,the ,changing ,world and ,lectures to  
,theosophical ,students                 
,the ,changing ,world                   
and                         ,lectures to
 ,theosophical                          
,students                 ,fifteen      
,lectures delivered in ,london during   
,may1 ,june1 and ,july #aiji            
by                               ,annie 
,besant                    ,president of
 the ,theosophical ,society             
,chicago1 ,ill4                         
,the ,theosophical ,book ,concern       
,room #dbf1 #bf ,van ,buren ,street     
,london1 ,eng43 ,the ,theosophical      
,publishing ,society                    
#aiaj         #ejjj printed ,august     
#aiji     #bejj    0    ,april #aiaj    
#bjjj    0    ,november #aiaj           
,contents                               
,,part ,i                               
,,lectures ,,to ,,the ,,public          
,,the ,,changing ,,world      ,,lect4   
,,page      #a4 ,,the ,,deadlock ,,in   
,,religion1 ,,science1 ,,and ,,art      

#a      #b4 ,,the ,,deadlock ,,in       
,,social ,,conditions3 ,,luxury ,,and   
,,want ,,face        ,,to ,,face        
#be      #c4 ,,the ,,new ,,doors        
,,opening ,,in ,,religion1 ,,science1   
,,and ,,art          #dg      #d4       
,,brotherhood ,,applied ,,to ,,social   
,,conditions                     #ge    
#e4 ,,the ,,coming ,,race               
#ajc      #f4 ,,the ,,coming ,,christ   
#acb      #g4 ,,the ,,larger            
,,consciousness ,,and ,,its ,,value     
#aee      #h4 ,,the ,,place ,,of        
,,theosophy ,,in ,,the ,,coming         
,,civilisation           #ahc           
,,part ,,ii                             
,,lectures ,,to ,,theosophical          
,,students       #a4 ,,the ,,sixth      
,,sub-,,race                            
#bji      #b4 ,,the ,,immediate ,,future
                                        
#bbf      #c4 ,,the ,,catholic ,,and    
,,puritan ,,spirit ,,in ,,the           
,,theosophical        ,,society3 ,,the  
,,value ,,and ,,danger ,,of ,,each      

#bde      #d4 ,,the ,,sacramental ,,life
                                        
#bfb      #e4 ,,address ,,on ,,white    
,,lotus ,,day1 #aiji                    
#bgi      #f4 ,,the ,,nature ,,of ,,the 
,,christ                                
#big      #g4 ,,the ,,theosophical      
,,student ,,in ,,face ,,of ,,revelation1
        ,,inspiration1 ,,and            
,,observation                           
#cag     ,part ,i  ,lectures to the     
,public  ,the ,changing ,world          
,lecture ,i  ,the ,deadlock in          
,religion1 ,science1 and ,art           
,friends3 if you stand on the seashore  
when the tide is flowing inwards1 and if
 you watch the waves as they ripple up1 
one after another1 each coming a little 
further than its predecessor1 each in   
turn breaking and making way for its    
follower--in the inflowing tide you have
 a picture of the evolving races of     
mankind4 ,and if you watch the method of
 the flow1 you will notice that that    
which is the most prominent at the      

moment is not the one which creeps      
furthest up the sands4 ,the wave which  
is breaking into foam1 which is rippling
 over the pebbles1 which throws up the  
broken water1 which falls back on to the
 land and makes music1 sound1 melody as 
it breaks--that is the wave which is    
nearly over2 it is the wave whose course
 is run4 ,but if you watch you will     
notice that while your attention was    
caught by the noise of the breaking     
wave1 by the foam of the billow that was
 almost over1 silently1 imperceptibly   
almost1 visible only to the eye that    
watches1 another wave is rising behind  
it1 silently1 without break1 without    
noise1 without attracting attention2 but
 the wave that is rising silently behind
 the breaker--that is the wave which    
will follow on the billow that has      
broken1 and will run further up the     
sands than the breaking wave had gone4  
,in that familiar picture1 which every  
child who has gone to the seaside knows 
so well1 is a figure of the great tide  

of evolution1 in which races are waves  
and the ocean humanity itself4 ,and each
 great wave--the great wave that comes  
at intervals--is a race1 and the smaller
 waves that come between are the        
sub-races which the race bears4 ,just as
 with the water1 so with humanity3 as   
one sub-wave is breaking1 having reached
 its highest point1 another is rising   
silently behind it1 which shall rule the
 world when the breaking wave has spent 
its force4 ,then1 from time to time1 to 
those who have eyes to see1 on the crest
 of the breaking wave appears the mighty
 angel that we call the ,spirit of the  
,age1 and his feet are on the wave1 and 
his locks mingle with the rays of the   
sun1 and he cries out in a voice of     
thunder3 ,behold ,i make a new heaven   
and a new earth in which righteousness  
shall dwell4  ,in such a day1 in such a 
time1 we of the present age are living4 
,the wave of the sub-race to which we   
all belong1 or nearly all of us1 that is
 breaking on the shore of time2 the wave

 behind it of the race that shall be1 to
 whom the new heaven and the new earth  
shall be a habitation--that is the race 
which is coming to the birth1 which1 in 
its turn1 shall rule this changing      
earth4 ,for many and many a century1    
nay1 even for millennia1 the slow course
 of evolution goes on quietly without   
much observation1 and then suddenly     
comes a change--a change of a dying and 
a birthing race1 a transition stage1 a  
transition age in which all movement is 
rapid1 in which catastrophes are        
frequent1 in which sudden changes make  
themselves felt1 in which men grow in a 
year more than their forefathers grew   
perhaps in a century4 ,in such a        
transition age again the world is       
standing at the present time4 ,behind   
us1 the long centuries through which the
 great ,aryan race has been sending out 
wave after wave of humanity in          
successive billows1 sweeping over ,asia 
and over ,europe1 one after another     
rising1 growing1 ruling1 and then       

passing to its fall4 ,during all the    
time of a sub-race1 the world rolls down
 what have been called the grooves of   
change1 steadily1 quietly1 without much 
of jolt or of trouble2 the wheels       
running fairly smoothly1 continuously1  
with little of shock4 ,and then1 again1 
the time comes when a new sub-race must 
be born1 when another shall succeed and 
the old shall pass away4  ,if you look  
around you now1 on every side you will  
see the signs of a closing age2 thoughts
 which have reached a point beyond which
 they cannot continue on the old lines  
and in the old methods1 that which ,i   
have called a deadlock2 in all the most 
important departments of human thought  
and human activity1 rapid1              
extraordinarily rapid1 growth4 ,the     
changes which the elder amongst us have 
seen are marvellous exceedingly1 change 
succeeding change1 and each change      
greater than the one before it1 until   
the whole of society seems to be rushing
 onwards swiftly without a pause1 and   

men wonder what the next thought will   
be1 what the next development will      
forebode4  ,it is not1 of course1 for   
the first time in human history that    
such a period as this has come upon the 
world4 ,look back to the time when the  
sub-race preceding the ,teutonic was at 
the zenith of its power1 and see then   
how troubled were the minds of men4 ,it 
was the time that was marked by the     
birth of ,him who is known in western   
lands as the ,christ--a period of swift 
transition like our own1 of marked and  
sudden changes4 ,and if to the people of
 that day you had said1 as ,i am now    
saying to you3 8,you are in one of the  
great transition periods of the world's 
history2 the race that is dominant and  
imperial is really reaching its zenith1 
and after the zenith comes the slow     
descent1 inevitable1 sure02 if you had  
said to the people of the time that     
among them would come a mighty ,teacher 
who should revolutionise the future     
world and change the very foundations of

 civilisation2 who should change the    
type of religion for the foremost races 
of the world2 who should lift up a      
different ethical code1 and make that   
virtuous which before had been despised1
 and that which had been looked down    
upon the topmost crown of saintship--if 
to the people of that day you had spoken
 such words1 they would have laughed at 
you as dreamer or threatened you as     
madman4 ,for why should the world change
 on its appointed ways1 and why should  
the feet of the world seek to tread new 
and untrodden paths8 ,and yet there were
 many who felt a change was coming2 yet 
there were prophets and seers who spoke 
of a coming kingdom and a coming        
,teacher1 and changes which should alter
 the face of the world4 ,of little use  
to look back to those far-off times if  
you repeat in your own day the blindness
 of the people then2 for surely in these
 two thousand years men should have     
learned something more of wisdom1 their 
eyes should have gained something more  

of insight1 and the signs of a closing  
age should be more palpable to them than
 in the days of their forerunners in the
 closing age of ,rome4  ,even at that   
time a future was spoken of where       
changes should again occur1 where a     
great ,teacher should again appear1     
where a new age should be born1 a new   
heaven and a new earth should be seen4  
,it is in that next transition age1     
then1 that you and ,i are standing2 and 
although many of you may say1 as they   
would have said of old1 that ,i am a    
dreamer or am mad1 none the less will ,i
 strive to tell you this evening1 and   
the ,sundays that follow1 something of  
the signs by which you may judge for    
yourselves whether a great change is not
 coming over the world1 whether there is
 not coming a new kingdom and a mighty  
,teacher1 whether in our days again1 as 
in the days of the past1 the world is   
not to take on a new form and a nobler  
type of humanity to live and rule on    
earth1 for many are the signs of the age

 that is closing1 and many the signs    
also of the day that is dawning upon    
earth4 ,in this and in the following    
lecture we shall be dealing with the    
dying1 not the race which is to be born2
 and if in some ways1 therefore1 these  
two lectures may seem a little gloomy or
 a little grey1 then ,i would remind you
 that the night must come before the    
dawn1 and the greyness of the sky before
 the sunrising4 ,if we can see behind   
the greyness the first faint gleams of  
the rose-tipped fingers of the dawn1 ah6
 then we need not mind that the night is
 still with us1 for the night is        
closing1 and we1 the children of the    
day1 shall see the rising of the sun4   
,i have taken for this evening three    
great departments of human              
thought--,religion1 ,science1 ,art2 and 
our task now is to see whether1 looking 
over the world of religion1 of science1 
and of art1 we can find that the old    
methods have carried us as far as we can
 go1 that they are breaking in our      

hands1 that we no longer can use them   
for opening up new vistas of thought and
 hope for man4 ,on every side there is a
 feeling of uncertainty1 a feeling1 ,i  
might almost say1 of distress2 a        
questioning what is truth1 what is      
reliable8 where can we find some rock on
 which we may put our feet amid all the 
buffeting of various opinions1 of doubt1
 nay1 of scepticism and unbelief8       
,i4--,,religion4  ,what is the position 
of the religious world to-day8 ,first of
 all1 there have been working in it now 
for many long years certain forces      
undermining the religion of the time2   
and when ,i speak now of religion1 ,i   
mean the religion of the ,west1 for ,i  
am speaking in the ,west2 although ,i   
might show you that in other parts of   
the world as well the same forces are at
 work1 though not quite so prominently1 
and have brought about there to some    
extent the same results4 ,now1 it is not
 from the mouth of a ,theosophist like  
myself that ,i would ask you to take the

 testimony as to the difficulties in    
which the religious world finds itself  
to-day1 and on the most important points
 of which ,i shall touch1 after drawing 
your attention to the destructive forces
 that have been undermining religion1 ,i
 shall take my testimony from bishop and
 from clergyman in their published      
writings1 which all may read who will4  
,the undermining forces that ,i allude  
to are chiefly three1 and each          
destructive2 the absence of construction
 is one of the signs of the day that is 
closing4 ,first1 as you know well1 the  
undermining which has been done by      
scholarship in ,christendom1 in which   
what is called the higher criticism has 
been tearing to pieces the documents on 
which historical ,christianity has been 
built up--taking one after another1     
examining1 studying1 scrutinising1      
comparing one kind of language with     
another kind in the same document2      
pointing out marks of different ages    
where a single writer was supposed to   

have been speaking1 and gradually       
collecting from all sides different     
readings1 placing them side by side1 and
 finding them to a very great extent    
mutually destructive4 ,so far has that  
gone1 as you know1 that1 not so very    
long ago1 the whole of this line of     
investigation was condemned by the      
authoritative head of the great ,roman  
,catholic communion4 ,the higher        
criticism1 the historical dealing with  
,church teaching and ,church history1   
the analysing1 scrutinising1            
investigating spirit of our own         
time--the whole of that1 with all its   
results1 has been condemned and         
forbidden to be taught within the       
teaching establishments of the great    
,roman communion2 the results of        
historical criticism have been banned1  
and1 most fatal of all policies1 kept   
largely out of the knowledge of those   
who are to become the teachers of the   
generations that are to be born4 ,is    
there any wonder1 if you look at it only

 from the outside point8 ,for where     
religion is a matter of authority1 of   
books1 of successions1 of historical    
events1 there criticism must always     
destroy2 the form changes1 and cannot   
remain stable in a transitory world1 and
 we find the ancient documents shorn of 
their ancient value2 we find            
inspiration1 limited and fettered to    
words instead of the spirit1 failing to 
hold its own against the critical       
scholarship of the day4 ,one defence    
after another is thrown up1 only to be  
abandoned before the approaching tide1  
as children throw up castles in the     
sand1 dreaming that sand castles can    
stop the flow of waves4 ,you know1 on   
every side questions have arisen in     
regard to documents2 most disheartening 
and discouraging if religion were a     
matter of books and words1 and not a    
matter of the living and divine spirit  
in man1 which no criticism is able to   
destroy4 ,for1 out of it all1 thought   
arises and all criticism itself has     

birth4 ,but1 for the moment1 in that    
tearing to pieces of the documents1 one 
great inroad is made on the religion of 
the time4  ,then1 if you turn to another
 destructive force that has been        
undermining popular religion1 you find  
it in archological research2 you find it
 in what is called comparative          
mythology1 built up out of the results  
of that research2 unburied cities1      
unburied libraries1 unburied tombs--they
 have all given up their longhidden     
secrets1 and those secrets have been    
used as weapons against the religion of 
the ,west4 ,dates have been thrown      
overboard1 hundreds of years have been  
lengthened into millions2 archology1    
geology1 antiquarianism of every kind1  
researches into long-dead races have all
 given the same result1 shaking the very
 foundations on which it was thought1   
however wrongly1 that religion must be  
built4 ,out of all this undermining1    
this destruction1 from the continuously 
critical spirit of man1 have arisen     

doubt and question and half-scepticism1 
and only a hope instead of a knowledge1 
only an aspiration instead of a living  
faith4 ,and beyond those minor questions
 of religion which can be touched by    
this kind of destructive criticism1     
beyond and above those1 the central     
ideas of religion have been thrown into 
the ,crucible of ,reason4 ,the idea of  
,god ,himself has been under discussion1
 argued about1 reasoned about1 and the  
conception of ,god has changed4 ,who now
 dreams of troubling himself much about 
,butler's ,analogy8 ,who now would spend
 his time poring over ,paley's          
,evidence8 ,these are out of date1 and  
they do not deal with the questions of  
the time2 for the thought of ,evolution 
has affected religion1 and the central  
conception of ,deity has not been able  
to escape the corrosion of that         
atmosphere of thought4 ,here1 again1    
outward demonstrations are failing1     
outward reasonings fail to satisfy4     
,reason1 though piled upon reason1 can  

give no more than a reasonable          
probability1 so long as you watch for   
,god only in the outer world1 and not in
 ,his highest manifestation1 the ,spirit
 which lives in yourself4 ,the idea of  
an extra-cosmic ,god is gradually       
disappearing from the world of thought4 
,the idea of a ,god who made the        
universe as a piece of machinery1 and   
stood outside it while the wheels were  
turning and the bands were working--that
 idea has almost passed away2 and       
instead of that a ,god immanent in      
everything1 a ,god who is a life and not
 a mechanician1 a ,god who is an        
informing ,spirit and not an outside    
creator--that nobler1 more exquisite    
idea is dawning on the religious world  
to-day4 ,but still1 to see ,him only    
immanent in the universe1 that is not   
the final answer of religion2 there is  
something more that is needed than the  
,god who is found within the universe   
and within man1 that mighty truth which 
is spoken out in an ,eastern scripture3 

8,i established this universe with a    
portion of ,myself1 and ,i remain40     
,that is one of the new avenues of      
thought1 of escape from the destructive 
forces of the thought that we are       
considering4  ,along another of the     
great ,christian concepts there is much 
of trouble and of difficulty to-day4 ,i 
take here1 for a moment1 one of a series
 of remarkable articles that appeared in
 the ,hibbert ,journal for ,january     
last1 one perhaps of the finest numbers 
that have been issued1 dealing with this
 question of the time4 ,one of these    
articles has a strange title which marks
 out the crux of many a mind to-day2 the
 title is1 8,jesus or ,christ802 not    
8,jesus ,christ10 not 8,jesus and       
,christ10 but 8,jesus or ,christ802     
natural enough if it were written by a  
,theosophist1 but this is written by a  
minister of a ,christian church1 and he 
confesses1 with wonderful candour and   
boldness1 the difficulties that all must
 face who are dealing on the one side   

with a spiritual ideal and on the other 
with a man4 ,he asks whether the claims 
made are on behalf of a spiritual ideal1
 to which provisionally the word        
8,christ0 may be applied1 or are they   
predicated of ,jesus2 he then goes      
through a number of these difficulties  
7many of you would do well to read the  
article at your leisure71 pointing out  
in how many cases in the ,new ,testament
 you come across limitations1 acceptance
 of the thought of the time1 and many   
other difficulties which clash with the 
idea that this was ,very ,god of ,very  
,god4 8,no condemnation10 he points out1
 8in the ,sermon on the ,mount is passed
 on the harsh and cruel law of debtor   
and creditor1 nor would efforts for     
legal reform find any encouragement from
 the words attributed to the ,master    
here4 ,on non-resistance and oath-taking
 the rule attributed to ,jesus is       
absolute4 ,yet1 as a whole1 ,christendom
 has openly violated it throughout its  
history40 ,he then speaks of the view   

which is taken of man in relation to    
woman1 of the 8iniquitous principle of  
sex-inferiority as against woman10 a    
principle that 8has inflicted infinite  
suffering on half of the human race40   
,and so he goes on1 taking up point     
after point1 and declaring that this    
conclusion can no longer be             
avoided--that to identify ,jesus with   
,christ is to 8make ,god a ,being who is
 omnipotent1 yet limited in power2      
omniscient1 yet defective in knowledge2 
infinitely good1 yet ,one who declines  
#8to turn any part of ,his knowledge as 
,god into science for man4' ''' ,it     
would be an abuse of language to say    
that this is a mystery4 ,it is flat     
contradiction40 ,now when a clergyman   
can write like that in a publication    
that goes almost exclusively among the  
educated classes1 you can realise how   
great is the difficulty which is        
confronting modern thought with regard  
to the personality of ,jesus and the    
larger revelation of the ,christ4  ,it  

is not possible that questions like this
 can remain always unanswered1 that they
 should ever be asked and no reply be   
found2 ,christendom inevitably must work
 its way to some reasonable solution1   
and find how in that marvellous         
personality there was a divine          
revelation as men have hoped and        
believed1 and how there is an answer1   
although orthodoxy as yet may not be    
prepared to give it4 ,and if you pass   
from religion proper1 as we may say1 to 
the great domain of morals which is so  
closely bound up with it1 see how       
difficult is the position at the present
 time4 ,now1 since ,i was last here in  
,london1 you have had a ,moral          
,education ,congress1 to which no less  
than twenty-two of the ,european        
,governments sent their best            
representatives4 ,intense interest was  
felt in the question of education as    
part of religion or apart from it4 ,it  
is one of the most serious social       
questions of the day1 one which society 

must answer3 ,shall morals be based on  
religion and sanctioned by religion1 or 
can they find standing ground apart     
from1 separate from it8 ,now1 the       
ordinary popular answer of the day is   
rather in favour of the second--that    
morals should find an independent ground
 apart from the sanction of religion4   
,and that is not unnatural1 because the 
quarrels of religious bodies1 their     
disputes over the question of education1
 have practically wearied the mind of   
,england1 and men and women get         
impatient with the struggles over       
trivialities where the moral training of
 tens of thousands of boys and girls1   
the future citizens of the country1 is  
concerned4 ,if you take that ,moral     
,education ,congress1 the point was put 
very strongly and very plainly4 ,here1  
again1 in this number of the ,hibbert   
that ,i am dealing with1 we find a very 
brief article speaking of that and of   
the relation of education to religion2  
and the writer speaks of one remarkable 

speech at the ,education ,congress1 in  
which it was declared that while        
children should be taught 8the respect  
due to the idea of religion ''' they are
 to be taught that the chief mode of    
honouring ,god consists in each doing   
his duty according to his conscience and
 his reason40 ,now that is a statement  
that would find very wide acceptance at 
the present day1 and yet its value or   
its lack of value depends on two words1 
8conscience0 and 8reason40 ,if the      
conscience be unenlightened1 there will 
be very little useful service done to   
man by the boys and girls who follow    
that conscience as men and women4 ,the  
enlightened conscience is truly the     
foundation of a ,state1 but the         
unenlightened may lead men into every   
kind of crime4 ,the inquisitor followed 
his conscience when he racked the       
heretic and sent him to the stake4 ,laud
 followed his conscience when he        
persecuted1 tortured1 mutilated         
,puritans who would not bow before him4 

,conscience has committed the greatest  
crimes against nations and against      
individuals2 conscience must be         
enlightened before it is a safe guide4  
,and so also with reason4 ,if the reason
 is developed1 illuminated1 cultured1   
trained1 that reason might indeed1 be   
followed along the path of life2 but a  
reason that is not exercised according  
to the laws of logic and right thinking 
may be as irrational as though the name 
of reason were not applied to it4 ,it is
 not enough to teach that men should    
follow conscience and reason unless you 
train the reason and illuminate the     
conscience4  ,now1 how is that to be    
done8 ,it has been done in the past by  
religion to a very great extent4 ,can   
society afford to try to teach morals   
apart from religion8 ,difficulties      
naturally arise here1 and the ,bishop of
 ,tasmania has very bravely drawn the   
attention of the empire to the          
difficulty which is in the face of      
religious teaching4 ,he points out that 

the ,old ,testament is not a book which1
 as a whole1 can be used for the        
instruction in morals of the ,christian 
child4 ,can the ,old ,testament1 he     
asks1 be used in that way8 and the      
answer is in the negative4 ,he points   
out that you can find in the ,old       
,testament magnificent moral passages   
and splendid moral inspiration1 but that
 is by a process of selection1 in which 
you apply the moral conscience to       
discrimination in ancient writings4     
,bishop as he is1 he is brave enough to 
declare that the ,old ,testament as a   
whole ought not to find its place in the
 education of the child4 ,now1 suppose  
that we admit--and most thoughtful      
people would admit--that you must select
 and choose carefully1 that is not a    
sufficient answer to the question4 ,can 
you effectively teach the child morals  
without falling back upon religion8 ,are
 you prepared to admit that you can     
teach a certain class of virtues without
 religious sanction2 not those which are

 the favourite virtues1 we may say1 of  
the present day of competition and of   
struggle8 ,you can teach a child to be  
prudent1 thrifty1 cautious2 you can     
teach him the value of acquisitiveness1 
and the duty of providing for the       
future4 ,all that kind of virtue you may
 be able to teach on a purely           
utilitarian ground1 as it is called1    
but1 as is again pointed out in a       
remarkably able article on 8,the ,social
 ,conscience of the ,future10 certain   
old-fashioned traits1 once considered to
 be virtues1 are now commonly accounted 
to men for vices4 ,non-resistance1 for  
example1 8is now considered cowardice2  
meekness to-day is usually spelt        
weakness2 taking no thought for the     
morrow is known as improvidence2        
unworldliness is generally viewed as a  
phase of sentimentality40 ,that is all  
quite true4 ,but how are you going to   
teach the virtues that hitherto have    
been rooted in religion--virtues without
 which no ,state can endure8 ,for you   

cannot teach the civic virtues on a     
basis of enlightened selfishness4 ,that 
is a point that all educators of the    
young must remember4 ,self-sacrifice1   
compassion1 the willingness to endure   
for the sake of others1 the taking of   
the burden of the weak on the shoulders 
that are strong1 the realisation that   
duty is greater than rights1 and        
responsibility more vital than          
self-protection--how are you going to   
teach those virtues on the basis of     
selfishness8 ,now ,i have argued that in
 the old days1 and have tried to show1  
in the time when ,i was a sceptic1 that 
you might train people to self-sacrifice
 and self-surrender by an appeal to the 
humanity within them1 and the sense of  
duty to the race2 but that appeal fails 
the most readily in the cases where the 
virtues are most required4  ,it appeals 
to the noble1 but the majority are not  
noble2 it appeals to the unselfish and  
the heroic1 but the majority are of     
mediocre courage and of very limited    

unselfishness2 it appeals to those who  
do not need it1 and it leaves cold and  
unmoved those who need it most4 ,will   
you go to the millionaire who has built 
up his vast fortune by the ruin of      
hundreds of families1 and speak to him  
of the beauty of self-sacrifice and the 
splendour of self-surrender8 ,the answer
 of people of the selfish type is3 ,why 
should ,i sacrifice myself for the      
future8 or1 as the witty ,frenchman put 
it3 8,what has posterity done for me    
that ,i should sacrifice myself for     
posterity80 ,you may say that is very   
mean1 very selfish4 ,it is2 but then1   
those are the people who want the       
compulsory force of moral strength      
applied to them4 ,where are you going to
 find it8 ,for without self-sacrifice no
 society is secure2 without             
self-surrender of the small to the      
great1 of the individual to the social  
self1 there is no possibility of        
national life1 no stability in the      
social system2 and those are virtues    

that grow out of religion1 not out of   
what is falsely called utility4 ,the    
greatest utility for the nation is that 
which understands the relationship      
between the part and the whole1 and that
 is only taught by religion which knows 
the larger ,self1 which knits man to the
 whole1 makes him realise relationships1
 makes him know he is not a creature of 
one little globe1 but a creature of the 
universe2 that he is a cosmic life1 and 
not a planetary4 ,that is learned by    
religion only1 and by the deathless     
immortality of the divine ,spirit in    
man2 without that1 no morality will     
endure2 and you will make a fatal       
blunder if1 because of the passing      
follies of religionists1 you throw      
religion out of its place in education1 
of which it is the inspiration and the  
strength4  ,these are some of the       
problems you have to deal with in this  
deadlock1 as ,i have called it1 of      
religion4 ,in fact1 you want a new      
religious and moral synthesis2 and you  

cannot find that without the higher     
inspiration for which man is groping    
now4   ,,ii4--,,science4  ,let us leave 
that deadlock--7,i will try to solve it 
in another lecture7--and let us take the
 deadlock in science4 ,now that is very 
curious at the present time4 ,science is
 essentially in the ,west1 as it is     
everywhere1 a matter of observation1 of 
measurement1 of estimating quantities   
and understanding relations4 ,but our   
science is coming to the end of its     
powers along these lines in a very      
curious and marked way4 ,it cannot get  
its apparatus more delicate than it has 
got it2 its balances are marvels1       
measuring inappreciable parts of an     
almost inappreciable grain4 ,nothing    
more exquisite than the delicacy of     
scientific apparatus1 nothing more a    
testimony to the accuracy of the        
scientific mind4 ,and yet how the       
apparatus is failing the scientist6 how 
his observations are becoming           
increasingly difficult6 ,what can he do 

with the atom8 ,the chemist1 the        
physicist1 can he follow the atom and   
make that still a matter of observation1
 or does it wholly escape him8 is the   
chemist1 the physicist1 now obliged to  
turn to the mathematician to make for   
him an atom which will answer the       
demands of the science which is unable  
to discover it for itself8 ,all the     
later arguments on the atom1 if you     
notice1 are based on mathematical       
formul2 they cannot observe2 it is too  
fine1 delicate1 minute--it escapes them4
 ,even the chemical atom1 which is four 
degrees below the ultimate physical     
atom1 is a matter on which they are     
compelled to reason because they cannot 
observe4 ,but a science which reasons   
without those reasons being based on    
observations is no science as the ,west 
has known it up to the present time4    
,all scientific reasoning is supposed to
 be based on observation2 and if1       
instead of that1 scientists have to fall
 back on reason where observation fails 

them1 then a new method must be         
discovered1 and new ways must be        
trodden4 ,i do not say there is no new  
method2 ,i do not say there are not new 
ways2 but they are not the methods and  
the ways of the science of our own time4
 ,and there comes in this difficulty3   
the minute is escaping science by its   
minuteness1 the subtle is too subtle for
 its investigation4 ,if that be         
true--and it is true of chemistry and   
physics1 and true also to a very great  
extent of electricity--we find that all 
the sciences are coming up to the       
borderland in which their methods fail  
them1 and their senses no longer answer 
to the delicacy of the waves that beat  
upon them from the outer world4 ,they   
are leaving behind them the gross and   
the dense2 that is conquered1 it is     
theirs2 the subtle and the rare1 those  
escape them2 and the instruments of     
brass1 of glass1 nay1 even of sensitive 
needles1 they are not fine enough nor   
subtle enough to carry investigation    

further4  ,in other realms of science   
the same difficulties are arriving4     
,psychology--where have all the facts of
 the new psychology come from8 ,from    
scientific men8 ,not a bit of it6 ,from 
frauds and charlatans1 from mesmerists  
and spiritualists and theosophists1 and 
all these 8ists0 that popular science   
looks down upon and says are entirely   
outside the pale of scientific respect4 
,and yet from these they gather their   
facts1 from these they are obliged to   
take the strange new psychological facts
 that are revolutionising all the ideas 
of consciousness and the powers which   
lie hidden in the human mind4 ,those    
facts are accumulating from the hands of
 all these improper people1 and when    
science gets them it cannot explain     
them4 ,it can only rearrange them and   
rename them1 and call mesmerism         
8hypnotism10 and clairvoyance           
8autoscopy40 ,but all that relabelling  
and all that rearranging cannot veil the
 fundamental fact that it has no theory 

into which these facts can fit1 and no  
explanation which arranges them in a    
rational order4 ,in psychology1 as in   
chemistry1 physics1 and electricity1    
there is a deadlock4  ,and medicine1    
what about that8 ,doctors are beginning 
to think less and less of drugs4 ,in my 
young days an honest doctor once told me
 that he sometimes gave coloured water  
and bread pills to people whom he knew  
would get on much better if they did not
 have drugs1 but they were so determined
 to have them that he was obliged to    
give them something so he gave them     
harmless things4 ,that idea has grown4  
,doctors have less and less faith in    
drugs1 and they admit more and more     
widely that their medical science is    
very largely a hand-to-mouth thing1     
empirical1 based on no true             
theory--experimental1 as they say4 ,but1
 in despair of finding the right road to
 health1 they have gone down the        
terrible byway of ,vivisection1 trying  
to wring from ,nature1 by the torture of

 her more helpless children1 the secrets
 which otherwise they were unable to    
find4 ,but that is a fatal road2 it is  
leading medicine further and further    
away from any true science of healing1  
and is turning it into a science of     
poisoning instead2 medicine is becoming 
a matter of balancing one poison against
 another1 so that in the middle of the  
balanced poisons you may be able to get 
some miserable remnant of health4 ,when 
doctors find something they do not      
understand1 they say3 8,oh1 let us try  
it on an animal2 better try it on an    
animal than a man40 ,yes2 but if the    
animal does not give the same result1   
and if that which is poison to man is   
not poison to the animal1 then the      
results of your experiment may be a     
widespread1 unintentional poisoning     
added to the intentional poisonings of  
the day4 ,there comes in one danger1    
that perhaps may make people rather less
 ready to take the results of           
vivisection4 ,take henbane3 goats feed  

quite comfortably on henbane2 it would  
kill you4 ,if1 when people wanted to    
know the effects of henbane on the human
 system1 they tried it on goats1 many   
human deaths would have followed on the 
result of that particular use of the    
experimental method4 ,what is being done
 with all these miserable results of    
this mistaken and blinded science1 all  
these serums and toxins1 and all the    
rest of the things which they are now   
pouring into the human body8 ,they are  
lowering the vitality of the race2 they 
are diminishing the disease-resisting   
power of the man4 ,i do not say that you
 cannot make a man immune for a time by 
slowly poisoning him1 so that when a    
dose of the poison comes it will have no
 effect4 ,you can do it with arsenic2   
you can put so much arsenic into a human
 body that the arsenic-poisoned person  
can take a dose of arsenic without      
death4 ,do you tell me that is health8  
,i say it is disease1 and that all these
 miserable methods are lowering the     

vitality of the human body1 and making  
it a prey to innumerable diseases under 
the pretence of saving it from a few4   
,health is not got by poisonings1       
however carefully graduated4 ,health is 
brought about by pure living1 pure food1
 moral self-control1 and by becoming the
 master and not the slave of your       
appetites and passions4 ,it is a road   
that leads to death1 and not to life1   
when you want to live evilly1 and be    
cured of the results of evil living out 
of the things which are wrung from the  
tortured bodies of the animal kingdom4  
,and so there again there is a deadlock1
 for even the vivisectionists are       
beginning to be a little afraid of the  
results that they have drawn from their 
investigations4 ,there are answers to   
the problems of disease1 but they do not
 lie along this line4   ,,iii4--,,art4  
,what of art8 ,now1 very many people1 ,i
 am afraid1 in this and other countries1
 do not realise that beauty is a        
necessity of daily life for the human   

being1 and when he does not get it he is
 less man1 less woman1 than he ought to 
be4 ,it is not a question as to whether 
you should have a beautiful thing as a  
luxury2 it is a necessity1 and it should
 be the daily bread of life4 ,nations   
which knew the value of beauty made     
their towns beautiful2 their works of   
art were made common property1 their    
buildings were exquisitely proportioned1
 their architecture magnificent1 and out
 of all that1 open always to the masses 
of the people1 grew a beauty of form and
 a beauty of mind that cannot possibly  
grow up in a nation where the towns are 
allowed to be hideous1 where the air is 
poisoned1 and where all the common      
things of life are ugly instead of      
beautiful4 ,there is one thing in ,india
 that ,i have often complained of2 it   
will not strike you here so much as it  
would inevitably strike you there4 ,the 
old ,indian life was a life full of     
beauty4 ,even now1 out in the villages1 
life is beautiful4 ,the garments of men 

and women alike are graceful1 flowing1  
exquisite in colour4 ,if you see an     
,indian peasant woman working in the    
fields she is a picture to paint1 for   
the grace of her drapery1 for the beauty
 of the colours that she wears2 and if  
you see her going to the village well to
 draw water1 she will carry on her head 
some vessel1 it may be of beaten bronze 
or copper1 it may be of kneaded clay1 it
 will always be beautiful in form and   
exquisite in colour1 ,nowadays1 since   
our civilisation has spread its power   
through ,india1 things are changing2    
aniline dyes are replacing vegetable    
dyes2 kerosene oil tins are replacing   
the exquisite vessels of the older days4
 ,in the old days in a village1 when    
there was a wedding1 every house        
contributed some of its beautiful       
vessels for the village festival2 but   
now those have been cast aside1 and     
miserable tin vessels take their place4 
,it is only a small thing1 you may say2 
,i assure you it is a very great thing2 

for to kill out the sense of beauty     
which comes by living in contact with   
,nature--for ,nature is beautiful       
everywhere1 and contact with her        
beautifies the human face and form and  
mind--the killing-out of that sense of  
beauty which grows out of the mountains 
and the rivers1 and the meadows and the 
groves1 that is a national loss1 and    
spells national decay4 ,the garden      
cities you are beginning to build1 those
 are not mere fancies of fanciful       
people1 but a wise attempt to get the   
people out of the hideousness of bricks 
and mortar as they are used in ,england1
 into the country1 where life still is  
fair1 and where sunshine and colour are 
supreme4 ,the life is poor where there  
is no beauty1 and life itself grows     
common1 vulgar1 where beauty is not a   
dominating force4 ,it is one of the     
great revelations of ,god ,himself1 for 
beauty lies in perfection of harmony1 in
 exquisiteness of outline1 in loveliness
 of colour1 and all those things are    

characteristics of the ,divine ,workman1
 whose manifestation is always in       
beauty1 while wisdom and power underlie 
it4 ,you may see it in your own works of
 art4 ,they are not creative but        
imitative1 and that is the sign that art
 along that line has reached its ending 
and must find a new inspiration4        
,sometimes people say you cannot improve
 upon ,nature2 but you can show them    
what there is in ,nature which the      
blinded eyes of ordinary people do not  
see4 ,take a flower3 true1 the flower is
 beautiful2 a little nature-spirit made 
it1 and caught as much of the divine    
thought of beauty as that small         
intelligence was able to conceive2 do   
you tell me that when the artist comes  
the divine life is not far more largely 
evolved in him than in that little      
nature-spirit1 that he cannot catch more
 of ,god's thought in the flower than   
the nature-spirit was able to express8  
,and that is what the great painter1    
poet1 musician does2 he hears and sees  

and tells the thoughts of ,god more     
fully than you and ,i can do with our   
dull ears and our limited vision and our
 clumsy tongues4 ,it is there1 but we   
cannot see it4 ,the artist is the       
revealer of the divine beauty in form1  
and unless he can do that he is no true 
artist at all4 ,the artist has yet to   
come to this civilisation--the man who  
can see through the forms of the present
 the divine idea which is striving to   
express itself in new ideals1 new hopes1
 new powers4 ,these are wanted for art1 
and these shall come in the days that   
are dawning2 and a new art shall be     
found in the new heavens and the new    
earth4  ,so1 although ,i have taken you 
to-day along a dreary path--for ,i have 
been speaking of the passing1 and not   
the coming--it is because ,i want you to
 realise in the signs of the world      
around you that you are in the midst of 
a closing age2 not only that you may    
know it--that is little--but that out of
 the knowledge of the closing you may   

prepare for the race which is to be     
born4 ,for unless you understand1 you   
cannot guide your steps aright2 unless  
you understand1 the world will be a mere
 puzzle1 and not an expression of the   
divine thought4 ,the age that is closing
 has done its work1 has trained the     
concrete mind1 has trained the          
scientific thought1 has developed power 
and strength and energy--all good gifts 
of ,god1 to be used for nobler purposes 
than they are used for to-day4 ,there is
 nothing to regret1 nothing to be sorry 
for1 nothing to wish otherwise in the   
world that is dying4 ,it has done its   
work2 but it is ours to come out of the 
dying world into a world that is new1   
and it is out of the dying into the     
coming world that ,i would fain try to  
lead your thoughts1 and perhaps your    
lives as well4     ,lecture ,,ii  ,the  
,deadlock in ,social ,conditions3       
,luxury and ,want ,face to ,face        
,friends3 ,i am to speak to you to-night
 on a subject which is a little outside 

our ordinary theosophical lectures4 ,the
 ,theosophist1 as a rule1 studies and   
talks about causes more than effects1   
concerning himself more with the getting
 rid of the causes of misery than with  
the effects that grow out of those      
causes and show themselves as particular
 forms of misery4 ,because of that he is
 sometimes called unpractical4 ,but that
 is a misuse of words2 for to understand
 the causes of misery and to remove them
 is far more practical than cutting off 
the tops of the weeds while you allow   
the roots to remain underground to      
reproduce new weeds to-morrow4 ,to say  
that study with the discussion which    
grows out of it is unpractical is very  
much as though you declared that it was 
a practical thing to send out nurses and
 doctors to a field of battle to cut off
 limbs that had been shattered and to   
nurse the cripples back to health1 and  
denied that to try to remove the causes 
of war was practical4 ,now1 ,i admit    
that sending out nurses and doctors is a

 practical thing1 but ,i allege that to 
work for the substitution of arbitration
 for war is a great deal more practical4
 ,so with the particular things with    
which ,i am to deal to-night4 ,i am     
dealing with effects1 but only with a   
view to lead you on to the study of     
causes1 and to the fundamental changes  
that will have to be made in the        
building up of a greater and nobler     
civilisation4 ,part of the way to turn  
men's minds in that direction1 and to   
give them the necessary impulse of      
working for the higher and the greater1 
is to show them the intolerable nature  
of conditions among which we are living 
to-day4 ,in doing that1 ,i am by no     
means going astray from the teaching and
 the example of that great and          
misunderstood woman to whom ,i owe all  
that is happiest and best in my life1   
,h4 ,p4 ,blavatsky4 ,some of you who are
 students of ,theosophy may remember    
that in her ,key to ,theosophy she      
speaks about the misery of the ,east    

