirtirmt the editor will relieve his mind ot sundry matters which are found to be pressing for expres sion—matters grave, or matters trivial, it makes no difference. In so doing he makes no pretense to gravity or serious demeanor, but, feeling that he is talking informally to a circle of friends gathered around the family table, the fireplace, or even around the big stove in the cross-roads store. Those who insist upon perpetual gravity and seriousness are warned away from this department—there is enough seriousness in other parts of the magazine, and the editor is determined to keep one place at least where he may relax and talk to his friends informally. There is a grave danger in taking oneself too seriously—and this department is the safety-valve. In this department, also, we shall answer criticisms of New Thought (the movement, not the magazine] which may appear in other publications, whether such be favorable or unfavorable, together with comments upon the same. T he favorable criticisms we shall welcome, of course, and the unfavorable we shall likewise welcome, for we believe thet, in the end, "every knock is a boost." Moreover, if New Thought cannot stand its share of adverse criticism, so much the worse for New Thought. A t any rate, we think that we can take care of our end of the discussion in such cases. In our comments, we shall endeavor to be fair and tolerant. If we depart from this principle, we trust that you will call our attention thereto, and we will "fess up." W e must confess, however, that we find within us a disposition to be intolerant of intolerance. W e feel so strongly that no one has any corner upon truth — no monopoly of knowing — that when others claim to be "the only real thing” we are apt to vigorously dispute the claim. If such feeling crops out too strongly in our "comments ’, pray remember that it arises from no personal grudge or spirit of partizanship, but simply from the desire and demand for the maintenance of “the open door” to truth. W e ask that our readers clip and send to us anything relating to the New Thought movement, favorable or adverse, that same may be noticed in this department.

GETTING STARTED. and a little tightening up there, before every HIS particular page is the last thing thing runs smoothly. Well, that’s just the way to be written for this number of the it is with getting anything running. And so magazine, and the printer’s boy is it is with this new New Thought. Looking waiting outside for “ copy” while I over the material ready for the printer, I feel am writing these words. To tell the truth, I pretty well pleased—there’s some good stuff in feel as the good preacher’s wife feels on ‘ 1 mov the batch—but I am not altogether satisfied. ing day,” when she has “ just got everything There must be some polishing up here, and straightened out” in the new parsonage, but toning down there (Oh, yes, my own work in before she has had time to wash, fix up her cluded, of course) before my ideal will even hair, and tidy herself generally. She has joy begin to be realized. I tell you, friends, I will in her soul, but her hands are dirty, her hair be the most severe critic this magazine is going mussed up, there’s a big smudge on her cheek to have. I t ’s got to be a mighty sight better and the side of her nose. As she stands sur than it is now before I’ll begin to say that I veying her accomplished task, with arms akimbo, am feeling satisfied. Each and every number’s the doorbell rings and the good sisters of the got to be better than the one preceding it—or congregation are seen coming up the path to I ’ll have to know why! But if I waited for give her a welcome. That’s just how I feel this perfection at the start—I ’d never get started. minute. I ’m awful glad to see you all, and I So, we’ll go ahead slowly but steadily. The hope that you will like the new arrangement of starting gong is sounding—the good ship is the furniture and the hanging of the pictures on her way—she’ll “ find herself” before long.

—but I ’m tired, and dusty, and I wish I ’d had # * * * time to tidy myself up a bit before I had to One thing in particular bothers me this put on my “ company” manners. But, never month, and that is that we have to start with mind, come right in and sit down (look out for so many ‘ ‘ first instalments ’ ’ of series of arti that old hair-cloth sofa, please—the springs cles and lessons. It takes a little time for a are very weak, and the roller’s off one foot). series to get started and show what it ’s going I’m awful glad to see you! to be. W e’re starting quite a number of new # # * # series this month you will notice—and it will Did you ever read that story of Kipling take time to get them going in earnest. But, about the time the new ship had in “ finding never mind—there’s plenty of meat in the first herself” ? It took some time before the differ instalments, even if we haven’t had time to ent parts of the machinery got to working in reach the trimmings yet. If you want some unison and rhythm. A little oil is needed here, variety, just read this department; the “ New 104 Editorial Chat 165

Thuuglit News” department; and the ‘ ‘ Expe The New Thought people, at least, have not rience Meeting.” Also the revived old depart lost their sense of humor, and will rather enjoy ments—1 ‘ The Letter Box ’ ’ and the ‘ ‘ Chips the good Bishop’s Selling Talk! from the Old Block.” (Say! it docs seem like old times! doesn’t it?) INTOLERANT TOLERANCE. MISS WELLS' MESSAGE. The Theosophical Quarterly (New York) for January, 1910, is a particularly interesting You ought to see Miss Wells. She’s fairly magazine. Its articles are well selected, and chortling with glee at having transferred the the make-up of the journal is artistic and editorial chair, scissors and paste-pot to me. creditable in every way to its publishers. It She peeps in the door and actually giggles at is the official organ of that branch of the the sight of me doing the chores which are Theosophical Society which adhered to Mr. necessary parts of the editorial daily task. I Judge in preference to Mrs. Besant, after the don’t see the joke—she always did have a pe death of Madame Blavatsky, but which refused culiar sense of humor! She says that she sends to follow Mrs. Tingley after the death of Mr. _vou her love. Well, here it is, and mine along Judge. In its ranks are some of the brightest with it. minds of the Theosophical movement in Amer ica. BISHOP SABIN’S PLEA. I was interested in reading the familiar Bishop Oliver C. Sabin, of the ‘ ‘ Evangelical statement of the principles of Theosophical So Christian Science Church,” in the February, ciety, which runs as follows: ‘ ‘ The principal 1910, number of his official journal, ‘ ‘ The aim and object of this society is to form a Washington News Letter,” has the following nucleus of a Universal Brotherhood of Human to say under the very appropriate title of ity, without distinction of race, creed, sex, caste “ Business Methods” : (The italics are ours.) or color.” This seemed to be very much in “ I think it well to call the attention of all accord with the general principles of the New of our subscribers and friends of this cause Thought movement. The statement proceeds: and work to the fact that we should adopt ‘ ‘ The subsidiary objects are: The study of more energetic business methods in the propa ancient and modern religions, philosophies and gation of the Truth. It is a fact, and a most sciences, and the demonstration of the impor painful one to acknowledge, that nearly all of tance of such study, and the investigation of these people, who style themselves New Thought, the unexplained laws of nature and the psy Emmanuel Movement, Semi-hypnotism, and all chical powers latent in man. ’ ’ This certainly that class of people, ignore God entirely in the is very much in accord with the aim and ob healing of the side, and the result is that their ject of many New Thought people, and might healings are oftentimes injurious to the pa very well be thought to be a statement made tients, because of the mind being filled with from a New Thought platform. Reading, I unhealthy suggestions. . . . Now there is began to feel that there should be more co only one way to correct evil impressions, and operation between the two great bodies of that is to supplant them with the true and the earnest seekers after Truth. good, and our works and our books give plainer, This feeling deepened when I read the arti more explicit information on how to heal the cle entitled ‘ ‘ The Theosophical Society and sick than any other class of literature now Theosophy, ’ ’ in the magazine, and saw the before the people. . . . The Evangelical many references to the tolerance of the society, Christian Science Church has not been a church as, for instance, ‘ ‘ All were accorded complete that asked for money. It is not a money beg freedom, fullness of opportunity, and perfect gar, but I feel like urging our friends for the tolerance; ’ ’ and, ‘ ‘ the attitude of open-minded next six months to increase the circulation of sympathy and tolerance, of willingness to give the News Letter and the sale of all the books, and to receive, to profit from others as well as in order that this Truth may become more uni seeking to profit them. All who are willing versal, and that error which is being scattered to adopt this attitude are eligible for member broadcast under the name of New Thought be ship. They may hold any belief or disbeliefs. counteracted. . . . Let each one of us do . . . Therefore the discussions seek unities our utmost, and God will reward in accordance and not differences. But each opinion, however with our own works. Lovingly yours, Oliver apparently at variance with the rest, must find C. Sabin, Bishop.” some place in that unity—must be given full The good Bishop reminds us of the Baxter and free opportunity for expression;” also, street second-hand clothing store man, whose ‘ ‘ The liberality, open-mindedness, and scientific sign reads: “The Only Original Cohen! The devotion to truth manifested by the Society. ’ ’ Best Are Fakers! Don’t Go to the Others to Also, ‘ ‘ It is this absolute freedom of individu Be Cheated—COME TO M E ! ” I wonder what ality . . . that every member can believe the Emmanuel Movement people think of this. or disbelieve in what he will, that no member 166 Editorial Chat can commit the Society to belief or disbelief, “ EVERY KNOCK IS A BOOST.” and that all views and all members are entitled In The World’s Work for January 1st, there to a full and respectful hearing—that the key appeared an intersting article, by Frances Maule to the Society’s history is found.” This atti Bjorkman. The following quotations therefrom tude was so fully in accord with the best New may prove interesting to our readers: Thought views that I determined to express “ ‘ Cheer up, dearie; don’t take yourself so my admiration therefor. seriously. Get busy, Forget your troubles in And there was still more of the same kind. useful work. Get interested in what you have I found the following expression: ‘ ‘ Its char to do. Play. Play pretend, like when we were acteristics must be Breadth, Impartiality, Tol children. Don’t sit staring out of the top of your hole. Take a good look at the hole and erance, Courtesy and Sympathy.” And the fol see what you can do to get out of it.’ lowing First Buie of Membership: ‘ ‘ Each ‘ ‘ This is a specimen of a new literature that member has the right to believe or disbelieve in has grown up in this country within the last any religious system or philosophy, and to de few years. The public knows next to nothing clare such belief or disbelief without affecting about it because its books are not, as a rule, his standing as a member of the Society, each issued by the regular publishing houses nor being required to show that tolerance of offered for sale at the regular book stores, nor the opinions of others which he expects for his are its periodicals usually found on ordinary own.” This rule is said to be one of ‘ ‘ the news-stands. indispensable and indisputable guarantees of ‘ ‘ Yet its own peculiar publishers are doing the freedom and impartiality of the Theosoph- a thriving business. Their books sell almost ical Society. In view of the strictness with as well as fiction. Their periodicals reach nearly which they have been enforced, ignorance alone two millions of people. They have six sub can account for the impression, still lingering stantial magazines, with circulations ranging in the public mind, that it is a new religious from ten to thirty thousand, and with from sect or ‘ism.’ ” Upon reading these great five to fifteen pages of advertising each. There statements and broad principles I mentally said are a dozen others with circulations of from ‘ ‘ Almost thou persuadest me to become a The- four to six thousand, and new ones are coming osophist.” Then I turned over to the “ Re- into existence every little while. views” department of the magazine, apparently ‘ ‘ This is the literature of self-help, of mind conducted by its editor, and lo! the following cure, soul development, or whatever you care words appeared before my startled gaze: to call the tendency that finds its expression in ‘‘We have also received . . . numerous tho various New Thought and Christian Science so-called occult and ‘new thought’ magazines, cults. Most of it is of a character to repel which are either foolish or pernicious, and persons of critical taste. Its language is crude. which we do not purpose to advertise by name. ’ ’ It makes assertions in regard to scientific mat Only this and nothing more! ters that cannot be proved—or, at least, have I feel somewhat dazed—where is all the not been proved. It is mixed up with spir ‘ ‘ broadness and tolerance” —the ‘ ‘ Breadth, Im itism, astrology, mind-reading, vegetarianism, partiality, Tolerance, Courtesy and Sympathy” reincarnation, and all sorts of other “ crank” —that “ tolerance for the opinions of others doctrines and fads—and with a few actual which he expects for his own” ? What about “ fakes.” The very names of its publications the ‘ ‘ First Rule ’ ’ ?—not to speak of the Golden are enough to make sophisticated persons smile, Rule. Is the tolerance reserved only for mem and some of the advertising1 carried by its bers? Must one possess a membership card in magazines makes honest people cast them aside order to participate in that “ attitude of open- in disgust. And yet, it goes—not merely with minded sympathy and tolerance, of willingness the ignorant and credulous. In fact, the in to give and to receive, to profit others as well telligent, common-school-educated middle-class as seeking to profit them” ? What about the furnishes most of its patrons. . . . idea that “ each opinion, however apparently “ The popular self-help ideas have recently at variance with the rest, must find some place shown a tendency to escape from the bounds of in that unity—must be' given full and free op their own distinctive publications and to invade portunity for expression” ? Is this “ the spirit general literature. For the last year or of Theosophy” , or did the “ Reviews” depart two Elbert Hubbard has been preaching ment editor momentarily lose the Witness of them in The Philistine. They are body the Spirit? Someone else must answer—I can and bones of the philosophy which Benjamin not. I am too busy meditating over the pre Fay Mills and his staff of distinguished rebels cept in the little manual, ‘ ‘ Light on the Path, ’ ’ are exploiting in Fellowship. Orison Swett so deservedly popular with Theosophists, which Marden—who, by the wray, is the author of a runs: “ Before the voice may speak in the number of out-and-out New Thought books— presence of the Masters, it must have lost the presents them in considerable detail in his edi power to wound.” torials in Success. A New York evening paper Editorial Chat 167 prints a daily sermon based upon them. And nicious influence has reached Elbert Hubbard, last season they were even preached from the Benjamin Fay Mills, and Oliver Swett Mar- stage. den—the latter even being accused of having “ Mrs. Trances Hodgson Burnett’s play, ‘ The written ‘ ‘ a number of out-and-out New Thought Dawn of a To-morrow,’ is an undisguised books,” and of presenting New Thought ideals ‘preachment’ on the transforming power of ‘ ‘ in considerable detail in his editorials in Success.” The very idea! One would think that faith and optimism. ‘ The Third Degree, ’ by Mr. Marden would bring suit for libel! And, Charles Klein, himself a thorough-going worse and more of it: “ A New York evening Christian Scientist, and Augustus Thomas’s paper prints a daily sermon based upon them. ‘The 'Witching Hour,’ both treat of the ability And last season they were even preached from of the mind to influence material conditions. the stage.” Oh dear—oh dear! Here are such Charles Rann Kennedy’s ‘ The Servant in the good and popular plays as ‘ ‘ The Dawn of a To House,’ reflects in a general way the ideas of morrow;” “ The Third D egree;” “ The Witch the new literature and turns, moreover, upon ing Hour; ’ ’ and even ‘ ‘ The Servant in the one of its typical phrases, ‘ You’ll always get House,” preaching New Thought and “ reflect what you want if you only want hard ing in a general way the ideas of the new enough.’ ” literature,” in fact, the last mentioned play The above article, while apparently written by “ turns, moreover, upon one of its typical one outside the movement, and containing phases, ‘You’ll always get what you want if several statements which could not have been you only want hard enough.’ ” Well, what do made by one familiar with the existing con you know about that? As a good, pious soul ditions, is evidently inspired by a fair spirit of wrote me several years ago, when I was first crticism, and even a certain amount of kindly editing this magazine: “ Why such ungodly intent is discernible, and a disposition to show reading matter is permitted to pass through “ both sides of the question” is evident. In the mails, I cannot understand, unless it is to many respects this is a “ knock” which will give Christian people like myself an eye-opener “ boost.” But, say, isn ’t it funny to note on the evil imposition that is being practiced the superior air which these critics assume when on young people and idiots.” At the rate that they diseuss us—we poor deluded mortals who this ‘ ‘ peculiar ’ ’ teaching is extending its field, are interested in the New Thought; we poor, it will be a matter of only a few years when innocent, credulous people, who write or read the those who are ‘ ‘ outside ’ ’ will be the ‘ ‘ peculiar ’ ’ publications whose “ very names are enough to ones. The New Thought leaven is indeed make sophisticated people smile. ’ ’ Isn 't it sad working actively, and is manifesting in some to think that we get ‘ ‘ so mixed up with spirit very unexpected places. PersonaHy, I fear ism, astrology, mind-reading, vegetarianism, re that in a short time it will become so popular incarnation, and all other ‘ crank ’ doctrines that it will become ‘ ‘ orthodox, ” “ established, ’ ’ and fads.” In view of the evident silliness of and “ eminently proper, and quite respectable, it all, isn’t it queer that “ it goes—not merely I assure you” ;—then I will have to get out with the ignorant and credulous?” And isn ’t of it. When the fences begin to be erected, then it nice to be told that we are ‘ ‘ the intelligent, I will have to make another wild rush for the common-school-educated middle-class?” Just to tall timber of Individuality. But, seriously, now, think of this foolish teaching becoming so don’t you see that the above is the sort of popular—can it be possible that ‘ ‘ their period article whose “ knock” is really a “ boost?” icals reach nearly two millions of people?” Poor two millions! There ought to be a law passed to protect these two million innocents from reading this ‘ ‘ peculiar ’ ’ literature, ‘ ‘ most HIGH RESOLVE. of which iB of a character to repel persons of By Helen Keller. critical taste, ’ ’ and whose ‘ ‘ language is crude. ’ ’ Just to think that ‘ ‘ their books sell almost as I have, like other people, I suppose, well as fiction.” Eorrors! Just to think of n ade many resolutions that I have brok “ In Tune With The Infinite” selling almost as en or only half kept, but the one which well as “ Three Weeks! ” Isn’t it awful? And I send you, and which was in my mind then the “ six substantial magazines, with cir long before it took the form of a resolu culation ranging from ten to thirty thousand . . . and dozens of others with circulations of tion, is a keynote of my life. It is this: four to six thousand. ’ ’ One wouldn’t believe that always to regard as mere impertinence there were that many ‘ ‘ cranks ’ ’ in the country, of fate the handicaps which were placed would one? And, worse still, to think that “ the upon my life almost at the beginning. I popular self-help ideas have recently shown a n-solved that they should not crush or tendency to escape from the bounds of their own distinctive publications and to invade gen dwarf my soul, but rather be made to eral literature.” And to know that the per “blossom like Aaron’s rod, with flowers.” Philosophies of the Orient

