Chapter III: The Teachings (2)

A NEW method of chemical analysis has been discovered by Sir J. J. Thomson. It makes use of the Crookes vacuum tube, which, as is well known, consists of a glass vessel containing a residuum of air or other gas in a highly rarefied state. A platinum wire is sealed into each end of the tube, each wire connected with an electrode within the tube. A high-potential electric current is transmitted across the rarefied gas, being carried by the particles, which, owing to the rarefaction, have a greater freedom of movement. When these charged particles strike the walls of the tube or an obstacle placed in their path they produce beautiful luminous effects. Professor Thomson, in his new method of analysis, pierces the negative electrode with a tube of very fine bore, and it is found that the charged particles of gas pass through this tube into the space behind, where they will produce luminosity on a screen in their path. Now, as is known, these particles can be deflected from their straight path and caused to take curved paths by certain electric and magnetic methods. But the amount of deflection so produced varies according to the mass and velocity of the particle. Professor Thompson has so arranged the experiment that the amount of deflection produced in the various particles present is indicated by the spot at which they strike the screen. If they proceeded in a straight path, they would strike the screen in the center; the more they are deflected, the further from the center is the point at which they strike. This affords a means of analysing the composition of the gases present; but it is also necessary to take into account the fact that the amount of deflection depends not only on the mass and velocity of the particles but upon the amount of electric charge they are carrying. But this merely multiplies or divides the results by integral quantities.

It was found by these experiments that no matter what gas was being examined, hydrogen was always present, and also carbon, nitrogen, and mercury; mercury would be likely to be present in the air of a laboratory. In examining marsh gas (CH_{4}), besides curves corresponding to marsh gas, carbon, and hydrogen, there were found other curves which by calculation would correspond to CH, CH_{2}, and CH_{3}, compounds which are not known to the chemist and which must be momentary transition stages in the decomposition of marsh gas.

This method of analysis is rapid, can be performed with minute quantities, and is not hindered by the presence of impurities, for these register themselves without interfering with the other elements.

Two prophecies by H. P. Blavatsky in _The Secret Doctrine_ were that chemistry and biology were the twin magicians of the coming time, and that it would soon be admitted by men of science that the Occult teaching is true--that every cell, atom, and speck in the universe is alive.

The microscopic germ is every day pushing more to the front and threatening to elbow the mere molecule out of the field. Even familiar chemical reactions will not come off if nothing else but the chemicals concerned is present; there has to be something to start the reaction, something electrical or who knows what. So we are told. Any day we may expect to hear that the electrons are alive; at any rate they are pretty lively and capable for "dead" things.

Bacteria are not all deadly or even maleficent. There are bacteria that are good for us, necessary for our existence. The human body can be described as made up of minute organisms. Disease means that the destructive ones have prevailed over the constructive; but when there is a proper balance of the two sorts we are healthy.

And now we learn that some of the beneficent bacteria shine--emit light--a sure token of their saintly character! But they do not merely absorb it and give it out again like some chemicals and phosphorescent bodies; they create their own light. "_Fiat Lux_," they say, _et lux fit_. This light, too, is without heat, wherefore it is the most economical light possible. When _we_ create light we create with it enough heat to run a hell, and all this represents waste. The most efficient electric filament, it is said, gives only 5% of the energy in the form of light. The luminous bacteria must have a nutritive substance and oxygen. They abound most in sea-water, and on the Pacific Coast the sea at certain seasons is a magnificent spectacle at night, each wave shining with a soft bright light of undefinable colors. But they can be experimented with in the laboratory. _Photobacterium phosphorescens_ is obtained from the herring, duly fed and bottled, and can be used to read by. A scientific magazine shows a photograph of a picture of Lord Lister most appropriately illuminated by bacteria which are contained in glass tubes near the picture.

Light has been regarded mainly as a means of vision; but it is evidently more than this. In ancient science it is spoken of as one of the creative powers. In physics we recognize it as among the active transforming forces. We can regard it either as a form of energy or as a form of matter--these amounting to little more than alternative points of view. Behind the various phenomena classed as "light" lies their ultra-physical _cause_--the _being_, the _thing-in-itself_. When we speak of light as illuminating the mind or emanating from the source of inspiration, we are commonly held to be employing a figure of speech, a metaphor. But we might as well turn the matter around and regard the scientific use of the word light as a metaphor.

