Chapter II: The School (2)

At the same time the Psychical Research Society sent out as its agent a young man who had just left college, to investigate and make a report. This young man, wholly inexperienced, had all his traveling expenses paid on his long trip of sight-seeing, and no doubt felt that he must make some report to warrant the large outlay for his expenses, and in order to earn his salary. The whole source of this young man's information, on which he based his report, was the testimony of the two people above referred to, who later confessed their fraud. Furthermore, the young man published as his own a drawing made by William Q. Judge of something that the young man had no possibility of seeing, as it did not exist in that state when the young man arrived in India. Nevertheless, the Psychical Research Society accepted the young man's unsupported testimony, without asking for any answer from Madame Blavatsky, nor did they ask her friends, but made their report solely on the testimony of two perjured ingrates, and of a young man, who appropriated the work of another as his own.

MADAME BLAVATSKY FOUNDS THE ESOTERIC SCHOOL

HER LIFE-LONG TRUST IN WILLIAM Q. JUDGE

In 1888, H. P. Blavatsky, then in London, on the suggestion and at the request of her Colleague, William Q. Judge, founded the Esoteric School of Theosophy, a body for students, of which H. P. Blavatsky wrote that it was "the heart of the Theosophical Movement," and of which she appointed William Q. Judge as her sole representative in America. Further, writing officially to the Convention of the American Societies held in Chicago, 1888, she wrote as follows:

To William Q. Judge, General Secretary of the American Section of the Theosophical Society:

My dearest Brother and Co-Founder of the Theosophical Society:

In addressing to you this letter, which I request you to read to the Convention summoned for April 22nd, I must first present my hearty congratulations and most cordial good wishes to the Society and yourself--the heart and soul of that body in America. We were several to call it to life in 1875. Since then you have remained alone to preserve that life through good and evil report. It is to you chiefly, if not entirely, that the Theosophical Society owes its existence in 1888. Let me thank you for it, for the first, and perhaps for the last time publicly, and from the bottom of my heart, which beats only for the cause you represent so well and serve so faithfully. I ask you also to remember that on this important occasion, my voice is but the feeble echo of other more sacred voices, and the transmitter of the approval of Those whose presence is alive in more than one true Theosophical heart, and lives, as I know, pre-eminently in yours.

This regard that Madame Blavatsky had for her Colleague William Q. Judge continued undiminished until her death in 1891, when he became her successor.

THE TRUE AND THE COUNTERFEIT

In giving even such a brief sketch as the present necessarily is of the objects and history of the Theosophical Society, it is nevertheless due to all honest and fair-minded people that an explanation should be given why there are small bodies of people here and there which are labeled Theosophical but which are in no way endorsed or recognized by the Universal Brotherhood and Theosophical Society. These small bodies have sprung up from year to year in different parts of the world, and though in the aggregate their efforts and influence have been weak, they have nevertheless been more or less successful in misleading honest minds from the truth. It becomes a duty therefore to call attention to these matters and to give warning lest others be misled. In other words a distinction must be drawn between the true and the counterfeit.

Madame Blavatsky, in 1889, writing in her Theosophical magazine published in London, said that the purpose of the magazine was not only to promulgate Theosophy, but also and as a consequence of such promulgation, "to bring to light the hidden things of darkness." She further says:

As to the "weak-minded Theosophists"--if any--they can take care of themselves in the way they please. IF THE "FALSE PROPHETS OF THEOSOPHY" ARE TO BE LEFT UNTOUCHED, THE TRUE PROPHETS WILL BE VERY SOON--AS THEY HAVE ALREADY BEEN--CONFUSED WITH THE FALSE. IT IS HIGH TIME TO WINNOW OUR CORN AND CAST AWAY THE CHAFF. The Theosophical Society is becoming enormous in its numbers, and if the _false_ prophets, the pretenders, or even the weak-minded dupes, are left alone, then the Society threatens to become very soon a fanatical body split into three hundred sects--like Protestantism--each hating the other, and all bent on destroying the truth by monstrous exaggerations and idiotic schemes and shams. We do not believe in allowing the presence of _sham_ elements in Theosophy, because of the fear, forsooth, that if even "a false element in the faith" is _ridiculed_, the latter is "apt to shake the confidence" in the whole.

... What _true_ Christians shall see their co-religionists making fools of themselves, or disgracing their faith, and still abstain from rebuking them publicly as privately, for fear lest this _false_ element should throw out of Christianity the rest of the believers.