,end of ,london1 and utters words of    
praise for the attempts which were being
 made to change it4 ,she did a good deal
 more than speak words of praise2 for   
one day1 after ,i had been telling her  
of some of the piteous sights that ,i   
was seeing day by day as member of the  
,london ,school ,board1 as it was then1 
for the ,east ,end of ,london1 ,i had on
 the following morning a little         
characteristic note1 in which she       
enclosed a couple of sovereigns1 saying3
 8,you know ,i am only a pauper1 but    
give these to the little children who   
asked you yesterday for a flower40      
,similarly1 that quick sympathy with    
human suffering came out in an instance 
in which very few of us1 perhaps1 would 
be prepared to follow her example4 ,she 
was going to ,america1 and only had just
 money enough to buy her ticket across2 
she bought it1 and on the wharf she saw 
a crying woman with some little         
children4 ,she asked why they were      
distressed1 and the woman told how she  

had bought bogus tickets from some      
scamp1 and so could not go across the   
ocean to join her husband4 ,h4 ,p4 ,b4  
walked back to the ticket office1 got   
her first-class ticket changed for      
steerage tickets for herself and that   
unfortunate woman and children1 and     
passed the voyage in the steerage part  
of an ,atlantic liner--a very practical 
proof of the brotherhood which she      
proclaimed4 ,so that1 after all1 ,i am  
not really going very far apart in      
taking up this particular subject of    
human misery and human suffering1       
showing you1 what ,i dare say you know  
well enough1 some of the cases which    
should stimulate to action4 ,and if you 
say to me3 ,it is an old story that you 
are telling us2 then my answer to you   
will be that until the evils are        
remedied it is necessary to repeat the  
story over and over again4  ,now let us 
look over this great civilisation1 and  
see what ,i have called 8,the ,deadlock 
in ,social ,conditions40 ,first let us  

remember1 as a kind of preliminary      
atmosphere1 that the great civilisations
 of the past have perished from this    
startling contrast of luxury and misery1
 and that what has happened over and    
over again in the past might quite well 
repeat itself amongst us to-day4 ,for we
 are no stronger in our civilisation    
than were the civilisations of ,rome1 of
 ,assyria1 of ,egypt2 and we find in the
 ,egyptian civilisation just the same   
sort of questions arising then as arise 
now1 as though the world really had not 
progressed in this respect4 ,in some of 
the unburied tablets and sculptures we  
find an edict about the wages of the    
workpeople1 and how they were to be told
 not to be discontented1 and not to     
refuse to work because they were        
dissatisfied with the amount of wage    
that they obtained2 and in another case 
we find directions being sent in order  
to meet the difficulties that had been  
caused by what we in our own time should
 call a strike of working people4 ,the  

difficulties are very old1 and the world
 has not yet solved them4 ,it is in the 
hope that the coming civilisation will  
solve them that ,i am drawing your      
attention again to them to-night4 ,now  
even here we have what we call our      
submerged classes1 and those form       
one-tenth part of the population--a     
terrible proportion if you come to think
 of it4 ,sometimes1 when there has been 
a mutiny in an army1 a regiment is drawn
 up rank after rank1 and every tenth man
 is marked out to be shot while the     
others go free4 ,that is the condition  
of our civilisation now--every tenth    
person is marked out to misery4 ,in     
,india the proportion is even larger4   
,the submerged classes there amount to  
one-sixth of the population1 but1 on the
 other hand1 they are not nearly as     
miserable as are the corresponding      
classes here3 they are more despised1   
but they are far happier1 partly because
 the belief in which they have grown up1
 under the thousands of years that lie  

behind them in that civilisation1 has   
ever been that a man's condition in the 
present is due to causes that he himself
 has set going in the past4 ,so that    
those people1 instead of blaming their  
neighbours1 blame themselves for the    
discomfort of their own position1 and   
sometimes determine that their next     
birth shall be a happier one by making  
the very best they can of the           
disadvantages here4 ,then again1 poverty
 there is really not as terrible as     
here2 you read of a famine that sweeps  
away hundreds of thousands of the       
people1 but is that really so very much 
more terrible than the continual        
condition of underfeeding in which our  
submerged classes live8 ,the            
,registrar-,general does not mark them  
down 8,died of ,starvation0--that would 
be shocking the public taste2 but if you
 look into the matter you will see that 
when the starved sempstress going home  
carrying her work is struck by an east  
wind that whistles through her thin     

clothing and strikes on her underfed    
body1 she is put down in the report as  
8,died of pneumonia1 bronchitis1 or     
consumption10 but in karma's record she 
is marked down 8,died of starvation10   
for it is the perennial underfeeding    
that brings about the great mortality   
among the poor4 ,i need only take a very
 few cases as examples in order to show 
you what this poverty means4 ,i have    
taken them out of casual papers during  
the last week3 from my own experience of
 the past ,i know them not to be        
exaggerated1 but these particular cases 
happen to be going on just now4 ,one of 
them is the case of the women who sew on
 cards the hooks and eyes which we buy  
very cheaply in the shops4 ,such a woman
 sews nearly #dg1jjj hooks and eyes for 
#as4 #b;d4--a thousand almost per       
farthing4 ,think what it means4         
,naturally she pulls in her children to 
help her2 and so the children1 who are  
obliged to go to school1 for we have    
compulsory education1 when they come    

back from learning their lessons have to
 sit down and set to work linking the   
hooks and the eyes together so as to    
save a little of the mother's time1 and 
the children1 who ought to be playing   
and building up strong and healthy      
bodies1 are kept there hour after hour  
preparing the hooks and eyes for which  
the mother is to receive the princely   
payment that ,i have mentioned4 ,take   
another case that everybody             
knows--shirt-making3 #as4 a dozen for   
men's shirts1 and there is a fair amount
 of work in those2 even that is not the 
lowest depth1 for the woman who takes   
them out to make at #as4 per dozen lets 
them out again at #h;d4 per dozen to a  
woman more miserable than herself4 ,and 
so the thing goes on1 home after home1  
person after person4 ,this and the      
preceding case ,i am taking from the    
last issue of ,the ,christian           
,commonwealth4 ,another case is         
mentioned there of a woman who had been 
working along these lines2 her          

particular work1 ,i think1 was #e;d4 per
 dozen for collars1 and find your own   
thread4 ,she was brought up as a typical
 case before the ,royal ,commission4 ,we
 are always ready to appoint ,royal     
,commissions1 but not very much comes   
out of them after they have taken       
evidence4 ,she was asked by a ,member of
 ,parliament3 8,how do you and your     
children live on what you get in this   
way80 8,we don't live10 was the answer  
of the woman1 and she spoke truly4 ,she 
worked sometimes twenty hours a day1    
from six o'clock in the morning till two
 o'clock next morning1 in order to get  
enough to feed her children and herself4
 ,i could go on for hours giving you    
cases like this1 but ,i only want       
typical ones1 in order that you may     
realise the conditions in which so many 
are living while we are comfortable and 
at ease4  ,pass on from that part of    
this terrible poverty which nothing     
apparently is able to touch to the next 
question that links itself very easily  

to what ,i have been saying--woman      
labour in general1 and especially in    
many of the manufacturing industries4   
,when women began to work at mills1 and 
so on1 it was looked upon as a good way 
for the women to add something to the   
comfort of the home4 ,how has it worked8
 ,it has worked to drive down the wages 
of the men1 and make the home more      
miserable even in money matters than it 
was before2 and then the home has ceased
 to be a home1 for there is no home     
where the mother leaves the children    
behind her1 and goes out into the mill  
to earn the pence or the shillings      
wherewith those children are to be fed4 
,it has been encouraged for the reason  
that a manufacturer gave very honestly  
and frankly before another ,royal       
,commission4 8,oh10 he said1 8,i prefer 
to employ married women because they are
 more docile40 ,that is true4 ,the      
married woman is very much more docile  
because1 when the question of any       
resistance comes1 she thinks of the     

children who need food in the home4 ,the
 baby hands are the hands that make her 
docile2 it is the baby fingers feeling  
her bosom for the milk that will not    
come that makes the mother's heart      
docile1 yielding to everything for the  
sake of the little child4 ,it has only  
made the complications of the labour    
market worse2 it has only driven the men
 out to be unemployed in the streets1   
while they who ought to be mothers in   
the home are working in the factory     
instead4 ,so the labour market only     
becomes more choked1 the wages are      
rendered yet more miserable1 and the men
 are thrown out while the women are     
employed1 though the men cannot take the
 woman's place in the home1 and take    
care of the babies and look after the   
little ones2 only a mother can do that1 
for nature has made mothers for that    
work1 and the father cannot take their  
place1 however gentle and loving he may 
be4 ,so you get another problem there1  
hard to solve1 difficult to set right1  

and one that is ever growing more and   
more pressing for solution1 that is ever
 intensifying the misery of large       
numbers of the working population4      
,pass on1 again1 from that--you see ,i  
am only touching each point--and take a 
question of national import1 the        
deterioration of the physique of the    
people who live in our large cities4    
,that has been going on now for         
generations1 and it has been shown very 
plainly in the lowering standard of     
height for enlistment in the ,army4 ,on 
the other hand1 if you look at the      
well-to-do classes you will find rather 
an increase in strength and physique    
amongst them1 especially amongst the    
women1 because these take so much more  
part in outdoor life than they did in   
the past1 and so you find they are      
growing taller and stronger1 but the    
great mass of the population is growing 
shorter and weaker4 ,but it is that     
great mass of the population from which 
the majority of your nation comes4 ,they

 reproduce most rapidly2 they are the   
people who swell the                    
,registrar-,general's returns2 from them
 the future nation is most largely      
produced2 and it is no good to have     
upper classes strong and vigorous and   
well-fed if the mass of your population 
is deteriorating in strength and vigour4
 ,there1 again1 you have one of these   
pressing problems which it is necessary 
to answer2 for these problems are like  
the questions of the ,sphinx3 the       
,sphinx put the question1 and if the man
 could not answer it1 the ,sphinx       
devoured him4 ,and so with these        
problems in social organisation2 the    
question is put1 and the penalty for not
 answering is to be devoured1 and for   
the civilisation to pass away4          
,remedies of sorts are being put forward
 by doctors and sociologists2           
sterilisation of the unfit is one of the
 favourite nostrums or quack remedies of
 the day4 ,but such remedies are worse  
than the disease1 for they are brutal1  

and lead to deterioration of morale as  
well as of physique4 ,you must go down  
to the root of the causes that make     
these the unfit1 and not bring them     
forth from the social organisation by   
the myriad1 and then try to find means  
to check their numbers2 and so on that  
side1 again1 this insoluble difficulty  
is facing us4  ,even these are not all  
the problems which are set for us by our
 ,sphinx for which solution is demanded4
 ,we have seen terrible poverty1 we have
 seen the question of woman employment1 
we have seen the question of            
deterioration of physique and swift     
multiplication of the unfit3 what about 
the criminal population8 ,we manufacture
 habitual criminals at a very rapid     
rate4 ,we take up young men or young    
women1 and we send them to jail for a   
week1 a month1 a year1 five years1 ten  
years4 ,it goes on accumulating until   
the habitual offender gets sentences    
which will outlast his physical life4   
,but that has done nothing to cure the  

man1 that has done nothing to turn him  
into a good and useful citizen4 ,the    
law1 when it grips him1 ought to turn   
him into a better type of man4 ,instead 
of that1 he comes back over and over    
again1 until the very habitual          
criminality that the law has very       
largely made is brought up as a reason  
for the magistrate to inflict upon him a
 heavier penalty4 ,but that is not      
wisdom2 it is folly4 ,very often a      
bright1 clever lad1 full of spirit1     
falls into crime4 ,it is only one chance
 in a hundred if he is rescued1 and does
 not gradually drift into the ranks of  
the habitual criminal4 ,surely at this  
stage of civilisation there must be some
 better way2 and there is a better way1 
as ,i shall try to show you when ,i come
 to deal with brotherhood applied to    
social life4  ,if we go beyond these    
extreme cases1 and look at the ordinary 
questions of supply and demand1 of      
production and distribution1 notice how 
society is gradually coming to a point  

where things cannot go on as they are1  
and yet where to change them means the  
dislocation of our whole productive and 
distributive system4 ,we can see it     
best1 perhaps1 if we go to ,america1    
because in ,america there are not the   
softening influences which to some      
extent at least still prevail here1     
where society was once based on a more  
human foundation1 instead of merely on  
the question of cash4 ,we see what our  
systems are if we go over the water to  
,america1 where they have full play1    
without anything to prevent their       
complete development4 ,there are one or 
two things that strike us in ,america of
 a rather remarkable character4 ,first1 
the growth of the man who builds his own
 enormous fortune on the deliberate     
wrecking of the small fortunes of       
others4 ,let me give an example4 ,a     
large number of people1 mostly rather   
poor1 gather together into a company in 
order to build a railway that is wanted 
for the development of the country where

 they are4 ,they want quicker           
communication1 they want better carriage
 of grain1 of goods1 and they build a   
railway4 ,it is working fairly well1 it 
is paying1 perhaps not very largely1 but
 still fairly satisfactorily4 ,a much   
cleverer man than those people comes    
along1 and he sees that that particular 
district is one that is likely to open  
up to a very large extent--one where    
railways will become most valuable      
property4 ,he sets to work to build     
another railway that runs over the same 
ground as the first2 it is not wanted   
except to make him rich4 ,he then begins
 to destroy the other railway by        
charging smaller fares and lower        
freightage2 he goes on doing that1      
putting in his capital1 because his     
rates do not pay1 until the other       
railway is driven down to the impossible
 level at which he has fixed prices and 
fares3 when the shares of that other    
railway have sunk down to nearly nothing
 in the market1 he steps in and buys    

them all up2 when he has bought them all
 up he lets his sham railway go to      
pieces1 and the whole of the district is
 in his hands1 and he piles up an       
enormous fortune4 ,on the other side of 
his fortune is the loss to all the      
shareholders who put their money into   
that railway in order to improve the    
means of communication in the place     
where they were living4 ,they have been 
sacrificed that he might make enormous  
wealth4 ,such men are called 8wreckers0 
in ,america1 but they are honoured in   
society2 they build hospitals1 and even 
churches2 they do all kinds of things   
with fragments of the wealth that they  
have taken2 but ,i tell you that1       
although not by the law of the country1 
yet by the law of righteousness1 these  
men are worse and more to be condemned  
than the burglar who steals the jewels  
of a lady or the gold plate of a        
millionaire4 ,he is punished heavily    
when he is caught1 and he deserves to be
 punished2 burglary is obviously wrong2 

but worse than that open burglary that  
the law punishes is the hidden burglary 
of the brilliant brain against the      
stupid brain1 which robs people of the  
result of their labour in order to      
accumulate it within the wrecker's      
store4  ,other forms of this robbery are
 what are called 8trusts0 and 8corners40
 ,they have been trying1 ,i see1 to make
 a corner in wheat1 and another         
speculator has been able to checkmate   
the original speculator by pouring in   
millions of bushels of wheat4 ,but      
people are not fed any better whichever 
speculator wins2 it is only a problem as
 to which of the two should be able to  
make the largest profits2 and then the  
trusts are built up1 whereby a few men  
are able to make enormous fortunes and  
kill out all the smaller men4 ,now our  
,american brethren are getting a little 
tired of that1 and they are trying to   
find out some way in which they can     
prevent it--some ,act of ,congress1 some
 law which should prevent the trust4    

,but what law can you possibly pass to  
prevent the trust1 which is only the    
natural outcome of competition gone mad8
 ,what can you do to prevent that       
without crippling also every one of your
 industrial concerns which are based on 
the same principle of cut-throat        
competition8 ,there is where the        
deadlock comes in again4 ,the whole     
thing is built up on one man fighting   
against another1 one man trying to      
overreach another1 one man trying to    
make better bargains for himself1 no    
matter what happens to his              
neighbour--that is the whole method of  
what we call our commercial system4 ,if 
that be so1 how are you going to        
interfere with its natural outcome1 with
 the inevitable result which grows out  
of it8--the same principle1 only carried
 a little to excess1 and so shocking the
 conscience that was not shocked when   
people were ruined piecemeal1 but is    
shocked when they are ruined by hundreds
 and by thousands2 yet each one of those

 who were ruined piecemeal suffered as  
much1 his lot was as unfortunate4 ,how1 
then1 can you cripple the excess without
 undermining the whole8 ,there is       
another of the problems which are set1  
and yet in the very midst of it there is
 a gleam of a brighter future1 for in   
that great alchemy with which the mighty
 ,chemist of the world's laboratory     
changes the forces that destroy into    
forces that construct1 there are signs  
that these trusts which have grown out  
of the greed and selfishness of men will
 really be organisations of industry    
which will be useful to the community in
 the future1 when ,brotherhood has      
replaced competition1 and when thought  
for others takes the place of only      
thinking for oneself4 ,and so we see    
possibilities even in the midst of the  
troubles4  ,let us glance at another    
side of this problem--the attempts which
 are being made to improve social       
conditions in newer countries1 as they  
are called1 say1 ,australia4 ,in        

,australia the working classes have got 
everything that they are asking for     
here2 it is called the working-man's    
paradise4 ,every boy of twenty-one can  
vote2 think of the magnificent freedom  
of it6 ,every girl of twenty-one can    
vote2 what more would you have8 ,no need
 of agitation there4 ,but1 unluckily1   
the boys care much more about football  
than they do about questions in         
,parliament1 and the girls1 perhaps1 are
 thinking more of bonnets and hats than 
of the way in which their votes ought to
 be cast4 ,they have all got the vote   
and they do not know what to do with it1
 and that is a very common thing4 ,it   
does not occur only in ,australia4 ,has 
it ever struck you that you are paying  
in happiness for what you call liberty1 
if you mean by liberty the right to cast
 a vote8 ,no matter what your           
qualifications1 that is quite outside   
the question2 no matter whether you know
 anything about the questions1 that is  
not of the least importance2 no matter  

if your head is as empty as ever it can 
be1 it counts just as much at the       
polling-booth as the head of the wisest 
statesman1 thinker1 most highly trained 
economist or historian4 ,it is an       
admirable way of governing when you come
 to look at it from the outside         
standpoint4 ,let us see how it works in 
,australia where they have it3 you have 
not got it yet2 you are on the way to   
it4 ,all these people have votes1 and   
the great majority1 as is always the    
case1 are ignorant4 ,there has been     
class legislation over here1 and they   
have class legislation over there--it is
 not a good thing1 only there it is just
 the other way up2 and the effect of    
ignorant class legislation is even worse
 than the effect of educated class      
legislation4 ,let us see how it works4  
,first1 it works for a gradual          
diminution of efficiency along the      
ordinary lines of work1 on which1       
remember1 the whole prosperity of the   
country depends4 ,the boy who is a free 

man does not care to be an apprentice1  
and it does not to do tell the boy he   
has done his work badly1 because he is a
 free ,australian1 and off he goes1 and 
he won't work any more if you tell him  
he has not worked well4 ,but1 you know1 
nature is a very awkward thing to come  
striking up against in your political   
and social life1 and her laws do not get
 modified as you might think they       
should4 ,the boy who won't learn becomes
 the workman who is wanting in skill1   
and so the level of efficiency in       
production is getting lower and lower4  
,if they want a piece of good machinery 
they have to send over here to get      
it--although there is a very heavy price
 put upon importing it into             
,australia--because the work there is so
 badly done that the machines won't work
 properly after they are made1 and that 
is one of the results that we are seeing
 at the present time4 ,another one is1  
that unemployment is increasing4 ,there 
are men in the streets there just as    

there are here1 clamouring for work1 and
 asking the ,government to give it to   
them2 and how do they get there8 ,very  
many of them because they must not work 
under a certain wage1 which is not a    
possible wage to pay for the kind of    
work that they can do4 ,suppose you     
happen to have a little garden2 you want
 to have your paths weeded and your     
grass cut4 ,that is gardener's work4    
,now a gardener must not work under     
#ajs4 a day1 and your poor professional 
man who is at a discount in the matter  
of votes1 and has a fixed income1 cannot
 afford to pay #ajs4 a day to have his  
paths weeded1 so he goes to weed them   
himself1 and the would-be gardener goes 
out1 and is unemployed in the streets1  
and calls on the ,government to find him
 work4 ,there is a very serious side to 
that beyond the question of             
unemployment4 ,if you are going to make 
the men who should give better work to  
the country than the weeding of paths   
weed their own paths for themselves1    

then you are putting a check on the     
whole of the higher kinds of labour on  
which the nobler national life depends1 
for it is as true now as it ever was    
that man does not live by bread alone4  
,if you are going to make every man do  
manual labour1 you can get nothing more 
than the kind of paradise that you find 
in 8,looking ,backward10 which is more a
 paradise for the respectable suburb    
than for a nation that needs art and    
beauty1 music and literature4 ,those    
things want leisure to produce and time 
to perfect4 ,there must be education    
behind them before they can be produced1
 and it is a very bad arrangement to    
press all your nation down to a low     
level of comfortable eating and drinking
 and amusement1 and forget the mightier 
things that make a national life--the   
products of genius1 the creative        
exertions of thought4 ,there is one of  
the greater dangers4 ,you cannot blame  
the poor people4 #8,as long as a man is 
hungry1 a good meal is the one thing he 

wants1 and that must be his ideal4 ,but 
nations ought not to be built up on the 
crude ideas of the ignorant and the     
hungry4 ,that is the duty of wisdom4    
,but see how difficult this question    
becomes2 see how it is even in this     
country1 where still education is a very
 great weight in popular affairs1 even  
though the vote ignores it4 ,a man may  
know his own trade1 and be able to give 
very good counsel and advice as to what 
is necessary for that one particular    
trade in which he is working2 but a     
nation is not made up of one trade2 it  
is made up of a hundred different       
occupations1 every one interlinked and  
interrelated with all the others1 and   
you cannot legislate nationally by      
simply looking at a single occupation or
 a single class4 ,you must see how your 
law reacts on the whole of the          
complicated organism2 otherwise you ruin
 your nation while you lift up a single 
trade1 and that is what is happening in 
,australia4 ,certainly some of the      

trades are very well provided and       
arranged for1 but the rest of the       
elements that ought to make a nation are
 disregarded1 and life for them is made 
impossible2 and even within the limits  
of a trade1 sometimes things are        
marvellously stupid4 ,let me give you   
one example4 ,melbourne is a large city1
 and occasionally it has very hot       
weather4 ,the trades unions there have  
made a law that milk shall not be       
delivered more than once a day on       
,sunday2 the poor man wants his holiday1
 and it is very selfish of you if you   
want to make him work on ,sunday1 so    
that milk may only be delivered in the  
morning4 ,now the difficulty is that the
 cows have not yet come into the trades 
unions2 they do not realise that on     
,sunday they are only to give milk once 
a day and not twice4 ,without the       
slightest regard for the beauty of      
social arrangements1 they wilfully      
persist in giving milk in the afternoon 
as well as in the morning4 ,but the     

unfortunate milkman must not sell it1   
because if he did he would be turned out
 of his trade union1 and that would mean
 destruction4 ,so he has to keep it2 and
 if the weather is hot it is not quite  
so good in the morning1 in spite of the 
boracic acid1 as it was the night       
before4 ,so he mixes up the fresh milk  
of the morning and the stale milk of the
 night before1 and sells it all as fresh
 milk3 and though you may not discover  
it in the milk-can1 the baby discovers  
it in the milk-bottle1 and the          
death-rate of the children goes up in   
the summer because of this admirable    
arrangement which has been made with    
regard to the distribution of milk4     
,that is not the way that nations can   
really be governed2 and there are all   
sorts of restrictions of that kind which
 constantly come up against you in the  
home1 and make you feel that life is not
 in any sense free4 ,things of this sort
 can only succeed if certain conditions 
are willingly accepted by all the people

 who have to work under them1 and not   
when they are imposed for the benefit of
 a particular trade or an unwilling and 
reluctant population4  ,let us go one   
step further2 we need not go out to     
,australia now4 ,we have to replace     
competition by co-operation4 ,you may   
say that is being very largely done4    
,certainly very much has been done in   
co-operative distribution2 ,lancashire  
and ,yorkshire are full of successful   
co-operative works4 ,how many are there 
of co-operative productive works8 ,the  
idea has been tried a good many times1  
but it has always broken down for two   
reasons3 first1 that in production you  
want one clear1 strong brain which is a 
despot over the production2 you cannot  
do it by boards and committees and      
popular votes1 and all the rest of it1  
because in that commercial production   
there are many things to think of2 very 
swift changes may come about1 and the   
one able man is able to seize the right 
moment and to lead his affair to        

success1 where divided councils and     
delay and discussion spell bankruptcy4  
,that is one of the difficulties with   
regard to this production4 ,there is    
something still more serious--the want  
of trust4 ,the people don't trust each  
other2 they are suspicious of each      
other4 ,they suspect each other of      
personal ends1 instead of honestly      
co-operating for the public good4 ,so   
they change their officers continually1 
and there is no continuity of policy4   
,that fault of want of trust1 want of   
confidence1 imputation of bad motives1  
is fatal and must remain fatal until    
people can grow out of it into          
,brotherhood4 ,at the present time1 when
 one man born among the working classes1
 as they are called1 by ability and     
skill1 eloquence and application1 rises 
into the higher social ranks1 his       
bitterest opponents are to be found in  
the class which he has quitted2 and when
 he finds1 as he must find--because     
again he strikes up against great       

natural laws--when he finds that        
,trafalgar ,square remedies are not     
workable when you come to put them      
within the four corners of an ,act of   
,parliament1 then people call him       
traitor1 deserter1 renegade1 and the    
best he can do will not win him trust   
and confidence4 ,how is that to be dealt
 with8  ,oh1 you say1 you will have to  
change human nature before your plans   
will work4 ,exactly2 that is precisely  
what has to be done4 ,do you think it is
 impossible8 ,human nature is changing  
every day2 human nature is continually  
in a state of flux4 ,the human nature of
 the ,middle ,ages is not the same as   
the human nature of our own time4 ,when 
knight-errants went plunging about1     
fighting and the rest of it1 it might   
very well have been said3 8,oh1 you have
 to change human nature before you can  
get people to sit quietly down and      
submit to the law1 instead of knocking  
their oppressor on the head40 ,quite    
true2 but human nature has been changing

 through those centuries1 so that       
instead of riding out to right your own 
wrong1 you call in the nearest policeman
 and submit it to the arbitration of the
 law4 ,why should not human nature go on
 changing8 ,as a matter of fact it is   
changing before our eyes1 and the       
changes that are coming in it are the   
unfolding of the divine ,spirit in man2 
the outer forms change to embody the    
unfolding ,spirit1 and the lower human  
nature is always changing1 and gradually
 producing itself in higher and higher  
forms4 ,in the very midst of this       
struggle and competition1 this misery   
and conflict1 you can see1 if you will  
open your eyes1 the germs of a nobler1  
higher1 more brotherly civilisation4    
,how different is the social conscience 
from what it was even a century ago2 how
 different the common feeling of        
responsibility when wrong things are    
done and misery is left unalleviated6   
,how many more of the classes that are  
called comfortable cannot remain        

comfortable while they know misery is   
outside their doors2 how many are       
beginning to recognise the great fact   
that whatever one has earned one holds  
as a steward1 and not as an owner1 in a 
world where all men are brothers1 and   
where the duty of the family is the duty
 of each6 ,that thought is spreading    
further and further1 wider and wider2   
but the great change must come from     
above1 not from below4 ,starving1       
ignorant men can make riots1 sometime   
even revolutions2 but only wisdom and   
love can build up a new civilisation    
that shall endure4 ,i remember that one 
day1 when ,h4 ,p4 ,blavatsky was asked3 
8,are you a ,socialist80 her answer was1
 8,i believe in the ,socialism that     
gives2 ,i do not believe in the         
,socialism that takes40 ,there lies the 
keynote of the future4 ,when those who  
have are ready to sacrifice1 then the   
dawning of the new era will be seen in  
the sky that is over our earth2 when    
wealth and education and power are held 

as trusts for the common good1 ah6 then 
will come the laying of the foundations 
of a better and a nobler ,state4 ,when  
the educated man and woman remember3    
8,this education of mine1 bought by the 
ignorance of thousands who have laboured
 in order that ,i might be educated1    
really belongs to them1 and ,i must give
 it back to them in service1 in order to
 pay the debt that ,i have contracted to
 them02 when the wealthy man feels3 8,i 
am a steward1 not an owner of this      
wealth which has come out of the labour 
of thousands2 let it help the uplifting 
of thousands0--then ,brotherhood is     
beginning to show itself upon earth4    
,when the gentle and the refined realise
 that gentleness and refinement are     
meant to be shared1 and not shut up away
 in drawing-rooms to guard them as      
though they were delicate ,dresden china
 that must not be used for fear it      
should be broken--when that day comes1  
we shall be nearer the beginning of a   
great social change4 ,it must be by     

renunciation1 by self-abnegation1 that  
the foundations of that great brotherly 
civilisation will be laid4 ,in a family1
 the elders think of the youngers2 and  
when food is short1 it is the elders who
 go without it in order that the little 
ones may be fed4 ,so in every social    
movement the note of the higher is      
renunciation1 the note of the lower is  
love and co-operation2 then they will   
blend together1 and each will bring what
 he has to give1 none will despise      
another1 for everything is equally      
necessary for the building up of a      
nation4 ,the strength of the navy1 the  
genius of the philosopher1 the skill of 
the worker1 the keen brain of the       
organiser--the whole of these must make 
a common work2 and none should either   
despise or envy1 for it is one work     
which is being made by all for the good 
of everyone4  ,if you say to me3 8,that 
hope can but be a dream10 my answer to  
you is1 that as man is divine there is  
nothing too great for him to imagine or 

too exquisite for him to achieve4 ,think
 highly of yourselves1 highly of your   
divine possibilities2 realise that you  
are ,gods in the making1 and that you   
can build anything to which you can     
aspire4 ,thought is the mightiest power2
 the thought-image first1 and then its  
materialisation in the physical world4  
,but it is not enough to think2 the     
materialisation here has to be made2 and
 there are signs of that in the great   
,christian civilisation which is still  
the dominant power in ,christendom4 ,for
 men are beginning to talk now not of   
heaven away beyond the clouds1 but of   
heaven here on earth2 of the kingdom of 
,christ on earth that shall surely come1
 not only in the ideal but in the       
actual2 a civilisation based on         
brotherhood1 wisdom1 love4 ,that is what
 is going to be done in the world just  
now opening up before us4 ,men are no   
longer content to be happy after death1 
they want to be happy on this side of   
death as well2 and they shall be1 unless

 the prayer that you who are ,christians
 utter day by day is only a lip worship 
and not a reality3 8,thy will be done on
 earth1 even as it is done in heaven40  
,it is on earth the new great           
civilisation is to come1 that           
,brotherhood is to be realised1 that the
 nations of the future are to be built  
on the type of the family1 and not on a 
type of a struggle of wild beasts in the
 jungle4 ,that is the future to which we
 are looking2 and if on this ,sunday and
 last ,sunday ,i have drawn the darker  
side1 it is to show that because things 
are at a deadlock1 therefore ,he who    
holds the key of every lock is near to  
,his return on earth4 ,in the ,sundays  
that lie before us ,i hope to work out  
that second side of the subject1 to show
 you how these things are passing away1 
and how it has been declared in the     
higher world1 and the cry is echoing in 
the lower3 8,behold1 ,i make all things 
new60     ,lecture ,,iii  ,the ,new     
,doors ,opening ,in ,religion1 ,science1

 and ,art   ,friends3 ,on the preceding 
evenings on which ,i have addressed you 
we have had our attention turned        
backwards to the past1 or we were       
glancing at the present4 ,we are now to 
turn our eyes to the future1 and1       
starting from the basis of the present  
and of certain facts which are already  
showing themselves amongst us1 to       
consider what new doors are opening in  
,religion1 in ,science1 and in ,art2    
what new avenues of knowledge are       
beginning to show themselves stretching 
to far-off horizons--horizons1 in fact1 
which are not really the limit of those 
avenues1 but only the limit to which we 
can at present pierce4 ,i am chiefly    
concerned to endeavour to show you that 
this promise of the opening of new doors
 is a great reality2 that the sounds are
 around us2 that1 as it were1 the doors 
are already a little open1 and we have  
the right to think that as man evolves a
 little further those doors will open   
wider and wider1 so that the race may   

pass through them to a wiser and a      
happier future4 ,in order to make this  
intelligible and clear1 ,i shall have to
 ask you for a few moments to consider  
with me a certain view of man's nature  
and constitution1 a view which was      
practically universal among the ancient 
religions of the world1 which is        
indicated1 although not fully carried   
out perhaps in detail1 in the more      
modern faith of ,christendom1 which is  
revived amongst us1 and is being taught 
all over the world by means of the      
,theosophical ,society2 not a new view1 
but a very old one1 clothed only in new 
garments in deference to the advancing  
mind of man4 ,now this view ,i must put 
roughly1 but without that statement the 
method of the opening of the new doors  
would remain unintelligible4 ,it is     
briefly this3 ,that every human being is
 fundamentally a spiritual intelligence1
 appropriating to himself portions of   
matter in the various types of worlds in
 which he lives2 that that spiritual    

intelligence commences the great        
world-cycle as a germ or seed of        
divinity2 and just as if1 where you had 
an ordinary seed1 a grain of corn1 that 
grain would not grow and develop the    
powers within it unless it were planted 
in the soil1 the soil whose juices      
nourish it1 unless it were rained upon1 
and unless the sun shone upon it1 so is 
it with the divine germ1 the human      
,spirit4 ,it is planted in the soil of  
human experience1 whose juices shall    
gradually enable it to unfold its divine
 possibilities4 ,it is watered with the 
rain of human tears1 the tears of sorrow
 and of pain2 it is vivified1           
strengthened1 enabled to grow by the    
sunshine of human joy and human delight2
 and out of the contact of experience1  
out of the rain of sorrow and the       
sunshine of joy1 gradually1 generation  
after generation1 century after century1
 millennium after millennium1 the divine
 germ becomes a divine man1 perfect in  
the manifested powers of ,deity enfolded