There are various kinds of light. Moonlight may be mistaken for the light of the sun by some creatures that have not seen the latter; also there are owls and bats which prefer it. Candles prove a source of destruction to ignorant moths. The lowliest germs, as we see, can emit a certain luminosity; even decaying matter shines. And so there are various kinds of light in the world of mind; but best of all is the sunlight.

Twinkle, twinkle, little germ,
How I wonder why you squirm,
Down among my flesh and blood,
Like a diamond in the mud.

How doth the little busy bug
Improve each shining hour
By causing it to shine some more
With half a candle-power.

_Dr. What's-his-name_

LINNAEUS AND THE DIVINING-ROD:
Contributed by P. F.

Linnaeus in one of his works relates an experience he had in the finding of noble metals by means of the divining-rod, and does it in the simple good-humored way that marks all his writings and makes them such delightful reading. He says:

The divining-rod is a curious contrivance, and people will have us believe that the rod can tell where metals are hidden. Now and again my secretary would take a twig of hazel forked evenly at one end and would amuse the company with it. This happened also at this place, one person concealing his silver snuff-box, another his watch, here and there in the bushes, and in most cases the secretary found them. Now I had never believed in the divining-rod and did not like to hear it mentioned. It provoked me that it should be recommended in this way, and I imagined that my friends and my secretary were in collusion to deceive the company. So going to a large field north of the barn, I cut out a piece of turf, placed my little purse in the hole, and covered it up so carefully that nobody could see the least trace of it. My own mark was a great ranunculus growing near the place, and there was no other tall flower in the whole field. When all was arranged I went back to the company, told them that I had concealed my purse in the field, and asked the secretary to find it with the help of his divining-rod. If he found it, then I would believe in the rod, so sure was I that no mortal but myself knew the place where the money was.

The secretary was delighted with such an opportunity to make me think better of the rod which I used always to ridicule; and the company too were most anxious to watch this master-test. The secretary searched for a long while, a full hour at least, and my host and hostess and I had the pleasure of seeing the rod work in vain; and as we did not get the money back, the rod was held up to ridicule.

At last I repaired to the spot with the intention of recovering my purse, but only to find that our rod-walkers had trampled down all the grass by their perambulations. Not a trace was left of my ranunculus, and I was compelled to search for my money with the same uncertainty as the rod. I felt no inclination to bet a hundred crowns on the rod, for all of us were engaged in a vain search which provoked both irritation and amusement. Finally I had to give it up, but the baron and the secretary asked me to tell them the place approximately, which I did. The wicked rod, however, refused to strike and pointed to a place right opposite. Finally, when all of us were tired of it, and I most of all, the secretary stopped at a place quite far from the one I had indicated, saying that if the purse was not there it would be useless to try to tell the place. I did not care to seek, as it was not at all in this direction that I had (as I thought) placed the purse. But Baron Oxenstjerna lay down upon the ground and put his fingers around the little piece of turf where the money was lying!

Thus the rod was right that time, and gave me back the money I should otherwise have lost. This is fact. If I see more such instances, I suppose I must believe what I do not want to believe. For it is quite different from the magnet and attraction between iron and iron; that a hazel twig can tell me the place where noble metals are--to that neither our outer nor our inner senses consent. Still I am not settled as to the divining-rod; yet I will not venture to bet as many crowns on it another time.

"Spirit that formed this scene ...
These formless wild arrays, for reasons of their own...."]

LOMALAND CAÑONS: by W. J. Renshaw

Point Loma is an age-old peninsula at the extreme south of southern California, close to the Mexican border, "Table" and "Tent" mountains in old Mexico forming part of the unsurpassable view across San Diego Bay. It is situated between the thirtieth and thirty-fifth parallels of latitude (N.), about half way between the latitudes of Gibraltar and Cairo. It runs within a few points of due south from the mainland and is roughly wedge- or pennant-shaped, its eastern curve forming the western shore of San Diego Bay, its rocky west receiving the impact of "the league-long rollers" of the Pacific. Except on the eastern sand flats there is probably not five hundred yards of the main road along the Point that is either level or straight, but up and down it goes from level to level, winding in and out along the contours of the ridge. From the ridge the sides fall away in slopes, terraces or cliffs. On the flats on the eastern side are Roseville and La Playa and the government coaling station, quarantine station, and military fort. The western side is mainly abrupt cliffs fifty to sixty feet high, affording descent to the shore in few places, and hollowed with caves.

