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--------- ,transcriber's note3          
,obvious typographic errors have been   
corrected4                              
,the ,publisher updated some of the text
 of the     ,book ,list by hand1        
indicating those which were    out of   
print4                                  
,the original text has been retained4   
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---------   ,,echoes ,,from ,,the       
,,orient  ,a ,,broad ,,outline ,,of     
,,theosophical ,,doctrines  ,,by        
,,william ,q4 ,,judge ,,occultus        
,,second ,,point ,,loma ,,edition  ,,the
 ,,theosophical ,,publishing ,,company  
,,point ,,loma1 ,,california #aiaj      
,entered according to ,act of ,congress1
 in the year #ahij1 in the ,office of   
the ,librarian of ,congress1 at         
,washington1 ,d4 ,c4 ,,by ,,william ,q4 
,,judge4  ,illustration3 ,logo  ,,the   
,,aryan ,,theosophical ,,press ,point   
,loma1 ,california   ,,dedicated ,,to   
,,helena ,,petrovna ,,blavatsky  ,,with 

,,love  ,,and ,,gratitude  ,,by  ,,the  
,,author     ,,to ,,the ,,reader        
,echoes from the ,orient was written by 
,mr4 ,judge sixteen years ago 7#ahij7 as
 a series of papers for a well known    
periodical4 ,the author wrote under the 
name of ,occultus1 as it was intended   
that his personality should be hidden   
until the series was completed4 ,the    
value of these papers as a popular      
presentation of ,theosophical teaching  
was at once seen and led to their       
publication in book form4 ,as ,mr4      
,judge wrote in his ,antecedent ,words  
to the earlier edition3  ,the           
restrictions upon the treatment of the  
subject growing out of the popular      
character of the paper in which they    
were published precluded the detail and 
elaboration that would have been        
possible in a philosophical or religious
 periodical4 ,no pretense is made that  
the subject of ,theosophy as understood 
in the ,orient has been exhaustively    
treated1 for1 believing that millions of

 years have been devoted by the sages   
who are the guardians of ,theosophical  
truth to its investigation1 ,i think no 
one writer could do more than to repeat 
some of the echoes reaching his ears4   
,the reader should remember that the    
scope and influence of the ,theosophical
 ,movement have since that time 7#ahij7 
greatly expanded1 the work of ,,the     
,,universal ,,brotherhood ,,and         
,,theosophical ,,society now reaching   
nearly every country in the world4      
,point ,loma1 ,california1 #aijf        
,,echoes ,,from ,,the ,,orient4     ,i4 
,what appears to the ,western mind to be
 a very strange superstition prevails in
 ,india about wonderful persons who are 
said to be of immense age1 and who keep 
themselves secluded in places not       
accessible to the ordinary traveler4 ,so
 long has this been current in ,india   
that the name applied to these beings is
 well known in the ,sanskrit language3  
,mahtma1 a compound of two words1 maha1 
great1 and tma1 soul4 ,the belief in the

 existence of such persons is not       
confined to the ignorant1 but is shared 
by the educated of all castes4 ,the     
lower classes look upon the ,mahtmas as 
a sort of gods1 and think most of their 
wonderful powers and great age4 ,the    
pundits1 or learned class1 and educated 
,hindus in general1 have a different    
view2 they say that ,mahtmas are men or 
souls with unlimited knowledge of       
natural laws and of man's history and   
development4 ,they claim also that the  
,mahtmas--or ,rishees1 as they sometimes
 call them--have preserved the knowledge
 of all natural laws for ages1 not only 
by tradition among their disciples1 but 
also by actual records and in libraries 
existing somewhere in the many          
underground temples and passages in     
,india4 ,some believers assert that     
there are also stores of books and      
records in secluded parts all over that 
part of ,thibet which is not known to   
,europeans1 access to them being        
possible only for the ,mahtmas and      

,adepts4  ,the credence given to such a 
universal theory grows out of an old    
,indian doctrine that man is a spiritual
 being--a soul1 in other words--and that
 this soul takes on different bodies    
from life to life on earth in order at  
last to arrive at such perfect          
knowledge1 through repeated experience1 
as to enable one to assume a body fit to
 be the dwelling-place of a ,mahtma or  
perfected soul4 ,then1 they say1 that   
particular soul becomes a spiritual     
helper to mankind4 ,the perfected men   
are said to know the truth about the    
genesis of worlds and systems1 as well  
as the development of man upon this and 
other planets4  ,were such doctrines    
held only in ,india1 it would be natural
 to pass the subject by with this brief 
mention4 ,but when it is found that a   
large body of people in ,america and    
,europe hold the same beliefs1 it is    
interesting to note such an un-,western 
development of thought4 ,the            
,theosophical ,society was founded in   

,new ,york in #ahge1 with the avowed    
object of forming a nucleus for a       
,universal ,brotherhood1 and its        
founders state that they believe the    
,indian ,mahtmas directed them to       
establish such a society4 ,since its    
foundation it has gained members in all 
countries1 including people of wealth as
 well as those in moderate              
circumstances1 and the highly cultured  
also4 ,within its ranks there flourish  
beliefs in the ,mahtmas of ,india and in
 ,rencarnation and its twin doctrine1   
,karma4 ,this last holds that no power1 
human or divine1 can save one from the  
consequences of acts performed1 and that
 in this life we are experiencing the   
results due to us for all acts and      
thoughts which were ours in the         
preceding incarnation4  ,this has       
brought out a large body of literature  
in books and magazines published in the 
,united ,states1 ,england1 ,india1 and  
elsewhere4 ,newspapers are published in 
the interest of the new-old cult in the 

vernacular of ,hindstan and also in old 
,ceylon4 ,even ,japan has its           
periodicals devoted to the same end1 and
 to ignore so wide-spread a movement    
would bespeak ignorance of the factors  
at work in our development4 ,when such  
an eminent authority as the great       
,french savant1 ,emile ,burnouf1 says   
that the ,theosophical movement must be 
counted as one of the three great       
religious influences in the world       
to-day1 there is no need of an excuse   
for presenting its features in detail to
 readers imbued with the civilization of
 the ,west4     ,,ii4   ,in my former   
paper ,i merely hinted at the two       
principal doctrines promulgated by the  
,theosophical ,society2 it is well now  
to notice the fact that the ,society    
itself was organized amid a shout of    
laughter1 which at intervals ever since 
has been repeated4 ,very soon after it  
launched forth it found a new member in 
a ,bavarian gentleman1 ,baron ,henry    
,louis de ,palm1 who not long thereafter

 died and obligingly left his body to be
 cremated4  ,the funeral was held at    
,masonic ,hall1 ,new ,york city1 and    
attracted widespread attention from both
 press and public4 ,it was ,theosophical
 in its character1 and while conducted  
with befitting dignity in view of the   
solemnity of the occasion1 was along    
distinctly original lines4 ,all this of 
course1 drew forth satire from the      
press1 but served the purpose of gaining
 some attention for the young ,society4 
,its history since then has been        
remarkable1 and it is safe to say that  
no other similar body in this century   
has drawn to itself so much             
consideration1 stirred up such a        
thinking among people on mystical       
subjects1 and grown so rapidly amid the 
loudest derision and against the        
fiercest opposition1 within the short   
space of fifteen years4  ,while the     
press has been sneering and enemies have
 been plotting1 the workers in the      
,society have established centers all   

over the world1 and are to-day engaged  
persistently in sending out             
,theosophical literature into every nook
 and corner of the ,united ,states4 ,a  
glance at the ,theosophical map shows a 
line of ,branches of the ,society       
dotting a strip of this country which   
reaches from the city of ,new ,york to  
the ,pacific ,coast2 at either end this 
belt spreads out to take in ,boston and 
,new ,orleans in the ,east and ,san     
,francisco and ,san ,diego in the ,west2
 while near the middle of the continent 
there is another accumulation of        
centers4 ,this is claimed to be strictly
 and mystically ,theosophical1 because  
at each end of the magic line of effort 
and at its central point there is an    
accumulation of nucle4 ,it is a fact    
that the branches of the ,society in    
,america are rapidly running up into the
 first hundred4 ,for some little time   
there existed in ,washington a ,branch  
of the ,society called the ,gnostic1 but
 it never engaged in any active work4   

,after it had been once incontinently   
dissolved by its president1 who         
thereafter withdrew1 leaving the        
presidency in the hands of another1 the 
governing body of the ,american         
,theosophists formally dischartered the 
,gnostic1 and its members joined other  
,branches4 ,there is1 however1 to-day a 
,washington ,branch named boldly after  
the much lauded and belittled ,mme4 ,h4 
,p4 ,blavatsky1 while the ,theosophical 
map shows an accumulation of influences 
in ,washington that point to an         
additional ,branch1 and inquiry in      
official quarters discloses the fact    
that the matter is already mooted4  ,the
 ,theosophical map of which ,i have     
spoken is a curiosity1 an anomaly in the
 nineteenth century4 ,few of the members
 are allowed to see it2 but those who   
are say that it is a register of the    
actual state1 day by day1 of the whole  
,united ,states ,section--a sort of     
weather map1 with areas of pressure and 
,theosophical humidity in all           

directions4 ,where a ,branch is well    
founded and in good condition1 the spot 
or sensitive surface shows clearness and
 fixity4 ,in certain places which are in
 a formative condition there is another 
appearance symptomatic of a vortex that 
may soon bring forth a ,branch2 while1  
wherever the principle of disintegration
 has crept into an existing             
organization1 there the formerly bright 
and fixed spots grow cloudy4 ,by means  
of this map1 those who are managing the 
real growth of the movement can tell how
 it is going and aid it intelligently4  
,of course all this sounds ridiculous in
 our age2 but1 whether true or false1   
there are many ,theosophists who believe
 it4 ,a similar arrangement would be    
desirable in other branches of our      
civilization4  ,the grand theories of   
the ,theosophists regarding evolution1  
human races1 religions and general      
civilization1 as well as the future     
state of man and the various planets he 
inhabits1 should engage our more serious

 attention2 and of these ,i propose to  
speak at another time4     ,,iii4   ,the
 first ,echo from the burnished and     
mysterious ,east which reverberated from
 these pages sounded the note of        
,universal ,brotherhood4 ,among the men 
of this day such an idea is generally   
accepted as vague and utopian1 but one  
which it will do no harm to subscribe   
to2 they therefore quickly assent1 and  
as quickly nullify the profession by    
action in the opposite direction4 ,for  
the civilization of to-day1 and         
especially of the ,united ,states1 is an
 attempt to accentuate and glorify the  
individual4 ,the oft-repeated           
declaration that any born citizen may   
aspire to occupy the highest office in  
the gift of the nation is proof of this1
 and the ,mahtmas who guard the truth   
through the ages while nations are      
decaying1 assert that the reaction is   
sure to come in a relapse into the worst
 forms of anarchy4 ,the only way to     
prevent such a relapse is for men to    

really practice the ,universal          
,brotherhood they are willing to accept 
with the tongue4 ,these exalted beings  
further say that all men are--as a      
scientific and dynamic fact--united1    
whether they admit it or not2 and that  
each nation suffers1 on the moral as    
well as the physical plane1 from the    
faults of all other nations1 and        
receives benefit from the others also   
even against its will4 ,this is due to  
the existence of an imponderable1       
tenuous medium which interpenetrates the
 entire globe1 and in which all the acts
 and thoughts of every man are felt and 
impressed1 to be afterward reflected    
again4 ,hence1 say the ,adepts1 the     
thoughts or the doctrines and beliefs of
 men are of the higher importance1      
because those that prevail among people 
of a low character are just as much and 
as easily reflected upon the earth as   
are the thoughts and beliefs of persons 
occupying a higher plane of culture4    
,this is a most important tenet1 if     

true2 for1 with the aid of the          
discoveries just now admitted by science
 respecting hypnotism1 we are at once   
able to see that an enormous hypnotizing
 machine is about4 ,as this tenuous     
medium--called by the men of the ,east  
,aksa and by the medival philosophers   
the ,astral ,light--is entirely beyond  
our control1 we are at the mercy of the 
pictures made in it and reflected upon  
us4  ,if to this we add the wonderfully 
interesting doctrine of ,rencarnation1  
remembering also that the images made in
 the ,astral ,light persist for         
centuries1 it is at once seen that upon 
returning again to earth-life we are    
affected for good or evil by the        
conduct1 the doctrine and the           
aspirations of preceding nations and    
men4 ,returning here now1 for instance1 
we are moved1 without our knowledge1 by 
the impressions made in the ,astral     
,light at the time when the ,indians1   
the ,spaniards and the harsh ,puritans  
lived upon the earth4 ,the words of the 

immortal ,shakspere--        ,the evil  
that men do lives after them2      ,the 
good is oft interrd with their bones1   
receive a striking exemplification under
 this doctrine4 ,for1 as the evil       
thoughts and deeds are the more material
 and therefore more firmly impacted into
 the ,astral ,light1 while the good1    
being spiritual1 easily fade out1 we are
 in effect at the mercy of the evil     
done4 ,and the ,adepts assert that      
,shakspere was1 unconsciously to        
himself1 inspired by one of their own   
number4 ,i shall refer again to this    
branch of the subject4 ,the scheme of   
evolution put forth by these beings and 
their disciples is so broad1 deep and   
far-reaching as to stagger the ordinary 
mind4 ,it takes in with ease periods of 
years running up into trillions and     
quadrillions4 ,it claims that man has   
been on earth for millions of years more
 than science yet is willing to admit4  
,it is not bound by the narrow scheme of
 biblical chronologists1 nor startled by

 the magnificent age of civilizations   
which disappeared long ago4 ,the keepers
 of this doctrine say that they and     
their predecessors lived in those older 
times1 and have preserved not only the  
memory of them1 but also complete       
records4 ,these records1 moreover1 are  
not merely on perishable paper and palm 
leaf1 but on imperishable stone4 ,they  
point to such remains as the statues    
twenty-seven feet high found on ,easter 
,island2 to rows of gigantic statues in 
,asia1 that by their varying heights    
show the gradual diminution of human    
stature1 which kept pace with other     
degenerations2 and1 to crown all1 they  
say that they possess to-day in the     
,east the immense and well guarded      
collections of records of all sorts4    
,not only are these records said to     
relate to the physical history of man1  
but also to his astral and spiritual    
evolution4  ,before closing this paper1 
,i can only indicate one of their basic 
doctrines in the scheme of evolution4   