 within him from the first4  ,but in    
order that that onian evolution and     
unfolding may go forward1 it is         
necessary that this divine germ should  
come into contact with matter4 ,hence   
veil after veil of matter enwraps1 is   
appropriated by1 this divine germ1 and  
he draws around himself--as he descends 
from the highest heavens down to the    
earth1 through region after region of   
ever-densifying matter--and appropriates
 veil after veil1 in order that by      
contact with that matter1 which alone   
can give him experience1 the powers     
within him may unfold and the matter    
that he appropriates may become his     
servant1 his instrument of              
manifestation4 ,so when we look at any  
one of ourselves at the stage that we   
have reached to-day1 we find a spiritual
 being many of whose powers have        
unfolded1 but some of whose powers      
remain not yet unfolded into            
manifestation1 and we find1 clothing1 as
 it were1 that unfolding ,spirit1 the   

veils of matter of which ,i spoke1 no   
longer mere inchoate veils1 but bodies  
more or less definitely organised for   
the purposes of the unfolding life4 ,on 
our physical plane1 in the world in     
which we are to-day1 that appropriated  
matter is now highly organised1 and has 
become the servant of the intelligence  
of the ,spirit to a very large extent in
 the more highly developed human beings4
 ,it has had developed in it1 age after 
age1 those organs of knowledge that we  
call the senses2 five in number at the  
present time1 as mankind has passed     
through five of those great ,races that 
,i likened to the waves of the human    
ocean when ,i first addressed you on    
this subject4 ,you may remember that    
then ,i spoke of ourselves as being in  
the fifth of those great waves1 and also
 in the fifth sub-wave1 as we may say1  
into which the larger wave divides      
itself4 ,even looking back along our    
experience in the present cycle of human
 growth1 we can see these senses        

developing from their earliest inception
 up to the present point of keenness    
that they have reached1 one sense       
developing in all its stages through one
 of the great ,races4  ,in order that   
you may not think that that is quite    
removed from experience1 let me ask you 
for a moment to look at a fairly        
prominent family of the fourth race1 the
 one that preceded our own1 which is now
 living in ,burma1 part of the ,indian  
empire4 ,in that fourth race as a whole 
the sense of taste was the one that was 
gradually evolving1 the sense of smell  
being only germinal and rudimentary1 not
 developed4 ,now if you go among the    
,burmans to-day and inquire into their  
diet1 you will find that one favourite  
article of diet is fish2 but not fish   
freshly drawn from sea or river1 but    
fish that has been caught for some time1
 buried in the ground until it has      
become fairly aged1 and then unburied1  
to form a delightful dish on the        
,burmese table4 ,certainly you can well 

realise the fact that in that fourth    
,race people the sense of taste is very 
different from what it is amongst       
yourselves1 with perhaps one exception  
that ,i ought to make1 that ,i believe  
even now in the sense of taste in some  
people finds gratification in game and  
venison that are euphemistically called 
8high40 ,well1 the fish that the ,burman
 eats is very high2 one might almost1 if
 it were not rude1 perhaps apply to it a
 word more like calling a spade a spade1
 and call it rotten4 ,now no one could  
eat such food as that and find it       
pleasant if the sense of smell1 which   
has so much to do with the more delicate
 savours of taste1 were already well    
developed among the people2 and ,i take 
that as a striking illustration1 one    
that has come also under my own         
observation1 in order to make clear what
 ,i mean when ,i say to you that with   
each race one sense is developed and the
 next sense to it is only germinal1 and 
shows itself out in the following race1 

through which it grows to higher and    
higher perfection4 ,so that the mere    
fact of the five senses of the present  
is an indication of the point at which  
humanity is standing1 and a proverb--and
 there is often much truth in           
proverbs--about a man being frightened  
out of his seven senses1 although at    
present he has only five1 may serve as  
an indication of the widespread and     
ancient tradition that man has two races
 still through which he will evolve1 and
 senses which will be developed as those
 races gradually develop upon earth2 so 
that in the sixth ,race1 with which ,i  
shall have to deal in these lectures    
this day fortnight1 8,the ,coming       
,race10 we shall be looking for the     
development of a new sense1 the sense   
which will make the next world on the   
other side of death as palpable to us in
 the physical body as the physical world
 is palpable at the present time4 ,for  
in man that form of vision will be the  
next to develop2 and as his next higher 

body1 the astral1 becomes rightly       
organised1 then in the physical brain   
will develop pari passu the organ       
whereby the knowledge of that world will
 come into the physical consciousness1  
and thus enormously widen our outlook1  
and make palpable what now is hidden    
from the eyes of most4  ,taking this    
view of man1 that he is an unfolding    
spiritual consciousness1 we find that he
 creates for himself1 as he unfolds1    
more highly organised bodies of matter1 
so that the double growth is going on in
 every one of us1 higher stages of      
unfolding consciousness1 subtler bodies 
of matter by which that consciousness   
can express itself clearly and          
definitely2 to every change in          
consciousness a vibration in matter     
answering2 to every vibration in matter 
a change in consciousness responding2 so
 that there are side by side the        
unfolding of the ,spirit and the        
development of a more delicate and more 
highly organised body1 the difference   

showing itself in the nervous system as 
well as in the mere outer configuration 
of the body4 ,glance again at that      
fourth ,race1 study its nervous system1 
and you will find it very different from
 your own4 ,while like your own in outer
 configuration1 while the differences   
between the brain and the general       
distribution of the nerves to the body  
are not great1 if you go into the       
question of the organisation of that    
nervous system you will find that an    
enormous gulf divides the fourth and the
 fifth great ,races of mankind4 ,again1 
if you want a proof1 look at the amount 
of pain or the amount of physical injury
 which can be endured1 say1 by the      
,chinaman1 in comparison with what you  
can bear4 ,notice that an enormous      
laceration inflicted on the body of the 
,chinaman leaves him ready to recover   
rapidly1 while a similar injury to you  
would kill you by nervous shock4 ,it is 
not the question of the mutilation--that
 and the loss of blood might be the same

 in each--but the fifth ,race man dies  
from nervous shock1 where the fourth    
,race man with the coarser nervous      
system is able to recover1 is able to   
re-establish the nervous equilibrium4   
,another point you may notice among     
yourselves to-day1 emphasising as you do
 in your own ,teutonic sub-race the     
characteristics of the great ,aryan     
,race to which all these branches that  
are spread over the ,west as well as in 
,india belong4 ,looking at that1 you    
will find1 as you come into your own    
,teutonic sub-race1 that nervous        
diseases increase2 and they are         
increasing very rapidly at the present  
time1 far more rapidly apparently than  
at any other period in human history4   
,the strain on your present nervous     
system is beginning to be too great1 for
 it is evolving a little more rapidly   
than the outer world is evolving to meet
 it2 and hence1 in order that you may   
not suffer from continual nervous       
diseases1 it is necessary to begin to   

refine and to purify your lives1 leaving
 the grosser passions behind you which  
in the course of evolution you now ought
 to have outgrown4 ,as the next sub-race
 is born--and it is beginning at the    
present time--the nervous system will   
become more and more delicate1 and      
keener sense-organs will appear in the  
children in larger and larger numbers4  
,our present organs of sense will first 
become intensified4 ,then1 after much   
intensification1 the newer organs will  
begin to show themselves--those which   
will unfold to us the world on the other
 side of death4 ,to this world our      
astral bodies belong1 and our nervous   
system will become finer1 and thus make 
it possible to register our             
investigations more completely in our   
physical bodies4 ,that will be one point
 that we shall have to bear in mind in  
looking for the new doors that are      
opening4 ,but not only the physical body
 is growing finer1 but in addition to   
that our next body is organising itself 

and gradually unfolding its powers1 the 
body that we shall wear on the other    
side of death as well1 the body that we 
are wearing now through which our       
emotions are showing4 ,for when we pass 
through death we do not pass unclothed  
into another world2 we throw off this   
denser garment of the physical body1 but
 penetrating that1 interfused with that1
 intermingling with that now is the     
finer matter of the world on the other  
side of death1 growing ready for our use
 in that further world1 and organising  
itself gradually for the experiences    
that there we shall meet4 ,and in the   
next race1 as ,i shall try to show you  
more fully hereafter1 that body will    
become highly organised1 greatly        
developed1 a thorough vehicle of        
consciousness as the physical body is   
to-day1 and by the growth and           
organisation of that the new doors will 
open before us in ,religion1 in         
,science1 and in ,art4                  
,i4--,,religion4  ,let us see1 first1   

how this will affect ,religion4 ,the    
unfolding of the deeper strata of       
consciousness will bring our inner      
selves1 the ,spirit1 into more and more 
direct touch with the spiritual regions 
of our universe4 ,i am now not dealing  
with the finer worlds of matter1 but    
with the spiritual realities which      
belong to the spiritual life4 ,the      
nature of ,god1 the consciousness of    
,his presence everywhere1 the           
recognition of ,his life as an          
indwelling power--all these will become 
fundamental realities for the unfolding 
,spirit in man4 ,i pointed out to you1  
when dealing with the deadlock in       
religion1 with regard to the idea of    
,god1 that no amount of reasons         
addressed to the intellect could ever   
lead us to an absolute demonstration of 
the existence1 the reality of ,god4     
,probability1 yes2 cumulative evidence1 
yes2 but demonstration1 no4 ,when a     
thing is once demonstrated1 no further  
challenge arises about it2 when once a  

fact is demonstrated1 no one any longer 
asks3 ,does that fact exist8 and we have
 been in the region of arguments about  
,god1 and not of that spiritual         
knowledge of ,god which is eternal life4
 ,how is that to be reached8 ,not by any
 effort of the reasoning intelligence1  
not by any upreaching of the merely     
emotional nature1 but by the unfolding  
in man himself of that ,spirit which is 
divine in its essential quality1 which1 
because itself divine1 can respond to   
divinity without1 and1 because itself is
 ,god1 knows that ,god of which it is   
the offspring4 ,this is the ultimate    
truth of religion1 the human experience 
of communion with ,god in the depths of 
the human ,spirit2 for religion is only 
a groping after ,god1 a search after    
,god2 ceremonies and rites1 churches and
 scriptures1 they are all external2 they
 can never reveal ,god to the ,spirit1  
which is of ,his own likeness and image4
  ,only the ,spirit can know ,him1 only 
the ,spirit can find ,him2 while it     

searches through matter it can only hope
 ,he is1 but the unveiled ,spirit can   
feel the unveiled ,godhead1 and by the  
identity of nature can know that ,god   
is1 and is itself4 ,and as this inner   
spiritual life more and more awakens in 
the religions of the world1 man will    
know the truth of that great saying of  
the ,christ3 8,the ,kingdom of ,god is  
within you40 ,as you go down into the   
depths of your own being1 there shall   
you find ,deity1 the conviction that    
,god is and must be4 ,for you can strip 
away from yourself everything that is   
not ,he1 until only ,he1 the one ,self  
of all1 remains4 ,you can mutilate your 
body and lose your limbs1 but you       
remain4 ,your emotions can grow worn out
 and be withered1 but behind your       
emotions you still are there4 ,your mind
 may grow weaker1 feebler1 may become1  
as it were1 paralysed for reasoning1 and
 yet you are there1 behind the failing  
mind2 and if you are willing to pass on 
into spiritual experience1 to let your  

emotions be quieted1 to let your mind be
 still1 then in the silence of the      
emotions1 in the tranquillity of the    
mind1 you shall find a deeper           
consciousness1 a deeper life1 a more    
real individuality2 and as the emotions 
are still and the mind is silent1 in the
 innermost depths of the ,spirit you    
shall find yourself and ,god4 ,and then1
 contemplating that mighty and eternal  
life1 you shall feel that you share it1 
that you are part of it1 that you cannot
 be separated from it1 and1 in a great  
gush of experience that never again you 
can doubt1 you shall know the reality of
 ,deity in finding the reality of       
yourself4 ,that is the ultimate         
conviction that nothing can shake--that 
the human experience that many a man has
 had1 that for him has transformed the  
world2 that is the sure ground of the   
religion of the future1 that the rock on
 which a true faith alone can be based2 
and it is written1 and truly written1 in
 an ancient ,hind scripture1 that the   

only proof of ,god lies in the witness  
of the ,self4 ,on that rock religion    
will base itself1 fearless of all       
attack1 of all assault4 ,no question of 
chronology can move it1 for every man   
can gain that experience for himself2 no
 criticism and destruction of scriptures
 can tear this in pieces1 for it is ever
 renewing in the perennial life of the  
,eternal ,spirit2 no churches1 in       
failing1 can shake it1 for it is this   
that made churches1 to help in its own  
searching2 nothing outside can touch it1
 for it lives in the innermost heart of 
man4 ,and in that1 ever-opening new     
experiences1 fuller knowledge1 deeper   
understanding1 more abounding love1 and 
unchanging peace and bliss4 ,everything 
else may go1 but this remains           
unchanging2 and as out of this all has  
come1 the perishing of the transient    
matters not1 for the ,eternal ,source   
remains4  ,but that is not the only new 
door1 though the most important one1    
which opens to religion4 ,you remember  

that ,i said1 that with the unfolding   
consciousness a more delicately         
organised body was evolved4 ,and so we  
find that new senses1 new powers awake  
in the material tabernacle with this    
unfolding of the divine ,spirit in man4 
,the senses which belong to the higher  
worlds are very near to the opening in  
every one of you2 and if you ask me why 
,i say it1 my answer is very simple1    
because1 taking1 say1 any dozen of you1 
dulling the physical senses by what is  
called mesmerism1 or hypnotism if you   
will1 so that you cannot see physical   
things1 cannot hear physical sounds1    
cannot taste or smell or touch so that  
the senses answer to objects            
outside--under those conditions in about
 ten out of every dozen these inner     
senses are able to make themselves      
manifest1 are able to bear witness to   
the existence of a subtler world4 ,now  
when you find that by an artificial     
process of that kind an ordinary man or 
woman can be made what is called        

clairvoyant or clairaudient1 or able to 
touch and feel things that the ordinary 
physical touch does not reveal2 when you
 find that by stilling the physical     
these rudimentary senses are able to    
work--within limitations1 but still to  
work--it is a fairly clear proof that   
man is on the threshold of unfolding    
those senses that now are rudimentary1  
and that need an artificial condition in
 order to show themselves4 ,but they do 
show themselves under that artificial   
condition4 ,if they were not there they 
could not show themselves1 no matter how
 much you might paralyse the dense      
physical body2 it is only because they  
are there that they can function4 ,but  
when the rougher senses are active1     
those stronger vibrations dull the      
delicate vibrations of the rudimentary  
and dawning senses4 ,it is only because 
they are present1 but only partly       
developed that you are able to make them
 manifest in the great majority which   
might be taken from a meeting such as   

this4  ,now1 not only is that true--and 
,i mention that first because that is   
practically universally recognised by   
science now--but they may be            
artificially stimulated without the help
 of mesmerism at all4 ,while that is a  
rough-and-ready way of doing it with    
anybody1 the other means requires a     
consciousness unfolded to the point     
where the fact of these senses is       
recognised as probable1 and then a      
deliberate and sustained effort to bring
 these senses into working order4 ,now  
that is done by what is known generally 
as meditation1 and meditation is only   
concentrated thinking4 ,anyone who is   
able to pay attention1 any one who is   
able to think steadily on one subject   
for a little time without letting the   
mind wander1 is ready to begin          
meditation2 and most of all are those   
ready to begin it1 although at first    
sight they might not look promising1 who
 are capable of being seized upon by a  
single idea of a high and lofty         

character2 which1 as it were1 takes     
possession of them1 obsesses them if you
 will1 so that they become martyrs1     
heroes for the idea which has gripped   
them4 ,i do not say that is the highest 
state--it is not2 it is not best to be  
possessed by the idea1 but to possess   
the idea--that is a stage higher still4 
,but the power of being possessed by an 
idea shows that you are climbing upwards
 towards the realms of the ideal2 and   
many a man or woman who is marked out as
 a fanatic1 as unwilling to be reasoned 
out of their foolish ideals1 the        
dreamers of the world1 the ,utopians1   
the poets who dream of a coming golden  
age1 those men and women who despise the
 present1 sometimes irrationally1 in the
 wild enthusiasm of the idea that has   
possessed them1 they are treading on the
 threshold of that power of             
concentration of the mind which1 when   
they have mastered their ideas1 should  
carry them far on--on to the next stage 
in human progress4 ,it is by meditation 

that these senses are artificially      
awakened2 that is1 you quicken the      
normal workings of evolution by knowing 
the laws of thought1 and utilising them 
to bring about that which you desire4   
,it is only artificial in the same sense
 that a cattle-breeder1 when he wants to
 breed a particular type1 uses those    
laws of nature that help him1 and avoids
 or evades those that would hinder him4 
,he clears out of his way all the       
opposing forces and energies1 so that   
those he wants may have free play4 ,so  
with the laws of mind2 if you know the  
laws of mind1 the laws by which         
consciousness evolves1 then you can use 
them scientifically to develop in       
yourselves the highest powers of the    
mind1 and use those powers of the mind  
to organise your subtler body1 so that  
it may become a vehicle of              
consciousness1 may be obedient to your  
will to know4 ,that is already stirring 
within you2 hence the nervous troubles  
that you have2 but when you understand  

the law1 you can evolve the finer       
nervous system without peril to health4 
,only this demands rules which many     
people kick against1 a physical         
self-mastery that is not popular in the 
luxurious and ease-seeking civilisation 
of our time2 to make your physical body 
only an instrument1 to allow it to eat  
only what you choose for it as best     
suited to your purpose1 to allow it to  
drink that alone which suits your aim1  
to allow it to sleep just as long as1   
and no longer than1 conduces to that    
object that you have set before         
yourself--to make the body the servant1 
and not the master1 or even the equal1  
of the ,spirit--that is the regimen     
which has to go with the quicker        
evolution of the astral body and the    
keener senses which belong to it4 ,many 
are doing it amongst us now2 nature is  
doing it1 but not so rapidly as man can 
do it by working with nature4  ,on the  
western coast of ,america1 along the    
,californian district1 where the        

electric conditions are very peculiar1  
one of the games the children like is to
 run along the carpet1 rubbing their    
feet along the carpet as they go4 ,this 
charges them so highly with electricity 
that if you turn on a gas-jet they can  
put a finger to it and light it4 ,these 
are things that are well known over     
there1 and with that peculiar electrical
 condition the tension of the nervous   
system is higher1 and so these senses   
are very much more common there than    
they are in our damper and less         
brilliant electrical atmosphere4 ,that1 
however1 is coming for all2 there partly
 by natural conditions2 here1 if you    
choose to do it1 by deliberate working  
with nature along the line of evolution4
  ,now1 what will be the effect of      
evolving those astral senses8 ,that the 
next world will form part of this world 
to you1 so that in religion a large     
number of things that now are matters of
 faith will become matters of everyday  
knowledge4 ,there will be no need then  

to talk about human personality         
persisting on the other side of death1  
for you will see your dead all around   
you1 as some are able to see them even  
now4 ,death will be only going into     
another room in the house that we are   
all living in1 and even the walls will  
become transparent1 so there will be no 
real separation2 it will no longer be   
necessary for the clergy to preach about
 the life on the other side of death1   
for all the congregation will see that  
it exists2 it will be no longer         
necessary to talk about the results in  
that life of what we are doing here1 for
 the results will be open before our    
eyes1 as they are open to the eyes of   
the seers of to-day2 there will be no   
need then to say that death cannot      
divide1 for all will know that their    
beloved are with them--tangible1        
visible1 audible4  ,now1 these things   
are so to an ever-increasing number of  
our own race at the present time2 they  
will become general as evolution        

proceeds4 ,and the result of that will  
be that very many of the secondary      
teachings of religion will become       
palpably true to the great majority2 not
 only the question of the life after    
death and the conditions that rule      
there1 but also the value of many church
 rites and ceremonies that the sceptical
 and materialistic mind of the moment   
looks on with scorn and contempt as     
ancient superstitions4 ,there is such a 
thing as the sacramental life2 there is 
a bridge between this world and the next
 in those sacraments of the ,churches   
possessed by every great religion1 and  
not by the ,christian alone4 ,much of   
that has been lost to western           
,christendom by the ,reformation1 which 
rejected the occult because it had been 
abused1 and superstition believed       
without understanding4 ,but1 none the   
less1 in the great sacraments of the    
,church there remains a potency which   
without that sacrament you cannot reach1
 a real communication of the spiritual  

to the material1 a real down-flowing of 
the higher life3 a thing which is       
visible to the eye of the seer1 although
 invisible to the normal worshippers in 
the churches4 ,and gradually1 as these  
senses become common1 those ancient     
traditions will again be justified in   
the minds of all1 and men will again    
know that in those divinely given       
offices of religion there is a mighty   
potency1 a living spiritual reality4    
,you do not need them when you have     
opened up your ,spirit to the higher    
realities of the spiritual world1 but   
how few there are who are really open to
 these in their daily lives2 the        
sacraments are the bridges that unite   
the worlds1 and it is foolish to throw  
them aside until you have built a       
perpetual bridge within yourself4  ,all 
along those lines you will readily see  
how many doors will open in religion    
where knowledge will justify what       
humility and faith have received4 ,and  
along those lines religion1 without     

ceasing to be spiritual1 will be        
rational and scientific as well1 and you
 will realise that ,occult ,science     
justifies religion1 and can make a      
rational and scientific defence for many
 of its rites and ceremonies1 for many  
of its teachings that now rest on       
authority and tradition4 ,i have not    
time to go further along that line2 ,i  
have indicated to you the ways along    
which the doors are opening both in the 
spiritual unfolding to the higher       
realities1 and the unfolding of the     
higher senses which will gradually bring
 the next world within man's ken4       
,,ii4--,,science4  ,let us turn to      
,science1 and see how far similar doors 
are opening there for the science of our
 day4 ,you may remember that ,i pointed 
out to you that science was now rather  
at its wits' end as regards observation4
 ,it seems to have reached the limit of 
the delicacy of its outer apparatus4    
,how shall it continue to observe8 ,by  
means of those same senses that ,i have 

been speaking of in relation to the     
verification of religious teachings1 but
 in science you can begin a little lower
 down4 ,in the physical world of matter1
 our own world1 science is now          
recognising not only solid1 liquid1 gas1
 but also ether1 and beyond ether1      
possible finenesses arising1 so that    
there may be many ethers1 as indeed was 
suggested in that famous classification 
of vibrations which ,sir ,william       
,crookes gave in one of his addresses a 
few years ago4 ,let it stand for the    
moment as a matter of observation of    
higher sight that there are more ethers 
than one that science will gradually    
conquer4 ,but science is not yet able to
 see even the chemical atom1 and that is
 only on the plane of the gas1 the third
 fineness of matter4 ,the atom escapes  
by its subtlety1 by its minuteness1 and 
yet it would not be a very difficult    
thing for most of you to develop in     
yourselves the power of seeing as far as
 that1 for it is only physical matter4  

,it is not now the seeing of another    
kind of matter altogether1 like that of 
the astral world2 it is only the making 
a little keener of your present physical
 sight4 ,now ,i wonder how many of you1 
if you were on board ship1 quiet1 with  
the air very pure1 if you looked into   
the atmosphere around you1 would see    
dancing in that atmosphere a number of  
tiny brilliant sparks4 ,probably a large
 number of you4 ,try it next time you   
happen to be out on the sea4 ,sit with  
your back to the sun1 otherwise your    
eyes will become dazzled2 fix your gaze 
at the distance at which you can see an 
object clearly1 so as not to strain the 
eyes2 focus your eyes1 say at a distance
 of four or five yards away1 not near   
enough to cause any strain by the       
crossing of the eyes2 you must not cross
 the axes of the eyes1 that is1 you must
 not squint2 that1 prolonged1 will      
injure the eyes4 ,let them look quite   
easily out a few yards away from you    
into the empty air1 and stay quite      

quietly looking at that point4 ,probably
 most of you presently would begin to   
see a number of brilliant little sparks 
dancing like motes in a sunbeam4 ,one   
word of warning ,i must give you3 if1 in
 fixing your attention on one of those1 
it slowly glides away out of sight1     
round the corner as it were1 then it is 
only something in the retina1 and the   
humour of the eyes carries that         
gradually away2 anything that gradually 
slides out of sight belongs to the      
physical retina of the eye1 and is not  
outside yourself4 ,but if they dance up 
and down in every direction1 exactly as 
the dust in a ray of light coming       
through a shutter1 then you may be sure 
that you are seeing something in the air
 beyond your ordinary vision4 ,look at  
them easily1 not straining your vision1 
but with the will to see--every organ of
 sense is evolved by the will of the    
,spirit behind it--the will to see more 
plainly1 and gradually you will find    
that those dancing sparks of light can  

be stopped by your will to look at them1
 until they will1 as it were1 hang in   
the air like minute sparks without the  
rapid motion4 ,you have begun then to   
develop etheric sight1 and going on     
steadily along similar lines you would  
find that before very long the atom of  
the chemist would become visible to you4
 ,of course1 this is possible to any    
clairvoyant who possesses real          
clairvoyance1 and not only a dim        
response to vibrations outside that are 
not understood4 ,two years ago1 under   
favourable conditions1 two of us who had
 developed some of these higher kinds of
 sight set to work on the atoms of the  
chemist4 ,we examined some fifty-five or
 fifty-six of them1 drew the forms1 and 
since then have examined all the rest   
that are known to science4 ,those forms 
fall into classes2 they can be drawn so 
that anyone who is now able to see them 
can test his own vision if he pleases by
 that which we have put on record2 and  
you will find in that work1 which we    

published under the name of ,occult     
,chemistry1 pictures of the chemical    
elements1 observations as to their      
breakings up into finer and finer forms 
of ether1 and possibly to the trained   
chemist suggestions of experiments by   
which he may guide his own              
investigations1 and by utilising what we
 have seen as scientific hypotheses to  
him1 although facts to us1 may be able  
to follow these subtle and elusive      
particles of matter further than he has 
been able to follow them by any         
instrument that he is able to           
manufacture4 ,for when a thing is once  
done1 it is possible then to verify it  
over and over again2 when once the      
pictures have been made1 it is easy for 
others to see them and verify their     
details2 and along that line opens up a 
whole vast series of new observations by
 man developing within himself          
instruments of observation keener than  
those he possesses by his apparatus and 
his machinery4 ,along that line physical

 research may go4 ,as these senses      
become commoner and commoner1           
investigations may be carried on by     
scientists into the subtler worlds on   
whose thresholds they now are standing1 
until we shall be able to have a        
chemistry founded on direct observation 
which shall carry us right up to the    
ultimate atom of the physical plane1 and
 make practicable those so-called dreams
 of the ,alchemist1 which are only      
practicable by bringing together atoms  
of a finer kind than the gaseous1 and so
 leading to aggregations that make the  
elements along the lines that the       
chemist desires1 he doing in his        
laboratory what nature has done outside4
 ,and so along that line to chemistry1  
to electricity1 new powers of           
observation will extend the bounds of   
science4  ,and in medicine the same is  
true4 ,now medicine is to some extent1  
especially on the ,continent1 profiting 
by this clear seeing4 ,it is not an     
uncommon thing in a ,paris hospital for 

the doctors to look for someone who is  
sensitive1 to hypnotise that sensitive  
person1 to half awaken him1 so that he  
is what is called 8lucid0 or            
8clairvoyant10 to take him then to the  
bedside of the patient and get him to   
describe the inner condition of the     
organs of that patient4 ,diagnoses are  
being made in that way now in several of
 the ,paris hospitals1 enormously       
facilitating the work of the physician1 
and even of the surgeon4 ,it is only    
seeing by what you call the ,rntgen     
rays4 ,the human eye can develop the    
power to see by those rays1 and then you
 don't want your screens and all the    
rest of your apparatus1 for direct      
vision will do what is now done         
imperfectly by apparatus4 ,once1 in     
speaking about this1 ,i pointed out that
 all that the doctors had done was to   
give a new label to a power that had    
been recognised by many right back in   
the last century4 ,they don't call it   
clairvoyance--,i use that word--they    

call it internal autoscopy4 ,after all1 
a rose by any other name smells as      
sweet4 ,clairvoyance is just as useful  
when it is described in seven syllables 
as when it is described in three the    
power is the same2 and that is now being
 used1 as ,i say1 for medical purposes4 
,as that extends1 as the action of drugs
 can be watched1 as the physician can   
see what he is doing instead of groping1
 then medicine will become what it ought
 to be--a science of healing2 and       
instead of the miserable practice of    
vivisection you will have the           
clairvoyant vision1 which directs alike 
the scalpel of the surgeon or the       
prescriptions of the physician4  ,but   
that is not the only door which is      
opening before medical science4 ,doctors
 are beginning to realise the enormous  
value of the power of mind in the       
treatment of disease4 ,along this line  
the way has been led as usual by the    
great hosts of people who are banned as 
charlatans by modern science--,christian

 ,scientists1 ,mental ,scientists1 faith
 curers of all sorts4 ,these are the    
things that are leading the medical     
profession slowly along sounder lines of
 cure1 along safer methods of healing4  
,most doctors will now admit that to get
 the mind of the patient with them is to
 double the value of their drugs2 most  
doctors will admit that the use of the  
imagination by the patient is an immense
 help in the curing of any disease4 ,on 
every side you may see that these       
methods are being taken up by medical   
men1 and are being rendered more and    
more scientific4 ,what is the law that  
underlies them all8 ,that the mind      
creates2 that the mind is the one great 
creative power in the universe1 divine  
in the universe1 human in man2 that as  
the mind can create1 so can it restore2 
that where there is injury1 the mind can
 turn its forces to the healing of the  
injury2 that where harm has happened to 
the body1 the mind can bring a remedy   
and strengthen the action of the drugs  

that are given by the physician4 ,and ,i
 see now that in the ,anglican ,church  
there are several guilds of healing by  
the action of prayer--which is          
concentrated thought--by the touch of   
consecrated oil--which is a sacramental 
function--and by the faith of the       
patient1 which is the determination of  
the mind to work in the direction which 
is desired by the sufferer4 ,now there  
is nothing new in that1 nothing that has
 not been known in the world for        
thousands of years4 ,it was pushed out  
of sight by a science that depended only
 on material means2 it is coming back   
with the supremacy of mind over matter1 
and with the recognition which science  
is now making1 that it is life which is 
the evolver and the moulder of matter4  
,as medicine goes along that line       
instead of along the lines of torture1  
the doctor will again become the healer 
instead of the poisoner that he too     
often is to-day4  ,in psychology the    
same is true2 new doors are opening     

there4 ,these higher bodies of man that 
,i spoke of at the beginning1 as they   
become organised1 bring us into touch   
with one region after another of the    
universe around us1 answer to vibrations
 from the outer world far away from our 
physical globe1 bring us into contact   
with the subtler regions1 the regions of
 thought as well as the regions of      
,spirit4 ,as our consciousness makes its
 vehicles more plastic1 more useful1    
more keen1 more subtle1 we shall find   
the consciousness far larger than we    
dreamed of1 until at last we shall      
realise that this human consciousness of
 ours is only like a vast body touching 
delicately1 as it were1 the surface of  
the physical matter of the globe1       
putting a little more of itself down    
into the physical brain that is more    
sensitive1 but ever transcending the    
physical1 and using the higher1 finer   
matter for its keener instrument1 until 
at last we shall realise that genius of 
every kind is only the manifestation of 

a larger consciousness that each of us  
possesses1 only we are not able to make 
it work through the denser matter of our
 brain4 ,and we shall realise that all  
that the ,prophets have said1 all that  
the great ,mystics have told us1 all    
those things are only the fruits of a   
wider consciousness contacting a wider  
world1 and that before psychology is    
unfolding an enormous range of          
possibilities1 in which man will be in  
touch with other worlds than this1 and  
in which he will climb higher and       
higher1 until he realises that he is    
cosmic1 not planetary1 and belongs to a 
vaster system1 and not only to one tiny 
world4 ,along those lines1 and along    
many another1 then1 the finer sense is  
opening to science new doors1 new       
avenues of knowledge4   ,,iii4--,,art4  
,and what of ,art8 ,here1 again1 these  
senses will be the builders of the new  
art1 the givers of the new ideals2 and  
there are already signs1 in the world of
 painters more especially1 of new powers

 which are opening1 new splendour of    
colour1 and new wedding of emotion to   
colour also4 ,a new school of painters  
is beginning to grow up1 some in this   
country1 one at least in ,belgium1      
several in ,hungary4 ,i was looking at  
their paintings only three or four days 
ago1 in which new use of colour is being
 shown to indicate the higher emotions  
of the mind1 in which the painter is    
throwing into forms of new beauty1      
glorious in new brilliancy of colour1   
the higher thoughts and emotions which  
show themselves especially in religious 
feelings4 ,there was one painting that  
was hanging in the hall in which we were
 holding our ,international ,congress1  
which from the further end of the hall  
seemed as though it were impossible as a
 mere painting on opaque canvas4 ,as you
 looked at it from a distance it seemed 
as though the colour were transparent1  
as though the canvas were transparent1  
as though there were a light beyond the 
painting shining through the colours    

from behind4 ,now1 there is something of
 that quality in the paintings of ,mr4  
,mortimer ,menpes which he did in       
,japan4 ,it shows so strongly that ,i   
remember1 in one exhibition of his      
paintings1 that people looking would    
hardly believe that a light had not been
 hidden behind the painting1 so         
extraordinary was the brilliance that   
seemed to shine through2 but if you     
talked to that great colourist1 you     
would find that he sees colours in quite
 a different way from you1 or at least  
,i will say ,i found he saw them in     
quite a different way from my normal    
sight1 and in talking to him about the  
colours that he saw1 ,i was able to     
recognise1 having unfolded some of the  
higher vision1 that he was seeing astral
 colours1 and not physical1 and that the
 effort to throw those upon the canvas  
brought about the remarkable results    
which everyone wondered over1 though    
they did not understand4 ,now there are 
many artists who are growing up along   

that line1 who are groping after new    
possibilities of colour as well as after
 new ideals which they seek to limn1 and
 you will find in the more modern       
paintings of that school1 at present so 
small but with the promise of the future
 in it1 that they are seeking after new 
forms of beauty2 that they are trying to
 translate some of the higher visions   
that belong to worlds of matter subtler 
and finer than our own2 that they are   
beginning to draw down from the ideal   
great thoughts1 which they are putting  
at present imperfectly into form and    
colour1 but in which is the promise of  
the ,art of the ,future1 where larger   
worlds shall be drawn upon1 where a     
vaster ,nature shall unfold herself to  
man1 where new colours and new          
possibilities of outline shall be found 
in every direction1 and where human     
genius shall have a wider range1 because
 a wider world and wider powers will    
come within the power of the painter4   
,and so we shall see it also in music4  