The major surface formation of Point Loma is a friable sandstone containing clays, gypsum, marls, pebbles, and a curious reddish iron nodule varying in size from a small pea to a large marble. This occurs in great quantities and is apparently of igneous origin, though whether volcanic or meteoric is not known.

On both sides of the ridge deep cañons have been washed out by the rains and here and there are irregular amphitheaters as if a former cave had fallen in. Such a spot is shown in illustration No. I, the characteristic washing of the adobe face of the break being very picturesque, giving wonderful light and shade and color effects in the brilliant sunshine. The prevailing color is a rich brown, shading from gold to red, which seems to complement the intense blue of the sky. The shrubs and vines add every gradation and "tone" of green. Wild flowers, ferns, and cacti abound in these cañons, and many of the shrubs are aromatic, not only beautiful to the eye when in bloom, but a fragrant balsam to the sense of smell. Large owls and hawks nest in inaccessible places, living on the prolific smaller fauna; and a large tufted-eared wild cat has been met with.

The cañons on the west side are tame and uninteresting compared with those on the east. Here many a delightful outing can be had, with a spice of adventure in negotiating difficult ascents and descents, needing agility and a quick strong frame and muscles; or, if one does not possess such, the help of those who do. In some of the most difficult places niches have been cut with a hatchet, making the climb fairly easy.

Every few yards the character of these cañons alters, revealing views of the most varied beauty. One such is shown in illustration No. II, the entrance to one of the cañons: the silver sand of the bottom, the varied greens of the scrub, the rich red-gold-brown of the cliffs with the green chaparral peeping over, all flooded with golden sunshine almost palpitating with vibrant life, and over all the bluest blue sky, make a feast of color which must be seen to be appreciated. Or again, as in illustration No. III, there is rugged and savage grandeur recalling Whitman's words:

Spirit that formed this scene
These tumbled rock-piles grim and red

* * * * *

These formless wild arrays, for reasons of their own
I know thee savage spirit--we have communed together.

Many of the finest views cannot be photographed because they recede deep, deep out of the light of day. This can be seen by the center foreground of illustration No. IV, the detail of which is quite lost in a veritable yawning gulf. Here one catches the last glimpse of the bay and the distant mountains before descending in five or six stages some one hundred and fifty or two hundred feet. At the bottom it is so narrow that one has to work his way along sideways. It is damp and chill and earthy down there, the sky a narrow ribbon of blue away up, and one emerges later feeling like an emancipated troglodyte.

Or as shown in illustration No. V--which is a view of the rock face on the right-hand side of No. IV, about half-way down--the scene is too large for the camera, while every foot of it is interesting and beautiful to the eye: "no jutty, frieze, buttress nor coign of vantage" but hath its festoon of vines, clump of ferns, or mass of wild flowers, while the flat rock is stained and mottled with lichens--sage green, old gold, brown, red; and only in such a place could mere light and shade work such magic: fairy towers, demon caves, faces in the rock--grotesque, fantastic, weird, beautiful, majestic, are the tricks of sunshine in this miniature cataclysmic playground of nature.

The cañons are full of surprises. At one place--a winding defile between bare rocks, just wide enough for _one_ to scramble through--the members of a party while near enough to converse, are invisible to each other because of the sudden turnings and doublings of the crack every few feet. Some of the cañons open out almost imperceptibly from others. Perhaps a rest will be called on the silver sand of some opening. The older members of the party wish to drink in the beauty of the surroundings. The younger ones work off superfluous energy--scaling the sides, exploring the branchings, or making a toboggan of some thirty feet or so of loose sand-slide. After a while someone will say: "It is time to return." So we retrace our steps and after proceeding a little way, if there be a newcomer in the party he is likely to say: "I don't remember this on the way down; it is altogether different." Being told that it is another cañon, he will say: "_When_ did we enter it?"

So we climb up and out again another way, someone perhaps climbing up on another's shoulders and then hauling the rest up; and within about two hours of starting out we are back home again, braced and exhilarated by the exercise, refreshed and inspired by the unique and varied beauty of these Lomaland cañons.