,that is1 that the evolution of the     
inner1 astral form of man came first in 
order1 and continued for an immense     
number of years before his physical     
structure was built up around it4 ,this1
 with other portions of the doctrine1 is
 vital and will aid much in an          
understanding of the complex questions  
presented to us by the history of the   
human race1 both that which is known and
 that which is still resting on         
conjecture4     ,,iv4   ,the records to 
which in my last paper ,i referred1 as  
having been kept by the ,adepts and now 
in the possession of their present      
representatives and successors--,adepts 
also--relate not only to the birth of   
planets in this solar system1 but also  
to the evolution and development of man1
 through the various kingdoms of nature1
 until he reaches the most perfect      
condition which can be imagined4 ,the   
evolution of the human being includes   
not only the genesis of his mortal      
frame1 but1 as well1 the history of the 

inner man1 whom they are accustomed to  
call the real one4  ,this1 then1 brings 
us to a very interesting claim put      
forward for the ,wisdom ,religion1 that 
it pretends to throw light not only upon
 man's emotions and mental faculties1   
but also upon his pre-natal and         
post-mortem states1 both of which are of
 the highest interest and importance4   
,such questions as1 ,where have ,i come 
from8 and1 ,what shall be my condition  
after death8 trouble and confuse the    
minds of all men1 ignorant or cultured4 
,priests and thinkers have1 from time to
 time1 formulated theories1 more or less
 absurd1 as to those pre-natal and      
post-mortem states1 while the ,science  
of to-day laughs in derision at the idea
 of making any inquiry into the matter  
whatever4 ,theologians have offered     
explanations1 all of which relate only  
to what they suppose will happen to us  
after death1 leaving entirely out of    
view and wholly unanswered the natural  
question1 ,what were we before we were  

born here8 ,and1 taking them on their   
own ground1 they are in a most illogical
 position1 because1 having once         
postulated immortality for the soul--the
 real man--they cannot deny immortality 
in either direction4 ,if man is         
immortal1 that immortality could never  
have had a beginning1 or else it would  
have an end4 ,hence their only escape   
from the dilemma is to declare that each
 soul is a special creation4 ,but this  
doctrine of a special creation for each 
soul born upon the earth1 is not dwelt  
upon or expounded by the priests1       
inasmuch as it is deemed better to keep 
it discreetly in the background4  ,the  
,wisdom ,religion1 on the other hand1   
remains logical from beginning to end4  
,it declares that man is a spiritual    
being1 and allows of no break in the    
chain of anything once declared         
immortal4 ,the ,ego of each man is      
immortal2 always was existent1 always   
will be1 and never can be nonexistent2  
appearing now and again1 and reppearing1

 clothed in bodies on each occasion     
different1 it only appears to be mortal2
 it always remains the substratum and   
support for the personality acting upon 
the stage of life4 ,and in those        
appearances as mortal1 the questions    
mooted above--as to the pre-natal and   
post-mortem states--are of vital        
interest1 because knowledge or ignorance
 concerning them alters man's thought   
and action while an actor on the stage1 
and it is necessary for him to know in  
order that he may so live as to aid in  
the grand upward sweep of the           
evolutionary wave4  ,now the ,adepts    
have for ages pursued scientific        
experimentation and investigation upon  
those lines4 ,seers themselves of the   
highest order1 they have recorded not   
only their own actual experiences beyond
 the veil of matter1 on both sides1 but 
have collected1 compared1 analyzed and  
preserved the records of experiences of 
the same sort by hundreds of thousands  
of lesser seers1 their own disciples2   

and this process has been going on from 
time immemorial4 ,let ,science laugh as 
it may1 the ,adepts are the only true   
scientists1 for they take into account  
every factor in the question1 whereas   
,science is limited by brain-power1 by  
circumstance1 by imperfection of        
instruments1 and by a total inability to
 perceive anything deeper than the mere 
phenomena presented by matter4 ,the     
records of the visions and experiences  
of the greater and lesser seers1 through
 the ages1 are extant to-day4 ,of their 
mass1 nothing has been accepted except  
that which has been checked and verified
 by millions of independent             
observations2 and therefore the ,adepts 
stand in the position of those who      
possess actual experimental knowledge of
 what precedes the birth of the ,ego in 
a human form1 and what succeeds when the
 mortal coil is cast away4  ,this       
recording of experiences still goes on2 
for the infinity of the changes of      
,nature in its evolution permits of no  

stoppage1 no last word1 no final        
declaration4 ,as the earth sweeps around
 the sun1 it not only passes through new
 places in its orbit1 but1 dragged as it
 is by the sun through his greater      
orbit1 involving millions of millions of
 years1 it must in that larger circle   
enter upon new fields in space and      
unprecedented conditions4 ,hence the    
,adepts go farther yet and state that1  
as the phenomena presented by matter    
to-day are different from those         
presented a million years ago1 so matter
 will in another million of years show  
different phenomena still4 ,indeed1 if  
we could translate our sight to that    
time1 far back in the past of our globe1
 we could see conditions and phenomena  
of the material world so different from 
those now surrounding us that it would  
be almost impossible to believe we had  
ever been in such a state as that then  
prevailing4 ,and the changes toward the 
conditions that will prevail at a point 
equally remote in advance of us1 in     

time1 and which will be not less than   
those that have occurred1 are in        
progress now4 ,nothing in the material  
world endures absolutely unchanged in   
itself or its conditions1 even for the  
smallest conceivable portion of time4   
,all that is1 is forever in process of  
becoming something else4 ,this is not   
mere transcendentalism1 but is an old   
established doctrine called1 in the     
,east1 the doctrine of the constant1    
eternal change of atoms from one state  
into another4     ,v4   ,the ancient    
doctrine of the constant1 eternal change
 of every atom from state to state1 is  
founded upon1 or rather grows out of1   
another which postulates that there is  
no such thing as dead matter4 ,at every 
conceivable point in the universe there 
are lives2 nowhere can be found a spot  
that is dead2 and each life is forever  
hastening onward to higher evolution4   
,to admit this1 we must of course grant 
that matter is never perceived by the   
eye or through any instrument4 ,it is   

but the phenomena of matter that we     
recognize with the senses1 and hence1   
say the sages1 the thing denominated    
matter by us is an illusion4 ,even the  
protoplasm of the schools is not the    
original matter2 it is simply another of
 the phenomena4 ,this first original    
matter is called by ,paracelsus and     
others primordial matter1 the nearest   
approach to which in the ,eastern school
 is found in the ,sanskrit word         
mulaprakriti4 ,this is the root of      
matter1 invisible1 not to be weighed1 or
 measured1 or tested with any instrument
 of human invention4 ,and yet it is the 
only real matter underlying all the     
phenomena to which we erroneously give  
its name4 ,but even it is not dead1 but 
full of the lives first referred to4    
,now1 bearing this in mind1 we consider 
the vast solar system1 yet vast only    
when not compared with the still greater
 aggregation of stars and planets around
 it4 ,the great sidereal year covered by
 the sun in going through the twelve    

signs of the zodiac includes over       
#be1jjj mortal years of #cfe days each4 
,while this immense circuit is being    
traversed1 the sun drags the whole solar
 system with him around his own         
tremendous orbit1 and we may            
imagine--for there are no observations  
on the point--that1 while the #be1jjj   
years of travel around the zodiac have  
been passing1 the solar system as a     
whole has advanced along the sun's own  
orbit only a little distance4 ,but after
 millions of years shall have been      
consumed in these progresses1 the sun   
must bring his train of planets to      
stellar space where they have never been
 before2 here other conditions and      
combinations of matter may very well    
obtain--conditions and states of which  
our scientists have never heard1 of     
which there never has been recorded one 
single phenomenon2 and the difference   
between planetary conditions then and   
now will be so great that no resemblance
 shall be observed4  ,this is a branch  

of cyclic law with which the ,eastern   
sages are perfectly familiar4 ,they have
 inquired into it1 recorded their       
observations1 and preserved them4       
,having watched the uncountable lives   
during cycles upon cycles past1 and seen
 their behavior under different         
conditions in other stellar spaces long 
ago left behind1 they have some basis   
upon which to draw conclusions as to    
what will be the state of things in ages
 yet to come4  ,this brings us to an    
interesting theory offered by ,theosophy
 respecting life itself as exhibited by 
man1 his death and sleep4 ,it relates   
also to what is generally called        
fatigue4 ,the most usual explanation for
 the phenomenon of sleep is that the    
body becomes tired and more or less     
depleted of its vitality and then seeks 
repose4 ,this1 says ,theosophy1 is just 
the opposite of the truth1 for1 instead 
of having suffered a loss of vitality1  
the body1 at the conclusion of the day1 
has more life in it than when it waked4 

,during the waking state the life-waves 
rush into the body with greater         
intensity every hour1 and1 we being     
unable to resist them any longer than   
the period usually observed1 they       
overpower us and we fall asleep4 ,while 
sleeping1 the life waves adjust         
themselves to the molecules of the body2
 and when the equilibrium is complete we
 again wake to continue the contest with
 life4 ,if this periodical adjustment   
did not occur1 the life current would   
destroy us4 ,any derangement of the body
 that tends to inhibit this adjustment  
is a cause of sleeplessness1 and perhaps
 death4 ,finally1 death of the body is  
due to the inequality of the contest    
with the life force2 it at last         
overcomes us1 and we are compelled to   
sink into the grave4 ,disease1 the      
common property of the human race1 only 
reduces the power of the body to adjust 
and resist4 ,children1 say the ,adepts1 
sleep more than adults1 and need earlier
 repose1 because the bodily machine1    

being young and tender1 is easily       
overcome by life and made to sleep4  ,of
 course1 in so short an article1 ,i     
cannot elaborate this theory2 but1      
although not probably acceptable now to 
,science1 it will be one day accepted as
 true4 ,as it is beginning to be thought
 that electricity is all-pervading1 so1 
perhaps1 ere long it will be agreed that
 life is universal even in what we are  
used to calling dead matter4  ,as1      
however1 it is plain to any observant   
mind that there seems to be more or less
 intelligence in the operations of this 
life energy1 we naturally approach      
another interesting ,theosophical       
doctrine as to the beings and           
hierarchies directing this energy4      
,,vi4   ,while studying these ancient   
ideas1 we may as well prepare ourselves 
to have them clash with many            
long-accepted views4 ,but since ,science
 has very little save conjecture to     
offer when it attempts to solve the     
great problems of genesis and           

cosmo-genesis1 and1 in the act of       
denying old dogmas1 almost always starts
 with a hypothesis1 the ,theosophist may
 feel safe4 ,in important matters1 such 
as the heat of the sun or the history of
 the moon there is no agreement between 
scientists or astronomers4 ,newton1     
,pouillet1 ,zllner1 ,secchi1 ,fizeau1   
,waterston1 ,rosetti1 and others all    
differ about the sun1 the divergence    
between their estimates of its heat     
being as high as #h1iih1fjj degrees4    
,if we find the ,adepts stating that the
 moon is not a mass thrown off from the 
earth in cooling1 but1 on the contrary1 
is the progenitor of this globe1 we need
 not fear the jeers of a ,science that  
is as uncertain and unsafe in many      
things as it is positive4  ,had ,i to   
deal only with those learned men of the 
schools who abide by the last utterance 
from the mouths of the leaders of       
,science1 ,i should never attempt the   
task of speaking of the beings and      
hierarchies who guide the lives of which

 ,i wrote in my last4 ,my pen would drop
 from a hand paralyzed by negations4    
,but the spiritual beliefs of the common
 people will still be in vogue when the 
learned materialist has passed away4    
,the great ,immanuel ,kant said3 ,i     
confess ,i am much disposed to assert   
the existence of immaterial natures in  
the world1 and to place my own soul in  
the class of these beings4 ,it will     
hereafter1 ,i know not where nor when1  
yet be proved that the human soul       
stands1 even in this life1 in           
indissoluble connection with all        
immaterial natures in the spirit world1 
that it reciprocally acts upon these1   
and receives impressions from them4 ,and
 the greater number of men think so     
also4  ,that there are hierarchies      
ruling in the universe is not a new     
idea4 ,it can be easily found to-day in 
the ,christian ,church4 ,the early      
fathers taught it1 ,st4 ,paul spoke of  
it1 and the ,roman ,catholic ,church has
 it clearly now in the ,book of ,ritual 

of the ,spirits of the ,stars4 ,the four
 archangels who guard the four cardinal 
points represent the groups of rulers in
 the ancient system1 or the heads of    
each group4 ,in that system the rulers  
are named ,dhyan ,chhans4 ,although the 
,theosophical philosophy does not       
postulate a personal ,god1 whether      
extra- or intra-cosmic1 it cannot admit 
that ,nature is left unaided in her     
work1 but asserts that the ,dhyan       
,chhans aid her1 and are constantly     
occupied in directing the all-pervading 
life in its evolutionary movement4 ,mme4
 ,blavatsky1 speaking on this subject in
 her ,secret ,doctrine1 quotes from the 
old ,book of ,dzyan thus3  ,an army of  
the ,sons of ,light stands at each      
angle1 the ,lipika in the middle wheel4 
,the four angles are the four quarters1 
and the middle wheel is the center of   
space2 and that center is everywhere1   
because as space is illimitable1 the    
center of it must be wherever the       
cognizing consciousness is4 ,and the    

same author1 using the ,disciple's      
,catechism1 writes3  ,what is it that   
ever is8 ,space1 the ,anupadaka4 ,what  
is it that ever was8 ,the germ in the   
,root4 ,what is it that is ever coming  
and going8 ,the great ,breath4 ,then    
there are three eternals8 ,no1 the three
 are one4 ,that which ever is is one2   
that which ever was is one2 that which  
is ever being and becoming is also one2 
and this is space4  ,in this parentless 
and eternal space is the wheel in the   
center where the ,lipika are1 of whom ,i
 cannot speak2 at the four angles are   
the ,dhyan ,chhans1 and doing their will
 among men on this earth are the        
,adepts--the ,mahtmas4 ,the harmony of  
the spheres is the voice of the ,law1   
and that voice is obeyed alike by the   
,dhyan ,chhan and the ,mahtma--on their 
part with willingness1 because they are 
the law2 on the part of men and         
creatures because they are bound by the 
adamantine chains of the law which they 
do not understand4  ,when ,i said that  

nothing could be spoken about the       
,lipika1 ,i meant that1 because of their
 mysterious nature and incomprehensible 
powers1 it is not possible to know      
enough to say anything with either sense
 or certainty4 ,but of the ,dhyan       
,chhans and the ,adepts we may know     
something1 and are often given1 as it   
were1 tangible proof of their existence4
 ,for the ,adepts are living men1 using 
bodies similar to ours2 they are        
scattered all over the earth in all     
nations2 they know each other1 but not  
according to mere forms and ,masonic    
signs of recognition1 unless we call    
natural1 physical1 and astral signs     
,masonic4 ,they have times when they    
meet together and are presided over by  
some among their number who are more    
advanced in knowledge and power than the
 rest2 and these higher ,adepts again   
have their communications1 at which that
 ,one who presides is the highest2 from 
these latter begins the communication   
with the ,dhyan ,chhans4 ,all in their  

several degrees do that work which      
pertains to their degree1 and although  
only to the ,highest can be ascribed any
 governance or guidance of nature and   
mankind1 yet the very least occupies an 
important place in the whole scheme4    
,freemasons and the numerous            
mock-,rosicrucians of the day will      
probably not unanimously accept this    
view1 inasmuch as these ,adepts have not
 submitted to their ritual2 but that    
there has always been a widespread--and1
 if you please1 a sometimes             
sneaking--belief in such beings and     
orders1 is not difficult to discern or  
prove4     ,,vii4   ,an old argument for
 the existence of an extra-cosmic--a    
personal--,god1 is this very            
intelligence that appears to pervade    
nature1 from which the conclusion is    
drawn that there is a being who is the  
intelligent director4 ,but ,theosophy   
does not admit any such ,god1 for he is 
neither necessary nor possible4 ,there  
are too many evidences of implacability 

in the operations of nature for us to be
 able for very long to cherish the      
notion of a personal ,god4 ,we see that 
storms will rage and overwhelm good and 
bad together2 that earthquakes have no  
respect for age1 sex or rank1 and that  
wherever a natural law has to act it    
will do so regardless of human pain or  
despair4  ,the ,wisdom ,religion in     
postulating hierarchies such as those ,i
 have previously referred to1 does not  
thereby outline a personal ,god4 ,the   
difference between the personal         
,god--say ,jehovah for one--and the     
,lipika with the hosts of the ,dhyan    
,chhans1 is very great4 ,law and order1 
good sense1 decency and progress are all
 subservient to ,jehovah1 sometimes     
disappearing altogether under his       
beneficent sway2 while in the ,wisdom   
,religion the ,dhyan ,chhans can only   
follow the immutable laws eternally     
traced in the ,universal ,mind1 and this
 they do intelligently1 because they are
 in fact men become gods4 ,as these     

eternal laws are far-reaching1 and as   
,nature herself is blind1 the           
hierarchies--the hosts at the           
angles--have to guide the evolutionary  
progress of matter4  ,in order to grasp 
the doctrine better1 let us take one    
period of manifestation such as that we 
are now in4 ,this began millions of     
millions of years ago1 succeeding a vast
 period of darkness or hibernation4 ,it 
is called ,chaos in the ,christian      
scheme4 ,and preceding that period of   
sleep there were eternally other periods
 of activity or manifestation4 ,now1 in 
those prior periods of energy and action
 the same evolutionary progress went on1
 from and out of which came great       
beings--men perfected and become what to
 us are gods1 who had aided in countless
 evolutions in the eternal past4 ,these 
became ,dhyan ,chhans and took part in  
all succeeding evolutions4 ,such is the 
great goal for a human soul to strive   
after4 ,before it the paltry and        
impossible rewards of the ,christian    

heaven turn to dross4  ,the mistake must
 not be made of confining these great   
evolutionary periods and the beings     
spoken of1 to our miserable earth4 ,we  
are only in the chain4 ,there are other 
systems1 other spaces where energy1     
knowledge and power are exercised4 ,in  
the mysterious ,milky-,way there are    
spots vast in size and incomprehensibly 
distant1 where there is room for many   
such systems as ours2 and even while we 
now watch the assemblage of stars1 there
 is some spot among them where the vast 
night of death is spreading             
remorselessly over a once fair system4  
,now these beings1 under the sway of the
 law as they are1 seem perhaps to be    
sometimes implacable4 ,occasions are met
 where to mortal judgment it would seem 
to be wise or just to save a city from  
destruction1 or a nation from decay1 or 
a race from total extinction4 ,but if   
such a fate is the natural result of    
actions performed or a necessary step in
 the cyclic sweep1 it cannot be averted4