BUDDHISM By William Walker Atkinson

This is the first of a series of articles, in which will be given the several great ph.losophies of the Orient. This series forms part of a greater series which will include the Philosophies of the W orld, ancient and modem, giving a general outline of the thought of the greatest philosophers of all ages and countries, considered in connection with the principles cf the New Thought. These articles will appear monthly, in this magazine, and will then be pub lished in book form. They will form a Condensed Library of the W orld’s Great Philosophical Systems. It is of course understood that in stating these vanous philosophies the writer does not indicate his personal acceptance of their tenents — he merely records what he finds in each.

UDDHISM is one of the world’s person has by his own exertions reached five great religions, the remain the plane of -supreme knowledge and ing four being. Brahmanism, moral perfection. Gautama is a family Islamism, Judaism and Christian name, the Buddha’s given name being ity, respectively. It also has its place Siddharta. His father was King Sud- among the important Oriental philo dhodana, and his mother Queen Maya. sophical systems. As all students of the By many of the Western people Buddha Oriental thought know, it is very difficult is supposed to be a god, but the educated to separate the philosophy and religion Buddhists positively deny this claim, and of the Eastern systems—in fact, in the hold that Gautama the Buddha was Orient religion and philosophy mean simply a great soul, perfected through much the same thing, a state or affairs many incarnations of earth-life, who differing materially from that existing in reached the state of Buddhahood, and Western thought. Buddhism, although who sacrificed himself in order to lead originally founded in India proper, has the world from ignorance into life, and almost disappeared from the land of its to set the feet of the race upon the Path birth, having been supplanted by Ortho of Enlightenment. dox Hinduism, generally known as The legends state that at Gautama’s Brahmanism. However, it numbers its birth the astrologers prophesied that the followers to-day at about three hundred baby prince would be either one of the million (300,000,000), principally located world’s greatest monarchs, a king of in the northern countries around Thibet; kings; or else, he would renounce the in Ceylon, Burmah and the Indo-China world and become a supreme Buddha; peninsula; and in Japan and China. It the choice being left to his own will. is divided into several great sects or The old king, his father, wishing him to schools, differing from each other on choose the career of the conquering mon theological points, the fundamental philo arch, endeavored to shield him from sophical conceptions, however, being held sights and knowledge which might cause by all the schools in common. him to wish to take the path of sacrifice. Buddhism was founded by Gautama, Toward this end he adopted the follow a Hindu prince, who lived about 600 ing course, described by a Buddhist B. C. The term “Buddha” generally writer: “He kept out of the prince’s applied to Gautama is not a name but a sight everything that might have given Hindu term designating a mental state, him an idea of human suffering, and or transcendental condition of Enlight death. He surrounded him with every enment. The term “Buddha,” used in enjoyment and royal luxury. Meantime reference to a person, indicates that the the best masters had to instruct him in William Walker Atkinson 169

all arts and sciences and princely accom the luxury of the court, and even his plishments. When Prince Siddharta beautiful young bride, and, to lead the was grown up his father gave him three live of the penniless hermit. So one palaces, one for each of the Indian sea night, when the palace was wrapped in sons—the hot, the cold and the rainy slumber, he stole away into the forests. season. These palaces were fitted up This was at the age of twenty-nine with every imaginable luxury, and sur years. rounded with beautiful gardens and The young prince then sought the groves, where grottoes, fountains, lakes, higher knowledge from the various all lovely with the lotus, and beds of fra teachers of the temples and of the ascetics grant flowers lent enchantment to the in thq forest, but he was not satisfied. scene. In this delightful abode the prince He cried for the grain of Truth, and led his young life, but was not allowed they gave him but the husks. Finally, he to go beyond the boundaries, and all determined that each man must work poor, sick and aged people were strictly out his own salvation, and climb alone forbidden entrance. A great number of the rocky path of Enlightenment. He young nobles were in attendance on him, discontinued his fastings and his pen and when he was sixteen his father gave ances, and began to seek the truth from him to wife Princess Yasodhara, the the inner recesses of his own being. One daughter of King Suprabuddha. Many evening under the celebrated Bo tree the beautiful maidens, too, trained in the arts light broke upon him, and the peace of of music and dancing, were always in Nirvana came to his harassed soul. He waiting for his amusement.” then determined to attempt to pass on his knowledge to the world. He an-, Gautama’s Discovery. nounced his mission and disciples began But, in spite of the old king’s pre to flock around him. Thus he spent cautions, the young prince managed to many years in teaching and preaching, acquire a knowledge of the world’s woes until at last he passed from out his and sufferings. In his wanderings about earthly body into the state of Para-Nir his domain he stumbled upon four sights vana or Oneness with the Infinite. » which were a revelation to him. He saw first an old man, poor and infirm, bent Gautama’s Philosophy. down with weakness and poverty. He The teachings of Gautama differed then saw a sick man covered with repul from that of the Hindu priests. He de sive sores. Next he witnessed a dead nied the existence of a personal God, or body, which was the first intimation he gods, holding that the Ultimate Reality had received of the existence of death. was beyond human knowledge, and that Finally he saw a venerable hermit, who speculation thereupon was worse than had forsaken the world for a life of pov useless. He held that the state of Bud- erty, celibacy, and help for others. These dhahood enabled the advanced soul to strange sights opened up a new world of perceive the Ultimate Truth without the thought for the young prince, and he need of speculation; and that the ordi made inquiries which soon made him nary mortal should not speculate upon acquainted with the world’s pain and the same, since it transcended his intel woe. Fie pondered deeply, and came to lectual understanding, but he should the conclusion that human life was but rather devote his attention to studying vanity and illusion ; earthly pleasures un the rules of Right Thinking and Right worthy of a great soul; and that one’s Living, that he might ascend to the highest duty lay in seeking The Path of higher planes where the Truth would be Spiritual Attainment, by means of faith, come actually apparent to him. knowledge and works. Accordingly he He held that from the Unknowable determined to forsake his royal state, emerged the “Will-to-Live,” from which 170 Philosophies of the Orient by stages emerged the illusion of sepa of personal existence give rise to Karma, rate and personal existence, which is the or moral cause and effect, by which each cause of all the world's suffering, sin individual must reap in one life what he and pain. He held that there is no hap has sown in a previous one—must reap piness save in the state of knowledge in a future incarnation that which he of the Oneness of All, and of the renun sows in this. As a Buddhist writer ciation of the illusion of separateness. says: “Karma is the moral power work All his teaching was along the line of ing throughout the universe, of which Renunciation and Deliverance, as we the physical, visible order is but the ma shall see. He taught that only by a re terial symbol. It is the law of cause and treat from the things of personality might effect in the moral sphere. As in the we make the advance into divine indi physical order of causation so also in the viduality. His moral code was built moral, all things are followed by their upon this idea, and his every precept necessary consequence. Karma is at emphasized the fundamental truth. once our individual moral character, and, at the same time, what in other religions “The Four Grand Truths.” is called the dispensation of God, provi The general philosophy of Buddha dence, or destiny.” concerning mortal life is summed up in III. “The Truth Concerning the Ces the statement of the “Four Grand sation of Suffering,” which is summed Truths,” as follows: up in the statement, “That source can I. “The Truth Concerning Suffer be stayed.” This is the idea that samsara ing," which is summed up in the state or the cycle of personal and mortal ex ment, “Life implies pain.” This is the istence may be overcome by “the extinc idea that mortal life is composed of dis tion of the lust of mortal life, or the satisfaction, pain, and unhappiness, from craving for personal existence; this must its very nature; that one desire leads to be overcome, got rid of, rooted out en another, and that every attainment of tirely. Sorrow, death, and birth-renewal the object of desire brings satiety; in may be overcome by a free renunciation short, that as the old Jewish writer of the lust of mortal life; by a killing out moaned, “All is vanity and vexation of of the craving for personal existence, spirit.” The Buddhists hold that sam- either in this world or another. Therein sara, or the world of mortality, is “the lies deliverance; this is the way to eter world of illusion, error, guilt, and sor nal peace.” row, of birth and decay, of endless IV. “The Truth Concerning the Way change, disappointment and pain, or the Which Leads to Riddance from Suffer never ending circle of transmigration ing,” which is summed up in the state from which no escape is possible until ment, “The means of cessation are at the redeeming, light of true knowledge tainable.” The idea is that cessation of has dawned upon us.” the suffering of samsara is possible by II. “The Truth Concerning the ( i) Right Faith; (2 ) Right Knowledge; Source of Suffering,” which is summed and (3 ) Right Works. Right Faith is up in the statement, “Pain has a source.” the belief in the teaching of the Buddhas, This is the idea that the cause of samsara the great teachers who appear from time or mortal life lies in the tanha, or thirst to time when the flame of true religion or desire for personal and separated ex burns low and error flourishes. “The istence—the “will-to-live.” This craving Buddhas are far superior to ordinary for mortal and separate existence oper men, and compose a series of self-en ates as a cause of re-birth into new forms lightened sublime beings, who appear at in which desires may be gratified and the long intervals in the world, and are thirst for personal experience stimulated morally and spiritually so superior to instead of being satisfied. The desires erring, suffering mankind, that to the

