THE THEOSOPHIST. • " ' >' ' ' i ' ■ ~ •' -//
' 1 ’ ; Opinions of the Press. ; I T loots elegant in its new shape and may iu appearance compare favourably with the British Magazines. Thero is much variety irt the matter too, We wish our metamorphosed Cou* temporary a long and .prosperous career .-^Tribune (Lahore).
The new size is that of the generality of Reviews and Magazines, and is certainly more agreeable to the Bight, as also tnore handy for use than the old one. The joanml with this (Ootober) number enters upon its seventh year. Its prosperity is increasing with the spread of Theosophy. We wish the magazine continued sucoess —Mahratia. THE It appears in a new and more handy form, which is a decided improvement on the preceding numbers, and contains some purely literary articles that will well repay perusal. Besides these there is the usual number of contributions on the mybtic sciences and Other cognate subjects. —Statesman, ' ' THEOSOPHIST The proprietors of the Theosophint have adopted a new and convenient size for their magazine. No. 73, Vol. VII contains fourteen articles, some of them being very useful and well written, besides correspondence and reviews ou various subjects, aud essays. It is altogether a very A MAGAZINE OF : useful publication,—Nydya Sudha, ORIENTAL PHILOSOPHY, ART, LITERATURE AND OCCULTISM. We are glad to see our frieud the Theosophist appearing in a moro handy and attractive garb. The new size will be found acceptable to all readers. The contents of the last issue also C o n d u c t e d b y H . P . B l a v a t s k t . appear to be more varied.—Indian Spectator.
Tfie Theosophist has come out in a new and much more handy form, and, as usual, is brist* J amuart ling over with good reading. We congratulate the accomplished conductor ton the success Vol.. VII, No. 76.— 1886. which the journal has so soon achieved.—Indian Echo. P age. T he new (October) number of the Theosophist appears in a handy form, and contains, aa usual, several studied articles by learned writers. We cannot too highly praise the ability and intelligence with which it is conducted. It is the only journal in India on which we can I. Occultism in Modern Literature ...... |1 7 honestly depend for Oriental philosophy and literature.—Indian Selector. I I . The B h ratri-D w itiya...... ••••...... ^ III. Some Aspects of Memory: Asthavadhanam. 2.30 BOOKS FOR DISTRIBUTION. IV . Personal Recollections of Eliphas Levi ...... 2 V. Have Animals Souls ? ...... In view of the frequent demand for Theosophical literature either for free distribution VI. Zoroastrianism ...... nr.o or at a price within the reach of all, the Manager of the Theosophist offers the undermen V II. The Crest-Jewel of W isdom...... ’ tioned publications at special cheap rates;— V III. The True Prayer...... • • • • • bs. A. P. IX. Light on the Path ...... Light on the Path (English or Tamil) 10 copies ...... 2 0 0 X. Unpublished Writings of Eliphas Levi...... Fragments of Occult Truth, per set of 7 ...... 0 12 0 R e v ie w s : Scientific Romances; Patanjalis Yoga ^ • i , Vo. odd numbers in bundles of 16 ...... 1 0 0 Philosophy...... *...... ’...... 2 71) Keport of the Eighth Annual Convention of the Society \ ' ; (containing many important speeches and much valu* CoebmpotdencT Isis Unveiled and the Visiiistadvaita. 279 abje information) per packet of 16 copies ... 1 0 0 S upplement : Report of the Decennial Anniversary °f Single copies two annas each. the Theosophical Society ...... I t is hoped that Presidents and Secretaries of Branches and other friends will avail them selves of this opportunity of disseminating Theosophical teachings more widely than ever by largely purchasing the abovo packets, and either circulating the pamphlets gratuitously or, where it seems preferable, retailing them at one anna each.
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ACCENTS. *n?fcT TO I " ir - »• "— t* -*** •»/ *. <*** *\ THERE IS NO RELIGION HIGHER THAN TRUTH.
Paris -Goorges Carre, Boulevard Saint Germain 112 ' , . [Family motto of the Maharajahs of B en ares.] New Y ork—The Fowler and Wells Co., 753, Broadway. Boston.—Colby and Rich, Bosworth Street. Chicago—J. C. Bundy, La Salle Street. Australia—W. H. Terry, 84, Russell Street, Melbourne. China.—Kelly and Walsh, Shanghai. ' OCCULTISM IN MODERN LITERATURE . West Indies.—C. E. Taylor, St. Thomas. P a r t V . Ceylon.-J. ^DeSUv,, Surveyor General Office, Colombo.-Don Timothy Karunarakne, rilH B late Mr. F. J. Fargus,—more generally known by Ins 7?owi- India. J L de-plum e of Hugh Conway,—was perhaps in no way a believer Calcutta.— Norondro Nath Sen, Indian Mirror Office. in the occult, but it is nevertheless true that he looked upon occult Bombay.—Tukaram Tatya, 23, Rampart Row, Fort. * Madras. L. Venkata Varadarajulu Naidu, Royapetta High Road psychology as his most valuable source of romantic inspiration. Liangoon — Norman Duncan, Superintendent Firo Department r>nU,rm«;. cu j. His pen,—alas! all too soon fallen from his hand—first won him Lucknow. Pandit Jwala Prasad Sankhadhara, Ka^arbaeh^ Dalhonsie Street. fame in his widely successful novel “ Called Back;” but beforo Jubbttlpore. Kaliclmran Boso, Head Master City Aided School Bnmjalpore.—Ladli Mohun Ghose, Medical Practitioner. that it had made him known to the readers of Blackwood’s Maga zine as the author of some of the most deeply interesting tales of the supernatural and weird kind ever written. So much did his BATES OF SUBSCRIPTION. dependence on that source predominate, that in "Bound Together” no less than fivo out of his twelve shorter tales published under In,];a . Single Copy. Annual Subscription. that title are grounded upon incidents wholly psychological; and Co}'lon £ # to them I first wish to draw the attention of my readers. Cliina and Japan ( ...... •• , ^ e * I ...... Rs. 8. Australasia j ' It may be remembered that in the first paper of this series,— in Europo and Capo Colonies ...... 2 *...... P i speaking of “ John Inglesant,”—a slight reference was made to A m erica ...... 5 0 ( | 6 . clairvoyance u being excited by the charmed sound of music,” nnd All Subscriptions aro payable in advance. to "figures that live in sound, and pass before the eyes, only when Back numbers and volumes may bo obtained at tho same prico. ev o k e d b y ...... melodies.” Conway’s story of “ The S ecret of th o Stradivarius” to which I am now about to refer is in somo sort an ^ S s s a s s s s »"“• - •» example of this power of music. But it may be as well for me to attempt, in preface, a few words of explanation as to that power. advertisements . Most of our members are awn re thafc the effect of a M. antra, or Adveitisements will b© inserted at the undermentioned rates •_^ of a so-called magical incantation, is to produce by a rhythmic Single Insertion. . Six Months. Twelve Months. modulation of syllables or sounds a series of sound-vibrations rv T, • R s - E s . E s O noP ngn ...... 5 27 which so act npon the molecules of the astral light, that a current, Three-quarters of a Pago ... 4, 2? of power is induced (through the elemental forces residing therein) Half ...... 17 ™ of sufficient strength to effccfc the required purpose; so—though Quarter of ft Pnge ...... 2 11 20 many of my European friends seem to think differently—Mantras •^PPly to tlio Manager, Theosophist Office, Adyar, Madra«. and magical runes or incantations must by no means be looked history, traced it back to an old house that at one time had been a upon as mere syllabic nostrums propounded as an easy mode of lodging-house : but nothing more could bo learnt regarding it. inducing auto-trance through their long continued repetition. The Italian, who was called Luigi, was ono day going over hia There are specific formula© known to all initiates of a certain collection of instruments,—for he was a collector as well as an grade; (and even to many who have not attained that grade, a artist,—when his friend, the teller of the story, came into the room, number have become known and are used,—sometimes in ways and by chance took up this old violin, bub was told rather abruptly that result m no good to the insufficiently instructed user)^ some to put it down. He then asked several questions about it, and one or other of which is specially adapted to produce nearly every elicited the statement that the musician “ dare not play upon ib possible effect that can be imagined. Among others, there are again”—why, he would not explain. Again taking it up, he those used to excite clairvoyance in all its phases; and even one peeped through the ffs to ascertain if any maker s name appeared powerful enough, when properly adjusted, to summon by aid of a inside, but could distinguish nothing; ii one had ever beeu thero, determined will the astral form of the person against whom it is it was completely obliterated by a dark stain which covered tlie directed, while that person may never know more of the operation greater portion of the inside of the back. Now, a strange thing than that on a particular occasion he slept very soundly; or, if occurred. After holding the violin for a few minutes, ho felb a waking, had a (to liim) unaccountable fainting fit, accompanied in wish—an impulse—growing stronger each moment, till it becamo some cases by the sensation of having dreamt of being in other almosb irresistible—to play upon it; he was not a musician, lie had places, and seeing persons there, &c. never learnt to play, but somehow he was filled with the conviction, Well may “ Isis Unveiled” (p. 514) tell us that “ sounds and odd cis it was, that all at onco he was possessed of tho power of colours are all spiritual numerals;” nor is that all, for odours, bringing forth rare music though the strings were cub, and, heed metals and planets are equally spiritual numerals. Each planet less of Luigi’s presence, he fell into position, lifted a bow, ami - (or spiritual plane) has relation to a metal and a colour. These noticed the cut strings. At this juncture, Luigi, who had been again are in co-relation with a corresponding odour and sound. watching him attentively, sprang up, and snatching the fiddle from The sphere of aura that surrounds every human being has one his hands, replaced it in its case and closed the cover; remarking, very important “ fold” or “ layer,” which invariably bears the “ Oh, so you felt it also, my friend ?” colour oi’ tlie metal and planet to which that particular individual “ Felt what?” ....“ The—I don't know what to call it, tho has most affinity; and it is on this layer that the magnetic part of power, the sorcery of it” He felt, though lie knew nothing about odours and all sound-vibrations impinges. music, that he could have drawn exquisite harmony from that fiddle-. Perhaps there is scarcely a living person who does not find, on Luigi then told him there was something so strange about tlio hearing music, that certain notes affect him more than others, that instrument that he had only played it twice, and the second timo Home particular sounds “ set liis teeth on edge,” or .that certain he drew his knife across the strings, that he might never be tempt tunes,—apart from mere association with or liking for thenij ed to play it again without due consideration. “ And if it wero picture more or less vividly to his mind’s eye scenes in his life or nob for the varnish, that fiddle would be stained both outside and places and persons he has known. There are people on whom inside. That stain is from a man’s heart’s blood. And the fiddle the simple touching of a particular note on the piano for thirty or can tell you how and why he died.” And then Luigi promised to forty consecutive seconds has the effect of exciting severe nervous play it some day, to see if ibs music would move his friend as it had pains, resembling “ tic doloureux.” But if those persons were m oved him . only aware of it, there is always a note which, if touched in a similar Some weeks afber, Luigi invibed his friend to dinner to hear that way, would have directly the opposite effect. In a more extended violin played. Dinner over,, the friend lay down on a sofa, and application the power may be thus exemplified:—A friend of the prepared himself to listen. Before playing, Luigi said that ho writer, when a boy of six or eight years of age, used, when asleep, must not be interrupted, and he asked his friend nob to blame him to be attracted from his bed in the somnambulic state to the room if bhe playing-agibated him (bhe lisbener) ; for, after beginning, he where the piano was, like a moth to a candle,—on a certain tune musb continue bo the end, becauso in doing so he ceased to bo his being played. But when awake, the same tune if played in his own master. The player soon began; the music was weird and hearing, made him turn pale, and either run from the room or eccentric, and Luigi played as one in a trance, and his eyen wero roll upon the floor endeavouring to cover himself: he complained ever directed with a fixed look towards tho end of the apartment. th a t if m ade him see frightful animals flying through the room.' I t At last, wibh a sorb of impulse, bhe listener turned his eyes from may be conjectured what the result would have been if this had the player, and looked in that direction. Fully awake and been projected against him with a will. 'conscious as he was, he found himself looking into a strango The violin by Stradivarius, on which the tale of “ The Secret apartment,—even as one looks into the representation of a room of the Stradivarius” was founded, was in possession of an Italian on the stage. Then, with bhe music conbinually belling him tho violinist.,—an excitable and superstitious man, who had obtained ib sbory of whab passed, he saw, firsb, a music-lesson ; secondly, tho through an agent in London. This agent in accounting for its writing of a challenge; thirdly, a duel; and fourthly the suicido of a young man who had been the hero of these scenes. The My readers may like, after seeing how the music of the Stradi young man was a musician, the Stradivarius had been his, and varius evoked and interpreted clairvoyance, to read a case where a ifc was his story it told. In the final scene the musician, hopeless series of sounds were employed with a will by a living person in and despairing, tore up the score of an opera he had been com order to bring about a wholesale murder. For this purpose I posing, opened a vein in his arm, and, seizing the violin, played prefer to quote a European story which I discovered some time ago until he fell dying on the floor. And the violin falling under his in an old journal. My reason for this preference is that at pre wounded arm, received the last drops of his blood. sent a number of students of Occultism seem to incline to the The listener fainted, and when he recovered he found Luigi in idea that no occult lore exists, or ever did exist, save in the the act of sponging his forehead, and assuring him that the violin East. The writer believes that should this idea be persisted in would tell its story no more, as he had destroyed it. many valuable facts and clues to facts in the native languages of These few lines, conveying the gist of the story—but omitting those students will be scornfully passed by, and the facts, if all the author’s beautiful descriptions—serve but to tell us of a old learned at all, will havo to be learned by the unnecessary expen instrument of music that exercised a certain impulsive power over diture of much time and trouble, and through the medium of difficult anyone who handled it for a few minutes: if held long enough foreign languages. The story is as follows:— “ About thirty years the holder was impelled,—musician or not,—to draw from its ago a woman of the parish of Dunrossness, known to have a deadly strings a series of sounds which produced clairvoyance in a set enmity against a boat’s crow that had set off for the Haaf, took a direction. Tho story, however, gives no hint as to-whether the wooden basin called a “ cap,” and allowed it to float on the surface man whose blood and A u ra had impregnated it had endued it with of a tub of water; then, to avoid exciting suspicion, went on with that power intentionally: so, as far as the occult interest is her usual domestic labours, and, as if to lighten tho burden of concerned, there is a link in the story wanting. them, sang an old Norse ditty. After a verse or two had been We may suppose that, as the young musician played himself to recited, she sent a child to the tub, and bade him tell her if the cap death, he was identifying the notes he played with the tragic was “ whummilled” (capsized). The little messenger soon returned scenes which had filled him with despair and impelled him to with the news that there was a strange swell in the water which felo-de-se. In all likelihood Luigi (and perhaps his friend) may caused the bowl to be sadly tossed about. The witch then for the have been at least psychometrically sensitive; and Luigi’s playing second time sent the child to the tub to report the state of the did for his friend the same office as the touch of a second-sighted basin, and he hastened back with the information that the water was person is said to have done often, in conveying the scenes passing frightfully troubled, and that the cap was whummilled. before him at the moment to the inner vision of non-sensitives. The enchantress, on hearing the fate of the cap, ceased her song, In the same volumes, “ The Bandsman’s Story” also brings and said, with an air of malignant satisfaction, “ The turn is in music used in an uncommon way. A tune composed by a young done!” On the same day news came that a fishing yawl had been rnan is made after his death to torment his murderer, and lead lost in the roust and that the whole of the crew had been drowned.” liis friends to where his body had been concealed. This story with The last story in “ Bound Together” to which I wish to refer is two that follow it,—“ My First Client,” and “ Our Last W alk,”—are “ The Daughter of the Stars;” and in it the author soars, for his all founded on the performances of that class of elementaries th a t inspiration into quite another plane. Here, too, he approaches the have been denominated ‘ earth-bound spirits/ The Linga Sarira of occult from an entirely different side, and instead of illustrating the the f First Client’ appeared about the moment of death at the lawyer’s doings of elementaries, as in his last mentioned tales, or in showing office, and there spoke, and signed an important codicil to his will *1 psychic powers” at wor 1c, as in cc Called Back, he describes, before a number of witnesses. In “ Onr Last W alk,” the ghost of a among other interesting things, his idea of an adept. This adept, husband who had disappeared leads the bereaved widow in a semi- it is quite clear, is not any of those with whom some members of somnambulic state to a rock whence he had fallen, and where the Theosophical Society have the honour to be more or less inti his body was found. Of these latter cases I have only to remark mately acquainted. The only person with whom I am at all able to that in two of them the deaths were violent and sudden, which compare him at present is Mr. Laurance Oliphant, before liewas from an occult point of view greatly increases the probability of delivered of “ sympneumata,” and at that period of his residence such events taking place; and the natural anxiety of the sweet in the Himalayas—narrated in his “ Sisters of Thibet,”—when he heart and the widow induced in them a state very suitable for receiv had become an adept and only required a lady adept like the fair ing impressions from such entities: so that it is not surprising that Ushas, to complete his bliss. there are a number of very similar real cases on record. W ith regard Mr. Philip Beauvais was a young man of a solitary disposition to "Tho Bandsman’s Story,” it is not to be denied that earth-bound and a dreamer of dreams. He had just taken his University degree, spirits sometimes do very curious things, and there seems no reason and had settled down to live tho lifo of a recluse in his country to doubt that such a thing is possible, or even—if we may take house, which rejoiced in an unusually well stocked library. Ono seance room records as evidence—that it is a comparatively common day while botaiiising in the neighbourhood ho met with a gentle occurrence. man who, in introducing himself, said that he lived close by. After somo conversation, Beauvais asked his new friend to spend tho served to raise the curiosity of Beauvais to the highest pitch. But evening with him, and see his library. He was much struck with for the present he could not learn or guess anything. ' the brilliancy of his guest’s talking powers; each and every That visit was the commencement of an almost daily intercourse, subject'seemed alike to him, and “ my interest and wonder at his and they became very intimate ; “ in short he was my instructor, resources grew and grew1, till they culminated when, as the night my counsellor, my al'l but father. I cannot say our confidence was wore on, our talk turned upon supernatural subjects and tho reciprocal. He told me little or nothing concerning himself; and mystical relation between body and spirit. Then it seemed to me that upon my asking him some questions as to his early life, and how h is 1 eyes ■ dilated, his intellectual face glowed more brightly, whilst he had obtained his wonderful accumulation of wisdom, he replied he fepoke as I have never heard human being speak before or since. ‘ Some day—soon it may be—yon shall know all* but the time is “ One of his lighter diatribes, I remember, was in ridicule of the scarcely come yet.’ ” Beauvais was now convinced that this wonderful so-called spiritualism bf our day. ‘ N ot/ he said in conclusion, ‘ that man had some strange revelation to make when he might think its disciples are without an inkling of the truth. Take away th 6 absurdity of' tables and tambourines, and the bare fact of a spirit ^ Sitting together one summer evening, and looking more through being summoned by a more powerful spirit-force is reasonable the open window at the star-studded and cloudless sky than enough’....; i‘You believe then in the power of will ?’ I asked ...... ‘I conversing, Beauvais fell into a reverie, and Cardenas appeared believe in the power of strong will over weak will, as I believe in the to fall into “ a strange mood, and as he looked upwards to the power of strong body over weak body. If by physical force I can make heavens, was whispering words in some language unintelligible to a body captive, why by excess of spirit power should 1 not enthral a me—I fancied it was Arabic. My placid i-everie was at length spirit ? ■ You look incredulous, but I may perhaps give you a proof. broken by my companion, who thrilled me by saying in deep But now, ■ Beauvais,’ he continued with a rare smile and a com impressive tones :— plete change bf manner, ‘ I am sure I have tired you with my wild “ Philip Beauvais, the time has now come when I choose to tell talk; let us turn to lighter subjects.’ \yliy I sought you, why I have made you my friend and com ' “ Recalling the conversation of that evening, I can see now that panion,—I, who have spoken to few men for many years. To he appeared'to prompt me in what I told him concerning myself, night,” he continued, “ at my bidding a new life opens to you. arid shortly he knew as much as I could tell him.” In bidding his Moreover, to-night yon shall see one who is destined to share it host good night, he exacted a promise that he would pay a return with you—the being who shall hold the love of your body through visit on the morrow, when they might resume tlieir conversation. this life, and the love of your spirit for ever.” “ And you can give me the proof you promised of the power of will, Beauvais’ surprise at this mysterious communication kept him or spirit as you term it Nay, I can give you that nbw. See’ from speaking. But the thought flashed through his brain that the it is just twelve o’clock ; at one o'clock you may retire to rfest, not man was a, charlatan after all, and would probably produce a magic b efo re.” , crystal or some such device; Cardenas then rang a bell, and a “ A s h e 1 spoke, he fixed his deep, lustrous eyes on mine. It lamp was brought. When the servant left the room, he pressed a seemed to me that his glance only rested on for a second, but 1 button in the wall which rang a bell that they could hear in the saw the courteous smile fade from his face, which became calm and distance. “ W ait,” said Cardenas, “ and say nothing until you stern. I suffered no inconvenience : I did not even, I believe, loso behold what I would now show you.” He appeared to be labour^ conscibusness, for I remember I fancied I heard him close the door in g under some unusual excitement/' Beauvais fixed his eyes on as he left the room, and then, in a second, as it seemed, I turned door, with the intensest feeling of curiosity, and kept: silcnce as in my ^chair, and the clock on the mantelpiece struck one.” com m anded. He found his watch recorded the same tim e; and, greatly puzzled, The door opened, and a maiden, more beautiful than ever poet he retired to rest. ■ !The address left by his guest bore' these w ords: dreamed, entered. Cardonas advanced, and, taking her by the “ Pedrb Cardenaisy the Hermitage.” : 1 • ! hand, said “ Astrsca, my daughter, know him and speak to him Beauvais found oil inquiry that Cardenas had lived at “ The even as you would to me.” Hermitage” for about five years, was reputed rich, and nothing W hat struck Beauvais most “ was tho unearthhness of her was known about liim except that ho lived in the strictest seclusion. boauty,” and he promptly fell in love with her. In about half an On visiting “ The Hermitage” lie found it a small sized villa hour sho left them, and Cardenas extinguished the lamp, announc surrounded by an extensive garden ; he spent the evening with ing that he was going to tell the history of her birth. W hat Cardenas, and in the course of conversation did not fail, to ask follows is the principal part thereof : ■ about the trance or whatever it was that he had been thrown into tho “ Years ago, Philip Beauvais, I stood among the mountains of night before . 1 Cardenas smiled and said, “ That is nothing; ! will Spain, my native land. Night after night I gazed alone at the show you greater wonders than that, some day. That is,” he added, stars. I watched them frotn tlieir first faint gleam at eve till their as though speaking to himself, “ should I find you worthy.” Several last faint gleam at m o rn and I, who by that time had proved that other sayings like this, whether dropped intentionally or by chance, my spirit—my will—was stronger than any mortal’s, said, as I w atched, ( amid that shining space there are myriads of spirits, in its brilliancy, but soon a sweet odour gradually permeated t i free or embodied, and among those myriads there may be one whose air, and Cardenas turned and fixed his eyes upon us with the same power is not equal to mine ; as I have swayed the spirits of men, calm, stern glance that had so strangely affected me on the night so may I perchance influence one spirit in the outer space and when we first met. I felt the maiden’s fingers close with a soft draw it unto me/ The thought may have been the thought of a pressure round mine; I seem ed to be sinking into a delicious sleep madman, but nevertheless it took full possession of me, and day —nay, I can even remember closing my eyes ; when suddenly all and night I concentrated every faculty of my mind to compass grew radiant around me, and I knew as if by inspiration that my this one desire. To all objections my sober reason raised, I said, spirit and my thoughts commingled with another ® r as there are weak minds with mankind, so there may be weak thoughts. Words fail in giving an idea of the blended existence. spirits in space, whose powers, although far above the average of It seemed that we were near the altar, yet had the power of seeing mankind, may be below my own* and one of these I may command.’ the whole room in one glance ; and there, as I live, I cou So I waited and watched, until one night, when—having sent my upon our bodily forms lying as Cardenas had placed them, and will forth with such a sustained effort that I had well nigh fainted, wrapped in the deepest and most placid sleep. I hear v fhosa —a thought spoke to my thought and said, ' I am here. What strains of music ; I heard mighty words of song meet for those wouldst thou have with me V I knew I had conquered) and that harmonies ; I saw the heavens above teeming with brilliant stars-- one of the spirits of the stars was at my command. Then, in stars as yet undreamt of-an d it seemed that above the music and thought, I said, f Come unto me in earthly shape, take the garb of goner a deep voice said, ( For ever and for ever. mankind, and we will bo for ever together/ And I knew that the When Beauvais came back to his bodily senses, he found himself spirit said, ' I obey !’ and left me for the time. in the same position, the strange smell of the incense in his nostri s, Two nights afterwards there came to me, as I sat alone in my and Cardenas bending over them waiting for their awakening. room, a beautiful woman, dressed after the manner of the peasants “ Children,” said Cardenas, as he joined our hands once moie, of Spain. She stood before me, crossed her hands upon her breast, “ remember that your spirits are as one. You may be parted_ort and said, f Master, I am come.’ And I said to her, ' You will be earth, but not in space. Sin by one is sm by the other, mine, and abide with me for ever, and teach me many things.’ fcannot rise or fall without the other. . . . , Then the woman wreathed her arms round me, and said, ‘ Not for “ I saw her now less than before, as Cardenas insisted upon my long, 0 love, but until this earthly frame is fretted away by* the company for some hours every day. He was engaged, he sai,m spirit it imprisons—till then I am thine/ ” developing the full powers of my mmd, and everything this strange Cardenas’ spirit-wife did not live long, but before she departed man taught me at this period seemed to tend to one goal, the she bore him a daughter. He regarded this event as an era in the improvement of the human race. If his ideas were erratic, they history of the world, and ho brought up his daughter in utter ■were colossal; if his theories were false, they w ere magnificent. seclusion, with the divine thoughts given by her origin as compa Men were eventually to become a race of demi-gods. rime he nions. He resolved when she grew up to marry her to a man of counted as nothing.” Among other things he ^ P ected tJafc ^® pure and spotless character, free from worldly taint, and clear of descendants of this marriage w e r e to alter the whole tone of man crime or bloodshed ; and their offspring were to be the salt of the tind, and be the poets, statesmen and thinkers of the futur°- earth that was to leaven the whole. After some months, Beauvais was obliged to go abroad on fam ? After enjoying the acquaintance of Miss Astnea for some time, affairs ; and there he had a duel fixed upon him m wh.ch he had Beauvais asked her father to allow their marriage. But he was the misfortune to kill his antagonist. When he returned to told, “ You must wait a year at least, and during that time bo my England and to his home, he found Cardenas waiting t o h y m pupil.” Beauvais objected every strongly to this delay, and, after the library ; and much to his astonishment the latter lefusecl . some argument Cardonas said he wonld “ wed them in spirit,__a hand, saying “ There is blood on it; you have hmnan bloocl bond that is-stronger than any earthly marriage or tic that man in anger. A man’s life lies at your door, and with can make.” So that night the young couple wero taken to a the lot for which I had destined you ; you are no mate for the curious room at the top of the house, a portion of tho roof of which had been removed and replaced by a sheet of glass, through which daFmdi,ng°VuVther'pleading useless, Beauvais reminded him of tho stars were visible. At ono end of tho room was a small altar, the spirit-marriage, “ Our spirits are one, linked together by your and at the other A, couch, a lamp on a bracket being the only other power, and yoiir own lips said that noug ht could, ever sever them. articlc of furniture. Astraea was seated on the couch, and Beauvais “ I think not,” said Cardenas, " my power may be waning With on tho floor beside her, his head ' resting against her arm, and their increasing years, but it may yet be strong enough to keep your fingers interlaced. “ Cardenas then extinguished the lamp, and placed a chafing dish on the altar ; it threw only enough light to B° After this rupture Beauvais found that Cardonas, to avoid him, make tho outlines of objects visible...... I saw him sprinkle some suddenly gave up his house and went abroad with his daughtei, thing on the flame. This, whatever it was, made little difference leav in g no tra c e behind them. Beauvais spent much money in employing detectives, and travelling about himself with a view to be compared, ancl even fche quasi-European character of Zanoni has finding them. The search was fruitless, till one day Beauvais met; little about it to which Cardenas bears any likeness. W herever Lon- Cardenas in a street in Rouen. The latter made no attempt to way may have caught the suggestion for his picture of an adept, ifc avoid him, and after some conversation was persuaded to admit can scarcely have been where the groundwork of Cardenas peculiar Beauvais to an interview with his daughter. But though unchanged mode of obtaining a wife came from ; for it is a mere change of in appearance, she did not know him, and said she had never locality to make him summon a spirit-brule from a, star, instead o£ Been him before. At the end of the interview, Cardenas explained from one of the higher grades of elementals, as the Rosicrucians as follows :—“ Listen, Philip ; when I found you were no longer are said to have done, or from a similar state of existence, liko fitted to fee’ my son, I bade you leave me, and I bade her forget theLeanna-in-shi (fairy-sweethearts) of the Scottish highlanders. It the past. You who know my power of old will believe me when furthers the resemblance to the latter to read that ese I say that at my command that portion of her life vanished from tresses are believed to be very kind to their mortal paramours, and her memory ; that all those months we spent together are a blank. to reveal to them the knowledge of many things both, present and Do you doubt ‘ future which are concealed from the rest of mankind . ^owever, l "N o,” I replied, “ but give me oblivion likewise,” “ I can any of such tales be true, there was no need of Cardenas excessive not,” he said. “ I have not power over you to that extent.” care in the choice of a husband for his daughter j because tho “ But our spirit union?” I asked. I fancied he looked troubled results of hundreds of such unions must have long before filled the as he replied. “ All nonsense,* a mesmeric trance, they call it, in rather ambitious place he desired for his descendants. But it may which no doubt you dreamed strange things.” be that the star his wife came from was a " sun ; and as a solar That night as Beauvais lay sleepless^ the recollection of the angel—at least inthe estimation of “ the recorder of Ange ic mysterious ceremony came vividly to his mind; he even seemed to Revelations,”—I fancy there is nothing impossible or even unlikely smell the perfume of the strange incense,’ and as the scene roso in such a union, nor in the expectation that the descendants ot it before him he cried, c Oh sw eet! my bride, come to me, for are nob would mentally dominate mankind. This may give the readers oE our* souls for ever united V And then I knew that her spirit was that aforementioned voluminous work a little food for reflection with me, and mine went forth to meet it. We were together thereon, and they will perceive—not perhaps without some slight once more, her thoughts my thoughts, and my thoughts hers. surprise—that Mr. Conway has provided them with the seeds °* a Let our bodies be far apart,—our spirits, free from the trammels scheme of ‘ ultimation,’ which, however much contemplated by tho of the flesh, could meet and wander forth at will. author of the said “ Angelic Revelations,’ has not yet been “ Let science now w hereafter attempt to explain the mystic promulgated by them in this form, either as a suitable mode ot intercourse we held; for me it is sufficient to know that in tho renovating society, or as one of the easiest, and altogether most depth of that night her soul sought mine, and in some mysterious desirable ways of investigating the ‘ lo-ve-spheres in particular way I read each thought of hers, and as I read it knew that my a n d th e ‘ arcana of life’ in general. . answering thought wasjclear to her.” It will be noticed that the description of the soul becoming bi* ^ He was unable to tell how long their intercourse lasted that sexual is worked ont on the lines of a theory which does not night, but he knew it was no dream. And he wondered if he had correspond to that of Indian occultists on the subject. the power to summon her at will, yet he was afraid to try; she It was the theory of certain Rosicrucians that the androgyno might suffer if a stronger will than his withstood her. On hia entity; having become differentiated by the descent into matter, going again to the house they had departed. could only accomplish perfection, or reascent, by actual union wit i This visit was only the prelude to many others, and Beauvaia a differentiation of the opposite sex. If we take ‘ Tho Daughter began to think that the power which parted them was waning, for of the Stars” as an allegory, that seems to be what it is meant to Bhe paid him frequent visits at all hours of the twenty-four. “And illustrate. And it is no doubt the theory adopted by most Christ- then I am told that I have lain for hours in a trance, motionless and iaris who know of the axiom. # scarcely breathing, and men look upon me as one that death may An Indian theory holds that the soul re-attams its androgynous claim at any moment—I, who laugh at their fears and pray that powers through experiencing successive incarnations in bodies ot tho same sweet trance may be mine again tomorrow.” different sexes. And yet another theory is that the soul becomes This extraordinary story—the most extraordinary perhaps of all bi-sexual or dual when, in the course of self-development, it can Conway’s productions, seem to have two leading ideas; tho first to divide its power into two currents, both active at the same time. lo give shape to what his musings lead him to* think the adept,—or tho writer the latter appears to have the merit of being the moat perfected man—ought to resemble : and secondly, to illustrate in a manner tho working of a certain occult axiom, th a t{tho perfect Iif Hugh Conway’s best known story, “ Called Back,” there is ona Boul is bisexual.’ scene I shall mention, and then I shall bid adieu to the writingsi ot , Cardonas , is the most curious ’ figuro over invested with tho one, who, had he survived for somo time longer, had all tho c h a ra c te r of an adept, There is no oriental sago to whom ho can inclination and much of the intuition necessary to give us other ancj •i i - v>a mnnifold. Should two or three more beautiful and correct tales of how “ spiritual la,w” acts “ in needless to say its value direction be soon reported the natural world.” successful and attested expenmen think that this series of WaS it only a coincidence that “ Called Back”—itself depending to ft, he cccuUi.™,- on a psychic incident,—should have been the precursor of a daily r h T . X n rfV e .