 ,as one of the ,masters of this noble  
science has written3  ,we never         
pretended to be able to draw nations in 
the mass to this or that crisis in spite
 of the general drift of the world's    
cosmic relations4 ,the cycles must run  
their rounds4 ,periods of mental and    
moral light and darkness succeed each   
other as day does night4 ,the major and 
minor yugas must be accomplished        
according to the established order of   
things4 ,and we1 borne along on the     
mighty tide1 can only modify and direct 
some of its minor currents4 ,if we had  
the powers of the imaginary personal    
,god1 and the immutable laws were but   
toys to play with1 then1 indeed1 might  
we have created conditions that would   
have turned this earth into an ,arcadia 
for lofty souls4  ,and so in individual 
cases--even among those who are in      
direct relations with some ,adept--the  
law cannot be infringed4 ,karma demands 
that such and such a thing should happen
 to the individual1 and the greatest    

,god or the smallest ,adept cannot lift 
a finger to prevent it4 ,a nation may   
have heaped up against its account as a 
nation a vast amount of bad ,karma4 ,its
 fate is sure1 and although it may have 
noble units in it1 great souls even who 
are ,adepts themselves1 nothing can save
 it1 and it will go out like a torch    
dipped in water4  ,such was the end of  
ancient ,egypt1 of whose former glory no
 man of this day knows aught4 ,although 
to us she appears in the historical sky 
as a full-risen sun1 she yet had her    
period of growth1 when mighty ,adepts   
sat upon the throne and guided the      
people4 ,she gradually reached a high   
point of power and then her people grew 
material2 the ,adepts retired2 pretended
 ,adepts took their place1 and gradually
 her glory waned until at last the light
 of ,egypt became darkness4 ,the same   
story was repeated in ,chaldea and      
,assyria and also upon the surface of   
our own ,america4 ,here a great1 a      
glorious civilization once flourished1  

only to disappear as the others did2 and
 that a grand development of            
civilization is beginning here again is 
one of the operations of the just and   
perfect law of ,karma to the eye of the 
,theosophist1 but one of the mysterious 
workings of an irresponsible providence 
to those who believe in a personal ,god 
who giveth the land of other men to the 
good ,christian4 ,the development of the
 ,american nation has a mysterious but  
potent connection with the wonderful    
past of the ,atlanteans1 and is one of  
those great stories outlined in the book
 of fate by the ,lipika to whom ,i      
referred last week4     ,,viii4   ,among
 the ,adepts the rise and fall of       
nations and civilizations are subjects  
which are studied under the great cyclic
 movements4 ,they hold that there is an 
indissoluble connection between man and 
every event that takes place on this    
globe1 not only the ordinary changes in 
politics and social life1 but all the   
happenings in the mineral1 vegetable and

 animal kingdoms4 ,the changes in the   
seasons are for and through man2 the    
great upheavals of continents1 the      
movements of immense glaciers1 the      
terrific eruptions of volcanoes1 or the 
sudden overflowings of great rivers1 are
 all for and through man1 whether he be 
conscious of it or present or absent4   
,and they tell of great changes in the  
inclination of the axis of the earth1   
past and to come1 all due to man4  ,this
 doctrine is incomprehensible to the    
,western nineteenth century1 for it is  
hidden from observation1 opposed to     
tradition and contradicted by education4
 ,but the ,theosophist who has passed   
beyond the elementary stages knows that 
it is true nevertheless4 ,what1 says the
 worshipper of ,science1 has man got to 
do with the ,charleston earthquake1 or  
with the showers of cosmic dust that    
invade our atmosphere8 ,nothing4  ,but  
the ,adept1 standing on the immeasurable
 height where centuries lie under his   
glance1 sees the great cycles and the   

lesser ones rolling onward1 influenced  
by man and working out their changes for
 his punishment1 reward1 experience and 
development4  ,it is not necessary now  
to try to make it clear how the thoughts
 and deeds of men effect any changes in 
material things2 that ,i will lay down  
for the present as a dogma1 if you      
please1 to be made clear later on4  ,the
 great subject of cycles has been       
touched upon1 and brings us close to a  
most fascinating statement made by the  
,theosophical ,adepts4 ,it is this1 that
 the cycles in their movement are       
bringing up to the surface now1 in the  
,united ,states and ,america generally1 
not only a great glory of civilization  
which was forgotten eleven thousand or  
more years ago1 but also the very men1  
the monads--the egos1 as they call      
them--who were concerned so many ages   
since in developing and bringing it to  
its final lustre4 ,in fact1 we of the   
nineteenth century1 hearing of new      
discoveries and inventions every day1   

and dreaming of great advances in all   
arts and sciences1 are the same         
individuals who inhabited bodies among  
the powerful and brilliant as well as   
wicked1 ,atlanteans1 whose name is      
forever set immortal in the ,atlantic   
,ocean4 ,the ,europeans are also        
,atlantean monads2 but the flower1 so to
 speak1 of this revival or resurrection1
 is and is to be on the ,american       
continent4 ,i will not say the ,united  
,states1 for mayhap1 when the sun of our
 power has risen again1 there may be no 
,united ,states for it to rise upon4    
,of course1 in order to be able to      
accept in any degree this theory1 it is 
essential that one should believe in the
 twin ,theosophical doctrines of ,karma 
and ,rencarnation4 ,to me it seems quite
 plain4 ,i can almost see the           
,atlanteans in these citizens of        
,america1 sleepy1 and not well aware who
 they are1 but yet full of the          
,atlantean ideas1 which are only        
prevented from full and clear expression

 by the inherited bodily and mental     
environment which cramps and binds the  
mighty man within4 ,this again is       
,nemesis-,karma that punishes us by     
means of these galling limitations1     
penning up our power and for the time   
frustrating our ambition4 ,it is        
because1 when we were in ,atlantean     
bodies1 we did wickedly1 not the mere   
sordid wicked things of this day1 but   
high deeds of evil such as by ,st4 ,paul
 were attributed to unknown spiritual   
beings in high places4 ,we degraded     
spiritual things and turned mighty      
powers over nature to base uses2 we did 
in excelsis that which is hinted at now 
in the glorification of wealth1 of      
material goods1 of the individual over  
the spiritual and above the great       
,man--,humanity4 ,this has now its      
compensation in our present inability to
 attain what we want or to remove from  
among us the grinding-stones of poverty4
 ,we are1 as yet1 only preparers1 much  
as we may exalt our plainly crude       

,american development4  ,herein lies the
 very gist of the cycle's meaning4 ,it  
is a preparatory cycle with much of     
necessary destruction in it2 for1 before
 construction1 we must have some        
disintegration4 ,we are preparing here  
in ,america a new race which will       
exhibit the perfection of the glories   
that ,i said were being slowly brought  
to the surface from the long forgotten  
past4 ,this is why the ,americas are    
seen to be in a perpetual ferment4 ,it  
is the seething and bubbling of the     
older races in the refining-pot1 and the
 slow coming up of the material for the 
new race4 ,here1 and nowhere else1 are  
to be found men and women of every race 
living together1 being governed         
together1 attacking nature and the      
problems of life together1 and bringing 
forth children who combine1 each one1   
two races4 ,this process will go on     
until in the course of many generations 
there will be produced on the ,american 
continents an entirely new race2 new    

bodies2 new orders of intellect2 new    
powers of the mind2 curious and         
unheard-of psychic powers1 as well as   
extraordinary physical ones2 with new   
senses and extensions of present senses 
now unforeseen4 ,when this new sort of  
body and mind are generated--then other 
monads1 or our own again1 will animate  
them and paint upon the screen of time  
the pictures of #ajj1jjj years ago4     
,,ix4   ,in dealing with these doctrines
 one is compelled now and then to       
greatly extend the scope and meaning of 
many ,english words4 ,the word race is  
one of these4 ,in the ,theosophical     
scheme1 as given out by the sages of the
 ,east1 seven great races are spoken of4
 ,each one of these includes all the    
different so-called races of our modern 
ethnology4 ,hence the necessity for     
having seven great root-races1          
sub-races1 family races1 and countless  
offshoot races4 ,the root-race sends off
 sub-races1 and these divide into family
 groups2 all1 however1 being included in

 the great root-race then undergoing    
development4  ,the appearance of these  
great root-races is always just when the
 world's development permits4 ,when the 
globe was forming1 the first root-race  
was more or less ethereal and had no    
such body as we now inhabit4 ,the cosmic
 environment became more dense and the  
second race appeared1 soon after which  
the first wholly disappeared4 ,then the 
third came on the scene1 after an       
immense lapse of time1 during which the 
second had been developing the bodies   
needed for the third4 ,at the coming of 
the fourth root-race it is said that the
 present human form was evolved1        
although gigantic and in some respects  
different from our own4 ,it is from this
 point--the fourth race--that the       
,theosophical system begins to speak of 
man as such4  ,the old book quoted by   
,mme4 ,blavatsky has it in this wise3   
,thus two by two on the seven zones the 
third race gave birth to the fourth2    
and1  ,the first race on every zone was 

moon-colored2 the second1 yellow1 like  
gold2 the third1 red2 the fourth1 brown1
 which became black with sin4           
,topinard1 in his ,anthropology1 gives  
support to this1 as he says that there  
are three fundamental colors in the     
human organism--red1 yellow and black4  
,the brown race1 which became black with
 sin1 refers to the ,atlantean sorcerer 
race of which ,i spoke in my last2 its  
awfully evil practices1 both mental and 
physical1 having produced a change in   
the color of the skin4  ,the evolution  
of these seven great races covers many  
millions of years1 and it must not be   
forgotten that when the new race is     
fully evolved the preceding race        
disappears1 as the monads in it have    
been gradually rencarnated in the bodies
 of the new race4 ,the present root-race
 to which we belong1 no matter what the 
sub-race or family we may be in1 is the 
fifth4 ,it became a separate1 distinct  
and completely-defined race about one   
million years ago1 and has yet many more

 years to serve before the sixth will be
 ushered in4 ,this fifth race includes  
also all the nations in ,europe1 as they
 together form a family race and are not
 to be divided off from each other4     
,now1 the process of forming the        
foundation1 or great spinal column1 for 
that race which is to usher in the      
sixth1 and which ,i said is now going on
 in the ,americas1 is a slow process for
 us4 ,obliged as we are by our inability
 to judge or to count except by         
relativity1 the gradual coming together 
of nations and the fusion of their      
offspring over and over again so as to  
bring forth something new in the human  
line1 is so gradual as to seem almost   
without progress4 ,but this change and  
evolution go on nevertheless1 and a very
 careful observer can see evidences of  
it4 ,one fact deserves attention4 ,it is
 the inventive faculty displayed by     
,americans4 ,this is not accorded much  
force by our scientists1 but the        
,occultist sees in it an evidence that  

the brains of these inventors are more  
open to influences and pictures from the
 astral world than are the brains of the
 older nations4 ,reports have been      
brought to me by competent persons of   
children1 boys and girls1 who were born 
with most abnormal faculties of speech1 
or memory or otherwise1 and some such   
cases ,i have seen myself4 ,all of these
 occur in ,america1 and many of them in 
the ,west4 ,there is more nervousness   
here than in the older nations4 ,this is
 accounted for by the hurry and rush of 
our civilization2 but such an           
explanation really explains nothing1    
because the question yet remains1 ,why  
is there such hurry and push and change 
in the ,united ,states8 ,such ordinary  
arguments go in a circle1 since they    
leave out of sight the fundamental      
reason1 so familiar to the ,theosophist1
 that it is human evolution going on    
right before our eyes in accordance with
 cyclic laws4  ,the ,theosophical       
,adepts believe in evolution1 but not   

that sort which claims an ape as our    
ancestor4 ,their great and comprehensive
 system is quite able to account for    
rudimentary muscles and traces of organs
 found complete only in the animal      
kingdom without having to call a        
pithecoid ape our father1 for they show 
the gradual process of building the     
temple for the use of the divine ,ego1  
proceeding ceaselessly1 and in silence1 
through ages upon ages1 winding in and  
out among all the forms in nature in    
every kingdom1 from the mineral up to   
the highest4 ,this is the real          
explanation of the old ,jewish1 ,masonic
 and archaic saying that the temple of  
the ,lord is not made with hands and    
that no sound of building is heard in   
it4     ,x4   ,it is well now to say1   
more definitely than ,i have as yet1 a  
few words of the two classes of beings1 
one of which has been much spoken of in 
,theosophical literature1 and also by   
those on the outside who write of the   
subject either in seriousness or in     

ridicule4 ,these two classes of exalted 
personages are the ,mahtmas and         
,nirmnakyas4  ,in respect to the        
,mahtmas1 a great many wrong notions    
have currency1 not only with the public1
 but as well with ,theosophists in all  
parts of the world4  ,in the early days 
of the ,theosophical ,society the name  
,mahtma was not in use here1 but the    
title then was ,brothers4 ,this referred
 to the fact that they were a band of   
men who belonged to a brotherhood in the
 ,east4 ,the most wonderful powers and1 
at times1 the most extraordinary motives
 were attributed to them by those who   
believed in their existence4  ,they     
could pass to all parts of the world in 
the twinkling of an eye4 ,across the    
great distance that ,india is from here 
they could precipitate letters to their 
friends and disciples in ,new ,york4    
,many thought that if this were done it 
was only for amusement2 others looked at
 it in the light of a test for the      
faithful1 while still others often      

supposed ,mahtmas acted thus for pure   
love of exercising their power4 ,the    
,spiritualists1 some of whom believed   
that ,mme4 ,blavatsky really did the    
wonderful things told of her1 said that 
she was only a medium1 pure and simple1 
and that her ,brothers were familiar    
spooks of sance rooms4 ,meanwhile the   
press in general laughed1 and ,mme4     
,blavatsky and her ,theosophical friends
 went on doing their work and never gave
 up their belief in the ,brothers1 who  
after a few years came to be called     
,mahtmas4 ,indiscriminately with ,mahtma
 the word ,adept has been used to       
describe the same beings1 so that we    
have these two titles made use of       
without accuracy and in a misleading    
fashion4  ,the word ,adept signifies    
proficiency1 and is not uncommon1 so    
that1 when using it1 some description is
 necessary if it is to be applied to the
 ,brothers4 ,for that reason ,i used    
,theosophical ,adepts in a previous     
paper4 ,a ,mahtma is not only an ,adept1