/ t William Walker Atkinson 171

childlike conceptions of the multitude still attached to the things of the world. they appear as Gods or Messiahs.” Right Only he knows what Nirvana is who has Knowledge consists in the realization realized it in his own heart. It is de that there is but One Reality, the One liverance, and it is attainable in this Truth, back of and under the phenomenal life.” What Western writers describe universe, the latter being but maya (il as “Nirvana” is really the state called lusion) arising from avidya (ignorance), by the Buddhists, “Para-Nirvana,” and that Peace can be obtained only by which is the state in which the personal forsaking the path of moral, personal ex existence blends into the One Reality— istence, and flying back to the Bosom of in which “the dewdrop slips into the the One. To the Buddhist this is “the shining, sea.” one thing, which when known, all is A Buddhistic writer says: “The Ara- known.” Right Action consists of fol hat, the perfect saint, though he has lowing the precepts known as “The Sub reached Nirvana, still continues living in lime Eightfold Path,” which is as fol the body, because the body with all its lows: (i) Right Views; (2 ) Right A s powers is the natural consequence of his pirations; (3) Right Speech; (4 ) Right former errors, the result of his doings in Conduct; ( 5) Right Living; (6 ) Right a former life, and these, having begun Effort; (7) Right Mindfulness; (8 ) to take effect, cannot be arrested. But as Right Recollectedness. Concerning Right soon as the Karma of his former life is Action, a Buddhistic writer says: “There exhausted the Arahat dies, and nothing are two extremes which the man who has is left to bring about a new birth (neither given up the world ought to avoid: on tanha or karma), the Arahat passes the one hand, sensuality, the seeking to away into eternal rest and peace, into satisfy the passions and lusts of the body Para-Nirvana. Para-Nirvana, in the —base, degrading, and pernicious: this sense of other religions and of scientific is the way of the worldly minded. And, materialism, does certainly mean ‘anni on the other hand, asceticism or self- hilation,’ for nothing whatever remains torture, which is saddening, unworthy, of the constituents of human life. But useless, and not helpful to deliverance. from the point of view taken by the The middle path of the Buddha avoids Arahat, it is the world with all its ap these two extremes; it opens the eyes, pearances that is naught—is illusion, er illumines the understanding, and leads to ror; whilst Para-Nirvana is the entering peace of mind, to full enlightenment, to into eternity, the everlasting true exist Nirvana.” ence where all suffering, individuality, Nirvana. separate being, and transmigration are The aim and goal of the advanced at an end.” Buddhist is the attainment of Nirvana, Buddhism’s Value. which is possible in earthly life. Nir Buddhism must be viewed in its three vana, contrary to Western claims, is not phases, ( 1 ) as a philosophy; (2 ) as a extinction. It is well described by a moral code; and (3 ) as a religion. Buddhistic writer as follows: “Nirvana As a philosophy Buddhism may be is a condition of heart and mind in which considered as a Negative Idealism. every earthly craving is extinct; it is the While admitting, and claiming, the Ideal cessation of every passion and desire, of istic nature of the Cosmos, it lays stress every feeling of ill-will, fear and sor upon the withdrawal or retreat from row. It is a mental state of perfect rest mortal and personal existence, rather and peace and joy, in the steadfast as than upon the evolution and advance surance of deliverance attained, from all through and beyond the lower planes on the imperfections of finite being. It is a to the higher, until final peace is at condition impossible to be defined in tained. Positive Idealism teaches at words, or to be conceived by anyone tainment through progress, while Nega- are but two sides of the shield of Truth. hated forms have been reproduced, and As a moral code Buddhism stands high. the reviled ceremonies have been rees Its faithful votaries practice all the vir tablished. Buddhism is in need of a re tues that the most advanced Western vival which will carry its Church back moralist would desire, and in the protec to the teachings of Gautama, the Buddha tion and care for animal life they go still —just as Christianity is in need of a re further than the moralists of the West. vival which will carry its Church back As Max Muller says: “The Buddha to the teachings of Jesus, the Christ. addressed himself to all castes and out (To readers who may wish to get a casts. He promised salvation to a ll; and further idea of Buddhism, without the he commanded his disciples to preach his necessity of studying through the tech doctrine in all places and to all men. A nical works, we suggest the reading of sense of duty, extending from the nar Edwin Arnold’s beautiful poetic work. row limits of the ho'use, the village, and “The Light of Asia.” The little manual the country, to the ardent circle of man entitled “Light on the Path,” by “M. C.” kind ; a feeling, of sympathy and brother [sold at a nominal price], gives a beauti hood to all men, the idea, in fact, of ful statement of the Rules of The Path humanity, were first pronounced by of Attainment, according to the Bud Buddha.” dhistic ideals.) As a religion, the Buddhism of to-day is disappointing to students of Oriental philosophy, and lovers of Truth. The “GLORIFY THE ROOM.” irony of Fate has caused the pure ethical The first essential for a cheerful room and philosophical teachings of Buddha is sunshine. Without this, money, labor, to denegerate into a Church in which taste are all thrown away. “ Glorify the formalism, ceremonialism, and priest room! Glorify the room!” Sydney Smith craft have served to smother nearly all used to say of a morning, when he or of the original flame of Truth. The Bud dered every blind thrown open, every dhist Church lays the greatest stress shade drawn up to the top of the win upon the letter, while neglecting the dow.—Health.

HOLD ON!

“When you get into a tight place and everything goes against you until it seems that you cannot hold on a minute longer, never give up then, for that is just the place and time that the tide will turn”—Harriet Beecher Stowe who first begin to consider the matter. Many INew i nougnt people accept me ic UR ..6 ------some one of its modified forms; many others reject the idea in favor of the doctrine of Spiritual Progression from plane to plane without the necessity of return to an earthly body; while many others combine the two general ideas. In either case, the present series of studies must prove interesting as setting forth the teaching which are held as true by a very large proportion of the earth's inhabitants. The New Thought has no fixed Articles of Belief, but extends to each of its followers the right of individual interpretation, judgment and belief. In a general way, however, it may be said that New Thought people generally accept the fundamental idea of the Oneness of Life, and the idea that each Ego in evolving divinity and moving Godward. But just how the evolutionary process is proceeding is a matter which the individual decides for himself, and he usually does so decide, in fact, he frequently changes his opinion several times as hs ideas develop and his spiritual insight grows clearer.— The Editor.

INE of the first difficulties which tails of their youthful life, and of quite presents itself to the minds of recent days, though the intervening years students of Reincarnation is are practically a blank. their own absence of memory Each of us, looking back on our pres concerning their past lives. “Why,” ent life, can recollect an incident here, they ask, “if we have lived before, can or a conversation there, but how many we not remember anything about it?” of us could positively state what we My reply to this question is that I be said or did on a particular Tuesday five, lieve many people are now living who three, or two years ago, unless it hap can remember former existences; that pened to be a particularly notable occa others have vague memories of incidents sion ? and people with whom they were more Scientists tell us that every thought is or less connected in bygone days, and incorporated in the brain, recording that all, in time, will acquire the full use words and actions now apparently com of such memory. pletely forgotten, but liable to return un I will, first, endeavor to explain why expectedly to the consciousness during the majority do not remember, and why a delirious illness, or under the influence it is not desirable that they should; after of hypnotism, or at the sudden scent of which I will state what has come within a once familiar flower, or ,the sound of my own personal knowledge, of some a once well known name. A relative of people who do. my own, born and reared in India, where No one can for a moment maintain she spoke and understood no language that the fact of our having forgotten a but Hindostanee up to the age of six, specific event is a certain proof that it was then sent home to England, and in never happened. I have found that the course of three years had absolutely comparatively few grown-ups retain any forgotten every word of the Eastern recollection of incidents in their present tongue. Yet when she married an of life, occurring before the third year; ficer of the Indian army and returned to many cannot carry memory backwards that country twenty-five years later, she even to the seventh year, while all who said that, although utterly at sea for the have had much to do with very old folks first few days, the speech came back to will have been impressed by the curious her as readily as English, in a sur fact that they keenly remember the de prisingly short time. She had not really

173 172 Philosophies of the Orient tive Idealism in the Buddhistic doctrine spirit. This has resulted, as is always teaches attainment through suppression. the case, in the rise of superstition, Positive Idealism says, “Attain by Do credulity, and adherance to forms and ing;” while Buddhistic Negative Ideal ceremonies, and the dying out of true ism says, “Attain by Not-Doing.” Posi faith and the knowledge of Truth. The tive Idealism says, “Develop;” while irony consists in the fact that while Bud Buddhistic Negative Idealism says, “Kill dha was a rebel against formalism, cere Out.” Positive Idealism is optimistic, monialism and the Church of his day, while Buddhistic Negative Idealism is his teachings have served as the founda pessimistic. The two phases of Idealism tion for a new Church in which the old are but two sides of the shield of Truth. hated forms have been reproduced, and As a moral code Buddhism stands high. the reviled ceremonies have been rees Its faithful votaries practice all the vir tablished. Buddhism is in need of a re tues that the most advanced Western vival which will carryr its Church back moralist would desire, and in the protec to the teachings of Gautama, the Buddha tion and care for animal life they go still —just as Christianity is in need of a re further than the moralists of the West. vival which will carry its Church back As Max Muller says: “The Buddha to the teachings of Jesus, the Christ. addressed himself to all castes and out (To readers who may wish to get a casts. He promised salvation to all; and further idea of Buddhism, without the he commanded his disciples to preach his necessity of studying through the tech doctrine in all places and to all men. A nical works, we suggest the reading of sense of duty, extending from the nar Edwin Arnold’s beautiful poetic work. row limits of the house, the village, and “The Light of Asia.” The little manual the country, to the ardent circle of man entitled “Light on the Path,” by “M. C.” kind ; a feeling, of sympathy and brother [sold at a nominal price], gives a beauti hood to all men, the idea, in fact, of ful statement of the Rules of The Path humanity, were first pronounced by of Attainment, according to the Bud Buddha.” dhistic ideals.) As a religion, the Buddhism of to-day is disappointing to students of Oriental philosophy, and lovers of Truth. The “G LO RIFY TH E ROOM.” irony of Fate has caused the pure ethical The first essential for a cheerful room and philosophical teachings of Buddha is sunshine. Without this, money, labor, to denegerate into a Church in which taste are all thrown away. “ Glorify the formalism, ceremonialism, and priest room ! Glorify the room !” Sydney Smith craft have served to smother nearly all used to say of a morning, when he or of the original flame of Truth. The Bud dered every blind thrown open, every dhist Church lays the greatest stress shade drawn up to the top of the win upon the letter, while neglecting the dow.—Health.

HOLD ON!