¥ C o PhW Society with "hioh he *«""> increasing shoal of shilling novelettes, two out of three among which have a like dependence ? I may mention that some of strongest affinity. Miad Hoto-M KoMrHON, F. T., S. Conway’s shorter tales, such as “ TheBichwa” and “ Paul Vargas,” are worthy of attention for the same reason. ' The scene to which I wish to draw your attention is perhaps from THE BHRATRI-DWITIYA. an occult point of view the most accurate effort of his pen. It is in rniTTR Hindu holiday is the s e c o n d d a y after the new moon m Chapter VII of “ Called Back.” The hero had entered the room ' 1 ^ , /I Yam a Yamurt& and Chitra Gupta are where the murder had been committed with his wife, who there 1 ^ he month j T o r i e " topropitiate thete'deiti*, fainted or’ beColne entranced. He says :—“ I held my Wife’s hand worshipped on this fo? «.,ters to pnt M u k for a few seconds, and then a strange undefinable feeling' crept over me—the kind of feeling Sometimes experienced in a dream in which two persons appear, and the dreamer cannot be certain with which one’s thoughts and acts he identifies himself. For a while I eeemed to have a dual existence. Although perfectly aware that I ©till occupied the same seat, still held Pauline’s hand in mine, I was P T a m a i i the deity that p re s.d e , o*er .Je,»th Yam,"“ h" aS also seated at the piano, and in some way gazed through the half lister and Chitra Gupta is the record-keeper ot Yama. inroug opened doors into the other room, and that room was full of light! " Light so brilliant that in a glance I could see everything the ke wship of these a0f^Hfe^smoot^and Z y 'to transform apartment contained. Each article of furniture, the pictures on E tS le ^ d S d 1° intoa the walls, the dark curtains drawn over the windows at the end, the mirror over the fireplace, the table in the centre, on which a large lamp was burning—I could see all this, and more : for round the table were grouped four men, and the faces of two of the party into iS violent currents without power to control them, until at last "Were well known to me. “ And the object at which they all looked was a young man, who h7 a S lha^W ontortS l which present them- appeared to be falling out of his chair, and whose hand grasped convulsively the hilt of a dagger, the blade of which was buried in his heart,—buried I knew by a blow which had been struck down wards by one standing over him. “ All this I saw and realized in a second. The attitude of each actor, the whole scene surrounding was taken in by me as on© takes in with a single glance the purport and meaning of a picture. Then I dropped Pauline’s hand and sprang to my feet. “ Where w'as the lighted room ? Where were the figures I had B6 en ? W here was that tragic scene which was taking place before IT e the cC getom L state intopother become, sudden,and my eyes ? Vanished into thin air ! The candle was burning dimly E c h a n g e i , Called death. Free w d l, , t h , frm t of behind me, the front room was in dusk. Pauline and I were th& That forbidden tree whose mortal taste onlv living creatures in the place.” Brought death into world and all our woe. Again and again he took her hand, and each time after a few That power in the Akfo, ow ing to which th. ta n a of man are seconds the same scene became visible in equal intensity. It ia j if iq Chitra Gupta, the secret recorder, the same effect of the auto-clairvoyant’s touch that I have mention impressed m ^ to penetrate into the mysteries of these three ed in another place. The law I cannot explain, but its action seems If AkAs, J l thereby to conquer to be thftt the polarized aura of the clairvoyant, seconded by the deities, i. e., into th J fchat he is the brother of his sister, will of the non-sensitive, mingles with the latter’s aura, and for the tim e excites in it a like polarization. ~ y “ betTO“ * ' Thig effect is one that might be easily made the subject of brothet and a sister. ree WM man has’become a creator; experiment, and I hope the experimental committees of Branches 1 - and begets »».• tvill take it into consideration, as, if found successful, it is almost c o m m itta l bo her custody t “ J 1™ t v f Through ignorance he divides himself amongst his sons, and henco all the sorrows and miseries of this world. Conjugal love splits a man into inany parts, while fraternal love unites many into one. If any man wishes to know the mysteries of the universal Ak6s, he must realize that he is sum of all living beings in this universe J inconceivably smaller than those made ior n s ^ and the cultivation of fraternal love is the means by which lie may attain this end. This is the teaching of the Bhratri-Dwitiya. b y J once ?” The sensory organs in K rish nadhan M u k er ji, F. T. S. vig^ous operation are c o s t l y bringing in ™ ^ 5 % ? % X h speedily—sometimes favour! latency—are forgotten: SOME ASPECTS OF MEMORY: ASTHAVADEANAM. f ' able conditions, any one or a.w o q every: detail complete. HAT is Memory? Will some one who can 1 speak ‘with i„» flash, ill -too* “?role»»or Drl,por'» 1 authority be good enough to give us an answer in terms Wthat we can all understand, so that we may learn his book by heart, and never be compelled to open any other upon the same subject ? “ I have,” says Mr. J. S. Mill, “ the susceptibility of being poisoned by prussic-acidand this most of us may supplement with tho confession that we are also susceptible of being driven mad by metaphysics. Mr- Mill contradicts Sir Wm. Hamilton; Mr. H uxley, M. Comte; and so on to the end of the chapter. Without going to rdtm M H keTo see the lengths of Shelley’s despair, who found German philosophy “ A world of words, tail foremost, whete Right, wrong—false, true—and foul and fair— As in a lottery-wheel are shook,’* '•* the common practical reader is so upset and confused as to be almost ready to draw a parallel between the metaphysicians and those Catholic theologians of whom Draper relates that the great critics who appeared at the Reformation “ brought them to their proper level, and taught us to look upon them all with contempt”* by the simple process of comparing their works with one another. This is certainly the feeling of Asiatic occultists, who know experi mentally that the basis of the mind can never be comprehended save by the development of a certain percipient faculty that is not part of the Physical Intelligence (M anas), and hence not limited by it. Without that, metaphysics is but clever guess-work. The truth can never be reached upon a theory of mental unity, nor even of mental duality : there must be a set of cognitive faculties adapted to each plane or state of conscious existence. How many of theso there are, only the Eastern esoteric adepts can teach us. Hamilton, Mill, and all tho Western metaphysicians at least agree that thero are mental hoards of stored-up knowledge, of which but a fractional portion is at any given moment in use, and the remainder latent. So far all is easy, but their contention is as to the nature of tho state of latency of these past mental impressions, and its relation to 2 r i £ C h a ld ea n Or A * the mental energy resulting in active consciousness. Whither sink The oraclcs J ; i of thoughts, characters, men, and the recollections of this very instant when superseded by those of the next: what is this < latency/ and, how does one pigeon-hole, as it were, keep air facts relating to one subject apart from ali which S o ovohition oiFthought displace, tho particle* ol the brain, scatte,. relate to every other ? “ Is...... memory,” asks Draper, “ the Mind contemplating such pictures of past things and events as have beon - . “ Tho Chaldean" Oraclcs,” Cory: also Beo "Ieis Unveiled,” Vol. I, v 178 cf lor very valnablc hints. them throughout space, and hence that each particle of existing to describe, if possible, the mental process of memorizing. lie said matter must be a register bf all that has happened** But how then that whenever lie read or heard read anything that pleased him can Draper’s idea of ganglionic pictures be* true ?' If brain-atbms much, without effort the next morning upon awakening lie would are thrown off in thoughtLbirfch, brain micrographs are improbable ; find a portion of the composition “ coming back to him;” the and if existing matter registers all the past, then the silent galleries second morning he would recollect most of it; the third, lie would of the mind’ must be in the everlasting astral light and not in th e have it all and, once fixed clearly, he would never forget it. Now brain at all: except as excitable nerve-centres. Any other deduc this is a very suggestive case. Does it not show a great capacity tion is impracticable: !Fortunately for ns, psychometry is discovered for receiving into the external consciousness (M anas) Unusually —or re-discovered^and we
loughly at one m every thirty adult males or fifteen female -3 T h is A BCD
EF GH own definiteoK T ? f ’ winch each numeral has its sh'‘ “fmf P , : , form may consisfc of a mere line of anv shaded space/^fV.^ l^.r^w fth* t°W °r- row:s °f % ures> or of a I J K L real forms, I ^ i i l i s t ^ L r S thuPsy:-g eithCr °f ^ Galt°n’* —1 1— 1—
[ 1 ] 1 m M N 0 P l
1 factory, shop, warehouse, or bank ; or anything else. By habit, he [ 6 ] instantly calls up to his mind some one of these squares when he has to think of the thing with which it is mentally associated, and 1 O ------1 1 never either of the others. 1 Thus, if square K is associated by him with the steam-hammer t h f l d 1eadlofdnpLl!iabitUate b m k ° M > “ «■» hammer room, and every detail of the picture comes out into “ th o Or this might bo another example antechamber of consciousness,” as Mr. Galton pertinently terms it, . , Indigo. from the penetralia of latency where it lay hidden behind the *purdah. Fit any form-picture you choose to any idea or group of ideas, and as soon as you hear that “ memory-peg” mentioned, there will rush into the plane of consciousness the entire group of ideas to which it belongs. We have been here describing the automatic or unpremeditated association of form or colour with certain thoughts. But the same thing may be done with design; and this is what is called “ a r ti ficial memory,” “ mnemonics,” or “ mnemotechny.” It is an art Orange.\~ — -y G reen. whose origin is lost in the night of time, and in some form or other has, doubtless, been practised ever since mankind began to havo any teachings worth transmitting from generation to generation. The Vedas were orally transmitted for ages—so the Orientalists say—npon guess-work—and the teachings of Gautama Buddha now collected into the Trijritalca, we are told, were not reduced to writing until the time of king Devanam Piya Tissa, or about four Y ellow , centuries after the Master’s death. The light thus thrown upon 230 TI,K rUSOBOMltST.. [Jakuaky 188G.] SOME ASPECTS OF MEMORY. 237
Ravennas, of Padua, in the year 1491, was to make the most beauti S B K y L ra w i; tSto b/ v " ° t th“ h:° ful maidens of the town to symbolize in his mind tlie letters of a mnemonic alphabet; and his success wa& so great that “ under tho head of but nineteen letters of his alphabet he preserved ready for uotation 20,000 passages of civil and Canon law, 7,000 of scripture, , 0 0 0 from Ovid, and many others from various authors.” Tho r-L‘f!r}“ ?plan of John Romberch de Krypso (Congestorium Artificiosco 10,000 verses °^nd th oof )°WIfi odlf’2atlon- The Rlk Veda contains Memoriae, 1533) was to divide the walls of a series of rooms into Rhys Davids traly says* thaJ * “ in alL Prof- separate spaces, each of which was to be marked with numerical, literal, and symbolical alphabets. “ Thus for learning grammar he t r o y l r i * V o d K ^ l d :Tt H l U n ° f th° Vcdns ™ 'c had a naked man to typify the singular number, and each of the they have been for certainly more than Fooo” ven.-s"18'"!!'-*l°f the Ericsts> fts cases was to be placed on a particular part of his body. A clothed upon the Veda, thns authenticated m th e X & wl ’ ?n I.th“ ! *Jneste look man personated the plural with a similar disposition of the cases.” copies must give way.” ’ which all printed or written Many other curious and more or less fantastic devices have been and are still resorted to as aids to memory. Marafortius (1002) from ^hpW hafl’ ?! C0ursp> beon a v e rita b le sc rip tu re , o r w r itin g f om the first yet the written text is sedulously guarded aoainf grouped all necessary reminiscences around the palms of the two R a tio n not only by the precise enumeration ff its very S hands. One teacher of the same century made his pupils construct a n d even letters but also by its oral transmission f r l masted to a series of imaginary theatres with walls variously coloured, and into each put a distinct group of subjects, not necessarily asso found bvtl,t 1° T .^ ,aSl,'0n- Mohammedan Moollahs are to bo ciated. But I cannot venture further into details; those who care 77,639 words, without "m btoto.t*1*6** ^ K°ran' with itS to read them can easily be gratified by consulting the tc Encyclopae _ ’i'i'aye nofc yet discovered that there is in India any comprehensive dia Britannica,” or any other similiar authority ; or they may enter ^ °, mnemonical artifices such as are known in the West for themselves as pupils under Mr. Stokes, Monsieur Loisette, or somo other reputable teacher of Mnemonics. S ter-S c^ Ifc^oH 7 mt-° thrf memoi7 these h«ge masses of Oriental Ml » otherwise however m the construction of a ‘ majri- Every one of us Anglo-Saxons, no doubt, constantly thinks of that blessed doggrel of his school-days, when he is in doubt as to " c E J t 3 em ent ° l % r 6S in Sixteen ad3'acent squares the number of days in the current month ;— : Hne shaU be idp.fl 1 ^ °i ™ t ™ ? ical C°lumn and horizontal V n i J S tif + ; so also> for the sequence of moves of a -: “ Thirty days hath September, knight that must be observed to make it occupy every square on the i April, June and November etc. chessboard contained within the figure of area ring t Z e T h o s e There is also a capital thing of the same sort that makes gram eais, feet, and tail touch the four sides of the board. From an un mar as easy as singing, but I have forgotten it, and now the parts known antiquity there has been handed down a separate Sanskrit of speech are hopelessly jumbled together in my memory. Accord couplet or ‘ peg/ for each of these mnemonic feats. PossibirotheJ ing to Herbert Spencer, the revivability of past feelings varies in versely afe the vividness of present feelings. Thus some sudden & Sf l th 6 iame ^ exi3t> in which case we may C o to correspondents. I have often heard Hindu shock of sight> sound, smell, or taste can always be recalled with gardeneis while drawing water from a well or tank chantino- a the greatest vividness; and if with that shock be associated a cer rhythmical refrain, and this, as I am told enables thpm nf ° tain group’ of ideas, they will naturally come back to the mind with “ e^ eek sT jU1 hT ma A7 bucketf«H^hey have drawn. the recollection of the thing which gave the shock. For example : rtpir \ f rU6 ° thGirJ Al7nn b,ood’ Personified Memory in a crowd in the pagoda or theatre is assisting at some ceremonial InTvTrfh) ^ n0m°*yno> daughter of Ccelus and Terra (Heaven or spectacle, when a ma,n in a rod turban or coat shoots another and Earth), and mother of tho nino Muses* To her, according to dead. Thenceforth, in the cases of the more impressible spectators, Diodorus Siculus is ascribed the art of reasoning, and of givin’n- throughout the whole life either the sight of a red garment or the report of a fire-arm at an unexpected moment will bring the whole aboutttoTTrt f gS> S°^that WG may describe and converse about them without seeing them. And she is also said to hive sceno of the shooting—the building, the colours, the crowd, the ceremonial or play, the jpistol-cfack, and the murderer and victim-— (500 B 0C M r i t 0 d > rlh hP 3 r°r the memoi7 -t Simonides of Coe l V credited by Cicero With the first suggestion of a i 6 mind. f This is the principle of artificial memorising—that regular system of mnemonics, and both tho latter and QninKU™ the more latent idea shall be recalled by the mote’ external recommended and improved it. The artifice put forth w C u s suggestion. A simple system of helps to memory ie of the highest
,. * “ Buddhism*” p. 234W5." — — — ------value in every walk of life; so high in fact, that thousands of rases might be found in history whero not merely fortune but even *^32 SS5K t: fe ja x fa rtSM V **m m life haS beeii at stake npon the recolloction of things by eye X Lcmpriero “ Diet.” Am. Ed. p. 520. ‘ * witnesses. To the student of esoteric perhaps more than to tho tcinbcr the progress of my late official tour had brought me to the student of exoteric science is a tenacious memory indispensable; Nizam’s Hyderabad, and among my visitors was a Brahman gentle for what he must learn is not so much written in oooks as convey man who was said to be a proficient Asthavadliani. M y request ed by the living voice, and if forgotten will not be repeated^ but for an illustrative example was compliod with and the: results are must be fished out of the waters of Lethe by oneself. embodied in the following certificate, which the participators in The above general consideration of certain aspects of memory the experiment gladly handed him: 1: serves as an introduction to the narratives now to be related. r H tdf.iu b m i (D f.ccan) : Though, as above remarked, no fixed system of mnemonics ia thc 14th September 1885. current in India, yet there is and has ever been great attention paid to cultivating the memory. In the tols, or private Schools of Brahman pandits, the training of pupils is very strict and arduous. From the earliest age they are obliged to commit to memory hundreds of slokas, the number being graduated according to in 1 ndr“ J “ years and capacity. In the strictest schools it wad—and may Still TT Carried on a conversation upon various subjects. . be, for aught I have heard to the contrary—the custom to attach I ll Completed a Sanskrit slokafrom the first line g. ven him. th e gikha, (in Hindi, choti) or long scalp-lock left on a Brahman’s 1V'. Multiplied five figures by a multiplier of fonr figu.eB. head (the rest of the scalp being close-shaven), by a cord to the Y. Added a sum of three c^ ™ ke^ h’,°L ^ words-thc words exposed rafters of the low-roofed room iu the evening lesson, to ■ VL 9°™dng givcn“ im out o£ their order, and at the option of the prevent the pupil from falling asleep oi* nodding. ' Only after this memorising has gone on for a certain' number ’of years, does the master begin to expound the text and Show its applications : the sensible theory being that it is but a waste bf time to reason with an empty head. Naturally, therefore) one finds throughout India more examples of book-learned men among the Brahman caste than could be found in an equal number of educated persons „ J$ S sse--J& P ?ssssssttz in any other country. There was a time—before foreign conquest had interfered with Aryan tastes and customs—when the land was full of pandits who thought as well as memorized ; and when the names Pandit and Brahman had a far nobler significance than in 4; . j - s these degenerate days. Now, we may be astounded by their displays of book-learning, but few command; reverence for their spiritual insight and psychical powers; ‘wirthfc while” iu .to •"> interested in tho stniy of mental Among the acquirements now exhibited by Brahman pandits is phenomena to engage the Acharya\^cmce^ Raghoonautli, ’ th a t of Asthavadhanam, literally) the art of fixing the mind upon eight (Signed) H. S. Olcott, P. T - ^ A ^ « , *. ^ { T ^ things at once. W e elders all recollect the sensation caused through out Western countries by the feats of Paul Morphy, the Louisi P - T * s -’ lyttl0° Niiidii If* T. S. i | ii anian youth, who played eight games of chess blindfolded with Thero are men who can do. fifty things »t once, J ° an equal number of the best chess-players of the’world. It was regarded as something so phenomenal as to provoke great discus ,i,„d at Bombay “ ’ X " ™ c « l i t . S T ithlho power sion upon the possible resources of the human brain. Whatever amount of general intelligence Morphy may have had, I believe his But thoso who know ns e mc that o y ^ ^ whole mind was seriously weakened by excessive indulgence in this exhaustive cerebral overstraining. The same result is found to ^ repeating verse,, etc., happen among the Brahmans who practice Asthavadhanani, as I am told by two of their number who have kindly shown me their r„7.s " E “ powers. There lives at Bombay the blind Yaishnava poet-pandit dictation sontenccs or i j pcrformanco made in tho Thc other CMi.plc to b e desciM .is^r^ ^ Tho „ ,libitor Gatulaljee, one of the greatest of living Sanskrit scholars, who gave, on the 15th of October, an exhibition of this sort in the pre library of our Society Achirva Hrnd Pandit of the Theosoplii- sence of Sir William Wedderburn and a large and distinguished was brimiui Sreeniva. ^ j ^ 'j’riplicanc, a gentleman of courso company. As his feats did not materially differ from those of two mil Society s s,‘n®kn j tVustecF. S ev en p erso n s, b esid es th o pandits whom I shall presently mention, I shall simply refer my thoroughly well kno < ^ ov four , 1 1 0 r0 d ro p p ed readers to tho detailed reports inthe Bombay Gazette of tho 19th programme drafted by JuOgc 1*. October, and other local papers, and proceed, On the 14th of Sep- that this result was the more striking, since the gentleman whoso the Pandit was^o'do th^folkwi^,,^ ^ task it was to keep him in conversation did his part 6 0 well that the Pandit was frequently in a roar of laughter at the questions put to him, and we outsiders thought his head must be liko a looked soon, skipping here a^d there a f ^ I T No fl thfen 2, the., 5, then 1, and burglar-proof safe to keep in all the incongruous bits of this end of the performance, he will Jive vbn^ihT t different intervals. ,At the kaleidoscope of memory. words in their proper consecutive order. senteuce complete, repeating the I L S. O l c o t t . III. ! Ditto Latin sentence. PERSONAL RECOLLECTIONS OF ELIPIIAS LEVI* JL,J“ fcZh’Sr:, s T*r «*», i* jlLIPH A S LEVI was the son of a poor shbemaker in Paris, who so hard as to mlke hir^ feol th ™ intervals upon the Pandit’s back, jJ naturally was unable to give the boy any education, but hia total number at the end of the performance?” mention the. Iaptitude for learning and his avidity for picking up stray bits of form a diagram (rfTome squares^hh"^1' ^h '7 ^ °F at ohce‘ He w il1 knowledge were so great, that at last the neighbours used to talk that when the numbers in each hW nf mber,ln each square, so arranged of him as “ the clever lad.” The Cur6 of the Parish hearing of are added up, the total wouM hi H,n t squares’, from any point to any point, this appellation sent for the .boy, and after questioning him on many number. This diagram' h T fo L £ m L T ‘"2 «n™8P°nd ^ h the given performance. mentally, and gives out at the end of the subjects was much surprised to find him so intelligent. With tho consent of his parents he placed him in the Seminary of Saint shall select then au/theref6 H e^ m P^_ !CrS0 e^m p o re npon any subject you Sulpice in Paris, where he was brought up to be a priest, and the same to a writer bit bv bit nt Hitt Pose. ^.pocra mentally, and dictate are read at the cnd’o f K intervals; and when those bits became well versed in Latin and Greek, as well as a first-rato upon the subject indicated. y form one beautiful poem Hebrew scholar. As he advanced with his studies great doubts presented themselves to his mind ; he penetrated into the mysteries six figures in eaclThn^^mv??!^ SUm ^ *Jc^ 1^on f°ur lines of figures with of occult science and felt that he could not with a clear conscienco VIII. While the PanditTs ^ th® ?l?Se of the Perfoi™‘™ce. embrace the tenets of the Catholic Church. constructing “ magical squares ” nnr^t1^10- 111 receiv^ng words and figures, or seeds that hitfiis bodv mnrtipp ^cpmg count of the number of grains Before his last vows were taken he wd,s sent as a* punishment to conversation upon different subiect* an n +^an 1S him in a running an old out-of-the-way monastery, it having been discovered tha/t he tion of his mind upon the work he Vs rlnin fche coxlcentVa- had on several occasions, while preaching in some country villages, them. . f W°rk he 18 domS with the other persona or either of given expression to opinions which were not considered consistent with the Catholic faith. He was kept a prisoner in this monastery performance? butTf oiJvT few Km**16 Pror,oscd jmpromptu mnemonic ready to undertake mLe ^ „ i y„,%7u wcrc.8 ™ 'ted. the Pandifwonld bd for some months. His food was very scanty, consisting of littlo be varied. ° thlnBs ttnd tho routine of the whdlf series mi?ht more than 'bread and water. He had a large room allotted to him on the ground floor ; the roof was vaulted, ba.re cold stones formed bretkT ^w ft^ -TJ 1 ,th e m e m o V> *he"sort of thing to the floor, and the furniture consisted of a pallet bed, one chair and a tab le. This part of the monastery was said to be haunted, and he onco related a very curious anecdote in connection witlr it. One night ^ H a “?rmS ?Ul f " - - being in the dark (for he was not allowed a light) he heard sounds as thy full l ^ d ” C tv,rG On a <5amol> t0 rise whe* thou bast if an immense number of people were marching across the end of t> i-L . . 0 • .™u*i sage doctor at least agrees with 1 t W the room; they seemed to come in at one d:6 or and go out at tho Pandit in otie respect, that Of methodising one’s lefrnimr “ M-ir other, though in the day-time he had never found any second mode of thJ .notlo»s »»to a handsome method,” he remarks — One S ingress or egress, no trace of a door being visible. 2 S ,i;;3 u™ itodiSMth» After passing many agitated a P V l0nJ d0GS " ofc 1 shall summa- had even books lent to him and writing materials placed at his ncarlv^l of 7 ^ Y ff ! 7 ° heimade one or two mistakes in disposal. On leaving the monastery he returned to tlie World, where ho to waJt of nnchVo !l fi ’ 7 were P,ainly attributable did - S w 1 .,ac,t,cc’ and 1 1 ,0 <™»pany were satisfied that he actually made the acquaintance of a beautiful young girl of sixteen, with did about ninety per cent, ot the work set him. It must be added * Alphonse Louis Constant. whom lie fell in love. Her parents of course would not hear of HA VE ANIMALS SO ULS ? her marrying him, as he was looked upon as an apostate priest. I. Young Louis Constant cut the matter short by running away with her. On hearing of the escapade of the young couple the parents “ Continually soaked with blood, the whole earth is but an immense altar relented and gave their consent to the marriage. The union upon which all that lives has to be immolated endlessly, incessantly ...... unfortunately was not a happy one; they lost their two children at __ C o m te J o s e p h d e M a is t r e . (Soirees 1. ii, 35). an early age; and one morning Eliphas woke up to find that his ANY are the “ antiquated religious superstitions” of the East wife had left him for ever. He sought consolation in books and which Western nations often and unwisely deride: but gave himself up altogether to the occult sciences. Mnone is so laughed at and practically set at defiance as the great I met Eliphas Levi in Paris when he was living in a small respect of Oriental peoplo for animal life. Flesh-eaters cannot apartment in the Rue de Sevres. He was of a short and corpu sympathize with total abstainers from meat. We Europeans are lent figure; his face was kind and benevolent, beaming with good nations of civilized barbarians with but a few milleniums between nature, and he wore a long grey beard which covered nearly the ourselves and our cave-dwelling forefathers who sucked the blood whole of his breast. His apartment resembled a bric-a-brac and marrow from uncooked bones. Thus, it is only natural that shop, with specimens of the most beautiful and rare old china, those who hold human life so cheaply in their frequent and often tapestry, and valuable paintings. In one of the rooms there iniquitous wars, Bhould entirely disregard the death-agonies of the was an alcove in which stood a bed covered with a gorgeous quilt brute creation, and daily sacrifice millions of innocent, harmless of red velvet heavily embroidered with gold; the curtains were also of lives; for we are too epicurean to devour tiger steaks or crocodile red velvet bordered with massive gold fringe, and a red velvet step cutlets, but must have tender lambs and golden feathered pheasants. stood before this magnificent couch having a soft cushion also of All this is only as it should be in our era of Krupp cannons and red and gold laid upon the top. scientific vivisectors. Nor is it a matter of great wonder that tho Eliphas Levi lived a quiet and retired life, having few friends. hardy European should laugh at the mild Hindu, who shudders at Those who had the privilege of constant intercourse with him were the bare thought of killing a cow, or that he should refuse to his devoted admirers, and deemed themselves most fortunate when sympathize with the Buddhist and Jain, in their respect for the life they could prevail on him to come out of his retirement. His of every sentient creature—from the elephant to the gnat. habits of life were simple, but he was no vegetarian. In fact he But, if meat-eating has indeed become a vital necessity— the was almost an epicurean, and this weak point, which shewed itself tyrant’s plea!”—among Western nations; if hosts of victims on many occasions, was often to me a matter of wonder. When I in every city, borough and village of the civilized world must knew him his health was already broken and he was suffering from needs be daily slaughtered in temples dedicated to the deity, dropsy, which eventually killed him. Personally, I knew but little of denounced by St. Paul and worshipped by men “ whose God is him, our intercourse being principally carried on in writing, their belly:”—if all this and much more cannot be avoided 111 o u r although I tried to make a point of visiting him twice a year. He “ age of Iron,” who can urge the same excuse for sport ? Fishing, always received me as a daughter, for he was of a kind and shooting, and hunting, the most fascinating of all the "amusements” genial disposition. I found in him what I have never met in any of civilized life— are certainly the most objectionable from the stand other individual since—a profound knowledge on occult subjects; point of occult philosophy, the most sinful in the eyes of the followers I believe there was not a book on mysticism that he had not read. of these religious systems which are the direct outcome of the Esoteric He had a wonderful memory and a marvellous flow of language, Doctrine— Hinduism and Buddhism. Is it altogether without a n y his expressions and illustrations being of the choicest and rarest good reason that the adherents of these two religions, now the oldest character. Ono could sit for hours listening to his eloquent dis in the world, regard the animal world—from the huge quadruped courses on the occult side of nature. With all these wonderful down to tho infinitesimally small insect—as their “ younger gifts he combined a benevolent, noble, and truthful nature. Never brothers,” however ludicrous the idea to a European ? This ques did I leave his presence without feeling that my own nature had tion shall receive due consideration further on. been uplifted to nobler and better things, and I look upon Eliphas Nevertheless, exaggerated as the notion may seem, it is certain Levi as one of the truest frends I ever had, for he taught me the that few of us are able to picture to ourselves without shudder highest truth which it is in the power of man or woman to grasp. ing the scenes which take place early every morning in tho innu He had a horror of spiritualism, and used to say that mediums and merable shambles of the so-callcd civilized world, or even spiritualists were like children playing with lighted matches near those daily enacted during tlio “ shooting season. The hrst a barrel of powder which any moment might explode and destroy sun-beam has not yet awakened slumbering nature, when from th e m . all points of thc compass myriads of hecatombs are being His death occurred in 1875, and he was deeply regretted by the prepared to salute the rising luminary. Never was heathen few friends and pupils who had learned to love and admire him. M oloch gladdened by such a cry of agony from his victims as the pitiful wail that in ail Christian countries rings like a long hymn ot M a r y G e b h a k d . suffering throughout nature, all day and every day from morning faculties and cerebral motions excepted—we know but of ono 2 -P Z T ff‘ lnancienfc Sparta-than whose stern citizens none secret that belongs to them by rights t it is the secret of torture eternalised* beside whicli the terrible’ natural law of a u to p h a g y (mutual manducation), the horrors of war, the merry massacres of sport, and the sufferings of the animal under thd butcher’s knife —are as nothing ! Glory to our men of science ! 1 They have sur SntfthS d^ “tj, thmgS SaVS Christian virtues—might remains passed every former kind of torture, and remain now and for ever, S ce oShoi6 *Tnjm °f ^ ^be entirely unless, “ without any possible contestation, the kings’of artificial anguish aSkifnn l mgf0r,?ere aP°rt countless hosts of birds and and despair J”* • ' , • . . 1 Fncrlnnrl T ^ carned on Wlth m°re fervour than in Protestant The usual plea 'for butchering, killing, and even for legally tor turing animals—as in vivisection—is a vers^ or two in the Bible, and its ill-digested meaning, disfigured by the so-called scholasti cism represented by Thomas Aquinas. Even De Mirville, that ardent defender of the rights of the church, calls such texts—“ Bib lical tolerances, forced from God after the deluge, as so many Father ” lie who killl f ° Q / gro,lnd w,t}lout; the will of the others, and based upon the decadence of our strength.” However this may be, such texts are amply contradicted by others in the ^A^w^-M? ^j^ildred SParrows~does same Bible. The meat-eater, the sportsman and even the vivi- sfcetor—if there are among the last named those who believe in by the00h a n d o°f m a n ^ h e I T o£ special creation and the Bible—generally quote for their justifica tion that verse in Genesis, in which God gives dual Adam—“ do minion over the fish, fowl, cattle, and over every living thing that moveth upon the earth”— (Oh. i., v. 28); hence^-as the Chris tian understands it—power of life and death over every animal on the globe. To this the far more philosophical Brahman and Bud dhist might answer; “ Not so. Evolution starts to mould future rnen-so justly c a S ’ humanities within the lowest scales of being. Therefore, by kill ing an animal, or even an insect, we arrest the progress of an 1 >»™ 1 » ‘ tran slate the*fordS'del ontity towards its final goal in nature — m a n ; ” and to this the student of occult philosophy may say “ Amen,” and add that it not only retards the evolution of that entity, but arrests that of the next succeeding human and more perfect race to come. Which of the opponents is right, which of them the more logical ? The answer depends mainly, of course, on the personal belief of the intermediary chosen to decide the questions. If he believes in special creation—so-called—then in answer to the plain S L . / 7 , •? weaPon» performs its analysis before a question—“ W hy should homicide be viewed as a most ghastly sin pitiless audience, divides the task every mornimrbetween?™ against God and nature, and tho murder of millions of living crca- thePle” The thin! ™ th " h ™ “•*""** 0,1 the mother one on turos be regarded as mere sport ?”—he will reply :— “ Because man l'npTn thud on the brain, a fourth on the.marrow; and whoso is created in God’s own image and looks upw ard to his Creator, and h-ird d-ivW 1 ? 8.ucc?ed> nevertheless, towards night after a to his birth-place—heaven (os homini sublime deditj; and th a t th o htYw T j ? 7 !n? bare the whole of the living carcass they gaze of the animal is fixed doivmvard on its birth-place—the eart h ; had been ordered to out, an d in the evening is caref . 7 chisel that for God said—“ Let the earth bring forth the living creature after m a v T o ™ l 7 Am tHe CGllar’ in °rde1' that early nexf morning i!fc his kind, cattle and creeping thing, and beast of the earth after se'nsibtl^vM ?•'lTi°n ,lf 0nl^ tlrere '» a breath of life fnd his kind,’ (Genesis I, 24). Again, “ because man is endowed with an sensibility left in the v.ctim ! Wo know that the trustees of thn immortal soul, and the dumb brute has no immortality, not even a PaJiHhrnvlTh ; FaVe tned t0 r6hel againSt this domination ; but short survival after death.” And et t h l r 5 fi m°re1meX0? ble t,lan Lond™ and Glasgow.”* Now to this an unsophisticated reasoner might reply that if tho fl,o T gentIemoa boa8fc of the grand object pursued and of Bible is to bo our authority upon this delicate question, there is not the secrets discovered by them. “ Horror and lies S X i m , grand tho slightest proof in it that man’s birth-place is in heaven any _o_sam 9author;_ " In the matter of secrets—a few localisations of moro than that of the last of creeping things—quite the contrary; * Vc la Rcsurrcction ct du Miracle. E. de Mirvillo. * De la Resurrection et d>i Miraclc. E. de Mirville. for we find in Genesis that if God created “ man” and blessed n ep h esh * And if the rigour of the law did not go to the extent “ them,” (Ch. I v. 27—28) so he created “ great whales” and of killing, as in Sparta, a man’s “ soul” for a beast s “ soul”— still, bessedthem 21,22). Moreover, “ the Lord God formed man even though he replaced the slaughtered soul by a living one, a of the dust of the ground” (II.— 7): and “ dust” is surely earth heavy additional punishment was inflicted on the culprit. pulverized ? Solomon, the king and preacher, is most decidedly But this was not all. In Exodus (Ch. XX. 10> and Ch. X X III. “ authority and admitted on all hands to have been the wisest of 2 H seq.) rest on the Sabbath day extended to cattle and every the Biblical sages; and he gives utterances to a series of truths other animal. “ The seventh day is the sabbath ...... thou shalt in Ecclesiastes (Ch. Ill) which ought to have settled by this time not do any work, thou nor thy.. .cattle ;” and the Sabbath y e a r... every depute upon the subject. “ The sons of men...might see “ the seventh year thou shalt let it (the land) rest and lie still...... that they themselves are beasts” (v. 18)...“ that which befalleth tho that thine ox and thine ass may rest”—which commandment, if t e sons of men, befalleth the beasts...a man has no pre-eminence it means anything, shows that even the brute creation was not above a beast, — («. 19) " all go into one place; all are of the dust excluded by the ancient Hebrews from a participation in the and all turn to dust again, („. 2 0 ) . . . “ who knoweth the spirit of man worship of their deity, and that it was placed upon many occasions that goeth upw ards, and the spirit of the beast, that goeth down on a par with man himself. The whole question rests upon the ward to the earth ? “ (v. 21) Indeed, “ who knoweth !” At any rate misconception that “ soul,” nephesli, is entirely distinct from “ spirit” it is neither science nor tf school divine.” — ruach. And yet it is clearly stated that “ God breathed into Were the object of these lines to preach vegetarianism on the the nostrils (of man) the breath of life and man became a living authority of Bible or Veda, it would be a very easy task to do so. soul,” nrj)hesh, neither more or less than an animal, for the soul r or, it it is quite true that God gave dual A d am — th e u m ale an d of an animal is also called nephcsh. It is by development that the temale of Chapter I of Genesis—who has little to do with our soul becom es sp irit, both being the lower and the higher rungs henpecked ancestor of Chapter II—“ dominion over every living of one and the same ladder whose basis is the universal soul or thing, yet we nowhere find that the “ Lord God” commanded that sp irit. Adam or the other to devour animal creation or destroy it for sport This statement will startle those good men and women who, Quite the reverse. For pointing to the vegetable kingdom and the- however much they may love their cats and dogs, are yet too much iruit ot a tree yielding seed”—God says very plainly : “ to you devoted to the teachings of their respective churches ever to admit (men) it shall be fo r m eat ” (I, 29). such a heresy. “ T h e irrational soul of a dog or a frog divine and So keen was the perception of this truth among the early Chris- immortal as our own souls are ? ”—they are sure to exclaim : but tiaiis that during the first centuries they never touched meat.: so they are. It is not the humble writer of the present article who I n Octavio rertullian writes to Minutius Felix : “ we are not per- says so, but no less an authority for every good Christian than that mitted either to witness, or even hear narrated (novere) a homicide, king of the preachers—St. Paul. Our opponents who so indig we Christians, icho refuse to taste dishes iii which animal blood may nantly refuse to listen to the arguments of either modern or esoteric have been mixed.” ,: , . * ... • science may perhaps lend a more willing ear to what their own But the writer does not preach vegetarianism, simply defending saint and apostle has to say on the m atter; the true interpretation " animal rights” and attempting to show the fallacy of disregarding, of whose words, moreover, shall be given neither by a theosophist such rights on Biblical authority. Moreover, to argue with those nor an opponent, but by one who was as good and pious a Christian who would reason upon the lines of erroneous interpretations would as any, namely, another saint—John Chrysostom—he who explained be quite useless. Ono who rejects the doctrine of evolution will and commented upon the Pauline Epistles, and who is held in the ever find his way paved with difliculties; hence, he will never highest reverence by the divines of both the Roman Catholic admit that it is far more consistent with fact and logic to regard and the Protestant churches. Christians have already found that physical man merely as the recognized paragon of animals, experimental science is not on their side ; they may be still more and tlio spiritual Ego thn.t inform s him as a principle niidway disagreeably surprised upon finding that no Hindu could plead between tho soul of the animal and the deity. It would bo vain more earnestly for animal life than did St. Paul in writing to the to tell him that unless ho accepts not only the verses quoted for Romans. Hindus indeed claim mercy to the dumb brute only 011 his justification but the wholo Bible in the light of esoteric' account of the doctrine of transmigration and henco of tho same philosophy, which reconciles the whole mass of contradictions and ness of the principle or element that animates both man and brute. seaming absurdities in it—he will never obtain the key to the St. Paul goes further : rhe shows the animal hoping fo r , a n d living truth for he will not believe it. Yet the whole Biblo teems with' in the expectation of the same “ deliverance from the bonds of corrnp- charity to men and with mercy and love to animals. The orisnnal • tion” as any good Christian. The precise expressions of that great Hebrew text of Chapter XXIV of Leviticus is full of it. Instead of apostle and philosopher will be quoted later on in the present Essay the verses 17 and 18 as translated in the Bible : “ And he that and their true meaning shown. killeth a beast, shall make it good, beast, for beast” in tho 'onVinal- * Compnrrv also tho rlifforonco between tho translation of thc same versos in tlio it stands“ life for life,” or rather “ soul for soul,” nyhcsh tachat Vulgata, and the texts of Luther and De Wcttc. H i, the purpose of the c l f i c The fact that so many interpreters—Fathers of tlie Church and upon this most serious am i i ? neJga 0f the many mira- scholastics,—tried to evade the real meaning of St. Paul is no writers in order to suppor ,n^inrod bv their saints, havo mado proof against its inner sense, but rather against the fairness of the culous resurrections of ^Tlim a , Th J « sou] [n animals” is, in theologians whose inconsistency will be shown in this particular. But some people will support their propositions, however errone » tho most im portant ous, to the last. Others, recognizing their earlier mistake, will, like Cornelius a Lapide, offer the poor animal amende honorable. Speculating upon the part assigned by nature to the brut© creation not soulless, have n o p e rm a n e n t ox un ^ t] w body> ib in the great drama of life,' he says : “ The aim of all creatures is that the principle which anin^ e , scl100l-mcn and the Church the service of man. Hence, together with him (their master) they becomes interesting to learn h .1 *. other claim thut animals are waiting for their renovation”— cum homine retwvationem suam divines reconcile this sta te m e n t* ^ expectant.