 but much more4 ,the etymology of it    
will make the matter clearer1 the word  
being strictly ,sanskrit1 from mah1     
great1 and tm1 soul--hence ,great ,soul4
 ,this does not mean a noble-hearted man
 merely1 but a perfected being1 one who 
has attained to the state often         
described by mystics and held by        
scientific men to be an impossibility1  
when time and space are no obstacles to 
sight1 to action1 to knowledge or to    
consciousness4 ,hence they are said to  
be able to perform the extraordinary    
feats related by various persons1 and   
also to possess information of a        
decidedly practical character concerning
 the laws of nature1 including that     
mystery for science--the meaning1       
operation and constitution of life      
itself--and concerning the genesis of   
this planet as well as the races upon   
it4 ,these large claims have given rise 
to the chief complaint brought forward  
against the ,theosophical ,adepts by    
those writers outside of the ,society   

who have taken the subject up--that they
 remain1 if they exist at all1 in a     
state of cold and selfish quietude1     
seeing the misery and hearing the groans
 of the world1 yet refusing to hold out 
a helping hand except to a favored few2 
possessing knowledge of scientific      
principles1 or of medicinal             
preparations1 and yet keeping it back   
from learned men or wealthy capitalists 
who desire to advance commerce while    
they turn an honest penny4 ,although1   
for one1 ,i firmly believe1 upon        
evidence given me1 in all that is       
claimed for these ,adepts1 ,i declare   
groundless the complaint advanced1      
knowing it to be due to a want of       
knowledge of those who are impugned4    
,adepts and ,mahtmas are not a          
miraculous growth1 nor the selfish      
successors of some who1 accidentally    
stumbling upon great truths1 transmitted
 them to adherents under patent rights4 
,they are human beings trained1         
developed1 cultivated through not only a

 life but long series of lives1 always  
under evolutionary laws and quite in    
accord with what we see among men of the
 world or of science4 ,just as a        
,tyndall is greater than a savage1      
though still a man1 so is the ,mahtma1  
not ceasing to be human1 still greater  
than a ,tyndall4 ,the ,mahtma-,adept is 
a natural growth1 and not produced by   
any miracle2 the process by which he so 
becomes may be to us an unfamiliar one1 
but it is in the strict order of nature4
  ,some years ago a well-known          
,anglo-,indian1 writing to the          
,theosophical ,adepts1 queried if they  
had ever made any mark upon the web of  
history1 doubting that they had4 ,the   
reply was that he had no bar at which to
 arraign them1 and that they had written
 many an important line upon the page of
 human life1 not only as reigning in    
visible shape1 but down to the very     
latest dates when1 as for many a long   
century before1 they did their work     
behind the scenes4 ,to be more explicit1

 these wonderful men have swayed the    
destiny of nations and are shaping      
events to-day4 ,pillars of peace and    
makers of war such as ,bismarck1 or     
saviors of nations such as ,washington1 
,lincoln and ,grant1 owe their          
elevation1 their singular power1 and    
their astonishing grasp upon the right  
men for their purposes1 not to trained  
intellect or long preparation in the    
schools of their day1 but to these very 
unseen ,adepts1 who crave no honors1    
seek no publicity and claim no          
acknowledgment4 ,each one of these great
 human leaders whom ,i have mentioned   
had in his obscure years what he called 
premonitions of future greatness1 or    
connection with stirring events in his  
native land4  ,lincoln always felt that 
in some way he was to be an instrument  
for some great work1 and the stray      
utterances of ,bismarck point to silent 
hours1 never openly referred to1 when he
 felt an impulse pushing him to whatever
 of good he may have done4 ,a long array

 of instances could be brought forward  
to show that the ,adepts have made an   
ineffaceable mark upon diverse eras4    
,even during the great uprising in      
,india that threatened the ,english rule
 there1 they saw long in advance the    
influence ,england and ,india would have
 in the affairs of the world through the
 very psychic and metaphysical changes  
of to-day1 and often hastened to        
communicate1 by their own occult and    
wonderful methods1 the news of successes
 for ,english arms to districts and     
peoples in the interior who might have  
risen under the stimulus of imaginary   
reports of ,english disasters4 ,at other
 times1 vague fears were spread         
instantly over large masses of the      
,hinds1 so that ,england at last        
remained master1 even though many a     
patriotic native desired another result4
 ,but the ,adepts do not work for the   
praise of men1 for the ephemeral        
influence of a day1 but for the future  
races and man's best and highest good4  

,,xi4   ,for an exhaustive disquisition 
upon ,adepts1 ,mahtmas and ,nirmnakyas1 
more than a volume would be needed4 ,the
 development illustrated by them is so  
strange to modern minds and so          
extraordinary in these days of general  
mediocrity1 that the average reader     
fails to grasp with ease the views      
advanced in a condensed article2 and    
nearly everything one would say about   
,adepts--to say nothing of the          
,nirmnakyas--requiring full explanation 
of recondite laws and abstruse          
questions1 is liable to be              
misunderstood1 even if volumes should be
 written upon them4 ,the development1   
conditions1 powers1 and function of     
these beings carry with them the whole  
scheme of evolution2 for1 as said by the
 mystics1 the ,mahtma is the            
efflorescence of an age4 ,the ,adepts   
may be dimly understood to-day1 the     
,nirmnakyas have as yet been only       
passingly mentioned1 and the ,mahtmas   
are misconceived by believers and       

deniers alike4  ,but one law governing  
them is easy to state and ought not to  
be difficult for the understanding4     
,they do not1 will not1 and must not    
interfere with ,karma2 that is1 however 
apparently deserving of help an         
individual may be1 they will not extend 
it in the manner desired if his ,karma  
does not permit it2 and they would not  
step into the field of human thought for
 the purpose of bewildering humanity by 
an exercise of power which on all sides 
would be looked upon as miraculous4     
,some have said that if the             
,theosophical ,adepts were to perform a 
few of their feats before the eyes of   
,europe1 an immense following for them  
would at once arise2 but such would not 
be the result4 ,instead of it there     
would be dogmatism and idolatry worse   
than have ever been1 with a reaction of 
an injurious nature impossible to       
counteract4  ,hypnotism--though by      
another name--has long been known to    
them4 ,the hypnotic condition has often 

aided the schemes of priests and        
churches4 ,to compel recognition of true
 doctrine is not the way of these sages1
 for compulsion is hypnotism4 ,to feed a
 multitude with only five loaves would  
be easy for them2 but as they never act 
upon sentiment but continually under the
 great cosmic laws1 they do not advance 
with present material aid for the poor  
in their hands4 ,but1 by using their    
natural powers1 they every day influence
 the world1 not only among the rich and 
poor of ,europe and ,america1 but in    
every other land1 so that what does come
 about in our lives is better than it   
would have been had they not had part   
therein4  ,the other class referred     
to--,nirmnakyas--constantly engage in   
this work deemed by them greater than   
earthly enterprises3 the betterment of  
the soul of man1 and any other good that
 they can accomplish through human      
agents4 ,around them the long-disputed  
question of ,nirvna revolves1 for all   
that they have not been distinctly      

considered in it4 ,for1 if ,max ,mller's
 view of ,nirvna1 that it is            
annihilation1 be correct1 than a        
,nirmnakya is an impossibility4         
,paradoxically speaking1 they are in and
 out of that state at one and the same  
time4 ,they are owners of ,nirvna who   
refuse to accept it in order that they  
may help the suffering orphan1          
,humanity4 ,they have followed the      
injunction of the ,book of the ,golden  
,precepts3 ,step out from sunlight into 
shade1 to make more room for others4  ,a
 greater part is taken in the history of
 nations by the ,nirmnakyas than anyone 
supposes4 ,some of them have under their
 care certain men in every nation who   
from their birth are destined to be     
great factors in the future4 ,these they
 guide and guard until the appointed    
time4 ,and such protgs but seldom know  
that such influence is about them1      
especially in the nineteenth century4   
,acknowledgment and appreciation of such
 great assistance are not required by   

the ,nirmnakyas1 who work behind the    
veil and prepare the material for a     
definite end4 ,at the same time1 too1   
one ,nirmnakya may have many different  
men--or women--whom he directs4 ,as     
,patanjali puts it1 ,in all these bodies
 one mind is the moving cause4          
,strange1 too1 as it may seem1 often    
such men as ,napoleon ,buonaparte are   
from time to time helped by them4 ,such 
a being as ,napoleon could not come upon
 the scene fortuitously4 ,his birth and 
strange powers must be in the order of  
nature4 ,the far-reaching consequences  
going with a nature like his1           
unmeasurable by us1 must in the eastern 
,theosophical philosophy be watched and 
provided for4 ,if he was a wicked man1  
so much the worse for him2 but that     
could never deter a ,nirmnakya from     
turning him to his uses4 ,that might be 
by swerving him1 perchance1 from a path 
that would have plunged the world into  
depths of woe and been made to bring    
about results in after years which      

,napoleon never dreamed of4 ,the fear of
 what the world might think of          
encouraging a monster at a certain point
 never can deter a sage who sees the end
 that is best4 ,and in the life of      
,napoleon there are many things going to
 show at times an influence more        
powerful than he could grapple4 ,his    
foolhardy march to ,moscow was perhaps  
engineered by these silent campaigners1 
and also his sudden and disastrous      
retreat4 ,what he could have done had he
 remained in ,france1 no present        
historian is competent to say4 ,the     
oft-doubted story of the red letter from
 the ,red ,man just when ,napoleon was  
in a hesitating mood1 may have been an  
encouragement at a particular juncture4 
,whom the gods would destroy1 they first
 make mad4 ,nor will the defeat at      
,waterloo be ever understood until the  
,nirmnakyas give their records up4  ,as 
a change in the thought of a people who 
have been tending to gross atheism is   
one always desired by the ,sages of the 

,wisdom ,religion1 it may be supposed   
that the wave of spiritualistic         
phenomena resulting now quite clearly in
 a tendency back to a universal         
acknowledgment of the soul1 has been    
aided by the ,nirmnakyas4 ,they are in  
it and of it2 they push on the progress 
of a psychic deluge over great masses of
 people4 ,the result is seen in the     
literature1 the religion and the drama  
of to-day4 ,slowly but surely the tide  
creeps up and covers the once dry shore 
of ,materialism1 and1 though priests may
 howl1 demanding the suppression of     
,theosophy with a firm hand1 and a venal
 press may try to help them1 they have  
neither the power nor the knowledge to  
produce one backward ripple1 for the    
,master hand is guided by omniscient    
intelligence propelled by a gigantic    
force1 and--works behind the scene4     
,,xii4   ,there have been so many secret
 societies during the ,christian era1 by
 whom claims were made to knowledge of  
nature's secret laws1 that a natural    

question arises3 ,in what do the        
,theosophic ,eastern ,sages differ from 
the many ,rosicrucians and others so    
often heard of8 ,the old bookshelves of 
,germany are full of publications upon  
,rosicrucianism1 or by pretended and    
genuine members of that order1 and      
to-day it is not uncommon to find those 
who have temerity enough to dub         
themselves ,rosicrucians4  ,the         
difference is that which exists between 
reality and illusion1 between mere      
ritualism and the signs printed by      
nature upon all things and beings       
passing forever up the road to higher   
states of existence4 ,the ,rosicrucian  
and ,masonic fraternities known to      
history rely upon outward signs and     
tokens to indicate the status in the    
order of their members1 who1 without    
such guarantees1 are only uninitiated   
outsiders4  ,but the ,sages we speak of1
 and their disciples1 carry with them   
the indelible mark and speak the        
well-known words that show they are     

beings developed under laws1 and not    
merely persons who1 having undergone a  
childish ordeal1 are possessed of a     
diploma4 ,the ,adepts may be called     
rugged oaks that have no disguise1 while
 the undeveloped man dabbling in        
,masonic words and formulas is only a   
donkey wearing a lion's skin4  ,there   
are many ,adepts living in the world1   
all of whom know each other4 ,they have 
means of communication unknown to modern
 civilization1 by using which they can  
transmit to and receive from each other 
messages at any moment and from immense 
distances1 without using any mechanical 
means4 ,we might say that there is a    
,society of ,adepts1 provided that we   
never attach to the word society the    
meaning ordinarily conveyed by it4 ,it  
is a society which has no place of      
meeting1 which exacts no dues1 which has
 no constitution or by-laws other than  
the eternal laws of nature2 there are no
 police or spies attached to it and no  
complaints are made or received in it1  

for the reason that any offender is     
punished by the operation of law        
entirely beyond his control--his mastery
 over the law being lost upon his       
infringing it4  ,under the protection   
and assistance and guidance of this     
,society of ,adepts are the disciples of
 each one of its members4 ,these        
disciples are divided into different    
degrees1 corresponding to the various   
stages of development2 the least        
developed disciples are assisted by     
those who are in advance of them1 and   
the latter in a similar manner by       
others1 until the grade of disciple is  
reached where direct intercourse with   
the ,adepts is possible4 ,at the same   
time1 each ,adept keeps a supervisory   
eye upon all his disciples4 ,through the
 agency of the disciples of ,adepts many
 effects are brought about in human     
thought and affairs1 for from the higher
 grades are often sent those who1       
without disclosing their connection with
 mysticism1 influence individuals who   

are known to be main factors in events  
about to occur4  ,it is claimed that the
 ,theosophical ,society receives        
assistance in its growth and the        
spreading of its influence from the     
,adepts and their accepted disciples4   
,the history of the ,society would seem 
to prove this1 for unless there were    
some hidden but powerful force operating
 for its advantage it would have long   
ago sunk into obscurity1 destroyed by   
the storm of ridicule and abuse to which
 it has been subjected4 ,promises were  
made1 in the early history of the       
,society1 that assistance would at all  
times be rendered1 and prophecies were  
hinted that it would be made the target 
for vilification and the object of      
opposition4 ,both prophecies have been  
fulfilled to the letter4  ,in just the  
same way as a polished diamond shows the
 work which gives it value and          
brilliancy1 so the man who has gone     
through probation and teaching under the
 ,adepts carries upon his person the    

ineffaceable marks4 ,to the ordinary eye
 untrained in this department1 no such  
indications are visible2 but those who  
can see describe them as being quite    
prominent and wholly beyond the control 
of the bearer4 ,for this reason that one
 who has progressed1 say1 three steps   
along the way1 will have three marks1   
and it is useless to pretend that his   
rank is a step higher1 for1 if it were1 
then the fourth mark would be there1    
since it grows with the being's         
development4 ,now1 as these signatures  
cannot be imitated or forged1 the whole 
inner fraternity has no need for        
concealment or signs4 ,no one can commit
 a fraud upon or extract from them the  
secrets of higher degrees by having     
obtained signs and pass-words out of a  
book or in return for the payment of    
fees1 and none can procure the          
conferring of any advancement until the 
whole nature of the man exactly         
corresponds to the desired point of     
development4  ,in two ways the          

difference between the ,adept fraternity
 and the worldly secret societies can be
 seen--in their treatment of nations and
 of their own direct special disciples4 
,nothing is forced or depends upon      
favor4 ,everything is arranged in       
accordance with the best interests of a 
nation1 having in view the cyclic       
influences at any time prevailing1 and  
never before the proper time4 ,when they
 desire to destroy the chains forged by 
dogmatism1 they do not make the error of
 suddenly appearing before the          
astonished eyes of the people2 for they 
know well that such a course would only 
alter the dogmatic belief in one set of 
ideas to a senseless and equally        
dogmatic adherence to the ,adepts as    
gods1 or else create in the minds of    
many the surety that the devil was      
present4     ,,xiii4   ,the training of 
the disciple by the teachers of the     
school to which the ,theosophical       
,adepts belong is peculiar to itself1   
and not in accord with prevailing modern