THE WISE MAN COURTS TRUTH; THE FOOL, FLATTERY.

However it may be, let rather our ranks be made thinner, than the Theosophical Society go on being made a spectacle to the world through the exaggerations of some fanatics, and the attempt of various _charlatans_ to profit by a ready-made program. These, by disfiguring and adapting Occultism to their own filthy and immoral ends, bring disgrace upon the whole movement.--_Lucifer_, Vol. iv, pp. 2 & 3.

THE DUTY OF A THEOSOPHIST

In regard to the above it should be remembered that Madame Blavatsky wrote this in 1889 and had in view certain people who were advocating immoral teachings and practices in the sacred name of Theosophy, and it shows clearly what she would have done and what would be a Theosophical duty should ever a similar occasion arise. Thanks to the safe-guarding of the Theosophical Movement by the Constitution of the Universal Brotherhood and Theosophical Society, such cannot ever arise in the Society itself, but just as there is no legal means of preventing anyone from calling himself a Christian however much his life may depart from the teachings and ideals of the Teacher whose name he so dishonors, so there is no means of preventing unworthy people from using the sacred name of Theosophy and giving out teachings or advocating practices which are absolutely contrary to the teachings of Theosophy as given first by our Teacher, H. P. Blavatsky, and later by her successors, William Q. Judge and Katherine Tingley.

It is a matter of great regret that we have to refer to these things, but although unpleasant it is nevertheless a duty. It is for the above-named reasons and to forestall misconception on the part of the public that we make mention here of those enemies to true Theosophy who sprang up not only outside but within the ranks of the Society. H. P. Blavatsky had her enemies and those who sought to discredit her not only before the public but before her own students; and so too William Q. Judge had his, and Katherine Tingley has hers also. In fact, was there ever a Teacher who came to do good and help humanity who was not maligned and persecuted?

WILLIAM Q. JUDGE ELECTED PRESIDENT FOR LIFE

In 1893 there openly began what had been going on beneath the surface for some time, a bitter attack ostensibly against William Q. Judge, but in reality also against H. P. Blavatsky. This bitter attack threatened to disrupt the whole Society and to thwart the main purpose of its existence, which was to further the cause of Universal Brotherhood. Finally the American members decided to take action, and at the annual convention of the Society held in Boston in 1895, by a vote of 191 delegates to 10, re-asserted the principles of Theosophy as laid down by H. P. Blavatsky, and elected William Q. Judge president for life. Similar action was almost immediately taken by members in Europe, Australia, and other countries, in each case William Q. Judge being elected president for life. In this action the great majority of the active members throughout the world concurred, and thus the Society was relieved of those who had joined it for other purposes than the furtherance of Universal Brotherhood, the carrying out of the Society's other objects, and the spiritual freedom and upliftment of Humanity. A few of these in order to curry favor with the public and attract a following, continued among themselves to use the name of Theosophy, but it should be understood that they _are not connected with the Theosophical Movement_.

KATHERINE TINGLEY SUCCEEDS WILLIAM Q. JUDGE

One year later, in March 1896, William Q. Judge died, leaving as his successor Katherine Tingley, who for several years had been associated with him in the work of the Society. This Teacher not only began immediately to put into actual practice the ideals of Theosophy as had been the hope and aim of both H. P. Blavatsky and William Q. Judge, and for which they had laid the foundations, thus honoring and illustrating the work of her illustrious predecessors, but she also struck a new keynote, introducing new and broader plans for uplifting humanity. For each of the Teachers, while continuing the work and building upon the foundations of his predecessor, adds a new link, and has his own distinctive work to do, and teachings to give, belonging to his own time and position.

No sooner had Katherine Tingley begun her work as successor, than further attacks, some most insidious, from the same source as those made against H. P. Blavatsky and William Q. Judge, as well as from other sources, were inaugurated against her. Most prominent among those thus attacking Katherine Tingley were some referred to by Madame Blavatsky in the article above-quoted (pp. 79-80), who by their own actions had removed themselves from the ranks of the Society. There were also a few others who still remained in the Society who had not joined hands with the disintegrators at the time the latter were repudiated in 1895. These now thought it to their personal advantage to oppose the Leader and sought to gain control of the Society and use it for political purposes. These ambitious agitators, seeking to exploit the Society for their own ends, used every means to overthrow Katherine Tingley, realizing that she was the greatest obstacle to the accomplishment of their desires, for if she could be removed they expected to gain control. They worked day and night, stooping almost to any means to carry out their projects. Yet it seemed that by these very acts, i. e., the more they attacked, the more were honest and earnest members attracted to the ranks of the Society under Katherine Tingley's leadership.