The Universal Brotherhood and Theosophical Society

Founded at New York City in 1875 by H. P. Blavatsky, William Q. Judge and others

Reorganized in 1898 by Katherine Tingley

Central Office, Point Loma, California

The Headquarters of the Society at Point Loma with the buildings and grounds, are no "Community" "Settlement" or "Colony." They form no experiment in Socialism, Communism, or anything of similar nature, but are the Central Executive Office of an international organization where the business of the same is carried on, and where the teachings of Theosophy are being demonstrated. Midway 'twixt East and West, where the rising Sun of Progress and Enlightenment shall one day stand at full meridian, the Headquarters of the Society unite the philosophic Orient with the practical West.

MEMBERSHIP

in the Universal Brotherhood and Theosophical Society may be either "at large" or in a local Branch. Adhesion to the principle of Universal Brotherhood is the only pre-requisite to membership. The Organization represents no particular creed; it is entirely unsectarian, and includes professors of all faiths, only exacting from each member that large toleration of the beliefs of others which he desires them to exhibit towards his own.

Applications for membership in a Branch should be addressed to the local Director; for membership "at large" to G. de Purucker, Membership Secretary, International Theosophical Headquarters, Point Loma, California.

OBJECTS

This Brotherhood is a part of a great and universal movement which has been active in all ages.

This Organization declares that Brotherhood is a fact in Nature. Its principal purpose is to teach Brotherhood, demonstrate that it is a fact in Nature, and make it a living power in the life of humanity.

Its subsidiary purpose is to study ancient and modern religions, science, philosophy, and art; to investigate the laws of Nature and the divine powers in man.

H. P. BLAVATSKY, FOUNDRESS AND TEACHER

The present Theosophical Movement was inaugurated by Helena Petrovna Blavatsky in New York in 1875. The original name was "The Theosophical Society." Associated with her were William Q. Judge and others. Madame Blavatsky for a time preferred not to hold any outer official position except that of Corresponding Secretary. But all true students know that Madame Blavatsky held the highest authority, the only real authority which comes of wisdom and power, the authority of Teacher and Leader, the real head, heart, and inspiration of the whole Theosophical Movement. It was through her that the teachings of Theosophy were given to the world, and without her the Theosophical Movement could not have been.

BRANCH SOCIETIES IN EUROPE AND INDIA

In 1878 Madame Blavatsky left the United States, first visiting Great Britain and then India, in both of which countries she founded branch societies. The parent body in New York became later the Aryan Theosophical Society and HAS ALWAYS HAD ITS HEADQUARTERS IN AMERICA; and of this, William Q. Judge was President until his death in 1896.

It is important to note the following:

In response to the statement published by a then prominent member in India that Madame Blavatsky is "loyal to the Theosophical Society and to Adyar," Madame Blavatsky wrote:

It is pure nonsense to say that "H. P. B. ... is loyal to the Theosophical Society and to Adyar" (!?). _H. P. B. is loyal to death to the Theosophical_ CAUSE _and those Great Teachers whose philosophy can alone bind the whole of Humanity into one Brotherhood._... The degree of her sympathies with the Theosophical Society and Adyar depends upon the degree of the loyalty of that Society to the CAUSE. Let it break away from the original lines and show disloyalty in its policy to the cause and the original program of the Society, and H. P. B., calling the T. S. disloyal, will shake it off like dust from her feet.

To one who accepts the teachings of Theosophy it is plain to see that although Theosophy is of no nationality or country but for all, yet it has a peculiar relationship with America. Not only was the United States the birthplace of the Theosophical Society, and the home of the Parent Body up to the present time, but H. P. Blavatsky, the Foundress of the Society, although a Russian by birth, became an American citizen; William Q. Judge, of Irish parentage and birth, also became an American citizen; and Katherine Tingley is American born. America therefore not only has played a unique part in the history of the present Theosophical Movement, but it is plain to see that its destiny is closely interwoven with that of Theosophy; and by America is meant not only the United States or even the North American continent, but also the South American continent, and, as repeatedly declared by Madame Blavatsky, it is in this great Western Hemisphere as a whole, North and South, that the next great Race of humanity is to be born.

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.

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 disgrace 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

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 principle of Theosophy as laid down by H. P. Blavatsky, and elected William Q. Judge President for life. Similar action was almost immediately taken by members in Europe, Australia, and other countries, in each case William Q. Judge being elected President for life. In this action the great majority of the active members throughout the world concurred, and thus the Society was relieved of those who had joined it for other purposes than the furtherance of Universal Brotherhood, the carrying out of the Society's other objects, and the spiritual freedom and upliftment of Humanity. A few of these in order to curry favor with the public and attract a following, continued among themselves to use the name of Theosophy, but it should be understood that they _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. 159-60), who by their own actions had removed themselves from the ranks of the Society. There were also a few others who still remained in the Society who had not joined hands with the disintegrators at the time the latter were repudiated in 1895. These now thought it to their personal advantage to oppose the Leader and sought to gain control of the Society and use 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

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.