“When you get into a tight place and everything goes against you until it seems that you cannot hold on a minute longer, never give up then, for that is just the place and time that the tide will turn”—Harriet Beecher Stowe Studies in Reincarnation

VIII. MEMORY OF PAST LIVES

By L. M. Hugh es

This is one of the series of Studies in Reincarnation by L. M . Hughes, which have been running in this magazine for several months past, and which have attracted much favorable comment. The subject of the present study, “Memory of Past Lives ’, is most important in the general subject of Reincarnation, and occurs naturally to all who first begin to consider the matter. Many New Thought people accept the teaching of Reincarnation usually in some one of its modified forms; many others reject the idea in favor of the doctrine of Spiritual Progression from plane to plane without the necessity of return to an earthly body; while many others combine the two general ideas. In either case, the present series of studies must prove interesting as setting forth the teaching which are held as true by a very large proportion of the earth's inhabitants. The New Thought has no fixed Articles of Belief, but extends to each of its followers the right of individual interpretation, judgment and belief. In a general way, however, it may be said that New Thought people generally accept the fundamental idea of the Oneness of Life, and the idea that each Ego in evolving divinity and moving Godward. But just how the evolutionary process is proceeding is a matter which the individual decides for himself, and he usually does so decide, in fact, he frequently changes his opinion several times as hs ideas develop and his spiritual insight grows clearer.— T he Editor.

NE of the first difficulties which tails of their youthful life, and of quite presents itself to the minds of recent days, though the intervening years students of Reincarnation is are practically a blank. their own absence of memory Each of us, looking back on our pres concerning their past lives. “Why,” ent life, can recollect an incident here, they ask, “if we have lived before, can or a conversation there, but how many we not remember anything about it?” of us could positively state what we My reply to this question is that I be said or did on a particular Tuesday five, lieve many people are now living who three, or two years ago, unless it hap can remember former existences; that pened to be a particularly notable occa others have vague memories of incidents sion ? and people with whom they were more Scientists tell us that every thought is or less connected in bygone days, and incorporated in the brain, recording that all, in time, will acquire the full use words and actions now apparently com of such memory. pletely forgotten, but liable to return un I will, first, endeavor to explain why expectedly to the consciousness during the majority do not remember, and why a delirious illness, or under the influence it is not desirable that they should; after of hypnotism, or at the sudden scent of which I will state what has come within a once familiar flower, or .the sound of my own personal knowledge, of some a once well known name. A relative of people who do. my own, born and reared in India, where No one can for a moment maintain she spoke and understood no language that the fact of our having forgotten a but Hindostanee up to the age of six, specific event is a certain proof that it was then sent home to England, and in never happened. I have found that the course of three years had absolutely comparatively few grown-ups retain any forgotten every word of the Eastern recollection of incidents in their present tongue. Yet when she married an of life, occurring before the third year; ficer of the Indian army and returned to many cannot carry memory backwards that country twenty-five years later, she even to the seventh year, while all who said that, although utterly at sea for the have had much to do with very old folks first few days, the speech came back to will have been impressed by the curious her as readily as English, in a sur fact that they keenly remember the de- prisingly short time. She had not really 174 Reincarnation forgotten, although she thought she had. come of laborious effort in past lives, When we realize that the physical The mathematical child-prodigy is re brain is incapable of consciously retain membering his formerly acquired apti ing all that happens to us in one short tude for figures; the gifted musician is life; that this physical brain perishes at remembering his passionate striving death; and that we are reborn with an after perfect harmonies, and his patient entirely new one—which knows nothing efforts to draw “music out of a stone.” of our past—we shall cease to feel sur Here, once more, memory might deter prise that it cannot furnish us with de rather than assist the undeveloped soul. tails of lives through which we passed, He might say, “O h! I have no gift, and perhaps thousands of years ago. It is it’s too late to begin learning anything only when we learn to function outside fresh now.” But some day we shall these bodily brains of ours, and to know that it is never too late; that there awaken our consciousness on the higher are as many paths leading to God as planes on which our enduring Ego there are stars in the sky; that if we abides, and where all the past is re have not yet evolved a “talent,” we may corded in particles of finer matter, that have evolved a gentle temper, a sweet we begin to be able to read the pages sympathy, a love of things spiritual, of the book of memory. which are all equally parts of the One Reincarnation teaches us that many Great Scheme by w'hich we are slowly of the facts which we ascribe to natural ascending the spiral, God-wards. causes, to chance, to “innate talents,” To a vague memory brought over are really only the glimmerings of a be from past lives, may be ascribed that ginning of continuous memory, which craving for a sea-life which impels many theory we may either ridicule, or make a boy to run away from a good home use of by cultivating our powers of con- and face the perils of the deep. It is the L. M. Hughes

that God to be the paternal old gentle judging from the five individual cases man with the long grey beard whom we with whom I am acquainted, people of mostly pictured in our infantile minds— high mental and moral character, who speaks so differently to different people, have trained themselves by long years of all equally anxious to do their duty, but mystic study, self-denial, and service of often so contradictorily guided? Rein their fellow men, to communicate di carnation teaches that conscience is the rectly with their own immortal Egos. voice of our own Ego, trying to draw The high respect in which I hold these forth our response to its vibrations, and five persons—two of whom I venture warning us not to do certain things to claim as friends—is sufficiently con which injured us in the past. “Do not vincing evidence that their statements i steal,” says the Ego—in effect—to one are, in my opinion, trustworthy. None man. “Don’t you remember how you of them speak openly of their powers, stole a doublet belonging to Lois, the but in the intimacy of the family circle king, and had your head cut off for the they will answer questions concerning offense?” If the man knows nothing the past, and give the most remarkable about the vibrations, he merely thinks accounts of their 'own lives in other that he has been taught that stealing is days. One of them vividly described to wrong. But if he understands,—why, me a past existence of my own, which the warning is of infinite meaning to bore so many marks of internal evidence him. bearing on events in my present life, of And now we come to the subject of which she at that time knew nothing, such as can remember their former lives that I have entire faith in her gift. —at any rate, in part. It is, I own with out hesitation, a most difficult one to deal SELF-MASTERY. with, because it is so difficult of proof. Ry Sir Robert Peel. n 1 1 ------* ~ o n t f Mental discipline, the exercise of the 174 Reincarnation forgotten, although she thought she had. come of laborious effort in past lives. When we realize that the physical The mathematical child-prodigy is re brain is incapable of consciously retain membering his formerly acquired apti ing ^11 that happens to us in one short tude for figures; the gifted musician is life; that this physical brain perishes at remembering his passionate striving death; and that we are reborn with an after perfect harmonies, and his patient entirely new one—which knows nothing efforts to draw “music out of a stone.” of our past—we shall cease to feel sur Here, once more, memory might deter prise that it cannot furnish us with de rather than assist the undeveloped soul. tails of lives through which we passed, He might say, “O h! I have no gift, and perhaps thousands of years ago. It is it’s too late to begin learning anything only when we learn to function outside fresh now.” But some day we shall these bodily brains of ours, and to know that it is never too late; that there awaken our consciousness on the higher are as many paths leading to God as planes on which our enduring Ego there are stars in the sky; that if we abides, and where all the past is re have not yet evolved a “talent,” we may corded in particles of finer matter, that have evolved a gentle temper, a sweet we begin to be able to read the pages sympathy, a love of things spiritual, of the book of memory. which are all equally parts of the One Reincarnation teaches us that many Great Scheme by which we are slowly of the facts which we ascribe to natural ascending the spiral, God-wards. causes, to chance, to “innate talents,” To a vague memory brought over are really only the glimmerings of a be from past lives, may be ascribed that ginning of continuous memory, which craving for a sea-life which impels many theory we may either ridicule, or make a boy to run away from a good home use of by cultivating our powers of con and face the perils of the deep. It is the centration and our ability to respond to Karma of an old Viking existence, de the vibrations which our Ego—the real manding to work itself out. Or the de Thinker—is constantly sending out to sire some men have—amounting almost that portion of our Self now incarnate. to a mania—for wandering afar in For instance, we meet someone for the search of hidden treasure, which they first time, and we recognize instinctively themselves concealed, perhaps in the that that person inspires us with a feel days of Montezuma! The accurate de ing of repulsion, or of attraction, for scriptions of places, manners and cus which we can in no way account. Well, toms, in the best historical romances, that is because our Ego is trying to tell almost convince us that the writers must us, in the one case, that the repulsion is have participated in the scenes which caused by painful or distressing vibra they so graphically portray. Thoughtful tions set up between ourselves and the persons, who are not antagonistic to the disliked person, in a past life, while in idea of reincarnation, will be able to the other instance there was a similar multiply such examples for themselves, vibratory sympathy of pleasure or love. and will soon find many indications of And here we have one strong reason the fact that we do, even if unconsciously, .why, until we have outgrown all little remember our past. ness, and spite, and hatred, and lust, it I will only touch on one more point in is better we should not remember former this connection—namely, that of Con enemies or lovers. science. We all were probably taught, Again, we say that So-and-So has a as children, that Conscience was the voice marvelous “talent” for languages, litera of God speaking within us, and to some ture, art. And we feel inclined to envy extent that may still be held as true. the inborn capacity. But reincarnation But how can we account for the fact tells us that these “talents” are the out that the voice of God—always granting L. M. Hughes that God to be the paternal old gentle judging from the five individual cases man with the long grey beard whom we with whom I am acquainted, people of mostly pictured in our infantile minds— high mental and moral character, who speaks so differently to different people, have trained themselves by long years of all equally anxious to do their duty, but mystic study, self-denial, and service of often so contradictorily guided? Rein their fellow men, to communicate di carnation teaches that conscience is the rectly with their own immortal Egos. voice of our own Ego, trying to draw The high respect in which I hold these forth our response to its vibrations, and five persons—two of whom I venture warning us not to do certain things to claim as friends—is sufficiently con which injured us in the past. “Do not vincing evidence that their statements steal,” says the Ego—in effect—to one are, in my opinion, trustworthy. None man. “Don’t you remember how you of them speak openly of their powers, stole a doublet belonging to Lois, the but in the intimacy of the family circle king, and had your head cut off for the they will answer questions concerning offense?” If the man knows nothing the past, and give the most remarkable about the vibrations, he merely thinks accounts of their ' own lives in other that he has been taught that stealing is days. One of them vividly described to wrong. But if he understands,—why, me a past existence of my own, which the warning is of infinite meaning to bore so many marks of internal evidence him. bearing on events in my present life, of And now we come to the subject of which she at that time knew nothing, such as can remember their former lives that I have entire faith in her gift. —at any rate, in part. It is, I own with out hesitation, a most difficult one to deal SELF-MASTERY. with, because it is so difficult of proof. By Sir Robert Peel. But the same may be said of almost any Mental discipline, the exercise of the intricate problem which requires to be faculties of the mind, the quickening of dealt with by a specialist. Those of us your apprehension, the strengthening of who do not know one constellation from your memory, the forming of a sound, another, are willing to take the word of rapid, and discriminating judgment— leading astronomers as to the movements these are of even more importance than of our earth; the journey of Halley’s the store of learning. Establish control comet in space; the size of the Milky over your own minds, practice the econ Way. When our friends return to us omy of time, exercise an unremitting from travels in foreign lands, with ac vigilance over the acquirement of habit. counts of all the wonders they have These are the arts, this is the patient and seen, do we ask for proofs of their ver laborious process by which, in all times acity? Are there not millions of Chris and in all professions, the foundations of tians willing to believe, without requir excellence and of fame have been laid. ing proofs, in far more miraculous oc MENTAL MANSIONS. currences than the plain statement of a By Henry Ward Beecher. man of to-day that he remembers former A man’s house should be on the hill lives? top of cheerfulness and serenity, so high Personally, I believe that proofs of this that no shadows rest upon it, and where gift are forthcoming, to such as seek the morning comes so early, and the them in a spirit of broad-minded, eager evening tarries so late, that the day has desire to learn more of the mysteries twice as many golden hours as those of other men. He is to be pitied whose which surround us. They are extremely house is in some valley of grief between hard to obtain, because the people who the hills with the longest night and the possess this psychic faculty are usually shortest day. Home should be the cen very reticent on the subject. They are, ter of joy. (Telepathy means “the transmission of thought direct from one mind to another.” Is it unreasonable to think that the Mind of Man which has evolved and by the use of great blunt fingers builded the delicate Wireless Telegraph Machine which transmits thoughts through space, is able to transmit thought directly without the use of a machine ol of any kind? The editors have been interested in Telepathy for many years, and this department is devoted to the conduct of a gigantic Telepathy Experiment. The original purpose of the Experiment was to gather data proving that one man could reach and influence large numbers of people at one time; to develop a great many sensitive Telepathy receivers; to discover as many as possible of the laws of Telepathy; and to bring into the lives of the receivers a force for good health, success and happiness in the study and thought of these things and in the weekly periods of communion with the sender and each other. The Experiment has over four thousand enrolled members in every part of the civilized world, who make an effort to receive simultaneously a message sent from Nevada, Missouri, at nine P. M. each Thursday night. The first message was sent September 12, 1907. Since then not a Thursday night has come and gone unobserved by the sender, Sidney A . Weltmer, and the thousands of receivers enrolled. Much has already been achieved, but much more is yet to be learned. Many have been healed, many turned upon the road to success and happiness, and many have developed a high degree of psychic power. Membership is free to all interested students of these subjects —there being no strings attached to this free privilege. Anyone making appli cation will be enrolled, given a number, and sent free our complete course of lessons in Telepathy and Success—our “Telepathy Calendar.” The messages and results are reported each month in these pages.)