 educational ideas4 ,in one respect it  
is a specialization of the pilgrimage to
 a sacred place so common in ,india1 and
 the enshrined object of the journey is 
the soul itself1 for with them the      
existence of soul is one of the first   
principles4  ,in the ,east the life of  
man is held to be a pilgrimage1 not only
 from the cradle to the grave1 but also 
through that vast period of time1       
embracing millions upon millions of     
years1 stretching from the beginning to 
the end of a ,manvantara1 or period of  
evolution1 and as he is held to be a    
spiritual being1 the continuity of his  
existence is unbroken4 ,nations and     
civilizations rise1 grow old1 decline   
and disappear2 but the being lives on1  
spectator of all the innumerable changes
 of environment4 ,starting from the     
great ,all1 radiating like a spark from 
the central fire1 he gathers experience 
in all ages1 under all rulers1          
civilizations and customs1 ever engaged 
in a pilgrimage to the shrine from which

 he came4 ,he is now the ruler and now  
the slave2 to-day at the pinnacle of    
wealth and power1 to-morrow at the      
bottom of the ladder1 perhaps in abject 
misery1 but ever the same being4 ,to    
symbolize this1 the whole of ,india is  
dotted with sacred shrines1 to which    
pilgrimages are made1 and it is the wish
 of all men in that so-called benighted 
land to make such a journey at least    
once before death1 for the religious    
duties of life are not fully performed  
without visiting such sacred places4    
,one great reason for this1 given by    
those who understand the inner          
significance of it1 is that the places  
of pilgrimage are centers of spiritual  
force from which radiate elevating      
influences not perceptible to the       
pig-sticking1 wine-drinking traveller4  
,it is asserted by many1 indeed1 that at
 most of the famous places of pilgrimage
 there is an ,adept of the same order to
 which the ,theosophical ,adepts are    
said to belong1 who is ready always to  

give some meed of spiritual insight and 
assistance to those of pure heart who   
may go there4 ,he1 of course1 does not  
reveal himself to the knowledge of the  
people1 because it is quite unnecessary1
 and might create the necessity for his 
going elsewhere4 ,superstitions have    
arisen from the doctrine of pilgrimages1
 but1 as that is quite likely to come   
about in this age1 it is no reason why  
places of pilgrimage should be          
abolished1 since1 if the spiritual      
centers were withdrawn1 good men who are
 free from superstition would not       
receive the benefits they now may have4 
,the ,adepts founded these places in    
order to keep alive in the minds of the 
people the soul idea which modern       
,science and education would soon turn  
into agnosticism1 were they to prevail  
unchecked4  ,but the disciple of the    
,adept knows that the place of          
pilgrimage symbolizes his own nature1   
shows him how he is to start on the     
scientific investigation of it and how  

to proceed1 by what roads and in which  
direction4 ,he is supposed to           
concentrate into a few lives the        
experience and practice which it takes  
ordinary men countless incarnations to  
acquire4 ,his first steps1 as well as   
his last1 are on difficult1 often       
dangerous places2 the road1 indeed1     
winds up hill all the way1 and upon     
entering it he leaves behind the hope   
for reward so common in all             
undertakings4 ,nothing is gained by     
favor1 but all depends upon his actual  
merit4 ,as the end to be reached is     
self-dependence with perfect calmness   
and clearness1 he is from the beginning 
made to stand alone1 and this is for    
most of us a difficult thing which      
frequently brings on a kind of despair4 
,men like companionship1 and cannot with
 ease contemplate the possibility of    
being left altogether to themselves4    
,so1 instead of being constantly in the 
company of a lodge of                   
fellow-apprentices1 as is the case in   

the usual worldly secret society1 he is 
forced to see that1 as he entered the   
world alone1 he must learn to live there
 in the same way1 leaving it as he came1
 solely in his own company4 ,but this   
produces no selfishness1 because1 being 
accompanied by constant meditation upon 
the unseen1 the knowledge is acquired   
that the loneliness felt is only in     
respect to the lower1 personal1 worldly 
self4  ,another rule that this disciple 
must follow is that no boasting may be  
indulged in on any occasion1 and this   
gives us the formula that1 given a man  
who speaks of his powers as an ,adept or
 boasts of his progress on the spiritual
 planes1 we can be always sure he is    
neither ,adept nor disciple4 ,there have
 been those in the ,theosophical        
,society who gave out to the world that 
they were either ,adepts in fact or very
 near it1 and possessed of great powers4
 ,under our formula it follows that they
 were mere boasters1 with nothing behind
 their silly pretensions but vanity and 

a fair knowledge of the weakness as well
 as the gullibility of human nature2    
upon the latter they play for either    
their profit or pleasure4 ,but1 hiding  
themselves under an exterior which does 
not attract attention1 there are many of
 the real disciples in the world4 ,they 
are studying themselves and other human 
hearts4 ,they have no diplomas1 but     
there resides in them a consciousness of
 constant help and a clear knowledge of 
the true ,lodge which meets in real     
secrecy and is never found mentioned in 
any directory4 ,their whole life is a   
persistent pursuit of the fast-moving   
soul which1 although appearing to stand 
still1 can distance the lightning2 and  
their death is only another step forward
 to greater knowledge through better    
physical bodies in new lives4     ,,xiv4
   ,looking back into the past the      
nineteenth-century historian finds his  
sight speedily striking a mist and at   
last plunging into inky darkness4 ,bound
 down in fact by the influence of a     

ridiculous dogmatism which allows only  
some six thousand years for man's life  
on earth1 he is unwilling to accept the 
old chronologies of the ,egyptians or   
,hinds1 and1 while permitting the       
assumption of vast periods for          
geological changes1 he is staggered by a
 few millions of years more or less when
 they are added to the length of time   
during which humanity has peopled the   
globe4 ,the student of ,theosophy1      
however1 sees no reason why he should   
doubt the statement made by his teachers
 on this subject4 ,he knows that the    
periods of evolution are endless4 ,these
 are called ,manvantaras1 because they  
are between two ,manus1 or1 two men4    
,these periods may be called waves whose
 succession has no cessation4 ,each     
grand period1 including within it all   
the minor evolutions1 covers            
#caa1jdj1jjj1jjj1jjj human years2 under 
a single ,manu the human years come and 
go1 #cjf1gbj1jjj in number1 and the     
lesser yugas--or ages--more immediately 

concerning us1 comprise of solar years  
#d1cbj1jjj4 ,during these solar         
revolutions the human races sweep round 
and round this planet4 ,cave-dwellers1  
lake-dwellers and those of a neolithic  
or any other age appear and disappear   
over and over again1 and in each of     
those we who now read1 write and think  
of them were ourselves the very ,egos   
whose past we are trying to trace4      
,but1 going deep into geological strata1
 the doubt of man's existence           
contemporaneously with the plesiosaurus 
arises because no fossil genus homo is  
discovered in the same stratum4 ,it is  
here that the theories of the           
,theosophist come in and furnish the    
key4 ,those hold that before man        
developed any physical body he clothed  
himself with an astral form2 and this is
 why ,h4 ,p4 ,blavatsky writes in her   
,secret ,doctrine3 it teaches the birth 
of the astral before the physical body1 
the former being the model for the      
latter4 ,at the time of the huge        

antediluvian animals they absorbed in   
their enormous bodies so much of the    
total quantity of gross matter available
 for frames of sentient beings that the 
astral man remained without a corporeal 
frame1 as yet unclothed with coats of   
skin4 ,for this reason he could exist in
 the same place with those huge birds   
and reptiles without fear4 ,their       
massive proportions inspired him with no
 terror1 and by their consumption of    
food there was no lessening of his      
sustenance4 ,and1 therefore1 being of   
such a composition that he left no      
impression upon mud or plastic rock1 the
 death of one astral body after another 
left no fossil and no mark to be        
unearthed by us in company with the very
 beasts and birds which were his        
contemporaries4  ,man was all this time 
acquiring the power to clothe himself   
with a dense frame4 ,he threw off astral
 bodies one after another1 in the       
ceaseless pursuit1 each effort giving   
him a little more density4 ,then he     

began to cast a shadow1 as it were1 and 
the vast1 unwieldy animal world--and    
others as well--felt more and more the  
draughts made upon it by the coming man4
 ,as he thickened they grew smaller1 and
 his remains could not be deposited in  
any stratum until such time as he had   
grown to sufficient hardness4 ,but our  
modern anthropologists have not yet     
discovered when that was4 ,they are     
ready enough to make definite           
statements1 but1 learned as they are1   
there are surprises awaiting them not so
 far off4  ,while1 therefore1 our       
explorers are finding1 now and then1 the
 remains of animals and birds and       
reptiles in strata which show an age far
 greater than any assigned to the human 
race1 they never come upon human        
skeletons4 ,how could man leave any     
trace at a stage when he could not press
 himself into the clay or be caught by  
soft lava or masses of volcanic dust8 ,i
 do not mean1 however1 to say that the  
period of the plesiosaurus is the period

 of the man of astral body devoid of a  
material one4 ,the question of exact    
period may well be left for a more      
detailed account2 this is only to point 
to the law and to the explanation for   
the non-appearance of man's remains in  
very early geologic strata4 ,but the    
,theosophic ,adepts insist that there   
are still in the earth bony remains of  
man1 which carry his first appearance in
 a dense body many millions of years    
farther back than have yet been         
admitted1 and these remains will be     
discovered by us before much time shall 
have rolled away4  ,one of the first    
results of these discoveries will be to 
completely upset the theory as to the   
succession of ages1 as ,i may call it1  
which is given and accepted at the      
present time1 and also the estimation of
 the various civilizations that have    
passed from the earth and left no trace 
except in the inner constitution of     
ourselves--for it is held that we are   
those very persons1 now in different    

bodies1 who so long ago lived and loved 
and died upon the planet4 ,we began to  
make ,karma then and have been under its
 influence ever since1 and it seems     
fitting that that great doctrine should 
be taken up at another time for a more  
careful examination4     ,,xv4   ,the   
,oriental doctrine of reward and        
punishment of the human ,ego is very    
different from the theological scheme   
accepted throughout ,christendom1 since 
the ,brahmins and ,buddhists fix the    
place of punishment and compensation    
upon this earth of ours1 while the      
,christian removes the bar of ,god to   
the hereafter4 ,we may not profitably   
stop to argue upon logic with the       
latter2 it will be sufficient to quote  
to them the words of ,jesus1 ,st4       
,matthew1 and the ,psalmist4 ,with what 
measure ye mete1 it shall be measured   
unto you again1 said ,jesus2 and        
,matthew declares that for every word1  
act1 and thought we shall have to       
answer1 while ,david1 the royal poet1   

sang that those who serve the ,lord     
should never eat beggar's bread4 ,we all
 know well that the first two           
declarations do away with the vicarious 
atonement2 and as for the ,jewish       
singer's notion1 it is negatived every  
day in any city of either hemisphere4   
,among the ,ceylonese ,buddhists the    
name of the doctrine is ,kamma2 with the
 ,hinds it is ,karma4 ,viewed in its    
religious light1 it is the good and bad 
deeds of sentient beings1 by the        
infallible influence or efficacy of     
which those beings are met with due     
rewards or punishment1 according as they
 deserve1 in any state of being4,a ,when
 a being dies1 he emits1 as it were1 a  
mass of force or energy1 which goes to  
make up the new personality when he     
shall be rencarnated4 ,in this energy is
 found the summation of the life just   
given up1 and by means of it the ,ego is
 forced to assume that sort of body     
among those appropriate circumstances   
which together are the means for        

carrying out the decrees of ,karma4     
,hence hell is not a mythical place or  
condition after death in some unknown   
region specially set apart by the       
,almighty for the punishment of his     
children1 but is in very truth our own  
globe1 for it is on the earth1 in       
earth-lives experienced in human bodies1
 that we are punished for bad deeds     
previously done1 and meet with happiness
 and pleasure as rewards for old merit4 
,when one sees1 as is so common1 a good 
man suffering much in his life1 the     
question naturally arises1 ,has ,karma  
anything to do with it1 and is it just  
that such a person should be so         
afflicted8 ,for those who believe in    
,karma it is quite just1 because this   
man in a previous life must have done   
such acts as deserve punishment now4    
,and1 similarly1 the wicked man who is  
free from suffering1 happy and          
prosperous1 is so because in a previous 
existence he had been badly treated by  
his fellows or had experienced much     

suffering4 ,and the perfect justice of  
,karma is well illustrated in his case  
because1 although now favored by        
fortune1 he1 being wicked1 is generating
 causes which1 when he shall be reborn1 
will operate then to punish him for his 
evil-doing now4  ,some may suppose that 
the ,ego should be punished after death1
 but such a conclusion is not logical4  
,for evil deeds committed here on the   
objective plane could not with any      
scientific or moral propriety be        
punished on a plane which is purely     
subjective4 ,and such is the reason why 
so many minds1 both of the young and    
old1 have rejected and rebelled against 
the doctrine of a hellfire in which they
 would be eternally punished for        
commission of sin on earth4 ,even when  
unable to formulate the reason in       
metaphysical terms1 they instinctively  
knew that it would be impossible to     
remove the scene of compensation from   
the very place where the sin and        
confusion had been done and created4    

,when the disciples of ,jesus asked him 
if the man who was born blind was thus  
brought into the world for some sin he  
had committed they had in mind this     
doctrine of ,karma1 just as all the     
,hinds and ,buddhists have when they see
 some of their fellows crippled or      
deformed or deprived of sight4  ,the    
theory above hinted at of the person at 
death throwing out from himself the new 
personality1 so to speak1 ready to await
 the time when the ,ego should return to
 earth seeking a new body1 is a general 
law that operates in a great many other 
instances besides the birth or death of 
a being4 ,it is that which is used by   
the ,theosophists to explain the        
relations between the moon and the      
earth4 ,for1 as the moon is held by them
 to be the planet on which we lived     
before reaching the earth and before    
there was any such earth whatever2 and  
that1 when our so-called satellite came 
to die1 all the energy contained in it  
was thrown out into space1 where in a   

single vortex it remained until the time
 came for that energy to be again       
supplied with a body--this earth--so the
 same law prevails with men1 the single 
units in the vast aggregate which is    
known among advanced ,theosophists as   
the great ,manu4 ,men being1 as to their
 material envelope1 derived from the    
moon1 must follow the law of their      
origin1 and therefore the ,buddhist     
priest says1 as quoted3 ,at the death of
 a being nothing goes out from him to   
the other world for his rebirth2 but by 
the efficacy--or1 to use a more         
figurative expression1 by the ray--of   
influence which ,kamma emits1 a new     
being is produced in the other world    
very identical with the one who died    
away1 for in this new being is held all 
the life of the deceased4 ,the term     
being1 as applied to it may be taken by 
us with some qualification4 ,it is more 
properly a mass of energy devoid of     
conscience and crowded with desires of  
the person from whom it emanated2 and   

its special province is to await the    
return of the individuality and form for
 that the new body in which it shall    
suffer or enjoy4 ,each man is therefore 
his own creator under the great ,cosmic 
laws that control all creations4 ,a     
better term in place of creation is     
evolution1 for we1 from life to life1   
are engaged in evolving out of the      
material provided in this ,manvantara   
new bodies at every turn of the wheel of
 rebirth4 ,the instruments we use in    
this work are desire and will4 ,desire  
causes the will to fix itself on        
objective life2 in that plane it        
produces force and out of that comes    
matter in its objective form4           
,,footnote3  ,a ,the ,rev4 ,t4 ,p4      
,terunnanse1 ,high-,priest at           
,dodanduwa1 ,ceylon4     ,,xvi4   ,very 
many ,western people say that this      
,oriental doctrine of ,karma is         
difficult to understand1 being fit only 
for educated and thoughtful persons4    
,but in ,india1 ,ceylon and ,burmah1 not

 to mention other ,asiatic countries1   
the whole mass of the people accept and 
seem to understand it4 ,the reason for  
this lies probably in the fact that they
 also firmly believe in ,rencarnation1  
which may be said to be the twin        
doctrine to ,karma4 ,indeed1 the one    
cannot be properly considered without   
keeping the other in view1 for          
,karma--whether as punishment or        
reward--could have no actual or just    
operation upon the ,ego unless the means
 for its operation were furnished by    
,rencarnation4  ,our deserts are meted  
out to us while we are associating in   
life with each other1 and not while we  
are alone1 nor in separateness4 ,if     
being raised to power in a nation or    
becoming possessed of wealth is called a
 reward1 it would lose all value were   
there no people to govern and no        
associated human beings with and upon   
whom we could spend our wealth and who  
might aid us in satisfying our manifold 
desires4 ,and so the law of             