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.

INTERNATIONAL HEADQUARTERS AT POINT LOMA, CALIFORNIA

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

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.

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

BOOK LIST
OF WORKS ON
THEOSOPHY, OCCULTISM, RELIGION, PHILOSOPHY, SCIENCE, AND ART

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

_=GERMANY=_--J. Th. Heller, Vestnertorgraben 13, NÜRNBERG

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

_=HOLLAND=_--Louis F. Schudel, Hollandia-Drukkerij, BAARN

_=AUSTRALIA=_--Willans and Williams, 16 Carrington St., Wynyard Sq., SYDNEY, N. S. W.

_=CUBA=_--H. S. Turner, Apartado 127; or Heredia, Baja, 10, SANTIAGO DE CUBA

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

ADDRESS BY KATHERINE TINGLEY at San Diego Opera House,
March, 1902 $ .15

AN APPEAL TO PUBLIC CONSCIENCE: an Address delivered by
Katherine Tingley at Isis Theater, San Diego, July 22, 1906.
Published by the Woman's Theosophical Propaganda League,
Point Loma .05

ASTRAL INTOXICATION, and Other Papers (W. Q. Judge) .03

BHAGAVAD GÎTÂ (recension by W. Q. Judge). The pearl of the
scriptures of the East. American edition; pocket size;
morocco, gilt edges 1.00

CONCENTRATION, CULTURE OF (W. Q. Judge) .15

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

ECHOES FROM THE ORIENT; a broad Outline of Theosophical Doctrines.
Written for the newspaper reading public. (W. Q. Judge)
Sm. 8vo, cloth .50
Paper .25

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

FREEMASONRY AND JESUITRY, The Pith and Marrow of the Closing and
Coming Century and Related Position of, (Rameses) .15
8 copies for $1.00; per hundred, $10.00

KATHERINE TINGLEY, Humanity's Friend; A VISIT TO KATHERINE TINGLEY
(by John Hubert Greusel); A STUDY OF RÂJA YOGA AT POINT LOMA
(Reprint from the San Francisco _Chronicle_, Jan. 6, 1907).
The above three comprised in a pamphlet of 50 pages, published
by the Woman's Theosophical Propaganda League, Point Loma .15

HYPNOTISM: _Hypnotism_, by W. Q. Judge (Reprint from _The Path_,
vol. viii, p. 335); _Why Does Katherine Tingley Oppose
Hypnotism?_ by a Student (Reprint from _New Century Path_,
Oct. 28, 1906); _Evils of Hypnotism_, by Lydia Ross, M. D. .15

INCIDENTS IN THE HISTORY OF THE THEOSOPHICAL MOVEMENT;
by Joseph H. Fussell. 24 pages, royal 8vo. .15

ISIS UNVEILED, by H. P. Blavatsky. 2 vols, royal 8vo, about 1500
pages; cloth; with portrait of the author. _Point Loma Edition,
with a preface._ Postpaid 4.00

KEY TO THEOSOPHY, THE: by H. P. Blavatsky. _Point Loma Edition_,
with _Glossary_ and exhaustive _Index_. Portraits of H. P.
Blavatsky and William Q. Judge. 8vo., cloth, 400 pages.
Postpaid 2.25

LIFE AT POINT LOMA, THE: Some Notes by Katherine Tingley.
(Reprinted from the _Los Angeles Saturday Post_,
December, 1902) .15

LIGHT ON THE PATH (M. C.), with Comments, and a short chapter on
Karma. Authoritative rules for treading the path of a higher
life. _Point Loma Edition_, pocket size edition of this classic,
leather .75
Embossed paper .25

MYSTERIES OF THE HEART DOCTRINE, THE. Prepared by
_Katherine Tingley_ and her pupils. Square 8vo, cloth 2.00
Paper 1.00
A SERIES OF 8 PAMPHLETS, comprising the different Articles
in above, paper, each .25