I|T IS my opinion that we do not reap his daughter stating that her papa had had a more success in the Telepathy Experi stroke of paralysis at the exact time, day and ment for the simple reason that we hour, that I received what we now know to call do not know and comply with the laws a telepathy message. of telepathic transmission and reception. The “ A few years later, early one morning, I said fact that the larger part of the telepathy mes 10 my, m y! ’ sages which are spontaneously sent and re “ My husband asked me what was the mat ceived with sufficient force or clearness to be ter, and I replied that my brother was dead. noticed, are sent in times of great stress, when He asked how I knew and I told him that I the mind of the sender is fully taken up with could see him. I immediately made a note of the thought which is transmitted, would indi this experience, taking the time to the minute. cate that the state of the sender is perhaps Three days later a message came showing that more important than we have considered it to brother had died just when I received the mes be. We are making some experiments with the sage. purpose of determining what bearing this may “ Two years ago I was taken very sick. My have upon the present status of the Experi son was eighty-five miles away. I wanted him ment, and as soon as we have come to any to come home on the next mail stage. I sent a conclusion from these experiments, I will make telepathy message to him. I fell sick during them public, and tell what that conclusion is. the night. In the meantime, let us consider the fol “ I sent the message in this way, ‘ Son, come lowing: home; mother is very sick.’ Of course, I re Eeceiver No. 3563-B writes as follows: “ I peated it often. will tell the readers, of New Thought Maga ‘ ‘ Son received the message, boarded the stage zine what I know about telepathy. the next morning, got home and ran in. to my “ Eleven years ago while I was sick in bed, bed and threw his arms around me and said, one day at 1:30 P. M., I said, ‘ O m y!’ and ‘ Mother, I saw you and heard you say, “ Son, commenced praying. My children asked me come home; I am very sick,’ ’ and I sure came.’ what was the matter, and I answered that my “ I said, ‘ Yes, son, I sent you a telepathy brother was very sick. I asked for paper and message,’ and he replied, ‘ Yes, I received it and pencil, and made a note of the time and the came.’ ” date. Facts are stubborn things are they not I We “ In three days we received a letter from may “ explain’’ and “ explain’’ till we have 170 177 ErneSt W eltm er exhausted our imaginative powers and we shall covered by my experimentations of one sort and not be able to “ explain” out of existence these another, having for their object the investiga three simple experiences. I f we do not ac tion of unrecognized mental forces, that it cuse this lady of wilful lying or unconscious often seems the rule for the casual experimenter self-deception, we shall be obliged to believe to be successful where the more seriously and that there are other means of communicating scientifically inclined are wholly at fault. thoughts from one person to another than are A great deal of this is, of course, due to the today generally recognized. faulty observation of the novice enabling him It does not matter that the Telepathy Experi to conscientiously report the occurrence of phe ment, in which we are all working, has given of nomena which did not occur at all, but not all late but negative results. These results do not of the difference can be disposed of in this prove that there is nothing in telepathy, and manner. any amount of experiments that might give only There is another large portion of the suc negative results would be as nothing against cess of the novice which is real success, and these three experiences which contradict them. must be accounted for in some other manner Unless we can explain these experiences upon than by thus “ explaining” it away. some other basis than that of telepathy no To illustrate the point I will mention one amount of negative “ proof” can shake their trick that we used to do when I was a child in a evidence. country school. One person would lie down on These facts and many more like them prove the ground, sit in a chair, or otherwise dispose that telepathy is a faet, and all the failures himself as the subject, and then four of us that we have registered or that future experi would stand around him, and all breathing ments may compel us and others to record, together, we would take three deep breaths and will not serve to shake them in the least. They at the third, place the tips of our middle only prove that we have failed in the experi fingers under the subject and, without any ap ments producing them. To fail does not prove parent effort, lift him as high as we could that success is impossible, it only proves that reach. I have helped to do this a great many under the conditions obtaining in that trial, times, and have myself been the subject a num failure must result. The lesson that we should ber of times, and I was never, as a child, im draw from any failure is that something is pressed by experience, with the idea that wrong with the conditions, that some of the there was anything difficult in the trick. factors which made success possible in the It was only when I began to study the mat cases of the successes, are lacking in the trials ter and to inquire just what was the reason for which produce negative results. the apparent loss of weight and where it was It has been urged that some strong personal lost, if indeed it was lost at all-; it was only interest is necessary in order to make telepathic then when I began to make experiments with transmission possible. We find that the element the idea of finding out what it meant, that I is present here where in two cases, the brother’s discovered that there is more than a mere com illness, and then his death, would arouse deep pliance with a formula necessary to its success. feelings in the minds of the immediate family, For a number of trials I was unable to duplicate who would be in more or less close relation with the trick in the laboratory with a subject and the sister, and in the third case, where the lifters drawn from my class, who had some idea mother’s illness and desire for her son would of what they were doing, and I had about de serve to energize her thoughts with deep feelings cided that I had never really done it at all, but of desire. only imagined that I had when, finally, we suc But, our early tests in the Telepathy Ex ceeded. periment go to prove that this deep feeling and There are but few who have not at some time personal interest is not necessary, for in the played some part in this little ‘ ‘ levitation ’ ’ general experiment where Prof. Weltmer was feat. I find that the larger part of my students sending messages to a great many people, the have taken part in it when school children, but larger part of them almost unknown to him, we I have never yet seen a group of these same won sometimes as high as ten per cent of suc students who did not have to practice for some cesses. That these successes were genuine suc time before they could do the trick, when they cesses is proven by the fact that with the same were doing it for the purpose of studying the factors of suggestion and coincidence we are phenomenon. now unable to win more than a bare trace of They are generally able to succeed with success and more often a dismal failure. sufficient practice, and I have observed that they Taking these different considerations into ac succeed best when they get worked up to a count I see nothing left for us to do but to say considerable pitch o f enthusiasm, and for the that we have omitted some of the necessary fac time forget themselves and the problem of how tors, that we have failed through our failure to it' is done in their interest in the doing of it. produce the proper conditions. While I do not wish to take up the space I have observed, during the several years here for a discussion of this experiment, par- 178 The Telepathy Department ticularly, I think perhaps the reader will not the transmitters was not guarded against, in take it amiss if I step aside for a moment to deed was never thought of, I have still tried say that when the experiment is successful the the experiment a very great number of times subject is lifted without any sense of effort on among my students with just as little attention the part of the lifters and without himself to this factor, but never with the easy success feeling that he is being lifted or supported by which attended these less serious efforts. an outside force. I know that this is the case There is another point in this connection from experience in both positions. And the which I wish to mention in passing, since I strength of the lifters seems to have little to think that it has a direct bearing upon the do with the matter. I have seen four girls lift matter. a man who weighed over two hundred pounds I have at different times, and with different on the tips of their middle fingers alone, and subjects, made a good many tests with that while that lift would not be so very much of method of finding hidden objects which con a tax upon their strength if lifting close to sists in 'holding the hand of the blindfolded their bodies, they were unable to lift the same subject and thinking intently of the where subject without complying with the formula be abouts of the hidden object. While I am con forehand. . . . In an effort to determine vinced. that the greater part of this trick is per where the change was to be found, I made a sort haps due to unconscious direction of the sub of bamboo hammock with scales interposed be ject by the eager operator, I am also convinced tween the lifters and the subject and, while we by one incident in my own experience, that this have at times lifted the subject with great is not always and wholly the case. ease and an apparent considerable loss of After trying the experiment one evening weight, the scales have never shown any loss of with a number of subjects, one of them sug weight upon the part of the subject; which, of gested that I be the subject and that he be the course, disposes of the ‘ ‘ levitation ’ ’ explana operator. I acquiesced and retired into a tion of the trick. distant room, where I would have no chance of But all of this is aside from the question, to hearing what was done in the room where the which 1 will now return. experiment was to be tried. Presently the The fact that the trick can be done for the operator came for me, tied up my eyes, and led purpose of study, as well as for amusement, me to the room where he had hidden some ob proves that it is not necessary to say that the ject, I did not know what. I stood still for a novices have been deceived into thinking that moment, waiting for an “ impression,” as I something happened which in reality did not had been directing my own subjects to do, and occur. The fact that they do it with more ease presently “ saw ” the shining backs of the than serious investigators proves that they pro blades and the edges of the case of a closed duce better 'conditions. So the question is, pocket knife peeping out from between the evidently, what marks the difference between cushions of a chair. It was with perfect cer the efforts of the novice and the efforts of the tainty and ease that I walked over to the investigator? chair and picked up the knife, which was Before undertaking the answer to this ques placed just as I had “ seen” it. tion I wish to call attention to the fact that The experiment was repeated, and the object the same thing is true of frivolous (If I may given me to find this -time was a pin stuck in be allowed that use of the term) and serious ex the paper on the wall. As before, I distinctly periments in telepathy. I have often been a saw the object I was to find, and even saw the party to experiments in telepathy where we shadow it cast on the wall paper. I walked would send someone from the room, and then, straight to it and reached up and placed my while he was out, those remaining would choose hand upon it. The only particular in which my some object for the subject to find, or some “ vision” was at fault in this case was in simple act which he was to perform. He would the size of the pin. While I knew that it was return blindfolded and then, without anyone’s a pin, although I had no idea beforehand, touching him, we would direct him with our what had been hidden, I still saw it very much thoughts so that he wmuld do as we desired. enlarged. It ‘ ‘ appeared ’ ’ to me about the size I fail to see how any manner of “ explana of a tenpenny wire nail. tion” will dispose of these facts without ac It is obvious that “ seeing” in these two in cepting the conclusion that telepathy played a stances was not a result of unconscious ‘ ‘ mus part in their production. If these had always cle-reading ’ ’ on my part. However, that is been merely amateur performances, as we might aside from the central question. My reason for say, we could say that there was unconscious mentioning this experience is this: Those were suggestion in the glances and the breathings the first two times that I ever tried that experi of the transmitters, but suggestion by glances ment, so far as I remember, and those are the was disposed of by the blindfolding and, while only two times th^t I ever succeeded in that de the possibility of suggestion by means of un gree. I have been able to find hidden objects conscious directive movements or breathings of by the same method at other times, but only with comparatively great difficulty and I have never again been able to ‘ ‘ see ’ ’ what I was hunting or to know what it was till I had found it or until someone had told me. In my own case I think that the reason why January 27. I have not been able to duplicate my first suc The message: “All is well; I am con cesses is that I have not again been so well able to give my whole attention to the experiment. I am tent.” Reported results: None was correct, but now always studying the matter from this and three show a slight sensitiveness. Their num that and the other side; I am watching myself, bers follow: 9804 B, India; 3500 B; 3261 B, thinking about what I am doing; I am playing Ky. the parts of both actor and observer, of subject February 3. and student. The result is a divided attention, a divided mind. The message: On this date a rude drawing This is one of the difficulties which we have was given to the transmitter. The following to meet and overcome in the world of psychic cut is a reproduction of it. research, which is perhaps peculiar to this field. Every field of research seems to have its own peculiar difficulties, its own hills and characteristic barriers to progress. I think that this is most likely the chief of the barriers con fronting the explorer in the realms of Unknown Mental, after the prime barrier of ignorance is passed. And I think that its recognition will go far towards finding a way to surmount it with better methods of investigation. Of course, we shall still have the prime questions of our investigation to answer, the main problem will still be unsolved, but we shall at last have gained a hold of the matter This was the first night on which the new that will enable us to proceed with surety of experiments were inaugurated to test the send arriving somewhere, for in this, I am satisfied, ing factors in its relation to the total success of we shall have removed the prime cause of the the Experiment. The results from this one test present uncertainty. were rather encouraging, but the experiments THE REPORTS. have not been carried far enough to give them January 20. any particular value. The message: The light op life is love. Reported results: 10216, Wis., sends the fol Reported results:—None was correct, but two lowing report: “ Symbolic vision of a massive showed slight sensitiveness, indicating by their formation of rock in a bright shining sea. ’ ’ reports, that they might have received the mes This I regard as a pretty good report, showing sage in whole or in part and have distorted it in marked sensitiveness. I shall look for this re the effort to consciously interpret it. Their num ceiver to presently be getting the message cor bers follow:—676-B, Mass., 1093-B, Ills. rectly. 10086, Mich., and 10247, Kas. also sent In connection with this test one of the reports in fair reports. All of these saw figures or is rather interesting. I take the liberty of quot visions of some sort the only reports received ing a part of it here: “ At a seance last night in the tflree weeks under consideration in which I asked the medium to try for the message, visions of that sort were recorded. This seems and this was given out, ‘ Health is wealth and to me significant when taken in connection wealth is power.’ ” That is a very good mes with the fact that that was the only night sage, but it happens that it is not the right one. when a figure was the message. I might add that I have on several occasions, The health reports still continue good; some when I have been present at seances on Thurs of them being remarkably so. day evenings, asked that the “ spirits” might Next month I shall take up and discuss some carry the messages and send them out to the more accounts of occult experiences which have receivers. Although ‘ ‘ they ’ ’ have always been contributed by our readers. I would be agreed to this and assured me that the message glad to hear from others along this line. EXPERIENCE MEETING Conducted by T"he Editor