,that is beginning to show signs of the 
coming art--subtler harmonies1 minuter  
distances between notes1 tendencies to  
quarter-notes as well as half-notes1    
quarter-tones2 and already there are one
 or two musicians who are beginning in  
their melodies to play with these       
subtler kinds of tones1 making strange  
new music--music which the public ear is
 not yet accustomed to1 which it        
challenges when it hears it1 but which  
is the ,music of the ,future1 when a    
vaster range of sound shall appeal to   
ears more finely organised than ours1   
and when the ears of a new race shall   
demand from its musicians greater       
delicacies of musical sound than have   
yet been mastered amongst us2 and there 
is a new possibility there4 ,that has   
been seized in ,india1 although little  
put at present into music that the ,west
 would love4 ,if you go to ,india you   
will find some strange rules of music   
there3 there is music for the sunrising1
 and music for the high noon1 and music 

for the evening hours1 and music for the
 stillness of the night4 ,nature has her
 sounds in all the different times of   
her unfolding1 from dawn to sunset1 and 
sunset to dawn1 and these finer notes   
are attuned to these mysteries of       
,nature1 so that unheard melodies may be
 mirrored in the music of human         
instruments4 ,the ,indian musician would
 not play to you a melody of the dawn   
when the sun was setting2 he would say  
it was against religion to do it1 for to
 him all things are religious4 ,it is a 
subtler harmony between man and ,nature2
 and not without significance1 again1   
was it that1 at the ,congress ,i have   
just spoken of1 a ,russian lady         
teacher--for the ,russian is very       
sensitive1 a young nation with          
possibilities of the future in          
it--brought to us what she called       
8coloured sounds40 ,she had learned to  
translate into musical sounds the       
colours of the sunset and the colours of
 a forest1 so that in music she could   

play sounds that made arise in the mind 
the same emotions as would be aroused in
 the mind that looked at the glory of   
the clouds in the sunset1 or that sat in
 the wood and saw the delicate shadings 
of the trees2 the same emotions in the  
one case seen in ,nature1 in the other  
heard in music1 and both changeable the 
one into the other1 eye and ear1 and ear
 and eye4 ,along those lines many new   
possibilities lie--new melodies1 new    
delicacies1 new exquisite harmonies in  
sound4  ,so art will go forward here1   
with these keener1 subtler organs1      
further even in one way than science    
along the line of observation1 for art  
reaches out by emotion where science is 
only observing1 and so the poet is very 
easily the prophet1 and the artist very 
easily the seer2 and as these powers    
increase and multiply1 a new race arises
 in which the powers are inborn4 ,can   
you not dream some of the new           
possibilities in ,religion1 in ,science1
 and in ,art8  ,you think it is all a   

dream1 all a fancy6 ,but to say that1   
you must be making the preposterous     
claim that evolution is over1 and that  
you are the highest products which      
,nature is able to bring to birth4 ,we  
are far higher than the savages3 should 
there not be races higher than we are8  
,surely ,nature's power is not          
exhausted2 surely she1 who has gradually
 builded up the exquisite mechanism of  
the human retina from the pigment spot  
in the nervous ring of the medusa1      
surely she can evolve these eyes further
 and further1 to greater power of sight4
 ,it all grows out of the ,spirit1 and  
of the ,spirit there is no ending4 ,if  
you see to-day with your eye it is      
because the ,spirit in you willed to    
see1 and by that will built up the organ
 which made the will effective in the   
material world2 and that same ,spirit   
that evolved you in the past is living  
in you now1 and is your innermost ,self2
 its powers are not exhausted1 its      
inspiration is not over1 it is still the

 architect of the human body1 as the    
divine ,spirit is the architect of the  
universe4 ,ever to higher and higher    
forms of matter1 ever to loftier and    
loftier stages of consciousness1        
everlastingness stretches in front of   
us1 as everlastingness stretches behind 
us4 ,as we have climbed1 so we shall    
climb2 as we have come upwards from the 
dust1 so shall we ascend to the stars2  
for the ,spirit of ,god within us knows 
no limitation either in time or space1  
and the evolution of the future should  
be a millionfold more splendid than the 
evolution which has made us what we are4
     ,lecture ,,iv  ,brotherhood        
,applied to ,social ,conditions         
,friends3 ,i wish to deal to-night with 
the question of the principle of        
,brotherhood as applied to human life2  
how we may use it to solve some of the  
problems that we find around us at the  
present day1 how we may use it to make  
possible the transition from one stage  
of civilisation to another1 so that the 

transition may come in peace and        
goodwill1 and thereby may last1 rather  
than in anger and revolution1 which can 
only mean a brief period of the new     
order1 and then another struggle1       
prolonged ill-will1 and misery4 ,but if 
,brotherhood is to be applied to the    
solution of our difficulties1 the first 
thing that is necessary is to try to    
understand what is meant by             
,brotherhood1 and what it implies4 ,now1
 ,brotherhood by no means implies what  
is called equality1 for just as you do  
find ,brotherhood in nature1 so do you  
not find equality2 in fact1 the very    
name ,brotherhood carries our thoughts  
to the constitution of the family1      
implies at once the inequality of elder 
and younger1 of wiser and more ignorant1
 of those who guide and those who obey2 
so that if man is to aim at a society in
 which equality is to be the watchword1 
then the principle of ,brotherhood must 
be entirely thrown on one side4 ,the    
disadvantage of taking the war-cry of   

equality in trying to make a social     
system1 or even to fight a social       
battle1 is that natural law is against  
you1 and that you are dealing with a    
fiction1 not with a fact4 ,there is     
nothing more obvious throughout the     
whole realm of nature than the          
inequalities of which natural order     
consists2 and if you turn aside from the
 vaster order of the various grades of  
living things1 and confine yourselves   
only to the study of man1 there the same
 principle of inequality is perpetually 
asserting itself4 ,it is not only the   
difference of age which always comes in1
 in the question of a family2 it is the 
difference of capacity1 of power1 of    
characteristics1 of qualifications4     
,what sort of equality is possible      
between the strong and healthy man and  
the cripple or the invalid8 what sort of
 equality between the man with eyes and 
the blind8 between the man who is       
dowered with genius and the man who is  
weighted by dulness and stupidity8      

,inequality is the law of nature1 not   
equality2 and it is of no use to try to 
build a social system on that which is  
only a fiction1 thought out in the study
 of doctrinaires1 but breaking down the 
very moment it comes to be applied to   
human life4 ,that famous declaration of 
the ,american ,republic3 8,man is born  
free10 and on that freedom basing       
equality1 is denied by every fact of    
human life4 ,man is born a babe1        
helpless and dependent2 and if the babe 
were left to the enjoyment of freedom1  
he would have very little chance of     
growing into youth and maturity4 ,a babe
 is not born free1 but dependent on all 
those around him for the possible       
continuance of his life2 and if it were 
not that he is born into a system of    
affection and obligation1 there would be
 no chance for the human babe to survive
 the first hours of his infancy4  ,it is
 a remarkable fact1 one full of         
significance1 that the two societies in 
the world which recognise ,universal    

,brotherhood both also recognise a      
hierarchical order4 ,take the great     
fraternity of ,masons4 ,they lay down   
the principle of ,universal ,brotherhood
 over the whole surface of the globe1   
but there is nothing more rigid in its  
order and in the authority committed to 
the officers than a ,masonic ,lodge4    
,hierarchy is there recognised as the   
very condition of liberty4 ,if you turn 
from that proclamation of ,universal    
,brotherhood to the ,theosophical       
,society1 exactly the same thing is     
seen4 ,you have there the recognition of
 a hierarchy that guides the destinies  
of humanity1 and presides over the      
evolving growth of man--a mighty        
hierarchy1 where wisdom only gives the  
right to rule1 and where the commands of
 wisdom are gladly carried out by the   
less wise1 who recognise the authority  
of those wiser than themselves4 ,and    
that1 in truth1 is the condition of     
liberty4 ,for without that hierarchical 
order1 where wisdom rules and ignorance 

obeys1 there is no possibility of       
anything that is worthy to be called by 
the name of liberty4 ,as ,i shall want  
to put to you at the close of what ,i   
have to say to-night1 we have never yet 
seen liberty upon earth outside the     
ranks of that great human hierarchy2 we 
have only seen the rule of different    
classes1 the rule of one group over     
another2 but never have we seen liberty1
 for man is not yet sufficiently evolved
 to understand the conditions under     
which alone liberty can exist4  ,in     
looking at this strange fact1 that the  
only two societies that proclaim        
,universal ,brotherhood also admit a    
hierarchical order1 let us see how far  
in the great ,brotherhood of man there  
are any foundations on which a hierarchy
 can be based4 ,i am coming1 now1 away  
from that great occult hierarchy of     
which ,i spoke into the ordinary        
humanity known to us all4 ,in the       
family1 where the principle of          
,brotherhood is recognised1 and where   

duty and responsibility go with age and 
knowledge1 there we have1 as it were1 a 
rough outline as to what a ,state should
 be4 ,but how does the principle of age 
come in as regards mankind8 ,for unless 
there be something in the human race    
which bears an analogy1 at least1 to the
 principle of age within a family1 we   
shall find it difficult to vindicate    
,brotherhood1 much less to make it the  
foundation-stone of society in the      
centuries to come4 ,now1 it is as true  
of humanity as it is true of the members
 of a family that there is a difference 
of age4 ,exactly on the same lines by   
which the members of a family are born  
one after the other1 and in all those   
different ages make up the family       
circle1 so is it with the great family  
of man4 ,the human and intelligent      
,spirits that make up that vast family  
are not of the same age1 have not all   
been born into individual existence at  
the same time4 ,side by side with the   
idea of ,brotherhood comes out the      

natural law of reincarnation--that there
 is a difference of age in the          
individualised human ,spirits1 and that 
there are elders and youngers in the    
great human family4 ,these differences  
of age do not go necessarily with any of
 the distinctions of castes or classes  
that you find in modern society1        
although the great caste system of      
,india was founded upon this principle  
of the different ages of the            
reincarnating ,egos4 ,long ago1 however1
 has that passed away1 and you have not 
now manifest on earth that same definite
 order as in the earlier days of our    
,aryan ancestors in ,india4 ,still1 you 
can tell the younger or the older soul  
by examining the characteristics that   
the man or the woman brings into the    
world at birth2 by looking at the       
character1 the marks of the being older 
or younger leap into sight4 ,the younger
 soul1 unable to acquire any large      
amount of knowledge1 with very little   
moral faculty showing itself1 very      

selfish and desirous to grasp the       
pleasure of the moment without any care 
for what may be the result of grasping  
it in the time that follows1 the        
trivial1 shallow1 easy-going way of     
life1 the being carried away by the     
ever-changing fancy1 and with no strong 
underlying thought or principle or will 
on which you can reckon1 very           
changeable1 very frivolous1 easily      
carried away by every passing whim of   
the moment--those are marked out as the 
younger souls1 who have little          
experience of life behind them in which 
character has been builded1 in which    
will has been evolved4 ,and when you    
come across those of calm judgment1     
great capacity for acquiring knowledge1 
power to turn knowledge into wisdom1    
steadfast in will1 steadfast in         
principle ready to look to the future   
beyond the passing attractions of the   
moment1 ready to sacrifice a temporary  
gain for a larger happiness--in such men
 and women you have the marks of the    

older souls1 whose past experiences have
 gradually developed capacities1 and who
 have brought with them into the world  
the fruits of long-reaped harvests4     
,that great principle of ,reincarnation 
must ever go hand in hand with          
,brotherhood if ,brotherhood is to be   
applied1 if it is to be made a working  
principle of ordinary life4 ,for it is  
out of these differences of age between 
us that grow up all the possibilities of
 an ordered and happy society amongst   
ourselves4 ,when the young souls come   
into places of power and wealth1 then   
ill is it for the nation1 for then      
children rule instead of men4 ,but well 
is it for a people where wisdom is the  
test of weight and authority1 where the 
wise and the thoughtful and the learned 
are those who are held to have the      
greatest claim to social distinction1   
where knowledge and power go hand in    
hand1 and where experience is the guide 
of righteousness1 the standard of       
honour4 ,only as those facts are        

recognised--and they grow out of the    
knowledge of reincarnation--only on that
 stable law in nature can you build     
securely and strongly the society that  
shall endure4  ,but it is sometimes     
said3 ,if you are going to build a      
society on these great principles1 then 
you have to change human nature1 because
 human nature is selfish1 superficial1  
readily swayed1 and you cannot build a  
society which is truly great out of     
trivial and superficial people4 ,the    
wise are always in the minority2 how1   
then1 will you gain for them the right  
and the power to rule8 ,it is true that 
human nature will have to change very   
much from what it is to-day1 but then it
 is changing all the time--it is no new 
thing to change human nature4 ,human    
nature is perpetually changing as       
century succeeds century and            
civilisation succeeds civilisation2 and 
when we once understand the law of life1
 and realise the mighty power of thought
 in the building of character1 and      

understand that law of inviolable       
sequence which ,theosophists call karma1
 working in every department of human   
life and not only in non-intelligent    
nature1 when we realise the time that   
reincarnation gives us1 and the         
certainty that that law of inviolable   
sequence gives us1 then we begin to     
understand that human nature is a very  
malleable thing2 and just in proportion 
as we understand the law1 so shall be   
the rapidity of the changing4 ,do you   
think that human thought is weak as a   
force to change human nature8 ,is it not
 rather true that thought is the power  
which brings about all mighty           
changes8--first the ideal1 then the     
action4 ,let me give you two striking   
examples of the only two nations in     
,europe that have attained national     
unity during our own lifetime2 one      
,italy1 the other ,germany4 ,i only take
 them as examples of nations that out of
 many ,states and warring interests have
 reached unity as a nation2 and how was 

it done8 ,it was done by the holding up 
of the ideal in both cases1 the ideal of
 national unity4 ,not until ,german     
poets had sung of the ,german           
,fatherland for many and many a long    
year1 not until that ideal of the       
,fatherland rose strongly and clearly in
 the minds of the young1 not until the  
poet had made the ideal was it possible 
for the soldier to come forward with the
 statesman and build those ,states into 
one4 ,and so also with ,italy4 ,long    
before there was any talk of revolution 
or war1 long before there was any idea  
of appealing to the sword1 ,italian     
thinkers had spoken of ,italian unity1  
,italian patriots had held up the ideal 
of a united ,italy2 and it was only when
 the ideal had fired the hearts of the  
young that there was strength enough for
 the self-sacrifice that followed the   
sword of ,garibaldi1 and made it        
possible for ,italy to become a united  
people4 ,for it is out of the ideal that
 enthusiasm grows1 out of the ideal and 

the longing to realise it that the power
 of self-sacrifice is generated4 ,what  
we need to do1 then1 to change human    
nature1 is to hold up great ideals      
before the young of our time1 and those 
ideals shall fire their hearts to       
passionate enthusiasm1 until            
self-sacrifice shall be a joy and not a 
sacrifice at all1 in order that the     
ideal they worship may become realised  
upon earth4 ,along those lines human    
nature will change2 for1 never forget   
that ,human ,nature is divine1 not      
devilish2 that a ,god is at the heart of
 every man1 unfolding the power of      
divinity2 hence the power of the ideal  
to fire and the power of thought to     
mould the lines of character4  ,let us  
pass on from principles to practice1 and
 see which of the social problems shows 
good hope of resolution by applying this
 principle of ,brotherhood1 with its    
corollaries of reincarnation and karma4 
,evidently our first tool is education4 
,in the plastic bodies and brains of the

 young there lies the greatest          
possibility of a speedy upbuilding of a 
noble social feeling4 ,as ,i pointed out
 in the first of this course of         
lectures1 the attempt that is being made
 in many directions now to separate     
religion and morals1 and to give an     
education from which religion shall be  
excluded--that1 for the reasons which ,i
 then gave you1 and need not repeat1 is 
foredoomed to failure4 ,now1 it is quite
 clear why politicians and the public1  
impatient of the quarrels of many       
sectarians and denominations1 want to   
throw religion aside altogether1 and not
 bring religious controversies into the 
schools4 ,but if you apply the principle
 of ,brotherhood to religion1 it surely 
is not too much to hope that in a       
country where the vast majority are at  
least nominally ,christian1 some sort of
 agreement might be come to on          
essentials for the teaching of the      
young4 ,in ,india you have sectarian    
religions as you have here1 great       

divisions in the schools of religious   
thought2 and it was said some dozen     
years ago in ,india1 quite as strongly  
as you hear it said now in ,england3 ,it
 is impossible to teach religion to     
,indian boys and girls1 for the strife  
of sects makes unity impossible1 and how
 should you teach the children without  
deciding on what to teach them8 ,that   
seemed1 as it seems over here1 a great  
obstacle in the way of religious        
teaching1 and yet in four or five years 
that question was solved in ,india so   
far as concerns ,hindism1 the religion  
of the enormous majority of the people4 
,what was done8 ,the principle of       
,brotherhood was applied4 ,some of us1  
in concert with some theosophical       
,hinds1 gathered together a small       
committee to mark out what were the     
essential doctrines of ,hindism1 and    
what were unessential and sectarian4    
,after that sketch had been made1 we set
 to work to get scholars to collect from
 ,indian scriptures passages which bore 

upon these doctrines characteristic of  
,hindism1 and1 with that material       
gathered together1 a ,theosophist sat   
down and wrote a text-book of ,hindism4 
,having written it1 a hundred copies    
were drawn in proof1 and sent to the    
heads of all the great ,hind sects and  
schools of philosophy4 ,they were asked 
to read it through1 to strike out       
anything they objected to1 to mark in   
anything they thought essential2 and    
when these books had travelled round in 
that way the whole circle of the        
quarrelling ,hind sects1 they came back 
again into our hands with all the       
emendations and suggestions4 ,once more 
we sat round the book1 examined the     
criticisms1 adopted the widely supported
 suggestions1 with such success that1   
when the elementary and the advanced    
text-books on ,hindism were issued1 they
 were taken up by all the sects over    
,india and adopted as a fair presentment
 of the fundamental doctrines of        
,hindism4 ,they have been taken up in   

school after school1 adopted by prince  
after prince1 so that when the great    
,mussulmn ruler of ,hyderabad in the    
,deccan wanted to give his ,hind        
subjects ,hind education in the whole of
 the ,state schools1 he simply took     
these books and placed them in every    
school1 so that the ,hinds among his    
people might be instructed in their own 
faith4 ,the same thing was done by the  
,english ,government in the ,princes'   
,college in ,rjputna1 because they found
 that secular education made princes who
 were immoral and unfit to rule4 ,during
 the last eight years these books have  
spread everywhere1 everywhere accepted  
and everywhere used4 ,do you mean to    
tell me that the divisions among        
,christians are so much deeper that they
 cannot do what the ,hinds have done1 or
 that you have not more on which you    
agree than on which you disagree2 and   
that you could not teach the children   
that in which you are united1 and leave 
them in their manhood or their womanhood

 to add the sectarian parts of the      
doctrines for themselves8 ,in ,india1 to
 show you the effect of this1 one of the
 directors of public education asked me3
 8,cannot you write1 ,mrs4 ,besant1 a   
text-book for the ,christians80 ,my     
answer was3 8,yes1 ,i could write it1   
but ,i don't think they would use it40  
,it must come from so recognised        
,christian authority4 ,i quite grant    
that a ,theosophist would do it better  
than anybody else1 because the          
,theosophist has no quarrel with any    
form of religious belief1 and because   
the whole of his study leads him along  
the lines of recognising the points of  
union rather than the points of         
divergence2 but it need not be done by a
 ,theosophist1 only by some one with the
 spirit of ,theosophy in him1 and that  
only means the spirit of the ,divine    
,wisdom1 of which every separate        
religion is an expression1 so that there
 ought to be no quarrel with any4       
,supposing that to be done for the whole

 of the ,empire wherever ,christians are
 found1 see how enormous would be the   
gain2 and it would not be so difficult4 
,there are certain doctrines you all    
accept if you are ,christian at all3 you
 would only have to put those into a    
rational1 intelligible form1 and then   
gather from your own ,scriptures the    
verses which support and give them      
authority to all who look on those      
,scriptures as authoritative4 ,i have   
had in my mind an idea that may possibly
 be carried out1 of trying whether it   
would not be possible to write a        
,universal ,text-,book of ,religion and 
,morals1 with texts from every          
,scripture of the great religions1 from 
all the ,bibles of mankind1 drawing the 
authority in support of the universal   
doctrine1 and in that way making a book 
that ,christian and ,hind1 ,pars1       
,buddhist and ,mussulmn could use2 for  
all their ,scriptures might be quoted in
 support of the general doctrine1 and   
each might then add its own specific    

teachings to that great broad           
foundation1 showing the real            
,brotherhood of faiths4 ,that is a      
dream1 but ,i think it may become a     
reality4  ,along that line1 then1 in our
 education we must have religious       
teaching1 in order that we may have a   
firm foundation for morals4 ,with regard
 to other teaching1 what would grow out 
of the principle of the ,state being a  
great family1 with children of many ages
 and varying capacities that ought to be
 equally trained8 ,there would grow up a
 system of education in which one broad 
common basis would be given to every    
child alike up to about the age of ten  
or eleven years1 and then there would   
come a differentiation according to the 
capacities of the children4 ,you would  
no longer1 when a child has musical     
capacity1 insist that that child shall  
get a smattering of three or four other 
arts1 so that he is not good in any one1
 but only superficial in all4 ,if you   
saw musical ability you would let the   

other points go1 and music would form   
the predominant part of the education of
 such a child4 ,if you found power of   
colour1 power of form1 then along the   
plastic or the painting art the child   
would have developed his natural        
capacity2 and slowly and gradually you  
would learn that the power of art must  
pass into the handicrafts of the nation1
 and that large numbers of your boys and
 girls should be trained to the         
handicraft as against the machine-made  
product2 because there you have the     
possibility of general beauty coming    
back to life1 and there alone will the  
sense of beauty be cultivated throughout
 the nation4 ,where you see the tendency
 is literary1 there you should not      
insist1 especially as you do with girls 
still1 that they should all play a      
little music1 and all do a little       
drawing1 and all learn a little singing2
 you would let all that go1 and you     
would cultivate the literary faculty    
where you found it1 and make that the   

special point of this more specialised  
education4 ,where you found the         
scientific faculty1 there you would make
 that the most important part of the    
educational curriculum1 remembering only
 that you must add to scientific        
training something of literature and the
 ideal1 otherwise your science will tend
 to produce vulgarity and lack of the   
wider understanding of human life4      
,where you find mechanical power1 there 
you will cultivate that especially1     
always remembering that no boy should   
leave school until he has learned some  
method of being useful to the ,state    
while earning his own livelihood4       
,unskilled labour should be a thing of  
the past in every department of human   
life4 ,it is necessary that you         
specialise at an age which is early     
enough to enable a boy to learn         
effectively that which is to be his     
livelihood in later life4 ,a good deal  
of mistake is being made in the         
education of the day1 where1 when the   

boy has to earn his livelihood along    
some line of manual work1 too much of   
the literary is given to the sacrifice  
of manual dexterity4 ,you want far more 
practical training in your schools than 
you have to-day1 and the continual      
pointing-out that one form of human     
activity is not inherently nobler than  
any other form2 that the man who uses   
his hands well is as honourable in the  
use of them as the man who uses his     
brain well4 ,what is dishonourable is   
that either brain work or manual work   
should be badly done4 ,your really      
destructive spirit along all these lines
 is3 8,oh1 it is good enough2 it will   
do40 ,there is nothing that will do     
unless it is done as well as you are    
able to do it2 otherwise it is slop     
work1 and degrading in itself4 ,it is   
not the kind of work you do that makes  
you either honourable or dishonourable2 
it is the spirit in which you do it1 and
 the quality of the work that you turn  
out4 ,until you can get that through the

 nation1 as it is not to-day--until you 
can give back to the workman the dignity
 of the artist1 and not want every      
carpenter to educate his boy            
superficially so that he may be a clerk 
instead of a handicraftsman1 spoiling   
your crafts and overloading your        
offices--until you can bring back that  
balance of human duty and human labour1 
there is little hope of a sane and      
healthy society amongst you4  ,pass1    
again1 from that to another thing that  
is badly wanted in education2 but ,i    
think that is learned more in the       
playground than in the                  
classroom--discipline1 the sense of duty
 to a larger life4 ,that may sound      
rather a grand sort of description to   
give of the effect of a game on a boy1  
but it is true4 ,where a boy is a member
 of a team--cricket1 football1 hockey1  
what you like--that boy will never be a 
success unless he learns to think of his
 side and not of himself1 and that is a 
larger self than his own personal       

claims4 ,it is in the playground that   
the boys and girls learn many a lesson  
which makes them better citizens in     
later life--the sense of order1 the     
sense of discipline1 the doing your work
 in your place1 wherever you are put in 
the field4 ,you may have one place or   
another in the cricket field or the     
football field1 but the test of the boy 
is that he does his work well in the    
place where he is1 and does not want to 
be somewhere else when his captain has  
placed him there4 ,that moral discipline
 of the playground is more valuable than
 the discipline of the classroom1 for it
 is voluntary1 gladly obeyed1 and it is 
stimulated by an ideal1 unalloyed by    
fear4 ,hence the value of the           
playground1 and the value of teaching   
boys really to play4 ,for the greatest  
danger of these so-called democratic    
nations is that they have no sense of   
discipline1 no sense of order1 no sense 
of obedience2 without these no nation   
can be great4 ,when you get1 as you     

sometimes do get1 a thing that happened 
last time ,i was in ,australia1 that an 
apprentice boy at a mine1 because he was
 reproved for not doing his work        
rightly1 at once left work1 and then the
 whole mine struck in order to defend   
this young scamp's liberty--there is not
 much chance of building a nation out of
 materials like that2 you have only got 
a heap of marbles with no cohesion1 with
 no binding sense of duty nor sense of  
responsibility1 and out of those        
materials you can never make a ,state4  
,without discipline1 order1 obedience1  
no possibility of greatness4 ,but all   
that has to grow out of the education   
definitely based on these ideas of      
,brotherhood1 of reincarnation1 and law4
  ,pass from that department of life1   
and turn to a very important            
question--,penology1 the treatment of   
criminals4 ,what is the criminal8       
,criminals fall into two great classes3 
one class of young souls1 and they need 
to be educated2 another class of souls  

whose development has been lopsided1 so 
that the intellect has grown1 but the   
conscience has not developed side by    
side with it--by far the more dangerous 
criminals those1 and far more difficult 
to deal with4 ,now1 the young soul is   
very largely a savage1 the man at so low
 a stage of human evolution that earlier
 in the evolution of our race he would  
have been guided into some savage tribe 
in some island or desert1 where the     
rough discipline of that savage life    
would have begun the hewing of him into 
shape--rough1 hard1 cruel1 but gradually
 building up that young soul into a     
sense of duty to his tribe4 ,now1 as    
things have changed1 and human evolution
 has gone forward rapidly1 there are not
 places enough in the world where those 
conditions are available for the gradual
 training of these younger souls4 ,the  
civilised nations1 as we call them1 have
 been spreading everywhere over the     
world's surface1 have been driving these
 miserable people out of their          

possessions1 have taken their lands1    
largely murdered them1 have appropriated
 the land and dispossessed the earlier  
possessors into the next world4 ,what   
has become of all those8 ,they have got 
to come back1 and they tend by natural  
law to come to the nations who have been
 most active in sending them out of     
their possessions4 ,it is quite natural1
 if you think that we live under law1   
not by chance2 and it is not1 perhaps1  
if ,i may say it with all respect1 very 
wonderful that the people of ,great     
,britain have a rather extra share of   
those unfortunate savages to look after4
 ,they come into the slum1 and there    
they are born really savages4 ,if you   
look at them you call them congenital   
criminals4 ,but they are really young   
souls1 without morality1 without much   
brains1 with a certain craft and cunning
 and cleverness1 but fundamentally      
young4 ,then you find others who have   
come out of that lowest condition of    
savagery1 but who are not yet at the    

point where the restraints of the       
society that suits the older souls are  
tolerable to them4 ,and so you get a    
great crop of occasional criminals1 with
 the tendency to turn them into habitual
 criminals4 ,then you have that other   
class ,i spoke of1 the lopsided people1 
whom ,i said were the most difficult to 
deal with2 men who are really clever1   
but turn their cleverness to plundering 
their fellows instead of using it within
 the limitations of the law4 ,that is a 
large class4 ,sometimes they just go    
over the edge of the law1 sometimes they
 just keep within it1 but from the      
social standpoint1 remember1 there are  
many social criminals who always keep on
 what is sometimes called the           
street-side of the law--that is1 they do
 not go within the jail--such a man as  
one ,i spoke of the other day1 who had  
wrecked the railway system of a whole   
district in order that out of that      
wreckage he might build himself up an   
enormous fortune4 ,he is not a burglar  

from the technical standpoint1 he is not
 a thief that a policeman might catch   
hold of1 but in the sight of karma1 and 
in the sight of the eternal justice1    
that man who by legal means has robbed  
thousands of others of their means of   
livelihood is a worse thief than the one
 who has picked a pocket and is thrown  
into jail4 ,there are a good many things
 in a civilised country which lie very  
nearly along the line of legal or       
illegal theft1 a good deal of which goes
 by the name of company-promoting1 where
 it is just a toss-up whether there is  
really fraud that can be proved2 but    
with the remarkable fact that while the 
companies always perish1 and the people 
who took shares are beggared1 the       
company-promoter comes out at the top1  
and becomes quite a successful person4  
,now all that1 from the social          
standpoint1 is utterly immoral1 but we  
cannot call them criminals in the       
technical sense1 although now and then  
they go a little too far1 and then the  

criminal law catches them4  ,how should 
those be dealt with who are really the  
young souls8 how shall we avoid turning 
them into habitual criminals as we do   
now8--for is there anything more        
miserable and more shameful than that a 
man should go back time after time till 
fifty1 sixty convictions are registered 
against him in the police court1 and the
 sentence grows longer and longer       
because he is a habitual criminal8 ,he  
has been manufactured into that4 ,you   
ought not to treat a man who has        
committed a crime against your legal    
system by consigning him to prison for  
seven days1 or a month1 or a year1      
growing longer and longer and longer    
after every return to temporary freedom4
 ,you don't use people who are ill like 
that2 you never find a doctor committing
 a small-pox patient to a hospital for  
seven days1 nor a fever-stricken one for
 a month2 they are committed until they 
are cured1 and that is the way in which 
you should deal with anyone of marked   

criminal propensities4 ,you should not  
punish1 you should only help2 and you   
should take that child-soul and train   
him into decency of living4 ,for one    
thing1 you should never have in your    
prisons any form of useless labour as a 
punishment4 ,the criminal who is really 
a savage always dislikes labour2 he is  
always idle--that is part of his youth2 
and if you give him a form of labour    
that is punitive and not useful1 you    
only increase his natural disgust for   
every kind of labour1 and make him hate 
it more thoroughly when he comes out of 
jail than he did when he went in4       
,taking up shot and carrying it to one  
side of the prison yard1 and then       
carrying it back again1 or the useless  
torture of the treadmill1 these make    
criminals1 they do not cure them4#a ,you
 want1 when the criminal comes into your
 power1 to take him in hand as you would
 take a younger brother who does not    
know how to guide himself1 and it is    
your duty as the elder to guide him2 you

 need to train him in some honest trade 
whereby he might gain a livelihood2 you 
need to discipline him1 not cruelly1 but
 firmly and steadily2 you need to lay   
down the very wholesome law that if a   
man will not work neither shall he eat1 
and teach him in the prison to earn his 
dinner before he enjoys it4 ,you need to
 set him to work at trades whereby he   
may earn his own living within the walls
 of the jail2 and if1 after you have    
taught him a trade so that he can earn  
his living1 and outside the jail have   
found him an opportunity of decent      
livelihood--if then he refuses to work1 
and comes back again into your hands1   
then you should keep that discipline    
upon him until he really is cured1 even 
though it be for many and many a year1  
for you are training him into better    
character4 ,you might make the prison   
life less of a disgrace than it is now2 
give him rational amusement1 amusement  
that will cultivate1 instead of having  
him deadened by the continual feeling of

 disgrace within the prison walls4 ,you 
may restrain him--that may be necessary 
for the welfare of society2 but you     
should treat him as a younger one in the
 national household1 to be gradually    
trained up into decent living2 let the  
willingness to live the decent life be  
the only key to the door of the jail4   
,but you may do much before there is any
 need to send them to prison at all4    
,there is a system which is just        
beginning here1 called the ,probation   
,system1 one that has been worked in    
,america with very great success1 and   
one that a late member of our ,society1 
,miss ,lucy ,bartlett1 has had the      
immense privilege of introducing into   
,italy1 so that it has been made the law
 of the land4 ,now what is that system8 
,when a young boy or girl commits a     
first offence1 he is not sent to jail if
 someone1 a good citizen1 of decent     
standing and good life1 will come       
forward in the court and say3 8,i will  
take charge of that boy or girl1 or     

young man or young woman4 ,i will be his
 friend and look after him40 ,then the  
sentence is not one of imprisonment2 it 
is a sentence which is over the lad's   
head for a time2 and if he will not be  
helped1 then it is allowed to take      
effect4 ,but1 as a matter of fact1 that 
is very seldom the case4 ,this man or   
woman coming forward out of the more    
leisured classes of society1 and        
becoming a friend to that younger       
brother or sister1 is1 in the great     
majority of cases1 a means of redeeming 
that younger one from evil into good2   
the older makes a friend of him1 takes  
him out sometimes1 talks with him1      
trusts him really as a brother or a     
sister1 and great is the redeeming power
 of human love in restoring             
self-respect1 and great the desire for  
approval4 ,those are the motives that   
are brought to bear on one who has only 
just set his feet on the path of        
criminality1 and that in most cases     
brings him back to virtue2 and the      

friendship that began in the probation  
goes on through the rest of life1       
strengthening1 helping1 teaching both   
the helper and the helped4 ,the system  
has been in operation for some time now 
in ,america1 long enough to test it2 in 
,italy only for some two or three years1
 too short a time2 man after man and    
woman after woman of the leisured       
classes has come forward to act as      
friend and helper of the one who has    
come within the grip of the law4 ,surely
 no better application of ,brotherhood  
to criminal treatment could be found    
than that2 it is the realisation of the 
duty of those who are beyond the        
temptation to vice to their youngers who
 have fallen under its power4  ,i can   
hardly leave this subject without saying
 a word on ,capital ,punishment4 ,that1 
of course1 cannot find defence from     
anyone who realises the principle of    
,brotherhood4 ,some of you may remember 
the saying of a witty ,frenchman3 8,que 
messieurs les assassins commencent02 but

 it is not from the lower that reforms  
begin1 but from the higher4 ,you cannot 
expect your murderer to respect human   
life if you have taught him by your     
criminal legislation that the right     
penalty for murder is to murder again4  
,true1 one comes from passion and the   
other from the law2 but if the law does 
not teach respect for human life1 how   
should the passions of the criminal     
honour that sacredness8 ,it is not only 
from that general principle that you    
make human life cheap by destroying it1 
but from another even more important4   
,you cannot get rid of that murderer of 
yours2 you can only get rid of his body1
 and his body is the most convenient    
prison in which you can keep him4 ,you  
can lock up his body and prevent him    
from committing any further murders1 but
 you cannot lock him up when you have   
driven him out of his body by the       
hangman's noose2 you have not killed    
him1 you cannot kill him1 you have only 
killed his body2 and you have driven him

 out into that next world which         
interpenetrates this world1 and whose   
inhabitants are with us all the time2   
you have sent him out into that other   
world hating1 cursing1 full of anger and
 revenge against those who have cut     
short his life4 ,he acts as the         
instigator of other murders2 he         
stimulates other criminals into the last
 possibility of crime4 ,have you ever   
noticed that a brutal murder is         
sometimes repeated over and over again  
in the same community until you get a   
cycle of murders of one particular kind8
 ,i know1 of course1 that the ,press1 in
 reporting every detail of those        
horrors1 adds the forces of imagination 
to the power of temptation which comes  
from the man you have sent to the other 
side4 ,in a civilised country no such   
details of brutal crime should ever be  
given2 people should understand that    
that stimulates the faculty of          
imitation1 and so makes repetition of   
the crime more likely4 ,another reason  

why you should never send a man out like
 that is1 that when the criminal is in  
your hands1 remembering the lives that  
lie in front of him1 you should try to  
give him something to take with him into
 the other world which he can turn into 
capacity and moral sense2 you should    
remember he will come back again to a   
physical body1 and it is your duty to   
make that next birth of his as much an  
improvement on the present as it is     
possible for human thought and human    
love to make it4 ,we have a duty to     
these young souls around us in order    
that they may profit by our             
civilisation1 and not suffer from it as 
they too often do to-day4  ,when you    
turn to economics1 what will be the     
result of ,brotherhood there8 ,the      
detailed working out of that problem    
will certainly need the keenest         
intellects in order to devise some      
scheme of production and distribution   
which shall make human life less        
burdened on the one side1 less full of  

useless luxury on the other4 ,but not   
along the rough-and-ready lines of the  
,socialism of the streets are these     
great and difficult problems rightly to 
be solved4 ,you need to solve them by   
the most careful consideration of all   
the problems which are interlinked the  
one with the other4 ,some system of     
general co-operation1 of general        
profit-sharing1 or something along those
 lines1 will be the principle on which  
the changed conditions will go2 but     
while you will make the lot of the      
toilers far lighter and happier1 you    
will never give to the ignorant the     
control over that on which their food   
supply depends2 for that means ruin4    
,let me give you one illustration to    
show you what ,i mean4 ,there have been 
a large number of strikes in this       
country for years and years past1 and   
there is no doubt that many of those    
were brought about by the greed of the  
employing class1 and by the unfair      
treatment of the workers2 but none the  

less they have in more than one case--in
 fact1 in many cases--reduced the       
workers to a lower condition than they  
were in before4 ,i was up at ,tyneside  
the other day4 ,newcastle with its      
adjoining ports1 ,sunderland1 and the   
whole coast along there1 was once one of
 the great shipbuilding centres in      
,england4 ,strike after strike made     
shipbuilding impossible to carry on1    
because the men could not pay their way4
 ,the result is that it has ceased to be
 a great shipbuilding district2 that the
 trade has largely gone away from the   
,tyneside1 and that those parts are     
falling into decay4 ,you cannot blame   
the men who struck2 they tried to get   
better conditions for themselves2 they  
did not understand the difficulties of  
all these large commercial firms1 and   
that they might readily make            
shipbuilding impossible for the         
shipbuilder by pressing for a particular
 rate of wage which was not too much for
 them1 but more than at the time the    

exigencies of the trade enabled the     
shipbuilder to pay4 ,and so on and on in
 endless cases4 ,careful thought and    
deliberate judgment are wanted4 ,many   
proposals have been made by the trades  
unions themselves--a sliding scale of   
wages1 arbitration boards1 and so       
on--all steps in the right direction4   
,but your difficulty with arbitration   
boards is that their decision is not    
always accepted4 ,when people go to     
arbitration they hope to get a decision 
on their own side2 when it does not come
 out1 they are not always willing to    
submit4 ,when ,i was in ,new ,zealand   
last year there had been a great        
struggle between employers and men2 at  
last both applied to the arbitration    
court1 but when the decision was given  
against the men1 the men refused to go  
back to work4 ,you cannot play that way 
with these great economic questions2 no 
one trade should ever decide entirely   
for itself what should be the rate of   
wage that it is possible for the        