NIGHTMARE TALES (H. P. Blavatsky). _Illustrated by R. Machell._
A collection of the weirdest tales ever written down. Cloth .60
Paper .35

THE PLOUGH AND THE CROSS. A story of New Ireland; by William
Patrick O'Ryan. 12mo, 378 pages. Illustrated. Cloth 1.00

SECRET DOCTRINE, THE. The Synthesis of Science, Religion, and
Philosophy, by H. P. Blavatsky. _Point Loma Edition_; with
Index. Two vols., royal 8vo, about 1500 pages; cloth. Postage
prepaid 10.00
Reprinted from the original edition of 1888, as issued by
H. P. Blavatsky

SOME OF THE ERRORS OF CHRISTIAN SCIENCE. Criticism by H. P.
Blavatsky and W. Q. Judge .15

VOICE OF THE SILENCE, THE. (For the daily use of disciples.)
Translated and annotated by H. P. Blavatsky.
Pocket size, leather .75

YOGA APHORISMS (translated by W. Q. Judge), pocket size, leather .75

_=GREEK SYMPOSIA=_, as performed by students of the Isis League of
Music and Drama, under direction of Katherine Tingley. (Fully
protected by copyright.)
1 THE WISDOM OF HYPATIA. 2 A PROMISE. Each .15

_=NEW CENTURY SERIES.=_ THE PITH AND MARROW OF SOME SACRED WRITINGS.

Ten Pamphlets; Scripts, each .25
Subscription (Series of 10 Pamphlets) 1.50

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

SCRIPT 7--_Contents_: Theosophy and Islâm, a word concerning Sufism--Archaeology in the Light of Theosophy--Man, a Spiritual Builder

SCRIPT 8--_Contents_: The Sun of Righteousness--Cant about the Classics

SCRIPT 9--_Contents_: Traces of the Wisdom-Religion in Zoroastrianism, Mithraism, and their modern representative, Parseeism--The Druses of Mount Lebanon

SCRIPT 10--_Contents_: The Religions of China

SCRIPT 11--(Supplementary Number) _Contents_: Druidism--Druidism and its Connexion with Ireland

_=OCCULTISM, STUDIES IN=_ (H. P. Blavatsky). Pocket size, 6 vols.
cloth; each .35
Per set of six vols. 1.50
Vol. 1. Practical Occultism. Occultism _vs._ the Occult Arts.
The Blessing of Publicity
Vol. 2. Hypnotism. Black Magic in Science. Signs of the Times
Vol. 3. Psychic and Noetic Action
Vol. 4. Kosmic Mind. The Dual Aspect of Wisdom
Vol. 5. The Esoteric Character of the Gospels
Vol. 6. Astral Bodies; The Constitution of the Inner Man

_=THEOSOPHICAL MANUALS.=_ Elementary Handbooks for Students.
16mo, price, each, paper 25c; cloth .35

No. 1 ELEMENTARY THEOSOPHY
No. 2 THE SEVEN PRINCIPLES OF MAN
No. 3 KARMA
No. 4 REINCARNATION
No. 5 MAN AFTER DEATH
No. 6 KÂMALOKA AND DEVACHAN
No. 7 TEACHERS AND THEIR DISCIPLES
No. 8 THE DOCTRINE OF CYCLES
No. 9 PSYCHISM, GHOSTOLOGY, AND THE ASTRAL PLANE
No. 10 THE ASTRAL LIGHT
No. 11 PSYCHOMETRY, CLAIRVOYANCE, AND THOUGHT-TRANSFERENCE
No. 12 THE ANGEL AND THE DEMON (2 vols., 35c each)
No. 13 THE FLAME AND THE CLAY
No. 14 ON GOD AND PRAYER
No. 15 THEOSOPHY: THE MOTHER OF RELIGIONS
No. 16 FROM CRYPT TO PRONAOS; an Essay on the Rise and Fall of Dogma
No. 17 EARTH: Its Parentage, its Rounds and its Races
No. 18 SONS OF THE FIREMIST: a Study of Man

_=THE PATH SERIES.=_ Specially adapted for Inquirers in Theosophy.