,rencarnation drags us into life again  
and again1 bringing with us uncounted   
times the various ,egos whom we have    
known in prior births4 ,this is in order
 that the ,karma--or causes--generated  
in company with those ,egos may be      
worked out1 for to take us off          
separately into an unknown hell1 there  
to receive some sort of punishment1 or  
into an impossible serio-comic heaven to
 meet our reward1 would be as impossible
 as unjust4 ,hence1 no just-hanged      
murderer absolved by priest or praising 
,jesus can escape4 ,he1 together with   
his victim1 must return to this earth1  
each to aid the other in adjusting the  
disturbed harmony1 during which process 
each makes due compensation4 ,with this 
doctrine we restore justice to her seat 
in the governance of men1 for without it
 the legal killing of the murderer after
 condemnation is only a half remedy1    
since no provision is made by the ,state
 for the being hurled out of the body   
nor for the dependants he may have left 

behind1 and1 still further1 nothing is  
done for those who in the family of the 
murderer survive him4  ,but the         
,theosophical sages of all ages push the
 doctrine of ,karma beyond a mere       
operation upon incarnated men4 ,they    
view all worlds as being bound together 
and swayed by ,karma4 ,as the old ,hind 
book1 the ,bhagavad-,gt1 says1 all      
worlds up to that of ,brahm are subject 
to ,karma4 ,hence it acts on all planes4
 ,so viewing it1 they say that this     
world as it is now conditioned is the   
actual result of what it came to be at  
the beginning of the pralaya or grand   
death which took place billions upon    
billions of years ago4 ,that is1 the    
world evolves just as man does4 ,it is  
born1 it grows old1 it dies1 and it is  
rencarnated4 ,this goes on many times1  
and during those incarnations it suffers
 and enjoys in its own way for its      
previous evolutions4 ,for it the reward 
is a greater advance along the line of  
evolution1 and the punishment is a      

degraded state4 ,of course1 as ,i said  
in a former article1 these states have  
man for their object and cause1 for he  
is the crown of all evolution4 ,and1    
coming down from the high consideration 
of great cosmic spaces and phenomena1   
the ,theosophist is taught to apply     
these laws of ,karma and ,rencarnation  
to every atom in the body in especial   
and apart from the total ,karma4 ,since 
we are made up of a mass of lives1 our  
thoughts and acts affect those atoms or 
lives and impress them with a ,karma of 
their own4 ,as the ,oriental thinkers   
say1 not a moment passes without some   
beings coming to life in us1 acquiring  
,karma1 dying1 and being rencarnated4   
,the principal divisions of ,karma are  
three in number4 ,one sort is that now  
operating in the present life and body1 
bringing about all the circumstances and
 changes of life4 ,of this we see       
illustrations every day1 with now and   
then strange climaxes which throw upon  
the doctrine the brightest light4 ,one  

such is immortalized in ,india by a     
building erected by the favored son of  
fortune1 as we would say1 and thus it   
came about4 ,a ,rajah had a very strange
 dream1 so affecting that he called upon
 his soothsayers for interpretation4    
,they said that their horoscopes showed 
he was required next day to give an     
immense sum of money to the first person
 he should see after awaking1 their     
intention being to present themselves at
 an early hour4 ,next day the ,king     
arose unusually early1 stepped to his   
window1 threw it open1 and there before 
him was a chandalah sweeping up the     
dirt4 ,to him he gave a fortune1 and    
thus in a moment raised him to affluence
 from abject poverty4 ,the chandalah    
then built a huge building to           
commemorate his sudden release from the 
grinding chains of poverty4  ,another   
class of ,karma is that which is held   
over and not now in operation because   
the man does not furnish the appropriate
 means for bringing it into action4     

,this may be likened to vapor held in   
suspension in the atmosphere and not    
visible to the eye1 but which will fall 
as rain upon the earth the moment       
conditions are ripe4  ,the last chief   
class is that ,karma which we are making
 now1 and which will be felt by us in   
future births4 ,its appropriate symbol  
is the arrow shot forward in the air by 
the archer4     ,,xvii4   ,the spirit is
 not affected by ,karma at any time or  
under any circumstances1 and so the     
,theosophical ,adepts would not use the 
terms cultivation of the ,spirit4 ,the  
,spirit in man1 called by them ,ishwara1
 is immutable1 eternal and              
indivisible--the fundamental basis of   
all4 ,hence they say that the body and  
all objects are impermanent and thus    
deluding to the soul whenever they are  
mistaken for reality4 ,they are only    
real on and for this plane and during   
the time when the consciousness takes   
them up here for cognition4 ,they are   
therefore relatively real and not so in 

an absolute sense4 ,this can easily be  
proved from dreams4 ,in the dream state 
we lose all knowledge of the objects    
which while awake we thought real and   
proceed to suffer and enjoy in that new 
state4 ,in this we find the             
consciousness applying itself to objects
 partaking of course of the nature of   
the experiences of the waking condition1
 but at the same time producing the     
sensations of pleasure and pain while   
they last4 ,let us imagine a person's   
body plunged in a lethargy extending    
over twenty years and the mind          
undergoing a pleasant or unpleasant     
dream1 and we have a life just of that  
sort1 altogether different from the life
 of one awake4 ,for the consciousness of
 this dreamer the reality of objects    
known during the waking state is        
destroyed4 ,but as material existence is
 a necessary evil and the one in which  
alone emancipation or salvation can be  
obtained1 it is of the greatest         
importance and hence ,karma which       

governs it and through whose decrees    
emancipation may be reached must be well
 understood and then be accepted and    
obeyed4  ,karma will operate to produce 
a deformed or deficient body1 to give in
 a good body a bad disposition or vic   
vers2 it will cause diseases1 hurts or  
annoyances1 or bring about pleasures and
 favorable situations for the material  
frame4 ,so we sometimes find with a     
deformed or disagreeable body a most    
enlightened and noble mind4 ,in this    
case the physical ,karma is bad and the 
mental good4  ,this leads us to the sort
 of ,karma that works upon the mental   
plane4 ,at the same time that an        
unfavorable ,karmic cause is showing    
forth in the physical structure another 
and better sort is working out in the   
mind and disposition or has eventuated  
in conferring a mind well balanced1     
calm1 cheerful1 deep1 and brilliant4    
,hence we discover a purely physical as 
compared with an entirely mental ,karma4
 ,purely physical would be that         

resulting1 say from a removal from the  
ground of fruit peel which might        
otherwise cause some unknown person to  
fall and be hurt4 ,purely mental might  
be due to a life spent in calm1         
philosophical thought and the like4     
,there is in one of the ,hind books a   
strange sentence respecting this part of
 the subject1 reading3 ,perfection of   
body or superhuman powers are produced  
by birth or by herbs or by incantations1
 penances1 or meditations4  ,among      
mental afflictions esteemed as worse    
than any bodily hurt or loss is that    
,karma from a preceding life which      
results in obscurity of such a character
 that there is a loss of all power to   
conceive of the reality of ,spirit or   
the existence of soul--that is1         
materialism4  ,the last field of        
operation for this law may be said to be
 the psychical nature4 ,of this in      
,america we have numerous examples in   
mediums1 clairvoyants1 clairaudients1   
mind-readers1 hysteriacs1 and all sorts 

of abnormal sensitives4 ,there could be 
no clairvoyant according to the         
,oriental scheme if the person so       
afflicted1 using as ,i think the proper 
term1 had not devoted much of previous  
lives to a one-sided development of the 
psychical nature resulting now in powers
 which make the possessor an abnormality
 in society4  ,a very strange belief of 
the ,hinds is that one which allows the 
possibility of a change of state by a   
mortal of such a character that the once
 man becomes a ,deva or lesser god4     
,they divide nature into several        
departments1 in each of which are       
conscious powers or entities called     
,devas1 to put it roughly4 ,yet this is 
not so far apart from the ideas of some 
of our best scientific men who have said
 there is no reason why in each ray of  
the spectrum there may not be beings to 
us unseen4 ,many centuries ago the ,hind
 thinker admitted this1 and pushing     
further on declared that a man might    
through a certain sort of ,karma become 

one of these beings1 with corresponding 
enjoyment and freedom from care1 but    
with the certainty1 however1 of         
eventually changing back again to begin 
the weary round of birth over again4    
,what might be called the doctrine of   
the nullification of ,karma is an       
application in this department of the   
well-known law in physics which causes  
an equilibrium when two equal forces    
oppose each other4 ,a man may have in   
his ,karmic account a very unpleasant   
cause and at the same time a cause of   
opposite character4 ,if these come      
together for expression at the same time
 they may so counteract each other as   
that neither will be apparent and the   
equilibrium is the equivalent of both4  
,in this way it is easy to understand   
the ,biblical verse3 ,charity covereth a
 multitude of sins1 as referring to the 
palliative effect of charitable deeds as
 opposed to deeds of wickedness1 and    
giving a reason for the medival knight  
devoting some of the years of his life  

to almsgiving4  ,in the ,bhagavad-,gt1 a
 book revered by all in ,india1 the     
highest place is given to what is called
 ,karma-,yga or the ,religion of the    
,performance of ,works and ,duty1 and   
there it is said3 ,he who1 unattached to
 the fruits of his actions1 performs    
such actions as must be done1 is both   
renouncer and devotee2 not he who       
kindles no sacrificial fires and        
performs no ceremonies4 ,he who remains 
inert1 restraining the organs of action1
 and pondering with his heart on objects
 of sense1 is called a false pietist of 
bewildered soul4 ,but he who1           
restraining his senses by his heart and 
being free from interest in acting1     
undertakes active devotion through the  
organs of action1 is praiseworthy4      
,,xviii4   ,that the doctrine of ,karma 
is unjust1 unsympathetic1 and fatalistic
 has been claimed by those who oppose   
it1 but such conclusions are not borne  
out by experience among those races who 
believe in it1 nor will the objections  

stand a close examination4 ,the ,hinds  
and ,buddhists thoroughly believe in    
,karma1 convinced that no one but       
themselves punishes or rewards in this  
or any life1 yet we do not find them    
cold or unsympathetic4 ,indeed1 in the  
relations of life it is well known that 
the ,hind is as loving and tender as his
 ,american brother1 and there are as    
many instances of heroic self-sacrifice 
in their history as in ours4 ,some go   
further than this and say that the      
belief in ,karma and ,rencarnation has  
made the ,hind more gentle in his       
treatment of men and animals than are   
the ,europeans1 and more spiritual in   
his daily life4 ,going deeper into their
 history1 the belief in ,karma is found 
side by side with material works of     
great magnitude1 and whose remains to   
this day challenge our wonder1          
admiration1 and respect2 it is doubtful 
whether we could ever show such triumphs
 over nature as can be seen at any time 
in the rock-cut temples of ,hindustan4  

,so it would appear that this doctrine  
of ours is not likely to produce bad or 
enervating effects upon the people who  
accept it4  ,but1 says an objector1 it  
is fatalism4 ,if ,karma is ,karma1 if ,i
 am to be punished in such and such a   
manner1 then it will come about so      
whether ,i will or not1 and hence ,i    
must1 like the ,turk1 say ',kismet1' and
 do nothing4 ,now1 although the         
,mohammedan doctrine of ,kismet has been
 abused as fatalism1 pure and simple1 it
 was not so held by the ,prophet nor by 
his greatest disciples1 for they taught 
that it was law and not fate4 ,and      
neither is ,karma amenable to this      
objection4 ,in the minds of those who1  
having vaguely apprehended ,karma as    
applying to one life only1 do not give  
the doctrine its true majestic1 endless 
sweep1 fatalism is the verdict4 ,when1  
on the other hand1 each man is seen as  
the fashioner of the fate for his next  
fleeting earth personality1 there can be
 no fatality in it1 because in his own  

hand is the decree4 ,he set in motion   
the causes which will inevitably have   
certain results4 ,just as easily he     
could have made different causes and    
thus brought about different results4   
,that there are a repellant coldness and
 want of tenderness in a doctrine which 
thus deals out inflexible justice and   
compels us to forever lose our friends  
and beloved relatives1 once death has   
closed the door1 is the feeling of a few
 who make sentiment their rule in life4 
,but while sentiment and our own wishes 
are not the guiding laws of nature1     
there is no reason even on the          
sentimental ground for this objection2  
it is due to a partial knowledge of the 
doctrine which1 when fully known1 is    
found to be as full of opportunity for  
the exercise of what is dear to the     
heart as any other theory of life4 ,the 
same law that throws us into life to    
suffer or enjoy1 as may be deserved1    
decrees that the friends and the        
relatives who are like unto each other  

must incarnate together1 until by reason
 of differentiation of character they   
cannot under any law of attraction      
remain in company4 ,not unless and until
 they become different do they separate 
from each other4 ,and who would wish to 
be eternally tied to the side of        
uncongenial relatives or acquaintances  
merely because there was an accident of 
birth6  ,for our aid also this law works
 well and ceaselessly4 ,those whom you  
help will help you in other lives1 is   
the declaration4 ,in ages past perhaps  
we knew those who long since have passed
 up to greater heights4 ,the very moment
 in the long series of incarnations we  
come near to where they are pursuing    
their pilgrimage1 they at once extend   
assistance1 whether that be on the      
material or moral planes4 ,and it makes 
no difference whether one or the other  
is aware of who is assisting or who is  
being assisted4 ,inflexible law guides  
the current and brings about the result4
 ,thus the members of the whole human   

family reciprocally act on one another1 
forced into it by a law which is as kind
 as it is great1 which turns the        
contempt we bore in the past into       
present honor and opportunity to help   
our fellows4  ,there is no favoritism   
possible in nature2 no man has any      
privilege or gift which he has not      
deserved1 either as a reward or a       
compensation4 ,looking at the present   
life spread before our limited vision1  
we may see perhaps no cause why there   
should be any such reward to an unworthy
 man1 but ,karma never errs and will    
surely repay4 ,and it not only rewards1 
but to it solely belong those           
compensations which we with revenge     
attempt to mete out4 ,it is with this in
 view that the holy writ of the         
,christians says1 ,vengeance is mine2 ,i
 will repay1 for so surely as one hurts 
another so is the certainty of ,karma   
striking the offender2--but let the     
injured one beware that he does not     
desire the other punished1 for by ,karma

 will he be punished also4 ,so from all 
this web of life and ceaselessly        
revolving wheel1 ,karma furnishes the   
escape and the means of escape1 and by  
rencarnation we are given the time for  
escape4     ,,xix4   ,in the ,egyptian  
,book of the ,dead1 chapter x describes 
the place where1 after death1           
disembodied souls remain in different   
degrees of perfection4 ,some are shown  
as taking wheat three cubits high1 while
 others are only permitted to glean     
it--he gleaned the fields of ,aanroo4   
,thus some enjoy the perfection of      
spiritual bliss1 while others attain    
only to minor degrees in that place or  
state where divine justice is meted out 
to the soul4  ,devachan is the land of  
reward2 the domain of spiritual effects4
 ,the word spiritual here refers to     
disembodiment2 it must only be used as  
relative to our material existence4 ,the
 ,christian demonstrates this fact by   
the material entourage of his heaven4   
,in the ,secret ,doctrine1 ,h4 ,p4      