KATHERINE TINGLEY GIVES SOCIETY NEW CONSTITUTION

SOCIETY MERGES INTO BROADER FIELD OF WORK

To eliminate these menacing features and to safeguard the work of the Theosophical Movement for all time, Katherine Tingley presented to a number of the oldest members gathered at her home in New York on the night of January 13th, 1898, a new Constitution which she had formulated for the more permanent and broader work of the Theosophical Movement, opening up a wider field of endeavor than had heretofore been possible to students of Theosophy. One month later, at the Convention of the Society, held in Chicago, February 18th, 1898, this Constitution was accepted by an almost unanimous vote, and the Theosophical Society merged itself into the Universal Brotherhood and Theosophical Society. In this new step forward, she had the heartiest co-operation and support of the vast majority of the members throughout the world. Only a few were unable to accept the wider opportunity now afforded them and removed themselves from the ranks, seeking other fields in which to exploit their ambitious plans. The members were truly greatly relieved that the Constitution of the Society made it virtually impossible for agitators to remain members. The Society in order to fulfil its great mission must necessarily be unsectarian and non-political, and any attempts to use it for political purposes would be subversive of its high aims and have always been discouraged by our Leaders. As the years went on, it appeared that there were still a few not yet prepared to co-operate fully in the broader interests of the Society, and these finally dropped out.

THEOSOPHY IN PRACTICE

It is of interest here to quote our Teacher's own words regarding this time. In an article published in the _Metropolitan Magazine_, New York, October, 1909, she says:

Later, I found myself the successor of William Q. Judge, and I began my heart work, the inspiration of which is partly due to him.

In all my writings and associations with the members of the Theosophical Society, I emphasized the necessity of putting Theosophy into daily practice, and in such a way that it would continuously demonstrate that it was the redeeming power of man. More familiarity with the organization and its workers brought home to me the fact that there was a certain number of students who had in the early days begun the wrong way to study Theosophy, and that it was becoming in their lives a death-like sleep. I noticed that those who followed this line of action were always alarmed at my humanitarian tendencies. WHENEVER I REMINDED THEM THAT THEY WERE BUILDING A COLOSSAL EGOTISM INSTEAD OF A POWER TO DO GOOD, THEY SUBTLY OPPOSED ME. AS I INSISTED ON THE PRACTICAL LIFE OF THEOSOPHY, THEY OPPOSED STILL MORE. They later exerted personal influence which affected certain members throughout the world. It was this condition which then menaced the Theosophical Movement, and which forced me to the point of taking such action as would fully protect the pure teachings of Theosophy and make possible a broader path for unselfish students to follow. Thus the faithful members of the Theosophical Movement would be able to exemplify the charge which Helena Petrovna Blavatsky gave to her pupils, as follows:

"Real Theosophy is altruism, and we cannot repeat it too often. It is brotherly love, mutual help, unswerving devotion to truth. If once men do but realize that in these alone can true happiness be found, and never in wealth, possession or any selfish gratification, then the dark cloud will roll away, and a new humanity will be born upon the earth. Then the Golden Age will be there indeed."

Here we find William Q. Judge accentuating the same spirit, the practical Theosophical life:

"The power to know does not come from book-study alone, nor from mere philosophy, but mostly from the actual practice of altruism in deed, word, and thought; for that practice purifies the covers of the soul and permits the divine light to shine down into the brain-mind."

THE PARTING OF THE WAYS

On February 18, 1898, at the Convention of the Theosophical Society in America, held at Chicago, Ill., the Society resolved, through its delegates from all parts of the world, to enter a larger arena, to widen its scope and to further protect the teachings of Theosophy. Amid most intense enthusiasm the Theosophical Society was expanded into the Universal Brotherhood and Theosophical Society, and I found myself recognized as its leader and official head. The Theosophical Society in Europe also resolved to merge itself into the Universal Brotherhood and Theosophical Society, and the example was quickly followed by Theosophical Societies in other parts of the world. The expansion of the original Theosophical Society, which Madame Blavatsky founded and which William Q. Judge so ably sustained, now called the Universal Brotherhood and Theosophical Society, gave birth to a new life, and the membership trebled the first year, and ever since that time a rapid increase has followed.