In this department we shall publish the experiences—the bits of life history —of people who have becoms acquainted with the fundamental principles of the New Thought, and who have applied them with benefit to the problems of their everyday life. When we speak of "the New Thought” in this conhection, we mean the New Thought movement—not necessarily of this particular magazine. This magazine is merely one particular channel of expression of a great truth. There are many other channels of expression— each reaching some particular individual for whom its message is intended. The truth itself is greater than any of the channels of expression—than all the channels, in fact. Therefore, in these “experiences" we care not whether the benefit has been received from, ot through us, or from some other source. The important thing is that it has been actually received and practiced. With this understanding, we shall be very glad to hear from anyone who has an “experience" to relate— we invite all to participate. No names will be used—initials serving every proper purpose. Remember, a word or two from YOU, may be of material help to some other Individual who is searching for Light, Help, and Truth. W e grow rich by giving — we hold fast to that which we pass on to others — we receive a greater impress of truth when we express it. Sit down now, while the spirit moves you, and tell us all about it. It will help you— and others— all of U3 in fact.— The Editor.

N. M. F., Pittsburg, Pa., writes: “About Isn ’t that fine! One can almost see this man eight years ago I was about at the end of and his progress. Let us all send him a good my rope financially and in spirit. I had been thought for further progress and even greater a good industrial life insurance agent, but my strength. business had dropped off until I completely lost my nerve. I fell into the mire of pessimism and J. W. B., San Antonio, Texas, writes: “ I owe looked on the gloomy side of everything. In much to New Thought, and to its writers and the morning I started out expecting failure, and teachers, although I have never met any of the rebuffs, and, needless to say, I found that latter in person. Several years ago I was com which I had looked for. I now understand that ing out of a small postoffice in this state, when I attracted to myself these things, and was in I saw a small magazine in the big iron bucket turn attracted toward them, by the great Law which they used for a waste-paper or scrap of Attraction. When I was at about the lowest basket. Out of curiosity I picked up the dis possible stage short of absolute failure, my at carded magazine and read it on my way home. tention was called to New Thought ideas by a It was all new to me, and much of it seemed friend. At first I scorned them, feeling that “bug house,’’ as the saying goes. But I read they were all foolishness and unworthy of ac one thing which held my attention at once. It ceptance by an intelligent person. But, some was an article in which we were told not to how, some of the ideas managed to stick in my say and think “ I C a n ’t , ” but that we should mind, and gradually I began to apply the prin say, think, feel and act “ 7 Can and I Will.” ciples in my work and life. It seems almost This was all new to me, but when I read that incredible how things began picking up with “ I Can and I W ill,” I felt a quivery feeling me, not all at once, but gradually. I began to all over me as if I had hold of a galvanic look on the bright side of things, and got into battery. I felt stronger all at once, and I re the habit of expecting Good instead of fearing member now that I lifted my head up and evil. To make a long story short, I improved so seemed to feel as if I wasn’t afraid of anything rapidly that I was promoted from the small that could happen to me. A few minutes after, town in whjch I then lived to a larger town, I turned my horse’s head back to the town I had and then again to my present city of residence. just left. There was a man there that had I have now charge of one of the branch offices been trying to persuade me into something in this city and have made a good income against my best judgment, and while I wouldn’t steadily, my business keeping up very well even just say “ Yes!” to him, still I was afraid to during the panic of two years ago. My whole say “ N o !” I wasn’t afraid o f him hurting life seems changed, and I would not go back me, or anything of that kind, but I was a to my old ‘ mental attitude’ for anything. I moral coward in his presence, for he was a man feel that I am now positive instead of nega of great will-power. I rode right back to his tive, and that I am now ascending the planes of office, he was a lawyer, and going into where life instead of being, as formerly, stalled in the he was sitting, I said, “ Mr. S., I have made up mud of despondency, doubt, and pessimism.’’ my mind not to do this thing that you want me 180 Experience Meeting 181 to do. it doesn’t look right to me, and I will merly, or at least he does not seem to be at not do what I think is wrong.” He scowled tracted to them. I feel positive that my former at me, and began to bluster, but I staid as cool mental attitude acted to bring about a tendency as if nothing was the matter. I looked him in the very direction that I most feared. As square in the eye, and kept my voice low, and Mr. Atkinson has told us, ‘Fear is but a before long he dropped his eyes and mumbled negative form of Desire, and has the same at out, “ Oh, well, if you won’t, you won’t, I tractive force.’ I am almost ashamed to write guess. ’ ’ In that short experience I was changed of this, for it seems small when it is written from a moral coward into a man with the down in black and white, but it is a mighty big courage of his convictions, and, please God, I thing to me when I recall my old state, and intend to keep along the good road on which 1 perceive the danger I ran of driving away my started that day, and which I have traveled dear husband by my absurd suspicions and ever since. I have profited much, morally, men jealous nature, and then consider my present tally, physically, and financially by my New happy condition, without a shadow between Thought studies. I have discarded all that I my husband and myself. I have also demon could not understand or which did not appeal to strated New Thought in doing my housework. my taste, and have contented myself with what I have found that by changing my mental state seemed to me to be practical and easily under from Hate to Love, and actually ‘putting love stood. Much of the New Thought writing seems in my work,’ nine-tenths of the disagreeable to me to be “ up in the clouds,” but it may features have vanished. I now am able to even be my fault. But I can always find enough wash dishes with almost a feeling of pleasure, good sound truth to hold me steady. I don’t care although I formerly hated this part of the work. for the fur or feathers, but I go after the real Each dish, or pan, has an individuality to me meat of it. It was a good day for me when I now, and I feel pleased when I make them look found that cast-off magazine in the postoffice clean and bright. I used to stack them up and waste-paper bucket. But I have often thought leave them as long as I could, but now I greet how much the fellow who threw it away must them with a smile. And, then, I find that by have missed.” putting love into my plants they grow much Isn’t that a good human document? This let better and have far finer flowers than before. ter, from a “ man with the bark on,” pleased My friends call this ‘imagination,’ but I know me very much. I trust that it will afford a better. After reading what I have written, I like degree of pleasure, and a goodly store of feel like tearing i't up, but I will send it any encouragement to many more who read it. way, for it may help to encourage some other woman in the same position.” Well, I ’m sure we are all glad that Mrs. S. W. L. S., S p ringfield, M a ss., writes: “I am did not tear up this letter. Hers is an ex a married woman who formerly allowed the perience o f as much importance as that of some negative thoughts of jealousy to run away with which have happened to some of us on a her. My husband is, and was, one of the best v much larger scale. To be able to conquer men that ever lived, and I see now that there jealousy is surely a great achievement—I have never was any real cause for my foolish jealous seen many homes ruined from this cause. The rage. But, while I never really blamed him for “ green-eyed monster” devours many an honest anything he did, yet it seemed to me that he heart, and his poisonous emanations have would listen too carefully and speak too softly smothered many a true love. As for the wash and kindly to other women of my acquaintance. ing of the dishes, I feel that she has also done And then I got the idea that some of the other well, for it certainly takes much “ grace” to women were trying to steal my husband away be able to put love into that task, I am sure. from me. It was all very foolish, I now see, I feel, however, that many of our mere man but it seemed very real to me then, and I suf readers may get themselves disliked if they fered untold pain and mortification. My eyes point out this particular experience to their were formally opened by a New Thought friend, better halfs, with a “ read that, now.” Such and I soon saw that Jealcrusy was a negative would do much better to turn down the corner emotion and thought, and served to poison one’s of the page, and allow the better half to dis mind. Moreover, I saw that one always found cover it for herself. As Miss Wells would say: that for which one looked, and that they at ‘ ‘ Men are such conceited things, anyway. ’ ’ As tracted the feared things to them. I began to for the experience with the flowers, I would change my mental condition, and the change was apparent at once. My husband grows say that this is not mere imagination; but is fonder of me every year, and the old suspicion an actual experience which has been duplicated which might have caused a breach between us by hundreds of flower-lovers. We trust that we is now gone forever. I no longer object to his will have more of these “ homely” experiences speaking kindly to other women, but, strqnge hereafter. They are what people need to en as it may seem to some, the other women do not courage them. We think that you will find seem to be attracted to him as they were for Margaret Van Norden’s articles on “ New 182 Experience Meeting

Thought in the Home” useful in this connec is all right, too. Names and terms count for tion. nothing. It would make not the slightest dif C. S. D., M ichigan, writes: “ I am a minister ference if the very name of New Thought of the Gospel, of many years’ service. I be should perish, providing the spirit of its teach came acquainted with the teachings and prin ings survives in teachings bearing some other ciples of New Thought some five years ago, and name. Names, like men, come and go—they are found them the missing link between my philo born, grow, and fade away, but the spirit sophical conceptions and my religious intuitions. within them is eternal. We would be glad to My congregation is very conservative, and a hear from other clergymen who are using New mention of New Thought in my preaching would Thought in the orthodox capsule. They are do raise a revolt, but I manage to work into my ing the finest kind of missionary work. sermons many New Thought ideas and tenets with excellent results. While my people would rebel at the use of the New Thought terms, THOUGHT MANIFESTATION. nevertheless they gladly welcome the truths By J. E. Williams. themselves. I have led my people into the light People often say to me: “I wish I of optimistic thinking and have changed their mental attitudes materially. I find it par could always keep the beautiful mood ticularly desirable to avoid dwelling upon the I now enjoy!” My answer is: “Crystal negative side of life, and to emphasize the posi lize it into action. Honor it by doing tive phase. In this way I manage to bring something. Say a kind word. Do a gen about a better condition, ‘ ‘ driving out the dark erous deed. Perform an arduous task. ness by letting in the light, instead of fighting the darkness itself,” as our New Thought Do some hard thing, heroically, if only writers expressly teach. I also dwell much upon for the sake of discipline. Put your mood the idea that ‘‘God helps him who helps him into the work. Infuse it into your daily self,” and I have noticed a greater degree of duties. Let it enable you to bear drudg self-reliance (which is really but God-reliance) among my young men and women. I avoid all ery with sweetness, to convert pain into appeals to Fear, and dwell constantly upon the power. Thus shall you transform the power of Love. I believe that New Thought evanescent mood into permanent charac is the leaven which will raise the sodden mass ter. Thus shall you add to your capital of ‘ ‘ Churchianity, ” add which will raise it up and increase your emotional capacity and to the ideal of Christianity. I thank God that this new light has been given to me.” thus shall you cultivate that attitude to The experience given above by this clergy ward life which is the object of our man agrees with that of many other ministers search. Not by any miraculous or in and preachers who have written me, and with stantaneous change of heart; not alone whom I have talked during the past nine years. The pews are not ready for the New Thought by happy affirmations or luminous ideals; terms, but they absorb the teachings them but by honoring the thought by the deed, selves as the parched desert soil absorbs the by crystallizing the impulse into action, rain. The wise preacher does not antagonize by converting the transient mood into the his people by insisting upon new terms and stable assets of habit, character and dis names, but, adhering to the old terms and forms of expression, he manages to ‘‘work in ” position—and all this not in any trans the essential truths of the new teaching. It is cendental sphere beyond the clouds, but interesting to note how much New Thought is right here in the common, everyday life being preached to-day from the orthodox pul of plain men and women. Here, and no pits, without a mention of its source. The new teaching is being given in the orthodox other where, shall you find the royal capsule—its flavor is not distinguished, but it road; thus, and by no other path, shall ‘‘gets in its work” just the same. And this you attain the love-life you seek.