,blavatsky says3 ,death itself is unable
 to deliver man from it ,karma1 since   
death is simply the door through which  
he passes to another life on earth1     
after a little rest on its              
threshold--,devachan4 ,devachan1 then1  
is the threshold of life4 ,in the ,hind 
system it is etymologically the place of
 the gods1 ,indra's heaven4 ,indra is   
the regent of heaven1 who gives to those
 who can reach his realm long-enduring  
gifts of happiness and dominion4 ,the   
,bhavagad-,gt says3 ,after enjoying     
felicity for innumerable years in the   
regions of ,indra1 he is born again upon
 this earth4  ,for the purpose of this  
article1 we assume that the entire man1 
minus the body1 goes into ,devachan4    
,this1 however1 is not so4 ,the         
post-mortem division of our sevenfold   
constitution given by ,theosophy is     
exact4 ,it exhibits the basis of life1  
death and rencarnation4 ,it shows the   
composite being1 man1 in analogy with   
that other composite being1 nature4     

,both are a unity in diversity4 ,man1   
suspended in nature1 like her1 divides  
and renites4 ,this sevenfold division   
will be treated in a future article4    
,devachan1 being a state of prolonged   
subjective happiness after the death of 
the body1 is plainly the heaven of the  
,christian1 but with a difference4 ,it  
is a heaven made scientifically         
possible4 ,heaven itself must accord    
with the divine laws projected into     
nature4 ,as sleep is a release from the 
body1 during which we have dreams1 so   
death is a complete separation and      
release1 after which in ,devachan we    
dream until1 on being again incarnated  
in a new body on earth1 we come once    
more into what we call waking existence4
 ,even the human soul would weary of the
 ceaseless round of rebirths1 if some   
place or state were not provided in     
which rest could be obtained2 in which  
germinating aspirations1 restricted by  
earth-life1 could have their full       
development4 ,no energy can be          

annihilated1 least of all a psychic     
energy2 these must somewhere find an    
outlet4 ,it is found in ,devachan2 this 
realization is the rest of the soul4    
,its deepest desires1 its highest needs 
are there enjoyed4 ,there every hope    
blooms out in full and glorious flower4 
,to prolong this blissful state1 ,hind  
books give many incantations and provide
 innumerable ceremonies and sacrifices1 
all of them having for end and aim a    
long stay in ,devachan4 ,the ,christian 
does precisely the same4 ,he longs for  
heaven1 prays that he may go there1 and 
offers up to his ,god such propitiatory 
rites and acts as seem best to him1 the 
only difference being that he does not  
do it half so scientifically as the     
,hind4 ,the ,hind is also more vivid in 
his conception of this heaven than the  
,christian is4 ,he postulates many      
places or conditions adapted to the     
energic and qualitative differences     
between souls4 ,kama-loka and other     
states are where concrete desires1      

restricted by life in the body1 have    
full expression1 while in ,tribvana the 
abstract and benevolent thinkers absorb 
the joys of lofty thought4 ,the orthodox
 heaven has no such proviso4 ,it also   
ignores the fact that a settled monotony
 of celestial existence would exhaust   
the soul--would be stagnation1 not      
growth4 ,devachanic life is development 
of aspiration1 passing through the      
various stages of gestation1 birth1     
cumulative growth1 downward momentum and
 departure to another condition1 all    
rooted in joy4 ,there is nothing in the 
mere fact of death to mould a soul anew4
 ,it is a group of psychic energies1 and
 heaven must have something in common   
with these1 or why should it gravitate  
there8 ,souls differ as men do4 ,in     
,devachan each one receives that degree 
of bliss which it can assimilate2 its   
own development determines its reward4  
,the ,christian places all the snuffy   
old saints as high as other holy souls1 
sinking genius to the level of the      

mediocre mass1 while the ,hind gives    
infinite variety of occupation and      
existence suited to grave and gay1 the  
soul of genius or of poetry4 ,no one    
sits in undesired seats1 nor sings      
psalms he never liked1 nor lives in a   
city which might pall upon him if he    
were forever compelled to walk its      
pearly streets4 ,the laws of cause and  
effect forbid that ,devachan should be  
monotonous4 ,results are proportionate  
to antecedent energies4 ,the soul       
oscillates between ,devachan and        
earth-life1 finding in each conditions  
suited to its continuous development1   
until1 through effort1 it reaches a     
perfection in which it ceases to be the 
subject of the laws of action and       
rection1 becoming instead their         
conscious co-worker4  ,devachan is a    
dream1 but only in the sense in which   
objective life can be called such4 ,both
 last until ,karma is satisfied in one  
direction1 and begins to work in the    
other4 ,the ,devachanee has no idea of  

space or time except such as he makes   
for himself4 ,he creates his own world4 
,he is with all he ever loved1 not in   
bodily companionship1 but in one to him 
real1 close and blissful4 ,when a man   
dies1 the brain dies last4 ,life is     
still busy there after death has been   
announced4 ,the soul marshals up all    
past events1 grasps the sum total1 the  
average tendency stands out1 the ruling 
hope is seen4 ,their final aroma forms  
the keynote of ,devachanic existence4   
,the lukewarm man goes neither to heaven
 nor hell4 ,nature spews him out of her 
mouth4 ,positive conditions1 objective  
or subjective1 are only reached through 
positive impulsion4 ,devachanic         
distribution is governed by the ruling  
motive of the soul4 ,the hater may1 by  
rection1 become the lover1 but the      
indifferent have no propulsion1 no      
growth4     ,,xx4   ,it is quite evident
 to the unprejudiced inquirer that      
,christian priests for some reason or   
other studiously ignore the composite   

nature of man1 although their great     
authority1 ,st4 ,paul1 clearly refers to
 it4 ,he spoke of body1 soul1 and       
spirit1 they only preach of body and    
soul2 he declared we had a spiritual    
body1 they remain misty as to the soul's
 body and cling to an absurd            
resurrection of the material casket4 ,it
 became the duty of ,theosophists to    
draw the attention of the modern mind   
once more to the ,oriental division of  
man's constitution1 for through that    
alone can an understanding of his state 
before and after death be attained4 ,the
 division laid down by ,st4 ,paul is    
threefold1 the ,hind one is of a        
sevenfold character4 ,st4 ,paul's is    
meant for those who require broad       
outlines1 but do not care to inquire    
into details4 ,spirit1 soul1 and body1  
however1 include the whole seven        
divisions1 the latter being a more      
complete analysis2 and it is suspected  
by many deep thinkers that ,paul knew   
the complete system but kept it back for

 good reasons of his own4  ,an analysis 
of body discloses more than mere        
molecular structure1 for it shows a     
force or life or power that keeps it    
together and active throughout its      
natural period4 ,some writers on        
,theosophical subjects1 dealing more or 
less accurately with the ,eastern       
system1 have called this ,prna or ,jva2 
others1 however1 call it ,prna alone1   
which seems more appropriate1 because   
the human aspect of the life force is   
dependent upon ,prna1 or breath4  ,the  
spirit of ,st4 ,paul may be taken for   
our purposes to be the ,sanskrit tm4    
,spirit is universal1 indivisible1 and  
common to all4 ,in other words1 there   
are not many spirits1 one for each man1 
but solely one spirit which shines upon 
all men alike1 finding as many          
souls--roughly speaking--as there are   
beings in the world4 ,in man the spirit 
has a more complete instrument or       
assemblage of tools with which to work4 
,this spiritual identity is the basis of

 the philosophy2 upon it the whole      
structure rests2 to individualize       
spirit1 assigning to each human being   
his own spirit1 particular to him and   
separate from the spirit of any other   
man1 is to throw to the ground the whole
 ,theosophic philosophy1 will nullify   
its ethics and defeat its object4       
,starting then with tm--spirit--as      
including the whole1 being its basis and
 support1 we find the ,hind offering the
 theory of sheaths or covers of the soul
 or inner man4 ,these sheaths are       
necessary the moment evolution begins   
and visible objects appear1 so that the 
aim of the soul may be attained in      
conjunction with nature4 ,in this way1  
through a process which would be out of 
place here1 a classification is arrived 
at by means of which the phenomena of   
life and consciousness may be explained4
  ,the six vehicles used by the spirit  
and by means of which the ,ego gains    
experience are3  ,body1 as a gross      
vehicle4  ,vitality1 or ,prna4  ,astral 

,body1 or ,linga ,sharra4  ,animal      
,soul1 or ,kma ,rpa4  ,human ,soul1 or  
,manas4  ,spiritual ,soul1 or ,buddhi4  
,the ,linga ,sharra is needed as a more 
subtle body than the corporeal frame1   
because the latter is in fact only      
stupid1 inert matter4 ,kma ,rpa is the  
body1 or collection1 of desires and     
passions2 ,manas may be properly called 
the mind1 and ,buddhi is the highest    
intellection beyond brain or mind4 ,it  
is that which discriminates4  ,at the   
death of the body1 ,prna flies back to  
the reservoir of force2 the astral body 
dissipates after a longer period and    
often returns with ,kma ,rpa when aided 
by certain other forces to sance-rooms1 
where it masquerades as the deceased1 a 
continual lie and ever-present snare4   
,the human and the spiritual soul go    
into the state spoken of before as      
,devachan or heaven1 where the stay is  
prolonged or short according to the     
energies appropriate to that state      
generated during earth-life4 ,when these

 begin to exhaust themselves the ,ego is
 gradually drawn back to earth-life1    
where through human generation it takes 
up a new body1 with another astral body1
 vitality1 and animal soul4  ,this is   
the wheel of rebirth1 from which no man 
can escape unless he conforms to true   
ethics and acquires true knowledge and  
consciousness while living in a body4   
,it was to stop this ceaselessly        
revolving wheel that ,buddha declared   
his perfect law1 and it is the aim of   
the true ,theosophist to turn his great 
and brilliant ,wheel of the ,law for the
 healing of the nations4     ,,xxi4     
,high in the esteem of the ,hind stands 
the serpent1 both as a symbol and a     
creature4 ,moving in a wavy line1 he    
figures the vast revolution of the ,sun 
through eternal space carrying the      
rapidly whirling ,earth in her lesser   
orbit2 periodically casting his skin1 he
 presents a visible illustration of     
renewal of life or rencarnation2 coiling
 to strike1 he shows the working of the 

law of ,karma-,nemesis which1 with a    
basis in our actions1 deals an unerring 
blow4 ,as a symbol with tail in mouth1  
forming a circle1 he represents         
eternity1 the circle of necessity1      
all-devouring ,time4 ,for the older     
,initiates he spoke to them also of the 
astral light which is at once devilish  
and divine4  ,probably in the whole     
field of ,theosophic study there is     
nothing so interesting as the astral    
light4 ,among the ,hinds it is known as 
,aksa1 which can also be translated as  
ther4 ,through a knowledge of its       
properties they say that all the        
wonderful phenomena of the ,oriental    
,yogis are accomplished4 ,it is also    
claimed that clairvoyance1              
clairaudience1 mediumship1 and seership 
as known to the ,western world are      
possible only through its means4 ,it is 
the register of our deeds and thoughts1 
the great picture gallery of the earth1 
where the seer can always gaze upon any 
event that has ever happened1 as well as

 those to come4 ,swimming in it as in a 
sea are beings of various orders and    
also the astral remains of deceased men 
and women4 ,the ,rosicrucians and other 
,european mystics called these beings   
,sylphs1 ,salamanders1 ,gnomes1         
,undines1 ,elementals2 the ,hind calls  
them ,gandharbhas or celestial          
musicians1 ,yakshas1 ,rakshsas and many 
more4 ,the spooks of the dead--mistaken 
by ,spiritualists for the individuals   
who are no more--float in this ,aksic   
substance1 and for centuries have been  
known to the mystical ,hind as ,bhta1   
another name for devil1 or ,pischa1 a   
most horrible devil2 neither of them any
 more than the cast-off soul-body       
nearest earth1 devoid of conscience and 
only powerful for evil4  ,but the term  
astral light1 while not new1 is purely  
of ,occidental origin4 ,porphyry spoke  
of it when referring to the celestial or
 soul-body1 which he says is immortal1  
luminous1 and star-like2 ,paracelsus    
called it the sidereal light2 later it  

grew to be known as astral4 ,it was said
 to be the same as the anima mundi or   
soul of the world4 ,modern scientific   
investigators approach it when they     
speak of luminiferous ether and radiant 
matter4 ,the great astronomer1 ,camille 
,flammarion1 who was a member of the    
,theosophical ,society during his life1 
speaks of the astral light in his novel 
,uranie and says3 ,the light emanating  
from all these suns that people         
immensity1 the light reflected through  
space by all these worlds lighted by    
these suns1 photographs throughout the  
boundless heaven the centuries1 the     
days1 the moments as they pass4444 ,from
 this it results that the histories of  
all the worlds are travelling through   
space without dispersing altogether1 and
 that all the events of the past are    
present and live evermore in the bosom  
of the infinite4  ,like all unfamiliar  
or occult things the astral light is    
difficult to define1 and especially so  
from the very fact that it is called    

light4 ,it is not the light as we know  
it1 and neither is it darkness4 ,perhaps
 it was said to be a light because when 
clairvoyants saw by means of it1 the    
distant objects seemed to be            
illuminated4 ,but as equally well       
distant sounds can be heard in it1 heavy
 bodies levitated by it1 odors carried  
thousands of miles through it1 thoughts 
read in it1 and all the various         
phenomena by mediums brought about under
 its action1 there has been a use of the
 term light which while unavoidable is  
none the less erroneous4  ,a definition 
to be accurate must include all the     
functions and powers of this light1 but 
as those are not fully known even to the
 mystic1 and wholly terra incognita for 
the scientist1 we must be content with a
 partial analysis4 ,it is a substance   
easily imagined as imponderable ether   
which1 emanating from the stars1        
envelopes the earth and permeates every 
atom of the globe and each molecule upon
 it4 ,obeying the laws of attraction and

 repulsion1 it vibrates to and fro1     
making itself now positive and now      
negative4 ,this gives it a circular     
motion which is symbolized by the       
serpent4 ,it is the great final agent1  
or prime mover1 cosmically speaking1    
which not only makes the plant grow but 
also keeps up the diastole and systole  
of the human heart4  ,very like the     
action of the sensitive photographic    
plate is this light4 ,it takes1 as      
,flammarion says1 the pictures of every 
moment and holds them in its grasp4 ,for
 this reason the ,egyptians knew it as  
the ,recorder2 it is the ,recording     
,angel of the ,christian1 and in one    
aspect it is ,yma1 the judge of the dead
 in the ,hind pantheon1 for it is by the
 pictures we impress therein that we are
 judged by ,karma4  ,as an enormous     
screen or reflector the astral light    
hangs over the earth and becomes a      
powerful universal hypnotizer of human  
beings4 ,the pictures of all acts good  
and bad done by our ancestors as by     

ourselves1 being ever present to our    
inner selves1 we constantly are         
impressed by them by way of suggestion  
and go then and do likewise4 ,upon this 
the great ,french priest-mystic1 liphas 
,lvi1 says3 ,we are often astonished    
when in society at being assailed by    
evil thoughts and suggestions that we   
would not have imagined possible1 and we
 are not aware that we owe them solely  
to the presence of some morbid neighbor2
 this fact is of great importance1 since
 it relates to the manifestation of     
conscience--one of the most terrible and
 incontestable secrets of the magic     
art4444 ,so diseased souls have a bad   
breath1 and vitiate the moral           
atmosphere2 that is to say1 they mingle 
impure reflections with the astral light
 which penetrates them1 and thus        
establish deleterious currents4  ,there 
is also a useful function of this light4
 ,as it preserves the pictures of all   
past events and things1 and as there is 
nothing new under the sun1 the          