KATHERINE TINGLEY'S PRACTICAL HUMANITARIAN WORK

UNITED STATES GOVERNMENT GIVES ASSISTANCE

In 1898 Katherine Tingley established the International Brotherhood League, the department of the Universal Brotherhood and Theosophical Society for practical humanitarian work, and under its auspices rendered aid to thousands of soldiers at Montauk after the close of the Spanish-American War. Later she took a relief expedition into Cuba, the United States Government affording her free transportation for physicians, nurses, and supplies. Thus began her work in Cuba, which has resulted in the establishment of Râja Yoga Colleges at Santiago de Cuba, Santa Clara, and Pinar del Rio, and now in preparation at San Juan on the site of the famous battlefield which Katherine Tingley has recently purchased.

In these Colleges, besides the world-famous Râja Yoga College at Point Loma, a great educational work is being carried on in which are being taught the highest ideals of patriotism and national life in addition to the development of character and the upbuilding of pure-minded and self-reliant manhood and womanhood to the end that each pupil may be prepared to take an honorable self-reliant position in the world's work. Other school sites acquired by Mrs. Katherine Tingley are in the New Forest, England, and also on the Island of Visingsö, Sweden.

INTERNATIONAL HEADQUARTERS AT POINT LOMA, CALIFORNIA

In 1900 the Headquarters of the Universal Brotherhood and Theosophical Society were moved from New York to Point Loma, California, which is now the International Center of the Theosophical Movement. This Organization is unsectarian and non-political; none of its officers or workers receives any salary or financial recompense.

In her article in _The Metropolitan Magazine_ above referred to, Katherine Tingley further says:

The knowledge that Point Loma was to be the World-center of the Universal Brotherhood and Theosophical Society, which has for its supreme object the elevation of the race, created great enthusiasm among its members throughout the world. The further fact that the government of the Universal Brotherhood and Theosophical Society rests entirely with the leader and official head, who holds her office for life and who has the privilege of appointing her successor, gave me the power to carry out some of the plans I had long cherished. Among these was the erecting of the great Homestead Building. This I carefully designed that it might not stand apart from the beautiful nature about it, but in a sense harmonize with the sky, the distant mountains, the broad blue Pacific, and the glorious light of the sun.

So it has been from the first, so that the practical work of Theosophy began at Point Loma under the most favorable circumstances. No one dominated by selfish aims and ambitions was invited to take part in this pioneer work. Although there were scores of workers from various parts of the world uniting their efforts with mine for the upbuilding of this world-center, yet there was no disharmony. Each took the duty allotted him and worked trustingly and cheerfully. Many of the world's ways these workers gladly left behind them. They seemed reborn with an enthusiasm that knew no defeat. The work was done for the love of it, and this is the secret of a large part of the success that has come to the Theosophical Movement.

Not long after the establishment of the International Theosophical Headquarters at Point Loma, it was plain to see that the Society was advancing along all lines by leaps and bounds. Letters of inquiry were pouring in from different countries, which led to my establishing the Theosophical Propaganda Bureau. This is one of the greatest factors we have in disseminating our teachings. The International Brotherhood League then opened its offices and has ever been active in its special humanitarian work, being the directing power which has sustained the several Râja Yoga schools and academies, now in Pinar del Rio, Santa Clara, and Santiago de Cuba, from the beginning. The Aryan Theosophical Press has yearly enlarged its facilities in answer to the demands made upon it through the publication of Theosophical literature, which includes THE THEOSOPHICAL PATH and several other publications. There is the Isis Conservatory of Music and Drama, the Department of Arts and Crafts, the Industrial Department, including Forestry, Agriculture, Roadbuilding, Photo-engraving, Chemical laboratory, Landscape-gardening, and many other crafts.