employers to pay1 for the question is   
complicated by many considerations2 it  
is not one trade1 but it is the balance 
of all trades on which the ultimate     
decision has to turn4 ,hence the need of
 ability1 of power to understand1 of    
wide study of economic questions which  
no handiworker is able to give4 ,there  
is where the difficulty comes in1 and   
where there is need on both sides of a  
spirit which shall seek the common good2
 otherwise at the end there is only more
 trouble than before1 and the trade     
vanishes where the conditions for       
carrying it on are made impossible4     
,exactly the same thing is going on now 
in ,australia4 ,the men who know        
conditions of mining and things of that 
sort are laying down the wages which    
shipping companies must pay to their    
sailors4 ,when a ,p4 and ,o4 boat1 for  
instance1 goes within the waters of     
,australia1 they will soon be compelled 
to pay their men at the particular rate 
of pay which has been fixed on economic 

conditions in ,australia4 ,what will be 
the result8 ,the ,p4 and ,o4 boats will 
not go2 they cannot ruin themselves to  
please the ,australian working-men2     
hence the means of communication will be
 very largely cut off2 and when the harm
 is done1 it is too late then to cry out
 for the remedy4 ,those are the kind of 
things that are going on in every       
direction with the coming of manual     
workers into power1 because the attempt 
to rule has come before the conditions  
of rule have been understood4  ,it is   
very much the same when you come to deal
 with all questions of ,woman's ,labour4
 ,woman claims the right to labour1 but 
very often she has forgotten that       
employers can play upon certain         
characteristics of the woman that       
nothing can alter1 because they are     
fundamental and natural4 ,when a woman  
has taken up the trade of the wife and  
the mother1 and then goes out to work in
 the mill1 leaving the children behind  
and the baby uncared for save by hired  

care1 then wages are driven down because
 she is willing to work for lower wages1
 knowing the misery of the children she 
has left at home2 then comes the        
playing-off of the wife against the     
husband1 of the woman against the man2  
the children are the sufferers from the 
taking away of the mother to work in the
 mill1 and the man is turned out to walk
 the streets because cheaper female     
labour has taken his place4 ,these are  
some of the complicated difficulties    
that arise out of what seems the simple 
thing of allowing a woman to sell her   
labour4 ,women and men can never be     
equal in the labour market1 because the 
woman is the childbearer1 and there     
comes in the difference1 and the        
question of the nation's health and     
vigour4 ,she can never command the same 
wage as the man1 because1 as ,i once    
heard brutally said when ,i was         
complaining about the starvation wage of
 some match-girls3 8,there is always    
another way the woman has to increase   

her income40 ,that is true1 pitifully   
true2 but it puts her at a disadvantage 
in the struggle of the labour market4   
,that which seemed so promising at first
 has only increased the stress of       
economic conditions1 has turned the man 
out into the streets while the woman is 
trying to do the double work of the mill
 and the home4 ,that is an impossible   
condition of things1 for which a remedy 
will have to be found4  ,and so to deal 
with these economic questions we want   
the best brains and the best hearts1 the
 widest knowledge and the deepest       
sympathy4 ,those1 and those only1 can   
solve these terrible economic problems  
of the time4 ,you cannot solve them by  
any rough-and-ready means1 nor by any   
quick and sudden means4 ,you must solve 
them by wisdom and by love1 and by      
realising the nation's interest is a    
common interest1 not of class against   
class1 but of union of all for the      
common good of the community4  ,but then
 it is said3 ,what about politics8 ,on  

the detail of that1 frankly1 ,i have    
naught to say1 for ,i am concerned only 
with principles4 ,but one thing ,i would
 like to put to you1 coming back to that
 point of liberty with which ,i started4
 ,people have supposed that liberty     
means a vote4 ,you could not have a     
bigger blunder4 ,liberty and the vote   
have practically nothing in common4 ,the
 vote gives you the power to make laws1 
to coerce other people2 it by no means  
gives you necessarily liberty for       
yourself4 ,we have never yet had1 as ,i 
said1 liberty upon earth4 ,we have had  
class legislation of every kind in      
,england1 but liberty never4 ,go back in
 history and you find the ,kings ruling1
 and that built up the one nation of    
,england4 ,then the ,barons ruled1 and  
they did not on the whole do so badly1  
for ,england was called ,merrie ,england
 then1 and certainly no one would dream 
of applying that name to it now4 ,then  
there came the ,england of ,parliaments1
 getting duller and duller1 deader and  

deader2 then the ,england of            
,commercialism4 ,and who is our ruler   
now8 ,neither ,king nor ,lords nor      
,parliament altogether1 but on the one  
side ,king ,purse1 and ,king ,mob on the
 other4 ,neither of those is a ruler who
 is likely to make this nation great4   
,liberty is a great celestial ,goddess1 
strong1 beneficent1 and austere1 and she
 can never descend upon a nation by the 
shouting of crowds1 nor by the arguments
 of unbridled passion1 nor by hatred of 
class against class4 ,liberty will never
 descend upon earth in outer matters    
until she has first descended into the  
hearts of men1 and until the higher     
,spirit which is free has dominated the 
lower nature1 the nature of passions and
 strong desires1 and the will to hold   
for oneself and to trample upon others4 
,you can only have a free nation when   
you have free men to build it out       
of--free men and women both2 but no man 
is free and no woman is free who is     
under the dominance of appetite1 or     

vice1 or drunkenness1 or any form of    
evil which he is unable to control4     
,self-control is the foundation on which
 alone freedom can be built4 ,without   
that you have anarchy1 not freedom2 and 
every increase of the present anarchy is
 paid for by the price of happiness1    
which is given in exchange4 ,but when   
,freedom comes1 she will come down to a 
nation in which every man and every     
woman will have learned self-control and
 self-mastery2 and then1 and then only1 
out of such men who are free1 out of    
such women who are free1 strong1        
righteous1 ruling their own nature and  
training it to the noblest ends--of such
 only can you build up political        
freedom1 which is the result of the     
freedom of the individual1 and not the  
outcome of the warring passions of men4 
,lecture ,v  ,the ,coming ,race         
,friends3 ,some of you who have been    
attending this course of lectures may   
remember that in speaking of the new    
doors opening in religion1 science1 and 

art1 ,i made a somewhat hasty and       
imperfect reference to changes that     
would be taking place in the human      
organism and an unfolding of the human  
consciousness1 and ,i promised1 in that 
brief statement1 to return to the       
subject when ,i was to deal with 8,the  
,coming ,race40 ,the nature1 the        
character of that unfolding of          
consciousness1 the changes in the bodily
 organism of man that will accompany    
those unfolding powers in consciousness1
 and make it possible for them to be    
manifested in our physical world--those 
changes naturally fall under the heading
 which ,i have taken for to-night's     
discourse1 8,the ,coming ,race40 ,for it
 is of one of these great changes in the
 type of humanity that ,i have specially
 to speak to you to-night4 ,in order to 
lead your thoughts to that rationally1  
and without gaps or chasms1 ,i shall ask
 you to consider with me for a few      
moments certain great principles of     
study which we find continually used by 

the ,mystics of the past1 and in our own
 day adopted to a very considerable     
extent by modern science4 ,the reason   
why science has adopted them is the same
 reason that made ,mystics originally   
work them out1 and that is1 that science
 in our own time has been dealing with  
such enormous periods of growth1 with   
such vast extent of these periods1 that 
the scientific man cannot observe2 that 
he is obliged to try to find a principle
 by which1 observing what is near1 he   
may be able1 by a process of induction1 
to discover what is far off4  ,now1 this
 principle is called the principle of   
correspondences4 ,you find it1 as ,i    
said1 used by ,mystics of all types in  
the past3 the great scientist-mystic1   
,swedenborg1 of ,sweden1 based a very   
large part of his thought on the system 
of correspondences1 of trying to        
discover what was far off and extensive 
by a study of that which was near and   
comparatively small4 ,so in our own day 
with regard to science2 and ,i remind   

you first of that in order to show you  
that in using this principle we are on  
ground which is recognised as being firm
 and stable1 and is adopted in all the  
greater researches which have to deal   
with the distant and the extensive4     
,science has made specially good use of 
this system of correspondences in two   
lines of its thought3 one1 that of      
evolutionary growth1 illuminated by the 
study of embryology2 the other1 that of 
the evolution of consciousness in       
humanity at large1 illuminated by an    
observation of consciousness in the     
child1 the youth1 and the man4 ,if1 for 
a moment1 we stop on the great          
evolutionary series or cycles of the    
past1 we shall at once recognise that   
direct observation is only possible to a
 very small extent4 ,it is true that by 
the aid of geology many buried skeletons
 of the past may be brought to the      
surface and examined1 and thus light may
 be thrown on the various classes to    
which the skeletons in the time of the  

living animal belonged4 ,fossil remains 
certainly help us to a very great extent
 in trying to study the evolutionary    
past of our globe2 but1 as everyone     
knows who has studied the geological    
record1 that record has large gaps      
occurring in it from time to time4 ,it  
is exceedingly imperfect1 exceedingly   
unsatisfactory1 and only along some     
limited lines of evolutionary study is  
it possible to find from the fossils of 
the past the principle of life as it has
 gradually grown and branched upon our  
earth4 ,hence1 in the difficulty of thus
 unveiling the past1 evolutionists have 
turned to the study of the near1 the    
growth of the individual1 the stages    
through which his body passes1          
especially during ante-natal life1 and  
it was very largely the study of        
embryology that threw light on the      
evolutionary truth4 ,for it is observed1
 in tracing the growth of the human body
 of the individual1 that it passes      
through certain clear1 definite1 marked 

stages4 ,there is a stage at which the  
characteristics are those of the fish1  
bringing about some very curious results
 as regards especially the distribution 
of some of the nerves2 then a stage     
which is that of the reptile2 then a    
stage which is that of the mammal2 and  
so on up to the highest in the mammalian
 kingdom1 man himself4 ,from the        
standpoint of mere observation from     
outside1 without use of reason1 this    
sequence invariably followed would say  
little1 would signify little2 but when  
man looks at that with the eye of       
reason1 and not only observes the       
succession of certain stages1 but       
applies his reason to solve the problem 
as to why those stages constantly       
appear1 then it is he realises that in  
the body of the individual the whole    
evolutionary course of nature is traced 
and repeated2 that in that highest1 the 
human1 form all the past history of the 
evolution of forms is broadly indicated2
 and that while1 of course1 details     

cannot be observed1 the great succession
 is seen there1 the invariable sequence 
ever repeated in the highest1 the       
noblest form4 ,and1 working back with   
the light of that1 science was then able
 to recognise very clearly the          
evolutionary stages of which geology    
yielded up its imperfect fossil record2 
for there it found the great age of the 
fishes1 with no higher form of          
vertebrate life existing2 then it found 
the age of the reptiles1 then that of   
the mammals1 finally the human kingdom2 
and looking over the past in that way1  
illuminated by the observations of the  
present1 science recognised the truth of
 that ancient principle of              
correspondences which serves as a clue  
in distant regions where observations   
well-nigh fail us1 and enables us1 by   
the use of analogy1 to trace our way    
among the labyrinths of the past4  ,it  
is not only along this line of onian    
evolution and embryological growth that 
science has found help from this        

application of the principle of         
correspondences4 ,it has found that not 
only in the state of bodies but also in 
the state of minds the same principle   
serves as its best clue once again in   
the labyrinth of the past4 ,it has found
 out that the stages of human           
consciousness may be traced from the    
earliest stage of the will to live1 then
 upwards through the unfolding          
consciousness of the child1 in the stage
 of passions of the youth1 in the stage 
of mentality dominating the maturity of 
man2 and it goes along these lines into 
very much of detail1 showing us how at a
 certain stage the child is reproducing 
the savage condition of consciousness2  
how a little later it grows out of that 
into the passional and barbarous2 then  
through that into the emotional1 where  
art and beauty begin to show themselves 
as outgrowths from human nature2 and    
then on1 at later stages1 to that       
splendid mentality which it regards as  
the crown of human consciousness4 ,along

 these lines1 which will be familiar to 
all the thoughtful and the cultured     
amongst you1 science has been led to new
 discoveries1 has been able in this     
fashion to find out many of the hidden  
things of nature4  ,but while this is   
true1 there is a point at which science 
always stops4 ,it uses correspondences  
to explain the past2 it never struck    
science to use them to try to forecast  
the future2 and naturally1 for along the
 scientific line such forecast of the   
future is practically impossible2       
science works by induction1 not by      
deduction1 gathers together innumerable 
facts1 arranges them1 classifies them1  
compares them1 and out of all that      
gathering1 arrangement1 and comparison  
it tries to find by a process of logical
 induction some great principle in which
 all the classified facts find their    
explanation1 and thus a law is          
discovered4 ,but further than that      
induction cannot take us4 ,it cannot    
take us beyond the facts that are       

observed4 ,nothing in the facts observed
 presages that which is to come2 and it 
is only when you use the other logical  
method--not that of induction1 which is 
the scientific plan1 but that of        
deduction1 which we find in the         
philosophies of the past1 which we find 
in the one perfect science1 the science 
of mathematics1 the ,platonic method as 
against that of ,aristotle--it is only  
then that we find it possible by a      
process of deduction not only to explain
 the past1 but also to draw out a chart 
of the future4 ,and it is by using that 
noble form of logical thought that      
,occult ,science has ever been able to  
presage the future from the principles  
that it finds existing in the universe1 
unfolding stage by stage4 ,i want1 if ,i
 can1 now to show you how that method   
may be applied2 how1 knowing the nature 
of man1 we may be able from that to     
indicate not only the past through which
 he has come from far beyond the range  
of what is recognised as history1 but   

also to throw a light along the road    
that mankind will travel in the future1 
seeing the heights up which he will     
climb1 realising the powers yet hidden  
within the partially unfolded and       
evolved man4  ,there is one other thing 
that will help us a little as well as   
the principle of correspondences1 but1  
so far as ,i know1 this other clue of   
ours has not been adopted or used in    
modern science4 ,i say1 so far as ,i    
know1 for science is going on so rapidly
 at the present time that it is not     
possible to keep abreast with all the   
details of the later investigations4    
,this second principle is called the    
principle of reflexion4 ,as you may have
 a mountain reflected in a lake1 and all
 the peculiarities1 the outlines1 the   
foliage on the mountainside1 will be    
reproduced in the calm water of the lake
 that washes the foot of the mountain2  
as in that reflexion the highest in the 
object will be reflected as the lowest  
in the image1 and as at every           

intermediate point where the mountain is
 reproduced in the image1 the reflexion 
of the mountain1 there will be a        
reversal1 the higher being the lower1   
and so on1 until you come to the point  
of junction between water and mountain1 
and there the nearest to you on the     
mountain will be reflected in the       
nearest to you on the water--just so may
 we in studying man understand something
 of him by regarding him as a reflexion 
of divinity1 the great threefold aspect 
of divine life showing itself out in    
man4 ,but you may ask me3 ,what do you  
exactly mean when you say reflexion8 ,i 
mean the reproduction of similar        
characteristics in a grosser and denser 
form of matter4 ,that is what we mean by
 reflexion thus applied4 ,just as the   
mountain which you see by the air is    
reflected in the denser water1 so are   
spiritual attributes reflected in       
grosser matter2 or1 otherwise expressed1
 the same1 or rather a similar          
characteristic1 works in grosser matter2

 therefore with powers more limited1    
therefore with faculties less potent4   
,that is the use we make of this term   
8reflexion0 in theosophical literature4 
,the characteristics are the same1 but  
because of the denser matter their      
manifestation is limited and confined4  
,so the great ,will which brings the    
universe into existence is reflected in 
the ,will to ,live in man2 and as that  
is the highest manifestation of ,deity1 
so1 reflected in man1 does it appear at 
the lowest stage of evolution as the one
 prominent characteristic of the dawning
 human consciousness4 ,in the babe1 that
 will to live is practically the only   
sign of consciousness1 showing itself   
out in groping movements1 whereby the   
will to live is striving to come into   
contact with the outer world and        
discover something of its environment4  
,and so the second great manifestation  
of ,deity1 the ,wisdom-,love which in   
the ,christian nomenclature shows itself
 out in the person of the ,son1 that    

reflected in human nature comes out as  
the emotions1 the refined1 gentle1      
unselfish emotions that form the second 
great stage of human consciousness1     
beginning with the lowest stage of      
passion1 and gradually rising unbroken  
to the loftiest manifestation of        
emotion2 and then the third1 the        
creative activity1 which1 again1 in the 
,christian nomenclature would be the    
creative ,spirit1 shows itself out in   
man's one creative power1 the power of  
the mind1 of which one of the           
expressions is imagination1 that which  
creates with the intellectual force of  
man4 ,the correspondence1 you see1 is   
complete1 but how limited the           
manifestation compared with the         
manifestation on the planes of divinity4
 ,hence this limited reflexion1 this    
limited reproduction1 we term the law of
 reflexion2 and we very often find it   
hand in hand with the law of            
correspondences1 giving us a clue once  
more to guide us through difficulties   

and obscurities where direct vision     
might fail4  ,let us begin at that point
 ,i spoke of with regard to the human   
being4 ,now1 by this process of         
deduction1 and seeing in man the image  
of the ,supreme1 we are not compelled to
 stop our study when we have taken these
 three stages--the stage of the will to 
live showing itself in activity1 the    
stage of passion and emotion1 the stage 
of mentality2 for we see that above     
those there shine out the three same    
attributes of ,deity in subtler1 finer  
form that we call the human ,spirit1 and
 that this human ,spirit1 reproducing in
 itself the three great aspects1 tells  
us of the future1 as the lower          
reflexions tell us of the past4 ,so that
 we cannot only trace1 as science does1 
the unfolding of consciousness through  
the vast ages of the past1 but we can   
follow it onwards into the future1 where
 that higher repetition of divinity is  
gradually unfolding1 and trace out for  
ourselves man's higher qualities1 the   

later stages of human evolution4  ,now1 
it is true that in this the theory is   
not complete and perfect unless you     
recognise the fundamental truth of      
,reincarnation4 ,no otherwise can you   
trace the unfolding of the divine       
,spirit in man1 save by giving him time 
and environment by which these          
successive stages may be accomplished4  
,for1 looking at humanity1 we see that  
very many men disappeared in the savage 
state1 where only the preliminary stage 
of human consciousness had been         
unfolded2 others we find coming into the
 world above the savage state1 but      
showing out only passions1 strong1      
selfish emotions2 others1 again1 further
 on1 showing out mental powers1 and in  
them the mind becoming predominant4 ,but
 unless you admit here a sequential     
unfolding of the individual             
consciousness1 you will find yourself   
surrounded by complicated difficulties  
when you try to understand human        
evolution2 for if you follow those      

consciousnesses onwards1 thinking they  
are never to return to the school of    
life to learn the lessons that they have
 not learned in the infant school of    
savage life1 then you will have to posit
 a heaven or heavens1 one of which is   
full of these souls that have only      
accomplished savagery on earth2 another 
that is full of those that have reached 
the emotional stage without having      
started and laid the foundation of the  
savage2 a third that show forth mind1   
but not the will to live of the savage1 
nor the emotion of the half-cultivated  
man4 ,and so you get a world on the     
other side more fantastic than rational1
 and you realise that somehow or other  
in your scheme of things you must make  
room for post-mortem evolution2 and the 
very moment you adopt that1 that moment 
you have accepted the principle of      
reincarnation1 even though you may      
choose to carry it on in other worlds   
rather than in the present4#b ,with     
that1 of course1 other difficulties     

arise1 but on those ,i need not for the 
moment dwell1 as ,i do not want to deal 
fully with reincarnation now4 ,but      
suppose you accept it1 then the whole   
thing is rational before you--a         
spiritual intelligence unfolding in one 
stage after another1 and building each  
stage on the one that preceded4 ,if you 
apply that to the evolution of the      
reincarnating individual1 you see the   
stage of the child1 the stage of the    
youth1 the stage of the man1 and you    
await the unfolding of the spiritual    
man4 ,or if you choose to look at it in 
the vast cycles of the past1 then you   
will realise that you have before you   
animal man1 passional man1 intellectual 
man1 and you can hardly stop without    
thinking next of spiritual man--the four
 stages that you can trace by this      
principle that ,i spoke of1 the         
deduction from the divine life leading  
you onwards to the stage not yet        
unfolded1 save in some lofty specimens  
of humanity4 ,and when you have just    

seen these stages so thoroughly         
reproducing at each point of enlarging  
sight the other in yourself--the four   
stages visible--the three and the       
dawning of the next2 then in the whole  
reincarnating life of the individual the
 same three and the dawning of the next2
 then in evolution the same three and   
the possibility of the next--it does not
 seem strange then to come on to the    
races1 as the ,theosophist does1 and to 
see in the early human race--that which 
is really the first that can truly be   
called human1 although there preceded it
 a semi-animal man--the birth of our    
present humanity4 ,we call it the       
,lemurian ,race2 and it is interesting  
that ,haeckel points to the lost        
continent of ,lemuria as that which was 
the cradle of the human race2 so does   
modern science every now and again touch
 on these teachings of the elder world4 
,in that ,lemurian ,race was shown the  
strong will to live2 then came the      
,atlantean1 that which lived on the vast

 continent of ,atlantis1 the existence  
of which is being recognised more and   
more by science by logical necessity1 as
 it cannot get geological evidence or   
antiquarian evidence1 the greater part  
of the continent being whelmed beneath  
the ,atlantic ,ocean4 ,still1           
antiquarian research gives us something 
by pointing out to us identities of     
racial characteristics in places now    
separated by that same vast ,atlantic   
,ocean4 ,and archology shows us in      
ancient ,egypt1 in the style of its     
painting1 in the symbols that it used1  
nay1 even in some of the human types    
that it limned1 exactly the same        
symbols1 the same types1 the same       
outlines of philosophical and religious 
thought as in ,southern ,mexico1 in a   
civilisation long since disappeared1    
that was swept away by the ,aztec       
civilisation1 which had become ancient  
and corrupt when the ,spaniards invaded 
,mexico4 ,in those two far removed      
portions of the earth's surface1        

separated by the ,atlantic1 we find the 
repetition of one in the other4 ,and    
there are many other reasons on which ,i
 need not now dwell1 similarities of    
fauna and flora1 certain architectural  
likenesses1 and so on1 which are all    
leading scientific men onwards to the   
recognition of the great continent of   
,atlantis4 ,just as the men of the      
,lemurian continent showed out only that
 will to live in clumsiest form1 so did 
the men of the ,atlantean continent show
 out passion1 appetite1 desire1 the     
whole of their civilisation showing the 
marks of this predominant passional     
nature2 that which might be expected in 
theory showed itself out in fact4 ,with 
that went--as always goes with the      
passional and non-intellectual type--a  
great development of what in these days 
we call the lower form of psychism4 ,we 
apply that term1 as our knowledge of    
these powers grows more precise1 to the 
way of seeing the invisible1 hearing the
 inaudible1 and so on1 that we find in  

some members of the animal kingdom2 that
 we find largely developed in savage    
nations2 that we find showing themselves
 out sometimes among the dwellers in    
mountains and in vast spaces where the  
air is pure1 where nature is still in a 
fairly primitive condition4 ,it is not  
precise1 exact science under the control
 of the will2 it seems to be responsive 
to impressions of passions1 emotions2   
very rarely1 if ever1 to impressions    
from the mind4 ,and so1 looking back on 
the great ,atlantean peoples1 we see    
them showing out these forms of psychism
 that we connect with the higher animal 
and with the lower human evolution      
before mentality has been very largely  
developed1 before the nervous system    
characteristic of the modern man has    
dominated the sympathetic system more   
characteristic of the animal4 ,and then 
we come to a time when we can glance    
backward and see the method of the      
evolution of a new race1 giving many an 
indication to help us in our study of   

the ,coming ,race of our own time4 ,for1
 looking back into that far-off history1
 we see a selection going on among the  
,atlantean people1 and we notice that   
the selection was made not amongst those
 who had carried the ,atlantean type to 
its highest and most triumphant point1  
but1 on the contrary1 from a subdivision
 of that race--a sub-race1 as we call   
it--in which those qualities did not    
show which had made ,atlantis great and 
mighty1 but in which there were more    
germs than in the triumphant ,atlantean 
of the coming development--that of the  
mind4 ,some of you will be familiar with
 the name of the ,toltec1 the race1 or  
rather sub-race1 in which the ,atlantean
 civilisation touched its highest point4
 ,not from those were the germs of the  
,aryan race chosen2 rather from the     
succeeding sub-race1 in which1 as ,i    
said1 mental qualities were beginning to
 assert themselves1 with the inevitable 
result that as those qualities became   
manifest1 the others1 the psychic1 fell 

into the background4 ,look round to-day 
and you will see how true that still is 
with the ordinary uncultivated1         
untrained psychic2 how very low is the  
stage of the intelligence1 very little  
mental power going hand-in-hand with    
that lower kind of psychism2 and so the 
people who were chosen to be the germs  
of our own great ,race were not amongst 
the most admired of the ,atlantean      
civilisation1 but were rather looked    
down upon as not showing out these      
faculties which then were regarded as   
the most valuable1 as falling below the 
triumphant type of the ,toltec1 as      
people of little account1 and yet people
 who had in them the promise of the     
future4 ,then the gathering of those    
together1 the isolating of them from the
 rest of the then civilised world2 the  
deliberate breeding of them into a type 
which was aimed at4 ,for all the great  
types of human kind exist in the mind of
 the ,logos before they are made        
manifest in the matter of our           

earth--first the idea1 then the         
manifestation2 and the seven great types
 which were to make up the humanity of  
our globe in the present cycle of its   
existence1 those existed as ,ideas in   
the ,platonic sense of the word1 those  
were the types towards which the great  
,powers guided the evolution of         
humanity2 and when the highest point was
 being touched at the fourth1 then came 
the preparation for the birth of the    
fifth4 ,the same great laws which1 on a 
far lower scale1 are used by the        
ordinary scientific gardener or         
scientific breeder of cattle1 when he is
 trying to develop a new type that      
exists in his mind1 remember1 before he 
tries to work it out in petals of flower
 or flesh and blood of animal1 that     
ideal type to which the scientific      
breeder directs his efforts1 those laws 
help him to-day which1 on a far loftier 
level and for mightier purposes1 were   
used by the great ,ruler of the ,coming 
,race in order to shape the ideal type  

that now we know as the ,aryan4 ,if you 
compare one of the men of ,kashmir1 in  
,northern ,india1 with your best        
,caucasian type1 you will find they     
closely resemble the one the other1     
evidently replicas of the same type4 ,i 
choose the man of ,kashmir especially1  
because he is fair of skin1 owing to his
 living in a temperate clime1 and       
because from the shutting in of his land
 from communication with other          
countries1 due to the difficulty of     
reaching his fellows--owing to that the 
type has been kept purer there than     
probably anywhere else upon earth4 ,fair
 of skin1 blue- or violet-eyed1 with    
hair brown in varying shades1 with      
features sharply cut1 delicate lips1    
thin and well-formed nose1 there you    
have one of the finest types of human   
beauty existing upon earth4 ,you find   
that type reproduced over and over      
again1 with varying modifications as the
 sub-races develop1 but the one type is 
everywhere visible2 and in the shape of 

the head1 with the forehead largely     
developed1 with the place in the brain  
where all intellectual faculties can be 
made manifest1 in that type of head you 
have the type of mentality1 the ,race   
that is to carry to the highest point   
the possibilities of the human          
intellect4 ,as you come down1 looking at
 the sub-races1 the same strange point  
strikes you as we saw with regard to the
 psychic ,atlantean1 and the            
comparatively psychic sub-race from     
which our own was gradually built up4   
,compare together the refined ,roman1   
luxurious1 well-built1 cultured1 and the
 ,goth1 who was the origin of the       
,teutonic sub-race2 there again you see 
the same thing1 the contrast with the   
regnant type of the apparently lower    
type1 the one that has in it the promise
 of rising higher than its predecessor4 
,judging by analogy1 following along    
similar lines of thought1 we can very   
readily understand to-day that the type 
of the ,coming ,race will not be that   

which is the triumph of the present1 but
 rather those in whom the               
characteristics of the present are less 
developed1 but which have in them the   
germ of something more1 which can unfold
 in the far-off future into a greater   
splendour1 a diviner manifestation4 ,so 
that when we are looking for those who  
are the beginnings of the ,coming ,race1
 we should not look for them to-day     
among those in whom our ,aryan peoples  
show out the highest types of mentality1
 of intellect1 of power1 of thought4    
,their work is to carry on the present  
civilisation to the zenith4 ,who but    
they can lead it to the highest point8  
,they have developed the mind which is  
the great characteristic of this fifth  
,teutonic sub-race2 theirs the mission1 
theirs the privilege1 to guide that     
sub-race to its highest point of        
achievement4 ,they only1 whose intellect
 is so loftily developed1 are fit to    
guide the present civilisation to the   
point of glory which it has yet to      

reach1 and it is they who are the       
leaders of the triumphant type of       
to-day1 they to whom our present race   
looks up as the ideal of all that is    
most splendid in intellectual power4    
,not amongst them1 then1 should we seek 
the beginnings of the ,coming ,race1 of 
the ,race that shall be2 for1 using our 
principle of correspondences1 we can see
 that now we must look for the          
germinating of the spiritual man1 not of
 the intellectual2 that which is beyond 
intellect1 that which is higher than the
 scientific mind1 the qualities that    
have shone out in the great religious   
teachers of the past1 the qualities that
 characterised the ,buddha1 the ,christ1
 are the spiritual qualities as apart   
from the intellectual2 and it is the    
germinating of those qualities now which
 will make the origin of the ,race that 
is to be4  ,but we can see in the race  
of the present signs of the changing    
evolution which shall gradually show out
 the coming type of consciousness1 which

 shall gradually adapt the bodies to the
 fuller manifestation of the qualities  
that shall gradually unfold4 ,for what  
is the great mark of such spiritual     
types of humanity1 what the quality that
 shines out above all others wherever   
they appear upon earth8 ,it is that     
quality that to-day we name             
,brotherhood1 the recognition of that   
unity of life which makes for           
all-embracing compassion and boundless  
self-sacrifice4 ,those are the types    
that we see in these great ,ones of our 
race1 they who have unfolded the        
spiritual nature1 who show out the glory
 of the ,spirit4 ,it is very marked that
 in every one of those mighty ,teachers 
of the past this is the quality which   
above all others shines out as their    
distinguishing mark among the men of the
 generation in which they are born4 ,the
 love of the helpless and the weak1 the 
effort ever to raise those who are      
downtrodden and oppressed1 the effort to
 share1 to uplift1 to make happy--in a  

word1 to save2 that is the great        
spiritual characteristic of all the     
,saviours of the world1 and therefore at
 the present time those are making ready
 for the beginning of the ,coming ,race 
who show out in conception and in       
practice their belief in the universal  
,brotherhood of man4 ,they may be less  
developed in intellect1 that is not what
 is for the moment wanted from them2    
they may be less glorious in the        
triumphs of the mind1 that is not the   
material that is needed specially for   
the ,coming ,race2 it is these higher   
qualities of the ,spirit that must be   
looked for by the ,leader of that ,race 
as the material which gradually ,he can 
mould into the type ,he has in ,his     
mind1 and so out of those germinal      
possibilities evolve the ,man that shall
 be4  ,now let us pause for a moment and
 ask what are the special marks of that 
,race in consciousness and in body4 ,in 
consciousness1 clearly the recognition  
of unity4 ,that is essential2 for what  

the intellect divides the ,spirit       
unites4 ,the recognition of life in each
 rather than of the separated form1 the 
recognition of the one ,self in all     
rather than the separated selves that   
are marked out by the separated bodies1 
that will be the great mark in          
consciousness1 the new unfolding2       
wherever that recognition of unity is   
made1 there is one of the signs of the  
,coming ,race4 ,and then1 side by side  
with that1 growing inevitably out of it1
 a breadth and liberality of tolerance  
will mark those in whom the sense of    
unity is beginning to unfold4 ,all that 
is narrow and exclusive1 all that tends 
to separate one from another1 all that  
emphasises differences instead of       
emphasising likenesses1 all those are   
against the unfolding of the            
consciousness that knows the ,one in the
 many1 and recognises ,divinity in all4 
,with that unfolding consciousness will 
come a type of body of which there are  
beginning to be many amongst us to-day4 