_Already Published_:

No. 1 THE PURPOSE OF THE UNIVERSAL BROTHERHOOD AND THEOSOPHICAL
SOCIETY .05
No. 2 THEOSOPHY GENERALLY STATED (W. Q. Judge) .05
_Reprinted from Official Report, World's Parliament of
Religions, Chicago, 1893_
No. 3 MISLAID MYSTERIES (Herbert Coryn, M. D.) .05
No. 4 THEOSOPHY AND ITS COUNTERFEITS .05
No. 5 SOME PERVERTED PRESENTATIONS OF THEOSOPHY (H. T. Edge, B.A.) .05
Thirty Copies of above Path Series, $1.00;
one hundred copies, $3.00

_=MISCELLANEOUS.=_ SOUVENIR POSTAL CARDS OF THE THEOSOPHICAL HEADQUARTERS. Two for 5c; postage 1c. extra; 50 copies, postpaid, $1.00; 100 copies, postpaid, $1.50

LOMALAND. An Album of Views and Quotations; 10½ × 13½ in.
(postage 6c. extra) .50

REPRODUCTIONS OF FAMOUS PAINTINGS BY R. MACHELL. _The Path_--
_Parsifal_--_The Prodigal_--_The Bard_--_The Light of the
Coming Day_--_'Twixt Priest and Profligate_--_The Hour of
Despair_--_The Dweller on the Threshold_.
Size of photographs, 8 × 6 in., approximate. Price, unmounted,
50c; mounted .75

PATH MAGAZINE, THE--Vol. ix ('94-95); Vol. x ('95-96); each 2.00

PATH MAGAZINE, THE--Index to Vols. I to VIII; cloth .50

PATH MAGAZINE, THE--Back Numbers; each .20

SEARCHLIGHT, No. 6--Full Report of Great Debate on Theosophy and
Christianity held at Fisher Opera House, San Diego, Cal.,
September and October, 1901.
72 pages. Special number issued to the public .15

SEARCHLIGHT, No. 7 .15

SEARCHLIGHT, Vol. II, No. 1 .15

UNIVERSAL BROTHERHOOD PATH }
UNIVERSAL BROTHERHOOD MAGAZINE } Back numbers .20
Vols. xiii (1898-9), xiv (1899-00), xv (1900-01),
xvi (1901-2), each 2.00

_LOTUS GROUP LITERATURE_

_Introduced under the direction of Katherine Tingley_

No. 1 THE LITTLE BUILDERS, and their Voyage to Rangi (R. N.) .50
No. 2 THE COMING OF THE KING (Machell); cloth, .35
LOTUS SONG BOOK. Fifty original songs with copyrighted music;
boards .50
LOTUS SONG: "_The Sun Temple_," with music .15

FRENCH

THÉOSOPHIE ÉLÉMENTAIRE .05
LES MYSTÈRES DE LA DOCTRINE DU CŒUR (1^{re} Section) .50

SPANISH

ECOS DEL ORIENTE (W. Q. Judge) .50
EPÍTOME DE LAS ENSEÑANZAS TEOSÓFICAS (W. Q. Judge). 40 páginas .25
LA TEOSOFÍA EXPLICADA .05
LA TEOSOFÍA Y SUS FALSIFICACIONES. Para uso de investigadores .05
30 copies $1.00; 100 copies $3.00
LA VIDA EN POINT LOMA (Notas por Katherine Tingley). .15

Libros Teosóficos Elementales para uso de los Estudiantes
16mo, precios cada uno, en papel 25c; en tela .35

Núm. 1 Teosofía Elemental
Núm. 2 La Constitución Septenaria del Hombre
Núm. 3 Karma
Núm. 4 Reencarnación
Núm. 5 El Hombre después la Muerte
Núm. 6 Kâmaloka y Devachán
Núm. 7 Los Maestros y sus Discípulos
Núm. 8 La Doctrina de los Ciclos
Núm. 9 Psiquismo, Fantasmalogía, y el Plano Astral
Núm. 10 La Luz Astral
Núm. 11 Psicomancia, Clairvoyancia, y Telepatía
Núm. 12 El Angel y el Demonio (dos tomos, cada uno 35c)
Núm. 13 La Llama y el Barro
Núm. 14 Sobre Dios y las Oraciones
Núm. 15 Teosofía, la Madre de las Religiones
Núm. 16 Desde la Cripta á Pronaos: un Ensayo sobre la Elevación y
Decadencia del Dogma
Núm. 17 La Tierra
Núm. 18 Los Hijos de la Neblina Ardiente: un Estudio del Hombre

_Order above from the Theosophical Publishing Company, Point Loma, California._

The following in other languages may be procured by writing direct to the respective Foreign Agencies (see first page) for Book List and prices.