DO NOT FAIL TO PROFIT BY THE FOLLOWING

CONSTANTLY THE QUESTION IS ASKED, WHAT IS THEOSOPHY, WHAT DOES IT REALLY TEACH? EACH YEAR THE LIFE AND WORK OF H. P. BLAVATSKY AND THE HIGH IDEALS AND PURE MORALITY OF HER TEACHINGS ARE MORE CLEARLY VINDICATED. EACH YEAR THE POSITION TAKEN BY WILLIAM Q. JUDGE AND KATHERINE TINGLEY IN REGARD TO THEIR PREDECESSOR, H. P. BLAVATSKY, IS BETTER UNDERSTOOD, AND THEIR OWN LIVES AND WORK ARE SEEN TO BE ACTUATED BY THE SAME HIGH IDEALS FOR THE UPLIFTING OF THE HUMAN RACE. EACH YEAR MORE AND MORE PEOPLE ARE COMING TO REALIZE THAT NOT ALL THAT GOES UNDER THE NAME OF THEOSOPHY IS RIGHTLY SO CALLED, BUT THAT THERE IS A COUNTERFEIT THEOSOPHY AS WELL AS THE TRUE, AND THAT THERE IS NEED OF DISCRIMINATION, LEST MANY BE MISLED.

"THEOSOPHIST IS WHO THEOSOPHY DOES"

From the earliest days of the present Theosophical Movement has it been necessary to make this distinction, but there is one unfailing test expressed in the words of H. P. Blavatsky: "Theosophist is who Theosophy does." In the past many have been attracted to the ranks of the Society through motives other than those which lead, not only to the _study_ of Theosophy, the Wisdom-Religion, but to the making of it a factor of purification of their daily lives; some seeking admission from motives of ambition or other self-interest, some for mere entertainment or for the acquirement of so-called "occult" powers--thinking they could gain the knowledge without the practice of Theosophy, the first step of which is altruism; and some from mere curiosity, hoping to find in Theosophy a new fad. The presence of such pseudo-Theosophists in the ranks has at times necessitated drastic action, and on one or two occasions reorganization of the whole Society in order that it might be held to its original high ideals and the lines on which it was founded. And though the Universal Brotherhood and Theosophical Society is not for saints, the demand is made upon all who are in its ranks that there shall be a constant effort to live up to its high ideals of purity and altruistic endeavor, that there shall be practice and not mere theory, and that both by word and deed the lives of the members shall be an example to all men and especially to the young.

In certain cases as before referred to, those who have been removed from the ranks of the Society have with their associates formed small centers of their own, using the name Theosophy and to some extent the writings of Madame Blavatsky. This has caused confusion in the minds of some who look at things merely superficially, accepting the professions of people without regard to their motives or lives; and hence it is necessary from time to time to clear the air, as it were, and, sweeping away the veneer of mere profession, show the facts as they really are.

Counterfeits exist in many departments of life and thought, and especially in matters relating to religion and the deeper teachings of life. Hence, in order that people who are honestly seeking the truth may not be misled, we deem it important to state that the Universal Brotherhood and Theosophical Society is not responsible for, nor is it affiliated with, nor does it endorse, any other society which, while calling itself Theosophical, is not connected with the International Theosophical Headquarters at Point Loma, California. Having a knowledge of Theosophy, the ancient Wisdom-Religion, we deem it as a sacred trust and responsibility to maintain its pure teachings, free from the vagaries, additions, or misrepresentations of ambitious self-styled Theosophists and would-be teachers. The test of a Theosophist is not in profession, but in action, and in a noble and virtuous life. The motto of the Society is "There is no religion higher than Truth." This was adopted by Madame Blavatsky, but it is to be deeply regretted that there are no legal means to prevent the use of this motto in connexion with counterfeit Theosophy, by people professing to be Theosophists, but who would not be recognized as such by Madame Blavatsky.

It is a regrettable fact that many people use the name of Theosophy and of our Organization for self-interest, as also that of H. P. Blavatsky, the Foundress, and even the Society's motto, to attract attention to themselves and to gain public support. This they do in private and public speech and in publications. Without being in any way connected with the Universal Brotherhood and Theosophical Society, in many cases they permit it to be inferred that they are, thus misleading the public, and honest inquirers are hence led away from the original truths of Theosophy.

The Universal Brotherhood and Theosophical Society welcomes to membership all who truly love their fellow men and desire the eradication of the evils caused by the barriers of race, creed, caste, or color, which have so long impeded human progress; to all sincere lovers of truth and to all who aspire to higher and better things than the mere pleasures and interests of a worldly life, and are prepared to do all in their power to make Brotherhood a living energy in the life of humanity, its various departments offer unlimited opportunities.

The whole work of the Organization is under the direction of the Leader and Official Head, Katherine Tingley, as outlined in the Constitution.