* “ Serving” man, surely cannot mean being torturedy may be and have been frequen y c c elaborate would require killed, uselessly shot and otherwise misused; While it is almost Though but a feeble attempt °n . ^consistency of tho needless to explain the word “ renovation.” Christians Understand volumes—the present Essay, by showng the iracoii . 7 afc by it the renovation of bodies after the second coming of Christ; scholastic and theological m t e r p r e t a n s of thc l ^ and limit it to man, to the exclusion of animals! The students of convincing people of tho ?re»t ■nn « u . ^ is to the Secret Doctrine explain it by the successive renovation and sport and vivisection—animal l ie. . ^ ^ bruto cau perfection of forms on the scale of objective and subjective being, and in a long series of evolutionary transformations from animal show that however abs,”'d 'e inci])ie has fled from the body for to man, and upward,....;... This will, of course, be again rejected by Christians with indig nation. We shall be told that it is not thus that the Bible was explained to them, nor can it ever mean that. t It is useless to us “ soul,” or neither the one nor the othei is so enam insist upon it. Many and sad in their results were the erroneous 113 8 0 ’ H. T. Blavatsky. interpretations of that which people are pleased.to call ihe “ W ord (To le continued). of God.” The sentence “ cursed be Canaan; a servant of servants shall he be unto his brethren” {Gen. IX. 25^,—generated centuries ZOROASTRIANISM. of misery arid undeserved woe for the Wretched slaves—the negroes. It is tho clergy of the United States who were their rp H E Avesta of the bitterest enemies in the anti-slavery question, which question they 1 111 ig based. The Pehelvee and the Pazand opposed Bible in hand. Yet slavery is proved to have been the the Zoroastrian philosop y th in g a t al), to e lu c id a te cause of the natural decay of every country ; and even proud texts of later days contain little, if .n y U u g ^ . f t ’er h a n d , t h o , Rome fell because ic the majority in the ancient world were the esoteric mteipretatio w:fumif ollv knowledge of the truo slaves,” as Geyer justly remarks. But so terribly imbued at all a p p e a r to have been ^ S to mate Zoroastrian times were the best, the most intellectual Christians with those philosophy, and much ”>» unael.,tood than the other pervert- many erroneous interpretations of the Bible, that even one of their theology plainer and m o r e ? * ! ? JJSr composition, f t,o re ia grandest poets, while defending the rightfof man to freedom, iallot$ ed systems prevailing at th )vo(j Utind„i5hj wl.ich professes no such portion to the poor animal. t ' ' , some reason to suppose tha > rpvpKtion namely, the Avesta, . 1 God gave us only over beast, fish, fowl, ; ,, . to bo an exposition of the *» «•">». ' ' Pomiiiion absolute ; that right we hold contains writings vhich. can j^ve'sta j)Ut t ] 10 rest of it appears to 1 ’ f !• • » 1 1 By hie donation ; but man over man ...... 1 '’ ;■' a little light on difficulties o lK^i'hlp f0 be comprehended with- II« made not lord ; such title to himself . ! ‘ bo too mystical aiidhcncetoo nmnte^ ,fc .g ^ thafc it will Reserving, human left from'hitman free.” •>. i M > ! —says Milton. out a key. Even if such a y perverted Zoroastrian- .But, liko, murder, error “ will out,” and incongruity must unavoidably occur whenever erroneous conclusions are supported “ x f i '£ £ £ £ * M o s la n F.nita„d S De,a«r rcpon^tho either against or in favour of a prejudged question. The oppo nents of Eastern philozoisrri thus offer their critics a formidable weapon to upset their ablest arguments by such incongruity tianity as interpreted m ‘ha Baboons or tho star. between premises and conclusions* facts postulated and deductions m ad e. ^ ^ " , “.^0!“ cannot assist much in explaining * Commcn. ApocciL, ch. v. 137. the Zoroastrian mysteries, BlJocfe0fmmn0tJ E ' n U$h tranS'ation of the Avesta save that by The only proper prayer book for the laity is the smaller Khordeli In SnieJS W . Tv™ °f which is Stric% M A v esta. i P ,effe * 8 version there may be manv error* • Vmf fi. The larger Khordeli Avesta, which consists mostly of tho Zashts « 0 to i0 8 tS te°Pm?,e- prr en> ,be u ken as the s‘afest book and of writings in Pehelvee, is of no practical use* The Zashts varesh and thn r .muci as has been compared with the Huz- appear to be enlargements of the doctrines contained in tho second one from which ^ 00Jera.tefe translations. Such a book is the onlv part of the Avesta, but they are allegorical and mystical, and havo believers undent™ w l F W- Zoroastrian translators and no force either as invocations or as prayers, and consequently must *W « undeistood the meanings to be, and it is from Buch alonp* be considered as a sealed book with no prospect of ever being rightly interpreted. Those Zoroastrians who make uso of the Zashts as prayers are very much mistaken in so doing* No doubt there are passages to be found in the Zashts which may prove useful to students, but here their importance ends. One may ask whether the above remarks are also applicable to the Farvardin Zaslit, which is intended for the invocation of the Farvaslies. It may be said in reply that the invocations contained in the Yispered and Yasnas appear to be the only proper invocations requisite in ceremonies, and that therefore the Farvardin Zasht has no significance. On S t explained In the current Bible, is the only true doctrine the other hand, this Zasht is, in common with the others, an enlargement of an invocation, and it is not easy to say that tho original principles have not been overstrained in the Zashts. But, as said above, these have no practical value, as they are too allegorical ever to meet with a solution. In the absence of other books, the Vendidad, the Yispered, the Yasnas and the Gathas, combined with the knowledge of Hinduism, Buddhism, and Platonism, must of necessity be considered aa sufficient for the purposes of students of Zoroastrianism, No religion can be true which is not founded upon sound prin- writings have no practical value for students. ' ciples of the science of existence. Buddhism, Hinduism, Platon ism and Christianity, although varying in outward forms, havo T mTVe5 a 1,8, ^ l v l ( J c i 1 *nt° parts as un d er:- one and the same philosophy underlying them. This science of t; ' f y e n d id a d , which contains precepts for bodily nurifici existence, explaining how the universe came into existence, how i S j Z t ’X ' I P Th?SC *° ■* *PP^r to w it will end, whence man has come, whither he goes after death cannot be so with 7 ,? rlu,r.eraentei of other mystic schools, and and what guides his destiny, was known to all the mystic schools, o T h l T 1 Zoroastrianism,—the ceremonies and the writings but it was kept secret and sacred under tho garb of mystic cere n n V h ll fi?” • 8I“ llar mJstic principles. The Yendidad is monies. The founders of religious doctrines were persons thus m S tism nndgbvn d Trff-Gd If the Sl!d of tlle lienee of animal initiated and perfected, and not the so-called wise men of the world, recLnized' bvllUnl I agency of astral beings which is who, merely by exercising their imagination, framed such doctrines as best suited their fancies. Buddhism, Hinduism and Christianity are not based upon such absurd imaginations,and while Plato and romo7TOnth o ? r « m c S ti“ me t“ “ e' ''U‘ * M “ e l>cr3ev<-™ “ " “g t l to a host of his followers are stated to have derived their knowledgo from Zoroastrianism, it would be the very height of absurdity to VispereJd’ the F a m a s and the G a th a s. The two former say that Zorasfcrianism has no sound philosophy as its base. This absurdity becomes more evident when one understands the esoteric meaning of the Avesta and of the Zoroastrian ceremonies. ».—£ SS. a«,w ™s mz \ sr. " ” ■ " > Eubulus affirms that ZorOastor “ consecrated a natural cave, in the mountains near Persia, in honor of Mithra, the King and S s tiliS ]838 ™ f 7 Bk1 '“ l,ortions ™Mon in Pelielree. °Tk«Taro Father of all; and by the other things disposed within it, at right vee wri fn^Tn tL1^ dC\ ’SA ranf,ati°n °f SpiegeL These Pehe1' distances, the elements and quarters of the world.” The caVe of in a J S S t wS Khordeh Avesta are composed, as stated above, M ithra is mentioned by many others. : a-sreeraent with tho Pehelvee and the P*i7 ar»r? hnnlra . ; “ In the Mithrean rites the two-fold motion of the stars, fixed d e n U h e 7^' ^ doctrines of subsequent periods/ A Btu- and erratic, was represented, and the passage of the soul through d Z r n Z 3f?,7 5»10l,^ ‘ ^ a y s to be caroful riot to* confound these cioctnnea with the Zend writings of the A vesta. them. To symbolize this there was set up a high pair of stairs having seven gates, cach of different metal, signifying each one of vely lengthy period for solution. But much will depend upon tho the seven planets.” earnestness and the perseverance of those who take up the study. The above description is very imperfect, but it will enable one to • It is a matter of no small wonder and surprise that not only see that the cave and its internal organization were meant, liko is there no metaphysical book in Zoroastrian literature, but that other mysteries, to symbolize the truth of the science of existence. there is no indication of 'there having ever existed a Zoroas The doctrines of the Mah-Abadians, as related by Moshan Fani, trian metaphysical philosopher since the establishment of tho are generally in agreement with tho other philosophies. The religion. This is more evident from the Pehelvee writings of doctrines contained in the Chaldean philosophy and in the Zoroas the Avesta, the writers of which even appear to havo had no trian Oracles, and the doctrines of the Platonists (who make con knowledge of the real doctrines, and to have been guided by very stant references to Zoroastrianism) are similar, and wliat reason is rough modes of thinking. We may suppose that the Zoroastrians there to suppose that the Zoroastrianism of the Avesta alone had have been as a rule warriors, hunters and agriculturists, but no philosophical basis or had one of a different kind? But those seldom philosophers. • In spite, however, of the past, I am confi who rightly understand the Avesta and the Zoroastrian ceremonies dent that great metaphysical geniuses will come forward at no can see plainly that Zoroastrian philosophy is not different. distant date to save Zoroastrianism from being wrecked on tho As the object of this paper is to enable Zoroastrian students to shores of bigoted ignorance, and put 1 it abreast of Hinduism, know what literature they must study to obtain the most fruitful Buddhism and Platonism. In what words can bo expressed tho results, I may add that such students should study, over and extreme regret one experiences at the supine indifference of the above the entire Theosophical literature, the following: Tho Parsees towards the rehabilitation of their religion ? Is it very Perfect W ay;” “ The feosicrucians,” by Hargrave JenningS; difficult to realize the fact that, as at present existing, tho days of €< The Eleusinian and Bacchic Mysteries,” by Thomas Taylor : “ T ho their religion are numbered ? Do they not see that the thousands Platonic Philosophy.” they have hitherto spent have not enabled them to secure tho co It will be asked, what necessity is there for Zoroastrian student* operation of thoso educated Zoroastrians upon whom depends tho to study the Platonic philosophy after they have read the Hindu life of their religion ? But if they are still unable to see beyond and Buddhist philosophies ? The answer is, that Plato and his the popular ignorance—if they still go on enriching sycophants followers appear from their writings to have derived their knowledge and favouring books which can do nothing towards placing their more from Zoroastrianism than from any other source. They mako religion upon a sound philosophical basis—if they still (iontinuo constant mention of Zoroaster and of his writings. Another reason to waste tnoney upon superstructures while the foundations are is that the books of Plato carry a student through a very rigorous sandy and unsafe—if they still persist in their indifference to re exercise of mental powers, raising difficulties of all sorts and then moving the burdens of those who are labouring on, though at eolviitg them all by strict adherence to his dialectics. ' By an Considerable disadvantage to themselves—let them bear in mind exercise of this sort the student is taught to overcome very subtle that by their so doing their responsibility has not been lessened, difficulties, ultimately arriving at the truths of the science of being, and posterity will make them answerable. Fortunatoly, however, or philosophy. Zoroastrianism does not appear destined to die. Thero is no translator in English, save Thomas Taylor, who right D unjibhoy J amsetjee M edhora. ly understood Plato. Taylor is not a very clear writer, but his extensive introductions to his translations of Plato’s dialogues aro . THE CREST-JEWEL OF WISDOM. a. k ey t o 1 the philosophy of Plato, without mastering which ono cannot expect to understand that prince of philosophers. Taylor’s Being a translation of Sankaraclmrya’s Viveka Chudamani ' works are out of print, but his masterly introduction^ to the Parmenides and to the Timaeus tempted me lately to reprint these (continued from page 65>) > two dialogues. Theso two introductions, if properly understood, r j l H E p u p il s a id :—• 1 will go a great way towards giving one a very satisfactory idea of tho Platonic philosophy. In connection with Taylor, the Plato 50. O Lord, in mercy hear! I am proposing a question, and nist magazines published in the United States of America should when I have heard the answer from your own mouth, I shall havo h e read from the beginning. r 1 accomplished my end. : ! It is a'matter of no small regret that there is so little Zoroastrian 51* W hat is bondage f Whence is its origin ? How it is maintain* literaturo to fall back upon, yet I have been convinced from long ©d ? How is it removed ? W hat is non-spirit ? W hat is the supremo and continuous study that, if we are not able at present to put spirit ? How can one discriminate between them ? forth a completely satisfactory interpretation of the little that • The Master said :—■ remains of the Avesta, the difficulties in the way are not so Insur- 52. Thou art happy, thou hast obtained thy end, by thee thy ■inountablo as those presented by the too allegorical character of family has been sanctified, inasmuch as thou wishest to become the Zashts and of thQ Bundaish, and will perhaps jiofc require a Brahm by getting rid of the bondage of A v id y a f 53. Sons and others are capable of discharging a father’s debts; dipping, and removal of stones; similarly the pure truth, itself but tio-one except oneself can remove (his own) bondage. transcending the operation of m a y a (m a ya here meaning the forco 54. Others can remove the fain (caused by the weight of) bur of evolution) is not obtained without the instruction ot the knowers dens placed on the head, but . the pain (that arises) from hungei* of the supreme, together with reflection, meditation, and so iorth, and the like cannot be removed except by oneself. ■ , and not by illogical inferences. . 55. The sick man is seen to recover by the aid of. medicine and 68 Therefore wise men should endeavour by (using) all ellorts proper diet, but not by acts performed by others. : to free themselves from the bondage of conditioned .existence just 56. Brahm must be perceived by the eye of knowledge (spiritual as (all efforts are made) for the cure of diseases. intuition) n 6 t by the teachings of a wise man j the form Of the 69. The excellent question now proposed by thee should be moon must be known through one's own eye, hoWrcan it be kfiown asked by those desirous of liberation, like a sage aphorism it is in through (th 6 medium of) others? 1 - agreement with the scriptures, it is brief and full of deep import. 57. ' Who but oneself (atm an ) i3 capable of removing the bondago 70. Listen attentively, 0 wise man, to my answer, for by listen of: A vid ya, K a m a an d K a rm a (ignorance, passion and action) even ing thou shalt truly be freed from the bondage of conditioned in a thousand million of Kalpas ?* - existence. 58. Liberation cannot be achieved except by the direct percep 71. The chief cause of liberation is said to be complete detach- tion of the identity of the individual with the universal self, neither ment of the mind from transitory objects; after that (the acquire by Yoga (physical training), nor by S a n kh y a (speculative philosophy), ment of) sama, dama, titikshd, and a thorough renunc.ation of all nor by the practice of religious ceremonies, nor by mere learning. ka rm a (religious and other acts for the attainment of any object of 59. 1 The form and beauty of the lute (vina) and skill in sound ing its strings are for the entertaiiimfcilt of the people and not for ^ 72 Then the wise student (should devote himself) daily without the establishment of an empire (in the hearts of subjects through intermission to the study of thescriptures, to reflection and medita the good government of the king) .t • * tion on the truths therein contained ; then (fina y) avu g g 60. * Good pronunciation, command of language, exegetical skill of ignorance the wise man e n j o y s thd bliss of Nirvana even while and learning, are for the delectation of the learned and not for (obtaining) liberation. r ’ •.. ; ' • °n3 1S ^^discrimination between spirit and non-spirit which it 13 61. If the supreme truth' remains unknown, the study of tho now necessary for thee to understand, is being related by me ; scriptures is fruitless; even if the supreme truth is known tho listen carefully and realise it in thyself. , . , . , i - study of the scriptures is useless (the study of the letter alone is 74 75 The wise call this the gross body which is tho combina useless, the spirit must be sought out by intuition). tion o t marrow, bone, fat, flesh, blood, chyle and semen and is made 62. In a labyrinth of words the mind is lost like a mah in a thick up of feet, breast, arms, back, h c a d hmbs and organs lt^ tho forest, therefore with great efforts must be learned the truth cause giving rise to ignorance and the delusion I and i y. about oneself from him who knows the truth. The subtle elements are akasa, air, fire, water and earth (the ig ler 63. Of what use are the Vedas to him who has been bitten by principles of these elements are to be understood here). the snake of ignorance ? (Of what use are) scriptures, incantations, 76 B y mixture with one another they become the gross elements or any medicines except the medicine of supreme knowledge ? and the causes of the gross body. Their functions are the produc 64. Disease is never cured by (pronouncing) the name of tion of the five senses and these are intended for the experience o medicine without taking it; liberation is not achieved by the (pronunciation of the) word Brahm without direct perceptioh. tl>77 ^ Those deluded ones who are bound to worldly objects by 65. W ithout dissolving the world of objects, without knowing the bonds of strong desire, difficult to. be broken, are forcibly spiritual truth, where is eternal liberation from mere external words carried along by the messenger, their own karma, to having no result beyond their mere utterance ? ' 6 6 . Without the conquest of enemies, without command of tho £ £ £ * « « of «»«» treasure of a vast country, < by the mer3 words “ I am a king,” it is and the rest, five (creatures) meet with their death, viz., the deer, impossible to become one. ■ ; r • — elephant, moth, fish and black bee ;* what then of man who is. 67. Hidden treasure does not come out at (the •utterance of) bound by all (the senses) jointly ? ■ the simple word “ out,” but there mu&t bd trustworthy information, t - - • - • -__^------.—L_------:------L -l-L------L -uL - 1 I V L.a- # Tt is said thafc music exorcises a powerful fascinating effect on tho deer. We aro * One day of Brahma, i. e., one period of cosmic activity. i . , , told that ancient i S hunters used to take advantage of this fact and attract deer f To underatand the purport of this sloka it must be remembered that tho ety lw nlnvinf? soft music on the flute and thus lure tho animals to their death, lho mological derivation of thei Sanskrit word for king (Raja,) is from the root raj to uJflinnf rnnqtantlv surprised and killed by hunters while in a stato of stupefaction please. Tho king Was the man who pleased his subjects most. A comparison of closed by thederives from rubbing ii, forehead ,gainBt th. r ,no this derivation with that of the word king from cunan, to khow, will bring out a tree. S a n s k rit writers frequently mention this circumstance. The moth, hsh and boo striking difference between fche old Aryan and the Teutonic minds, • > • > - ' f ’ aro respectively attracted by sight, taste and smell. 79i In point of virulence sensuous objects are more fatal than 92. Know tliat this gross body, on which depend all the exter the poison of the black snake (Naja Trapidianus); poison only nal manifestations of the purusha * is but like the house of tho kills one who imbibes it, but sensuous objects can kill (spiritually) householder. even by their mere outward appearance (literally: by the mere 93. The products of the gross (body) are birth, decrepitude, sight of them). ' : ' ' ••• * • and death. Its stages of development are childhood t and the rest. To the body, subject to diseases, belong the innumerable regula 80. He who is free from the great bondage of desires, so tions concerning caste and condition, X as do also honour, disgrace, difficult to avoid, is alone capable of liberation; not another,t even adulation and the like. though versed in the six systems of philosophy. 1 . V 94. Intellect, hearing, touch, sight, smell and taste (are called) 81. Tliose only sentimentally desirous of liberation and .only senses by reason of their conveying perceptions of gross objects. apparently free frotn passion, seeking to cross the ocean of condi- Speech, hands, feet, etc., are called organs of action becauso through t-ioned. existence, are seized by the shark of desire, being, caught them acts are performed. by the neck, forcibly dragged into the middle and drowned. 95. 96. The manas, buddhi, a h a n kriti an d chitta, w ith th e ir fu n c 82. He only who slays the shark of desire with the sword of tions, are called the internal instruments. M anas is (so called) by supreme dispassion, reaches without obstacles the oth^r side of. tho reason of (its) postulating and doubting; buddhi by reason of (its) ocean of conditioned existence. / , ' , property of (arriving at a) fixed judgment about objects; ah a n h riti arises from egotism, and chitta is (so-called) on account of it 3 ' 83. The mind becomes turbid of him who treads the rugged path property of concentrating the mind on oneself. of Bensuous objects death awaits him at every step like a man 97. Vitality {prana, the second principle), by the difference of who goes out on the first day of the month (according to the saying its functions and modifications becomes like gold, water§ and so of the astrologers) ;* but whoever treads the right path under the on, prana, apdna, vydna, uddna, samdna. instruction, of a guru or a good man 1 w ho 1 looks after his 98. The five (faculties) beginning with speech, the five (organs) spiritual welfare, will obtain by his own intuition the accomplish beginning with the ear, the five (vital airs) beginning with p ra na-, ment of his object; know this to be the truth ! 1 the five (elements) beginning with akdsa, buddhi (intellect) and tho 84. If the desire for liberation exists in thee, sensuous‘objects rest, avidya, (ignorance) whence kdm a (desire) and karm a (action) must be left at a great distance as if they were poison, thbu must constitute a body called sukshm a (subtle) body (fourth, fifth, and constantly and fervently seek contentment as if it were ambrosia, sixth principles). also kindness, forgiveness, tranquillity and self-control. 99. Listen ! This body produced from five subtle elements ia 85. Whoever attends only to the feeding of his own body, doing called sukshm a as also linga (characteristic) s a r ir a ; it is tho no good to others and constantly avoiding his own duty, and not field of desires, it experiences the consequences of karm a (prior seeking liberation from the bonds caused by ignorance, kills himself. experience) ; it (with the sixth principle added) being ignorant, 8 6 . * He who lives only to nourish his own body, is like one who has no beginning, and is the u padlii (vehicle) of atmani. crosses a river on fin alligator thinking it to be a log of wood* ! ' 100. Tlie characteristic condition of this body is the dreamy 87. For one desirous of liberation, desires pertaining 1 to th e state; this state is distinguished from the waking state by tho body etc. lead to the great death; he who is free from such desires peculiar manner in which its senses work; in the dreamy stato is alone fit to gain liberation. < mind itself revives the conditions created by the desires of tho 8 8 . Conquer the great death—desire for the (sake of) the body, waking state. wife, and so on. Having conquered it the ascetics (m unisJ a tta in 101. This body having attained tho condition of tho actor the supreme state of bliss (unioii with the Logos). ” ( manifests itself. In it shines the absolute self (seventh principle) 89. This gross body which we condemii is made up of skin, which has as its vehicle intellect (higher fifth principle) and which flesh, blood, nerves, fat, marrow and bones, and is filled with filth. is unaffected by any karm a as if an independent witness. . 90. This gross body, produced out of the five gross elements, # This word is not to bo understood hero as tho absolute self, but merely tho themselves produced by the quintupling process, through previous embodied self. P u ru sh a literally means the dweller in the city, that is in the body. karma, is the vehicle of earthly enjoyments. In the waking state It is derived from p a r a which means the city or body, and usha a derivative of tho of that body gross objects are perceived. ’ ' verb van to dwell. f According to tho Hindus the body passes through six stages,—birth, existence, 91. The ego embodied in this through tho external organs growth, change, decline and death. enjoys gross objects such as the various forms of chaplets of t There are four conditions of life : bramacharya, houseless celibacy ; grihasthya, flowers, sandal-wood, woman and so forth, t Therefore' it is con family life as a householder; vanaprastha, religious life in tho forest; and bho.iJcshya, scious,of the body in its waking state. , mendicancy. Hindu legislators have prescribed rules applicable to persons in each of these conditions. § As gold is transformed by modifications of form into bracelets, earrings, etc. ; * Thero is hero a play on the word pratipada, -which means both “ the first step’* and water, by change of function, bec-omrs steam or ice or modifies its form accord and " tho first day.” / ,,, ing to tho vessel in which it is contained, so vitality receives different forme in f Typical of all sensuous objoet«« accordance with the different functions it assumes. 1 0 2 . Becausc it (seventh principle) is free from all union it is unaffected by the action of any u p a d h i. T his linga sarira perform s not to be negative and helpless and ask the mercy of a mighty all actions as the instrument of atm a just as the chisel and other being to save us, but to regulate our own actions by our own tools (perform the actions) of the carpenter; for this reason the exertions so that all evil thoughts and selfish material desires atm a is free from all union. may gradually vanish, leaving the mind in that perfectly peaceful 103. The properties of blindness, weakness and adaptability state in which alone the true knowledge of what “ I am ” signifies exist on account of the good or bad condition of the eye; similarly can be obtained. deafness, dumbness and so on are properties of the ear and aro The ceremonies of Hindu prayer commence with the worship not to be considered as belonging to the self. of ‘ devatas*—not as personal deities, but as forces of naturo 104. In-breathing, out-breathing, yawning, sneezing and so that regulate the karma of a man. To pray to the goddess Ha- forth are the actions of prana and the rest, say the wise men; the raswati is not to place a collection of flowers on the feet of tho property of vitality is manifested in hunger and thirst. image of the goddess, but to practice such duties of life as will tend 105. The internal organ is in communication with the path of to render a man wise and learned. One who devotes his undivided the eye and the rest, and by reason of the specialising (of the attention to his studies is the true worshipper of the goddess of whole) the ego* (ahankara).is manifested. Learning. We in our worldly life are only the worshippers of Lakshmi, the goddess of Wealth, for in all our worldly duties our principal aim is the acquirement of riches ; and although we do not actually construct the image of the goddess and worship her THE Tit UE PR A YER . with flowers and incense, we are in reality her true devotees. A man HE necessity of prayer has almost been denied by many addicted to carnality is similarly a worshipper of c Kandarpa deva writers in the columns of the Theosophist, but I venture to luate or Cujjid. These dcvatas are thus both good and evil, and thinkT that it is from the standpoint of the Christian or Maliomc- we ought by our daily actions and thoughts to try to be the devotees dan form of prayer that it has been condemned. The “ Upasana” not of the malignant deities, but of the good ones like Dharma,, &c., or prayer of the Hindus is certainly not what it is ordinarily sup and so we shall be led gradually to our goal. The so-called prayers posed to ^ be—a flattery to a personal God for his kindness in bes to these good devatas are nothing more than regulating our duties towing either earthly or spiritual benefits. To know what we are in life and freeing ourselves from lusts of all sorts, whether selfish nnd what relations we bear to the Infinite is the ultimate aim of or material, and unless this is accomplished the worship of tho . sill sorts of Hindu prayer. The acquirement of this knowledge is true God, Brahma, cannot be performed. To worship God is not to called .Brahma Gnyanam. To know God man must himself be a god. ask the mercy of a personal God for our evil deeds, but to free our So long as he considers himself a separate individual apart from selves from the bond of Avidya (illusion or ignorance of self) and the supposed personality who, he considers, has created him, he so gradually to arrive at the true knowledge. Thero is no word cannot attain this end. To consider that all objects are in him and which signifies a personal God in the whole of the Hindu vocabu lie himself is in every thing, is the only way of acquiring this lary. What ive understand by Iswara is then merely a collection of knowledge, and all the Hindu ceremonies known as prayer are attributes ascribed to the Infinite, and thus we hold Iswara to intended to foster the development of this idea of universal signify, not the first cause but a conditioned self-existent Being, brotherhood. Krishna said to Arjuna: Sharva Bhutasthamdtmd - liko the Dhyanchohan, the first conscious and intelligent being who warn Sharva Bluitdniehdtmani lfcshate yogayuhtdtmd Sharvatra commenced the works of creation at the begining of this Manwan- Shamadarsana; (Bhagavad Gita) “ The true Yogi sees everything tara. This typical idea of the godhead is only assumed in order with an equal eye in the idea that Atma is in everything and every to worship liim, that is to approach him, or in other words to thing is in Atma.” To pray therefore is not to mutter a collection develope all the good qualities we can conceive as belonging to an of words or hymns or to ask a god to deliver us from sin or not to Iswara (Shaguni), our highest ideal of true manhood in its per lead us into temptation, but to be active, and positive to all sorts fected condition. The highest Jivan Mukta Yogi, or Mahatma, liko of malignant inf!nonces, the passions and emotions of the mind. Buddha or Sreekrislina is, therefore, the only Iswara we have to It is in other words tho strengthening of the will for the subjuga worship. The form of prayer that has been adopted by our tion of tho earthly desires connected with self-interest. To pray is Bralnno friends is after the fashion of the Christian prayer, and is therefore no Up&sana at all as defined by the Hindus. To tho * The corporeal eye by itself is incapable of seeing, otherwise it woulrl not cease to Hindus such a prayer is unnecessarv ; but what we call prayer is boo at the death of thc body. In reality the eye sees by reason of its connection with tho self through tho egotism (ahanlmra) by the concept or object which may the only way of obtaining he Brahmagnyanam, the knowledge of. bo described as “ I am the seer.” That this object is different from the egotism the absolute truth; theosophy, or the idea of universal brother itself is clear from the fact that there exist other objects of a similar nature strung hood. together or connected by thc egotism such as “ I am tho hearer,” ctc.j here it is plain that tho abovementioned concepts aro none of them the egotism itself, for tho K . P . MV disappearance of the concept “ I am the seer” does not involve the disappearance iiie egotism wliich nuuiilests itself through other similar concepts. LIGHT ON THE PATH. rays, absorbing all others, and is therefore rod; and so on. And sometimes the colours apparently possessed by a body are not natural W ritten down by M. C., Fellow of the Theosophical Society to it, but are borrowed 'from other bodies. “ The blue colour of a London, and annotated by 1 \ Sreenevas Row, Fellow of the Theo sophical Society, Madras. clear sky is derived,” according to Patanjali, “ Irom the southern peak of the great mountain M 6 ru, which is composed of sapphire. (Continued from page 113.J On the other sides of the M 6 ru, the colour of the sky is said to be different, being borrowed from the hue of the peak which overlooks Section III . Clause 3 . (Continued.) that quarter. Others suppose that the black colour of the pupil of SHALL now attempt to show how Aura endowed with colours the eye is imparted to the sky, (blue and black being reckoned emanates from human bodies, and how colours represent the tinges of the same colour) just as to a jaundiced eye every object is I character of human actions. yellow.” Some of the W estern scientists attribute the blueness of Form is an essential property of matter. All bodies—even the the sky to the fact that particles of air and tho minute globules of elementary particles of which the commoner substances are moisture constantly floating among them, reflect blue ray s. A n d composed—are extended in space of three dimensions, that is they it is also.suggested that of rt.ll the rays reflected from tho earth have length, breadth, and thickness. “ Quantity,” says Kan&da into the atmosphere, the blue ones being the most refracted, have the great author of the N y d yn Philosophy, “ is the universal the least momentum, and at-e consequently more liable to be reflect quality common to all substances. It is fourfold; great and small, ed back to the eye. In the same way the colour of the ocean is long and short. Extreme'smallness and shortness are eternal • and said to vary considerably from local circumstances.^ Its generic extreme greatness and length—termed infinite—are likewise colour is generally believed to be dark blue; but in different places eternal. Within these extremes is the inferior magnitude or the sea is known to be green, find even red and yellow; this dis finite quantity, which is non-eternal; and this is of various degrees coloration being duo to the nature of tlie bottom, the weeds and from the mote or tertiary atom, upwards to any magnitude short insects on the surface, and so on. of the Infinite. _ The finite magnitude of products or effects results The colour thus perceptiblo in bodies is a source of beauty and from number, size or mass. Infinity transcends the senses; i. e., utility, and has therefore two significations. First, it expresses an object may be too great or too small to be distinguishable.’’ that feeling of the mind whicli accompanies the sensation produced _ Now, almost every body that lias form, has also colour. Colour, by the action of coloured 1 o b je c ts 1 on onr organs of sight; and. it must be remarked, is not a distinct principle, existing separately secondly it denotes the peculiar quality of the coloured object, in from the body whence it is thrown off; but it is the inherent virtue of which a certain feeling is excited in the mind. In either property of reflecting particular rays of light, which property is sense the subject of colour demands our careful attention. The possessed by the constitutional elements of the body. “ Colour ” sparkling lustre of the universal sunshine, the lurid glare of the says the Ny&ya of Kan&da, “ is a peculiar quality, to be appre thundercloud, the crimson streaks of the morning, and the rich hended by sight; and it abides especially in earth, writer and light; and ever-varying glories of the sunset, successively Call forth our and it is a characteristic quality of the last. It is perpetual admiration and contribute to our delight, while the quality of m the primary atoms; but not so in their products.” objects and the character of actions as indicated by colour are so So we find that colour is present throughout Nature, animate as many precious gifts of nature, which every human being ought to well as inanimate. The earth is clothed with a mantle of delight appreciate and utilise as he moulds and directs his conduct with a. ful green, interspersed with the brilliant hues of flowers and fruits. view to the attainment of the final goal. It is in this last mentioned In like manner fire and water have colours of their own. Indeed* sense that I propose to discuss the subject of colour in the following coloui is an essential requisite in every world inhabited by sentient p ag e s. beings. Were the objects of nature destitute of colour, or were This subject is one of utmost difficulty/and can only be treated one single unvaried hue alone spread all over the face of the successfully by one who has made some fair progress in the study universe, we should be at a loss to distinguish one object from of occult science. Nevertheless, fls it is the duty of every 0 1 1 0 to another. Hence, by a peculiar adaptation of nature, all bodies are investigate and try to understand all that he can for himsolf, I so constituted as to reflect one or more classes of rays of light and have endeavoured to collect various passage* bearing on the subject colour; and the eye is so exquisitely formed as to be differently from such books as are within my reach) and these are here given affected by the different kinds of reflected rays, and is thus the in a condensed form, leaving the reader to make further investiga faithful organ of the mind in discriminating between them and tions for himself with the help of tho Upanishads and other works thereby giving rise to all the delights and benefits of vision. lint of esoteric science, together with treatises on anatomy, Eastern as all bodies do not reflect all colours, nor do all those reflecting the well as Western. same colours do so in equal proportions. One body, for instance, “ F ro m T h a t (T a t), which is the cause of all ( K a r a v n m ) ; absorbs all the rays of colour except tho green one, which it reflects ; which is not the subject of senses (Avyaht.nm) ; which is eternal and this body is consequently green ; another body reflects the red without beginning or cud (Nifyavi) ; and which is existing, as well as non-ox,sting, i. e., in other words, which is manifest P uru sh a an d Prdk-riti, in tlie sense in which those words are under ed and unman,fested, ( S a t and A s a t) , was produced P u m iht” stood as meaning the active and passive principles, are said to bo (Manava Dharma Sastra. I. 11). This is the "T i t of the blue (Sam a) an d red (ralcta) colours respectively. (Avyakta, v J , : „ * r M p r * a, f ™ o f e i i Upanishad, Ch. VI.) The blue and red may therefore be styled the second original colours. The ascription of these three colours, yellow, blue and red, is not arbitrary. They are significant representatives of the real character s s s u z * ~ the of the objects of which they are the attributes. For the yellow From the union o t P u r m h a w ith P r a k r iti (both of which are which is the seat of luminosity, represents the jyoti-mayam (glory eternal; see Bhagavat-GitaXIII. 2 0 ), that is, from the direction nnd and light) of P u ru sh a ; while the blue, which is soothing and influence exerted by P u ru sh a upon P ra k riti-, and from the inherent electrical, correctly denotes His sublime benevolence and power; character of P r a k n U itself, the material particles of the latter com and lastly the red, which is the seat of heat and passion, expresses bined with one another, and assumed the form of one ehtire unity the qualities of P ra k r iti, as manifested by embodied souls. composing the mundane Egg. (Vishnu Purana I. IL 1 to 56; Malm’ We may therefore fairly hold that yellow, blue and red, are the i i S eSS> the Great Power, P u ru sh a , sat inactive during primary colours, and the sources of all other colours, hues and a whole divine year; at the close of which, by virtue of hi sol5 tin ts. will, he caused the egg to divide itself (Manu I. 12 j'ChandoS"! 1 know that white and black are generally mentioned with refer Upanishad III. XIX. I.); and then divided himself,—becoming half ence to the respective qualities of purity and impurity, merit and male and half female. (Manu I. 32; Brihat-Aruyaka Upanishad III demerit, and so on; but this is no reason for presuming white IV. 3; Satapatha Brahmna XIV.—4-2 &c ) FTp fha e * and black to be among the original colours. In fact they are nob is called H iranyagarbita in the Rig Veda, (X. 121-1 to lo “ where colours at all in themselves; they are the compounds of several o is desenbed as being the first divine incarnation; the one that colours combined in different proportions. But as white is the remained as an embryo m the water; and the one by whom the most positive of all the colours, and (excels all others in lumi universe, has subsequently been evolved. From thiJ »first bm'n' nosity, it very properly represents what is pure and meritorious ; m i - v n as declared in the Taittireya Upanishad— : whereas black, which is diametrically opposite to white, indi I mTS J i f r t Fim /, Otherwise cailed A r a t (M anu cates opposite qualities, such as impurity and demerit;—while 1.32). This is the Fim ^ spoken of m tho hymn ofthe P u Y u sh a red stands midway, and denotes a mixture of good and bad quali (M arm 1^ 3 3 , &c!). ^ tra ^ proceeded mankind, and the rest. ties. Hence it is declared that white, black and red colours ( S ita j A nita an d Ralcta) are the representatives of the three general divi Now let us understand that the Supreme Lord,—the God —the • sions into which human actions may be divided according to their first manifestation of Para-Brahma, above spoken of, is described character. (Mantrika Upanishad, Ch. I.) ns being full of Glory, L.ght, Light of lights, Light without smoke The three general divisions of the quality of actions, are Rajoguna, Satwaguna, an d Tam oguna (the mixed, pure and dark III 13-7'J HI 1 7 “ ? y,CdTTVI‘9 7 5j Chando^ a Upanishad : TT - 1 I m m T ’ Kat,la Upanishad IY. 13; Swetaswatal-a quality— see Dhyana-bindu Upanishad, Ch. I. Bhagavad-gita, XIV. Upanishad III. 8 ); and He is also said to be of golden (yellow) hue. 0) ; and because these qualities arise from the union of of P ra kriti Hiranmaya, Rukmavarna, Swarnamaya, &c., see R ig w ith P u ru sh a , th e qu alities of P ra k r iti are accordingly designa ted under the same names, namely, Rajoguna, Tatwaguna an d T am oguna, bearing the colours of Loliita, Sukla ., an d K rishna (red, Upanishad V I; Manu I. 9; Vishnu Sahas,-avama Sloka 9 2 ;Yeknk- white and black) respectively. (Swetasvatara Upanishad, IV. 5; shara Upanishad eh. I. VAyu Purana VI. 3 ). The identity and Randilya Upanishad, Ch. II. Pingala Upanishad, 1, &c.) Similarly unity of the Do,ty thus described as Light and as Golden are the three energies of P urusha,, nam ely, Brahma, Vishnu and R ud ra , proved by the laittireya Upanishad, which calls Him by the cow- ■ -—otherwise called Anirudha, Pradyumna , and Sankarshana, (as jw im d nam e of Snrarnn-Jynti, Golden-light. (Bhr.Vu Valli T . described in Vishnu Purana, V—X V III; Karma Purana, Ch. 49. nnd b, liip Vd, (IV. 58-2), which ascribes the verse 39; and Markandeya Purana Ch. IV, and 41), which have colour of wm, which in one senso moans that which is white/pure influenced the aforesaid qualities or forms of P ra kriti, are likewise and brill,ant, and m another sense yellow, saffron and golden • thus said to be red, white and i black, respectively (Dhyana-bindu combining the two into one, which we may call the bright yello^r Upanishad, Ch. I.) The sacred import of this br.ght yellow, or yellow light, or yellow Here it may bo questioned, in passing, how P u ru sh a , which is lire, or whatever it may be called, is only known to occultists • nnd Purity itself, came to be combined with tho qualities oi Prakriti, we may hold that this bright yellow was the, original colour ’ *’ such as darkness. But we must understand that the union of N e x t, th e male and fem ale halves of the D ivine incarnation'alreadv P urusha, w ith P ra kriti is not mechanical. It is the influenco spoken ot, and whom we may take to be the representatives of exerted upon P ra kriti in tho same manner as fragrance affects an Chapter 48; Markandeya, Purana IV— 122; Mah&bharata, Sauti m ust he IndStio/ 352“^"” *^ V 1'-1)* In «'» it Prakriti, became himself B r ^ u r ’ih ^ the Rajognna of Par vara, Chapter 285, Section 23). Satwaguna of Prakriti He H m t f c^.a or^ affecting tho Thus we see thafc yellow, blue and red are the primary colours; arid white, black and red, have como to bo recognized as tlio and affecting the T^anima of P rJ T ?! the P™°rver; principal colours indicative of the character of objects. This is true as well of the macrocosm as of the microcosm. Colour is a peculiar quality to be apprehended only with the aid of light; and the source of light is the sun. (Rig Veda, I. 50-4). As tlio visible sun we see in yonder sky illumines the moon and other ™ v Aj V’ “”'i “ ’.'“ " S S p , ; planets, and the whole universe, and removes the darkness of tho night, so the Divine (or Spiritual) sun that abides in the lotus o£ *«^;»dti»&«S!r?h ta'° ^ M T! v. XVII and V XVTTT ^ J * ■ £ “ 18 J Vlsh™ Pnrana of tliat which flows from a bar magnet, when turned vertically, thus mentioned in tho Vishnu Purinn ° i • 1S ^rUC ^ at the Deity showing the harmony between man and the outward universe. This harmony is thus expressed in the Chandogya Upanishad :—“ Tho vesture, is * » “ J ! ™ T n i t E P ™ g * " hi,<> ^ »"d W"° fo r it is declared th a i £ a i £ ^ ^ ‘ * "7 of It u d r a ; arteries of the heart exist, steeped in brown ethereal fluid; yea, in a white, a blue, a yellow, and a red ethereal fluid. Verily, tho k S: sJtszz ssssss. i sun exists also as brown, as white, as blue, as yellow and as red. Chapter 1; Purna As the main road, with a village afc each end, meets both this and that, so do the rays of tho sun meet this region and that; from 7 those five vessels abides the subtle body; and dependent upon tliat sun they Spread ; they then enter the arteries, and thenco this subtle body are all th e impressions p r o d u c e d by tho belief they spread out again” (Chandogya Upanishad, V III. VI. 1 and 2). in the worldly atributes o f a higher and lo w e r state. — (See M aitu This shows how intimate is the relation between the visible sun, nnd the sun within man ; and let the reader note the faet that tlio U Then1' as to the heart itself, it (the Jlridaya) is anhtadala-padma, prominent colours in both are yellow, blue and red, besides of course or an eio-ht-petalled lotus. These eight petals or angles represent the white which is intended to represent the all-pervading* light. the eight points of the compass : 1 The petal on the east .* Let us now attend more particularly to colours observable in (white): 2. The petal on the south-east is ralcta (red) j 3. lho the human body under different conditions, and trace the naturo petal on the south is k ri.h n a (black); 4. The petal on the sonth- of the qualities these colours indicate. irosfe is nila (blue); 5. The petal on the west is tp h a tw a (crystal- The five elements of which the human body is composed have like) • 6 Tho petal on the north-west is M am kija (ruby-like), colour. That the earth anti water possess colour is obvious 7 The petal on the north is P ita (yellow); and 8. The petal on the enough. The seven flickering tongues of fire, which represent north-east is V aidnrya (like Lapis lazuli). There are minor petals tho different stages or conditions of its blaze, are clearly between those eight principal ones ; and each of them lias a colour. mentioned in the books. (MandakyaUp., I. II. 4; Prasna Up., (Dhvana-biudu Upanish., Oh. I.) , III. 5). Then Vayu (air) which is in man, is fivefold, each division T h u s co lo u r is connected with the physical, mental, and moral having a colour. Thus, the P ran a, which is the air in the heart and conditions of mankind; m a n ’ s action is influenced by colour; and which is ascending, is red (rakta): th e A p an a, which is the air St manifests itself by means of colours. (MahA-bhara a ; Moksha located about the anus and which is descending, is whitish red Dharma 181 Chapter). The soul which abides in the lotus of tho (indragnpta) ; th e V yana, which is the air in all parts of the body, heart being dynamic, the character of human a c tio n vanes and is and which may consequently be called the circulating air, is bright irood bad, or mixed, according to tho quality of the particular petal yellow (a rc h i); th e Udana., which is tlie air in the throat and i’ll which the soul may be resting for the time being; as for which keeps down the food and drink which man partakes of, is instance, if the soul’s resting place be the first petal m the w h ite (apandra) ; an d th e Sa m m m , which is the air in the navel foregoincr list, man’s action will have a tendency towards virtue; and whose function it is to carry the grosser portion of the food if in the second, to slothfulness; if in tho third, to anger; if m th e nnd drink to the lower bowel, and convey the finer portions to fourth to vice; if in the fifth, to pleasure; if m the sixth, to confusion; Dvcry part, and which we may call the equalizing air, is milk- if in the seventh to contentm ent; if in the eighth, to mercy ; and so»on. w hite. (Gokslura-dhavala)— (See Maitri Up., II. 6; Amretanada (Dhvana-bindu Upanishad, Ch. I). Hut it must be remarked that U p ., Ch. I; Prasna Up., III. 5.) And. lastly, the A im s (Ether) is t l X only a rough outline, and that tho emanations of colour and likewise fivefold (vyoma-panchalca.), nam ely, Alcdsa, Para-akasa, consequent display o f character are not always the same as Maha-alcasa, Surya-akasa; an d Pardma-akasa; each having a above indicated. The shades of human thought are various and different colour, ranging up to “ the indescribable blaze of pure innumerable, and the shades of colour-emanations resulting light.”— (Mandala Brahmana, Ch. I). from the evolution of thought are therefore necessarily various This is how the human body has come to be possessed of colours, A I’nnmnprable These variations depend not only upon tho ■—not merely tho external but the most internal part of it also. i i r K o ^ h t s evolved, and the locality of tho. soul for the Tho internal parts which now concern us most are the arteries and time being, but also upon a number of other circumstances, the heart. Thero aro one hundred and one principal arteries in I hvsical mental, moral and spiritual, which are inevitably connect the body (Katha Up., VI. 16); and each of these is a hundred ed w ith’human existence as a whole. So that no hard and fast times divided; there are 72,000 branches of every branch of an rule can be laid down for tho guidance of thoso who ondcavout to iirtery ; and within them moves the circulating air (Prasna Up., road human c h a r a c te r from the emanations of coloured Am a. I I I . 6 ; Brihat Aranyaka Upanishad, IV. II. 20) ; and they aro I ach person should trust mainly to his own study and experience Jill steeped in colours. (Chandogya Up., VIll. VI. 1.) Tho of human nature; bearing in mind the broad general rules la,d nrteries of the heart called Ilita , extend from tho heart outwards i ir» th n BhaP’avado’ita., namely:— lho Satwaguna, is p u re, to the surrounding body. Small as a hair divided a thousand times, they aro full of tlieir fluid and coloured white, black (or a n d h ap p y consequences. Its colour-emanation is v \u tc . 1Lhe blue), yellow, and red. (Kanshitaki Upanishad, IV. 20). Tho Ilaioanna is of a passionate naturo, arising from the effects o£ Brihat-Aranyaka Upanishad adds green to the said colours .(IV. 3 ! desires- and imprisoncth the soul with corresponding III. 20) ; and tho Commentator of that work remarks ;— “ food when digested becomes blue, if there be an abundance of the airy hum our; yellow by an abundance of bile; white by an abundanco of phlegm; green by a deficiency of bile ; and red by an equal mixture of all tho humours; and in this mannor, even tho vessels, Chapter XY1I of Bhagavadgitn, where something like au inventory through which these humours pass, assume the same colours. Iu is given of tho particular actions tliat may be said to appertain to period of his existence ; and this constitutes tho predomi particular colours in a general way. nant colour in man, pervading all other colours of the Aura Such colour radiations are being gradually recognised by the he is constantly throwing out during the subsequent stages Western scientists. Baron lieiehenbach, of Austria, proves, by his existence. It is by this colour that tho K a rm a of th e ineans of personal experience and the testimony of numerous individual is measured; and by it tho extent of progress ho sensitives and others, that “ a fine force (Aura) issues from all may have made on the good or evil path is ascertained. known elements and substances, and appears in beautiful lights The MaM-bharata declares that the colour which indicates the and colours which can be both seen and felt.” This view is fully general character of an individual is seven-fold, namely, black endorsed by Edwin D. Babbit of New York in his work on Principles (krishn a), 2 d u sk y (d h u m a ), 3 blue (nila), 4 red (rakta), 5 of Light and Colour; and he quotes the evidence of numerous yellow (haridra), 6 w h ite (sukla), and 7 pure white (para-sukla) ; persons in support of this view. The following description of the and states that so long as man continues to be of an evil mind, psychic colour-emanations, as furnished to the last named writer by the general colour of his Aura will be black; and he will be one Mrs. Minnie Merton will be found interesting : “ In the base in the lowest stage; but when he strives for moral advancement, of the brain (the animal loves) j the colours are a dark red, and in he passes through various stages of purity, and the predominant persons of a very low nature, almost black, while in the upper colour will grow gradually purer and purer ; so that when he brain the colours assume a yellowish tint, and are far more brilliant. arrives at the first stage of meritorious progress his aura will be reduc In a high nature, the colours over the moral and spiritual powers ed from black to a dusky hue; and it becomes blue when he makes are almost dazzling with the yellow tint nearly merged into white, some appreciable progress in purity. Then, there arises a struggle nnd far more exquisite than sunlight. In the higher front brains, between his higher and lower principles; and his aura becomes red. in the region of the reasoning intellect, blue is the predominant colour, If he succeeds in the battle, and comes out victorious, the aura becoming lighter as it approaches the top brain, and darker will be yellow; a further progress will render it white; and as it comes down to tho perceptives (over the brow), with a littlo when the highest stage on the path of purity is reached, the aura, touch of the violet in its outer edges. Benevolence emits will bo perfectly pure and brilliant. (MaM-bharata, Santeparva a soft green light of indescribable beauty. Over firmness the colour Mokshadharma, Ch. 181). The samo idea is conveyed in tho is scarlet, and over self-esteem, purple. As you move down the Mandala Brahmana Upanishad (Chapter I), which assures us that sides of the head, from the moral powers towards the lower loves, a neophyte, as he advances in the path of righteousness, perceives it becomes orange, then red, then dark (at the bottom). Very low in himself streams of light of the colour of n ila an d sam ua (blue of natures sometimes emit such a dark cloud from the base of the different kinds); then of ra kta (red); and then of p ita (yellow of brain, that it seems as though I could scarcely see them. When a different hues) successively, until he attains to the brightest. person laughs or sends forth happy thoughts it causes a dancing And tlie whole subject is summarized by Patanjali in one play of bright colours; but when in violent passion, a snapping single aphorism (No. 7 in the Chapter on Emancipation) in and sparkling red is emitted.” Here Professor Babbit remarks that his work on the Philosophy of Yoga. He states that black tho above description nearly coincides with his own perception of the is the aura of a bad man and white is that of a good man, while same phenomena; and that an eminent savant informs him that a mixture of black and white is the colour of a man who stands this is in harmony with the colours as he has seen them. midway between them ; and that the colour of an adept is neither From all that has been said above, the reader will perceive that black, nor white, nor mixed ; for he generates no karma which can tho coloured emanations of human aura are not merely imaginary, be understood in the ordinary sense as good or bad; he attains to but real, and are thus proper subjects of observation and occular that position h \ whicli unalloyed purity and brilliancy become his demonstration, and are destined to yield permanent results affect properties. ing the life of man now and ever hereafter. True, those ema Here I must ask my readers to recall to memory wliat has been nations vary according to the condition of different stages of already stated, viz., that there is an intimate relation between light life, and according to tlie quality of different thoughts evolved at (colour) and sound. The seven prismatic colours correspond to every moment of individual existence; thus displaying the character the seven variations of Nada, (sound). N a m eans P ra n a , the vital of each isolated action as distinct in itself. But the effect of such a ir ; an d da represents A g n i or Taj a a (fire or .heat), which proceeds isolated and momentary occurrences, good, bad or mixed, consti from the body when agitated by the vital air; so that Nada, h as tutes tho sum total of individual existence, and makes up the the same source as the A u ra , (Pig Veda, I. 50. 8 and 9; Chandogya character of the man as a whole ; it survives the death of the gross Upanishad^ II. XXII; and Sangita Sastra). Again, tho material physical body; inures to the soul, and adheres to it, during all its emanations thus flowing out of our body are all odoriferous. So transmigrations, including re-birth in this world. that the character of human action is disclosed by means of The general character of each man may be said to assume a colour, sound and smell; and how this is dono is stated in the peculiar colour, formed as itls by the composition and decomposition Brihadaranya Upanishad (III. III. 3); Maitri Upanishad (II. 7) ; of different colours acquired and abandoned during the whole Markandeya Purana (VI, 3*3) and so forth, When the devoted disciple hears the sacred sound, Anahata-sabda to degenerate into passions, and to accomplish this he must abso whicli proceeds from the innermost recesses of his person; listens lutely refuse his consent to all weaknesses. Let us take an example : to this blissful sound with an undivided attention; and perceives a pride is a natural force if it be free, and it is a capital sin if it be a Jijoti, light, amidst this sound; and when his mind becomes slave. W hat is legitimate pride ? It is merited self-esteem, but wo enrapport with this Divine Light, then he beholds Hamsa (the are not estimable if we are weak and unjust. To pretend to elevato microcosinic sun) the all-pervading Vishnu, the highest manifested ourselves by abasing others, to require that everything should form of Parabrahma, in all His glory; and this is the end of the give w ay to our caprices and that even our faults should be admired disciple’s journey. (Yogasikha Upanishad, Chapter VI). is both odious and ridiculous, and such conduct merits and obtains nothing but contempt. No one has the right to exempt himself (To be continued.) from duty, and he who neglects his duty has no claim either to his own esteem or to that of others. We cannot always choose our UNPUBLISHED WRITINGS OF ELIPHAS LEVI. duties, but by our knowledge of life we may be able to make them (Fourth SeriesJ. easier, and the very sentiment of our own dignity rigorously imposes them upon us. IV. The faults that we commit against reason or against tho law rjlH B initiate should never tell another person even the degree to destroy our moral equilibrium, and this destruction is the beginning JL which he belongs, und this for imperious reasons that depend of madness. It is for this reason that all initiators demand of their on inviolable laws of religion and of nature. The initiate should neophytes an expiation of the past and cause them to submit to take the greatest pains to conceal his own powers and should live trials. Whoever is capable of consenting in cold blood to an act with the greatest simplicity. One single idea of ostentation, ono for which honest men would have a right to reproach him, is a, single public act of thaumaturgy would be an abuse of power that profane person whom the sanctuary refuses to receive. We often would ruin its possessor for ever. He ought to submit to the deceive ourselves as to the nature of sins, and certain actions seem vicissitudes of human life; aud on no account should he ever, in innocent provided they are done in secret. For instance, suppose order to avoid some inconvenience, employ a power which is only I had, unknown to anybody, taken a sum of money belonging to real so long as it is disinterested. He is the bearer of peace and Rothschild, I should do him no harm by keeping it and it might bo wisdom; people feel better when they are near him ; and yet he is the means of saving me from a great danger. Should I be very but a very ordinary man, at least to all appearance. People seo culpable if I did not return it ? influences change, they see obstacles give way of themsclves> they Not before the world, because the world would know nothing see good produced and evil got rid of, and all this seems to happen about it, but before my conscience I should be a thief, and I should quite naturally and without any indication that the initiate has had feel the more guilty since my robbery had been attended with no any part in bringing it about; none know what dangers continually danger and was thus a cowardly as well as a wicked action. surround him, and wrhat risks he runs at every moment of being The magic priesthood requires a white robe that must be either devoured by the monsters whom he releases from their chains. Ho new or else carefully washed, and this robe represents the soul of is always standing in the midst of terrestrial passions like Daniel the initiate, into which nothing must find admittance that is evil or in the lions, den; but on the other hand, how deep are the interior even imperfect. joys that fill liis heart! At times he feels himself too weak to During sleep the tired organs are like the strings of an instru support them. The woes of the world cause more suffering to him ment that goes on vibrating though the player has ceased to touch than to others, for he suffers with all who are in sorrow. He is far the notes. Thjs mechanical vibration ma,y produce sounds, but not from being impassible like the Mejnour of Lytton’s famous romance, a harmony, because it is no longer directed by intelligence. but he rather resembles Ulysses—bound to the mast of his ship, ho 11 is the same with our perceptions in dreams. Our brain, through listens to the song of the Syrens and is moved by their beauty, but ho wliich all tlie nervous centres are connected with one another, cannot throw himself into the water and swim towards them, for is indeed a stringed instrument, but one that is very rarely in tune. ho is the captive of his science. Some of the strings are more sonorous than others, and there are somo Scienco extinguishes none of tho fires of life, it does not freeze the tension of which has been so altered by the workings of some great the heart, it does not disenchant tho mind, for it causes a man to passion, some great sorrow or some great sin, that the notes themselves know and to possess the truo light, tho perfect love, tho truth nre changed. Thus it often happens that joy calls forth tears, and wholly void of error. All this is the work of time, and is only to that pleasures are followed by profound disgust and cruel bitterness. be accomplished through trials. Again, a day full of happiness is frequently followed by a night of He who is the slave of nothing is ablo to dispose of all. Tho horrid nightmares. So tooo the excess of joy is often attended with first thing then to be done by him who aspires to the power of tho danger to those who havo deeply suffered. They are like tho initiates is to render his heart and spirit entirely free. Ho must wounded who, after a perfect cure, still feel the pain of their wounds release the natural forces from the natural chains that cause them under the influence of certain atmospheric conditions. If our sleep « It» tto object oitheso W to ia not sound enough to overcome the vibration of the psychic limitations of the fundamen a co^ 1 _ g far transcending our own. instrument, or if that instrument has been thrown into disorder by state of being can be ®onc?IT®jUW* t ^ ont, 0f place to investigate what excesses, it goes on vibrating spontaneously during our waking When this is made clear it will not l» ° and that wllioh wm moments, especially at times when the mind is inattentive, and relations would Bubsist betwecn o u r ^ ^ &n adcquate conception thus produces day-dreams ; and theso may further develope into be seen to be a possible ono. 1 m0ve tho author imagines apparitions or visions. The seer alone sees and touches tho of the limitation of the space in whichwo . kn’owin(r only ono or two pleasing or terrible object of his dream—hence this object has no beings existing in a space sti m . > flhows w hat curious tricks existence save in the workings of his over-excited organism. If dimensions instead of, -ke ourBeivcB th.oo. ^ bcin(?, that the vision is seen by more than one person, it is because the it would be possible for us to p y finea to a plane. Having nervous tremors are communicated by contagion. Those visions i9’ r - r iT T h t r b e t n g s can be conceived of as living in a that are persistent and as it were continually pursue us, indicate made it clear that bei g OTOcceds to suppose away tho that an organ is more deeply affected. more limited space than o ‘ > P g tho dimcnsion3- of a figuro limitation of our 6pace. P ■ square and thc cubo In the delirium of fever, the visions are hideous and mock ing, mingled with mad extravagances; this arises from the inflamma “ V f S r . 2 n-^cond S ' S poVc!., * tion of the blood. Hell as represented in the Middle Ages is a delirium of the monkish brain. must not differ from the cu o P No'number of smiarea will make From what has been said it will be evident that visions are by no cube as a cube differs from a sqnar j me way n0 means desirable, and yet persons are continually endeavouring to Bp a cube, because each s q u a r e * .* * procure them by the use of various magical practices. The above number of cubes must nr0 investigating— explains moreover why fasting and abstention from sleep are Eor the sake of convenience let us fou, Rfl,ml, * . * necessary preparations for evocations, and also why so many of the the simplest bguie m pauare sees ench part of magical practices prescribed are intensely fatiguing to the brain. A being in three dimensions loo ' g rmrt without having to pass it extended before him, and can touch each If after all no vision is produced, the reason is that the operator through the surrounding par a, , , ‘ ^CHU.]10S only in ono plane, has not made himself sufficiently ill, and there is nothing to be done surrounding parts surrounc i p« 'vnd touch every point in a but to begin all over again. There are moreover certain substances, narcotic and at the So . being8 in four “ 7“ id f .S "r for hTwonld Jok each solid figure. No part wou fectly different from any in which same time irritant in their effects, which immediately throw the part from a direction whictt is p jr oanoth o r“ Points bound brain into the necessary diseased state ; it is needless to point out it is possible to jM WiJ liar boul)yd B0lld fiKUrcs. Solids then the folly of using such means to obtain visions, the consequence of lines, lines bound plane figures, P * * * If a f0Ur-square were to which may be not only dangerous but fatal. Instead of trying to must bound four chmenRionti „ justify tbis conclusion obtain visions when wo are naturally free from them, we ought rather rest in space it would seem to /two-dimensional to try every means to dispel any that may appear. It is folly, wc have but to think of how a cub faculties at all, it must como believe me, to call the devils forth from their abode, and none may being. To come within the p ir u brought into as into contact with the plane m whichJte mar*. of it, rashly read the forbidden page of Mejnour^s secret book. close a contact with this Pla“ ^ 1 ‘ fc ’two.dimensional being could faces. Thi3faceis a squa«,,-cHhcmosta^ & , But lthougIl get acquainted with ot a cud© . Ue poRSible to imagine ft two- Mr. Uinton has not suggested t. , '} ■ i,,.;! nf circunistances—per- ______4 dimensional being who, the limits of the known—had, in a haps bccause ho was fond of e*Pl ° er ana thus become cognisant of S c ie n t if ic R o m a n c e s .* fit of abstraction, slipped rou™* planes—worlds they would bo to T h e s e Romances, while they are what they profess to be—scientific, a second face of the cnbe ^ ' "J," as ho would bo aro at tho same time a remarkable instance of tho convergence of hitn could co-os.Rt would b ,,nUhat they ,lid co-cxist lio different lines of trno thought, sinco they might equally well bo read altogether ignorant of tho ci T|u,rc ;s BomcU,ing analogous to as theosophical romances, being full of suggestions of inner meanings and w o n l d havo had ocular clairvoyants or others who liavo spiritual correspondences to one who looks for these. this among ourselves cognizing the astral space, powersi w hich u What is the Fourth Dimension ?” was originally published in the ^ " “ !c,^o *tom ,el^»»d which the, do not understand how to now defunct University magazine. It has been revised and somo new matter added in the republication. Wo will give some extracts from it, but tho whole article is well worth a careful perusal. -ssstt*- *-t?.-ssrsE each of these sections, n^limn P afforded by an i n d t h e h « p o . . . t W I , a i m „ . * No. I. Whnfc is the Fourth Dimension P No. II. The Persian King, or thc Law . onfi " ^ cf tho Valley, by C. H . H inton, B, A. London—W. Swan Sonnenschoin and Co.* indefinite number of slices. . g Paternostor Square, 1884, fi8"™’ a, series °f 'so,ld sl»*ipes bounded on every side differing will serve to express them. In the imaginary physical existence wo fonnslfq°»n0h °ma.n° ;her-procfeding it may be to the most diverse have traced out, much that philosophers havo written finds adequate Mr TH f “ 0nn { grasped find fused into a unitary conception.” representation. Much of Spinoza’s Ethics, for example, could be sym Mr. Hinton, to illustrate by analogy tbe conditions of material bolized from the preceding pages. Thus we may discuss and draw nhnr a^il ,n,a?,nes a RJstc® of lines or threads passing through a perfectly legitimate conclusions with regard to unimaginable things.’* P ‘‘ t is ranSlt°I7 ^ a" d on the plane as they pass! Since the first publication of “ What is tho Fourth Dimension ?’* a little h ™ r . Kay 1 ftl1 the considerations that have been story entitled “ Flatland,” founded on the ideas contained in it, ling brought forward in regard to the possibility of the production of a attracted considerable attention. system satisfying the conditions of materiality by the passing of The second of the Scientific Romances is a sort of allegory, representing threads through a fluid plane, hold good wfth regard to a four the laws of action and reaction and the conservation of energy, A king ditnensional existence passing through a three-dimensional space Each of Persia rides across a great mass of rock that bridges a ravine. Beforo per feci ly li mTfced to «q 'w 'T1,lc.h ',,'lS3ed th o u g h our space would seem his courtiers can follow, tlie mass falls crashing down and tho king finds pei tectlj limited to us. We should have no indication of the permanence himself alone in a great valley. He searches for an outlet, but finds of its existence. Were such a thought adopted, we should have to none. At night he stretches himself beneath a tree and sleeps. Sud imagine some stupendous whole, wherein all that has or over w ? como denly he is awakened, and in the morning sees, on the opposito sido into being, co-exists, which, passing slowly on, leaves in tliis ° of the chasm, an old man playing on a pipe. Tbe piper tells him consciousness of ours, limited to Harrow* spaceTnd “ I am he who appears only when a man has passed for ever beyond tho .tum ultuous record of changes and vicissitudes that are so but to us’ ken of all that have known him. I am Demiourgos the maker of men.” Change and movement seem as if they were all that existed But tbo This is very faithful allegorising. When a man ceases to live in the appearance of them would be due merelv tn tl.n ® ! . externals of the world and begins to contemplate tho abstract reality, through onr consciousness of ever-existing realities ” 1 7 PaSSing the unchanging noumenon that underlies tho manifestation of ever- changing phenomena, he is for ever separated from his fellows by an impassable chasm, and undistracted by multitudinous effects he begins disappear, leaving no trace of himself in space, and there would b^no to perceive the harmonious law that underlies them, and in his action barrier or confinement of our devising that would not ho he becomes one with the action of nature. to b,,„. On the ..pp^itio, that j„5 a, i„ o T ,p.~ tt^ “‘ of attraction whose influence radiates in everv diVpf.f;n« L • nf “ Tho old man lifted his pipe in both his trembling hands, and began amp er space there might be centres of a tS io n w W S.°flmtho to blow. It was a strange instrument, for it not only produced tho similarly radiates. As" water seeking th e l2 7 o L £ tL „ * 7 shriller sounds of the lute, and tho piercing notes of the trumpet, but over a plane, so it may be that gases and the more mobilc linuids when resounded with tho hollow booming of great organ pipes, and amongst expanding in every direction in onr space, are acting u n d e r tha • ft all there came ever and again a sharp and sonorous clang as of somo of a centre of attraction somewhere in the fourth dimension. “ metal instrument resounding when it was struck. And then tho king If a fourth dimension exists there are two nossihlo aHn^nf was as one who enjoys the deMghts of thought. For in thought, deli IS, that there being four dimensions, wehavea cate shades, impalpable nnances,are ever passing. It is as the blended existence only. The other is that we really h l a t ' 1” ” ® 9 strains of an invisible orchestra, bnt far more subtle, that como and go existence, but aro not conscious of it. If we aro in th ™ J 'nensi?nal in unexpected metres, and overwhelm you with their beauty when all only, while there really are four dimensions then w T dimensions seemed silent. And lo, as the strains sound outside—palpable, large as to those beings who exist in four S t ; , T f ? the firmament, or real as the smallest, thing you can take up and know ns. That is, we must be mere abstrac ions ’ In his nn l ' * f M *° it is there—outside stands some existence revealed—to bo known and only in the mind of the being that conceivesu aiT S ^ returned to for ever.” must be merely tho thoughts of his m ind-a resuUwht h hL ! P T So the king, listening to their music, felt that something was rising been arrived at, on independent grounds bv an ideir / i onfly behind him, and turning, beheld course after course of a great build The other alternative is that wo have a f„ L 7 • P^losopher. ing; almost as soon as lie had looked it had risen completed, finished to In this caso our proportions in ifc must t T ®1 ?xistcnce- the last embossure on the window, the tracing on the highest pinnacles. vre should bo conscious of them. If snch bo tl 7 minute, or All had happened while the old man was blowing on his pipe, and when probably bo in tho ultimate p" ticl4 of m atter t h ^ 0’ “ 7 ° ^ } he ceased all was perfect, and yet the appearance wns very strango, for discover tho fourth dimension, for in the ultirmfe Tt- rS 10“ a finished and seemingly habitable building rose out of waste unreclaim sizes in tlio three dimensions aro very minute and t h * ? ™ V10 ed soil, strewn with rocks and barren. No dwellings were near tho in all four dimensions would be comparable * * # magnitudes palace to wait on it, no roads led to it, or away from it. 1 Thero should tho interest of speculations of this kind thev Pa-j be houses around it and roadways,’ said the king; 1 mako them and all value; for they enable us to express „ intelbvS 7 Considf™ bl° that is necessary for a state.’ Blowing on his pipe in regular recurrent of which wo can form no image. They s 3 L l‘m 8-*th,ng8 cadences, the old man called np houses close together, then scattered with scaffolding, which the mind can makoTse oT in l L T 0 singly along roads which stretched away into the distance, to be seen up its conceptions. And the additional gain to onr i budding every here and thero perfectly clearly where they ascended a rising tation is very great. Many philosophic^ ideas Jn T 1 t T.