GERMAN

AN IHREN FRÜCHTEN SOLLT IHR SIE ERKENNEN--WER IST EIN THEOSOPH?--WAS THEOSOPHIE ÜBER MANCHE PUNKTE LEHRT UND WAS SIE WEDER LEHRT NOCH BILLIGT

AUSBILDUNG DER KONZENTRATION (von William Q. Judge).

DAS LEBEN ZU POINT LOMA (Katherine Tingley). Schön Illustriert. (Recommended)

DIE BHAGAVAD-GÎTÂ (nach der englischen Ausgabe von William Q. Judge).

DIE WISSENSCHAFT DES LEBENS UND DIE KUNST ZU LEBEN

ECHOS AUS DEM ORIENT (von William Q. Judge).

STUDIEN ÜBER DIE BHAGAVAD GÎTÂ (William Q. Judge).

THEOSOPHIE ERKLÄRT

RÜCKBLICK UND AUSBLICK AUF DIE THEOSOPHISCHE BEWEGUNG

WAHRHEIT IST MÄCHTIG UND MUSS OBSIEGEN!

POSTKARTEN MIT ANSICHTEN VON POINT LOMA

Theosophische Handbücher:

No. 1 ELEMENTARE THEOSOPHIE
No. 2 DIE SIEBEN PRINZIPIEN DES MENSCHEN
No. 3 KARMA
No. 4 REINKARNATION
No. 5 DER MENSCH NACH DEM TODE
No. 6 KÂMALOKA UND DEVACHAN
No. 7 LEHRER UND IHRE JÜNGER
No. 8 DIE THEORIE DER ZYKLEN U. S. W.

DUTCH

DIE BHAGAVAD-GÎTÂ: Het Boek van Yoga; with Glossary. Bound in morocco or paper

DE KLEINE BOUWERS EN HUN REIS NAAR RANGI; een Geschiedenis voor Kinderen door R. N. (_met illustraties van R. Machell_)

DE OCEAAN DER THEOSOPHIE (door William Q. Judge)

DE RIDDERS VAN KEIZER ARTHUR--Een Verhaal voor Kinderen, door _Ceinnyd Morus_

DRIE OPSTELLEN OVER THEOSOPHIE. In verband met Vraagstukken van den Dag

ECHO'S UIT HET OOSTEN; een algemeene schets der Theosophische Leeringen door William Q. Judge (_Occultus_)

HET LEVEN TE POINT LOMA, Enkele Aanteekeningen door Katherine Tingley

HOOGERE EN LAGERE PSYCHOLOGIE. Enkele Aanteekeningen door Katherine Tingley (_met Portret en Illustratie_)

H. P. BLAVATSKY EN WILLIAM Q. JUDGE, De Stichters en Leiders der Theosophische Beweging (_Leerling_). pp. 42

KATHERINE TINGLEY, DE AUTOCRAAT (_De Geheimen van de Leer van het Hart_)

LICHT OP HET PAD (door M. C.) Bound in morocco or paper

PIT EN MERG, uit sommige Heilige Geschriften, 1^e Serie

_Inhoud_: Theosophie en Christendom. "Niemand kan twee heeren dienen."
Iets Meerders dan de Tempel. Een Gezicht des Oordeels. De Mensch Jezus

PIT EN MERG VAN DE EINDIGENDE EN KOMENDE EEUW, en de daarmede in betrekking staande positie van _Vrijmetselarij_ en _Jesuitisme_, door _Rameses_

Theosophical Manuals, Series No. 1

No. 1 IN DEN VOORHOF
No. 2 EEN HEILIG LEERSTUK
No. 3 VERLOREN KENNIS WEERGEVONDEN
No. 4 EEN SLEUTEL TOT MODERNE RAADSELEN
No. 5 HET MYSTERIE VAN DEN DOOD
No. 6 "HEMEL" EN "HEL"
No. 7 LEERAREN EN HUN LEERLINGEN
No. 8 EEN UNIVERSEELE WET
No. 9 DWAALWEGEN (HYPNOTISME, CLAIRVOYANCE, SPIRITISME)
No. 10 DE ZIEL DER WERELD

Theosophical Manuals, Series No. 2

No. 1 PSYCHOMETRIE, CLAIRVOYANCE, EN GEDACHTEN-OVERBRENGING

SWEDISH