OBJECTS OF THE INTERNATIONAL BROTHERHOOD LEAGUE

1. To help men and women to realize the nobility of their calling and their true position in life.

2. To educate children of all nations on the broadest lines of Universal Brotherhood and to prepare destitute and homeless children to become workers for humanity.

3. To ameliorate the condition of unfortunate women, and assist them to a higher life.

4. To assist those who are or have been in prisons to establish themselves in honorable positions in life.

5. To abolish capital punishment.

6. To bring about a better understanding between so-called savage and civilized races, by promoting a closer and more sympathetic relationship between them.

7. To relieve human suffering resulting from flood, famine, war, and other calamities; and, generally, to extend aid, help, and comfort to suffering humanity throughout the world.

JOSEPH H. FUSSELL
Secretary

Universal Brotherhood and Theosophical Society.

International Headquarters Point Loma, California.

BOOK LIST
OF WORKS ON
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PUBLISHED OR FOR SALE BY

THE THEOSOPHICAL PUBLISHING COMPANY
INTERNATIONAL THEOSOPHICAL HEADQUARTERS
POINT LOMA, CALIFORNIA, U. S. A.

_The office of the Theosophical Publishing Company is at Point Loma,
California_

_It has_ NO OTHER OFFICE _and_ NO BRANCHES

FOREIGN AGENCIES

_=THE UNITED KINGDOM=_--Theosophical Book Co., 18 Bartlett's Buildings, Holborn Circus, LONDON, E. C., England

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_=SWEDEN=_--Universella Broderskapets Förlag, Barnhusgatan, 10, STOCKHOLM

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_=MEXICO=_--Samuel L. Herrera, Calle de la Independencia, 55 altos, VERA CRUZ, V. C.

ADDRESS BY KATHERINE TINGLEY at San Diego Opera House,
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AN APPEAL TO PUBLIC CONSCIENCE: an Address delivered by
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ASTRAL INTOXICATION, and Other Papers (W. Q. Judge) .03

BHAGAVAD GÎTÂ (recension by W. Q. Judge). The pearl of the
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CONCENTRATION, CULTURE OF (W. Q. Judge) .15

DEVACHAN; or the Heavenworld (H. Coryn) .05

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EPITOME OF THEOSOPHICAL TEACHINGS, AN (W. Q. Judge); 40 pages .15

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KATHERINE TINGLEY, Humanity's Friend; A VISIT TO KATHERINE TINGLEY
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Hypnotism?_ by a Student (Reprint from _New Century Path_,
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INCIDENTS IN THE HISTORY OF THE THEOSOPHICAL MOVEMENT;
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MYSTERIES OF THE HEART DOCTRINE, THE. Prepared by
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NIGHTMARE TALES (H. P. Blavatsky). _Illustrated by R. Machell._
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THE PLOUGH AND THE CROSS. A story of New Ireland; by William
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SECRET DOCTRINE, THE. The Synthesis of Science, Religion, and
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SOME OF THE ERRORS OF CHRISTIAN SCIENCE. Criticism by H. P.
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VOICE OF THE SILENCE, THE. (For the daily use of disciples.)
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YOGA APHORISMS (translated by W. Q. Judge), pocket size, leather .75

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SCRIPT 1--_Contents_: The Relation of Universal Brotherhood to Christianity--No Man can Serve Two Masters--In this Place is a Greater Thing

SCRIPT 2--_Contents_: A Vision of Judgment--The Great Victory--Co-Heirs with Christ--The "Woes" of the Prophets--Fragment: from Bhagavad Gîtâ--Jesus the Man

SCRIPT 3--_Contents_: Lesson of Israel's History--Man's Divinity and Perfectibility--The Man Born Blind--The Everlasting Covenant--Burden of the Lord

SCRIPT 4--_Contents_: Reincarnation in the Bible--The Money-Changers in the Temple--The Mysteries of the Kingdom of Heaven--The Heart Doctrine--The Temple of God

SCRIPT 5--_Contents_: Egypt and Prehistoric America--Theoretical and Practical Theosophy--Death, One of the Crowning Victories of Human Life--Reliance on the Law--Led by the Spirit of God

SCRIPT 6--_Contents_: Education Through Illusion to Truth--Astronomy in the Light of Ancient Wisdom--Occultism and Magic--Resurrection