,when there is going to be a variation  
which will start a new evolutionary     
type1 it is always noted that those out 
of whom the variation grows are what is 
called unstable4 ,instability is the    
mark of progress1 or of degeneration4   
,there is the instability of health1 but
 also of disease2 and with the changing 
type of the nervous system you find this
 instability present in both its forms4 
,if you look around you at the present  
time1 what is one of the marks of the   
bodies in the most advanced races of the
 earth8 ,nervous troubles of every kind1
 and most marked amongst the most highly
 developed4 ,it is needless to draw your
 attention to that2 everyone knows it4  
,the greater tension of the nervous     
system shows itself out amongst us in   
all kinds of different ways2 saddest of 
all1 in the extraordinary increase of   
madness in the most highly civilised    
nations of the world4 ,lunatic asylums  
are always multiplying1 for as soon as a
 new one is built it gets filled1 and   

another is demanded4 ,that is the sad   
sight when we are looking around1       
looking for the ,coming ,race2 the      
present race suffers by the very        
conditions that that race has made for  
itself2 all the separative conditions of
 competition1 struggle1 class and       
individual and trade antagonism1 all    
these are destructive to the evolving   
nervous system of man4 ,the environment 
is impossible1 the conditions ruinous   
for the evolution of a finer1 more      
delicate nervous organisation2 and yet  
the resistless force of nature presses  
onwards against the human race1 forces  
it onwards whether it will go or not1   
and the evolutionary forces cannot be   
opposed save at the risk of destruction4
  ,now that is one of the lessons that  
needs to come out of these studies for  
the immediate guiding of our own lives  
to-day4 ,we are living in an environment
 that is destructive of the higher      
evolution1 and at our peril we leave it 
as it is when the ,coming ,race must    

inevitably be born4 ,if we would go on  
we must adapt ourselves1 and that       
adaptation is the crying need of the    
time4 ,for amongst us to-day are being  
born children in whom this finer nervous
 organisation is showing itself already1
 children of delicate nervous type1 but 
not necessarily at all unhealthy2 often 
perfectly healthy1 but with the nervous 
system so delicately poised that it is  
always in danger of jar and injury4     
,there must be many amongst you who know
 that out of your own personal          
experience as fathers and mothers2 there
 may be born into your family a little  
child whose nervous system is so        
delicate1 so exquisitely poised1 that   
the child is very readily thrown out of 
balance1 and suffers quite abnormally4  
,one thing that it is very necessary for
 the fathers and mothers of the time to 
understand is1 that as these children   
come to them for protection1 for        
training1 for help1 they must remember  
that they have there organisms which    

suffer and enjoy more keenly than       
organisms that are less delicately1 less
 exquisitely balanced4 ,such a child    
feels pain where a child of rougher type
 would pass through unnoticing4 ,the    
intense joy which1 on the other hand1   
marks such an organism is always        
balanced with periods of intense        
depression4 ,such children should be    
guarded as far as possible from all that
 can jar and trouble4 ,it is useless to 
try to make them live in the            
surroundings that suit those whose      
nervous systems are not so fine4 ,on the
 contrary1 it is the duty of the parent 
to try to provide for such children     
gentler and more harmonious             
surroundings1 realising that without    
those the delicate instrument would be  
jarred and thrown out of tune1 so that  
that from which the most lovely melodies
 might have been drawn will be only an  
instrument fit to be thrown away1       
destroyed4 ,think for a moment of the   
conditions under which you are living   

now in ,london4 ,during the last ten    
years ,london has become almost         
intolerable to live in1 if only for the 
noise1 the continual rattle1 the        
shrieking and hooting that fill the     
streets2 the shaking of the very earth  
itself under the heavy vehicles of all  
sorts that we place upon it4 ,london is 
becoming a city where to live in peace  
you would want to go about with         
cotton-wool stuffed into your ears and  
spectacles over your eyes so that you   
might not see too clearly1 and with your
 nose closed so that you might not smell
 the horrible smells with which the     
streets are continually filled4         
,literally1 what will have to be done is
 this3 all the more refined and cultured
 people will have to go out of these    
huge towns and leave them to the people 
who like them4 ,for remember1 there are 
many people who like them2 there are    
plenty of people who enjoy the rattle   
and the noise and the tumult of a       
,london street4 ,there are plenty of    

country peasants who1 if you bring them 
up to ,london1 like it enormously2 but  
if you take the ,london lad or lass and 
put them down the country they say how  
frightfully quiet and dull it is4 ,why  
not let the great cities go to the      
people who like them1 who will be helped
 to evolve by them8 ,for1 mind1 that    
which is destructive to a delicate      
nervous system is the necessary stimulus
 for the evolution of a nervous system  
of a lower and coarser type4 ,i do not  
want to abolish all these great cities  
at all2 but ,i would say to any who feel
 the suffering which grows out of the   
noise and the rush and the hurry4 ,your 
place is no longer here1 and1 above all1
 it is no place for the children4 ,for  
the finer the organisation of the father
 and the mother from the nervous        
standpoint1 the finer will be the       
nervous organisation of the child2 and  
if they suffer from it1 their best      
policy is to leave ,london for the      
country1 and surround themselves and the

 children of the ,coming ,race with     
sweeter and better environments4 ,it is 
not only that these vast towns that are 
deforming and defacing ,england are an  
impossible environment for the ,coming  
,race2 we must also adapt ourselves to  
the new conditions by changes of food1  
by changes of method in ordinary living4
 ,the food that the great majority of   
people now use1 flesh1 is utterly       
unsuited to the finer type of nervous   
organisation4 ,you may notice how people
 of a finer type shrink from it         
instinctively4 ,children of a finer     
type1 when they realise that meat was a 
living thing1 will turn aside from it   
with disgust1 and leave it untouched4   
,that instinctive dislike is one of the 
things that will be growing very much   
amongst the little ones2 more and more  
will they revolt against the use of     
flesh4 ,but it would be wise not only to
 notice how that revolt is growing1 but 
deliberately to avoid the use of such   
articles of diet yourself1 if you desire

 to train your bodies into a preparation
 for the ,coming ,race4 ,for the body   
which is nourished on flesh and on the  
many forms of alcohol is a body which   
will be thrown out of health by the     
opening up of the higher consciousness2 
and nervous diseases are partly due to  
the fact that the higher consciousness  
is trying to express itself through     
bodies clogged with flesh-products and  
poisoned with alcohol4 ,for1 let me take
 a point of very great importance which 
has direct bearing upon this4 ,as the   
new bodies develop1 and the higher1 more
 nervous organisation of the physical   
body grows1 the next of your bodies1 the
 astral1 will become more and more      
highly organised year by year4 ,the     
organisation of that next body of yours1
 of finer matter than the physical1 is  
going on very rapidly at the present    
time under the pressure of thought1     
which all educated and cultured people  
use at least to some extent4 ,as that   
body becomes more highly organised1 its 

special sense-organs come into activity1
 and then we have what is called a      
higher psychism1 which is not the result
 of an astral body unorganised and      
vibrating to every passing wind of      
emotion1 but of a body highly organised1
 with its own senses developed1 and     
those senses seeking to express         
themselves through the grosser body of  
the physical plane4 ,now there is one   
organ in your brain which is the sixth  
sense1 the sense through which all these
 astral cognitions1 astral emotions1    
will show themselves down in your own   
waking consciousness1 and that is the   
body which very much puzzles many of our
 doctors and scientific men--the        
pituitary body4 ,that is not1 as many of
 them think1 a mere vestigial organ left
 from the past2 it is that1 but it is   
also the organ of which the finer       
internal differentiation is making the  
sense for the higher psychic powers of  
the ,coming ,race4 ,now that is matter  
of fact known to the occult student1    

because he sees that development going  
on in his own case and in the case of   
others around him2 and in proportion as 
that finer and well-organised astral    
body hands down into the brain the      
various things which it cognises1 so    
does he find the pituitary body         
functioning1 so does he experience      
changes that go on in that4 ,now1 that  
body1 according to one of the latest    
discoveries of modern science1 is at    
once affected by the vapours of alcohol2
 it is one of the glands of the body    
which are most readily poisoned1 and    
even a very small amount of alcohol     
poisons the pituitary body1 and chokes  
its highest evolution4 ,obviously1 then1
 if you want to ease that1 if you want  
at this stage of evolution to put a     
little evolutionary pressure even on the
 bodies of the fifth ,race1 and thus    
ease that1 one of the first things that 
should be said to you is3 ,never touch  
alcohol at all in any form1 for if you  
do the vibrations of the alcohol poison 

the very means of communication between 
the astral and the physical bodies1 and 
the developing of them to higher        
purposes is one of the marks of the     
,coming ,race1 the means whereby it will
 sense the astral world in waking       
consciousness2 hence the instruction    
that you will have from everyone who is 
speaking of this and understands the    
conditions3 ,do not only give up all    
forms of flesh1 but also take care that 
your diet is free from every trace of   
alcohol4 ,now1 these are laws of nature 
that you cannot get over2 and if you    
make up your mind to cling to the fifth 
,race way of diet1 then you must be     
content to remain fifth ,race1 and go no
 further4 ,no one wants you to go       
further than you wish to go1 but the    
conditions are unchangeable1 and the    
more that is recognised the better will 
it be4 ,above all1 with those children  
that ,i have been mentioning1 take care 
not to try to force them in any way1 nor
 to induce them to take those articles  

of diet which will injure their growing 
delicacy of nervous organisation1 and   
destroy that developing organ in the    
brain by which they will bring their    
knowledge through into ordinary life4   
,then let me remind you of the way in   
which this may be done4 ,let us suppose 
that you desire to hasten the coming of 
the ,coming ,race2 let us suppose that  
you are not willing to wait for the slow
 processes of nature1 lasting hundreds1 
thousands1 tens of thousands of years1  
but want to co-operate with nature1 as  
we ought to do to-day1 having reached   
the stage of evolution that we have     
reached1 where human intelligence can   
quicken the workings of nature4 ,the    
first thing that you must do is to make 
meditation a part of your daily life4   
,now1 meditation has three stages3      
first1 the reining in of the wandering  
mind1 the checking of its thinking from 
one point to another continually in     
activity2 then the fixing of that       
controlled mind on a single object of   

thought2 then the contemplation of that 
object in order that it may be          
reproduced in yourself4 ,that process of
 meditation is the way in which the     
unfolding consciousness may be          
definitely stimulated1 and there is no  
other healthy and sane way4 ,by a daily 
practice of that sort1 the fixing of    
your mind either on the ideal ,self or  
on some ideal of virtue that you desire 
to reproduce within yourself--as you    
follow that practice of meditation1 the 
higher consciousness develops1 and you  
change your contact with the world4 ,let
 me take a case4 ,you come across a man 
who is very untruthful4 ,normally he may
 deceive you for a time until you get   
evidence that appeals to the mind1 until
 you can argue logically and prove that 
the man is not truthful2 a slow process1
 but one that needs to be used in the   
present stage4 ,what will be the process
 of recognising untruth where the       
spiritual nature has begun to develop by
 the process of meditation8 ,you would  

meditate on truth2 that is the first    
step4 ,by that regular daily meditation 
on truth you make your subtle body      
vibrate1 so that the nature of your     
subtle body becomes that which answers  
to truth2 then when a man who is        
untruthful comes along you do not have  
to reason2 by the direct process of     
intuition you recognise that man as     
false2 he jars you just as a false note 
jars on a musical instrument4 ,there is 
no process of reasoning1 no need to go  
into evidence1 no need to seek for      
proofs2 you feel him1 see him to be     
false1 by intuition instead of          
reasoning4 ,now1 ,i know a case of that 
kind in ,india1 although ,i don't       
suppose you will quite copy my ,indian  
friend1 for he was a man who1 from his  
boyhood upwards1 had meditated every day
 upon truth1 and he had done it for     
forty years4 ,that is a long time from  
the western standpoint4 ,the effect of  
that was that he had so tuned himself to
 the note of truth--he happened to be a 

judge--that no evidence could deceive   
him1 however plausible2 he knew when a  
man was lying by the jar that he felt   
within himself4 ,i only mention that as 
a special case to show you the method by
 which this meditation unfolds the inner
 powers1 so that1 instead of the slow   
processes you are accustomed to1 a      
direct intuition tells you the character
 of the person with whom you come into  
touch4 ,i might go through the whole    
string of the virtues2 the principle is 
the same everywhere4 ,in addition to    
meditation1 you must practise4 ,you must
 practise in your daily life the keenest
 sympathy that you are able to develop2 
by deliberate effort1 force yourself    
into sympathy with everyone whom you may
 happen to meet2 make yourself feel as  
that person feels2 and above all1       
practise it with those who are lower in 
evolution than yourself1 for there      
sympathy becomes most useful1 and the   
practise of feeling as the less-evolved 
feel enables you to lift them up nearer 

to your own level4 ,you must not only   
practise sympathy1 too1 in your daily   
life2 you must practise the absence of  
the sense of separateness1 the most     
difficult thing in the world to do for  
all of us who belong to this ,teutonic  
sub-race4 ,our sense of individuality is
 so strong that in everything we feel   
8my10 8mine10 8my property10 8my books10
 8my house10 8my friends0--a continual  
repetition of the 8my40 ,you must get   
rid of that2 you must get rid of the    
feeling which instinctively claims      
something that you call your own as     
against other people4 ,now1 it is not an
 easy thing to do2 and the first stages 
are very disagreeable1 jarring the fifth
 sub-race type of mind4 ,try to get rid 
of your sense of individual ownership in
 the things that are yours4 ,how often  
you hear a generous-tempered man say3   
8,oh1 ,i would have given it to him at  
once if he had asked for it1 but ,i did 
not like his taking it60 ,why not8      
,because you feel separate2 because of  

8,i0 and 8he10 8mine10 8his40 ,the next 
,race is not going to have that sense so
 strongly developed2 and if you want to 
take part in the building of it1 the    
sooner you get rid of it the better for 
yourselves4 ,practise not minding having
 your things taken away and used by     
anybody who wants to use them4 ,it      
sounds strange to you1 but it is a      
commonplace in ,india4 ,my ,indian      
friends1 when ,i first knew them1 used  
to be astonished when ,i said to them3  
8,may ,i use such-and-such a thing80    
8,why1 of course1 if you want it10 was  
the invariable answer2 and at last ,i   
got to realise that that was a very much
 higher position towards objects of     
property than the self-assertive owning4
 ,similarly1 in ,india1 when you have a 
garden1 anybody who likes comes in1 sits
 under your trees1 lights a little fire1
 and cooks his dinner there if he likes4
 ,when one day1 again1 in my very early 
days1 before ,i understood this1 ,i said
 to somebody3 8,oh1 but do you like     

people coming into your garden like that
 without asking permission80 8,what else
 is a garden for80 was the reply4 ,that 
is the natural feeling there because of 
the communal life which has been        
universal for thousands of years4 ,you  
think of the use of the thing and the   
man who wants to use it2 that he wants  
it is the reason why he should have the 
use of it4 ,that is a very long way from
 our fifth sub-race way of looking at   
property4 ,practise that1 then1 in order
 to get rid of this utterly exaggerated 
sense of separation which we find in our
 social life at the present time4 ,this 
habit of self-sacrifice--sacrificing    
your own whims1 wishes1 wants1 every day
 of your life1 for the sake of making   
life easier for those around you--that  
will be one of the characteristics of   
the ,coming ,race4 ,and as you do it1   
you will gradually find that you won't  
mind2 that the pleasure of making       
another person satisfied is far greater 
than the pleasure of having a thing for 

yourself2 that the words of the ,christ 
are literally true3 8,it is more blessed
 to give than to receive02 not a duty   
but more blessed1 more happy1 so that   
the joy that comes out of the sharing   
utterly swamps any feeling of           
self-sacrifice4 ,that1 again1 will be   
the great social type of the ,coming    
,race4  ,see how practically1 then1 this
 thought of the ,coming ,race bears upon
 our living of to-day4 ,those who would 
prepare themselves for the part of that 
changed type of man must begin building 
it up in their character1 their         
emotions1 their minds to-day1 by        
meditation1 the opening of the          
consciousness by practise1 the training 
of the life into expressions along      
higher lines4 ,that race will be the    
builder of a universal religion1 in     
which sharing what each has of truth    
will be the only form of missionary     
effort4 ,that ,race will be the builder 
of a brotherly civilisation1 in which   
the need of every man will be the       

measure of what he has given to him2 in 
which the power of every man will be the
 limit of his responsibility4 ,those    
will be the great changes that will     
come1 and you1 if you will1 may take    
part in that changing2 you1 even in the 
present civilisation1 may hold to the   
higher ideal1 and try to make it        
acceptable to the minds of your         
fellow-men4 ,but our hope is mostly in  
the young1 in those who have not yet    
been hardened in the brutal competition 
which marks the commercial and class    
life of to-day4 ,the young lads and the 
young girls1 still plastic1 still easily
 fired by great ideals1 with nervous    
systems finer in many cases than ours1  
and hearts warmer than those that have  
been chilled in the experience of       
life--in them lies the hope of the      
future4 ,for they shall make ideals1    
they shall create them in the world of  
thought1 and out of the world of thought
 those ideals shall be sent into the    
world of matter1 and make the ,coming   

,race1 which shall build a civilisation 
happy1 glorious1 beautiful1 and free1   
but in which it shall be realised that  
the greatest freedom expresses itself in
 the greatest service4     ,lecture ,,vi
  ,the ,coming ,christ   ,friends3      
,looking back over the long story of the
 past we can see certain mighty1        
grandiose figures emerging from the     
great crowd of human beings1 men who    
tower far above their generation1 who   
are giants1 as it were1 with pigmies    
around them2 however far we look back   
such figures are ever to be seen1 until 
at last the mists appear to roll across 
this great vista of the past1 and even  
through those mists we can discover the 
outlines of great ,ones who teach and   
bless mankind4 ,to the great mass of    
students these figures1 standing out in 
the past1 appear very closely to        
resemble each other4 ,we cannot1 as it  
were1 distinguish ,them with regard to  
,their knowledge or ,their power2 all   
are so far above the men of the time1 so

 far above the most advanced humanity of
 our own day1 that it seems impossible  
to throw ,them into any kind of order1  
or to understand how far ,they are part 
of one great group of mighty ,beings2   
what relation ,they bear to each other  
we cannot see2 what ,their rank in the  
hierarchy of the superhuman we are      
practically unable to say4 ,but as the  
occult student tries to study the past1 
there are certain indications that he   
can grasp which serve as a kind of guide
 as to these mighty ,beings4 ,he sees   
great world-cycles of different extent1 
embracing longer or shorter periods of  
time1 and he is able to trace some      
relation between these mighty ,beings   
and the cycles of the world1 the point  
of time at which ,they appear1 at which 
,they manifest4 ,and by this study of   
the past1 assisted by occult methods1   
these periods in the world's story and  
these ,teachers of the world's humanity 
fall into quite definite relations4  ,we
 can notice1 looking back1 that there   

are four great ages through which the   
world passes in its long evolutionary   
history1 ages that are often referred to
 in what are called the mythologies of  
the past1 ages which are characterised  
very differently the one from the other1
 and in which the whole cycle of the    
world's story is divided4 ,it may be    
noticed that at the beginning of each of
 those huge cycles a very great figure  
appears1 as though1 when the world was  
entering on a new phase of life1 it were
 necessary that a special benediction   
should descend upon it1 a special light 
should shine out4 ,when we ask who are  
the great ,ones who mark these longest  
periods in human history1 we are told   
that ,they are ,beings belonging to past
 worlds1 belonging to other planets than
 our own1 planets and worlds older in   
the scale of manifestation2 that ,they  
have passed through all the struggles of
 an evolving life1 that ,they have      
formed part of a humanity that long     
since has passed away and been numbered 

in the records of the universe1 too far 
off to touch a world like ours2 that1   
reaching through human to superhuman    
growth1 ,they have finally joined their 
consciousness with the consciousness of 
the ,logos ,himself1 expanding to ,his  
consciousness1 uniting with ,his nature1
 and yet never losing that centre which 
is the result of ,their long evolution  
up the human and the superhuman ladder4 
,holding that centre in all the life of 
,god1 it is possible for ,them to draw  
around ,themselves again a circumference
 which shall enable ,them to become     
manifest in any world1 in any race4     
,where a centre is1 a circumference can 
ever be drawn2 and around such a centre 
in ,deity itself1 of the ,son made one  
with the ,father1 from such a centre a  
new circumference of a human life may be
 drawn1 and such a ,being1 mighty in    
,his ,deity and yet veiled in humanity1 
may appear to enlighten and to bless the
 world4 ,among the ,hind people1 whose  
teachers have carried them far along    

occult lines1 whose sacred scriptures   
are full of occult indications1 a       
special name is given to these          
pre-eminent manifestations4 ,they call  
them by a ,sanskrit word which means    
those who descend4 ,the name avatra may 
be familiar to you1 perhaps4 ,but it is 
the significance of the name on which   
for a moment ,i pause4 ,they have       
climbed up to unity with the ,god head3 
,they descend to humanity in order to   
preserve and help4 ,such are the        
mightiest figures that appear in any    
world1 on any globe1 through the long   
course of its evolution4 ,egypt         
signified that mystery under a special  
name3 they called it the birth of       
,horus4 ,christianity has symbolised it 
under another name--,divine             
,incarnation2 and the ,christian will   
tell you--accurate in the spiritual     
fact1 although at times confused in the 
definition of the life--that the ,second
 ,person of the ,trinity descends upon  
earth1 and he regards the ,christ of    

,judea as being such a manifestation of 
the ,most ,high4 ,the main fact that    
such a revelation may come to man is a  
fundamental spiritual truth4 ,it ought  
never to be lost from sight2 and in     
every great religion it has ever been   
said that it is from that aspect of the 
,logos that these manifestations descend
 upon earth4 ,christianity recognises   
but a single manifestation2 ,hindism    
recognises nine that have passed and one
 that is to come4 ,in ,zoroastrianism   
you find the same conception4           
,religions1 living and dead1 have ever  
groped after that highest of truths2    
only it must never be lost sight of that
 ,he who is an ,avatra1 the highest of  
divine manifestations1 has been in some 
other cycle of life a man among men1 and
 that it is because of that long-past   
experience that a return to those       
conditions is possible at any time4     
,leave that aside for a moment1 and take
 another great type that shines out4    
,there is no name for the next type ,i  

am just thinking of except in ,eastern  
lands1 where they call him 8,the        
,enlightened10 the ,buddha4 ,in the     
,west that name is constantly connected 
with the last of those manifestations1  
with the great ,being born into the     
world nearly six hundred years before   
the ,christian era4 ,he is called the   
,buddha4 ,but among the people of the   
faith that ,he gave to the world the    
belief is that there were many before   
,him1 that there shall be many after    
,him2 that ,he is only one among the    
great host of revealers of the divine1  
and that one of those is born in every  
world1 in every ,root ,race4 ,so that in
 every world there are seven of such    
,beings1 one manifesting in every ,race2
 but when ,he has appeared1 then ,he    
passes away from earth1 having finished 
even the superhuman evolution1 and      
passes on1 as those that ,i mentioned   
passed in other worlds1 in other times1 
in order to unite ,himself as the ,son  
with the ,eternal ,father1 so that in a 

world later than our own such a one may 
return as an ,avatra1 one who descends4 
,but note that the ,buddha1 mighty as   
,he was1 climbed to ,his greatness      
through the humanity of our own globe4  
,climbing step by step up the long      
ladder of human life1 of superhuman     
unfolding1 ,he touched the last rung of 
that ladder when ,he was born as        
,gautama into ,india some twenty-five   
centuries ago1 and then1 having finished
 ,his work1 passed onward into what is  
there called ,nirvna1 the highest       
condition available for the superhuman1 
that of union with the divine1 though   
without loss of the centre of which ,i  
spoke4  ,considering that great         
,teacher1 let us ask what ,he was before
 ,he became the ,buddha1 and then passed
 away from earth1 ,his teaching work    
being over4 ,before ,he took that last  
and greatest of the ,initiations along  
the line ,he followed1 ,he had          
manifested several times before on      
earth1 and manifested in the same great 

,root ,race1 the ,aryan ,race1 to which 
we all and so many others belong4 ,for  
before that last step was taken there   
was another high office that ,he filled 
for thousands and tens of thousands of  
years4 ,i do not want in any way to     
confuse you with unfamiliar names1 and  
yet it is a little difficult to avoid   
them1 because ,i want a name that       
stretches back to manifestation after   
manifestation2 and our own fifth        
sub-race1 the ,teutonic1 has been on    
earth so brief a time1 living in the    
western world1 that it has not yet      
created the general name which we can   
use with regard to these past           
manifestations4 ,the eastern name is a  
word which translated means 8the        
,wisdom-,truth10 the ,bodhisattva2 the  
name matters little provided that you   
take it for the moment that it signifies
 an office1 and the office is that of   
the ,supreme ,teacher1 not only teacher 
of men1 but teacher1 as they would say1 
of ,gods1 as you would say1 of ,angels  

and ,archangels4 ,for you must remember 
that the ,shining ,ones of the ,east are
 the same as those to whom over here you
 give the names of ,angels and          
,archangels4 ,the ,east calls them by a 
name which merely means 8the shining02  
and though it is often translated over  
here as 8,god10 much confusion of       
thought thereby is made as regards the  
great eastern faiths4 ,for they1 like   
,christianity1 proclaim the unity of    
,god1 the one all-pervading life2 and   
those whom they call the ,shining ,ones1
 the ,devas1 are but manifestations of  
that light1 the ,angels and ,archangels 
of ,christianity or of ,islm4 ,and ,he  
who is the ,supreme ,teacher has for    
,his pupils ,archangels and ,angels as  
well as men2 ,he is the one who is the  
,teacher of all1 whether in the body of 
flesh or outside of it as spiritual     
intelligences2 there is no other        
,teacher in earth or heaven above that  
mightiest ,one who fills this supreme   
office4  ,now1 such a ,teacher1 the     

,supreme ,teacher of the worlds1 makes  
,himself manifest as man at the         
beginning of every sub-race4 ,i have    
talked to you so much of ,races and     
sub-races that the terms will not be    
unfamiliar2 and if ,i remind you that we
 are all of one great ,root ,race1 the  
,aryan1 whether you take the first      
sub-race in ,india2 or the second along 
the basin of the ,mediterranean in the  
ancient days2 or the third in ancient   
,persia2 or the fourth giving birth to  
the ancient ,greeks and the ,romans1 and
 then spreading westwards through       
,spain1 ,france1 ,britain1 up to the    
,north of ,scotland1 and then across to 
,ireland1 the mighty ,keltic sub-race2  
or the fifth1 the ,teutonic1 now        
peopling ,germany1 ,britain1 ,america1  
and their offshoots--if you think of    
those1 the one ,race including all the  
divisions1 you will be able readily     
enough to follow the manifestations of  
the ,supreme ,teacher4 ,just as in the  
larger cycles there are manifestations  

of great ,beings1 so has every          
successive sub-race the appearance of   
this great ,teacher as man1 to give it  
the religion under which the            
civilisation shall develop1 to give it  
the benediction which starts it on its  
evolution in the world4  ,looking       
backwards to the sub-races that preceded
 the fifth1 the ,teutonic1 to which the 
greater part of you who are present here
 belong1 we can mark in each the        
appearance of the ,supreme ,teacher1    
taking a different name1 but ever the   
same immortal ,individuality under the  
veil of that name4 ,one name that is    
known to all of you who are students of 
the past was the name ,he took when ,he 
led forth from ,central ,asia the second
 of the great emigrations that passed   
westward1 which ryanised large numbers  
of the people dwelling in ,arabia1 in   
,northern ,africa1 in the whole great   
basin of the ,mediterranean4 ,he then   
bore the name of ,hermes1 a name        
familiar to every student of antiquity1 

especially to the students of ,egyptian 
thought1 for it was largely in relation 
to that that this mighty manifestation  
was made1 and in much of the so-called  
,hermetic literature the name of        
,hermes1 the ,thrice ,greatest1 is      
preserved4 ,it was a name first worn in 
,lemuria1 but in this case was used by  
the ,supreme ,teacher manifesting for   
the second sub-race4  ,let me pause a   
moment to say one word of explanation1  
to meet a difficulty that may readily   
rise in the minds of the more scholarly 
amongst you who have looked back to     
these past tales4 ,you find the same    
name appearing from time to time along  
the same tradition4 ,that has ever been 
so in the past4 ,the name of the great  
teacher himself has been taken up by his
 successors1 who renewed his teaching   
and carried on the tradition that he    
left2 and so in the vast spaces of time 
that have elapsed since that ,hermes    
first appeared in the second root-race  
of the ,aryans1 others took up the      

tradition1 carried on the teaching1 and 
the name was ever repeated4 ,it is the  
eastern way4 ,no disciple dreams of     
teaching there under his own name2 it is
 under the name of his ,master that he  
gives his wisdom to the world2 and that 
not to conceal1 but because it is held  
that to the teacher the credit belongs  
of that which the pupil may be able to  
expound1 and so1 in humility1 in        
veneration1 in gratitude to the         
mightiest1 those who follow ,him write  
under the name that they worship1 and so
 hand on ,his wisdom1 although in       
generations much later than ,himself4   
,it causes much of confusion1 much of   
difficulty when the people with the     
western historical sense go turning over
 these ancient writings and applying    
their own canons of interpretation to   
people who were ancient long before     
those canons were invented4 ,what is    
called the historical sense is a very   
different thing in the ,east from that  
in the ,west4 ,historical sense here    

means a sequence of names1 dates1       
persons1 and that is what is regarded as
 important2 in the ,east it means the   
,god unfolding in the various types of  
humanity that may appear2 and that which
 they are interested in is not a special
 individual who has written this1 that1 
or the other1 but the teaching1 the     
tradition1 handed on from age to age1   
and ever marked out from the first      
,revealer1 the name of ,him who gave the
 knowledge to mankind4 ,i do not want to
 dispute which is the better way4 ,i    
only mark the difference that you may   
realise that in the likeness of the name
 there is no attempt to deceive the     
reader1 but only to mark the line of the
 tradition4  ,in the second sub-race1   
then1 appeared ,hermes4 ,ages rolled on4
 ,the third sub-race was to be born2 the
 emigration to found that sub-race      
rolled westwards into ,persia4 ,once    
more the 8,wisdom-,truth0 led the       
emigration4 ,to that people he was known
 as ,zarathustra1 more often called     

among us ,zoroaster4 ,fourteen of those 
are known in the old story of ,persia1  
but the first1 the eldest of them all1  
,he alone was that one ,supreme         
,teacher1 coming down to ,his disciples1
 building the policy of ,persia1 handing
 down to those who came after ,him the  
tradition that went by ,his name2 and   
every great high-priest of that religion
 worthy to bear the mantle of the great 
,one1 he also is known in history as    
,zoroaster2 and1 as ,i have just said1  
some fourteen of those are named4  ,the 
time came for the fourth sub-race1 the  
,keltic2 the same great ,being came     
forth again under another name1 the name
 known to every student of ,greek       
thought as that of ,orpheus4 ,the       
,orphic ,mysteries1 the ,orphic         
tradition--these are phrases familiar to
 every student of the mighty past of    
,greece4 ,but the scholars1 as a rule1  
with regard to him will say1 as was said
 in regard to ,hermes3 ,this is not an  
individual2 it is only a name for a     

succession of individuals4 ,there is a  
truth in that1 for there was such a     
succession4 ,the blunder lies in not    
realising that such a succession must   
have an originator1 and that the first  
and mightiest of the teachers1 to whom  
everything ran back1 is not necessarily 
a myth merely because ,he is so great4  
,those who started the ,sun ,myth have  
done a great deal of harm in clouding   
the story of the past1 and it is only as
 the buried remains of that past are    
brought up and studied by the scholars  
of the time that people find that many  
of the so-called ,sun ,myths were mighty
 ,teachers and mighty ,kings in the     
childhood of our race4 ,that has become 
more and more palpable as the           
excavations go into deeper and deeper   
strata1 uncover more and more ancient   
civilisations2 so that those who have   
been made into myths are now taking on  
again a semblance of humanity1 but      
humanity so great1 so divine1 that it   
seems scarcely possible to believe that 

such ,beings lived in the guise of men  
on earth4 ,but you can trace down that  
,orphic tradition through all that was  
mightiest and most beautiful in ,greece2
 you can trace in by the ,mysteries ,i  
mentioned1 by the names of the great    
,greeks who declared that they took     
their inspiration from that tradition4  
,so we come to the last of the          
incarnations of that great ,being until 
,he appeared as ,gautama1 became the    
,buddha1 passed away as teacher from the
 worlds4  ,now ,i have mentioned those  
mighty ones of the past because without 
that it might seem only a dream when ,i 
speak of such possibilities in modern   
times as well4 ,i have traced the four  
latest appearances of ,him who is the   
8,wisdom-,truth10 the last of the four  
manifestations before1 appearing to take
 ,his last ,initiation as the ,buddha1  
,he passed away and became the ,son     
united with the ,father1 no longer      
,teacher1 no longer ,guide of our       
humanity4 ,but there is never a break in

 the great succession2 in that mighty   
succession of religious ,teachers the   
chair of the ,teacher never remains     
unfilled2 there is ever a wise one to   
fill it1 the wisest who is living upon  
earth2 and when one lays down the       
sceptre of the ,teacher1 which is the   
symbol of ,his rule1 another is waiting 
by the steps of the ,chair of ,wisdom to
 take that seat of ,supreme ,teacher as 
,his predecessor passes away from earth4
 ,for never is the world left without   
its ,teacher2 never is mankind left     
orphaned1 without the mighty ,one to    
guard and save2 as one passes away1 ,his
 function over1 another steps in to fill
 the seat and carry on the teaching of  
mankind4  ,when ,gautama was initiated  
as the ,buddha1 another then became what
 ,i have called the 8,wisdom-,truth10   
the ,bodhisattva4 ,his first            
manifestation upon earth was at the     
beginning of the next sub-race4 ,that   
you will very readily see1 and for that 
reason ,i have been tracing down those  

names1 sub-race after sub-race1 that you
 might realise the relation between the 
new departure of mankind and the        
manifestation of the ,supreme ,teacher4 
,so when the fifth sub-race was being   
born1 when there was the slow growth of 
the ,teuton in the forests of ,germany1 
when the germs1 the seeds of that new   
sub-race were being sown over ,northern 
,europe1 then was made manifest again   
the ,supreme ,teacher1 and ,he came to  
the world once more to found a new      
religion1 once more to bless a dawning  
civilisation4 ,the religion that ,he    
founded1 the civilisation that ,he      
blessed1 gave to him the ,greek name1   
the ,christ4 ,let us pause for a moment 
on that western name--name1 again1 of an
 office4 ,for it was not the name of the
 ,buddha that ,he wore2 it was not the  
name of an individual4 ,as we look at   
the dominant ,greek thought of the time 
we find that that thought embodied its  
highest triumph in a certain institution
 known as the ,mysteries4 ,there were   

,mysteries in ancient ,egypt1 in ancient
 ,persia1 in ancient ,india1 in all the 
countries of that elder past2 and among 
the ,greeks also there were             
,mysteries--the ,orphic ,mysteries1 to  
which ,i alluded1 and many others known 
to the students of ,grecian history     
under many names of ,grecian ,gods and  
,goddesses1 as we call them1 of the     
,teachers of the past4 ,in those        
,mysteries there was a certain grade    
marked with the name ,christos2 these   
,mysteries the reflexion on our earth   
and in our poor worldly mirror of the   
great ,initiations that belong to the   
,occult ,hierarchy that guides the      
religious destinies of men1 a shadow of 
those supreme ,initiations thrown down  
upon the mirror of earth for the helping
 of ordinary humanity4 ,this kind of    
reflexion is indicated1 for instance1 in
 the ,christian ,testament when it is   
said that ,moses1 the great leader of   
the ,jews1 made all things according to 
the pattern shown to him in the mount--a

 well-known ancient phrase1 the ,mount  
of ,initiation--an indication to the    
people who followed him as lawgiver that
 the temple which he outlined1 which for
 a time was seen in the tabernacle that 
accompanied the ,jews in the wilderness1
 and then received its more gorgeous    
presentment in the ,temple of ,king     
,solomon1 was formed after the pattern  
of the heavenly things4 ,so the heavenly
 and the earthly are thus related as    
object and image1 and the object1 which 
is the great ,initiations of the        
,hierarchy1 was imaged here in the      
civilisations of the past in the        
,mysteries1 by which1 by many ordeals   
and in many difficult ways of training  
and of discipline1 the best men and     
women of the older civilisations were   
guided upwards from the human to the    
superhuman path4 ,in those ,mysteries   
there was this grade1 the ,christos1 the
 anointed one4 ,it was the grade of the 
,initiate who had triumphed over        
suffering1 the grade of the ,initiate   

who had carried the cross1 the grade of 
the ,initiate who was to know no more   
compulsory death or compulsory birth1   
that which marked him as having crossed 
the threshold of the superhuman1 and    
being ready to enter on that higher     
grade of manifested life4 ,natural1     
inevitable1 that in a time when ,greek  
thought was marking the highest point of
 human attainment and dominating        
,europe1 the ,greek name should be taken
 to describe the mighty ,one revealed as
 ,teacher upon earth4 ,what nobler name 
could be chosen1 what title more        
significant1 what symbol more           
instructive1 than to call the teacher   
who appeared and was slain by the name  
of the ,christ8  ,in the early days of  
,christianity1 as most of you probably  
know1 a difference1 which is being      
revived in our own day1 was drawn       
between ,jesus the ,hebrew and ,christ  
the anointed ,teacher4 ,look back to all
 those schools of philosophic and       
learned teachers in the early days of   

,christianity1 who1 when ignorance      
triumphed after the fall of ,rome and   
,constantinople1 were branded with the  
name of heretics--those who were called 
the ,gnostics1 the knowers4 ,a          
significant name4 ,if you turn over the 
pages of ,origen1 one of the greatest   
teachers1 remember1 in the early        
,church1 you will find many passages in 
his exposition of ,christianity in which
 he says that it is necessary for the   
,christian ,church to have in it many   
,gnostics1 who should serve as the      
foundation on which it should be built1 
as the pillars on which it should be    
reared4 ,he used the word in the sense  
of knowers1 not alluding to the many    
schools classed together under that     
name4 ,in a famous passage ,origen      
points out that1 while it is true that  
,christianity is for the unlearned1     
while he says it is medicine for the    
sinner1 it is not out of the sinners and
 the unlearned that the great ,christian
 ,church could be builded2 and he goes  

on to say that1 while that is true1 and 
there is medicine for the sinner1 the   
,church must be buttressed by the       
,gnostic1 not by the sinner1 by those   
who know1 not by those who are ignorant4
 ,that was well provided for in those   
early centuries of ,christendom1 for    
they also had their ,mysteries1 just as 
had the older religions around them4    
,turn over the pages of those early     
,christian bishops and doctors of the   
,church1 the pages of ,s4 ,clement of   
,alexandria--canonised as saint for his 
learning and his holiness--turn over    
almost any of the pages you will of     
those earlier ,christian teachers1 who  
learned from the lips of those who had  
received their teaching again from the  
lips of the followers of the ,christ    
,himself1 and you will find continual   
references to the ,mysteries of ,jesus4 
,you will find the rules laid down by   
which alone admission to those          
,mysteries could be won2 you will read  
in the pages of ,s4 ,clement the        

proclamation of the hierophant to whom  
the candidates presented themselves1 he 
who had in his hands the key of that    
kingdom of heaven1 and you will find    
that as they stood before him he told   
them that only those who for a long time
 had been conscious of no transgression 
might come and learn the teaching which 
,jesus gave secretly to ,his disciples4 
,those were the old words of challenge  
ere the door of that kingdom of heaven  
was flung open1 and only to such men and
 women was admission to the ,mysteries  
possible4 ,there they learned the inner 
secret teachings1 those that are        
indicated in the ,gospel story2 for you 
remember how it was written of the      
,christ3 8,for without a parable spake  
,he not unto them02 you remember how1   
when the disciples asked for            
explanation1 ,his answer was3 8,to you  
it is given to know the mysteries of the
 ,kingdom of ,god1 but to others in     
parables40 ,you may remember1 again1 how
 it was said that when ,his disciples   

were with ,him in the house1 then ,he   
told them things which to the multitude 
without ,he refused to reveal2 and you  
may remember the further promise that   
,he left1 when ,he knew that ,his own   
earthly life was drawing to a close3 8,i
 have many things to say to you1 but ye 
cannot bear them now40 ,the ,christian  
tradition of the ,mysteries declared    
that those many things were told        
afterwards1 when the disciples were more
 ready to receive1 when the pupils were 
fitter to be taught4 ,origen tells us   
that all those teachings were kept in   
the ,christian ,mysteries1 and made the 
secret teachings of the ,church1 given  
only to those who were worthy4  ,in     
those days when many knew1 when many    
understood1 a distinction was drawn     
between ,jesus and ,christ4 ,i alluded  
to it1 you remember1 in the first of    
this course of lectures2 and ,i did so  
deliberately1 intending to return to it 
when1 having dealt with the many        
intermediate questions1 ,i should arrive

 at the lecture on the ,coming ,christ4 
,for there was a difference between the 
human body of the mighty disciple       
,jesus1 born in ,bethlehem1 and the     
divine ,power that came down upon that  
body at the point of time marked as the 
,baptism1 when it is written1 the       
,spirit of ,god came down upon ,him and 
abode with ,him2 there you have marked  
the ,coming of the ,christ1 the         
consecration of the ,supreme ,teacher4  
,that distinction you find recognised in
 the ,epistles1 though no attention is  
drawn to it further in the ,gospels     
after that startling and suggestive     
statement2 but if you take the ,pauline 
epistles you find yourself in quite a   
different atmosphere from that of the   
history as told in the ,gospels2 you    
find there the name of ,christ in a new 
meaning1 a mystical meaning of          
profoundest import2 you find ,s4 ,paul  
declaring that he does not ask to know  
,him after the flesh1 it is the inner   
,christ he seeks2 you find him saying of

 that mystic ,christ that ,he has to be 
born in the believer--a statement that  
could never have been made of the       
physical body of ,jesus4 ,you find him  
declaring that that mystic birth of the 
,christ in human souls is to be followed
 by a growth of the mystic ,christ      
within the believer1 until at last he   
has reached the measure of the stature  
of the fulness of the ,christ4 ,that is 
the mystic ,christian life1 the ,christ 
born in the soul1 unfolding ,his divine 
powers as the ,christian grows in wisdom
 and in love1 showing ,himself more and 
more manifest as the human life unfolds 
to the divine1 until the perfect ,christ
 is manifest and the ,son of ,god is    
seen again on earth4 ,but that old      
mystical idea slipped out of the ,church
 teachings1 and only remained in the    
,testament1 marked but not understood4  
,and so ,he who was the inspiring       
,spirit1 the ,supreme ,teacher1 the     
all-pervading life of ,his ,church1     
became the outside ,saviour1 who by a   

physical sacrifice was said to have made
 atonement between ,god and man2 and you
 had a vicarious atonement1 a legal     
substitution1 instead of that identity  
of nature which made the ,christ and the
 believer one4 ,that is the change which
 came over ,christian teaching in those 
long ages of darkness that followed the 
vanishing of the ,mysteries that had    
kept the flame of knowledge alive1 until
 there were no longer pupils willing to 
be taught1 and by the absence of the    
pupils the teachings of the ,masters    
were withdrawn4  ,so we realise that    
with the revival in our own days of the 
mystic teaching and the realisation that
 there is a life in ,christianity which 
is rightly marked out by that holiest of
 names1 we begin to see in that         
spreading new life in ,christian        
churches1 in the revival of that idea of
 the possibility of the divine growth in
 humanity1 we see one of the signs of   
the coming of the ,christ1 preparatory  
to ,his next manifestation upon earth4  