^ TC!!ett' ground. And near at hand could be distinguished fields of grain and almost unintelligible because there is no physical «In«tration ™ hfeh pasture land. Yet as tlie king turned to walk towards tho now scene the old man laughed. All this is a dream/ he cried ; 1 so much I can do, bnt nofc afc once.’ ness of an unearthly melody, throbbing as with a call to a distant land away and beyond. A n d w h e n tho e y e found tho source of the sounds, And breathing peals of mnsic from his pipe, he said, * This can be, but there stood, once more, solitary in the nn tenanted vast, the kings is nofc yet.’ * W hat/ asked the king, 4 is all a delusion ?’ And as ho Fpoke^ everything sank down. Nothing remains but a single cottage devoted friend, the same old man who before had hailed him. Gradually in which fche king finds two children lying in a sort of lethargy, for it is the music sank lower and lower, till at length silence spread in folds the Jaw of the valley that in every action the pleasure aiid pain aro unruffled. Then on the edge of the valley a form appeared. It camo equally balanced, and consequently there is no motive to activity. Tbe and seemed to gaze across the gulf, standing- motionless and intent. piper explains how the king can stimulate the children to activity by At length a voice came ; ‘ Art thou there ? Yea, O king, what himself taking a part of the pain so that the pleasurable elements may wouldst thou! Art weary ?’ No answer came. Then the old man spoke. preponderate for them. The king receives from him certain luminous ‘ Behold the roads where they stretch gleaming white in tho moonlight; rays which proceed to and from every p art of the valley, and through these behold tbe fields, the villages; see in the distance the great walls of the he has the power of acting where he will. At first he bears a portion palace. Have not these risen up for thee, O king? Then the king of the pain of each individual action of the children, but by degrees they made answer ; ‘I am weary.’ Suddenly the old man raised his pipe with are led on to perform whole series of actions in which pleasure slightly both his hands to his lips. Wave after wave of triumphant sound preponderates on the whole, and so the king economises his pain-bearing pealed forth—great harmonies, such as marching nationB might hear power and can use^ it so as to produce the best results. In course of and rejoice, noble notes of unbounded gladness Then crossing by an time the valley is populated and divided up into tribes, the most nnkuown way, he came and stood by the king’s side. After a while tho favored position boing the centre, for there the king’s activity in bearing two moved on together, and by a secrct path passed away from tho pain was the greatest and life most developed ; at tho outskirts dwelt valley—whither I know not. The inhabitants of the valley gradually the ruder people. But tho king was lonely, for when he appeared sank into the same state of apathy as those whom the king had first among them they recognised his power and were afraid, and tried to lay found there ; in the slow consuming course of time all was buried— hands on him, so he withdrew his pain-bearing for a little space and houses, fields, and cities vanished, till at length no trace was left of they sank into apathy again like the children at first, and a horrible aught that had been there. In other language the king, the perfected report sprang up of a being who struck all who looked on him with humanity, enters the Nirvana of Peace, and tho rest-period descends upon torpor and death. Ihen tho old piper counselled the king to give somo the world, succeeding to the period of active manifestation. Wo of the rays to ono among tlio beings, so that he might have, like the think however some hint Bhould have been given that iu due time the king, the power of bearing pain for another, and being like him would valley would be reawakened to activity, as otherwise thero seems to havo understand him. And the king communicated some of his rays to a been no object in the king’s sacrifice of himself to give life to the valley. prince, the one most perfect in form and mind in the whole of the valley, In the latter part Mr. Hinton translates his parable from terms of and ho comprehended existence and saw that in reality the pleasure and pleasure and pain into those of the action and reaction of physical the pain wero equal, and the prince cried out for deliverance aud longed forces. It would be too long to follow out the arguments in detail or to pass away into nothingness ; yet all his life, his deeds were noble and to follow the various lines of reflection which his thoughtful remarks he boro the burden and called forth the sleeping into activity. open up. We must confine ourselves to the quotation of the following ^ flhe way in which tlie king arranged the routine of life for the beautiful passages from the concluding pages. inhabitants and combined pleasure with pain in such a manner that “ In algebra infinite series occur when tho object which it is wanted pleasure preponderated bufc in a slightly diminishing ratio is very to represent in algebraical terms cannot be grasped by algebra. When ingeniously w orked out. ^ Tho government, customs, and tho theories of there is no single term or set of them in algebra which will serve, the science held by the inhabitants of tho valley are full of suggestiveness. object is represented by means of an infinite series. Thus wo may say Thero is a student in ono of fche colleges of learning who cannot that in any calculus, when the object to be treated of cannot bo seo tho truth of what is taught him as the law of existence. He asks expressed in the terms of the calculus, it is represented by means of an inconvenient questions and is banished to the remotest part of tho infinite series. Now, dealing with material consideration, going on in valley. Ihere among tlie simple savage people he hears traditions of the calculus of matter, we havo come to an infinite series. This indicates the being who formerly appeared to tho inhabitants. Ho meditates that we have gone as far as the material calculus will carry us. Wo much on these things and acquires true ideas of the king and his have now to bring in an idea from a different quarter if we will simplify bearing pain for others. The student also acquires the power of our expression. It may well be that within our experience thero is bearing others pain, and he saves an infant from perishing and gives life nothing that will serve. But let us suppose that that which in material to his friend who is at the point of death ; he communicates his ideas to terms we represent as an infinite series is a will—a will in contact his friend, and together they return to the metropolis to talk with tho with all existence, as shown by the properties it had when we conceived wisest and most learned there, and make known the new idea about tho it as an ultimate medium. For regarding it as an ultimate substance, king. But no one of any position or power would listen to the 6 tudent. we found that it would be affected by pulsations infinitely quicker than They felt that there was a difference between him and them which light and electricity j considered as a substance, ifc was such that distance made them feel as puppets. A charge of subverting the laws is brought to it tended to be annihilated. Henco as a will we must say of it that to against him—th e peoplo clamour for th e oxtreme penalty—‘Sentence it all that is is present—a will which, by & fiat that to our notions is is passed, and ho is put to death. being acted on rather than acting, accepting pain rather than taking Once more the king B ecks the old piper. “ Over the gulf floated tho pleasure, sets the course of tho world in motion, which holds all m ono sounds of a pipe; the strains were low, winning the soul with the sweet system, which creates all activities. For although we apprehend this will relatively to the appearance which we suppose we know, mechanical gressive path to be followed the various faculties of the mind are sub energy and feeling, still we see thafc both are caused by it, and tliat mitted to a searching analysis which will bo found most instructive and the sum of both is nothing, save for thafc which this will is in them. suggestive to all students of psychology. ' The introduction and appen Is there any other way of apprehending this will than through the dices will be found useful in elucidating some of the more obscure material world ? We have two apprehensions of nature—one of and difficult points touched upon by Patanjali in his treatise. The external things, the other of our own wills. Does this will not exist; wonderfully condensed slokas in which the aphorisms are embodied are in those who are true personalities and not mere pleasure-led creatures ? givon in the original Sanskrit, thus rendering the work all the more Have they not some of this power, the power of accepting suffering, and valuable to students who are acquainted with that language. The book of determining absolutely what shall be P A creative power which, given is excellently got up, and we may mention that the proceeds of the sale to each who possesses it, makes him a true personality, distinct, and nofc will be devoted to the Bombay Theosophical Fund. We recommend to be merged in any other—a power which determines the chain of any of our readers wishing to purchase copies to mako early application for mechanical actions, of material sequences—which creates it in the very the same, as there is every likelihood that the edition will be soon sold out. same way in which it seems to be coming to an end—by that-which* represented in material terms; is the absorption ! of energy into an ultimate medium; which; represented in terms of sensation^ is duffer** ing; but which in itself is absolute being, though only to be‘known by us as a negation of negation.” T he theosophical literati are busy just now in Paris. The Duchesse It seems invidious to pick out a flaw in so beautiful a romance as de Pomar has written a pamphlet upon Esoteric Buddhism and (i The Persian King,” but there is perhaps in Mr. Howard Hinton’s another upon Esoteric Christianity, both of which are being translated writings too great a glorification of suffering, a tendency to confound into French by Madame de Morsier. Mr. Sinnctt’s Esoteric Buddhism the means with the end and to speak as if painful sacrifice and lovo —already published in German at Leipzig—will appear shortly in tho were the same thing. Doubtless we.must go through sacrifice to love. French language. Marion Crawford’s Mr. Isaacs—a theosophical novel Altruism is the intermediate country between the wilderness of selfish —has just been issued in French. The forthcoming publication in personality and the free kingdom of impersonal love—thafc state which the same language of Colonel Olcott’s Lectures was noticed last month, is the highest known to man, and in which the suffering of the sacrifice and now we learn that a hew edition of the French version of his is swallowed up and lost in the glad devotion of the unit to the unity. Buddhist Catechism has been published by M. Carre, the well-known The same tendency is even more pronounced in the writings of the bookseller of the Boulevard St. Germain—who has also accepted the elder Hinton. In some of his smaller followers it becomes exaggerated agency of the Theosophist and of the Society’s publications. Besides all into a fanatical idolatry of sacrifice, a sort of mania for self-slaughter this, M. E. Schure, F. T. S., has just contributed to the Revue des which, instead of being true altruism, is in reality only: an inverted Deiix Mondes an important article on Edwin Arnold’s Light of Asia, form of selfishness. • • . ' , L. S< Cook. w hich is Baid to have made a very favourable impression. • P atanjali’s Y oga P hilosophy.* W e have just received the second edition of this valuable work from ($ 01111*1 u d 4 u 4 4. the editor, Mr. Tookaram Tatya, who is nlso responsible for the expenses incurred iu the publication. The first edition of this book was exhaust- i ISIS UNVEILED AND THE VISHISTADVAITA. cd within a very short time after its appearance,'and we have had enquiries for copies from many of our friends. S ir,— “ R. P.” attempts in the October number of our Magazine to The Yoga aphorisms of Patanjali will be found a perfect mine of prove that I have taught in Isis Unveiled substantially tho doctrine of information for all those who are interested in fche study of psychology; Vishishtadvaita, to which view I take exception. I am quite aware of the method he recommeuds is a sort of compromise between the raj and the fact thafc Isis is far from being as complete a work as, with tho hatha yog systems ; but we would warn our readers that the practice of same materials, ifc mighfc have been made by a better scholar; and thafc the postures and restraints recommended by the latter sysfceni is liable ifc lacks symmetry, as a literary production, and perhaps here and there to be attended with considerable danger, and indeed cannot be under accuracy. But I have some excuse for all that. Ifc was my firsfc taken with advantage by any who do nofc commence when quite young book ; it was written in a language foreign to me—in which I had nofc and under the care of a competent guru. Wonderful as are the powers been accustomed to w rite; the language was even more unfamiliar to that may be attained by this method* equal and greater ones may be certain Asiatic philosophers who rendered assistance; and, finally, Colonel gained in other ways, and the greatest living adepts do nofc encourage Olcott, who revised the manuscript and worked with mo throughout, tho practice of hatha yog. was then—in the years 1875 and 1876—almost entirely ignorant of For tho benefit of those unacquainted with the philosophy of Patanjali, Aryan Philosophy, and hence unable to detect and correct such errors as I we may say that the tVork under review is ia: sort of mannal for thoso might so readily fall into when putting my thoughts into English. Still, who desire to attain liberation from the trammels of the lower naturo despite all this, I think* * It. P’s.” criticism is faulty. If I erred in and so hasten their higher development. In the explanation of the pro- making too little distinction between an Impersonal God, or Parabrahm, and a Personal God> I scarcely went to tho length of confounding tho * Tho “ Yoga Fhilosophy” : being tho toxtof Patanjali, with BhojaRaja’s commentary. one with tho other completely. The pages (vol. ii. 216—17; and With thoir translations into English by Dr. Ballantyne and Govind Shastri Deva, an introduction by Colonel Olcott, and an Appendix, 153 ; and pref. p. 2 ) that he relies upon, represent not my own doctrine but the icjeas of others. The firsfc two are quotafcjpns from Manu, and show wh&t an educated Brahm an and a Buddhist; niighfc answer to Profi Max Muller’s affirmation that Moksha and Nirvana mean annihilation ; while the third (vol. ii. p, 153,) is a defence and explanation of the inner eense of the Bible, as from a Christian mystic’s standpoint. Of coarse this would resemble Vishishtadvaitism, which, like Christianity, ascribes personal attributes to the Universal Principle; As for the reference to the Preface, it seems tbat even when read in the dead- letter sense, the paragraph cotild only be said to reflect my personal opinion and not the Esoteric Doctrine. A sceptic in my early life, I had sought and obtained through the Masters the full assurance of the exist ence of a principle (not Personal God)-—'“ a boundless and fathomless ocean” of which my ‘ soul’ was a drop. Like the Adwaitis, I made no difference between my Seventh Principle and the Universal Spirit, or Parabrahm; nor did, or do I believe in an individual, segregated spirit in me, as a something apart from the whole. And see, for proof, my remark about the u omnipotence of man’s immortal spirit”— which would be a logical absurdity upon any theory of egoistic separa tion. My mistake was that throughout the whole work I indifferently employed the words Parabrahm and God to express the same idea : a venial sin surely, when one knows that the English language is so poor that even at this moment 1 am using the Sanskrit word to express one idea and the English one for the other ! Whether it be orthodox Adwaita or not, I maintain as an occultist, on the authority of the Secret Doctrine, that though merged entirely into Parabrahm, man’s spirit while not individual per sc, yet preserves its distinct individuality in Paranirvana, owing to the accumulation in it of the aggregates, or slcandhas that have survived after each death, from the highest facul ties of the Manas. The most spiritual—i. e., the highest and divinest aspirations of every personality follow Buddhi and the Seventh Principle into Devachan ( Sicarga) after the death of each personality along the line of rebirths, and become part and parcel of the Monad. The personality fades out, disappearing before the occurrence of the evolution of the new personality (rebirth) out of Devachan: but the individuality of the spirit-soul [dear, deal*, what can be made out of this English !] is preserved to the end of the great cycle (Maha-Manwantara) when each Ego enters Paranirvana, or is merged in Parabrahm. To our talpatic, or mole-like, comprehension the human spirit is then lost in the One Spirit, as the drop of water thrown into the sea can no longer be traced out and recovered. But de facto it is not so in the world of immaterial thought. This latter stands in relation to the human dynamic thought, as, say, the visual power through the strongest conceivable miscroscope would to the sight of a half-blind man : and yet even this is a most insufficient simile—the difference is “ inexpres sible in terms of foot-pounds.” That such Parabrahmic and Paranirvanic * spirits/ or units, have and must preserve their divine (not human) individualities, is shown in the fact that, however long the u night of Brahma” or even the Universal Pralaya (hot the local Pralaya affecting some ono group of worlds) yet, when it ends, the same individual Divine Monad resumes its majestic path of evolution, though on a higher, hundredfold perfected and more pure chain of earths than before, and brings with it all the essencb of compound spiritualities from its previous countless rebirths. Spiral evolution, it must be 'remembered, is dual, and the path of spirituality tiirns, corkscrew-liko, within and around physical, semi-physical, and supra-physical evolution. But I am being tempted into details which had best be left for tho full consideration which their importance merits to my forthcoming wot-k, the Secret Doctrine* H , P , BlayATSKT, OFFICIAL REPORT or THE DECENNIAL CONVENTION AND ANNIVERSARY OF THE THEOSOPHICAL SOCIETY AT THE ADYAR HEAD-QUARTERS, AND IN PACHEAPPAH’S HALL, MADRAS, DECEMBER 27th-30th 1885. ©aUitfj accompanying: Documents. MADRAS: Published bt the Theosophical Society, and Printed ax th i Scottish Press, by Graves, Cookson & Co, BRANCHES REPRESENTED. THE THEOSOPHIST. American Board of Control, Colonel Guntoor, Messrs. J. P u r n a y y a , O lcott (proxy). M. R. Jagannathara.ju, 0. Sambiaii J A N U A R Y 18 8 6 . Aligarh, Mr.. Govind Prasad. C j i e t t y . Allahabad, Mr. G o v in d P r a s a d (proxy). Hyderabad, Messrs. P. Iyaloo Naidtr, Doiiabji Dosabhoy. Anantapw, Messrs. B. P. Narasimiah, Babu Purna Chandra Gopalaswamy Naidu, Y. E. Sudar- Jubbulpore, M ookerjee, Babu Siieenath Ghose. sana M oodelliar, K. Stiesitayya Messrs. Luksiimi Narayan PROCEEDINGS OP THE DECENNIAL Chetty Garu, G. S. Abbayi Naidu Karur, G a r u . Iyer, Padmanabiah, Ramachandra CONVENTION :* I ye it, Y. Ramaswami Iyer, Ven- Bankiporc, Mr. Bhavani Shankar. catanarayan Iyer. First day (27th December 1885.) Bellary, Messrs. K. Vencata Row, Kathiatvar, Prince H arisinghji Rup- 1). Kristnama Charlu, L. Rama s in g h j i . R o w . London, Dr. J. N eild Cook. ESPITE the forebodings of many friends und tbe confident Benares, Mr. Bhavani Shankar. ' Madras, :=Messrs. Yencatapaty Tyer, D expectations of opponents, the Tenth Anniversary of tho Berhampore, Babu Dina N ath GnAN- T. Subba Row, T. Sreenivas Row, C. Theosophical Society was in every respect a great success. If tho GOOLY. R a m ia h , L. Yencata V aradarajalu attendance of delegates was somewhat smaller than last year’s, it N a i d u . Bhavnagar, Mr. J. N. U n w a l l a . was still very much in excess of previous ones, and the necessary Madura, Messrs. Ramaswami Iyer, P. Bombay, Messrs. Hajeebhoy Peer N arayana Iyer, Sundaram Iyer. presence of a number of our leading members at the National Con Mo HOMED OoTUNWALA, TUKARAM Meerut, Prof. Gyanendra N atii Ciia- gress at Bombay accounts for the discrepancy. The work had been Tatya, Rustamjee A rdeshir Mas kravarti (proxy). t e r . well planned out, and so condensed that but five committees—■ Nagpur, Mr. Narainswamy Naidu. Finance, Sanskrit Revival, Aryan Morals, Rules, and Incorporation Cawnpore, Babu Mohendro Nath Negapatam, Messrs. N . P . B a l a c h a n d r a Chakravarti. ’ I y e r , A. G. Balkristnah Iyer. ■—had to be formed : the debates were short and harmonious, busi Chicago, Mr. C. W . Leadbeater, Nellore, Messrs. R. Casava Pillay, M. ness was rapidly dispatched, and abundant leisure was given for tho (proxy). S u b r a m a n ia I y e r , formation of mutual acquaintanceships. It is the general opinion that Chittoor, Messrs. M asilamani Moo- Ootacamund, M ajor-General H . R . M o r in voting for the union of the idea of a Portrait-gallery with that of DELIAR, ANNAMALAI MOODELIAR, g a n . an Oriental Library, the Convention has taken a step of the first im P oonoo sam i P il l a y , M o h a n R anga Paramalcudi, Mr. S. Minaksiii Sun P il l a y , Y a g ir a v a l u M o o d e l ia r , daram Iyer. portance to the future well-being of the Society. Its Branches aro S a m ba siv a M o o d e l ia r , N . S r e e n i- Palghat, Messrs. Y. Yengu Iyer, S. so numerous and its ramifications so wide, that it has unusual facili vas Y a r a d a C h a r i. Yeeraragava Iyer, Subramania ties for collecting in course of time one of the most valuable Coimbatore, Messrs. C. D. Subra Y o g i. libraries in the world. Adyar will, it is hoped and believed, be ono mania Iyer, P. Yencata Subbiah, Poona, Mr. Lukshman N. Joshi. M. N. Sundaram Pillay. Rohilcund, Prof. Gyanendra Natu day a very important centre of Sanskrit and general Oriental Combaconum, Mr. K. Narayanaswamy Chakravarti. learning. Towards this object and the Permanent Fund for tho I y e r . Secunderabad, M e s s r s . K. Yijiarungam support of the Society, somo three thousand rupees were subscribed Cuddapah, Mr. Y. Sashiah. N a id u , M. Ratna Yela Charlu, npon the spot. The Rules and By e-Laws were materially revised France, M r. A. J. Cooper-Oakley A. C. Parthasaratiiy M oodeliar. (p ro x y ). Siliguri, Col. O lcott (proxy.) and improved, and votes of confidence in the Founders passed with Germany, Baron Ernst Yon Weber. Trichinopohf, M e s s r s . S. Krisiinama- unanimous enthusiasm. Finally, the usual public celebration of tho Gnostic Branch, Washington, D. C. chari, A. Sreenivas Iyengar, Pag- Anniversary, at Patcheappah’s Hall, was of such a character as to C o lo n e l O lco tt (p ro x y ). DALA N . M u TIIASWAMI N a IDU. show in the most unmistakable manner the unabated popular Gooty, Messrs. T. Ramachandra Row, Tanjore, Mr. Y. Rajagopala Chary\ interest in the Theosophical movement. J. Sreenivasa Row, R. Sashiah, Tirupatur, Messrs. N . S r e e n i v a s a I y e r , Y. Choudappah. , , Y. Ramaswami Iyer. Through the kindness of Raja Iswara Das, tho uso of tho Gorakhporc, Col. O lcott (proxy Vellore, Mr. Y. Raja Gopala Moo Arcot Stato canopy of gold-embroidered velvet, with posts o£ Gundahul, Mr. R. Jaganathiaii. d e l i a r . solid silver, was again obtained for tho presidential platform# A beautiful hall of 90 feet in length by 26 feet in breadth had been constructed at very small cost by extending tho porte-cochere afc either side to tho full width of the main building. A large number # Copies of thin lleport may be hud ay a separata pamphlet of tho Society or i(fl 1*gents at six peucv or 1 annus cach. of plants and shrubs in huge pots were ranged along the walls and menced„and my Inaugural Address as President was delivered, grouped upon the buttresses of the entrance steps; crystal lustres some two or three months elapsed. From a New York journal of hung 1 from the ceiling; and there was an abundance of settees and September 1875 I take the following extracts :— chairs for the Delegates .4 Punctually at noon Colonel Olcott called “ Ono movement of great; importance has just, been inaugurated in Now the Convention to order and the Sessions began. The Programme York, under thc lead of Colonel Henry S. Oleott. in tho organization oi* a was as follows : socioty to be known as tlie ‘ Theosophical Societv.’ Tho suggestion was entirely unpremeditated, and was made on the evening of the 7th instant, in the I. P re s id e n t’s A nnual A d d ress. parlours of Madame Blavatsky, where a company of seventeen ladies and 11. Report of Secretary 011 Indian Branches. gentlemen had assembled to meet Mr. George Henry Felt, whose discovery of 111. Do. do. Foreign Branches. the geometrical figures of the Egyptian Cabala may be regarded as among the most surprising feats of the human intellect. The company included I V. Report of the Treasurer. several persons of great learning and some of wide personal influence. Tlie V. Addresses from Foreign Branches to thc President. managing editors of two religious papers : the co-editors of two literary VI., ..Appointment- of Committees, and disposal of Miscella magazines; an Oxford LL. 1).; a venerable Jetvish sch6lai* and traveller of neous Business. repute ; an editorial writer of one of the New York morning dailies; the Presi dent of the New York Society of Spiritualists ; Mr. 0. C. Massey, an English VII. Vote upon Charter. visitor ; Mrs. Emma Hardinge Britten and Ur. Britten; two New York lawyers, ' ■ r • Adjournment. • besides Col. Olcott; a partner of a Philadelphia publishing house ; a well- known physician; and, most notable of all, Madame Blavatsky herself, com THE PRESIDENT-FOUNDERS ADDRESS. prised Mr. Felt’s audience. “ After his discourse an animated discussion ensued. During a convenient ELCOME, Brothers and Delegates from countries far and pause in the conversation, Colonel Olcott rose and, after briefly sketching the near, welcome to our common home ! The tenth year of present condition of thc spiritualistic, movement, the attitude of its anta ourW Society’s life has been completed, and its second decade begins gonists,—the materialists,—the irrepressible conflict between science and the religious sectaries ; the philosophical character of the ancient theosophies, under the fitting omen of a cloudless sky and the brightness of sun and their sufficiency to reconcile all existing antagonisms, * * * lie pro shine.' Storms and darkness have gathered over its way; it has posed to form a nucleus around which might gather all tho enlightened and had many troubles, many obstacles ; times of gloom and depression, brave souls who were willing to work together for the collection and diffusion times when it was thought by many that the movement had. of knowledge. His plan was to organize a society of occultists and begin at once to collect a library, and diffuse information concerning those secret laws expended its strength and its obituary paragraph might be written of nature which were so familiar to t he Chaldeans and Egyptians, but are by the historiographer; times when its requiem-was being chaunted totally unknown by out* modern world of science. by those who wished it the opposite of good. But here it is, and “ It wras unanimously voted to organize the proposed' Society forthwith* here have we gathered from the four directions to consult together Colonel Olcott was elected temporary president, and a committee was appoint* ns to the best means to increase its usefulness and insure its per ed to draft a constitution and bye-laws-.”*' petuity. Fetv are the decadefc in an earth-life of man, limited his A meeting was held on the 1.7th of September, at which I was opportunity’for useful labour : we must "work while the day lasteth, instructed to issue a general notification to attend on the Kith of for the night cometh when 110 man can work.” Wise, too, are the October and receive the report of the Committee, and I have now tbe words of the Dhammrtpadaj' li anything' is to be done, let & man pleasure of exhibiting a copy of this historical document. For somo do it, Jet him attack it 1 vigorously ! A. careless pilgrim only reason there was a postponement of the ratification meeting until scatters the dust of his passions more widely.” Ten years and ono the 80th of October, when the Bye-Laws wero amended and adopted. quarter ago there was no Theosophical Society : where were you all On the 4th of November the Council held its first meeting, and on then, what doing, what believing ? ' Ten years hence what shall the 17th—as above noted— I delivered my Inaugural Address.” you an d I be doing and thinking, wrhat will be th .6 condition of the Most of you have had occasion to remark the curicms frequency Society ? ' Are there'prbphets among you ? Then speak; read us of relation between the Number Seven and the history, of our the edicts of Karma, tell'ufc what linef to follow, what dangers to Society. My own attention was not drawn to it until long after tho fchun. Who of us will 'be hero, to i^etiew our theosophical pro formation of this body, but since then 1 have been struck with the fessions, to recall the solemn' and inoinentoiis incidents of this circumstance. Observe, for one example, that the Egyptian meet threshold-day between the two defcrtdek V Let uM look back to the ing at Madamo Blavatsky’s rooms was on the 7th of the month, Society’s beginning—td that instant when it took birth and opened a th a t seventeen were present, and that I began my official functions tiew cycle:iii the Kali Yug. We shall profit by a momentary glance, on the 17th of November. My law office wras at No. 7 of a certain *ve shallrsee what was the seed-grain planted/what presages wero street, and the first Head-quarters of the Society were in 47th Ventured of the future: let us garner Our decennial harvest. Street. This coincidence—which some do not look upon as mere i . ,i > ’ ' .D ecennial,R etrospect, r . , , chance—follows us to this day, even the number of new Branches organized since the last Anniversary—seventeen—as well as tho Between the time when the formation of such a Society was lirst Wggefeled, ami the evening when its actiyo career actually corn* ' f Quoted i]i Mrp, E, II, Britten’?? “ Nineteenth Century Miracles,” p. 290, kopdon, 1 8 8 3 . sum total of our Branches—117—and the number of Delegates other that of St. Julia crucified—both giving up their lives now in attendance—eighty-aevett—seeming to be controlled by rather than be false to their religious convictions. Was not this numerical law. this noble; do we not honour their constancy, even though we In referring back to my Inaugural Address I find a prophecy in may not accept the religion for which they died ? And here its opening paragraph: “ In future times, when the impartial is another—by Reiff—where the martyr, this time, is a fair historian shall write an account of the progress of religious ideas young girl accused of dabbling in occult science and being burnt alive in the present century, the formation of this Theosophical Society, because she will not turn Christian. At her feet, upon the piled whose first meeting under its formal declaration of principles w 6 fagots, lie the books she has been studying—books teaching the scien ce are now attending, will not pass unnoticed.” And now that we are every Hindu holds sacred : she has only to forswear her ancient come to the end of only our first decade, I ask you whether that ancestral faith to obtain pardon and life; the Christian priest was or was not a true prophecy. Have we or have we not forced holds up the cross, and you can see his whole soul burning in his our ideas—our ancient Aryan ideas—upon the attention of our age ? eyes with the sincere yearning to proselytize her. But she refuses, Has Theosophy become a topic of wide discussion? Have we or and so for the sake of that which is dearer to her than dll earthly have we not carried on the work so as to make the philosophical things dies amid the flames lit by savage sectarian intolerance. teachings of the Aryan, Egyptian, Chaldean sag’es considered arid W hat poor, base beings must we be if, in the presence of the martyrs admired ? No one would be so bold as to deny it; no one would of all religions, and the equally noble ones of science, philanthropy venture to assert that this is one of those barren, still-born intellec and art, we should not be spurred on and stimulated to do something tual movements that our modern speculation and research have so and suffer something for the principles represented in our Society ! frequently engendered. Our voice lias not cried in the wilderness, Patience, courage, self-sacrifice—give us these and you will fill but its message has come to the ear of many nations and many your individual lives with happiness and crown them with honour. people. Thousands who never had previously heard of the bare It is worth giving twenty successive lives to attain to Mukti at last; existence of the Rishis and tho Mahatmas, have been reading and for, as Manu says, “ In man’s passage to the next birth, neither pondering their wise teachings. Those holy names have become father, mother, wife, Bon, nor kinsman will bear him company : familiar in the remotest comers of the earth, and if there has been on ly K a r m a . ” reviling and denunciation by the vulgar and the prejudiced, has The weapons that have been used against onr movement havo there not been also abundant interest and sympathy among the been the vulgar ones commonly employed—ridicule, denunciation; thoughtful ? Short-sighted men have measured the effect of this falsehood, treachery, and falsification of documents. Allowing for movement by the personal interest or indifference of members of all the abuse we have deserved, there has been twenty times more this Society. Seeing them often apathetic, sometimes disloyal, than that. To great misunderstanding, bigotry, prejudice, envy, they have hastily concluded that Theosophy was but a passing selfishness, and malice, this excess is traceable. A platform of craze, a gay moth whose wings were soon singed in the candle. Many eclecticism in religion, like ours, will always be opposed and mis times we have heard and read that it was irrecoverably lost, while represented by sectarians, and we should hever lose sight of that; the fact is that, after its momentum was fairly developed, each of It is an amusing fact that our Society has been denounced quite as the past ten years closed with the Society stronger and more bitterly by Buddhist, Mussulman, Parsi and Hindu sectarians (mis useful than the preceding one. This is something to be proud called “ orthodox,” for this spirit should be dubbed autodoxy) of, something to point to. I must notice this, because it shows us as by Christian. Historians have preached us fine sermons all how in our case the world may be deceived by its own illusions, upon the bigotry of Caliph Omar in destroying the Alexandrian and it ought to keep us from relaxing our efforts to push on our Library, because the Kur&n was sufficient for man’s reading, work. We have ratified the text in Vishnu Purana : “ All under and of the similar insane deeds of other sectarians, and we takings succeed if prudently conducted." are told to feel very grand because We are of the nineteenth We began as the vassals and champions of truth, determined to century ; but, bless you, my cblleagues, the Rangoon Gazette of cling to it, live for it; and this clay’s spectacle shows that we have June 12th last printed a report of a meeting of Burmese Buddhists conquered our object. Yes, the Society lives—lives for the good of of May 12th, at which “ all those present” declared that my Buddhist our generation, for the spread of precious knowledge, for the promo Catechism “ deserves only to be burnt,” because it gives the tion of human happiness. And in all this labour, all these anxieties, Sinhalese Buddhist beliefs that Buddhism is not a religion but and trials, and responsibilities that we have passed through, whafc a philosophy; Gautama Buddha not God* but only a teacher; joy have we not experienced ! W hich of you senior members would the law he preached not Divine law; and consequently 1 B u d d h ist be willing to barter away the recollection of that ? Has not every priests not intercessors betweon God and man ! Could there great cause had its martyrs, and is ours any less worthy of them than be anything more absurd than that the Burmese followers of the others ? See, Brothers, what a lesson these pictures by Prof, Bitch a teacher afc Gautama Buddha should be ready to burn the Gabriel Max, our illustrious German colleague, teach. One is thafc Catechism of their Sinhalese co-religionists, becalise they themselves of a young Christian girl thrown into the deu of tig o rs, th $ happen to make into God a cliyitie man who n o t only claimed to be a man, blit also taught how every other tnan might, by natural means, character of communicating intelligences: a change and growth burst out of the vicious circle of earthly rebirth dud' attain tof which is acknowledged by some of their leading organs. Our Society Nirvana! The nineteenth century, indeed ; why I would—had I tho has helped in fo very marked degree to revive interest in Mesmerism op tion1--give all the palace-cars and telegraphs , 1 all tho machine- as a science and a key to all occult problems. : A s;I pass these guns and improved distilleries of this age of onrsj for'the piivilego faetftin review, you can all see how much that is good, permanent, and honour of sitting at the feet of the Ri&his and learning how to and substantial has been done by the Society which took birth at live and to 1 think ! It is with the spirit of no (century that we 'havo that memorable little gathering in Madame Blavatsky’s parlors, in to concern ourselves^ but-with the spirit) of Truth;'* Opiriionsi the year 1875. This ought to encourage you to go on with greater change from generation to generation, but always comd round zeal, more unity and unselfishness than ever. We are weaving the circle again.' The “ ideas of our ancestors” were tlidse of their golden threads of merit into the warp of our Karma, nnder the ancestors ,’ and so back and back to the last chaos of nafctiroi One ('yes Of W atoitrrs who are devoted to the welfare of the human race. truth* constantly evolving,' emanating, withdrawing—this is tho I hope; therefore, with all seriousness and earnestness,.that you will order of things. Had you arid I lived four centuries ago in Europe; s u f fe r 1 ilo personal liking for myself, no thought of the brotherly we should have * been burnt at the fctake with all our llicosophists, affection that bihds us together, to prevent your choosing as my Isis Unveileds an d Occult Worlds piled about us as kindling material. successor some one of our colleagues who Would be better able to Would none ibe glad to see it now ? ' : ' f 1 • carry the movement on to the end of.the next- decade* There have been modifications of detail in the platform and man I have said that there ha ve been modifications in details in our agement of the Society during the past ten years . 11 Our ideas have work since the beginning, but thal- the original outlines have been grown, and adjusted themselves to experience and necessities. The preserved will be evident from the following paragraph, which impulsd of this movement came, as you know, from 1 Eastern sages, I quote from the Preamble, or Statement of Principles, first put reaching me through Madame Blavatsky, but I have been mainly left forth in 1875 : , to my own resources for the practical carrying out of the movement: “ Whatever may be the private opinions of its members, the Society hns no dogmas to enforce, no creed to disseminate. It is_ formed neither as a Spirit I have beyond question made many blunders, and some have charged ualistic schism, nor to serve as the foe or friend of any sectarian or philosophi me with ignorance and incompetence. A much abler and greater cal body. Its only axiom is the omnipotence of truth, its only creed a man than I is needed for the place. All I can say in excuse is that profession of unqualified devotion to its discovery and propagation. In con I have done my best under the circumstances and with’a single eyo sidering the qualifications of applicants for membership it knows neither race, sex, colour, nor creed.” - to the success of our cause.' If you -viill allow m£, I fchall gladly adame lavatsky retire to th at: life of 1 study and self-improvement which has such M B .’ f attractions for ■ me—and which neglected early opportunities make With all else so bright and encouraging on 5 this Tenth Anni .so necessary. The time is a suitable one, for 1 have served my versary, there is one thing saddening—sadder to me than to any decade and some other person ought- to be given his chance 'to of you—the absence of my colleague and co-founder, Madamo display his abilities. I pray you 1 to consider this 1 seriously: Bliivatsky. Could we but have her dear, familiar face here and bo The 'Society has made a name ancl a ’ home for’ itself; has able to listen to her well-known voice, the sunshine would almost overcome those most serious difficulties that attend' the begin seem brighter. ’ Bnt she is far away bbyond seas, an invalid slowly ning^ of all great 1!movements—poverty, inexperience in its conduc recovering her strength so as to be able to come once moro tors, interested misrepresentation’by its opponents, unfaithfulness and resume her place by our side. But not idle, though away, not and apathy in’its■ members. It is a' living* fact, w'ith* a distinct absent save in body. In distant Germany, the Western Aryavarta. career ’before t it* ; It now has ' a'host'of ardent' sympathizer^ of Sanskrit learning, she is diligently working as health and revi and friends,’ready to help and strengthen it if properly appealed to; ving strength permit, upon her new work “ Tlie Secret Doctrine,” It has founded tme hundred and seventeen bra/ncherf in Asia , 1 E u ro pe; which promises to be even a greater proof of her erudition America and Australasia, among whose members ate mariy learned; and ability than “ Isis Unveiled.” She has already finished tho influential and wealthy men; It has done a wonderful wotk‘ in India; Introduction and three chapters, and hopes to live to complete what and! stands acknowledged as a reviver and patron of Sanskrit learn •you will all agree will be her noblest monument for us to pass down ing and Aryan morals. Its members have published and are noW to SueceOdilig* age S. How direful a spectacle, is it not, that preparing many most useful booka,' tracts, and' jourhals in various the agcV and learning, the many long years of enthusiastic languages* arid* in 1 diffdrehtr courttrifes. * 'Leaders \'bf ' m o d ern philanthropic work of this marvellous woman, could not havo thought,' like Ednard von Hartmann, have disdussed the an The President of the Board of Control is Professor Elliott B. Coues, TR EA SU R ER ’S R E PO R T . than whom no fitter individual could be found; and his colleagues are men of high standing and attainments. Professor Coues has T hb I r e a s u r e r then read his Annual Report as follows published an American edition of Colonel Olcott’s Buddhist THE “ T. BUBDA ROW MEDAL” FUND. Catechism with the addition of a valuable series of notes, which will serve to bring its teachings more fully within the compre 27th December 1884 to 26th December 18S5. hension of those readers who are ignorant of Oriental lore. This book is already in its second edition and is awakening considerable interest among the more thoughtful members of the public. We RECEIPTS. Re. A. P. must also notice the publication by Professor Coues of “ The Daemon of Darwin,” a dialogue on evolution in which are embodied the main principles of esoteric philosophy. To Balance in hand (Seo IXth Anniversary Report) 503 The number of Theosophists in America is steadily on the ,, The Hon’blo S. Subramanier (Madras) 10 increase, and as has already been said new Branches have been „ Babu Baroda Prasad Bosu (Boauleah)... 5 formed since the last Anniversary. America offers a wide field of I n te r e s t for 1884-85 26 work for those who labour in the domain of Theosophy, but more Total Rupees. labourers are wanted. The Gnostic Theosophical Society (of 545 Washington) has had a large increase in its numbers, amongst whom are some of the most influential and distinguished men in DISBURSEMENTS. the United States; and good accounts have been received of the By Cost of a Gold Medal—Awarded to M. R. Ry. 1\ Srinivas Rao ... 15 progress and activity of the other American Branches. „ Balance in hand 530 A Psychical Research Society having been formed in America, the Board has “ authorized and required one of their members, Total Rupees... 545 9 Professor Coues, to publicly review and criticise any and all of the proceedings, transactions, pamphlets or other printed matter GOVIND PRASAD, H. R. MORGAN, M a jo r G e n l ., N. 0. MUKERJf Secretary, Chairman. Treasurer. which the said Society may publish, at his judgment and discretion. Finance Commstte*. " The Board expressly requires him, when any fact in Psychic Science shall have been satisfactorily established by the American Society for Psychical Research, to explain such fact to the said THE ANNIVERSARY FUND. Society, according to the doctrines and upon the principles of 1883-188-1. Psychic Science, of which the Theosophical Society is the custodian in the United States.” RECEIPTS. In this manner it is evident that the teachings of the wisdom-religion will be placed before that section of the public which is most pre pared to receive them, while the trustworthiness of the facts to which these Theosophical expositions will have reference will depend, not To Amount realized from the Indian and Foreign Branches on the Theosophical Society’s bare assertions or on records of experi ments by its own members, but on evidence carefully collected and Total Rupees.. arranged by a Society founded for the express purpose of organis ing an attempt to discover psychic laws by the use of a purely inductive method, in accordance with the requirements of modern DISBURSEMENTS. science. By Entertainment of Delegates [Ninth Anniversary]—wages to cook? A u s t r a l i a :—Our letters tell us that the Branch at Queensland is and coolies, nnd other sundries... „ The Patchenppah Hall expenses, Printing and Posting of Placards, doing active work, and that there are good prospects for Theosophy and Cab hiro ... in other parts of the continent, if only some persons can be found ,, Postage Stamps ...... to undertake a tour in order to form new Branches. „ Balance in hand A . J . Cooper-O akley. Total Rupees.. GOVIND PRASAD, H. R. MORGAN, M a jo r G e n l , N. C. MUKERJT, Secretary, Chairman. Treasure finance Committee. THE ORIENTAL LIBRABY AND PORTRAIT GALLERY FDND. THE ORIENTAL LIBRARY AND PORTRAIT OALLERY FUND— (Continued.) 27th December 1884 to 26th December 1885. 21th December 1884 to 26th December 1885. RECEIPTS. Be. A. P. RECEIPTS. Rs. A• P. Pandit Jwala Prasad Sankhdhara (Lucknow) 6 0 0 Brought forwar< 1,576 1() 3 Rai Pyari Lal (Bareilly) 60 0 0 Babu Ram Saran Das (Bareilly) ... 6 0 0 Babn Achal Behari (Allahabad) 0 I5 0 Mr. Pherozeshah R. Mehta (Bombay) 20 0 0 Pandit Govind Rao Goray ( do. ) 0 I5 O Messrs. William d’Abrew and Don David (Colombo) 10 0 0 Mr. M. Govindarajulu (Adoni) 5 () O Mr. V. Krishnaswami Iyer (Madura) ... 6 0 0 The Bhrigukshetra Theosophical Society (Jubbulpore) 7 () O P. Krishnaswami Moodelliar ... 2 0 0 Mr. M. Veramahali Pillai (Salem) 24 () O ,, Ramji S. Povlekar (Bhavnagar) 7 0 0 Pandit Parmeshri Dass (Bara-Banki) 14 i) a „ N. M. Parekh (Madras) 1 0 0 Mr. F. W. Quarry (Dehra-Dun) 50 C) 0 ,, Vencata Soobiah (Coimbatore) 2 0 0 ,, S. Ramachandra Saetrial (Tinnevelly) 2 C) 0 M Raja Bahadur (Lucknow) ... 2 0 0 ,, S. Sundram Iyer ( do. ) 1 c> 0 Tandit Bhawani Shankar Ganesh (N. W. P.) 6 0 0 Babu Bipin Behari Banerji (Fyzabad) 6 c> 0 The Chohan Theosophical Society (Cawnpore) 40 0 0 „ Bipin Behari Dutt do. 5 €> 0 Babu Mohendra Nath Chakravarti ( do. ) ... 6 0 0 „ Jokhoo Ram do. 1 c> 0 ,, Lal Gopal Mukerjee (Fyzabad) 7 0 0 „ Russick Lal Banerjeo do. 2 c> 0 Mr. Carl H. Hartmann 21 8 0 ,, Paresh Nath Chakravarti do. 2 c► 0 0 „ Fakirji R. Bonosetter (Bombay) ...... 7 0 Pandit Kanhya Lal do. 2 c> 0 „ Vithul Pandurang Mhatre ( do. ) ...... 6 8 0 Mr. R. Venkata Ratnam (Karampudi) 7 c 0 Mr. N. B. Atroya (Hoshangabad) ...... 6 0 0 „ C. Sambiah Chetty (Madras) § Carried over... 1,576 10 0 Carried over.. ,122 2 I Ix SUPPLEMENT TO [Jahuabt 1886-J THE THEOSOPHIST. THE ORIENTAL LIBRARY AND PORTRAIT GALLERY FUND.— (Contiiivii . ) t h e p e r m a n e n t f u n d . 27th December 1884 to 26th December 1885. 27th December 1884 to 26th December 1885. RECEIPTS. R e . A. p . RECEIPTS. R b . A . P . Brought forw ard... 2,122 2 1 00* © 0 0 To Balance in hand o l s j i o Mr. Anantraya Nothji Mehta ( Bhavnagar. ) ,, Dr. Vitlialrao Pandurang Mhatre (Bombay 7 0 0 6 0 0 ,, Prabha Shankar Venishankar Mehta ( do. ) ,, ,, Fakirji Rnstomji Bonesettor ( do. 6 0 b 1 0 O O ,, Kundaswatny Mudelliar ( do. ) ,, Mr. Tukaram Tatya ( do. 8 0 0 2 0 0 0 0 ,, Fardunji Manchcrji Dastur ( do. ) ft t, Pherozshah Rustomji Mehta ( do. 8 0 0 25 0 0 ,, Manilal Nabhu Chai Dvivedi ( do. ) H n J. Purnayya (Guntur) 8 0 0 60 0 0 ,, Balwantraya Purmandas Mehta ( do. ) m i, Cowasjee DoBsabhoy Davar (Poona) 8 8 0 1 0 0 0 ,, Ichha Shankar Jata Shankar Mehta ( do. ) » Babu Lal Gopal Mukerjee (Fyzabad) ... 1 0 0 1 0 0 0 ,, Ramchandra Narayan JJisit ( do. ) ,, „ Avinas Chandra Boeo (Jubbulporo) 2 0 0 6 0 0 ,, Maganlal Govindji Vaid ( do. ) „ Pandit Gaindanlal (Meerut) 1 0 0 1 0 0 0 0 ,, Vithal Das Dhami ( do. ) ,i Babu Jwala Prasad ( do. ) 2 0 0 2 0 0 0 Kalidas J. Rajgor ( do. ) „ The Baroda Theosophical Sooiety ... 1 0 0 40 0 0 ,, Kikabhai Girdhardaa ( do. ) ,, Pandit Bhawani Shankar Ganesh ... 2 0 0 7 8 O „ Narayan Bhat ( do. ) ,i Mr. C. Authecaeavulu Reddi (Adoni) ... 1 0 0 0 0 „ Babu Kali Charan Bose (Jubbulporo) ... 2 M ajor-General M organ and Mrs. Morgan (Ooty) ... 20 0 0 0 0 >, ,, j Pad a Roy (Cawnporo) 6 0 Mr. R. Padhm anabhacharya (Trevandrum) 4 0 0 2 0 0 0 0 Babu Jowa Ram (Bara-Banki) ... ji >, Hari Har Chatterjee ( do. ) 2 5 0 0 1 0 0 0 0 „ „ Mohondranath Ganguli ( do. ) Mr. G. Subbarayadu (Vcnukonda) 2 0 0 0 0 >i ,, Biroswar Chakravarti ( do. ) 50 N. Narainswamy Iyer (Coimbatore) ...... 2 0 0 60 0 0 ii „ Mohendranath Chakravarti (do. ) Raja Svama Sankar Roy Bahadur (Jayagunje) ... 10 0 0 0 0 „ The Rohilcund Thoosophical Society* (Bareilly) 1 0 Duchesso de Tomar £ 5-5-0 (Franco) ...... 6 3 0 0 0 0 „ Mr, E. Vencatarama Sarma (Madras) ... 809 Babu Jogheswar Roy (Gorakhpur) ...... »•» 4 0 0 2 0 0 ,, Hari Das Das (do. ) 1 0 i, The OouuteBs de la Sala (Cairo, Egypt, £ 6) 0 „ Bombay Theosophical Socioty 75 1 2 7 Pandit Sohanlal Misra ( do. ) 1 0 0 0 O „ The Hon’bte S. Subramanier (Madras) 50 Dr. Barbieri d* Introini L. (Mandalay) ...... 20 0 8 O 0 „ Mrs. Conrad (Germany) £ 1 ... 118 Babu Kali Prasanna Mukerjee (Pubna) ...... 2 5 0 8 0 • •• 0 „ Mr. Frank Gebhard ( do. ) £ I 1 2 Mr. P. Iyaloo Naidu (Hyderabad) 60 0 0 1 2 8 0 ,, P. Parthasarathi Clietty (Madras) 6 0 0 ,, Mrs. Frank Gebhard ( do. ) £ 1 0 „ Mr. A. Gebhard. ( do. ) £ 1 1 2 8 O „ L. Venkata Varadarajulu Naidu ( do. ) 7 0 0 >, ,, R. Gebhard ( do. ) £ 1 1 2 8 O „ K. ParthasarthyNaidu ( do. ) »• . 8 0 0 1 2 8 O „ Windiah Naidu ( do. ) 2 0 0 ” ®ab^_Rame8hwar Praead (Allahabad) ' 0 0 „ Mr. V. KriBhnaswamy Iyer (Madura) 7 „ C. Vclayadu Mudelliar ( do. ) ... 5 0 0 0 6 '0 0 » i, C. Narainswamy Iyer ( do. ) ,, Rustomji Ardeshir blaster (Bombay) ...... 7 0 0 „ Baba Mokshada Doe Mittra (Benaroa) 6 <0 O ,, Martandrao Babaji Nngnath ( do. ) ... 7 0 0 0 0 „ „ Upendra Nath Basu ( do. ) 1 0 0 I The Bombay Theosophical Society ( do. ) ...... 4 4 0 0 1 0 (} O Mr. Adony Bheema Rao (Narayandovarkeri) ... 6 0 0 ” Tn’nGiriS nCh'^!3ra' Mnkh°P» Total Rupees... 2,654 10 L * Subs, for 1885—Its. 300-0-0 m >i 1 8 8 0 — „ 0-0-0 GOVIND l ’liASAU, LL 11. ilOHUAN, M ajok G i:n l ., N. C. U U K H B J1, Secretary, Chairman. Treaturer• 3 0 9 - 0 -0 Finana Committee. A. THE PEBMANENT FUND.— ) HEADQUARTERS. 27th December 1884 to 26th December 1885. Dr* Dictnbtr 27th 1884 to December 20th 1885. Or, BECEIPT8 . Rs. A. P. Beoeipta. Amonnts. Disbursements. Amounts. Brought forward. BS. A. p. B8. A. F. (Jubbulpore^ To Mr. 0. N. Bobo „ Babn SreenatnSreenath wno»H ( do. ) To Bale of trees ... 1 0 0 0 » 0 By Maintenance : food, cloth Mr. Pagdala N. Muthuswamy (Triehmopoli) ,, Proceeds of Cocoannt ing, lights, fuel, keep ” „ Rustoinji Ardeshir Master (Bombay) trees 60 0 1 0 ing of working animals, ” J. N. Unwalla (Bhavnagar) „ Proceeds of Mangoes and i blacksmithory,land rent, Interest Garden 69 6 0 and ontertainment of 0 „ Bale of Tools, etc. 6 6 1 gnosts 2,486 14 6 1 ,, Outdoor and indoor ser vant s wages ... 1,392 6 2 Tot*l Rupew 1 ,, Postage and Stationery ... 2 0 0 0 0 Total... 276 7 0 ,, Tolegrams 77 2 0 ,, Printing: Defence pam phlet, Rules of the T. S., and Circulars 446 8 7 ,, Repairs, including relay ing of floors and com „ Balance ut 4,772 1010 pletion of Modern Li brary room and Main Bungalow 445 3 1 Total Bnpeos... 6,048 110 Total Rupees... 6,048 1 10 By Balance (carried to General a/c.) Rs. 4,772-10-10 B. TRAVELLING. Dr. December 27th 1884 to December 26th 1885. Or. Receipts. Amounts. Disbursements. Amounts. j BS. A. p. BS. A. r. To Amount contributed by By Col. Olcott’s Burmese the Indian Branches... 934 13 3 Tour 636 4 0 ,, Col. Olcott’s Indian Tour. 1,022 13 3 disbursements. „ Mr. Damodar K. Mava- lankar’s and others’ ser vice trips in India 117 6 0 „ Bteamcr tickets and ex penses in Egypt 698 7 By Palanoe in hand Savin* Banks ... ••• ••• 5 '0 7 7 15 0 0 „ Government Promissory Note of 4 /0 No. 18Z& 7 „ Mr. Bawaji D. Nath’s foreign service with ” of 1865 of tho value ...... - " 5 To Balano# iTi 2,342 1 0 Mme. II. P. Blavatsky;* Cash in h a n d ...... Tickot (third class) and maintenance ... 902 0 0 Total Rnpeea Total Rupees...| 3,276 ( 3 Total Rupees... 3,276 14 3 QOVIND PBASA^; n.B.ilOEGA*. »• C. By Balanco (carried to General a/c.) Re. 2,312-1-0. Secretary, * Madame Blavatsky’s expenses in Europe are not charged to the Society. finance Cuinmittit, C" MADAME H. P. BLAYATSKT’S ILLNESS. E. Dt. December 27th 1884 to December 26th 1885. Cr. DONATIONS.* Dtctmbtr 27th 1884 to December 26th 1885. Beoeipts. Amounts. Disbursements. Amounts. Dr. C r. B9. A. p. R8. A. k Receipts. Amounts. Disbursements. Amounts*% To Balanoe ... 607 10 0 By Medicine and Nursing ... 157 10 O „ Dootor'a Bill ... 450 0 0 RS, To A Friend (India) ...12,129 ,, Mr. St. George Lano-Fo:r. 100 „ His Highness the Mahak- rajah of Durbhanga . 1,000 ,, Babu Devi Pada Rcr Y 1 (Cawnpore.) ... . 50 Total Rupees... 607 10 0 Total Rupees... 607 10 0 ,, Rajah Mad ha Rao Peish wa (Bareilly) 30 By Balanoe (carried to General a/c.) Rb. 607-10-0. „ Babu Gyanandra Natli1 Chakravarti (Bareilly)... 10 „ Babu Cheda Lal (Bareilly) D. 10 ,, Rai Pyari Lal (Bareilly) .. 50 SALE OP BOOKS. „ Captain P. J. Maitland (Punjab) Dr. Dictmber 27th 1884 to Decembor 36th 1885. Or. 100 „ A Friend (London) £ 5 ... 62 Beoeipts. Amounts. Disbursements. Amounts. „ A German F. T. S. £ 50 625 I 1 „ Mr. N. Ratnasabhapati BS. A. P. BS . A. Pillay (Vridliachalam)... ip- 75 To Sale of Mr. Sinnett’s Eso By Balance : 577 14^ 0 „ Babu Baroda Prasad Bosu teric Buddhism 90 copies. 258 12 0 (Beauleah) 10 |f Sale of Mr. A. O. Hume’s Hints on Esoteric Theo sophy, No. I, 150 copies. 131 4 0 „ Sale of Mr. A. O. Hume’s Total Rupees... *2,129 j Hints on Esoterio Theo Total Rupees <.,12,139 sophy, No. II, 150 copies. 65 10 0 „ Salo of Col. D. M. Strong’s Mona Singh, 50 copies... 50 00 r0 Balanco (carried to 0 m o „ Salo of M. C’s Light 011 ral a/c) Rupees... 25,129 t the Path, 50 copies 17 3 0 „ Sale of Anniversary Re ports and othor books ... 55 1 0 . 1 * The following books have been presented to tho Society :_ By Mr. A. P. Sinnett—“ Esoteric Buddhism” (fourth edition) ...210 copies. „ A. O. Hume—“ Hints on Esoteric Theosophy”—No. I ...307 » Do- Do. do. —No. I ...400 „ Total Rupees... 577 14 0 Total Rupees... 577 14 0 Col. D. M. Strong—“ Mona Singh” 50 iur.Mr. u.G. B. Finch—“ Light on tlio Path” Jbinch—“ Light on tho Path”50 ...... 50 Mr. BapooPillai of Negapatam “ Past, Present and Future,”inTamil 830” To Balance (carried to Ueneral a/c.) Iiupeai 577*14-0, Also 8 cow by Mr. R. Kesaya rillay ami a heifer by Hr. G, Subbiah Chotty. ADDRESSES TO THE PRESIDENT AND COUNCIL. F. E n g la n d .—In view of tho approaching anniversary festival LOANS. at Madras I take the opportunity of sending you the cordial December 27th 1884 to December 26th 1885. and sympathetic greetings of the London Lodge, and of express Cr. ing tlie admiration I feel for the energy aud purity of purpose D r . with which you continue to labour on behalf of the theosophi Disbursements. Amounts. cal cause. Permit me to add that my own attachment to this Receipts. Amounts. cause, and my desire to do all in my power to disseminate as widely as possible the all-important principles of esoteric thinking, is RS. RS. A. P strengthened rather than impaired as timo goes on. And it will, I By Mr. IS. Ramaswamier trust, be satisfactory for our Indian brethren to be assured that in To Mr. S. Ramaswamier 500 0 truth the influence of theosophie thought upon the public mind in 1,000 0 ( (Madura) (Madura) Europe is not to be measured only by the numerical strength of the 1,750 0 ( „ Mr. Devi Pada Roy (Cawn London Lodge. An appreciation of tho spiritual philosophy of tho „ Mr. C. Ramiah (Madras). pore)... 800 0 0 I East is growing in this country and is perceptible around us in „ Mr. Devi Pada Roy (Cawn 1,000 0 0 2,000 0 „ Mr. C. Ramiah (Madras). various ways, as well as, to some extent, in contemporary literature. pore) The welfare of the Theosophical Society, the agency which has The Theosophist Office, achieved the great results already attained in this direction, lias 12 (Madras) 383 2,300 0 0 suffered some rudo shocks during the past two years. Wo of tho London Lodge are glad to hear that its prosperity in India has nevertheless been unshaken, and I am in a position to assuro you 12 0 By Balance .. 2,833 in regard to the movement in this country that the same satisfac tory report may be made. An almost savage attack has been directed against the honour of your distinguished colleague and Total Rupees... 5,133 12 0 co-founder of this Society—Madame Blavatsky—by certain persons . 5,133 Total Rupees.. I12 connected with the Society for Psychical Eesearch, and at tho instigation of one among them who visited Madras and proved T o Balance (carried t o General account) Rs. 2,833 12 0 himself profoundly ill-suited to investigate the matters on which G. he proceeded to pass an opinion. The one-sided and misleading report which he brought back to England has not, as far as I ara THE GENERAL STATEMENT OF ACCOUNTS. aware, made any impression on any persons in this country already December 21 th 1884 to December 26th 1885. at that time Theosophists. It may have impeded the progress of Cr. our movement to an extent which it is difficult to estimate, but ifc Dr. ______has certainly not induced any of our number, except its original promoter, to withdraw from our fellowship. Disbursements. Amounts. Receipts. Amounts. It must be a subject of deep regret for all Theosophists meeting at Adyar this year that the ill-health and other annoyances to RS. which Madame Blavatsky has been subjected havo compelled her RS. to seek rest and retirement in Europe for tho present, and thus to By Head Quarters Expenses. 4,772 1 0 1 0 T o Initiation Fees..* 3,895 2 ,3 1 2 remain absent from the anniversary meeting. On the other hand 202 ,, Travelling Expenses ,, Defence Pamphlet ,, Mme. Blavatsky’s illness 007 it will perhaps be some compensation for her friends in India to „ Sale of Books ... 577 2,129 receive the assurance, which I am enabled to give—having lately ,, Donations Rupees.. 7,722 6,10 2,833 spent ten days or so in her company—that in tho comparative „ Loans... *•« „ Balance P. O. Savings freedom from other cares which she is now enjoying, sho is actively Bank...Eb.JI,090- 4 -0 . engaged on the new work to be called u The Secret Doctrine,” which In hand „ 225-15-2, has been so long expected, and tho appearance of which has beon 1,910 2 delayed by untoward circumstances. With physical health so far restored at all events as to givo free play to her great intellectual Total Rupees,, 9,038 0 and spiritual gifts—still, I am happy to say, as brilliant as ever in Total Rupees. 9,638 spite of the trials she has gone through—she may yet live to render still further services of great importance to the cause which already GOVIND PRASAD, H. R. MORGAN, N, C. M 0 K ^ cJj L :c r . owes her so much, and to shame alike the wickedness of thoso who Secretary, finance Committee■ We also wish we had a public room for meetings, and which have slandered hor, and tlie folly of those who have believed her might also serve as a general reading room for our fellows. In UDNoone can visit Madras this year as a representative of tlio London the meantime the Society meets as usual at my house, which I always have the greatest pleasure in placing at the disposal of our Lodge, but this letter, read over to the Council of the Lodge, has mem bers. been adopted by that body as serving to convey our best wishes for the success of the Anniversary Meeting, and our hearty assur I have already stated my conviction in a previous anniversary ance of brotherly regard to our fellow Theosophists in India. address, that for Theosophy to succeed in this Roman Catholic country Ever yours fraternally it must recognise the Christian forms of Theosophy, and encourage A. P. S i n n e t t , the study of these, as well as those of the Orient. Acting upon this conviction I have written a French “ Brochure,” (which is now in L o n d o n , November 12, 1885. P- L- L-1- S. course of publication), entitled “ La Theosophie Chretienne,” in F r a n c e — In the absence of our President of the “ Societe Theoso* which, whilst endeavouring to elucidate the great esoteric truths Tfhiciue d’Orient et d’Occident,” I take upon myself the pleasing task lying hidden under the dogmas of the Roman Catholic Church, I of addressing you on this happy occasion of the tenth anniversary of have taken every opportunity of pointing out their exact coincidence our groat Association—to which I, amongst many others, am proud and conformity with the doctrines of Buddhism. I have indeed tried to belong ; fori see in it the promise of a, great work of reformation to show that all religions are one in essence, having all proceeded for the good of humanity through tho education of their hig er from tho same eternal source, and having all the same object in faculties, not only in India but all over tho civilized world. _ view, that of re-uniting man with the eternal fount of all existonce. I am indeed rejoiced therefore to see that the lheosophical In my now, and second Brochure on Esoteric Buddhism, I have Society is rapidly extending both in Europe and America, and that also aimed at the reconciliation of the creeds of the Orient and it still continues to grow and spread in India, thanks to your great Occident, and endeavoured to prove the substantial identity of the zeal and indefatigable activity, and also to yonr noble devotion to two systems, thus adopting a course which, in my opinion, is more this grand cause, for which you do not hesitate to sacrifice yourself calculated than any other to create a firm bond of Brotherhood. without thought of fatigue, or care for personal comfort. Uur best thanks are also due to Madame Blavatsky, who has been your con In the hope that my work may meet with your approval and stant and indefatigable co-worker in the movement, and indeed, as we with that of our revered masters, remember with gratitude, was its original instigator as the - visible I have the honour to remain, agent of tlio Masters. , D ear Sir, We sincerely trust you receive good news from her, and that her Faithfully and sincerely yours health has improved in a more bracing climate with the quiet and rest she so much required. We also hope she may be able to take M a r i e C a i t h n e s s , advantage of this rest to write the book she has promised to her Duchesse de Pomar. faithful friends and followers, on the Secret Doctrine, to the publi President d’ Honneur de la Societe de Paris. cation of which wo are all most anxiously looking forward. _ P a r is , November 23, 1885. Respecting thc progress of our small group of 1* rench Theosophists I have nothing new to tell you. We a,re very happy amongst our The following address arrived ttvo days after the close of the selves, and continue to study and work to our mutual satisfaction. Convention, and therefore it was not read at the time of meeting The great want felt amongst us is the scarcity of French literature At this time of increased prosperity of the Theosophical Society, on the subject. Were we rich enough to edit a monthly journal, so plainly manifested during the recent tour of our venerated Pre it would do much to advance this grand movement rot only in sident, the French Branch is proud and happy in stating tliat tlie France but also in Russia and other countries where the 1'rc n c h late attacks and calumnies have in no wise decreased the confidence, language is much spoken. Let us hope the time is not far distant faith, or hope of its members, of whom not a single individual has when we shall be able to do so. In tho meanwhile our esteemed left our ranks. President, Monsieur Louis Dramard (who most unfortunately is The French Theosophists feel that they can say nothing that obliged to reside in Algiers the greater part of the year), Madame de will be more gladly heard by their brothers, than that the great Mossier, and I, are doing our best to supply tlio want by writing esoteric truths are beginning to spread widely through their country, pamphlets in French on the subject and publishing them at our f?o long depressed by the spirit of negation, but so ardent in the work of propagating the light whenever perceived by its oyes. ^M adame de Morsier, who is most indefatigable in the good cause, has made a French translation of Mr. Sinnett’s “ Esoteric Buddhism We have every reason to believo that before long France, rrloro (an arduous undertaking for a lady whoso time is so mnch occupied), especially Paris, will become one of the most active centres of Theoso but we are now waiting for funds to be able to publis i . phical Propagandism, and that at a future anniversary French dele gates will be able to attend in person to convey our fraternal greet Buddhists vie with each other in presenting articles thereto with ings by word of mouth, though for the time being circumstances sincere and liberal spirit. The proceeds of tho Fancy Bazaar will compel us to content ourselves with writing. help us a great way towards the building of a splendid Head For the French Theosophists, quarters. An acknowledged native paper says that “ the Fancy L. Dramard, Bazaar is simply a small museum. We must with sincerity say Executive President. that the Buddhists have a very great and true confidence in the C e y lo n .—I have the pleasure to report that this Society continues Buddhist Theosophical Society.” doing good work, keeping its prestige, and daily gaining the This year—in February—Madame H.P. Blavatsky, our respected esteem and confidence of our Sinhalese Buddhists. Buddhist sister, touched at Colombo on her way to Europe, and as I have also groat pleasure in reporting that your Buddhist Mission she was too ill to come on shore, the High Priest Sumangala and to London, and the efforts made by you to bring Buddhist matters the other revered priests went on board the steamer to see her, and to a practical settlement, have produced excellent results. signified their sincere sympathy. You will thus see that every The several requests, made by you on behalf of the Buddhists of Buddhist, priest and layman, has a sincere love for you and Ceylon to the Secretary of State for the Colonies, have been grant for her which will, be very hard indeed to eradicate. To show ed with the exception of the appointment of Buddhist registrars, the gratitude of our people to you only an opportunity is needed. which will in all probability be considered at the next Session of the Now to turn to the legitimate work, which we have to do for tho Legislative Council. # ? future. The raising of the National Fund, though very success The Temporalities question has been touched in the Governor s fully initiated by you, has, I a in extremely sorry to say, been message to the Legislative Council, and we therein read that the entirely neglected. “ Neglected” is a hard word to be used, for it making of an ordinance having reference thereto will be consider was no main fault of ours that the work was abruptly stopped. ed also at the next Session of the Legislature. You left us in 1882, and no competent person was there available The holiday to commemorate the birthday of our Lord Bud to take up the work. The work is still in abeyance, and only you dha would never have been granted but for your efforts, lhis or another European Buddhist could revive it. With a European concession given to the Buddhists has given them entire satis Buddhist our Society would be able to do very substantial work. faction, as they were the last to expect anything of that sort, very I, on behalf of the Society,appeal to you to take decisive measures little having been done on their special behalf since the establish** to raise this Fund, which is an important factor to bring about a ment of the British Government. ... restoration of Buddhism to its pristine purity. April 20th—the Birthday of Buddha—was a day of great rejoicing The efforts of unfriendly missionaries would prove vain if one in Ceylon. Out of the many acts which our Society has done through European Buddhist were to remain here and help our Society in its its agency for the Buddhists, the several concessions now given work. stand prominent. An idea to hoist a Buddhist flag to commcmoiate the birth-day, originated by our Society, was universally^accepted With fraternal greetings to all Theosophists assembled at the by the Buddhists, Through the influence of the Society’s verna Convention. cular paper Sanderesa efforts were made to hoist that flag all over I ara Ceylon. The design for the intended flag was printed in colors Yours truly in our Society’s paper. These colors indicate the divine rays Attested A. P. D. Gunawardene, emanating from the body of Lord Buddha. To form a better con ception I send you the picture cut out from the paper. C. P . Gunawardene, . President. The granting of a holiday, the privilege of Perahera,* &c., Secretary. reached its climax when the idea to hoist this flag was given. For C olom bo, 26th December, 1885. months the Buddhist local papers were filled with eulogiums passed G e rm a n y .—Spiritual development cannot proceed by fits and on you and our Society for the efforts made on behalf of the starts; liko every other healthy movement it requires a firm ground Buddhists. . . to stand on; it has to gain stamina and to increase gradually in Imitating tho Parent Theosophical Society, our Society has power of resistance against all those hostile influences that are founded a paper, established a Buddhist printing press, and, to ever ready to crush it. Every new movement must await its time crown all, has purchased a fine property in tlie heart of the for growing—the more so the greater the cause that is at stake. metropolis for the permanent accommodation of its members. The property, though spacious, has no beautifully constructed building Heavy storms have lately passed over the Theosophical Society, at present. That embellishment will be added at no distant date. and we are yet hearing their thunder re-echoing widely in Europe. We are now holding a Fancy Bafcaar in aid of our Society. Last But here, as in India, this crisis has helped to clear the air, and who year tho Bazaar was an unprecedented success, and so it is this year, knows whether such paroxysms might not be required for the ultimate benefit of our movement ? Also the dangerous illness of * Religions procession with music. how Eduard von Hartmann, in his Spiritism, commences like a true one of the founders of tlie Society caused us great distress, bu German savant by saying that he has never had even the slightest now we are happy to see that our revered Madame Blavatsky lias transcendental experience himself, but that he has fully assured gained a better state of health than she enjoyed before her last himself of their reality by the evidence he has taken from the serious illness. t scientific statements of other men, who were more or less competent If however, she has been compelled to leave the tropical climate for the task of these observations. (her favorite field of work), she has had the satisfaction of seeing We should, however, progress more satisfactorily if a Society for that the European Theosophists fully appreciate the advantage experimental psychology could be started. For this purpose we of having her amongst them for a longer period of time. Particularly intend making use of the valuable mediumship of Mr. Henry we Germans are very glad that she has taken her abode amongs us, Blade of New York, whose mediumistie powers will, we trust, bo where, having found a comparatively comfortable home, she placed at our disposal during the winter. unostentatiously receives the friends of Theosophy and does an More directly we also hope to assist the process of forming such invaluable amount of good to our cause, both by writing and by ft Society by the monthly journal, which we shall bring out from personal influence. January next. This journal will be one of the chief agents for The present time seems likely to be favourable for a more perma promoting the teachings of Theosophy in this country. It would nent organisation of our Branch. We are particularly glad of this indeed be nearly impossible to advance without it, as it will servo as as we have not yet been able to make tho public at large acquainted a binding element amongst our members. Germany has not, like with the movement, all the timo being required, to prepare the England and Franco, one great centre of culture and learning, but ground and feel our way. Tlie chance of success depends even now half a dozen smaller ones, and in this respect it resembles India. essentially on the measure in which the raging storm will pass off Of thoso objections which have hitherto heen raised in our country In the meantime we are happy to report that the numbei of o against tho programme of the Society, one has to be acknowledged members has doubled since last year. We have also Succccded m as reasonable. It has been said that the objects of tho Society in drawing the attention of some of our leading men to theyiews tho form as hitherto officially published, combine several aims, propounded by the Society. The admirable translation of Mr which have apparently nothing to do with each other, viz., the pro Sinnett’s Esoteric Buddhism by one of our members has done the motion of a Universal Brotherhood, the study of Aryan literaturo pioneer work very well indeed. and the investigation of psychic forces. We are therefore obliged Amongst those prominent men who have publicly taken a friendly in order to bring the purpose of the Society properly beforo the position towards us Eduard von Hartmann oaghbespec.aly to be educated public here, to state first the one object of our movement mentioned. He agrees to almost all the essential points of the in which is to be found the unity of the different aims as hitherto esoteric philosophy except the eternal permanency of the human represented, and then wo must bring forward these latter aims aa individuality. There can be no doubt that within a system which a detailed explanation of that principal object. The following sets forth so thorough a monistic view of nature as that ofthe. esotei^ic declaration appears to us to be both more logical and more practical. doctrine, the reality of numberless entities is, and will always bo “ The object of the Theosophical Society is to defend, to develope, a self-contradiction to the human mind. To none tu t the hglwsst cc and to propagate the transcendental view of existence (nature of mystic cognizance (gnosis) can it be given to fathom this mjsteiy “ man and the universe). To achieve which the Society emphasises “ the following:—1st. The research of those fundamental truths, of mysteries. But our leading philosopher has advancedL our> movement in yet a which are the esoteric basis of the mystic literature and traditions another way by writing his book on, “ Spiritism, which has been “ of all cultured nations, of promoting the study of Aryan and other reviewed in the Theosophist of last September. While repudiating “ Eastern literature, religions and sciences, and the making thoir the credulous belief in the spirit hypothesis, ho boldly acknow “ value acknowledged in wider circles. ledges the reality of all transcendental facts,that have been stated, “ 2 nd. The encouragement of scientific investigations of tha notonly by modern spiritualism, but also by the mystic and magic “ transcendental forces iu man and nature. literature of former times. This greatly facilitates the starting of “ 3rd. The advancement and the spreading of morality, charity our movement, or at least the calling public attention to transcen “ and tolerance by example and advice, and thus to form a nucleus d e n ta l phenomena. Some experience or knowledge of the trans “ of a Universal Brotherhood of humanity without distinction of “ raco or nationality, creed or position in lifo.” cendental forces working in man and in mature are' required where Theosophy is to gam groim dand the best modeof We should be pleased if these our viows meet with approval at Head-quarters. As to other proposals concerning the reorganisation acquiring .»ch W v M g ., of the Society, wo fully agree to those mado by the London Lodge. experience, is obBervation by - p Commitfcoo of. the Dialectic What the next year may enable us to do wo shrink from ex pressing. There is an old prophecy referring to Western Europo “ l i k 0 ‘ h 8 Pros°nt Society England; i A it » Merestag to which threatens us with horrible epidemics and cataclysms, Still 15 wo do not fear ! T^hatever tho events to come may be, they will tact was made by placing ono hand on the neck of tlie sensitive. find us at our posts; and those higher powers, that guide us and It was found that about eighty per cent, of thc experiments wero support the true cause of Theosophy, will surely help us, where and completely successful, and only about eight por cent, wero total when we earnestly strive to do our duty. failures. H u e b b e S c h l e id e n , The psychomotrical experiments wero conducted as follows. Tho P r e s id e n t. object to be described was not only previously unknown to tho F r a n z G e b h a r d , subject, but was wrapped in paper in such a manner as to preclude Secretary. the possibility of his guessing its shape or nature. Many of the M u n c h e n , 17th November 1885. objects were first reduced to powder, and afterwards placed in R u s s i a .— The Odessa group has held regular meetings through packets of similar size and form. In nearly all cases tho sensitive out the year, at which papers were read and followed by discussion. was drawn to the place whence thp objects came, often psychically des To the majority of these meetings friends of members wero ad cribing the road along which he was travelling and the surrounding 1 mitted, and in this manner several have been led to take a warm scenery. The minute descriptions of the objects and the materials interest in the aims and working of the Society. of which they were composed, proved beyond doubt that the The members of this Branch have also been engaged in making objects under consideration produced a real mental influence that a series of experiments in mesmerism, thought-reading and psy could not be explained by thought-reading. It should also bo chometry. • noted that these experiments showed that care must bo exercised In the mesmeric experiments the usual phenomena of tho tuJl or in the choice of objects to be psychometrised in order to avoid such partial production of unconsciousness in the subject, clairvoyance, as would be liable to give rise to painful impressions. For instance, the execution, after the awaking of the subject, of orders given a portion of a cord on which a man had hanged himself produced him while in the magnetic sleep, etc., were obtained. such a painful and repulsive influence that the experiment had to In one of the experiments the sensitive was able, from a basket be stopped for fear of an accident. containing two articles from each of the persons present, to pick The Fellows of the Theosophical Society residing at Odessa take out the objects belonging to each of them, thus showing the indi th i 8 opportunity to convey their heart-felt greetings to the dele viduality of the auras of different people. gates assembled at the Annua) Convention at Adyar, and wish them In the experiments in thought-reading all the members wero every success in the attainment of their humanitarian objects. May tried at different times, and it was found that nearly every onewas the useful activity of the Theosophical Society continue to increase, able to exhibit this power in a more or less marked degree. The stimulating the love and admiration of every true man for India’s main conditions necessary for success were found to be a strong treasures of thought and knowledge, and so unite the East and tho concentration of mind and will on the object to be thought of on West in one common endeavour to meet on the platform of mutual the one hand, and sufficient passivity to enable the thought-reader respect and sympathy. to sense the finer emanations of the thought and will of the G u s t a v Zorn, operator, on the other. Honorary Secretary. The tasks appointed to bo accomplished by tho thought-readerg Sw eden.