COURAGE “ Tender handed grasp a nettle And it stings you for your pains Grasp it like a man of mettle And it safe as dawn remains.” —Anonymous, THE L E T T E R BOX Answers by The Editor

In this department we shall publish inquiries from our readers, together with answers thereto by the Editor. But it will be necessary to limit the inquiries to questions having some legitimite bearing upon, and relation to the general subject of New Thought. W e cannot attempt to answer general inquiries, nor to extend the work of this department beyond the legitimate field of New Thought. This is a New Thought magazine, simply, solely and exclusively, and not a “general magazine. W e have no desire or intention of “breaking into the general field'— we leave that to the many others already in that field, we being satisfied with our own little field of endeavor. Therefore, please do not send us inquiries which belong to the farm, household, fashion or "general" magazines — send us our own questions, and we will gladly answer them, in fact, we will take it as a favor if you w ill send us questions in our own line to answer in this department, for what will interest the inquirer w ill also interest others. Please make the questions as clear, concise and as practical as possible, so that w e may get right down to the subject at once in the answer. Your name will not be printed—initials serve every good purpose.

X., Lena, Arlc., writes asking our views upon party allows that power to be exercised by ac the subject of ‘ ‘ the soul taking flight while we cepting the suggestion or idea of the power of sleep, and going to unknown lands.’’ the first party. Everyone’s inner mind is, or We would say that the subject is one rather should be, a holy of holies, in which no other more connected with Occultism than with the influence is allowed to penetrate. And the men New Thought proper. The Theosophical Society, tal laws make this inner chamber of the mind I believe, teaches that the astral body of the impregnable to outside influence, unless the person may, and often does, leave the body dur owner willingly admits such influence. In other ing sleep, and sometimes visits far distant words you may enter this chamber of your mind, scenes on the astral plane. The Theosophical and close the door to all others, or you may, if writers have given considerable attention to the you choose, open the doors to others in several subject of travelling in the astral, and in fact, ways. One way o f opening the door is to love nearly all writers upon the general subject of the other person to the fullest extent, admit Occultism take up the matter. To enter into ting him to the most sacred and secret places a discussion of the matter here would take us of the soul—something I do not believe that any beyond our own field, and would moreover re one person should do for another, by the way, quire more space than we can spare at present. for one should always keep a little bit of oneself Some day we may have an article on the sub for oneself, no matter how much one may care ject, if our readers express a desire for the for another. Another way of admitting the in same. Prentice Mulford wrote three very in truder is to fear him greatly, accompanied by a teresting essays on this subject, entitled, respec belief that he has the power to penetrate the tively, “ The Mystery of Sleep; or Double Ex inner chamber. But, this is easily counteracted istence;” “ You Travel When You Sleep; ” and by realizing that it is simply your own fear and “ Where You Travel When You S leep ;” his belief that admits the influence. If you refuse view there expressed coinciding with the general to so believe, you array on your side the entire occult teaching regarding the Astral Body. Cosmic Forces, which render you impregnable. “25.,” New York, writes: “ Can you tell me The intruder can enter only when you open the how anyone, and one particular one, forces his door with the key of belief. If people only offensive presence upon me? He has such a knew the deepest occult truths, they would strong hold and simply refuses to vacate. Can realize that in everyone there is this little in one establish himself as an evil spirit in an ner chamber of the soul, in which dwells serene other—no good spirit would take the stand that the “ I Am,” and that so strongly intrenched he has or does. Is there no law outside as well in the final Cosmic Fact is this “ I Am” that as in that can deal with such people. He would even if every other mind in the universe were be quickly punished if his duplicity were known. directed against it, it would still remain im He can shut his thoughts and interests from pregnable and safe, for it is resting on the very me—why cannot I do the same?” Truth of Truths itself. We suggest that this Why, my dear girl, don’t you realize that inquirer try the experiment of withdrawing into your trouble arises largely from your own her inner “ I A m ” soul retreat, and there affirm thoughts, rather than from the thoughts of the ing the truth indicated above. She will feel her other person you name? No person has any own strength and power at once, and will no such power over a second one, unless the second longer open the door to intruders by reason of 184 The Letter Box her belief in the power of others, and by reason tain the very cream of my work. I would es of her failure to realize her own “ I Am ” pecially recommend the several series of lessons power. Bead these words of Chas. F. Lummis: and articles which I shall run during the year. “ Man was meant to be, and ought to be, Each of these series will really be a book in stronger than anything that can happen to him. itself, and will probably be reprinted in book Circumstances, ‘ fate, ’ luck, are all outside, and form some time after the articles are completed. if he cannot always change them, he can always It may be somewhat presumptive for me to heat them . . . I am all right, I am bigger recommend my own work, perhaps, but in this than anything that can happen to me. All these particular case, where the inquiry directly con things are outside my door, and I’ve got the cerned the same, I think I am justified. And, key!” after all, I know a good thing when I see it, even if I have written it myself—and so do all “A.,” Minnesota, writes: “ Fourteen months of us, although we often pretend otherwise. ago, while lying ill from extreme nervousness, and being at the time under the influence of an V. L. M., Milwaukee, Wis., writes: “ I have opiate, I first began to realize that my mind had my attention called to the following verses was being read, and began feeling sensations which have appeared in the magazines and similar to cramps in the muscles of the dif newspapers of late: ferent parts of my body. This has continued ‘ ‘ Take a page of Epictetus and a Plato para now for the past fourteen months, and while it graph ; it gradually wearing away, I am still aware Shake it briskly ’till the mixture makes the that someone is reading my mind, and con gentle scoffers chaff. stantly speaking to me by Telementation. Can Add a slight Socratic flavor, not in excess of a you give me information that will enable me dram, to throw off the influence?” And a weak solution formed of Persian epigram. I would say to this friend that in all proba Mix a bit from old Confucius and from Buddha bility he is suffering from an adverse auto several drops, suggestion arising from an idea which arose in Add Egyptian lore found in the pyramid of his mind while he was sick. It is a well-known great Cheops. fact that persons in a weakened state are pe Now some truths not half remembered and culiarly receptive to suggestions or auto-sug some other half forgot, gestions, and many illusions or strongly-rooted Boil the mixture, boil it briskly, ’till it simmers adverse suggestions arise in this manner, and in the pot; stick closely even after the physical illness has And—Lord bless you now, my brother, and the disappeared. I think that the idea of the out skeptics all beshrew— side mental influence arose solely in the sub Can’t you see that you’re approaching the conscious mind of this person in this way. But, thought that’s labeled ‘New?’ whether or not I am correct in this supposition, I am sure that if he will follow the advice we ‘ It is Thought, ’ I said with rev ’rence, much of have given above to “ E., ” he will soon throw which is very true, off the suggestion and idea. There is no illusion But, if I do not displease you, what in thunder or delusion, outside or inside influence, that can makes it ‘New?’ survive the application of the power of the “ I Came the answer, ‘,Lo! poor skeptic, hear the Am,” given from its own inner chamber of the truth and doubt no more; soul. In that inner chamber “ dwells the Soul Such a mixture’s mixful mixture never has been serene,” and also impregnable to outside in mixed before.’ ” fluences. In the lessons on “ New Thought for ‘ ‘ Now, I don’t suppose that you will have Beginners, ’ ’ which begin in this number, I shall the courage to print the above verse, but I have much to say regarding the “ I Am ” and really wish you would tell me why, in view of its powers. Each person is ‘ ‘ the Captain of his the fact that the truths embodied in what is Soul. ’ ’ Never forget this. There is nothing to called ‘The New Thought’ are as old as the fear hut Fear. Assert the “ I Am,” for it is history of philosophy, do its followers persist in a point of being, consciousness and will, in the calling it ‘ The New Thought?’ You, yourself, great ‘ ‘ I Am’ ’ of the Cosmos. have frequently stated that ‘ The New Thought is really the oldest thought in the world.’ If this Mrs. W. A. H., Detroit, Mich., writes: “ I be so, wherefore the ‘ N ew?’ In what does the have read a number of your books. I am desir newness consist? As the verse asks: ‘ What in ous of reading further along these lines. Can thunder makes it New?’ ” you tell me if you are writing any new books Well, first of all we have the courage to print along these lines?” the verse in question—in fact we printed the en I wonld say in answer to the above, that tire bit of verso from which it. was taken in my writings for at least one year from date, will this magazine several years ago. We have al appear exclusively in this magazine. I shall en ways enjoyed the clever satire in the lines, and deavor to make this particular year’s issue cqn- would not be at all surprised to learn that The Letter Box is.' their writer was a “ New Thoughter. ” merely “ in the heads” of those who accepted Secondly, it is perfectly true that the essential it. For the first time in history, it is now be truths embodies in The New Thought are old— ing manifested in action in everyday life and some of them thousands of years old. In the old work. From being a mere metaphysical abstrac philosophies of India, Persia, Egypt, Chaldea, tion, New Thought is now an actual, work and Ancient Greece, we find the fundamental ing force in the world of action. New Thought principles stated. In fact, in the esoteric philos has no reason to deny its name—you remember ophies of all ages and all lands we find these the old saying that opponents of a new truth same fundamental and basic truths enunciated. first deny it ; then say that it is not new; and Moreover, in the best philosophical thought of then claim that they, themselves, have always the Western world do we find Idealism, the basic accepted and taught it. New Thought is pass idea of The New Thought, boldly stated and de ing through the last two mentioned stages. fended. Then, why do we call this thought “New?” There are several reasons—let us con A LITTLE THING sider them. In the first place, The New Changes the Home Feeling. Thought is new to the majority of the people who have been attracted to it since its great revival during the past twenty years. It came Coffee blots out the sunshine from as a new doctrine, so in contrast with the old many a home by making the mother, or accepted thought of the day, that it was per some other member of the household, fectly natural to designate it “ New.” The dyspeptic, nervous and irritable. There term was applied, not by its teachers, but by those who gladly received it. To the latter a are thousands of cases where the proof new world of thought was opened—and the term is absolutely undeniable. Here is one. “ New” came most naturally to the mind. Then A Wis. mother writes: again, persons are very apt to designate as “I was taught to drink coffee at an “new” any old truth of life which is experi early age, and also at an early age be enced hy them as truth for the first time. How many good Christians have welcomed ‘ ‘ The Old, came a victim of headaches, and as I Old Story,” as “ the New Truth which has grew to womanhood these headaches be come to mef” How many young women have came a part of me, as I was scarcely wondered at the new tale of Love which they ever free from them.” have just heard for the first time, although we of older years know that this ‘ ‘ new ’ ’ experience “About five years ago a friend urged is as old as Life itself. But there is even me to try Postum. I made the trial and another reason—a good, philosophical reason for the result was so satisfactory that we the term “ New” used in the term The New have used it ever since. Thought. For whjle it is true that the funda “My husband and little daughter were mental truths of The New Thought come down to us through the long corridors of Time, still subject to bilious attacks, but they have it is true that in the past these truths were ac both been entirely free from them since cepted only by the Beason and Intuition of we began using. Postum instead of cof those capable of grasping their meaning, and fee. I no longer have headaches and my were then treasured up as great secrets. It has remained for the present practical age to health is perfect.” apply these truths in their everyday life—to If some of these nervous, tired, irri apply to them the pragmatic tests: ‘ ‘ What are table women would only leave off coffee they good for in my life? How can I use them? absolutely and try Postum they would How will they work out in practice?” For the find a wonderful change in their life. first time in written history have the masses of people applied the test of Works as well as It would then be filled with sunshine and that of Faith to these truths. As I have stated happiness rather than weariness and dis in another article, while Idealism is as old as content. And think what an effect it thought, yet Practical Idealism belongs to this would have on the family, for the mood age. So, we may see that the “ Newness” of the mother is largely responsible for consists not in ‘ ‘ the mixture’s mixful mixing, ’ ’ but in the practical application of the old, old the temper of the children. Thought. If any one again says: “ This is as Read “The Road to Wellville,” in old as the hills,” ask him if the hills ever pkgs. “There’s a Reason.” before witnessed the practical application and Ever read the above letter? A new objective manifestation of the teachings. We think he will not be able to furnish you with one appears from time to time. They an actual instance in the world’s written history. are genuine, true, and full of human in While the thought is old, it has heretofore been terest. NEW THOUGHT NEWS Gathered by 'The Editor

In this department we shall publish bits of news; items of personal interest; “gossip"; and sundry other items of news regarding the New Thought movement and the workers in its field. W e shall be glad to receive from any of our readers, or others, information along these lines. Send us the news of the openmg of centres, reading-rooms, classes, lectures, etc., in connection with New Thought work. Let us hear of the publication of new magazines along these lines—or of special articles in other magazines in the general field, in which there appears items of interest to New Thought readers. W e shall have much to say in this department regarding the other magazines in our own field — while we are trying to make our own magazine the best in the field, we do not forget that "there are others"—we believe in “the open door”, and “the glad hand.” If our readers and friends will assist us in this matter, we will be able to make this department of great interest to New Thought readers, and to keep it filled with live, timely “news" regarding the movement and its “doings.” If you will send us the items, we will gladly do the rest. A ll items of news should reach us not later than the first day of the month preceding the date of publication, as otherwise they will have to be held over for a month.—The Editor.