,for it would scarcely have been worth  
while merely to amuse you for an hour   
with the story of the past if it did not
 bear on the present and the future1 on 
the repetition of the old-world tale1 of
 the remanifestation of that mighty ,son
 of ,god4 ,for that reason1 to make1 as 
it were1 the gulf less wide between the 
ordinary thought and the thought of the 
,occultist1 ,i spoke about the earlier  
manifestations1 marking each successive 
sub-race of man2 and if you have        
followed along the line of what ,i have 
been putting to you ,sunday after       
,sunday of the stage at which the world 
is standing now1 of the transition age  
in which we are1 of the closing age that
 is passing1 of the opening age that is 
coming1 of all the signs which show the 
ending of the one1 of all the signs     
which show the beginning of the other1  
then without shock or jar should come to
 you the present idea that we may well  
be looking again for a manifestation of 
the ,teacher1 the ,supreme ,teacher of  

the worlds1 who was last manifest as the
 ,christ in ,palestine4 ,let us see what
 that would mean4  ,unless all that ,i  
have been telling you during the past   
five weeks is a mere dream2 unless the  
very facts that ,i have pointed you to  
are utterly without significance1 you   
ought almost to have thought yourselves 
into the point to which ,i fain would   
lead you now--that we are on the        
threshold of a new manifestation1 and   
that the mighty ,teacher again will     
appear as man among men4 ,now1 to say   
that to any people may only make them   
think3 8,but why for us80 ,so might the 
,jew have questioned when last ,he came 
on earth4 ,that a thing so great1 so    
transcendent1 and so rare1 should come  
to earth at any particular time1 to be  
measured by only a few years of mortal  
time--that that should be now seems too 
strange1 too beautiful1 to be true4 ,and
 yet ,he came before2 why not again8 ,if
 at the birth of the fifth sub-race1 why
 not at the birth of the sixth8 ,some   

must be on earth when any such          
manifestation takes place2 some         
generation of men and women must be born
 around the coming of a ,christ2 and    
there is no valid reason that any one of
 you can give why this age should not be
 such a time1 and the people of this age
 the recipients of the new flood of     
spiritual life4 ,strange1 because it    
happens seldom1 but sure1 because it    
happened at similar crises in the story 
of the world2 and the strangeness of it 
does not mark it as untrue when you see 
the signs of the coming all around you1 
if your eyes should be open to recognise
 what they mean4 ,for an expectation is 
spreading everywhere of the coming of   
some mighty ,teacher1 and here and there
 on earth the expectation has taken     
voice1 nay1 has even had a human        
messenger and herald to proclaim it4 ,in
 ,persia such a messenger came in the   
one who was called the ,bb1 who declared
 the coming of a mighty one1 followed by
 another said to be yet greater than    

himself1 and yet a third1 the ,abbas    
,effendi of the present time1 certainly 
a great spiritual teacher1 but one who  
still declares that the mightiest is yet
 to come1 who is to bind together the   
eastern and the western worlds4  ,not   
only along that line has this           
expectation shown itself1 but among the 
people of ,islm in a strange combative  
form1 natural to their fighting races1  
showing itself1 therefore1 as leader in 
battle to be ruler in the future2 and   
through ,africa you see it in this      
expectation of the ,mahdi1 which has    
given so much trouble during our own    
time4  ,i only mention these to show you
 that the thought is spreading and the  
expectation growing2 for ever the world 
grows expectant before the mighty ,one  
returns to reveal ,himself on earth4    
,such a coming of the ,christ the occult
 world is looking for--for the same     
great ,being who appeared in ,palestine1
 for ,he is still the ,supreme ,teacher1
 the same individual4 ,who may say what 

name ,he will bear8 ,but what is of     
import to all of us is3 ,shall we       
recognise ,him when ,he comes1 or shall 
we be as blind of vision1 as hard of    
heart1 as were the ,jews among whom ,his
 last manifestation occurred8 ,it is so 
easy for us looking back through the    
glamour of the centuries in which the   
great ,christian ,master has been the   
head of ,christendom1 and seen as       
perfect man with the irradiation also of
 the ,christ upon ,him--for the ,church 
has made no distinction between the two 
all these later years--it is so easy for
 us to look back through all those      
centuries and say we should have known  
,him had we been there4 ,but that has   
happened so often4 ,was it not ,his     
reproach to the people of ,his day3     
8,your fathers slew the prophets1 and ye
 build their sepulchres08 ,there are    
always plenty of people ready to rear   
the sepulchre of honour to the name of  
the prophet of the past2 how few in any 
age of the world have recognised the    

prophet of their own day6 ,that is not  
only true of the ,supreme ,teacher1 but 
of others a little beyond the knowledge 
and the power of their own day2 ever    
they have been met with hatred1 ever the
 world has cast them out1 has tortured  
or has slain them4 ,why should we in our
 own day1 then1 be any wiser8 ,why      
should the fifth sub-race1 the most     
combative of all the nations1 the most  
critical1 the most sceptical1 the most  
unwilling to recognise the higher1 the  
most self-assertive--why should we have 
eyes open to see a greatness that has   
never been recognised in the past8 ,that
 is the problem that may well exercise  
our minds1 in order that we may try to  
develop in ourselves the power to       
recognise should ,he come in our own    
day4 ,for one great rule runs all       
through nature3 that you can only       
recognise that to which you can respond4
 ,it is true of the outer nature and our
 physical eyes4 ,we can only see each   
other because in the retina of the eye  

there is the ether that answers to the  
external waves of light4 ,similarly in  
moral characteristics1 and1 above all1  
in the spiritual nature1 we can only    
recognise in proportion as we reproduce4
 ,if in ourselves there is some opening 
up of the spiritual nature1 if in       
ourselves there are some of the         
qualities which shine out so gloriously 
in ,him1 if in us there is some touch of
 that nature which in ,him has risen to 
divinity1 ah6 then it is possible that  
we may throb responsive to ,him when ,he
 comes1 hidden1 as ,he ever has been1   
beneath the veil of flesh4 ,but that    
that may be so we must go outside the   
thought of our time to that of the time 
that is coming2 not the combativeness of
 the fifth1 but the compassion of the   
sixth sub-race must find its home in our
 hearts4 ,and if one may judge from the 
past1 when ,he comes ,he may again be   
despised and rejected of men1 for the   
spiritual ideal is not an ideal to which
 the heart of our own age quickly       

responds4 ,you can see it in the        
characteristics of the ,christ3 8when   
,he was reviled ,he reviled not again2  
when ,he suffered ,he threatened not40  
,but amongst you that would show great  
poverty of spirit4 ,not to revile back  
when you are reviled1 in the mind of the
 modern day1 is to mark the reviling as 
true4 ,that is the spirit of the time4  
,if you are slandered1 libelled1 abused1
 go into court and drag the slanderer   
there2 if not1 you are guilty4 ,that is 
the common opinion of the time4 ,one who
 has learned the lesson of the ,christ1 
who before ,his accusers answered       
nothing1 that man is condemned by the   
popular mind of the day4 ,he would      
answer if he could1 because they would  
answer if they could2 but the measure of
 the ,christ is not the measure of those
 who bear ,his name in the combative    
civilisation of the time4 ,and so when  
,he comes again1 reviled and slandered  
as ,he must be if ,he be far beyond our 
knowledge and our understanding1 the    

common verdict will go against ,him as  
it went against ,him before4 ,we may not
 murder2 that is too merciful in these  
modern days4 ,we prefer rather that the 
victim shall live to be tortured than to
 give him the mercy of a swift1 a ready 
death4  ,and so1 looking over the world 
at the moment1 there seems little       
likelihood that when ,he comes ,he will 
be welcome4 ,a few will recognise ,him  
as they ever have done1 and maybe1 as   
the characteristics of the coming race  
are those of spirituality1 there will be
 more to welcome ,him1 for the spiritual
 life is spreading to-day1 and those who
 are of the ,spirit will know the law of
 the ,spirit2 and ,i would fain leave   
you with the thought to-night that that 
is a truth1 that the ,supreme ,teacher  
will again ere very long be incarnate   
upon earth1 again made manifest as      
,teacher1 again walking and living      
amongst us as last ,he walked in        
,palestine4 ,splendid as is the hope1   
mighty as is the inspiration1 there is  

nothing too glorious to be possible for 
the ever-unfolding ,spirit in man1 and  
the hope of to-day is that that spirit  
is spreading1 despite the               
characteristics of our time2 that men   
are becoming more liberal1 more         
tolerant1 more ready to recognise that  
which is true and just4 ,and it may well
 be that we have reached such a time of 
evolution that the popular mind of the  
day will be transcended by large numbers
 of the more spiritually minded1 and    
that when ,he comes again ,he will be   
able to stay amongst us more than the   
three brief years that marked ,his last 
ministry4 ,that1 then1 is the word1 the 
thought ,i leave with you3 to develop in
 yourselves the ,spirit of the ,christ1 
and then at ,his coming you shall       
recognise ,his beauty4 ,learn           
compassion1 learn tenderness1 learn good
 thoughts of others rather than evil1   
learn to be tender with the weak1 learn 
to be reverent to the great2 and if you 
can develop those qualities in you1 then

 the coming ,christ may be able to      
number you among ,his disciples1 and the
 welcome that the earth shall give ,him 
shall not again be a cross4     ,lecture
 ,,vii  ,the ,larger ,consciousness and 
its ,value   ,friends3 ,during the whole
 of the lectures1 of which the discourse
 of to-night is the last1 ,i have taken 
for granted the existence of a larger   
consciousness in man than that which we 
know at the present time as our physical
 or waking consciousness4 ,over and over
 again ,i have had occasion to allude to
 it1 once or twice ,i dwelt for a few   
moments upon it1 but ,i could not       
interrupt the course of what ,i had been
 putting to you by any detailed         
description of the larger consciousness1
 or of the instruments of that          
consciousness1 the body or bodies of    
man4 ,it seemed to me that the work ,i  
had been trying to do would remain      
somewhat imperfect unless ,i tried to   
place before you1 ere quitting the      
subjects ,i had been dealing with1      

something with regard to this larger    
consciousness in man2 a consciousness   
which exists in every one of us2 which  
functions intermittently in all of us2  
which is in course of unfolding in      
humanity at the present time4 ,and side 
by side with the unfolding of the       
consciousness there goes a continual    
evolution of the bodies in which that   
consciousness expresses itself1 and it  
is that subject that ,i want to deal    
with to-night1 trying to put before you 
clearly and definitely the theory which 
is studied by ,theosophists with regard 
to this matter1 a theory which some of  
us have proved to be true by our own    
investigations1 and--which is a far more
 important thing--confirmed by the great
 ,scriptures of the world's religions1  
the testimony which has been given to   
man by seers1 by prophets of the        
highest1 the most inspired1 order4      
,sometimes we are inclined to lay more  
stress on contemporary evidence than on 
the evidence that comes from the great  

,scriptures of the world4 ,it seems to  
me as though that were a little along   
the line of hiding the sun by holding a 
plate quite close to the eyes4 ,for it  
is quite clear1 when you come to think  
of it1 that testimony which may be given
 nowadays by half-developed students    
cannot in the nature of things be nearly
 as valuable as that of the great       
prophets and seers of humanity1         
embodied1 however mystically and        
allegorically1 in the great ,bibles of  
humanity4 ,in fact1 the testimony of the
 modern-day investigator should be      
checked and governed by those mightier  
and wider revelations1 and it is always 
a point of satisfaction1 a point of     
confirmation to the modern and partially
 developed seer when he finds that his  
own investigations throw light on some  
of the statements of these ,scriptures1 
and that the ,bibles of the race become 
more illuminating in some of their      
obscurer passages by the light that he  
may have been able to gain by his own   

investigations4 ,i am not1 then1        
pretending for one moment that anything 
,i put to you now is comparable in value
 with what you might find out for       
yourselves1 if spiritually illuminated1 
in these great ,bibles of religions4    
,but ,i do think that the investigations
 of to-day help us to understand those  
great revelations1 though much that is  
there said is necessarily obscure to us 
because of the immense difference in    
knowledge between the speaker and the   
student2 therefore1 though we may call  
our knowledge to-day a farthing light1  
it may be of value in the deciphering of
 these great manuscripts of the past1 so
 that even a little knowledge of our own
 may enable us to go more deeply into   
those great wells of truth which have   
come down to us from antiquity1 which   
have been given to us by the ,saviours  
of the world4  ,in order to make what ,i
 have to say clear to you1 ,i shall have
 to ask you to pardon me if ,i go in the
 beginning a little into definition and 

detail4 ,if you want to study your own  
body1 comparatively simple as that is1  
you must be willing to learn the        
difference between a bone and a nerve1  
between an artery and a vein1 and so on 
through the whole of the more or less   
familiar terms which the physiologist   
uses in explaining the anatomy and the  
physiology of the body4 ,no person can  
have clear and definite ideas if he is  
not willing to study the mere           
nomenclature of that which he wishes to 
understand2 and while it is quite       
possible to avoid using words of other  
languages1 it is not possible to avoid  
some demand on the consecutive          
thought-power of the student if he      
desires to be anything more than a mere 
superficial hearer1 without any definite
 understanding of the subjects which he 
supposes himself to be studying4 ,there 
is a very good and simple description of
 man's constitution in one of the       
,pauline epistles1 where a triple       
division is given1 and a perfectly      

accurate division1 although subdivisions
 again are possible and practicable2 but
 for my purposes now that division into 
three1 and then certain subdivisions of 
each1 will be sufficient to give you a  
very clear and definite idea of         
consciousness in man2 and then by your  
own experience you can decide how much  
of the larger consciousness comes into  
your waking consciousness1 or how much  
of you is still without vehicle of      
expression1 still without the power of  
manifesting in worlds related to our    
own4  ,that division1 as all of you will
 at once know1 is ,spirit1 ,soul1 ,body4
 ,it is curious how indefinite the mass 
of ,christian people are with regard to 
the meaning of the first two terms1     
,spirit and ,soul4 ,i am not quarreling 
with the fact that different definitions
 may sometimes be given2 ,i am          
quarrelling with the fact that most     
,christians have no definition at all2  
that they use the words interchangeably2
 that they constantly talk of man as a  

duality1 always using the word body2    
sometimes using the word ,spirit1 and   
sometimes soul1 for all that which they 
exclude from the body4 ,thus you hear   
people talking about spirits manifesting
 in various ways2 sometimes you hear    
about the human soul and its            
immortality1 and so on4 ,but a clear1   
distinct definition of what is ,spirit1 
what is soul--that for the most part is 
wanting among even the students of      
theology4 ,let us see if it be not      
possible to define them in a way which  
may at least be clear4 ,you may1 of     
course1 differ with the division for the
 reason that you may think some other   
dividing line is better2 ,i am concerned
 chiefly1 for the moment1 with giving   
you a clear definition1 and then you may
 correct or amend it according to your  
own thought or your own knowledge4 ,the 
definition will1 of course1 govern me in
 all that ,i say to-night4 ,first of    
all1 then3 ,what is ,spirit8 ,spirit is 
a germ of ,divinity unfolding itself    

gradually in human evolution1           
appropriating certain kinds of matter   
which it gradually organises into an    
instrument for self-expression--we may  
shorten that by saying a germ of        
,divinity encased in matter4 ,that germ 
of ,divinity1 as you might naturally    
expect1 shows out in itself the triple  
division of its ,divine parent4 ,just as
 you find ,god1 manifesting in a        
universe1 ever manifesting three supreme
 attributes1 sometimes personified into 
what is called a ,trinity1 so you would 
naturally expect to find in the germ    
that which you find in the parent--that 
the triple nature of ,divinity should   
show itself out in the triple nature of 
the ,spirit which is man4 ,and that is  
so4 ,you find ,spirit showing itself    
forth in full ,divinity1 taking for a   
moment the ,christian names as most     
familiar1 in the form of ,power in the  
,father1 in the form of ,wisdom in the  
,son1 in the form of creative ,activity 
in the ,holy ,spirit4 ,if you will take 

those names for the time as being most  
familiar to your own thought1 and       
therefore introducing nothing of        
difficulty to you--if you will remember 
those accepted ideas for the time1 and  
translate them into terms of            
consciousness1 limited1 because these   
are not all fully unfolded in man1 you  
will be able readily to distinguish in  
man's spiritual nature1 and even more   
distinctly for the moment in the lower  
reflexion of that with which ,i will    
deal presently--you will be able to     
distinguish the threefold division1 and 
so to obtain1 as it were1 a clear       
picture of your own spiritual nature4   
,that which in ,divinity we call ,power1
 the ,will by which the worlds exist1   
shows itself out in our own spiritual   
nature as ,will4 ,the ,wisdom which     
upholds the worlds shows itself out in  
the human ,spirit also as the pure and  
compassionate ,reason1 which is the     
,wisdom1 the ,christ1 in man4 ,the      
third1 creative ,activity1 shows itself 

in intellect1 the highest1 the noblest  
form of creative ,activity--the         
intellect1 the pure intellect in man is 
the third reflexion in man of the       
creative ,activity of ,god4 ,and if you 
link what may be less familiar with the 
familiar1 it will be very easy for you  
to keep the thread of that which ,i     
desire to put before you4 ,think first  
of all1 then1 that the ,spirit1 the germ
 of ,divinity in man1 has to show out in
 the gradual unfolding of its hidden    
powers these three supreme attributes   
with which you are familiar in the      
thought of ,divinity itself4  ,then1    
passing from that highest part of our   
nature to what ,s4 ,paul calls the soul1
 what is the ,soul in relation to the   
,spirit8 ,it is the temporary reflexion 
in grosser matter of the eternal        
,spirit2 the image of that which is the 
eternal object2 the reflexion in the    
mirror of a world of that eternal life  
which passes from world to world1       
unfolding1 but is never subject to the  

transitoriness which marks the          
ever-changing worlds4 ,the soul in man  
is the ,spirit working in grosser       
matter2 and hence in our own natures1 so
 familiar to us--for now we come into a 
region that psychological science deals 
with and tries to define and            
understand--we have1 when we look at our
 own consciousness1 the soul1 the       
reflexion of the ,spirit in grosser     
matter4 ,we have the mind reflecting the
 pure intellect with all its            
activities--imagination1 judgement1     
reason--all these powers of the mind4   
,then we find a part of our nature that 
we call the emotional2 there we have the
 reflexion of that pure and             
compassionate ,wisdom that ,i spoke of  
which shows itself in the lower worlds  
by ,love1 the highest and loftiest of   
the emotions1 the root whence all       
virtues spring4 ,for the same principle 
of unity which expresses itself as      
,wisdom in the spiritual world expresses
 itself as ,love1 which draws the       

separated lives together in the world   
where matter has overcome ,spirit1 where
 ,spirit is blinded by matter4 ,the     
unity that the ,spirit knows the soul   
seeks by ,love1 which is the attribute  
that draws toward unity1 and that which 
in the spiritual world is known1 in the 
lower world is sought by this exquisite 
attribute of the soul4 ,and that which  
in the higher world we call ,will       
becomes ,desire in the lower4 ,for the  
difference between ,will and ,desire is 
that ,will is self-determined1 whereas  
,desire is determined by the            
attractiveness of objects outside the   
consciousness4 ,you are moved by ,desire
 when some pleasure attracts you1 some  
pain repels you1 when your activity goes
 along the road that is determined by an
 outer attraction1 an outer repulsion2  
you are moved by ,will1 the spiritual   
attribute1 when the whole of your inner 
nature1 drawn up to a single point1     
self-determined1 sends that nature along
 the road that within yourself you have 

chosen1 whether it leads to pleasure or 
pain1 whether it leads to gain or loss  
in the lower world4 ,will is determined 
from the spiritual ,self2 ,desire is    
guided and stimulated by objects in the 
lower world4 ,hence that which is ,will 
in the ,spirit is ,desire in the soul4  
,and so you find the soul represented by
 these three well-known attributes3     
,mind1 with all its powers2 ,emotion1   
the root emotion being love2 ,desire1   
the reflexion of the determining power  
in this lower world4  ,when you come    
down into everyday life you find the    
whole of these make up your waking      
consciousness1 showing itself out in the
 denser matter of the brain2 in your    
waking consciousness you know the       
working of the mind2 in your waking     
consciousness you know the working of   
the emotions2 in your waking            
consciousness you know the working of   
desire2 so that the waking              
consciousness1 the limited1 the         
conditioned1 the smaller consciousness1 

is that which is within the limitations 
of your brain or physical body1 but is  
none other than the larger consciousness
 which shows itself in the subtler      
worlds as soul1 in the spiritual world  
as ,spirit4 ,if you realise clearly that
 outlining1 with its subdivisions1 you  
will find that consciousness is a unit1 
and the differences are differences of  
the material in which it is working     
rather than in itself4 ,the triple      
division is the only one1 whether you   
look at it in the brain1 in the subtle  
body1 in the matter of the world where  
the ,spirit rules4 ,everywhere          
consciousness is one1 expressing itself 
in three modes1 by three qualities1 but 
everywhere a unit1 yourself1 the reality
 within you4  ,what is ,body8 ,for there
 is a third factor in ,s4 ,paul's       
definition of man4 ,naturally the body  
also has in it the same triple          
differentiation as the consciousness4   
,and so we find a spiritual body1 the   
clothing of the ,spirit in the highest  

worlds of consciousness4 ,we find also  
what ,s4 ,paul1 again1 calls a natural  
body4 ,there is a natural body1 he says1
 and there is a spiritual body4 ,but    
that natural body divides itself into   
two--the subtle body in which the soul  
is working2 the dense body in which the 
waking consciousness is working1 the    
reflexion of the highest4 ,those two    
naturally go together1 and might well be
 classed roughly as the single natural  
body1 for it is transitory1 impermanent1
 belongs to the three worlds of         
change--the physical world1 the         
intermediate1 and the heavenly2 has a   
certain life through which it passes in 
the three worlds1 and then gives back   
its elements to the worlds to which they
 respectively belong4 ,whereas the      
spiritual body is a relatively permanent
 thing1 lasts through the whole of the  
long life of the individual1 passes     
through birth after birth1 death after  
death1 knows neither birth nor death in 
its own nature1 passes through them1 but

 is not affected by them--the spiritual 
individuality1 the real man1 is eternal 
in his own nature1 and has a permanent  
clothing of the matter of the spiritual 
world1 unfolding his powers1 organising 
his matter1 but remaining ever the same 
in essence1 the consciousness ever      
living in those worlds1 the matter the  
same1 only becoming more and more       
definitely organised4 ,in that spiritual
 body remains the memory of all the     
experiences through which you have      
passed2 in that spiritual body resides  
your true individuality1 that knows     
neither birth nor death2 in that        
spiritual body which is ever yours all  
the experiences of the past are gathered
 up1 and part of those experiences is   
put forth1 birth after birth1 in order  
that the soul may clothe itself in new  
bodies for new experiences and new      
developments4 ,so that the part of you  
that lasts is the ,spirit in the        
spiritual body2 the part of you that    
changes1 the soul in the temporary body1

 whether you take the subtler or the    
denser parts4  ,supposing you accept    
that definition of man in his triple    
division1 it will be easy enough then to
 follow out step by step what the higher
 consciousness is as apart from the     
lower1 the larger as apart from the     
smaller4 ,you will start with the great 
conception of a living ,spirit coming   
down into denser and denser matter1 with
 the object of acquiring that matter and
 subduing it to his own purposes1       
appropriating it1 wrapping himself up in
 it1 and temporarily blinded by the     
veil1 but a veil that he is going to    
turn into an instrument1 so that by it  
he may know all the worlds1 and come    
into contact with every portion of the  
universe4 ,for that he appropriates the 
matter of every world2 for that he wraps
 himself round in these material        
garments2 and working upon these1 he    
turns them to his own purposes1 shapes  
them by his own will1 moulds them in    
order that he may use them for that     

which he desires to effect--contact with
 matter1 the condition of his becoming  
master of the worlds2 and by making     
matter his servant and his instrument1  
all the worlds become open before him1  
and he can function in any one of them4 
,that the pure spiritual being cannot   
do4 ,he can only function in worlds of  
the ,spirit1 those lofty eternal regions
 where ,divinity itself resides and     
manifests without the blinding effect of
 the denser matter that we wear4 ,but   
just as ,divinity emanates these coarser
 forms of matter in order that the      
spiritual germs may be sown therein1 and
 therein gain the experience by which   
their powers will be unfolded from      
within2 just as ,deity is manifest in   
matter1 so must the germs of ,deity grow
 therein1 until matter is subject to    
them as it is to the ,father of light1  
whence they come4  ,so1 in looking at   
this consciousness unfolding and these  
bodies becoming organised1 we can trace 
throughout the purpose of that long     

unfolding--to make the ,spirit master of
 matter1 to enable him to act in every  
world2 and when we catch a glimpse of   
that great purpose1 we realise how      
perfect is the plan1 how complete our   
triumph will be4 ,first we notice1 when 
we are looking at the lower forms of    
consciousness in ourselves1 that we can 
understand a certain relation between   
matter and ,spirit which we are told    
exists all the way up to the highest    
spiritual world4 ,and so far as         
investigation has been carried by the   
students of to-day1 they find that      
relation in each successive world that  
they enter and finally subdue4 ,it is a 
relation1 then1 that runs right through 
between consciousness and form1 between 
,spirit and matter2 it is this3 that    
every change in consciousness has a     
corresponding vibration in matter1 and  
that every vibration in matter has a    
corresponding change in consciousness4  
,we are told that that relation is      
imposed by the ,logos ,himself in ,his  

first shaping of the matter side of ,his
 universe2 that all the vibrations of   
which ,he makes the atoms capable answer
 one by one to changes in ,his own      
consciousness1 and that throughout the  
whole of ,his universe1 in all the      
mighty realm of spirit-matter that ,he  
rules1 this correspondence is           
universally1 unchangeably found--for    
every change in consciousness a         
corresponding change in vibration1 for  
every change in vibration a             
corresponding change in consciousness4  
,let us see how that would work if      
anyone whose eyes are a little opened   
looks at the aura of a person--the      
lowest part of that aura1 if you will1  
in etheric or astral matter3 let us say1
 astral4 ,you will notice a large number
 of colours continually flashing through
 it and changing2 and if you examine    
those colours1 every one1 as you know   
from your ordinary study1 representing a
 certain definite vibration in          
matter--every colour is nothing more    

than a certain vibration in matter1 a   
vibration with a definite               
wave-length--if you watch those changing
 colours in the aura you will find that 
they are either generated by a state of 
consciousness or give rise to it4       
,suppose1 for instance1 you find a      
person in a mood of devotion1 engaged   
perhaps in prayer--you can see them by  
the score in any ,christian church4     
,watch the astral aura of that person1  
and you will find that the whole of it  
is vibrating in a way that gives you the
 colour of blue1 blue everywhere        
predominating1 the whole of the aura    
suffused with that colour4 ,but you will
 also find1 if there is in that         
congregation a quiet person who was not 
feeling devotional when he came into    
that congregation1 that gradually his   
astral body will be affected by the     
vibrations in the astral bodies near    
him1 and that those vibrations imposed  
upon him from without will produce a    
devotional mood within him4 ,you can    

start it1 then1 at either end3 either   
the mood producing the appearance1 the  
vibration1 or the vibration producing   
the mood4 ,take it in another form3 have
 you never felt when you yourself were  
perfectly good-tempered and some very   
irritable person came up to you1 have   
you never felt that you yourself were   
becoming irritable8--not that you had   
anything to be irritable about1 but     
merely because the other man was1 and it
 needs considerable control1 control    
over the astral body1 to prevent the    
irritation of the person who comes near 
you from affecting your own previously  
placid mood4 ,if you have not observed  
this1 keep watch over yourself during   
the coming week1 and you will find how  
continually you reproduce the emotions  
of the people with whom you come into   
contact4 ,what is the mechanism of it8  
,very simple4 ,that person's astral body
 is vibrating in consonance with the    
emotion he is feeling4 ,those vibrations
 of his astral body set up vibrations in

 your astral body1 a perfectly          
mechanical thing4 ,but because it is    
your astral body1 the matter you have   
appropriated1 those vibrations in it    
produce in you the corresponding mood of
 irritation4 ,hence the common ethical  
precept given by every great teacher1 to
 return good for evil4 ,that is by a    
deliberate effort of the consciousness  
to throw yourself into the mood which is
 opposite to the evil mood of the person
 with whom you come into contact4 ,if   
you do that1 then your own mood will    
overbear in your astral body the        
vibrations imposed upon it from without1
 and your astral body will begin to     
vibrate in correspondence with your own 
good emotion instead of with the evil   
emotion imposed from outside4 ,the      
further result of that1 if you be strong
 enough1 will be to correct the bad     
vibration in the astral body of the man 
who is near you1 and so1 by correcting  
that vibration into harmony with your   
own1 to produce in him your own good    

emotion1 instead of having your emotion 
controlled by his4 ,that is the ordinary
 science of the emotions that every     
aspirant for the higher life is set to  
practise in his daily life4 ,he is first
 told the theory1 so that he may        
understand what he is doing1 and then he
 is set to the practise1 so that by the 
practise he may realise the truth of the
 law that his teacher has explained4    
,sometimes the ethical teacher only     
says3 8,love your enemies1 do good to   
them that hate you40 ,with the          
unspiritual hearer the question will    
very readily arise1 8,why should ,i give
 love when hatred is given to me80 ,only
 knowledge will enable you to understand
 the wisdom that underlies this precept 
of all the great teachers of the past4  
,speaking in an age when authority was  
valid1 and when people were willing to  
accept the precept from one whom they   
recognised as greater than themselves1  
they only proclaimed the law1 and the   
docile hearer tried to obey4 ,in our own

 more critical and combative age it is  
necessary to justify wisdom to a more   
critical and carping generation1 and so 
the full explanation is given which     
shows you the scientific truth which    
underlies the ethical precept4  ,that   
runs through the whole of the working of
 our bodies1 the whole of the changes in
 our consciousness4 ,you can work it out
 step by step1 or you can read the      
working out which has been made by a    
thoughtful student1#c and so you will   
have a veritable science of the         
emotions1 and you will go out into the  
world a source of peace1 a source of    
blessing1 a source of all good emotions1
 helping the weaker by your own         
knowledge and your own strength1 and so 
enabling them to climb more quickly by  
giving this helping hand out of the     
knowledge that you have learned4  ,by   
that fact1 then1 we have power over     
matter1 we can throw it into the        
vibrations we desire4 ,we can do more   
than that3 we can shape it into organs  

of expression for the consciousness that
 is unfolded within us4 ,understanding  
these laws1 we begin to realise that by 
these bodies we may come into touch with
 the various worlds around us4 ,let us  
see1 again1 the method4 ,when first the 
spiritual germ descends into matter1    
gathering round itself the matter that  
it needs1 that matter is like a mere    
cloud4 ,it is still so in the highest   
regions for most2 it is becoming        
organised into definite instruments of  
consciousness in the three lower worlds 
in all the more advanced members of our 
present race1 to a very large extent in 
all of you4 ,if you pause for a moment  
on the physical body1 you will see      
exactly what is meant by the phrase3 the
 organising of the body4 ,you have here 
now in your physical body a valuable    
instrument1 first for acquiring         
knowledge of the outer world1 and then  
for acting on that world1 carrying out  
the knowledge you have gained4 ,you     
have1 as you know1 in your body two sets

 of nerves1 called sensory and motor3 by
 the sensory you gather knowledge from  
without2 by the motor you act upon the  
outer world1 utilising the knowledge you
 have gathered to bring about the       
results that you desire2 and your       
physical body is well organised for its 
work4 ,by the evolution of the senses1  
by the gradual growth of the whole      
nervous system1 by the development of   
your brains1 you have largely become    
master of this densest world1 the       
physical world1 to which your body is   
related4 ,all that is needed further is 
a comparatively small evolution--the    
development of the other two senses1 the
 conquest of the realm of ether1 that   
which science is now investigating4 ,so 
far1 then1 you have one instrument1 the 
instrument of your waking consciousness4
 ,through that1 spirit and soul alike   
are working1 the powers of the soul     
showing out as far as the density of the
 matter will permit4 ,coming into denser
 matter is very much the same as if you 

brought a light through thicker and     
thicker glass4 ,the light would remain  
the light1 but that which would show out
 through the glass would be less and    
less according to the opacity of that   
glass4 ,so with the light of the spirit 
shining through the soul and the body4  
,your next work is the organisation of  
the next finer body of matter1 that     
which ,i called the subtle4 ,in that    
your emotions are working1 in that your 
thoughts are working1 and to a very     
large extent your mental and emotional  
bodies--we call the emotional the       
astral--are organised at the present    
time4 ,but here more variety comes in4  
,some of you will have your astral body 
so well developed that it is fit for    
separate working in the intermediate    
world4 ,some of you will have it well   
developed so far as consciousness is    
concerned1 but not so far as the        
reception of impressions from the outer 
intermediate world4 ,that is1 your      
consciousness will be working there in  

that finer matter that has not yet      
sufficiently organised the astral body  
to receive impressions from without4    
,gradually1 as evolution goes on the    
organisation of the astral body will go 
on in everybody1 but it is possible1 as 
,i suggested to you a few ,sundays ago1 
very largely to quicken that evolution1 
and gradually to make the astral body   
what it ought to be1 as perfect an      
instrument for contact with the astral  
world as the physical body is for       
contact with the physical world4 ,that  
is1 of course1 what a very considerable 
number of people have done1 and they are
 able to act either in or out of the    
physical body4 ,we will take both cases 
in a moment4 ,take the finer part first 
of the subtle body--the mental body4 ,in
 most of you that also is fairly        
organised1 but1 again1 it is organised  
for working within yourself1 but not    
receiving from the outer mental world   
all that hereafter it will be able to   
receive and utilise1 and only a few of  

you1 comparatively1 would be able to    
leave the denser and the astral body    
behind1 and live in the heavenly world1 
in full consciousness1 working there as 
thoroughly as you can work in the       
physical world4  ,what signs are there  
by which you can judge how far the      
organisation of the astral and the      
mental bodies is going on1 so that if   
you work to quicken their organisation  
you will be able partly to judge how far
 your work is effective8 ,let us take   
the working in the body1 the physical   
body1 first4 ,as these other higher     
forms of consciousness begin to become  
co-ordinated with the physical1 and to  
hand on to it the impressions that they 
receive1 the mental body is becoming    
highly organised2 when the person       
possessing it is strong in science1     
physical science1 above all in the      
grasping of principles1 in the power of 
observation1 in the ability to draw     
conclusions from the observations that  
have been made1 organisation is         

improving4 ,among the scientific men of 
our own time that mental body will be   
very highly developed1 chiefly for use  
in the waking consciousness1 very       
imperfectly as yet for direct reception 
on the higher planes4 ,the higher       
development of the astral body will show
 itself in forms of art and of high     
emotion1 and just in proportion as those
 are transmissible to the waking        
consciousness may you realise that the  
astral body is becoming more definitely 
organised4 ,when the body of the        
intellect1 the lasting body1 part of the
 spiritual body1 is becoming organised1 
then it is that you find fine           
metaphysical ability1 great             
philosophical profundity of thought1 the
 highest conceptions of idealistic art1 
the highest achievements in idealistic  
literature4 ,those are the faculties    
that belong to the beginning of the     
spiritual body in man1 transcending the 
transitory1 beginning to shape the      
permanent instrument of the ,spirit4    