— Among the most gratifying incidents of this year's were for the most part of a simple character, but success was also Convention was the receipt of a letter of warm congratulation from obtained in more complicated problems; as for instance, on one Prof. Carl von Bergen, F. T. S ., of Stockholm, Sweden, dated occasion, it was required to take a bundle of seven similar keys out November 17, 1885. The respected writer, noting the fact of of the pocket of the host, to pick out that belonging to one of three its being the decennial anniversary of the Society’s formation, book-cases standing in the room, open it, take a certain book from B e n d s to Madamo Blavatsky, through our Bawaji, his friendly its shelf, bring the book to a table at the other end of tho room, greetings and expresses the hope that she <( may live to see, during and open it at a certain page. This s o m e w h a t complicated experi tlio next decade, rich fruits of her endeavour to promote tho univer ment was perfectly successful, the subject being blindfolded sal brotherhood of Humanity.” A suitable reply has beon sent having no previous idea of the sort of thing he was expected to do. by tho President on behalf of fche Asiatic brethren of Prof. von He did not manifest the least hesitation, and accomplished his task B ergen, in about seven minutes. # The experiments were conducted aa a rule m the following moaner:— # 1 1 , 1.1 The person who was to act the passive part was chosen by those assembled, and then left the room until it had been decided what his task should be. The projector was also selected by mutual assent, and in this way all the members acted in the double capacity of thouglit-projector and thought-redder turnfli von* Second Day. (28th December 1885.) to by the Presidents of the English, German, French and Ionian On the meeting of the Convention, the Finance Committee sub Branches—to be tested practically for a twelvemonth; provided, mitted the following report:— however, that the same should not be of a character to impair the dignity of the Convention as the representative of tho supreme REPORT OF THE FINANCE COMMITTEE. authority of the Theosophical Society. The accounts for the year 1885 were examined by the Members’ It has been found impracticable and, from a moral point of view, Committee, were found correct, and were duly signed. inexpedient to work the lotteries proposed and consequently tho The Committee regret to observe that there are no accounts for Committee cannot recommend them. the first three years from 1875 to 1877. The details of the accounts As it is important that a fund be raised as quickly as possible, from 1878-1884, taken from the Anniversary Reports published by the Permanent Fund having amounted to some six thousand rupees the Society, are as follows :— only, the Committee would suggest to all the branches and friends of the Society in different localities to adopt any plans they think Income. Expenditure. Loan advanced by the advisable for the purpose. Year. Founders. Balanoe. The Committee also recommend that neither the principal nor interest of the Permanent Fund be spent till it has reached a lakh BS. A. P. B8. A. P. B8. 4i P- BS. A. P. B8. 4. P. of rupees. 1878-1881 6,873 3 4 26,419 0 5 19,546 81 1 Nil. Major-General H . R. M organ, Ootacamund, C h a irm a n ; Mr. Dorabji 1882 4,353 0 0 8,905 15 8 4,552 16 8 Nil. Dossabhoy, H yderabad, D r. N . S . Cook, London, Mr. Tookaram 1883 17,867 1 1 17,898 13 0 31 5 11 Nil. T atya, Bom bay, Mr. Jamsetji N. Unwala, B havnagar, M. R. Ry. P . 1884 16,665 1 6 26,575 0 1 9,909 14 1 and Loan of Nil. 1885 6,804 13 0 7,722 6 10 883 12 0 2,450 0 0 lyaloo Naidu Garu, H yderabad, M. R. Ry. Ramaswamier Avergal, by other gentle- M adura, M. R. Ry. L. Y. Y. Naidu Garu, M adras, Babu Dina Nath mon. 1,910 3 % Berhampore, A llahabad, S e c r e t a r y . fc--r - G anguli, Munshi Govind Prasad, Total... 62,563 8 11 87,521 9 0 34,424 8 3 2,450 0 C 1,910 3 2 D iscussion on th e S a m e. . Mr. Cooper-Oakley objected to the wording of the clause respect-? Thus we see that in the year 1885 for the first time tho Society ing Foreign Branches. has a nominal balance of Rs. 1,916-3-2 against a loan account of Mr. NaraiiJ Swami Naidu said that the Convention was the Rs. 2,450-0-0. The Society’s actual debt is Rs. 533-12-10, besides the pupreme power of the Society, and that the Branches ought to $um of Rs. 34,424-3-3 due to the Founders. submit whatever propositions they might have to put forward The average incomo for the decade ending the year 1885 hafr for its deliberation. If this were not done, there would be danger l)een more than five thousand Rupees a year, but the yearly income of a probable total disintegration of the Society. lias been very uncertain, and consequently the Committee would not D r . C ook said that the general feeling of the members of the recommend a larger expenditure than Rs. 400 a month for the general London Lodge was that a large amount of freedom should be expenses of the head-quarters, including maintenance, wages of granted to individual Branches. servants, postage, stationery, telegrams, printing and repairs of General Morgan said that the very fact that the various Branches the building. remitted funds was an acknowledgment pf the supremacy in The Committee also recommend that a budget be prepared for question. the ensuing year at the time of the Anniversary by the General Baron von W eber thought there was nothing to object to in the Council and submitted to the Committee for sanction. wording of the report. The Committee regret to observe that the subscription of a Rupee Mr. Tookaram Tatya said that the authority of the Convention per member which each branch is required to pay has only been paid must be recognized by all the Branches. in some cases. Many branches have not responded at all,and the Com Mr. Cooper-Oakley, at the suggestion of the President, then mittee would advise to have impresssed upon the Presidents of th <3 moved that the word “ autonomy” be substituted in place of Branches the importance of their compliance with para. 9 of the " dignity of the Convention as the representative of the supremo circular letter, dated 17th Jan. 1884, as upon it depends meeting of “ authority.” the obligation which the Society incurs in entertaining the delegates. Mr. Leadeater having seconded tho resolution, it was adopted. The Committee, after discussing the various plans suggested by The President, referring to the absence of accounts from 1875 to America, England, France and Germany, came to the conclusion .1877, said that when the Society was founded in 1875, a gentleman that the American Board should be authorized to try their plan for named Newton was the Treasurer and had kept the accounts, but th« one year, and that its final ratification by the Convention next year transactions were of a very trifling naturo. The Founders had at that should depend upon the measure of success realized. time no idea that the Society would spread to its present dimensions, As regards Europe the Committee decided to recommend tho and tho records, then deemed unimportant, of these accounts wer® Convention to authorize any general plan which might be agreed lost. After a time the iuitiation-feea were abolished and all th® ae* REPORT OF THE COMMITTEE ON THE ARYAN.LEAGUE counts of the Society were paid by Colonel Olcott, out of hisown purso. OF HONOUR. This lasted for about two years, and then the Founders came to The Chairman, M r. Leadbeater, read tho following report, which, India. Here, there was for some time no financial report, because npon the motion of M r. Narainswamy Naidu, seconded by M b. we had no income; there were no initiation-fees and no new P . Iyaloo Naidu, was unanimously adopted :— Branches had been formed. All tho expenses wore paid by tlio Your Committee beg to submit the following Resolutions :— President and by Madame Blavatsky out of the funds thoy had I. That, having in view the extreme importance of inculcating brought from America. No regular accounts were kept, becauso principles of morality among the rising generation, tho Branch it was never intended that any claim should be made on tho Societies be earnestly recommended to do all in their power to Societv by the Founders. When, however, absurd rumours began encourage the formation of associations for that purpose among tho to be circulated, charging the Founders with having used the boys of their respective districts. Society as a means of acquiring wealth, somo of their friends ins . II. Where any such association already exists, the Committoo ed that, in justice to themselves and the Society, a report should consider that it should be assisted either by the offering of prizes be issued showing the true state of the case. Ihe first balance- or in any other way that may seem desirable; whore thore is no sheet of the Society was then published; the statement being such association they would recommend the formation either of prepared from various memoranda, old private cheque books, etc. Branches of the Sanmargha Sabha (a society which is already After this time tho accounts were regularly kept. In regard to doing good work in several of the towns of Southern India) or of the sum apparently due to the Founders, the President said that organizations of similar character. he wished it to be thoroughly understood that they never had any III. That a copy of theso Resolutions be sent to the Secretary idea of making any claim upon the Society; whatever they possess of each Branch, together with copies of the Rules and the list of ed or earned was at the service of the Society and though Aryan Virtues issued by the Sanmargha Sabha for their guidance the Theosophist is legally private property, it h asnever in beginning the work. administered as private property, but always for the benefit of the C. W. Leadbeater, C h a irm a n , Gyanendra N. Chakravarti, Society. Madame Blavatsky had willed her share m the magazine Mohendra N. Chakravarti, T. S. Laksmi Narayan, J. Srinivasa to the President, and he should will the whole of it, m the event of Row, Pagadala N. Muthuswami, Uustomjee Ardeshir Master. his surviving her, and of there being sufficient safeguards against M adame B lavatsky and C olonel O lcott. its being perverted into a factional or personal organ, to the Society. With regard to the use of the Permanent Fund, it was resolved The President being called away temporarily on business, and the principal shall not be used for any purpose whatever, and Major-General Morgan occupying the Chair, tho following resolu that the interest, when not needed for th e current expenses of the tions, moved by M r. Tookaram Tatya and seconded, tho first by Society, shall, at the end of each year, be added to the principal, as M r. Rustomjee M aster, and the second by M r. Iyaloo Najdu, wero well as any other surplus in favour of the Society at the end of the carried by acclamation with great enthusiasm. I. Resolved, that in the event of the health of Madame H. P. Blavatsky being sufficiently restored, she be requested to resumo ^ D r. Cook then proposed the omission of the clause recommend the office which she has relinquished. ing an annual budget of expenditure. . This proposal M r. seconded, pointing out that there were various practical difficulties Resolved, that the charges brought against Madame II. P. in the way of such a budget as the Committee had recommended Blavatsky by her enemies havo not been proven, and that our After some discussion it was agreed that this clause should b® affection and respect for her continue unabated. II. Whereas the Convention has heard with great sorrow, om itted, and the report, as amended, was adopted. from the lips of the President-Founder Col. H. S. Olcott, tho expression of his desire to retire to private lifo on account of his competency for his present duty being questioned by some, tho Convention unanimously Resolve : (1) T bat the P resident-F ounder has by his unremitting zeal, self-sacrifices, courage, industry, virtuous life and intelligence, won tho confidence of members of the Society and endeared himself to them throughout the world ; and (2) that as this Convention cannot for one moment entertain the thought of liis retiring from the Society which he has done so much to build up, and has conducted safely through various perils by his prudence and practical wisdom, they roquest him to continue his invaluable services to the Society to the last. lxxx Third Day (29th December.) D is c u s s io n o n t h e a b o v e R e p o r t . Mr. Tookaram Tatya said that a Sanskrit edition of the Mastery* r e p o r t o f t h e c o m m it t e e a p p o i n t e d TO CONSIDER series by Mr. Prendergast was in preparation, and that perhaps this MEASURES FOR THE REVIVAL OF SANSKRIT LEARNING. book would be found more useful than the preliminary books The following report was read by the Chairman, M r. U nwalla : proposed by tho Committee. The Committee have carefully considered t he repwt of e Several delegates having testified to the usefulness and popularity Committee appointed last year and adopted by the Convention, of the books of Professor Bhandarkar proposed by the Committee, ifc was agreed that they should be recommended for use in the Society’s a°l aIThat the methods hitherto adopted not bomg *ou?<* schools. ripn'tlv adapted to the capacities of young students, and to givei Mr. Sundaram Iyer objected to clause 5 of the report, recommending them an^nterest in their studies, the Primer and Second Book com- the introduction of English, on the ground that there were already rtiled bv Professor Ramakristnagopal Bhandarkar of the J enough schools in which English was taught. E d u catC l Department be us6d asText-books in the first insta= Mr. P. S r e e n a v a s Row said this recommendation was introduced 2 That Branches be requested to take measures to translate for the sake of those who were too poor to attend more than one tho said books into Tamil, Telugu, Hindi and other languages. school, and experience had shown that such an option was neces 8 That Sanscrit should be taught only to boys who aro sary to the prosperity of the schools. ripn'tlv conversant with their own vernacular. _ It was then agreed that the clause should be allowed to stand. 4 That the Devanagari characters should be universally adopto Mr. T. S u b b a Row proposed that “Sanatsujaniya” be omitted from 5 That wherever possible English may be taught to attract a the list of books, and the Isa, Kena and Katha Upanishads be sub stituted in its place. ‘7 e S t"!,ciH fe b e a d e d to boys attending English or This was agreed to after a short discussion. Anglo-Vernacular schools to learn Sanskrit m our spools. _ Mr. Sundaram Iyer proposed that every Branch of the society 7 That the following Syllabus be adopted as far as possible . should be requested by the Convention to open a Sanskrit School. (1.) Sanskrit Primer, Bhandarkar. Several speakers having pointed out the practical difficulties in tho (2.) Sanskrit 2nd Book, Bhandarkar. way of making such a recommmendation, it was negatived. Tha (3.) Nalopakhyana. report, as amended, was then unanimously adopted. (4.) Hitopadesa, (Selections). (5.) Raghuvamsa, (Selections). ORIENTAL LIBRARY. (6 .) Sakuntala. ^ (7.) Mahabharat, Santi and Annus&sana Parvas. Tiie President said he had perfect confidence in the future of the Library they were about to found : the ramifications of the (8 .) Bhagavadgita. Society were so wide, and the Asiatic members had such easy access to old books and MSS. that in time our collection must become 8 . Th»ttonL»B7sm r^ ^ ^ cal and Scientific books as may suit the predilections of the stu large and unique. It would bo a labour of love with the members as well as one of pride. lie gave a description of the plan ho had dent. g„tr„ or Aphorism, jn Grammy bo in view for the building for which funds havo already been sub i fho first two books abovementioned have been duly scribed, and the site chosen by the Committee was agreed upon by the Convention. Mr. U n w a l l a said that Prince H arisinghi Rup- < * *ii° s i N a n i begged to be authorized by the President in Council to be taught w ith the necessary explanations side by Bide w ith undertake a journey throngh the native states of Kathiawar in order reToaini“lL bt0°every branch having the management of Sanskrit to induce the chiefs and others to subscribe or contribute to the pro schools shall make to the Head-quarters a Quarterly Report of thoir posed library. Mr. Rustom.tee M aster thought that the thanks of the Con vention were duo to Prince llarisinglii Rupsinghi for his offer, tho F i r SSThat Branches be invited to submit any they may think proper regarding the publication of Sanskrit bo ., fulfilment of which would involve so much self-denial and incon venience on the part of that excellent gentleman and brother. The question being put to the vote, was adopted by acclamation. The Convention then adopted the following Resolution :— 1 Resolved.—That the plan suggested by the President-Founder for the completion of the verandah and tho erection of the build T % a [ T . ing for the Sanskrit Library and Picture Gallery, is approved by the Convention; and that he be requested to carry it out as soon as S « K k o “ P.’S r e X v a . K m , J. P™»»jy>. S. R »n,^m Ij«, practicable* B. P. Naraeimiah, T. Ramachendra Row, S ecretary, IQ REPORT OP THE COMMITTEE ON THE REGISTRATION OF THE SOCIETY. Some ulterior design was carried out through it This rnl„ * therefore, he hoped, to be omitted in the new rules Tho following report was read by Mr. P, I y a l o o N a i d u :— ■ We submit that the rules of the Society as now amended meet nil the legal requirements of the Society; that moreover there York, the members had „ o ^ f f 7 was organized at New are many difficulties in the way of registering our Society under the Indian Companies Act. We therefore think it inexpedient to intended to study occultism rts preSentednby VrGC]?eltbi yin tT 7 incorporate our Society under any of the Indian Statute Laws. P. Iyaloo Naidu, Chairman, P. Sreenivasa Row, T. Ramachandra lous phenomena w h S°me marvel- Row, C, Narayanaswamy. York and of which man7 ILm,nt, nn,g ! ^ e n t w n of all New The P r e s i d e n t said he should like to know the reasons that had decided the Committee to make the recommendations embodied in was consequently a great rUsh of m e S e is into the So^V T h ®r9 cipally spiritualists who were attnrtorl h i h • !, Society, prin- their report. phenomena which they Were accustomlun l > ing tJ\at.many of th e Mr. Tookaram Tatya objected to chartering on the grounds that fee done in day-light by the simnlo no- T' ,nOS,3 seances could the Society would, if registered, be less free in its action. when they came to Madame f l 0 7 °f the human wilL «ut Mr. P. S r e e n a v a s Row said that if registered the Society would refused to show them any, and in this phenomena, she incur various liabilities and w'ould gain very few advantages. as they still are, to the theosophical S T l 7 ^ T ^ There was also a great practical difficulty in complying with tho was determined to make the Society a secret'nn! " ?Cn that lfc provisions of the Registration Act as regards getting the indi-* one hand, to avoid having the n lL n j order> °n tho vidual votes of each member of the Society, as they were so show ,an d on th eoth erT L JectsPe ^ mad\ into a ^rfc of widely scattered in various parts of the world, Though a the annoyance of publicity and abuse. patient students from circular had been sent to some thousands of members, but This measure was adopted solelv i=i o miff t a small minority had responded as required by law. It waa as the considerations which Irnl -n I i •! .COnven(ence, nnd doubtful, moreover, if this difficulty could ever be surmounted. probably ceased to be valid there w introduction had Many l<\rge and important trusts were being administered by Ihould L be dropped! Tlie sitrm a»d ZJT? ‘he designated Managers without incorporation, among them tho once proved a convenience to M Patcheappali Charities, of Madras, amounting to a fund of several and might often be such in the future To m w dlS,tant countries, lacs of rupees. A simple form of bequest would be drafted to meet he could arrange with the Executive fVmr 'T'^ co,ltlnferencie;:> our case, which would be amply sufficient. empowering Presidents of Branches to cr I vofl ,R^ue a ruI° The report was then unanimously adopted. members upon application and under dffined I E t0 kn° WQ REPORT OF THE COMMITTEE ON RULES. adopted.wa3 Kepor^ was °hen° upon motion, The Secretary, Mr. Cooi\er-Oakley, read a draft of amended Rules and Bye-Laws, which was discussed. General and^xtutit^CoSncikand oL e^fo^eT ear .61*8 * *** W ith reference to the omission of the rules relating to the initia tion of members joining the Society, M r . T. S u b b a R o w said th a t It Was unanimously msofvwj^ f , , . the existence of ceremonies of initiation in the Society had given rise to much misunderstanding on the part of the public: first, Prince Haeisingfji RursmartJi for his zealousifffJ t“ ? g lV 6 t1 t0 sonal appeal to the Chiefs of Knfln’n / * i er *nake a per-* because it was generally supposed that some knowledge of a new To f Library, and mysterious kind was to be imparted to members joining tho superb portraits of Sages ' ’ 0t: London, for two Society; and, secondly, because Hindus objected to ceremonies of this kind other than those provided for in, their own Scriptures. The form of the obligation promise was moreover distasteful to fiary. ® canopy ttnlused at the Frilr Anmver- •* many. Then, again, considering the initiation in its true aspect, namely, the communication of certain signs and passwords intended tailings for ft Sffow b The 0 S°P“ WaR like a te“^r sapling but it had now become a giant oak. The history of the Society was instructive to all Many of its members were a short time ago that she waa compelled, on aocoun o f ‘“'f' tow” ™a Europe, but he hoped that she would soon return to bless tnem all t ^ the Society, if not its positive enemies. They all looked to the reverend founders of the Society for the reirenen- with her presence and sincere advice. ™ -Ronn-al in tho Babu Dinanath Ganguli, Governmentricader log. > tion of India. Each of the branches in the North West Provinces absence of Babu Norendranath Sen (Editor of the Inidum. M ^nor), P dW °Wn. ST T knt Sch°0l> and the establishment of a Sanskrit S i S n , " " ? 7 WCre n°W Under contemplation. All the delegates who were present at the meeting were graduates except had' r ° S+\ had itS * “**> “ d 8 0 education whLh hnd ? v g ’ had a,so done them injury. Ifc ThLso£h?J IIT- f 'a«,ni Thro^ h influence of the t W ownl h , J u Y’i 7 WCre U0W heZ ’nning to realise that in their own dusty old books was contained knowledge far nobler Lee the advent of the Thcosophical So?,c^ , was * than the western knowledge. The speaker referred to JL work happy blending of intellectuality with sPult* t confes3 time when the University graduate expressed a d,shke to con therS htd1, ^ R ?rlniVaSa Shich «”> ZT+fiZ before the public that he was of the Aryan faith, lhat SP1™ “a the right direction and was sure to be productive of much good. in fsh o rb Ptime disappeared, and there was now real earnestaeja What work could be more noble than to bring tho Hindus to look onco more into tlio spiritual precepts of their forefathers? J | 0 and thirst manifested by the University ledge of the Aryan Shastras and Aryan Ihedogy. Siich atliv^ then narrated a story from a Hindu religious book which wonld was not expected from men coming out of Colleges, , j compare favorably with tho -deal of self-denial exhibited by Christ was delightful The establishment of the branch m Bengal on the cross. The speaker was glad to observo that the Society was flourishing notwithstanding tho recent scandal, and Madamo Z , S S good to ihe people of India ] Societv not only studied the sublime precepts of the Aryan reugiu , Blavatsky was just as much respected by them now as she ever but they endeavoured to realise it in life, by improving their P ™ < was. Martyrdom, he said, was reserved only for tho chosen Mr. Unwalla, Professor of the Bhaunagar College, was tho characters; and the members were they moved, considerable influence on the who e society m ^h j ^ y movecu next speaker. He, on behalf of the four delegates who hailed from He remarked that the time was not far off when the glor o y Jon^rnnt,?rrf f Hngf T e H“risinffIlii), offered his hearty of the Aryans would revive. Referring to the disasJ*™ wero congratulations to the founders and members of tho Socioty on tho b ro u g h t on several districts iu B engal by an inundation, tbo success which had attended their efforts, The rock on which. ever any ono spoke, and tbo raon who made them laugh tho most , . , b„d r,roved unassailable. Storms had blown Theosophy rested had pro the cause was triumphant. would succeed the best. It had always struck the speaker that thero their worst against it, but to had benefited by the storms was no movement in modern times which had on tlie ono hand ex Even those who were not in th Personally, Theosophy cited. such bitter hostility as Theosophy, and on tho other hand which recently passed over ^ delegates would bear such remarkable devotion in thoso who rightly understood it. This was as much noticeable in France as anywhere else. In - * * * * to France thero were two classes—bigoted Roman Catholics, and brutal Materialists; but many journals in France had opened their columns to serious articles on Theosophy. The way Theosophy had to bo presented to the French was that it must be devoid of anything from6crueHy^nd prevent vivisection, said that he represented the approaching to phenomenalism. Tho experiments which were now G e lS Branch of this great Soc.et^ He sa.d i- being made by medical men in France exhibited the marvellous psychic powers latent in man. In Franco not only had the number T h 6 Theosophic.' ^°< A ” ‘ “ d of Theosophists increased, but several distinguished men belonged this country, has begun to spre‘ . J , , h ; 1 even Western sci- to the Society and they had in a great measure succeeded in pressing their views on the public generally. Every day more interest was being taken in the society. The movement was world-wide and it • — - interested all men. peaceful evolutionary cycles. reach us .Dr. J. N. Cook (dologato from the London Lodgo of tho Society) F There is and can be but one Truth its_ i ,, described the prospects of Theosophy in England as being very promising. Soience had wiped away tho arbitrary power of tho only in brokel;io^ l; ^ n^ S a l or individual habits of thought, Church, tho rosult of which was that there was a great deal of which it passes bcmg ' {tl development of individuals materialism in England, which, he said, was a healthy sign. Thoso who had not joined the movement had at least read a great deal of Sexternal & 'XtLZinfluences which mo i g i " ^ . - M yiew r t s ] l0 its literature. Mr. Sinnett’s book had now reached its fifth edition. therefore to expect that the dittere^ ^ ^ ^ ^ ^ 0J. Some of the members of the London Lodgo were very earnest workers, and it was impossible for tho educated people of England mighty problems o ^p{rit Hence the somewhat harsh. not to hear something of Theosophy in one way or the other. The Coulomb affair had drawn attention to it. The raising of a doubt was the first step towards ascertaining the truth. The English people were very conservative; they liked to wait to see what others were going to do. They were therefore slow in taking up ofthonght of Europe and Asia. t ;_nri? Onostie gods and tho what was entirely new, and it was not to be wondered at if they The personal Churtmn 1boa, rlilt(,rl.,lt trom , »octotian thought twice before entering on anything so novel to them as this. The Society had now reached the end of the first decade, Z d X t “ S i o n viewed from «;e. higher gronnd of oce.ll> and the speaker thought the end of a second decade would find a large number of English people walking side by side with their knowledge the ^ S ^ k in g n,,„wa„ceS Hindu brethren, in tho cause of truth. Ho thanked the peoplo f„ “ “ i t T o n T S ™ and habits of though the/w il. sncces, for the hearty way in which they had received the foreign delegates. •.entn^l, crown onr efior^ ^ ^ The Chairman (Col. Olcott) said that ho did not know what ho Mr. A. J. Ooopei: u y ^ branch of fche Society, said was. All tho previons speakers represented somo one country, religion, and nationality, but he represented all. Officially, ho was specially deputed J° P peculiarities in France, which ought of none in particular. He had brothors, uncles, and fathers in all ' ‘T irW d t^ S d erin g the work done thereby the countries. Ho must have been changed in his cradle. He was mL Soeietv In France there were not wanting men who Theosophical S o ciety ]lM, come_ when France was to born an American, but he believed his Americanism did not go deeper than the skin; all below the skin was Hindu. He, as a Hindu with a white skin, was proud to see how Madras had received tho delegates. The present Congress was a far higher and nobler thing than the political Congress in Bombay which was now sitting, for here they were met to improve humanity. There was ample evidence that the movement was a wise one, and a benevolent ono C S ft und was meeting the sympathy of good people all the world over J ” K e Chamber of Deputies they laughed when T H E T H E O S O P H I C AXs S O C I E T Y . Objects, Revised Rules, and Bye-laws of 1886. Th e o so p h y was now planted on^ r^ ’ a^d ^ bottom , and th ere ^ There was no seiusnnt^s ^ r0ck on T h e S o c i e t y a n d i t s O b j e c t s . 7 J e n T quicksands of t b AryaT truth. There they 1. This Society, formed at New York, U. S. of America, 17th r £ a M d r J f W - November 1875, shall continue to be called the “ Theosophical first ten years of ^ indications of the prcscnt r°mt Society.” •manhood of usefulness. in , -l-l. ryride say tliat they 2. The objects of the Theosophical Society arc as follow : F irst.—To form the nucleus of a Universal Brotherhood of Humanity, without distinction of race, creed or colour. The Society now had 117 branche slave and chain- Second.—To promote the study of Aryan and other Eastern Le f S nor the foe of »y one sect. Society <™ literatures, religions and sciences. pion of tlie truth whieh un ei- y tilflt Aryan philosophy T h ird.—A third object, pursued by a portion of the members of the Society, is to investigate unexplained laws of nature and tho psychical powers of man. See. They.l.oaW wa» not a specW ‘3. The Society appeals for support to all who truly love their T h e preponderance of presen p nu 0f a lonff process of evo fellow-men and desire the eradication of the evils caused by tho barriers created by race, creed or colour, that have so long im peded human progress ; to all Scholars, all sincere lovers of t r u t h wheresoever it may be found, and all philosophers alike in tho East and in the West ; to all who love India and would see a £^^=$•3. « r £ revival of her ancient glories, intellectual or spiritual; and lastly, to all who aspire to higher and better things than the mere .pleasures fathers were respectable peop^, ker t1ien referred to though' and interests of a worldly life, and are prepared to make the sacri and anxiously grasp at t 0A i ° at scientific men in Europe were fices by which alone a knowledge of them can be attained. rppflinff &c., and r e m a r k e d that scie temple that the 4. The Society represents no particular religious creed, is entire w S the* toe and money » teyng *»*“ ' on ,,u }, s the ly unsectarian, and includes professors of all faiths. It only exacts Aryans had built long years ago. g ^ thelr elderB. He from each member that toleration of the beliefs of others which ho desirability of cultivatmg a Bpm for seventeen yenrs desires each and all of his brother-membors to exhibit in regard had worked here \ ouia induce the people ^otonly to to his own faith. It includes members who take a merely philan- throphical or intellectual interest in its aspirations, as well as Cproud^e'the descendants of ihe respectof all. In those who, believing that Oriental Philosophy embodies truths would shortly have a Sanskr worthy of a life’s devotion, seek, through its instrumentality, access to the recesses of ancient culture. K1T ^ i tai? k ;q^ T n ^ of Pacheappah’s Hall ternnna 5. The Society does not interfere with caste rules and other social observances. ed the proceedings. O rganization . 6 . The Society shall have its Head-quarters at Adyar, Madrap. 7. The Society comprises various Branches established in widely separated countries and cities in both hemispheres, all Branches deriving their chartered existence from the President in Council, without whose authority no Branch can be formed or continued. 8 . The local Branches, with their executive officers and members shall be under tho direct jurisdiction of the President in Council, but it shall be competent for the said President in Council to dele gate all or any of his powers to any Board of Control or Adminis trative Committee which may be formed according to rule eleven. 0 . The local administration of Branches is vested in their res pective officers, but no branch has the right to exercise jurisdiction outside its chartered limits, except when so authorised by the President in Council. Officers of Branches are elected by a rnajo- ic i rity of tho fellows thereof, for the term of one year; but they may be annually re-elected an indefinite number of times. 17 / \ rpi ri .^I{ESIDKNT At 13. A Convention of the General Council and of Delegates from in , , Inspectors. the different Branch Societies shall meet annually in December at the Head-quarters, Adyar, Madras. Societieripp^r w ncta,CS n vLSr “f Oflicoi-soffiLohSoSS ? a"'l “ -“|H''»te with tho G e n e r a l C o u n c il . sophical Society. promoting the objects of the Theo- 14. (a.) The general control and administration of tho Society t Such Branches as wish tn . i . ehall vest in one General Council. Jh7 p " llbear senses 1 “ ^ £ (6 .) This Council shall consist of not less than forty-nine mem bers of the Society, to be elected annually by the Convention. (c.) It shall meet annually at the Head-quarters of the Society cf the work donTby^iem K e X u a rte w .115 rePorts and dispose of all questions of importance laid before it by the President and Executive Council. him and a Branch Sodety° the T n" 7 measure between (d.) It shall also meet on extraordinary occasions whenever tho the Head-quarters and the decision^of'tho* P the.matter to President and Executive Council consider it advisable. . shall be final. President in Council E x e c u t iv e C o u n c il . 1Q Membership. 15. (a.) Ali executive functions of the Society shall be performed by an Executive Council. tinction of Tex/raie/cretd w caste -I. T 6” a° ?er.sons wl’thout dis- person under eighteen shill b'p -id n1° siatlc female, and no (b.) The Executive Council shall consist of not less than seven members of the Theosophical Society, permanently residing at or the consent of t h e S g i ^ n A 1 t 0 withoufc not an essential qualification A knowled&e English is within convenient distance from the Head-quarters, to be elected annually by tho Convention. (c.) It shall meet monthly or as often as may be necessary. It Honoraryf and”Active ^le^ r^o ”* f ^ r '^ Corre3 P°nding, braces persons of learning and ^ f CoiTesP°,uding ^eJIow em- ehall keep a record of all its proceedings, and accounts of all its monetary transactions, and submit the same to the General Council furnish information" f ^ ttC 7 ° T wilU^ to of Honorary Fellow is exclu J v L l Roctcty • and the Diploma at the Convention for its sanction. (d.) In case of vacancies occurring during tho year, it shall bo their contributions to Theosophicil klm T ,l P(’f cms eminent for to humanity. AdmL im T ti '™\ku0wM$c> or for services competent for tho President and remaining members to nominate and appoint persons to fill such vacancies. President in Council, and these' momLn™ h3l "l'11" ^ V 0 rights or responsibilities attaching to active f l X " 0 " 6 M a jo r it y and Q u o r u m . 1G. (a.) All questions coming before the Convention, General 1* Council, and Executive Council, respectively, shall be decided BtT by a majority of votes. Society andVmingto abitie by iZ'ruiet Y rd^- °!,iects of the (b.) Seven members of the General Council shall form a quorum. active Fellow of the Societv slinll J h v desmug admission as an (c.) Five members of the Executive Council shall form a quorum. according to form A duly ^ ?PPlicati™ m writing by two active Fellows of the Society. * lmselt and countersigued (6 .) Tlie application shall be accompanied by an entrance fee of R eports. £ 1 or its equivalent in other currencies. (c.) Such application shall be made either to the President of the Society or to thc President of the particular Branch which lie wishes to join. On being accepted by the President of the £ 2: Society or elected by the Branch, as the case may be, the candi P roperty. date shall be furnished with a diploma signed by the President of the Theosophical Society ; and 110 person shall be a Fellow of the Society unless furnished with a diploma issued in proper form. who be the V r L iZ t of t.he'C irfT*?•'5 (d.) An annual subscription of two shillings (or one rupee in Asia) shall always be paid in advance by all the active Fellows of tho Society. The annual subscription after the first payment shall become due 011 the 1st January of each year; except in the case of those admitted during the last quarter, when an extension of three months shall be given. 22. A person may be a Fellow of the Theosophical Society without joining himself to any particular Branch. 23. No Branch shall be compelled to accept a person as a mem ber of its body, who has not been duly elected by the Branch and agreed to abide by its bye-laws and rules. representatives acquire no riVhf- i £ persons or their 24. A member of the Theosophical Society cannot be a member oc?„p„c, winio S T / l i t , «“ » of more than one Branch at one time. If he becomes a member of be M be,„ those b U ^ another Branch, his membership in the Branch to which he pre viously belonged ceases until he again acquires membership by 0 A ffiliation. election. 25. The Society having to deal only with scientific and phi losophical subjects, and having Branches in different parts of /1 mi. N°TE' ThC f0" ° Wmg haTe alroa,|y been affilinted. the world under various forms of Government, does not permit its members, as such, to interfere with politics, and repudiates any B l S l i ^ ®enaleS| w*t!i Pandit Bapu Dev, attempt on the part of any one to commit it in favour of or against any political party or measure. 26. Tlie Society being formed upon the basis of a Universal £ fSL JrwrsLT*- Brotherhood of Humanity, it inculcates and encourages perfect (-3.) Tlie H indu S abha, founded by M R Rv A • , tolerance, especially in matters of religious opinion, and no member Avergal, B. • A., Naib Dewan of Cochin. 7‘ ^ankanah shall enforce any hostile- sectarian views to or hurt the feelings of other members by depreciating their religion. 27. No Fellow shall slander any other Theosophist or write or utter any words calculated to individually injure, such. 28. Any Fellow' violating Rule 25 or 26 or 27 or convicted of an offence against the penal laws of the country he inhabits, involving moral turpitude, shall be expelled from the Society after opportunity of defence has been given, and due investigation into the facts m ade 011 behalf of the Society, and the accused found guilty. Notice of such expulsion shall be given to the Branches. 29. Should any dispute or disagreement arise among two Branches or two Fellows of a Branch in regard to matters connect ed with the work of the Society, and should tho President or Presidents and the Council of their respective Branches find themselves unable to restore peace and brotherly harmony between the disputants, the case may, if both parties should so desire it, be referred to the President in Council, whose decision shall be final. (Form A.) OFFICERS, COUNCIL AND BRANCHES. APPLICATION FOR FELLOWSHIP. I, ------THE being in sympathy with the objects of the Theosophical Society, and being ivilling to conform with its rules, hereby make application for THEOSOPHICAL SOCIETY admission as a fellow thereof. OR ■ ' ■ ! ■! ; ( 1 •' (Signature)______-.' .