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_Man ought to be ever striving to help the divine evolution of_ IDEAS, _by becoming to the best of his ability a_ CO-WORKER WITH NATURE _in the cyclic task. The ever unknowable and incognizable_ KÂRANA _alone, the_ CAUSELESS _Cause of all causes, should have its shrine and altar on the holy and ever untrodden ground of our heart--invisible, intangible, unmentioned, save through "the still small voice" of our spiritual consciousness. Those who worship before it, should to do so in the silence and the sanctified solitude of their Souls;[3] making their spirit the sole mediator between them and the_ UNIVERSAL SPIRIT, _their good actions the only priests, and their sinful intentions the only visible and objective sacrificial victims to the_ PRESENCE.--H. P. BLAVATSKY, in _The Secret Doctrine_, vol. 1, page 280

[3] "_When thou prayest, thou shalt not be as the hypocrites are ... but enter into_ THINE INNER CHAMBER AND HAVING SHUT THY DOOR, PRAY TO THY FATHER WHICH IS IN SECRET." (_Matt. vi._) _Our Father is_ WITHIN US _"in Secret," our seventh principle, in the "inner chamber" of our Soul perception. "The Kingdom of Heaven" and of God_ "IS WITHIN US" _says Jesus, not_ OUTSIDE.

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VOL. I NO. 2 CONTENTS AUGUST 1911

Scene from _The Aroma of Athens_ _Frontispiece_

Theosophy and Modern Scientific Discoveries by Charles J. Ryan 87

The Bridges of Paris (_illustrated_) by G. K. 96

Old Brynhyfryd Garden (_verse_) by Kenneth Morris 97

Misused Powers by R. W. Machell 98

Is Education Wasted? by H. T. Edge. B. A. (Cantab.) 102

The Temple of Theseus, Athens (_illustrated_) by R. 106

Stoa, Gymnasium of Hadrian, Athens (_illustration_) facing 107

Recent Admissions by Archaeologists by a Student 107

Monument of De Lesseps, Port Said (_illustration_) facing 110

Great Names in Art. Sculptures from the Albert Memorial
(_illustrated_) by an Art Student 111

The Two Fairylands: A Study in the Literature of
Wonder by Kenneth Morris 115

Light Physical and Metaphysical by H. Coryn, M. D., M. R. C. S. 122

_Eros_: Painting by Julius Kronberg
(_illustrated_) by R. W. Machell 125

Tempting Counterfeits vs. Reality by Lydia Ross, M. D. 126

Life and Teachings of Pythagoras
by F. S. Darrow, A. M., PH. D. (Harv.) 130

Photography and the Invisible by Philip A. Malpas 142

Visingsborg Castle, Visingsö, The Canal, Trollhättan, Sweden
(_illustrations_) facing 142

High Sluice and the Palace of Industry, Amsterdam
(_illustrations_) facing 143

Heredity and Biology by H. T. Edge. B. A. (Cantab.) 145

Incorrodible Bronze by Travers 148

Scientific Oddments by the Busy Bee 149

Linnaeus and the Divining-Rod contributed by P. F. 154

Lomaland Cañons (_illustrated_) by W. J. Renshaw 155

Notices 158

THE THEOSOPHICAL PATH

KATHERINE TINGLEY, EDITOR

VOL. I AUGUST, 1911 NO. 2

I produced the golden key of Pre-existence only at a dead lift, when no other method could satisfy me touching the ways of God, that by this hypothesis I might keep my heart from sinking.--_Henry More_

THEOSOPHY AND MODERN SCIENTIFIC DISCOVERIES: by Charles J. Ryan

The attitude of the leaders of science and philosophy concerning the significance and probable causes of natural phenomena has greatly changed since 1888 when H. P. Blavatsky wrote her _magnum opus, The Secret Doctrine_. The comfortable feeling that the fruit of the Tree of Knowledge is ripe for our picking, or at least very nearly so, has largely disappeared with the widening of our perceptions gained through the surprising discoveries in physics, chemistry, psychology, etc., of the intervening period. Happily for the world, the truly leading minds of the present day in science and philosophy are escaping from the crass materialism into which they seemed to be sinking not so long ago; the "camp followers" are also catching up.

Paradoxically, and yet naturally, the more we have learned of Nature's methods, the less dogmatic we have become. The present, although a time of great fertility in the production of theories, is one of comparative modesty in the putting forth of assertions that such a thing cannot be, or that such another is against established laws and therefore not to be investigated. We are seeing something similar in the affairs of nations--new experiments in statecraft are being tried in apparently unlikely places.