ANNIE RIX MILITZ. in New Thought and kindred subjects are cor Annie Rix Militz, the well known teacher so dially invited to attend these meetings. Mr. T. closely identified with the “ Home of Truth” G. Northrup is President for 1910, and gives to in Los Angeles and other cities, is conducting the work his never-failing enthusiasm. Further a series of Noon Meetings in Los Angeles, particulars may be obtained from Mr. Chas. 0. California, at the Blanchard Symphony Hall, Boring, Corresponding Secretary, 1562 Maple 232 South Hill street, that city. These meet Avenue, Evanston, 111. ings are held every Monday from 12 to 1 o’clock, noon. Free will offering. Invite your HENRY HARRISON BROWN. friends. All welcome. Mrs. M ilitz’s address is I have before me the January, 1910, issue of Home of Truth, 1327 Georgia street, Los An Henry Harrison Brown’s magazine “ Now,” A geles, California. Journal of Affirmation,” published at Glen- wood, California, which has resumed publication METAPHYSICIANS’ MAY FESTIVAL. after a rest of over three years, the discontinu The Annual May Festival of the metaphy ance resulting from the San Francisco fire. I sicians of Los Angeles will be held on the after am glad to welcome Henry Harrison Brown noon and evening of Monday, May 2, 1910, at once more to the magazine field, and he has Blanchard Hall, 232 Broadway, Los Angeles, my earnest wishes for his success in this line. California. Prominent speakers will address the I met Mr. Brown in Los Angeles, in May, 1906, meeting; choice musical selections, vocal and a few weeks after the fire, with the smell of instrumental, will be rendered by popular the smoke still on his clothes, but with a heart artists: Mr. Christian D. Larson, of Chicago, full of hope, and an undaunted spirit. He re will be the guest of honor, and will speak on minded me forcibly of the spirit of the im “ The Life Worth While.” Tickets of ad mortal lines of Henley’s “ Invictus,” printed mission, 25 cents each, may be procured from elsewhere in this number of the magazine. Miss Eleanor Becsberg, librarian of the Meta Good old Henry Harrison—may he get all physical Library, 611 Grant Building, Los An that’s coming to him! And, that “ a ll” will geles. — be the best that even he, himself, could wish, BRUCE GORDON KINGSLEY. for he certainly must have a big credit set Bruce Gordon Kingsley’s Sunday evening lec against his name in the Eternal Supply account ture-recitals have been drawing large audiences books. ------1— in Los Angeles, California. Mr. Kingsley gives ELEANOR REESBERG. an esoteric interpretation of each musical num Speaking of Los Angeles, California, reminds ber, and is said to hold his audience spell me of my old friend Eleanor Beesberg, librarian bound. — of the Metaphysical Library at 611 Grant CHICAGO NEW THOUGHT FEDERATION. Building, that city. This is one of the best ar The Chicago New Thought, Federation has ranged New Thought libraries that I have ever again resumed activities, and has started a seen in my travels. The best books and the series of Sunday meetings at 913 Masonic latest magazines are to be found there—and Temple, Chicago. Every Sunday, at 10:45 the terms are so reasonable as to be properly A. M., a different speaker sheds light on the styled ‘ ‘ nominal. ’ ’ Some of the leading teach daily problems of life and gives inspiration ers of New Thought give classes under Miss for the coming week. All who are interested Beesberg’s management, when they visit Los

186 New Thought News 187

Angeles, and her library is always a live centre ‘ ‘ The Progress Magazine, ’ ’ is about to begin a of New Thought interest. Our friends who series of lessons before classes in the principal happen to visit Los Angeles will do well to cities of this country. So far we have not make the acquaintance of Miss Reesberg, and to received full information regarding the route of thus “ keep in touch with things” New Thoughty his trip, but we believe that he will begin in in the land of the sun-kissed hills, the blue skies Cincinnati about the first part of March, and and the flowers. will then gradually work his way Westward, visiting St. Louis, Kansas City, Omaha, Denver, NEW CENTER IN FRESNO, CAL. Ogden and Salt Lake City, and arriving in Los We have also received the announcement of Angeles about May 2nd, in time to take part the opening of a “ New Thought Center,” at in that celebrated institution ‘ ‘ The May Fes the Boston Apartments, Suite 6, 944 O street, tival ’ ’ of the Metaphysicians, which is held Fresno, California, under the management of annually in that city. He will also give a Eva E. Francis. The stated object of the course of lessons in Los Angeles, under the Center is “ Self Development; Establishment auspices of the Metaphysical Library. Mr. of Metaphysical Libraries; Betterment of Ex Larson is a deep thinker, an able speaker and is isting Conditions.” Meetings are announced one of the most sincere and conscientious men for Tuesday and Friday afternoons, at 2 o ’clock. that it has ever been our good fortune to meet. Best wishes here, also. No one can fail to profit by the 'instruction he has to give to those attending his classes. He ELIZABETH TOWNE. voices the highest aspiration of the human soul, Our old friend, Elizabeth Towne of the and points out the road by which, under the "Nautilus,” has been more or less busily en guidance of “ the Great Within,” one may gaged in lecturing and holding classes in various reach the goal “ Upon the Heights.” His style parts of the country during the past year, and is Emersonian, and he inspires the highest in we understand she intends devoting a part of one. her time to this field of work during 1910. CHANGE THE VIBRATION. Mrs. Towne is a forcible and entertaining It Makes for Health. speaker, and has a charming way of her own of imparting the plain, practical truths of her philosophy in simple, understandable terms. She A man tried leaving off meat, pota has all the mental and physical qualities of a toes, coffee, and etc., and adopted a natural leader, and could easily take her place breakfast of fruit, Grape-Nuts with at the head of a “ movement, ’ ’ should she feel so inclined. If she lived in England, she might cream, some crisp toast and a cup of naturally gravitate to the leadership of the Postum. suffragist movement, and even as it is, she His health began to improve at once cannot resist the temptation to take a hand in for the reason that a meat eater will the discussion of some of the great political reach a place once in a while where his issues of the day. But with all her positive at tributes, she has never lost her tender womanly system seems to become clogged and the nature. Her kindness, sympathy, and desire to machinery doesn’t work smoothly. help others—her broad charity and tolerance— A change of this kind puts aside food are as marked as are her positive qualities of of low nutritive value and takes up food leadership, business management, and executive ability. One acquainted with her only at long and drink of the highest value, already range, and knowing her only in her phase of partly digested and capable of being “ business,” is surprised upon meeting her per quickly changed into good, rich blood sonally and socially to find how feminine she is. and strong tissue. The Eternal Feminine is ever true to itself—it is ever the One manifesting as the Many. A most valuable feature of Grape- Verily, as Kipling says: “ The Colonel’s lady Nuts is the natural phosphate of potash and Judy O’Grady are sisters under their skin.” grown in the grains from which it is Those who are fortunate enough to attend Mrs. made. This is the element which trans Towne’s classes are to be congratulated. They forms albumen in the body into the soft will learn “ Just How” to do all sorts of things —from Managing Husbands to Attaining Cos gray substance which fills brain and mic Consci ousness. nerve centres. A few days’ of use of Grape-Nuts will CHRISTIAN D. LARSON. give one a degree of nervous strength We are glad to announce that Mr. Christian D. Larson, the. well known w riter along the lines well worth the trial. of the Higher Life, and for many years past the Look in pkgs. for the little book, “The editor of ‘‘Eternal Progress,” which is now Road to Wellville.” “There’s a Reason.’^ New Thought—Advertising Section COMPLETE SHORT COURSE In the one School of Mental and Drugless Healing which can Guarantee Legal Recognition and Protection to its Graduates— Suggestive Therapeutics is the most vigorous profession of the present, and has the brightest future. T h e parent school which has been declared “ Legitimate and Lawful” by the United States Supreme Court is the Weltmer Institute of Nevada, Missouri Whether old, young, educated or ignorant, if you are focusing all your experience to your immediate needs, in sincerely enthused over the good you will be enabled to any line of work. do, you can become a master, you can succeed. You A t the completion of the Second Semester of the may be especially talented. No other profession Complete Short Course, the student will be able to offers such great opportunities. No other study offers practice Suggestive Therapeutics intelligently and will be such great returns in Self-Mastery. granted a CERTIFICATE which will afford pro- i It teaches you self-reliance, composure, forceful think tection in his practice. A good location is secured ing, direct argument, and the perfect use of the memory, for every graduate. CLASS ENROLLS MAY 1st, 1910 and ends August 16th—Tuition $150.00—no extra five and six Lectures and Classes per day for each charge for text-books, for use of reference library or student, so there will be very little time for any Psychic Research Class. Credit given for tuition work outside of the classes. (See schedule.) What previously paid to school. W hat you learn here at others have done you can do. an expense of fifteen weeks of your time and $225.00 Complete course in Suggestive Therapeutics for room, board, tuition, etc., makes you your own and Psychology in the term. Prof. Sidney A. master, equips you with a Profession than which Weltmer personally teaches these branches. He has a Gone is nobler, insures yourself and loved ones against senes of diagrams which are so accurate that it has been disease, failure and unhappiness, and you are able to cure said, “He teaches the Anatomy of the Mind. “He does cases abandoned by other physicians who have spent not simply tell how to experiment, he tells just What to Do four years and at least ten times as much money for a and How to Do it.” less effective education. Psychic Research is carried through the entire 15 The greatest medical school in America has been weeks of both Semesters, constituting a complete course in endowed in the sum Occultism,T elepathy, of $1,750,000.00 for CLASS SCHEDULE OF FIRST YEAR (15 Weeks) Psychic Develop the establishment of COMPLETE WITHOUT FURTHER STUDY ment, Clairvoyance, a sanitarium where FIRST SEMESTER—10 Weeks. SECOND SEMESTER—5 Weeks. etc., etc. The Psychic disease will be treated PSYCHOLOGY — (Descriptive). Five SUGGESTIVE THERAPEUTICS — Course together with by suggestion, and ex lectures per week. (3) (First Principles). Five lectures per the General Psycho haustive experiments THE CELL—Five lectures and recita week. (2-3-10) logical lecture given made. Some of the tions per week for ten weeks. (8) ANATOMY—(Descriptive). Five lec each day at 4 P. M. greatest Scientists of ANATOMY—Five lectures per week. (8) tures and recitations per week, tl-8) may be taken in six PHYSIOLOGY — Five lectures per ORGANIC FOOD CHEMISTRY.— the age are studying week for 10 weeks. Two lectures per week. (8) weeks—tuition to stu the theories of Psychic MECHANICAL MANIPULATION — PHYSIOLOGY.— Five lectures and dents enrolled only for Force. W e tested Five lectures per week. recitations per week. (5) Psychic Course, $50, the theories 20 years PRINCIPLES OK EVOLUTION AND PRACTICAL CLINICS.— For Women to regular student* no ago and have been HISTORY OF PHILOSOPHY-Extra TUC8. and Sat., For Men Tues. and extra charge. No teaching the actual lectures occasionally {or 10 weeks. (5) Sat. patient is ever made PHYSICAL CULTURE—Tue. and Fri. HISTOLOGY.—Five lectures per week. technique for 12 afternoons for 10 weeks. (9) Mi croscopy. ( 8 ; worse. 17,600,000 years. PSYCHIC RESEARCH.—Two claves PSYCHIC RESEARCH.—Two classes AMERICANS We have had per week. (5-6) per week (5-6) NOW PATRON National legal re IZE DRUGLESS cognition since 1902. No hard study is re HEALING. You can easily treat an average of 10 patients quired, as most of the teaching is done through per day and collect from $ 1 to $5 per treatment according Lectures and Clinical Demonstration. There will be to the wealth of the people whom you decide to serve. You Will Enjoy a Summer at Nevada

aS£Z£SSS& . WELTMER INSTITUTE, nemoda’ The National Convention will be held in Nevada, Mo., beginning Aug. 22nd. This class will finish Aug. 16th.

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