______. UNIVERSAL BROTHERHOOD. P re sid e n t- Post Office Aadress. Colonel Henry S. O lcott. Corresponding Secretary . We, the undersigned Fellows of the Theosophical Society, hereby H . P. B lavatsky. certify that------— ------a candidate for admission to the said Society, is a person who, to the Secretaries • best of onr belief, ivill be a worthy member of the same. Damodar K. Mavalankar. I C. W . Leadheater S. Krishnaswami. | A. J . Coofer-Oaklet. * T. Vijayaraghava Charloo. T rea su re r- N. C. Mukerjee, Head-quarters, T. S, L ibra rian - C. W. Leadbeater. Assistant Treasurer• D ated a t ______t h i* ______day o f ______1885. Miss F . A ru n d ale, 77, Elgin Crescent, Netting Hill, London. W. (This Application must be accompanied with the Entrance-Fee £ 1,—or GeneraI Council- Ten Rupees—and the Annual Subscription of One Rupee.) The President of each Branch is ex-offido a Member of tho General Council, lhe following are additional Members:— ►------No part of the Society’s income is paid to the Founders, whose Aksakoff, Tlie Honorable Alexander ... Russia services are gratuitously given. Devi Pada Roy at /> * This recommendation must be signed by at least two Fellows. C. Parthasarathy Chettiar Mnfir ' Banon, Captain A. T. *” T l (F orm B.) Barbieri d’Jntroini, Dr. *" n nni,~°n'’ BECIUESTS: Bliaduri, Dr. Behari Lal *“ Calcutta"™0’ I, A. B., give (or devise and bequeath as the case may be) my CasavacCmPlf’’ I lllay Avergal,AIOf' Ji B. D‘ -•...Nellore. Cincinno.ti,U.S.A. . house rfnd garden (or other property as the case may be), as Chatterjee, M. A., B. L., Babu Mohini Mohan... C alcutta. hereunder fully described, unto C. D., the present President and J j o u i s Vossion Trustee of the Theosophical Society, for the purpose of the samo Coopooswamy Aier Avergal, V. //// M adura. being properly and faithfully used and applied by him, and by Coues, M. D., etc., Prof. Elliott . Washinaton D C his successors in office, duly appointed according to the Ilules of Courmes, D. A. France the Society for the time being in force,—for the sole and exclu Crawford and Balcarrcs, the Earl of London.. sive use of such Society. Davidson, Peter • ...Scotland. General' C ouncil.~(Govtinned:) Durbhunga, His Highness the Malia Rajah, Behar. Bhadur of ! 1 I ' Ewen, E. D. Scotland. Ezekiel, A.iD. • ; ‘ ( / " i I : ' j j i PooHd. " The Honorable 6 . Subrimdnia Iyer Fiammarion, Camille Paris, Francc. Gaclgil, B. A., L. L. B., Rao Bahadur Janardan Baroda, Bombay. G ebhard, G. ' ; ! ? \ \ : .•; < • i ’. Gam i any. Gliose, Ladli Moliun Bhaga Iporc. Ghose, Sishir Kumar C alcutta, Bengal. Goneinys, Dr. Nicolas Count do 1 ; Corfu. Gopi Nath, Pandit : ^ Lahore. Hurreesinghjee Roopsinghjee, Rawal Shree K athiaw ar. Hartmann, M. D., Franz , Colorado. Iyaloo Naidu Garu, P. < Hyderabad (Bek han.) Johnson, Surgeon-Major E. R. Assam . Klietter Chandra Ghose Kislien Lal, Rai , Jaelesar-Town. Lakshmi Kanta Row Garu* J. M adras. C. Ram iali G aru / Do. Maitland, Captain P. J. Punjab. Mookerjee, Neel Comul * , C alcutta. Naidu Garu, L* V» Y. M adras. Narain Dass, Rai tiilcUnow. Pattabhiram Pillay Avergal, T. Trichina pohf. Peishwa, Raja Madhava Rao Vlllayak ^ N . W . P . Prel, Baron Carl Freiherr du P. Germany. Ragoouath Row, Dewan Bahadur R. M adras. Thakur Ganesli Singh Ratnasabapaty Pillay Avergal, N., b. a., b. ( South Arcot. Benares. Mittra, Pramada Das Branches of the Theosophical Society. Govind Charan ^ Saininatha Aiei4 Avergal, S. A. 1 • ” •’ Negapatanli : Sanders, L. A. Borneo. Sankariah Avergal, A., B. A. Madras Presy. Scott, Ross, C,.S. N . W . P . Shroff, Kavasji Merwanji Bom bay. Sooria Row Naidu Garu, R. Kistna District. Sreenevas Row Garu, P. M adras. Strong, Lt.-Col. D. M. ^ # Central Provinces. Sumangala, Rt. Rev. H. (Buddhist High Priest) Ceylon. Melbourne, A u stra Terry, W. H. • lia. Bom bay. Tukaram Tatya Bhavnagar. Unwalla, J. N., Mi A. Wilder, M. D., Prof. Alexander New York, IT. S. A, Odessa, R u ssia. Zorn, Gustave A. Branches of the Theosophical Society.—(Continued.) P 1 | "fr <1 4 ■■d $ pq fc d t 00 ® rt I d a q ° fin1 3 SJ ~ C3 r~J rd H rrt £ I *—4 a — (M r—< ^ *S ^ -u>d rt CB GO CO «.J CD u Pi ® m •“3 W O M *-5 bD s I £ 1 'Z1 g rtrg rrt pq§ 1 rrt ^3rrt « rt rt hC 00 a § a g ao d 2 §<8 j-M o cS d o P a h XJ 44 rrt d C/2 ® w pq T3 d & •SJ J o ”5 ® OQ pq r%& w PQ pq t s rt t •S«3 ° ^ ■rf O 1 pq 03 oo § rrt~ § rt t O rt »—i H CO 00 e3 O rt ’*3 § d o m t> a I I EH rrt a rrt pq W rQ m 000 00 £ 00 ''-* PH pq K 525 .rt CP •3 rt £ EH rQ rrt rrt EH rrt PM »H 000 00 rrt 8 d ® cu rt rt d d d p. 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M Co rh^ m I rt'S w 0 i'S i'S II M O rrt d a rt bt.S d^ i d O 05 ^ o Q p . • o 44 W. rrt w pq rC4 o pq rQ O rrt W ‘C W rQ . d s p. 0 d d 1 rt d rt d d d tl d rt O HH £ pq rCj O rrt m pq rt .B rQ 02 d d ^ d £.S> t d rt rt rt o _. 03 rt .3 . d h rt pq _cj h q r£5 30 rt’ 3 d W ° G 'S-S t/J rt <1 O rt !§ r^ o g o a p. t>» * tT ► 'bo -rt -g JU Pi P M O ,xi pq 'd pq rrt o rrt M ? ® X T3 +p •s« rt rt e o*& 00 d rt d . d rt rt'S W-j "d o O rrt m 42 W o <0 o o ► d a d a rt X rQ 43 > in d o 0 d u t 43 fci a rt 2 2 d § I a rt a d 3 M O t JZi a rt rt d d pq pq M pq M d M a pq 43 II rCl d eT . d d rt © d o Branches of the Theosophical Society.—(Continued.) a 3 3 » - 1 P CD a a ►-j 1 «fl o o § $ a h ®. d . : : : - K P 1 rd rd rd ■s pq d a d g ri & r d d P |-C rd O n3 rd •SO "u pq O W ’S I o *a rd ri d 2 u <5 & • o 8 '0 I 00 w' o d w ® CU « s h p ‘—' rH O « 000 00 O(M CO n rQ O . ^ tj w H w l l cJ d d o o a O 00 g d5 d d re §& o § d q u O j T tl rH 00 P O d A. 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I, Railw s Monghyr. 00 n »-3 d n T5 P W O rd *G rd rd & »? t> xJ o © o P3 d bCrd d d d d • h d d d d t>, d d O w d s © bo DO d =« h Hr—4 rH 00 s CO pq pq •s M ^3 M rd o O 2 rd T3 *5* rO 3 rS* •3 d ■H O © CO d 2 d g d O o & 8 : Jivan rS u jee. rH 00 U3 000 00 a EH M rd J23 2 “ 1 rd ns M P< o d a 02 c, * c, d g d § g d d g d o m s ►». leader, Muns Coimbatore. rH 00 s M PP •8 w *C o rd TS g s : s ■g* r-H d 'g w "5 2 1 d d d d d d CO rip* . p ri l T * HrH rH 00 CO *C a 43 s rd : r rd P ° .2 S I S M g ° p I t ^ t d d i o §-3 o d bo o CO d d rS ■fi $ (N W M i-Q ,d 1 •c PQ Py 1 m ■8 *& d d % M'S d I TS ■a n3 0 d © § © s' 0 d - - ® bo Branches of the Theosophical Society.—(Continued.) o P £ & 73 ©t« o 73 I P rd CO PQ S25 CD Pi o 2 d rd d a h o c3 6* S O, : ^ •a rd p • p a r IS ,*4 S« |S i s ■ ' 1 ‘ ‘I 'd a 6 £ 2 CQ 3 a cS u 1 d d — s d © r ' P o A 1 4 J3- s rO •-1 M ■3 55 rg tfl "^9 H rd o rd M5 PM d * d a c8 d o H L d r d ft t b 03 h d d h o £ : : . * • d 1 * 2 o o S I —i ej a “ *d P 3 t f 73 ■c a TO »-* PW rQ rQ TO E o e rd EH rd 3 © - a o * bn'rZ d > eB rd E M r l l a h ft h h 73 o ■ •a •a a O 'S rd 1 _r % *> VH 5zi a I ~ rd bo o p a E « rd to d H rd 73 & 3 1 © *4 Z co rd d fZfc d ft 2 8 © © ca d 5 <*> c5 S & h : rd ' • TO a H w d a W > a EH o o O 1 © a rd H | 3 d * «3*t ®TO ft u 7 rd t w toft O *3 PM t H P-. •“3 rd 3 bo H -3 © E rd qpq pq a g d § d d £ 3 © • d ft 3 h : . • ■. ^ § ; d : ■£ ,.EH • d a •S S M P ^pq i i •E rd rd is F§ W O rd *§ W is ■i rd rd beS, o o rd • S « H d § cn o o h ft & ^ *■—' . . • P • , .'*3 ■■■s * a a -a t f - 'pq « O • 'd rS rd P 73 J PM rd -JJ -u % A i-3 W O 1 a^* 03 rd § <1 a E rd S CO a efl © SQ u CO d O c3 M h h J5» o . efl • r c ; fc rd . ■ rd CJ . 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Sundira a cd E rd rd jgp M ¥ " ■s« § 1 13 I a ft h 5 ° d s u d d d g, d : ^ Navroji allawalla P3 pq e .2 e $ E rd rd St © © ' . w s - a r © rd E rd rd CO a 3 . o3 s * 6** .3 02 A ft d o d d bo h o d" E rd E rd 73 73 TO Jzj W P d l^. E s o ft rd O h h o a d d d s d bo © d © © 03 © 6 bo d h E rd I ril P 6 PL, h o ft d M lS be o c3 2 d | o d ftS o h . E !§* #d 13 t E rd rd o-3 pq rO pq 13 h ni S 73 o s t i 3'g'S *C ft g a •g d h O O CO -M 03 a 3 d d d © c3* ^ cu d ^ o <=* © © ® £ d ©02 ^ o ^ w*sj m - . «•« Branches of the Theosophical Society—(Continued.) o P C*4 tl ©t< ©o PQ fc OQ cS a fi d a § I? 8 2 e8 a • H E -d -«a a o £ o OT w n X! n •3 .3 w ' W OT '3 rd pq § § ©•3 d o — d h o oi a 1 a 0 fi IS a S / © 60 CQ H rd H 3 r rd 13 .2 m x> to M I rd p - 3 -? g 8 ” g>.3 £,Ti 'o —»'o ^© !3 rO Q i o o> ci3 PQ 0 o M £ 03 d si O © a j bO aj 9 1 d 5* d ' ' d Q bO‘ ~ pq • © a •s CO H E ®.S 'S rQ d r rd ciS w 'S 1 egO TOO P? •S § fc rd ti M o : Tt rd M T3 E rd 0) rd 03 d -l r h . p 00 00 f—1 o S r ^ 2 f W <1 l ® tl rQ . d a Q © cj b o © M . M c« cS d © I E d r E rd © h a c5 fi h . p rH 00 00 o o 3 V T3 -9 tl tl ►-3 * c8 <* o eo 5* d . o o d © fi Ol d . E d r Pk h Pi 00 rH 00 S O ^ d r 2 d r2 M i r *+3 _© f d efl l -U tl © ® c3 o © I o fi § B E a d r rd & E h fi h d ^ a § a < 1 1 10 OT . © 2 -d s o © bo Branches of tlie Theosopliical Society— (Concluded.) SPECIAL INFORMATION. other s pre-conceptions, mankind will be benefited largely and the chances of discovering hidden trntl, immensely improved Tho The theosophical society. policy they advocate is that of benevolent reciprocity—tho so-cnlled rilO avoid unnecessary correspondence, the following few explana- Golden Rule of “ doing as one would be done by,” which was preached tory remarks concerning the Theosophical Society, may be y most of the great Sages of old and ha,a been the watchword of mado here :— true philanthropists m all epochs. They go on sowing this seed From the objects of the Society mentioned in Appendix A., it leaving it to germinate in the fulness of time, and ultimately bear will be observed that its programme offers attractions only to such n, harvest f°r tlie coming generations. A chief ap-ent to persons as are imbued with («) an unselfish desire to promote the whlrtTnd-i,S Education’ esPecia% such special education spread of kindly and tolerant feelings between man and man ; or as will enable.the rising generation to read the sacred literature of (b) a decided interest in the study of ancient literature and Aryan nh.T y,/7 ® of the Eishis> Arliats, Philoso intellectual achievements; or (c) a longing to know something phers, and other sages of Aryawarta and her sister Archaic lands about the mysterious department of our human nature and of the learn the sublime capabilities of human nature 9 Universe about us. The three broad departments of our research noS npW 0*7, thevn> rT T ntS n0t any °ne " eed but all creeds, may or may not be equally attractive to any given person; he not one but every branch of science. It is the opponent of bigotry may sympathize with either one and care little for the others, or superstition, credulity and dogmatism wherever found or by whom with two and not with the third. In the Society are many who soever taught. So also, is it the opponent of vice in e v e r y represent each of these classes, and the act of joining it carries oi m and of all that tends to feed or propagate it. It expects every with it no obligation whatever to profess belief in either the practicabi one who becomes a member to avoid doing what will be likely to lity of organising a brotherhood of Mankind, or the superior value throw discredit upon the Socioty and dishonour his fellow-members of Aryan over modern science, or the existence of occult powers While it does not look for saint-like perfection in applicants for latent in man. It implies only intellectual sympathy in the membership, it does hope, by holding up to them the idea of a noble attempt to disseminate tolerant and brotherly feelings, and to dis cover as much truth as can be uncovered by diligent study and extirpate 5 them! ° a8h“,ed fteir ™es *> experimentation. There are many branches of the Parent Society scattered over Whatever may be one’s religious views, he is at perfect liberty T W f t ™ dla> enough already to make it possible for a to enjoy them unmolested ; but in return he is expected to show Theosophist to find in almost every large city from the southern equal forbearance towards his fellow-members and carefully avoid most cape of Ceylon to the foot of tho sacred Himalayas, a group insulting them for their creed, their colour, or their nationality. of brother Theosophists to welcome him. And these feranchfa are If he belongs to a caste, he will not be asked to leave it nor to break composed variously of Buddhists, Hindus, Parsis, and Mussulmans, its rules. For, while tho Founders of the Society believe that in ith eminent Native leaders, each Branch being as much thought time every social barrier that keeps man from free intercourse of and cared for by the Founders as every other Branch, and all with his fellow-man will be removed, they consider that this result equally devoted to tho welfare of the parent body and the common can, and should only, be brought about by the parties concerned. cause, lhe rapid growth of the Socioty has often been wondered They believe that in the natural order of things, with the progress at by outside observers, but the sole secret is that its Pounders of enlightenment, whatever is an obstacle and encumbrance to the believed that m reciprocal kindness and tolerance of infirmities development of human knowledge and happiness, will pass away—- was to be found a strong, broad platform upon which all men could as the mists clear after sun-rise. But they have no sympathy with stand and work for the general good. And in the further fact those modern critics who, wise only in their own conceit, denounce . lat, however various its external manifestations, there is but one old customs, laws, beliefs and traditions, as vestiges of an ignorant nas c 1 ruth, and that, whatever dogmatists may say, “ There is no Past, before they have investigated them with impartial care and Religion higher than T r u t h . ” 3 learnt whether they embody important truths, and should be clung r/W ,™ gard'S fcl? fIKf sibi% of acquiring spiritual knowledge to and not discarded. (Bi ahmagnyanam) and extraordinary powers (Siddhis) in some Tho promoters of the Society’s objects do not even dream of easy, expeditious way, it is enough to remark here that our Aryan being able to establish upon earth during their times an actual and Iranian ancestors gained groat psychical powers and a deep loving Brotherhood of peoples and Governments. Nor, speaking insight into Nature s secrets, and they laid down the rules under of India, do they hope to obliterate the deep:rooted prejudices and which the same results may always bo enjoyed. And as the laws race-antipathies which are the gradual growth of many gener of pupilage (Chelaship) are fully explained in the Shastras and ations. But what they do hope and mean to achieve, is to induce (xathas, the student is simply referred to those exhaustless treasure- a large body of the most reasonable and best educated persons of houses. We live in a so-called extremely practical age—as though all extant races and religious groups to accept and put into practice any age could be called practical which deals with only one-half of the theory that, by mutual help and a generous tolerance of each man s interests !—and the proportion of the Society’a members who have joined because of the third of the Society’s avowed objects, is naturally small. So, while this may be a chief attraction USEFUL BOOKS. to a few, others do not even consider it, but like to see the Society founding Sanskrit and other schools, writing and publishing *535” The priccs of boohs named in thc.cc advert is i n g columns include Indian postage. Fvr the accommodation of our subscribers, the Manager of the THEOSOPHIST will magazines and books, and doing other useful work. It has itf4 procure any of these vAthout additional charge, on rcceipt of price, but he parti exoteric and its esoteric activities, and few members are occupied cularly requests that all correspondents will give their FULL ADDRESSES, with both. It cannot supply a Guru, nor devote time to taking CLEARLY WRIl'TEN, in every letter that they send; illegible handwriting and imperfect addresses having in many cases caused much delay, trouble, and loss. any one through a course of occult instruction, nor adopt' his All Money Orders to be made payable to the Manager at thc Adyar Post Office. sons after the ancient custom (as the Founders have frequently been begged to do), nor supply him gratis with books, nor THEOSOPHY. forward his correspondence to the Mahatmas. No such expec Rs. A. Isis Unveiled, by IT. V. Blavatsky (2 rols.) ...... 25 0 tation should be entertained, for we have no more right now to The O ccult W orld, by A. P. Sinnett- (4th cd.) ... s.. ... 3 0 expect favours that we have not yet deserved, than had our ancestor, E soteric Buddhism , by do...... 3 0 who never dared to hope for any reward or favour that he had not The Purpose o f T heosophy, by Mrs. A. P. Sinnett ...... 2 2 won the right to, by years of useful devotion and determined self Hints on Esoteric Theosophy, No. I ...... 1 0 Do. No. II ...... 0 8 evolution. But those, who join the Society, should do so, because Theosophy, R eligion , and Occult Science, by Col. II. s. Olcott, P.T.S.... 4 0 it gives the chance to help humanity, to gain happiness by assist Five Years of Theosophy ...... 4 4 M an; some fragments of Forgotten History, by Two ChelaB in the ing to enlighten, raise and stimulate the moral nature of our Theosophical Society ...... 2 12 fellow-men, to make tlie Aryan name once more the glorious synonym The Idyll of the W hite Lotus, by M. C...... 2 2 of every moral and spiritual excellence, and to show an age that is Light on the Path, by M. c...... 0 4 Do. (for distribution) 10 for ...... 2 0 staggering with vicious tendencies and unhappy understifled The Light Of Asia, by Kdwin Arnold ...... 2 8 intuitions that in the bygone times our common ancestors knew The Perfect Way; or the Finding of Christ ...... 9 0 every psychical power latent in man, the development of which Magic J or Practical Instructions for Students of Occultism ...... 1 8 Thoughts on the Metaphysics of Theosophy ...... 1 0 gives Wisdom and ensures Happiness. 1 Paradoxes of the Highest Science (Unpublished Writings of Eli phas Levi) ...... 1 0 Ehxir of Life ...... 0 5 NOTICE. Pearls of Truth, by the Countess Waclitmeister, F. T. S...... 0 4 E pitom e o f A ry a n M orals, by P. Sreenevas Row, F. T. S...... 0 1 Instead of, as heretofore, issuing the January number of “ The Do. (for distribution) 15 copies As. 8, 100 copies Rs. 3-8,1,000 copies Rs. 35 0 M ona Singh, by I). M. s...... 1 0 Theosophist” on the 15tli of December, it will henceforth be publish Fragments of Occult Truth, Nos. 2 to 8 (per set of 7.) ...... o 12 ed as early in January as practicable so as to include the Official Do. (mixed Nos.) 10 for ...... 1 0 Report of the Convention. Report of the Ninth Anniversary of the Theosophical Society ... o 4 Report of the Eighth Anniversary ...... o 2 The ordinary Supplement for January will be included in the Do. (for distribution) 1G for ...... 1 0 February number. RELIGION. A B ud dh ist C atechism , by Col. H. s. Olcott, P. T. S ...... o o Photographs of the delegates have, as usual, been taken by Buddhism , by T. W. Rhys-Davids ...... 2 0 Mr. Nicholas, and copies may be purchased on application to the The Bhagavad-Gita, trails, by J. Davies ...... 6 0 Do. ,, by Charles Wilkins ...... 1 2 Manager at Rs. 1-8-0 or 2/6 each, unmounted. The print this year The Life of Gaudama, by Bishop Bigandet ...... 15 0 is exceptionally fine. Buddhist Birth Stories ...... 13 o Catena of Chinese Scriptures, by Beal ...... ll o Dhammapada, by Beal ...... 5 o The Sankhya Karika of Iswara Krishna, by John Davies ...... 4 o The Birth of the War-God, by Kalidasa ...... 3 8 The Sarva-Darsana-Samgraha, by Ma^ihava Acharya ...... 7 o U d anavarga, by Rockhil! ...... 6 o Metrical Translation of Sanskrit Authors, by Muir ... 10 o Hindu Pantheism, by Jacobs ...... 4 o Dathavansa, by Sir Coomaraswamy...... 4 0 Philosophy of the Upanishads, by Gough ...... 6 o The Religions of India, by Barth ...... ll 8 Oriental Religions, by Johnson (2 vols.) ...... 15 o Vedantism, by Babu Dvijadas Datta...... 0 8 Isavasyopanishad, translated by S. Ramaswami Iyer, F. T. S...... 0 5 A tm a Bodh, translated by B. P. Narasimiah, F. T. S...... 0 4 The Vedantasara, Sanskrit text in Devanagari characters and trans lations into Englinh, Hindi and Bengali i.t 6 0 A RELIGION.—( Continued ,) Rs. A. The Vedantasara, English translation only ... 3 0 ( Continued.) Heaven and Hell, by Emanuel Swedenborg ... 3 0 ; •, ' Ils. A. Rational Christianity, by Hugh Jnnor Browne :i 12 How to Study Phrenology ...... o 5 The Virgin of the W orld (damaged copies) ... 0 0 A Catechism of Phrenology ...... l 8 Eleusinian and Bacchic Mysteries, by Thomas Taylor 8 0 Phrenology, its History and Principled ^ 0 ~ 6 Primitive Symbolism as illustrated in Phallic Worship, by Hodd Harmony of Phrenology and the Bible ... 0 , 5 M. Wcstropp 5 0 Phallicism, by Hargrave Jennings ... 13 8 HEALTH. Patanjali’s Yoga Philosophy, edited by Tukaram Tatya, F.T.S. 2 6 A Health Catechism ...... 0. 5 The Perfect Way in Diet, by Dr. A. Kingsford 1 8 MESMERISM. The Diet Question ...... ; . 0 115 Science and Art of Organic Magnetism, by Miss C. L. Hunt ... ’ 13 8 The Alcoholic Controversy ...... ' 1 8 H ow to M agnetize, by j. v. Wilson ... 1 0 Tlie Bath, its History and Uses ... 0 12 Mesmerism and Clairvoyance, by j. b . i)od3 1 8 Water Cure for the Million ...... 0 8 Practical Instructions on Animal Magnetism, by J. P. F. Dcleuze .. G , 0 Water Cure in Chronic Diseases, i>y Dr. Gully ... 4 8 The Text Book of Mesmerism, by Dr. Williams ... > ... 2 1 0 Heredity and Responsibility in Parentage...... 0 5 H ow to M esm erise, by Prof. Cndwcii ...... 1 12 A n im al M agnetism , by Prof. Gregory, in 6 parts ' ...... 4 0 MISCELLANEOUS. 10 0 L ibrary of M esm erism ...... Modern India and the Indians, by Professor Monier Williams 9 0 Vital Magnetic Cure, by a Magnetic Physician ...... 3 0 History of Indian Literature, by Professor Albrecht Weber ... 7 0 Philosophy of Electrical Psychology, by J. B. Dods... 4 8 The Night Side of Nature, by Mrs. Crowo ... 1 8 Artificial Somnambulism, by JJr. Falmcstock ... : 1 0 4 The Temple of the Rosy Cross, by Dowd ...... 3 0 The Modern Bethesda, by A. E. Newton 6 0 History of Magic, by Joseph Ennemoser (2 vols.) 8 0 SPIRITUALISM. Chaldean Magic, by Lcnormant ...... • 2 8 The Rosicrucians, by Hargrave Jennings ... G 0 People from th e Other W orld, by Col. it. s . Olcott, P. T. s. ... 2 0 A New Basis of Belief in Immortality, by J. s. Farmer 1 a Tlie Conflict between Religion and Science, by J. w. Draper... 4 12 Psycliography, by M. A. (Oxon) ... ; ...... The Soul of Things, by Prof. William Denton 12 8 1 0 5 Transcendental Physics, by Zollner ...... i : ... .. 3 0 Psyehometry, by Dr. J. R. Buchanan 12 0 The Theory of Evolution, by Prof. Huxley (Best modern scientific essay Pioneers of the Spiritual Reformation ...... : .. • 7 • on tho subject: strongly recommended.) 0 5 The Scientific Basis of Spiritualism, by Epes Sargent 5 0 Tlie Beginnings of Things, by Prof. Tyndall 0 12 Proof Palpable of Immortality, by do. 2 12 Matter and Motion, by Clark Maxwell 0 12 The Debatable Land between This World and the Next, by Robert Dale Owen The Hollow Globe ...... 5 12 5 8 The Stars and the Earth ... 0 12 M iracles and M odern S p iritu alism , by A. r . Wallace 3 0 A Defence of Modern Spiritualism, by A. R. Wallace ... 0 12 Pearls of the Faith, or Islam’s Rosary, by Edwin Arnold 5» 8 The Secret of Death, by do 5 0 OCCULT STORIES. Indian Poetry, by do 5 0 i The Parmenides Of PlatO, by Thomas Taylor 0 14 K arm a; a N ovel in 2 Vols., by A. r. Sinnett 13 0 Compendium of Astrology, by Narain Row* ... 0 9 Across the Zodiac; a Story in 2 Vols., by Percy Greg 4 0 Egypt; the Wonders of the Land of the Pharaohs 6 0 Mr. Isaacs, a Tale o f M odern In d ia, by F. Marion Crawford 3 8 Confessions of an English Haschish Eater... 0 12 Wonderful Story of Ravallette, by p. B. Randolph... 5 0 How to Learn Shorthand, by Baker ...... 0 12 Zanoni, by Bulwer Lytton...... ! 2 • 8 How to Conduct a Public Meeting...... 0 8 Do. • •• ••• cheap edition ...... 0 8 No Revelation Infallible, by A. o. llumo ... 0 1 A Strange Story by do ...... s 2 8 Do. cheap edition ... '...... 1 8 SANSKRIT. The Coming Race by do ...... 2 8 Do. cheap edition 1 8 The 108 Upanishads, in Telugu characters (never before published W h at is th e F ourth D im ension? by C. II. Hinton ... 0 12 in one volume) ...... 9 o The Persian King by do 0 12 Bhagavad-Gita, (Text only) in Devanagiri Character^ (pocket edition, The B rother Of th e Shadow , by Mrs. Campbell Praed C) 12 bound in crimson silk--a most beautiful little book) ...... 0 0 Bhagavad-Gita in Grandha Character with Tamil Meaning for each CHARACTER-READING AND PHRENOLOGY word and sloka ...... • ... 4< 4 Heads and Faces, by Professor Nelson Sizer (184 pp. 8vo. and 188 Illus Light on the Path ... • • ...... o 8 trations—strongly recommended) ...... 1 4 Primer No. 2, by Dewan Bahadur R. Ragoonatli Row ... ' ...... 0 5 Indications of Character in the Head and Face, by H. s. Drayton, Yogataravali in Telugu character ... ,...... o 5 M. D...... 0 12 Series of Authoritative Text-Books of Adwaita Philosophy in Telugu Handbook of Physiognomy, by Rosa Baughan v. ... 0 12 characters as under :— Howto Study Character ...... » 1 8 How to Read Character ...... > , ... • . ••• ’ ... 3 0 Prasnottararatnamalika ...... ••• »•» o io Atmanatma Vivekah ) ’ n Art of Judging Character by Handwriting ' : ... 3 2 G Palmistry, by Rosa Baughan ...... 0 12 Mahavakhya Darpanam j **' **•' u Chirognomancy.by do...... 1 0 Atma Bodh ...... ’ ... o Palmistry and Chirognomancy (in one Vol. cloth) ... 2 8 Aparokshanubooti ...... o X 6 Viveka Clioodamani '..z1 o Self-Instructor in Phrenology aad Physiology Bhagavad-Gita with Bhashya ,,, x PUBLICATIONS IN VERNACULAR. THE ASTROLOGICAL LIGHT. HINDI. MONTHLY Magazino in English entitled “ T h e A strological L ig h t ,” contain Past, Present, and Future of India, by Col. H. s. Olcott, P. T. S. o 3 A ing systematic, practical and detailed instructions for calculating1 nativities BENGALI. answering horary questions from R a m a l, Kairal, Punch, Paxee, and other branches Catechism of Hinduism, by Nobin K. B.annerjee ...... 0 8 of Hindoo Astrology, will be started from 1st January n e x t, o r as Boon as 400 sub Tatwa-Sopana, Part I, by Syamacharan Bhatta, F. T. S...... 0 5 scribers havo been secured. Prasnottaramala, translated by Bholanath Chatterjee...... 0 3 Terms of Subscription including postage. India. TAMIL. Foreign. Prim er, by Dewan Bahadur R. Ragoonath Row ...... , 0 1 a. r. d. Light on the Path ...... o 4 Annually in advance ... 5 0 0 Kyvallia Navaneetam, by Esoor Sachitananda Pillai ...... 2 4 Do. arrears G 0 7 TELUGU. Half-yearly in advance 2 0 0 Do. arrears... 3 9 Prim er, by Dewan Bahadur R. Ragoonath Row ...... 0 1 Single copy ... Light on the P ath ...... o 6 0 9 As only a limited number of copies will be printed, intending subscribers am fequested to kindly apply early to ' LIBRARIES. NARAYAN GOYIND ROW, f . t . s ., Aa the Manager of the Theosophist is frequently asked wliat books he would P oona, ") Editor of the Astrological Light, recommend to those forming a new Library, he has drawn up the following Lists, ISth October 1SS5. ) which, ho trusts, will be found suitable. The prices include postage in all cases. Kana’s Piet, House No. 2S4, Poona. I t will be seen that the value of tho books offered in cacli set amounts to ten per cent, more than the price charged for it. THE WONDERFUL MEDICINES): Good and cheap’* Library No. I . Price Rs. 25. thc best of Recom To be had of the proprietor, T. SAMMI—Gooty. ; 'B mendations. Occult World. Paradoxes of the Highest Science. Psychometry. Hints on Esotcric Theosophy, No. I. Indian Ointment for Aches, Pains, Light on the Path. Do. do. No. II. Sores, Bruises, Piles &c., Recom Esoteric Buddhism. How to Mesmerise, by Prof. Cadwoll. mended 8 As. Dismiss your Buddhist Catechism. Theosophy, Religion, and Occult Science. Cashaya, for Neuralgia, Cholera, doubts. E n- Five Years of Theosophy. Magic : or Practical Instructions for Stu- Diarrhoea, Dysentery, Scorpion quire about Bhagavadgita, (fing.) by Charles Wilkins. dents of Occultism. U1 Stings, Headaches, &c. Highly re these Medi f t O) commended ... 8 As. cines and o> g Pills, Purgative and antibilions 8 As. < know for your Library No. II. Price Rs. 50. ~ o cd Savilkiana ; or Health Restorer self that they The Books of Library No. I and the following:— x i Gon. Specific in Oils, For Chronic 00 ^ are good. Read Isia Unveiled. I The Idyll of the White Lotus. Cases ... the Testimoni Atma Bodh (English.) | H h Best Rose Water —Ghazipur ka ... als and be con ~ * to P h .S Sandal and other Hair Oils—for Hin- vinced that Library No. III. Price Rs. 75. f his these remedies The Books of Library No. II and the following:— Tooth Powder (Rose and Cinna are worth a mon.) veg. prep. Palmistry. Tho Purpose of Theosophy. 3 ” 8 As. trial. N a t i v e s Vedantasara. Fragmonts of Occult Truth, Nos. 2 to 8. r~t> '-4-ip Cough Syrup very nice for children. of India C hirognomancy. Man : some Fragments of Forgotten n23 moj Blood Puriner made from Indian should bo glad $5 53 Sarsap... of tho oppor Zanoni (cheap edition.) History. ca Tho Beginnings of Things. The Perfect Way: or tho Finding? of Jhara Nivarthi For fever, and is tunity of good Epitome of Aryan Morals. Christ. f i s recommended 8 and cheap Isavasyopanishad (English.) Hair Renewer For growth and M ed icin es. Thoughts on the Metaphysics of Theoso coloring ...... 1 Re. A Strange Story (cheap edition.) phy. O I N T M E N t, Tho Coming Race (cheap edition.) Diabetes and Spleen Remedy, each... 2 Rs. Cashaya, and Asthma Remedy is worth a trial ... 2 ,, P ills, should Please Send for List Gratis Library No. IV. Price Rs. 100 . bo in every B®” Packing and Postage, extra. house. Tho Books of Library No. I ll and thc following:— Cheap Reynolds Novels—Watches &e. can bo Vedantism. The Night Side of Nature. be had. Under Hindu Patronage. Mona Singh. Water Cure for tho Million. Please Chaldean Magic. Feople from the Othor World. ( J h,°, 7 _N;B -Lnrgo orders pavepostngonnd win a prize. try j stable V Cattle Ointment i Ib. tin 3 Bs.—1 lb. 6 Rs. Tho Rosicrucians, The Temple of tho Rosy Cross. these. Health Catechism. Conflict between Religion and Science. j. Requisites.) Do. M ixture. Bottle, l i Rs. Matter and Motion. Heredity and Responsibility in Parentage. N. B. Orders above 20 Rupees sent by Rail free—Orders above 60 Rupees will Parmenides of Plato. The Text Book of Mesmerism, by Dr, have something enclosed froe—a Watch, a Gold or Silver Coin, a book Theory of Evolution. Williams. I hoto, or other present as a gift, Tell all your friends, please, about The Perfect Way in Diet, • 1. Sammi. 1 1 ; fllHB Manager of the Theosophist wishes to draw particular attontion to the alterations in and NEWSPAPERS. X additions to tho list of books for this month. Sinco much may often be very pleasantly — »— and easily learnt from Occult Stories, a special hoading has been opened for them; and as it is The Indian Mirror. Tho only Native daily paper in India—most extensively frequently of great importance for a man (especially if engaged in teaching, or in the study circulated. Ratos of Subscription, payable in advance:—C a l c u t t a , annually, Rs. 24 : of law or medicino) to be able at a glance to form an estimate of the character, temperamont, for one month Rs. 2-8*0: M o f u s s i l, annually, Rs. 32: for one month Rs. 3-0-0: and capabilities of those with whom ho is brought into contact, some space has also been devoted F o r e ig n , annually, viii Brindisi, Rs. 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(more phical, and psychological articles, written popularly, in tho simplest language, by matter than many books at double its cost) and 188 illustrations—many of them portrait* eminent, authors, form by no means tlie least attractive feature of the journal. of distinguished men—and is altogether really a wonderful work for its price—quite th* Annual Subscription, Town R*. 3. Mofussil Rs. 3-0. All remittances to bo mado cheapest over published on the subject: wrhilo the fact that the author is the celebrated Pro payable to Babu Satish Chandra Mukerji, Kasiabagan Garden House, Ultadinghi, fessor Nelson Sizer is a guarantee of its accuracy. It was published only three xnontbfl Calcutta. ago in America, and has already had an enormous salo there. TheAmrita Bazar Patrika. Published every Thursday. Rates of Subscription Indications of Character in the Head and Face, By H. S. D rayton M. p. A work on in advance Annually, Rs. 10; half-yearly, Rs. 5-8; quarterly, Rs. 3-0; all inclusive tho same subject by another author, and consequently valuable for comparison with the last. of postage. Rate of Subscription in arrear:—Annually, lls. 12." Apply to the Manager, Across the Zodiac: a Story in 2 vols., by Percy Greg. This is a most remarkabl© Bagh Bazaar, Calcutta. occult novel. Every ono will read with pleasure and profit its ingenious description of lifo in another planet and under entirely different conditions ; whilo studentB of Occultism cannot The Tatvavivechaka. Published on the 21st of every Month. This interesting fail to bo deeply interested in the account of the mystic Brotherhood of the Silver Star and Marathi Magazine contains a free translation of selected articles from tho T h e o s o - its initiations. This edition was originally published at a guinea, but the few remaining r m s T . Subscription Rs. 4 per year, and Annas 8 per copy including postage. Speci men copy supplied on receipt of Annas 8. No name entered until the cash is received. copies are now offered at a much reduced price. The Wonderful Story Of Ravallette, by P. B. Randolph. This book well deserves itc A d d r ess :—Manager, Tatvavivechaka, Poona Vaibhav Office, Poona. title of “ The Wonderful Storyand thoso who onco read it will never forgot it. Some of it* The Sudesa Nesan. The only cheap Tamil weekly Newspaper; devotes nearly descriptions of magical performances aro startlingly correct and very suggestive, though tlx* a column of every issue to Tamil translations of extracts from the “ Theosophist,” magic employed is moro of tho black than the whito order. A'C. Subscription, annual Rs. 3-8-0; Half yearly 1-12-0; quarterly 1-0-0; singfo The Virgin of the World. (See articles on pp. 95 and 153 of tho Thooeophiet). A few copies 0-1-0. Apply to P. T. A ravamuthiknhar , Proprietor “ Sudesa Nesan,” damaged copies of this rare work are still for salo as advertised. Ncgapatam. Primitive Symbolism as Illustrated in Phallic Worship, by Hodder M. Westropp. The Jamai-Ul-Uloom (a monthly Urdoo Journal), published nnder the auspices Phallicism, by Ilargravo Jennings. Readurrf ii.terosted in tho subjeots treated of in thew of the Atma Bodli Theosophical Society of Moradabad, contains a free translation of books will find them reviewed iu the December number of the Theosophist. selected articles from the Theosophist and other '*? hcosophical writings, as well as The Brother of the Shadow. A vey interesting story, illustrating the terrible dangers of original articles on subjects connected with Theosophy. The yearly Subscription phenomenal mesmerism, and the rosult of a doviation into tho Loft-Hand Path. Its description* including postage is Rs. 2 if paid in advance and Rs. 4 in arrrar.All communications are extremely correct as far as they go, and it may be reoommended as a powerful warning and.remittances to be addressed to Babu Kalka Pcrshad, F. T. S., Manager, Mohalla against impurity of motive. Kanoogo, Moradabad, N. \V. P. What is the Fourth Dimension P and The Persian Xing, by C. H. Hinton. So full Karnataka Prakasika. A weekly Anglo-Canarese paper.. Rates of Subscription. a review of these interesting scientific romances appears in the Magazine for this month thjfct it English and Oanarcsc per annum Rs. 10. English alone, per annum Rs. 0, Canarcso is unnecessary to say moro here. alone per annum Rs. 0. Apply to the Editor, No. 44, Hospital Road, Pettah, BOOKS EXPECTED DURING THE MONTH. Bangalore. The Sankhya Karika of Iswara Krishna ; an exposition of the system of Kapila, with an appendix on tho Nyaya and Vaiseshika systems : by John DavioB. In this book the learned Light. A weekly Journal advocating tlie cause of Modern Spiritualism. It is author exhibits “tho connection of tlio Sankhya system with tho philosophy of Spinoaa, among the ablest of its class. 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In this book the author tralia, by W. II. Torry. Subscription, Rs. 5. passes in review tho sixteen philosophical systems current in the fourteenth century in th* South of India, giving what appear to him to bo their most important tenets, and the principal The ReUgio-Philosophical Journal. Jno. C. Bundy, Editor. A large 8 page arguments by which their followers endeavoured to maintain them. weekly journal, devoted to tho religious and scientific aspects of Spiritualism. A Modem India and the Indians, (with illustrations and map) by Professor MoniorWilliam*. world-wide circulation. Subscription, Rs. 9. A much enlarged edition of a well known book, containing the impressions of an ablo and Psychische Stlldien. A monthly Journal (in German). Devoted to the investiga thoughtful man on some of tho most important questions relating to the Empire of India. tion of the unexplained phenomena of Psychic Life. Edited by the Hon. 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Organ of the Magnetic Societies of France, Price Rs 5, Intending’purchasers of any of tho above books ftliould apply early, as orders will bo wrecutti - ■trictly in rotation g* received; preference being given. to thow looewpanwd by remittouic** j THE THEOSOPHIST. i —— ♦---- - ■ O pin io n s of t h e P r e ss. T looks elegant in ita new shape and may in appearance compare favourably with tlie British I Magazines. There is much variety in the matter too. We wish our metamorphosed con temporary a long and prosperous career.—Tribune (Lahore)* The new size is that of the generality of Reviews and Magazines, and is certainly more agreeable to the sight, as also more handy for use than the old one. The journal with this , (October) number enters upon its seventh year. Its prosperity is increasing with the spread \ of Theosophy, We wish the magazine continued success.—Mahratta. . It appears in a new and more handy form, which is a decided improvement on the preceding numbers, and contains some purely literary articles that will well repay perusal. Besides these there is the usual number of contributions on the mystic sciences and other cognate subjGcts. —Statesman. The proprietors of the Theosophist have adopted a new and convenient size for their magazine. No.^ 73, Vol. VII, contains fourteen articles, somo of them being very useful and well written, besides correspondence and reviews on various subjects, and essays. It is altogether a very useful publication.—Nydya Sudha. We are glad to see our friend the Theosophist appearing in a more handy and attractive garb. The new size will be found acceptable to all readers. The contents of the last issue also' appear to be more varied.—Indian Spectator, The Theosophist has come out in a new and much more handy form, and, as usual, is brist ling over with good reading. We congratulate the accomplished conductor on the success which the journal has bo soon achieved.—Indian Echo. T h e new (October) number of the Theosophist appears in a handy form, and contains, as usual, several studied articles by learned writers. We cannot too highly praise the ability and intelligence with which it is conducted. It is tho only journal in India on which we cau honestly depend for Oriental philosophy and literature.—Indian Selector. T h i s valuable Magazine has changed its shape, and the change is decidedly for the better. In its improved form the get-up iB not inferior to some of the leading periodicals of England and America. In the numbers before us the matter as usual is both interesting and instructive. . We wish our contemporary a long and prosperous career of usefulness.—Indian Chronicle. N O W ! R E A D Y . 9 THE TOGA PHILOSOPHY. Being the text of Patanjali, with Bhoja Raja’s Commentary ; with their translations into English by Dr. Ballantyne and Govind Shastri Deva, an introduction by Colonel H. S. O lcott, and an Appendix containing extracts from various authors bearing upon the subject. Edited and reprinted for the Bombay Theosophical Publication Fund by Tukaram Tatya, F. T. S. Second Edition, revised and enlarged. This valuable work is now on sale at a low price afc thQ Theosophist Office; no student of Oocnlfc Philosophy should bo without it, THE BHAGAVAD-GITA. Only a lew copies of Mr. T dkaium^TaxTa’s edition of this sacred book now remain; tho*e irilfc to aid him ift his good work by purchasing it Bhonld therefore apply at once. / O c r e a t i v ^ c o m m o n s A ttribution-N onC om m ercial-ShareA like 3.0 U nported You are free: to Share — lo copy, distribute and transmit the work to Rem ix — to adapt the work © Under the following conditions: Attribution — You m ust attribute the w ork in the manner specified by the author or licensor (but not in any w ay that suggests that they endorse you or your use of CD th e w o rk ). Noncom m ercial — You m ay not use this work for commercial purposes. Share A like — If you alter, transform, or build upon this work, you m ay distribute the resulting w ork only under the sam e or similar license to this one. © With the understanding that: W aiver — Any of the above conditions can be w aived if you get permission from the copyright holder. 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