The wisdom of the ancients is being more justly estimated; the cheap sneers against their scientific attainments are less often heard. The newest Chemistry regards the much-derided Alchemy more sympathetically; the latest Psychology finds that Mesmer was not the complete fraud alleged by the materialism of the nineteenth century. A well-founded suspicion is arising that our own civilization is not on the rightest basis, and that it has neglected many of the sterling virtues of the past in favor of luxury and ease. The claims of the older religions of the world are more fully acknowledged as worthy of respect; the Theosophical idea is dawning upon the people of Christendom that they are not all foolishness.

In her presentation of the teachings of Theosophy, the ancient Wisdom-Religion, H. P. Blavatsky had to devote a large amount of time to a dissection of the dogmatic claims of the materialistic science of the nineteenth century. It was only natural, of course, that the leaders of scientific research, and a large number of the rank and file, just emancipated from the fetters of dogmatic theology, should have proclaimed their new theories of life in very positive terms, and should have attributed greater finality to them than now seems possible. In the latter quarter of the nineteenth century the reaction towards the negation of the spiritual was going too far, so it became part of H. P. Blavatsky's duty to show in what the materialistic hypotheses were as deficient as the superstitious dogmas they were trying to supplant, while admitting, of course, that as iconoclastic weapons of destruction they served a necessary purpose. And who can deny the far-reaching effect of her work. Almost every magazine article or book on advanced lines offers palpable traces of the ideas she had to bring to the attention of the Western world; not only the principles, but often the very expressions originated in the Theosophical literature, are becoming widely spread. The thinking world is rapidly--more rapidly than the earlier students of Theosophy dared to hope--reaching the place where some at least of the teachings of Theosophy will be accepted among the unprejudiced everywhere, as the only logical thing; when this is done we may reasonably expect further clues to the understanding of natural law, from the source whence H. P. Blavatsky drew her inspiration. At the present time it is the practical demonstration of the basic principles of Theosophy in conduct, such as is found in the lives of the Theosophical students under Katherine Tingley, that is the greatest need of humanity. There is plenty of theory; let us see it work out in the changed lives of the multitude.

It may prove interesting and not unprofitable to glance at a few of the recent developments on scientific and philosophic lines which are now moving in the Theosophical direction.

The enormous antiquity of man, which was until lately frowned upon severely, is now a perfectly safe subject to teach: man's residence on earth is no longer considered to be a matter of thousands of years but of hundreds of thousands. The "Englishman's" skeleton of the Thames valley of which we have lately heard so much is conservatively reckoned to be 170,000 years old, and the "Gibraltar woman" is believed to have flourished half a million years ago or more! Neither of these antique personages represents the "missing link" in the least. The English skull is well-developed and of modern type; the woman's is not quite so good. Well, from 4004 B. C.--until lately the supposed date of man's creation according to Western belief founded on false interpretation of the Hebrew scriptures--to the five or six hundred thousand years now accepted, is a big jump. It is bigger in proportion than that from the half million to the eighteen millions of years that man has been embodied, according to the Theosophical records, which yet has to be made. We shall probably not have to wait long to see a further extension of time demanded and granted.

It is noteworthy, and particularly interesting to students of Theosophy, that an increasing number of biologists are inclining to the belief that the human mind did not develop through an immensely protracted series of years, but that it came almost to its present perfection very quickly; that there was, in fact, _a sort of incarnation of mind_ into the highest and most suitable animal form available. The famous Dr. Alfred Russel Wallace, the "co-discoverer of Darwinism," uses many convincing arguments in favor of the high intelligence of "primitive" man. He says that

Our intellectual and moral nature has not advanced in any perceptible degree.

A writer in _Records of the Past_, says:

A further evidence of the high intelligence of primeval man is found in the manner in which he maintained himself against the swarms of monstrous and ferocious beasts by which he was surrounded. Not only did he hold his own against them, but even, so we are told, exterminated many of them. We must remember also that man achieved this astounding victory over these mighty animals by means of stone weapons, which were of the rudest possible character. His triumph therefore, was solely due to his wonderful intelligence.

The civilized inhabitants of modern India have not been able to exterminate the devastating tigers and snakes, etc., whose toll of human lives is still very heavy.