appliances1 the ideas1 the philosophy1  
the arts and sciences of long buried    
civilizations are continually being     
projected in pictures out of the astral 
into the brains of living men4 ,this    
gives a meaning not only to the         
oft-recurring concidence of two or more 
inventors or scientists hitting upon the
 same ideas or inventions at about the  
same time and independently of each     
other1 but also to other events and     
curious happenings4  ,some self-styled  
scientists have spoken learnedly of     
telepathy1 and other phenomena1 but give
 no sufficient reason in nature for     
thought-transference or apparitions or  
clairvoyance or the hundred and one     
varieties of occurrences of an occult   
character noticed from day to day among 
all conditions of men4 ,it is well to   
admit that thought may be transferred   
without speech directly from one brain  
to another1 but how can the transference
 be effected without a medium8 ,that    
medium is the astral light4 ,the moment 

the thought takes shape in the brain it 
is pictured in this light1 and from     
there is taken out again by any other   
brain sensitive enough to receive it    
intact4  ,knowing the strange properties
 of the astral plane and the actual fate
 of the sheaths of the soul spoken of in
 another article1 the ,theosophical     
,adepts of all times gave no credit to  
pretended returning of the dead4 liphas 
,lvi learned this well and said3 ,the   
astral light combining with ethereal    
fluids forms the astral phantom of which
 ,paracelsus speaks4 ,this astral body  
being freed at death1 attracts to itself
 and preserves for a long time1 by the  
sympathy of likeness1 the reflection of 
the past life2 if a powerfully          
sympathetic will draws it into the      
proper current it manifests itself in   
the form of an apparition4 ,but with a  
sensitive1 abnormally constituted person
 present--a medium1 in other words1 and 
all of that class are nervously         
unbalanced--the strong will is not      

needed1 for the astral light and the    
living medium's astral body recall these
 soulless phantoms1 and out of the same 
reservoir take their speech1 their      
tones1 their idiosyncrasies of          
character1 which the deluded devotees of
 this debasing practice are cheated into
 imagining as the returned self of dead 
friend or relative4  ,yet all ,i have   
referred to here are only instances of a
 few of the various properties of the   
astral light4 ,so far as concerns our   
world it may be said that astral light  
is everywhere1 interpenetrating all     
things2 to have a photographic power by 
which it grasps pictures of thoughts1   
deeds1 events1 tones1 sounds1 colors1   
and all things2 reflective in the sense 
that it reflects itself into the minds  
of men2 repellant from its positive side
 and attractive from the negative2      
capable of assuming extreme density when
 drawn in around the body by powerful   
will or by abnormal bodily states1 so   
that no physical force can penetrate it4

 ,this phase of its action explains some
 facts officially recorded during the   
witchcraft excitement in ,salem4 ,it was
 there found that although stones and   
other flying objects came toward the    
possessed one they always fell as it    
were from the force of gravity just at  
the person's feet4 ,the ,hind ,yogi     
gives evidence of a use of this         
condensation of the astral light when he
 allows arrows and other projectiles to 
be thrown at him1 all of them falling at
 his feet no matter how great their     
momentum1 and the records of genuine    
,spiritualistic phenomena in the ,united
 ,states furnish similar experiences4   
,the astral light is a powerful factor1 
unrecognized by science1 in the         
phenomenon of hypnotism4 ,its action    
will explain many of the problems raised
 by ,binet1 ,charcot and others1 and    
especially that class in which two or   
more distinct personalities seem to be  
assumed by the subject1 who can remember
 in each only those things and          

peculiarities of expression which belong
 to that particular stratum of their    
experience4 ,these strange things are   
due to the currents in the astral light4
 ,in each current will be found a       
definite series of reflections1 and they
 are taken up by the inner man1 who     
reports them through speech and action  
on this plane as if they were his own4  
,by the use of these currents too1 but  
unconsciously1 the clairvoyants and     
clairaudients seem to read in the hidden
 pages of life4  ,this light can        
therefore be impressed with evil or good
 pictures1 and these are reflected into 
the subconscious mind of every human    
being4 ,if you fill the astral light    
with bad pictures1 just such as the     
present century is adept at creating1 it
 will be our devil and destroyer1 but if
 by the example of even a few good men  
and women a new and purer sort of events
 are limned upon this eternal canvas1 it
 will become our ,divine ,uplifter4     
,there is no ,religion ,higher than     

,truth  ,,the ,,universal ,,brotherhood 
,,and ,,theosophical ,,society          
,established for the benefit of the     
people of the earth and all creatures   
,,objects  ,this ,,brotherhood is a part
 of a great and universal movement which
 has been active in all ages4  ,this    
,organization declares that ,brotherhood
 is a fact in ,nature4 ,its principal   
purpose is to teach ,brotherhood1       
demonstrate that it is a fact in ,nature
 and make it a living power in the life 
of humanity4  ,its subsidiary purpose is
 to study ancient and modern religions1 
science1 philosophy and art2 to         
investigate the laws of ,nature and the 
divine powers in man4  ,,the ,,universal
 ,,brotherhood ,,and ,,theosophical     
,,society1 founded by ,h4 ,p4 ,blavatsky
 at ,new ,york1 #ahge1 continued after  
her death under the leadership of the   
co-founder1 ,william ,q4 ,judge1 and now
 under the leadership of their          
successor1 ,katherine ,tingley1 has its 
,headquarters at the ,international     

,theosophical ,center1 ,point ,loma1    
,california4  ,this ,organization is not
 in any way connected with nor does it  
endorse any other societies using the   
name of ,theosophy4  ,,the ,,universal  
,,brotherhood ,,and ,,theosophical      
,,society1 welcomes to membership all   
who truly love their fellow men and     
desire the eradication of the evils     
caused by the barriers of race1 creed1  
caste or color1 which have so long      
impeded human progress2 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    
life1 and are prepared to do all in     
their power to make ,brotherhood a      
living energy in the life of humanity1  
its various departments offer unlimited 
opportunities4  ,the whole work of the  
,organization is under the direction of 
the ,leader and ,official ,head1        
,katherine ,tingley1 as outlined in the 
,constitution4                          
99       99       99  ,do not fail to   

profit by the following3  ,it is a      
regrettable fact that many people use   
the name of ,theosophy and of our       
,organization for self-interest1 as also
 that of ,h4 ,p4 ,blavatsky the         
,foundress1 to attract attention to     
themselves and to gain public support4  
,this they do in private and public     
speech and in publications1 also by     
lecturing throughout the country4       
,without being in any way connected with
 the ,,universal ,,brotherhood ,,and    
,,theosophical ,,society1 in many cases 
they permit it to be inferred that they 
are1 thus misleading the public1 and    
many honest inquirers are hence led away
 from the truths of ,theosophy as       
presented by ,h4 ,p4 ,blavatsky and her 
successors1 ,william ,q4 ,judge and     
,katherine ,tingley1 and practically    
exemplified in their ,theosophical work 
for the uplifting of humanity4     ,,the
 ,,international ,,brotherhood ,,league 
,founded in #ahig by ,katherine ,tingley
   ,,its ,,objects ,,are3  #a4 ,to help 

men and women to realize the nobility of
 their calling and their true position  
in life4  #b4 ,to educate children of   
all nations on the broadest lines of    
,universal ,brotherhood1 and to prepare 
destitute and homeless children to      
become workers for humanity4  #c4 ,to   
ameliorate the condition of unfortunate 
women1 and assist them to a higher life4
  #d4 ,to assist those who are1 or have 
been1 in prisons1 to establish          
themselves in honorable positions in    
life4  #e4 ,to abolish capital          
punishment4  #f4 ,to bring about a      
better understanding between so-called  
savage and civilized races1 by promoting
 a closer and more sympathetic          
relationship between them4  #g4 ,to     
relieve human suffering resulting from  
flood1 famine1 war1 and other           
calamities2 and1 generally1 to extend   
aid1 help and comfort to suffering      
humanity throughout the world4  ,for    
further information regarding the above 
,notices1 address  ,,katherine ,,tingley

  ,,international ,,theosophical        
,,headquarters1 ,,point ,,loma1         
,,california     ,,books ,,recommended  
,,to ,,inquirers  ,for complete ,,book  
,,list write to  ,,the ,,theosophical   
,,publishing ,,co41 ,point ,loma1       
,california   ,,isis ,,unveiled 7,h4 ,p4
 ,blavatsky74 #b vols41 royal #hvo1     
about #adjj pages2 cloth2 with portrait 
of the author4 ,point ,loma ,edition1   
with a preface4 ,postpaid #g4jj  ,,key  
,,to ,,theosophy1 ,,the 7,h4 ,p4        
,blavatsky74 ,point ,loma ,edition1 with
 ,glossary and exhaustive ,index4       
,portraits of ,h4 ,p4 ,blavatsky and ,w4
 ,q4 ,judge4 #hvo1 cloth1 #djj pages4   
,postpaid #b4be  ,a clear exposition of 
,theosophy in form of question and      
answer4 ,,the ,,book ,,for ,,students4  
,,secret ,,doctrine1 ,,the 7,h4 ,p4     
,blavatsky74 ,the ,synthesis of         
,science1 ,religion1 and ,philosophy4   
,new ,point ,loma ,edition1 #b vols41   
royal #hvo1 about #aejj pages2 cloth    
,postpaid #aj4jj  ,,voice ,,of ,,the    

,,silence1 ,,the 7,for the daily use of 
disciples74 ,translated and annotated by
 ,h4 ,p4 ,blavatsky ,pocket size1       
leather 4#ge  ,,light ,,on ,,the ,,path 
7,m4 ,c471 with comments1 and a chapter 
on ,karma2 leather 4#ge ,embossed paper 
4#be  ,,mysteries ,,of ,,the ,,heart    
,,doctrine1 ,,the4 ,prepared by         
,katherine ,tingley and her pupils4     
,square #hvo1 cloth #b4jj ,paper #a4jj  
,a ,,series ,,of ,,eight ,,pamphlets1   
comprising different articles in above1 
paper1 each 4#be  ,,bhagavad ,g,t       
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 ,edition7 ,pocket size1 morocco1 gilt  
edges #a4jj  ,the pearl of the          
,scriptures of the ,east4  ,,yoga       
,,aphorisms 7translated by ,w4 ,q4      
,judge74 ,pocket size1 leather 4#ge     
,,epitome ,,of ,,theosophical           
,,teachings1 ,,an 7,w4 ,q4 ,judge7 #dj  
pages 4#ae  ,,concentration1 ,,culture  
,,of4 7,w4 ,q4 ,judge7 4#ae  ,,incidents
 ,,in ,,the ,,history ,,of ,,the        
,,theosophical ,,movement 7,joseph ,h4  

,fussell74 #bd pages1 royal #hvo 4#ae   
,,life ,,at ,,point ,,loma1 ,,the4 ,some
 notes by ,katherine ,tingley1 ,leader  
and ,official ,head of the ,,universal  
,,brotherhood ,,and ,,theosophical      
,,society4 4#ae  ,reprinted from ,los   
,angeles ,post1 ,dec41 #aijb            
,,katherine ,,tingley1 ,,humanity',s    
,,friend2 ,a ,,visit ,,to ,,katherine   
,,tingley 7by ,john ,hubert ,greusel72  
,a ,,study ,,of ,r,,ja ,,yoga ,,at      
,,point ,,loma 7,reprint from the ,san  
,francisco ,chronicle1 ,january #fth1   
#aijg74  ,the above three comprised in a
 pamphlet of #ej pages1 published by the
 ,woman's ,theosophical ,propaganda     
,league1 ,point ,loma 4#ae  ,,echoes    
,,from ,,the ,,orient 7,w4 ,q4 ,judge72 
cloth 4#ej ,paper 4#be  #ba valued      
articles1 giving a broad outline of the 
,theosophical doctrines1 written for the
 newspaper-reading public4  ,,errors    
,,of ,,christian ,,science1 ,,some ,,of 
,,the4 ,criticism by ,h4 ,p4 ,blavatsky 
and ,w4 ,q4 ,judge 4#ae  ,,hypnotism3   

,,theosophical ,,views ,,on4 7#dj pp47  
4#ae  ,,nightmare ,,tales4 7,h4 ,p4     
,blavatsky74 ,newly illustrated by ,r4  
,machell4 ,a collection of the weirdest 
tales ever written down4 ,they contain  
paragraphs of the profoundest mystical  
philosophy4 ,cloth 4#fj ,paper 4#ce     
,,the ,,plough ,,and ,,the ,,cross4 ,a  
,story of ,new ,ireland 7,william       
,patrick ,o',ryan72 #abmo1 #cgh pages1  
illustrated1 ,cloth #a4jj   ,,occultism1
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,pocket size1 #f vols41 cloth2 per set  
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,occultism vs4 the ,occult ,arts4 ,the  
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 ,hypnotism4 ,black ,magic in ,science4 
,signs of the ,times 4#ce  ,vol4 #c4    
,psychic and ,noetic ,action 4#ce  ,vol4
 #d4 ,kosmic ,mind4 ,dual ,aspect of    
,wisdom 4#ce  ,vol4 #e4 ,esoteric       
,character of the ,gospels 4#ce  ,vol4  
#f4 ,astral ,bodies4 ,constitution of   
the ,inner ,man 4#ce   ,,theosophical   
,,manuals  ,,elementary ,,handbooks     

,,for ,,students  ,price1 each1 paper   
4#be2 cloth 4#ce  ,no4 #a4 ,elementary  
,theosophy4  ,no4 #b4 ,the ,seven       
,principles of ,man4  ,no4 #c4 ,karma4  
,no4 #d4 ,reincarnation4  ,no4 #e4 ,man 
,after ,death4  ,no4 #f4 ,kmaloka and   
,devachan4  ,no4 #g4 ,teachers and      
,their ,disciples4  ,no4 #h4 ,the       
,doctrine of ,cycles4  ,no4 #i4         
,psychism1 ,ghostology1 and the ,astral 
,plane4  ,no4 #aj4 ,the ,astral ,light4 
,no4 #aa4 ,psychometry1 ,clairvoyance1  
and ,thought-,transference4  ,no4 #ab4  
,the ,angel and the ,demon4 7#b vols41  
#ce;c4 each7  ,no4 #ac4 ,the ,flame and 
the ,clay4  ,no4 #ad4 ,on ,god and      
,prayer4  ,no4 #ae4 ,theosophy3 the     
,mother of ,religions4  ,no4 #af4 ,from 
,crypt to ,pronaos4 7,an ,essay on the  
,rise and ,fall of ,dogma7  ,no4 #ag4   
,earth4 7,its ,parentage2 its ,rounds   
and ,its ,races7  ,no4 #ah4 ,sons of the
 ,firemist4 7,a ,study of ,man7   ,,the 
,,path ,,series  ,,specially ,,adapted  
,,for ,,inquirers ,,in ,,theosophy      

,,already ,,published  ,no4 #a4 ,,the   
,,purpose ,,of ,,the ,,universal        
,,brotherhood ,,and ,,theosophical      
,,society 4#je  ,no4 #b4 ,,theosophy    
,,generally ,,stated 7,w4 ,q4 ,judge7   
4#je  ,no4 #c4 ,,mislaid ,,mysteries    
7,h4 ,coryn1 ,m4 ,d47 4#je  ,no4 #d4    
,,theosophy ,,and ,,its ,,counterfeits  
4#je  ,no4 #e4 ,,some ,,perverted       
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