,where you have great talent1 where the 
mental body is highly organised1 where  
you have the highest genius1 there the  
spiritual body is beginning its         
organisation4 ,for that highest genius  
is the flashing down from the organised 
spiritual body into the lower nature of 
knowledge which in those regions alone  
can be gained2 and when art and         
literature become illuminated by the    
,spirit1 then you have the mighty       
geniuses of history that outlast the    
passing generations and shine out in the
 world of thought4  ,what signs may we  
find other than those of the            
organisation of these bodies through    
which the larger consciousness will     
work8 ,genius is the highest of all1    
save that which ,i spoke of as the      
manifestation of the ,christ1 the       
,wisdom ,spirit in man4 ,but if we leave
 those loftiest manifestations of the   
larger consciousness alone1 what signs  
may we find amongst ourselves of the    
growing organisation of those higher    

bodies and the unfolding of the larger  
consciousness8 ,there are very many     
signs to-day of the organising of the   
astral body1 and it is in the lack of   
discriminating these from genius that we
 find a great absence in power in the   
new psychology4 ,you find the           
organisation of the astral body showing 
itself forth in the power to receive    
impressions directly from the astral    
plane1 and the power to translate them  
into the waking consciousness4 ,in the  
body those first signs are seen in      
telepathy where it is well developed1   
where people are able to communicate    
with one another without the ordinary   
physical means of communication1 and    
that is not so very infrequent a thing  
among the more thoughtful of our own    
time4 ,that is a power you can develop1 
if you like1 by definite and regular    
practice2 only remember that all        
development of power means regular      
practice and patient and reiterated     
experiment4 ,one finds1 for the most    

part1 that after a few weeks or months  
of practice people are apt to drop the  
whole thing if they have not in that    
time gained startling results4 ,that is 
not the way that powers grow4 ,the law  
is sure1 that if you choose to          
concentrate your mind so as to make a   
clear image1 that will be reproduced in 
astral matter4 ,then by an effort of the
 self-determined will you can send that 
astral thought-form to whomsoever you   
choose2 and if you practise that day    
after day1 week after week1 nay1 even   
month after month and year after year1  
you will find that you will ultimately  
develop the power of sending thought    
clearly and definitely1 so that you will
 be able to communicate with the absent 
as surely1 as certainly as any          
physical-plane communication can be sure
 and certain4 ,practice along these     
lines can do you nothing but good4 ,it  
increases the power of the will1 it     
increases the concentration of thought2 
but remember that without concentrated  

thought and fairly strong will you are  
bound to have a very long practice      
before you will have results tangible in
 the outer world4 ,the person who cannot
 keep his mind steady for a couple of   
minutes at a time1 the person who cannot
 concentrate definitely on one thought1 
such a person certainly cannot transfer 
that which he is unable to create2 and  
for a very considerable time people will
 have to practise by creating the       
thought-image before they will have     
anything to be definitely sent to       
another4 ,but that is one of the means  
of organising the astral and the mental 
body as an instrument of the larger     
consciousness4 ,some people1 of course1 
have it by nature1 as you say1 but what 
does that mean8 ,only that they have    
practised it in previous life4 ,no one  
gets anything for nothing from nature4  
,on the other hand1 nature is a good    
paymaster1 and pays the exact wages that
 we have earned1 never withholding      
anything4 ,if you can do it easily1 it  

is because you have done it before2 if  
you find it difficult1 it is because you
 are beginning that definite kind of    
work4 ,but no one obtains it without    
labour1 no one can develop it without   
long and continued practice4 ,but there 
is one form in which the astral body    
shows its organisation when you are out 
of the dense body and not in it1 in the 
form of dream4 ,whenever you go to sleep
 you leave your dense body behind4 ,some
 dreams belong only to the brain2 it is 
because people do not distinguish dream 
from dream that so much foolish ridicule
 is sometimes cast on the dream-state   
altogether4 ,it is perfectly true that  
there are dreams which grow out of      
conditions of the physical body1 where a
 little change in the circulation1 a    
momentary block in some vessel of the   
brain1 will cause a dream1 incoherent1  
senseless1 without meaning or           
illumination4 ,that is the physical     
dream2 it may be caused by any          
disturbance of the body--indigestion1 a 

hundred other things4 ,the dream that   
shows that the astral body is becoming  
organised is a dream in which some      
definite knowledge is conveyed1 in which
 some definite warning is given1 in     
which something is added to you that you
 had not before1 or in which you come   
into contact with someone who has passed
 out of the physical conditions through 
the gateway of death1 and whom you may  
meet in the astral world when you       
yourself have temporarily dropped the   
dense body4 ,those dreams are coherent1 
rational1 sometimes illuminative4       
,remember how many dreams have now been 
put on record in which a man has gained 
in the dream-state knowledge that he had
 not in the waking state4 ,how often    
that knowledge gained in the dream-state
 has enabled him in the waking state to 
cover over some gap that he was before  
unable to bridge4 ,you will find in     
,myers' book on ,human ,personality some
 of these dreams given1 although not    
very definitely explained1 and if you   

find in your experience that those are  
becoming more frequent1 then you may be 
sure that your astral body is becoming a
 vehicle of consciousness1 an instrument
 by which consciousness can work in the 
other world4 ,it is true that in some   
dreams1 especially of warning1 the      
thought may be thrown into your mind    
from without when you have not found it 
out for yourself1 but have been informed
 of it by another4 ,such a warning may  
come through1 given you by some friend1 
some helper1 someone whom you love1 who 
may have passed onwards1 and so has the 
advantage of the astral vision4 ,but in 
all those cases there comes into the    
waking consciousness something from the 
larger1 and as you perfect the astral   
body all those come more and more within
 your control4 ,as it becomes organised 
there is less and less need to leave it 
in order to exercise its powers4 ,you   
will find yourself seeing1 hearing1     
while the physical senses are active1   
while the consciousness is working      

normally1 the waking consciousness in   
the brain2 so that slowly and gradually 
you will unify the physical and the     
astral bodies and live in the two worlds
 continuously at one and the same time1 
finding those worlds intermingling and  
interworking2 and so you will gain that 
much of the larger consciousness which  
belongs to the expression of the soul   
through the subtle astral body4         
,exactly on the same lines with the     
heavenly worlds1 the mental world1 your 
evolution will go on1 and for this there
 is one condition regarding the         
consciousness1 there is one condition   
regarding the instrument for the        
unfolding of consciousness--regular and 
steady meditation4 ,there is no other   
way4 ,if you find anybody telling you   
that by any physical means you can      
really unfold your consciousness1 tell  
them that they do not realise what they 
are talking about4 ,you can start a     
little astral consciousness on the      
lowest parts of the astral world by     

causing vibrations in matter in the     
physical that affect the astral1 and so 
bring about a change in consciousness in
 that lowest part of the astral world1  
but you can go no further4 ,i have seen 
in ,india men who1 by the use of        
difficult physical means that none of   
you would care to use--for they bring   
about the gradual spoiling of the       
physical body--,i have known them able  
to leave the physical body and live for 
the time being in the astral1 but in    
that astral body they were unconscious1 
not conscious2 they were not coming into
 touch with the astral world1 nor using 
the larger consciousness at all4 ,they  
had only forced themselves into that    
world in the astral body where it was   
not organised enough for the reception  
of impressions1 nor the consciousness   
unfolded to understand them1 and they   
had injured the physical brain and      
rendered that practically useless for   
physical utility2 so that they had lost 
both worlds instead of gaining the      

higher that they sought4 ,when one has  
seen that happen in ,india one realises 
that those methods are not methods that 
it is desirable to spread in the ,west2 
and it is along that line that so many  
of those pseudo-occult books are going  
which come to us from ,america1         
promising that if we follow those       
practices we shall be able to get the   
better of other people in business      
transactions1 and hypnotise them for our
 own advantage and our own gain4        
,wherever you find that the method of   
working and that the object aimed at1 be
 sure that you are dealing with a form  
of unfolding and of evolution that can  
only injure2 it cannot really serve4    
,the worst of it is that those forms    
tend to atrophy the parts of the brain  
that you want to bring things through   
after a higher consciousness is active  
and the higher body is organised4 ,by   
this means you injure the brain1 and    
with the brain the connecting link      
between this world and the next1 so that

 you injure yourself along that line as 
well as along the other1 and make       
yourself incapable1 until you have a new
 body1 of that higher unfolding at which
 you aim4 ,there you have the danger of 
people picking up fragments of an       
ancient science of the ,east1 without   
realising all the protection with which 
in the ,east that science is surrounded2
 and if even there one finds            
occasionally such cases as ,i have      
mentioned1 of the ruined physical frame 
and the undeveloped astral body1 then   
how much more dangerous it is when given
 to people of different physical        
heredity1 without the conditions which  
in the ,east are ever imposed6          
,meditation1 then1 is the one safe way  
of unfolding the consciousness1 and thus
 organising the vehicle2 and the other  
condition is purity of thought1 purity  
of desire1 purity of physical life4     
,that is the matter side of the         
training4 ,your thoughts must be pure1  
otherwise your mental body will be unfit

 for higher development2 your desires   
must be pure1 or your astral body will  
not be fit for that unfolding at which  
you aim2 your physical body must be     
pure1 otherwise when the developed      
mental and astral pour down their power 
on the physical1 the physical will be   
unable to answer1 and you will have     
hysteria instead of the wider           
consciousness you seek4  ,those1        
roughly1 then1 are the conditions3      
meditation for the consciousness1 purity
 for the evolution of the instrument4   
,if you are willing to accept those     
conditions1 then the path of the higher 
evolution opens before you1 and         
according to your courage1 your         
perseverance1 and your ability will be  
the rapidity with which you can tread   
that path4 ,the object before you should
 be the helping of others1 the gaining  
of these powers in order that you may be
 more useful1 not in order that you may 
be greater than your fellow-men4 ,of the
 purity of your motive there is only one

 test3 are you using the powers you have
 now for the helping of your race8 ,if  
you are not1 then no profession that you
 will use the higher powers for good    
will be effective in bringing you help  
in their unfolding4 ,i have met many a  
man1 many a woman1 who is anxious to be 
an invisible helper--that is1 a worker  
on the astral plane--but ,i do not      
always find that those people are       
visible helpers as far as their present 
powers go4 ,and ,i do not understand why
 people should want to go about in      
astral slums when they keep carefully   
away from the physical slums which are  
already within their reach4 ,so far as  
you can go by your own power you have   
the right to go1 but if you ask for help
 from those more highly developed--from 
the great ,teachers of the race--then   
you have to bring in your hands the     
proof--and that proof is life1 and not  
words--that as you are using well the   
talent you have you deserve to be helped
 in the gaining of others4 ,there is the

 underlying meaning of those strange    
words ascribed to the ,christ1 that he  
who has much1 to him shall be given4    
,those who have used well that which    
they have1 those alone have claim to be 
helped in gaining more2 for by their    
life they have shown that they do the   
best with what they possess1 and that is
 the guarantee that with more they will 
utilise that also for the race4 ,and so 
in the old rules of discipleship it was 
said that when the disciple came to the 
,teacher he must bring with him in his  
hands the fuel for the fire2 it was the 
fire of sacrifice1 and the fuel was     
everything that the pupil possessed in  
mind1 body1 and estate2 and he brought  
that in his hands as offering to the    
,teacher1 and then alone was he accepted
 by the one who knew4 ,and so in these  
days also that higher evolution1        
quickened by the power of the great     
,ones1 can only be opened up to those   
who bring in their hands the fuel for   
the fire of sacrifice2 you must be      

willing to give up everything you have1 
and own nothing1 material or immaterial2
 you must hold everything you have and  
everything you are at the service of the
 great ,one from whom you ask the gift  
of knowledge4 ,when that is brought the 
gift is never refused2 when that door is
 thus knocked at it never remains       
closed4 ,true it is that the gateway is 
narrow2 true it is1 now as of old1      
8,strait is the gate1 narrow is the way1
 and few there be that find it40 ,but   
the fewness does not depend on the      
grudging of the ,teacher--it depends on 
the want of self-surrender by the       
disciple4 ,bring all you have and all   
you are1 lay it at the feet of the      
,master of the ,wisdom2 ,he will open   
the gateway1 ,he will guide you along   
the path4 ,but dream not that words are 
heard in that high atmosphere where the 
,master lives and breathes3 only high   
thoughts can reach ,him1 only noble acts
 can speak the thoughts you have        
conceived2 for voice there is the life  

that is lived1 and only the life that   
speaks of sacrifice can claim the       
teaching at ,his hands4     ,lecture    
,,viii  ,the ,place of ,theosophy in the
 ,coming ,civilisation  ,a ,public      
,lecture delivered in the ,queen's      
,hall1 ,london1 at the ,british         
,convention1 ,july #bnd1 #aiji4   ,it   
has been my lot now for many years to   
visit ,england either every year or     
every other year1 in order to try to    
spread throughout the country the truths
 of the ancient wisdom which in these   
days we call by its ,greek name of      
,theosophy4 ,this year it has been my   
special duty to place on record in the  
capital of the empire a certain line of 
teaching with regard to the changing    
conditions of the times1 to draw the    
attention of the thoughtful to the signs
 all around us of a changing            
civilisation--signs of an age that is   
passing--signs of a dawning civilisation
 that may be seen on the far horizon of 
our day4 ,and ,i had thought that ,i    

should only reach as to this the few    
thousands that may be gathered together 
,sunday after ,sunday in a ,london hall1
 but by the generous kindness of the    
,christian ,commonwealth these lectures 
have been spread far and wide4 ,to-night
 ,i am taking up something of the       
thought that there has been more fully  
expressed1 with the special intention of
 showing you the part that ,theosophy   
will play in that coming civilisation1  
the nature of the work that it is doing 
in preparation for the civilisation on  
the threshold4 ,i have worked out in    
those lectures in some detail what here 
,i must only state1 that just as you can
 find in watching the evolution of a man
 that at different ages of his life he  
is dominated by different parts1 as we  
may say1 of his consciousness--as we    
find emotion dominating him in youth1   
mind dominating him in his maturity1 the
 wisdom of the ,spirit in his age--so we
 may see1 in glancing abroad over the   
civilisations and the races of men1 that

 a similar succession may be observed1  
and that hence an indication of the     
future may be obtained4 ,for we can see 
in the race that preceded our own1 and  
still is living and active1 the great   
,keltic race1 how high emotion is the   
dominant note1 and how the expression of
 that emotion finds itself best in      
poetry and in art4 ,we can see that in  
the ,teutonic race intellect is the     
dominant note1 and that mind in all the 
spheres of its triumph shows itself out 
among the peoples who grow from that    
stock1 of which our own nation is a     
branch4 ,that being of the past and the 
present1 it is not irrational to look   
now in the unfolding humanity for the   
growth of the next principle1 the next  
mark in the opening consciousness1 the  
development of the spiritual nature in  
man1 which succeeds the intellectual as 
inevitably as that succeeds the         
emotional1 and places the crown of      
wisdom and all-embracing love on the    
brow of the humanity which has passed   

through youth1 is passing through its   
manhood1 is going onwards to the full   
maturity of its evolution4 ,so in the   
coming civilisation we shall expect to  
find spirituality the prevailing mark1  
dominating religion1 dominating science1
 art1 and society1 and we may rationally
 look1 as spirituality grows1 and shapes
 and moulds the coming civilisation1    
that in the sphere of religion we shall 
see ever-increasing unity2 in the sphere
 of science we shall find new methods of
 investigation1 new powers to use in    
thought2 that in the sphere of mind we  
shall find nobler ideals1 more inspiring
 power2 and in society we shall find    
spirituality showing itself1 laying the 
foundation of society in self-sacrifice1
 building it up by self-control1 and    
marking ,brotherhood as its ultimate    
goal and achievement4  ,such1 very      
roughly1 are the signs that we think    
will mark the coming civilisation4 ,what
 has ,theosophy to do with that         
civilisation3 what its place1 its part1 

its duty8 ,that is the question that ,i 
am to try to answer to-night4 ,and      
fairly the questions might be asked in  
speaking of ,theosophy by those who know
 little of it save the name--and how    
little of it is known we can often see  
in the allusions we find to it in our   
daily ,press--naturally the questions   
might arise3 ,what is ,theosophy8       
,whence does it come8 ,briefly1 those   
preliminary questions1 then1 should be  
answered4 ,theosophy1 in the first      
place1 as its name implies1 is the      
declaration that man as a spiritual     
being can directly know ,god who is     
,spirit4 ,it is the proclamation of the 
ancient ,gnosis as against the          
agnosticism of the closing years of the 
nineteenth century4 ,secondly1 it is a  
body of doctrines which are common to   
all the great religions of the world2   
doctrines which we find explained1 more 
or less perfectly and fully1 in every   
great religion of the past as well as in
 every great religion of the present2 a 

collection of teachings1 spiritual in   
their nature1 universal in their spread1
 endeavouring to guide man along the way
 to perfection1 training him in life1   
illuminating him in the hour of death4  
,it does not deal with any special      
rites1 any special ceremonies1 any      
special part of the teaching of religion
 which is not universal1 which is not   
everywhere to be found4 ,so far as those
 are concerned1 the specialties of every
 religion1 it studies them1 it explains 
them1 it shows the occult meanings which
 often lie behind the outer garment of  
ceremony1 behind the ordinary rites of  
worship1 behind the symbols that you    
find in every faith2 but while it       
explains them1 illuminates them1        
enforces their real value1 it does not  
strive to persuade people to adopt one  
religion rather than another1 but1      
instead of giving up their own religion 
for another1 it counsels them to find in
 that religion the deep truths that all 
faiths have in common4 ,hence it        

endeavours1 where religion is concerned1
 to bring peace instead of war1 to make 
religion a healer rather than a divider1
 a peacemaker rather than a battle-cry  
among men4 ,and in searching out these  
essentials of every religion1 and       
drawing these out and setting them      
before the minds of men1 it justifies   
its claim to its name of the ,ancient   
,wisdom1 of that ,divine ,wisdom in     
which all the great religions have their
 root4  ,such1 very roughly and briefly 
again1 is ,theosophy in its essence3 a  
,gnosis as regards the relation of man  
to ,god1 a statement of fundamental     
spiritual truths common to the great    
religions of the world4 ,in a moment1 in
 dealing with its work in the religion  
of the future1 ,i will mention those    
doctrines one by one1 so that you may   
see for yourselves how they may be      
traced in all the scriptures1 living and
 dead1 and in all the religions of the  
world4 ,i put first the blunt statement 
of what ,theosophy is1 in order1 if     

possible1 to clear away the clouds which
 ignorance and prejudice have spread    
around it4  ,taking it1 then1 that the  
coming civilisation is to be spiritual1 
that this ,theosophy is to have a       
definite place and work therein1 let me 
try to point out to you the nature of   
the work1 the lines along which         
,theosophy labours to prepare the way   
for1 as well as to influence1 that      
coming civilisation for which we look2  
and when ,i say to prepare the way for1 
it is because we believe that every     
great religion has a civilisation       
attached to it1 and according to the    
nature of the religion the civilisation 
that it moulds will be2 and because we  
also believe that at the beginning of   
every civilisation a great ,teacher     
appears in the world to give the impulse
 to that civilisation and to shape the  
religion that will mould it4 ,hence1    
with our looking for a coming           
civilisation1 we look also for the      
manifestation of a great1 a divine      

,teacher4  ,but ,i said1 people might   
ask not only what is ,theosophy1        
but--,whence does it come8 ,it is the   
latest--,i do not say the last--of the  
great impulses which1 one after another1
 in the long past of history1 have      
founded the great religions of the      
world4 ,those impulses ever come from a 
mighty ,brotherhood of ,teachers made up
 of the past ,founders of religion1     
presided over by the ,supreme ,teacher  
who rules and guides and inspires them  
all--a mighty ,brotherhood of ,teachers 
of the world1 coming from time to time  
to found a religion1 to shape a         
civilisation4 ,such impulses were often 
repeated in the past1 to be again       
repeated in the century which now is    
running its course amongst us1 history  
in very truth repeating itself1 and     
bringing at the appointed time a new    
civilisation1 preceded by a new         
spiritual impulse4  ,that impulse on    
this occasion has differed from all that
 went before it in that it founds no new

 religion1 builds no new barrier1 does  
not mark out believers and unbelievers1 
does not try to proselytise1 but only to
 inspire4 ,for1 as ,i just said1        
,theosophy goes to all religions as a   
peacemaker1 and does not strive to draw 
away from any faith those whom the law  
has brought to birth beneath its        
shelter4 ,so its first work in          
preparation for the coming civilisation 
is to try to bring about a brotherhood  
of religions1 not destroying any1 not   
trying to make any less potent than they
 were before1 but endeavouring to       
transform them from rivals to brothers1 
so that each religion may recognise its 
kinship with other religions1 and they  
may become one mighty family1 instead of
 warring and separate creeds4 ,now1 to  
that high end it brings the knowledge of
 facts which have largely been used     
against religion1 but ought really to be
 used in its service4 ,those of you who 
have reached even middle age will       
remember how in the latter part of the  

nineteenth century there grew up among  
the sciences of the time a science which
 was named ,comparative ,mythology4 ,you
 will remember how that science grew2   
the oldest among you may remember its   
very beginnings4 ,it sought out of the  
past religions1 as well as out of the   
present religions1 to prove that        
religion grew up out of ignorance1 and  
only became refined as it grew older and
 spread among more cultivated people4   
,it used the researches of the          
archologist1 the discoveries of the     
antiquarian1 as weapons against the     
religion which dominated ,christendom1  
where science was most powerful and most
 active4 ,it took up doctrine after     
doctrine of the ,christian faith1 and   
pointed to the existence of those       
doctrines in other times1 in other      
civilisations1 among the religions of   
the past1 both living and dead4 ,it     
brought information from the open tombs 
of ,egypt1 and gathered together the    
fragments of ,egyptian knowledge as they

 were traced on the papyrus1 on the leaf
 that was put on the bosom of the mummy4
 ,it gathered them together1 and out of 
those scattered fragments it made what  
we know well as the ,egyptian ,book of  
the ,dead4 ,it did the same with        
,chalda1 the same with ,nineveh1 the    
same with those replicas of ,egyptian   
temples that were unburied in far-off   
,mexico--temples thousands of years     
older than the ,aztecs1 who slew their  
worshippers and destroyed their         
civilisation1 the ,aztecs1 who          
themselves were thousands of years old  
when ,cortez and his ,spaniards treated 
them as they had treated their          
forerunners4 ,it brought from those     
unburied temples similar teachings and  
similar ideas4 ,it gathered1 again1     
similar teachings from the books of     
,china1 with its immemorial traditions2 
from the scriptures of ,india1 from the 
fragments of the ,zoroastrian tradition1
 from the books of the ,buddhist        
nations1 from ,greek and ,roman4 ,piling

 up all the evidence it had gathered1 it
 made out of that the science of        
,comparative ,mythology4 ,it was the    
deadliest weapon that was ever forged   
against dogmatic ,christianity1 because 
founded on knowledge of facts that none 
could deny4 ,then it was that it became 
the duty of ,theosophy1 just then born  
into the world1 to come forward to      
acknowledge the truth of the facts1 and 
to add many others to the store1 but to 
point out that instead of ,comparative  
,mythology there should be built a      
science of ,comparative ,religion1      
showing that that which had been        
universally taught was truth1 and not   
lies2 was verity1 and not delusion4 ,it 
defended every religion by the          
universality of religious beliefs2 and  
it pointed out that a truth did not     
cease to be a truth because it was      
ancient1 did not cease to be a truth    
because it ruled in ancient times as    
well as now2 it justified religion by   
the very arguments that were used to    

discredit it1 and traced it to a        
universal ,ancient ,wisdom1 instead of  
to the ignorance of the savage1 refined 
in modern days4 ,it brought to that     
contention many an argument on which ,i 
have not time to dwell1 but that you can
 very easily read for yourselves1 if it 
be unknown to you1 in the many          
publications that have been written     
along these lines4 ,and now1 in order to
 utilise that for the coming time in the
 building of the ,brotherhood of        
,religions1 we proclaim in every        
country1 to every faith1 among the      
people of every religion1 the common    
heritage1 the spiritual verity1 the     
primary doctrines that are found in     
every faith4 ,what are they8 ,they are  
but few1 although far-reaching4 ,they   
could be counted on the fingers of two  
hands1 and even than that1 so few are   
they4  ,the first great doctrine that   
every religion teaches is the unity of  
,god2 the second1 that ,god in          
manifestation is ever triple4 ,in       

philosophy they speak of three qualities
 or attributes2 in religion they mostly 
personify1 and speak of a ,trinity or a 
triple form4 ,but whether philosophical1
 or personified in religion1 you have   
ever ,power or ,will1 ,wisdom1          
,activity1 and you can find those in the
 ,trinity of every nation1 whether you  
take in the ,christian creed the        
,father1 the embodiment of ,power1 of   
,will1 the ,son1 the ,wisdom            
everlasting2 the ,spirit1 the creative  
,activity by which the worlds are made4 
,or you might take it equally well in   
,hindism1 and there you would see the   
order reversed3 the ,creator1 who is the
 embodiment of ,activity2 the           
,preserver1 the embodiment of ,wisdom2  
the ,regenerator1 the embodiment of     
,power4 ,and so might ,i take you to    
ancient and dead religions1 and to      
ancient and living religions1 and show  
you ever the same4 ,for those primary   
truths of ,god are everywhere           
proclaimed1 one in ,his nature1 triple  

in ,his manifestation4 ,and then1 after 
those first two truths1 you come to the 
third3 the vast family of the ,sons of  
,god1 the great hierarchy of spiritual  
intelligences--archangels1 angels1      
shining ones2 call them what you        
will--that mighty family of ,sons of    
,god1 amongst which humanity finds its  
own place in process of evolution4 ,then
 you come to the fourth great teaching3 
that you have the unfolding of          
consciousness going on continually1 and 
shaping ever finer and finer bodies for 
its own expression2 that which science  
calls evolution1 but which religion has 
ever called reincarnation1 the method of
 perfecting the germinal seed of        
divinity into the divine man1 when the  
human evolution is complete4 ,then1     
fifthly1 the worlds in which these      
changes go on3 our earth1 the           
intermediate world1 and the heavenly2   
and man1 with bodies of matter belonging
 to all the worlds1 so that he may be in
 contact with each4 ,and then the sixth 

great teaching of universal law--law in 
the world of mind as well as in the     
world of matter2 law which builds       
character as well as builds the outer   
world2 law unchanging and inviolable1   
which1 because we can know1 we can      
utilise to the building up of ourselves 
into noblest ideals4 ,and then1 closing 
these doctrines that are common to every
 religion1 we find the idea of the      
,teachers who preside over human        
evolution1 who inspire religions1 who   
guard the spiritual progress of mankind4
 ,those are the truths universal1 those 
are the teachings which every religion  
has had and has2 and so we find in these
 religions1 by their unity of teaching1 
the reality of ,brotherhood that we seek
 everywhere to spread4 ,for of what     
avail to change from one faith to       
another if in the new religion you only 
find the same old truths1 though        
ceremonies and rites may differ8 ,and we
 see in this ,brotherhood of ,religions 
one value to mankind which one religion 

only could never have given to us4 ,just
 as you see the light of the sun broken 
up into many colours1 and those colours 
giving all the beauty to earth which you
 see in the nature around you2 just as  
you know that those colours that        
constitute white light can be recombined
 again into the white light whence they 
sprung1 so is it with religions4 ,the   
great truths1 the great virtues are as  
one--the great white light of truth2    
they are broken up by the prism of the  
intellect1 and the many religions ray   
out1 each with its own colour2 they are 
recombined by the prism of the ,spirit1 
and once again are blended into the     
unity of truth4  ,if you look at        
religions you will see how true that is4
 ,every religion has a note of its own1 
a colour of its own1 that it gives for  
the helping of the world4 ,go back to   
ancient ,egypt1 and you find the note of
 the ,egyptian religion is knowledge1 so
 that ,egyptian religion became the     
mother of ,egyptian science1 and science

 spread from ,egypt westwards over      
,europe4 ,go to the ,far ,east1 and you 
will find in ,india that the special    
note of ,hindism is the all-pervading   
nature of ,deity1 and the all-compelling
 duty which is the law for every        
individual4 ,go to ,persia in her       
ancient days1 and there the note of     
purity was struck--purity of thought1 of
 word1 of act4 ,go to ,greece1 and you  
will find her note was beauty--beauty in
 architecture1 beauty in sculpture1     
beauty in painting1 beauty in the       
perfection of her philosophy1 which made
 the ,beautiful of equal rank with the  
,true and the ,good4 ,and in ,rome you  
find the note of law1 law               
all-compelling2 and in ,christianity the
 note of self-sacrifice1 which has in it
 the promise of the future2 and in ,islm
 the proclamation again of the divine   
unity4 ,and so every religion with its  
own note1 every religion with its own   
colour2 blended together they give the  
whiteness of truth1 blended together    

they give a mighty chord of perfection4 
,now that you could not have had with   
one faith and one creed4 ,human thought 
is too narrow1 human brain cannot grasp 
at once this many-noted chord of        
perfection2 and so many religions1 each 
with its own characteristic1 as though  
the ,divine ,name were to be spelt out  
by the religions1 and each gave a single
 letter1 all the letters together making
 the name of the ,blessed ,one4 ,when   
you look on religion in that way you    
realise how mighty a thing it is1 how   
its strength is in unity expressed in   
diversity2 how each religion should     
learn from others and share with others 
that which is its own specialty4 ,and   
surely that does not lower religion1 but
 makes it greater2 surely it does not   
make it less compelling1 but more       
attractive4 ,is ,christ less when ,he   
taught 8,love your enemies10 because we 
know that the ,buddha said1 six hundred 
years before ,him1 8,hatred ceases not  
by hatred at any time2 hatred ceases by 

love08 ,or is it not more beautiful to  
see in the ,buddha and the ,christ      
proclaimers of the one eternal law1     
coming at different times to different  
nations1 but ever with a single truth1  
ever with one code to teach to men8     
,now in trying to do this work--which1  
of course1 is taken in detail when one  
is dealing only with that side of       
thought--,theosophy is preparing for    
that common spiritual religion1 the one 
,divine ,wisdom1 of which all the       
religions of the world shall see        
themselves as branches1 while the trunk 
and root of truth are one4 ,that is the 
great work1 then1 in the coming         
civilisation1 which it is the duty of   
,theosophy to labour at2 and hence1 in  
one of its early teachings1 it was said 
it was to be the corner-stone of the    
religion of humanity4 ,for the religion 
of humanity will be the ,brotherhood of 
,religions that ,i have been describing1
 where no religion can be spared1 for   
each has something special1 but where   

all religions will be seen as one1      
because they give similar truths in     
different forms4  ,let us pass from     
that1 and ask what ,theosophy is to do  
in the coming civilisation1 in the      
science of that time4 ,science in the   
coming days will pass into subtler      
worlds1 or subtler matter4 ,it has      
practically conquered the grosser1      
denser forms of matter2 it is now going 
onward to the subtler and the finer4    
,and there lies its difficulty3 that the
 methods which did for the grosser1 the 
apparatus that measured the grosser1 are
 not applicable for the subtler4 ,and   
when ,i say 8the gross10 think how fine 
even its apparatus is1 for quite lately 
,i had sent to me an article in a       
scientific journal which spoke of an    
apparatus that could measure the        
forty-millionth of an inch1 and yet that
 is coarse compared with the subtleties 
of the matter that lies beyond that1    
which science must conquer in the coming
 days4 ,now of what value can ,theosophy

 be there8 ,it is bringing1 by training1
 the possibility to man in our modern   
days of quickening his own evolution1   
and running ahead of the slow working of
 the laws of nature unguided by human   
intelligence4 ,it is bringing1 and      
proclaiming everywhere1 a system by     
which man can more rapidly unfold the   
powers of his consciousness1 and also   
may more rapidly develop the organs of  
finer matter that are related to those  
worlds of finer matter which science    
will soon enter and begin to conquer4   
,it is telling people how to develop the
 finer senses1 and showing them the line
 along which the very few have gone in  
the past1 but along which myriads shall 
tread in the future1 the next great     
stage of human evolution1 the organising
 of the finer body in man4 ,it is       
bringing that to the help of science in 
order that by the evolution of the finer
 body the finer world may become the    
object of observation1 exactly on the   
same lines1 exactly by the same laws1   

that your grosser physical bodies to-day
 enable you to investigate the grosser  
physical world around you4 ,there are   
eyes that are keener than these organs  
evolved from the pigment spots of the   
medusa2 there are ears finer and subtler
 than those of our body1 exquisite as   
they are in their mechanism and in their
 delicacy2 there are organs of sense    
transcending the physical4 ,within the  
physical brain is an organ evolving     
which shall be the connecting link      
between those finer senses of the finer 
body and the grosser senses of the body 
of flesh that we wear2 an organ that    
many of our scientists think is an organ
 that is passing away1 because it is    
larger in the earlier stages of         
evolution than in the highly developed  
man2 it is the pituitary body4 ,it is   
not a question of size1 but of inner    
complexity of organisation2 and that    
organ is not simply what science calls  
it1 a vestigial organ--that is1 one     
belonging to the evolution of the       

past--it is truly a rudimentary organ1  
one belonging to the evolution of the   
future4 ,and the fact of that has been  
proved by bringing life-currents1       
electric currents1 to bear on that      
particular organ1 so that the results of
 the finer senses are communicated to   
the brain1 and we bridge what some      
people think the gulf between the world 
of physical matter and the world that is
 called that of astral matter4  ,those  
experiments are now so familiar to some 
of us that it is impossible for us to   
agree with the notion that that organ in
 the brain has no future1 as we find it 
can be stimulated and organised more    
finely1 and used in this definite       
fashion2 we know that what a few are    
doing now many shall do to-morrow1 and  
those who have done it are only a step  
in front2 others are treading on their  
heels1 and may outstrip them soon in    
evolution4 ,but here comes the          
difficulty1 especially for the nations  
of western ,europe1 who1 from climatic  

and other reasons1 have taken so very   
largely to a diet of flesh1 in which    
also alcohol plays a large part4 ,now   
flesh and alcohol are not suitable      
materials for building up the body of   
our ordinary life1 which is to be made  
sensitive enough to receive the         
vibrations from the finer matter of     
which ,i have been speaking4 ,doctors   
have just discovered what was published 
by ,madame ,blavatsky many years        
ago--that alcohol has a direct effect on
 the pituitary body1 and poisons that   
body1 tending to cause inflammation4    
,have you ever wondered why it is that  
alcoholic excess leads to what is called
 delirium tremens1 in which people see  
things that do not exist to the ordinary
 people around them8 ,it is because they
 have poisoned that very organ by which 
vibrations come from other worlds2 and  
although what they see is largely       
abnormal and irrational1 it is none the 
less the result of action on these      
irregular and poisoned bodies1 which    

vibrate under the stress of poison      
instead of under the stress of thought1 
as they should do4 ,and that which      
doctors now have discovered and are     
publishing as a warning to people1 that 
has ever been known in occult science1  
and one of the conditions of giving the 
details of the methods whereby that body
 may be rendered active1 has been       
abstinence from alcohol1 and for the    
simplest reason4 ,so long as you are not
 using any of these methods1 it does not
 so very much matter whether that body  
be poisoned or not4 ,you may live long  
with a poisoned pituitary body2 but the 
very moment that you begin to work upon 
it1 to make it active1 to throw into it 
new currents of life and energy1 then   
the poison and the energy together bring
 about inflammation of the most         
intractable kind1 causing severe pain1  
as well as brain mischief4 ,and it is   
for that reason that the methods have   
not been publicly given1 and are only   
given to those who are pure from the    

taint of alcohol4 ,along those lines1   
then1 you will very likely come up      
against rules that many of you will not 
care to adopt4 ,we do not say adopt     
them2 we only say they are the          
conditions of the finer organisation4   
,natural laws do not change for people's
 wishes and whims4 ,if you want electric
 sparks from a machine you must make the
 conditions2 you must have dry air1 not 
air full of moisture4 ,it is no good    
saying that dry air is not so           
comfortable to breathe as moist air4    
,you are not obliged to have electric   
sparks1 but if you want them you must   
conform to the conditions laid down by  
nature1 and not follow your own whims4  
,and that is true everywhere4 ,presently
 people will find that it is true when  
they want to investigate some of the    
spiritualistic phenomena2 they have not 
discovered that yet4 ,they think they   
can lay down the laws1 and then get the 
results which can only be gained by     
obedience4 ,the other day ,i was reading

 a rather curious report of             
investigation into spiritualistic       
photographs2 and when ,i saw they had   
not obtained any1 ,i could not help     
wondering how many physical photographs 
they would be able to get if they made  
it a rule that they should not put a    
dark cloth over the camera1 and that1   
above all1 they should not take the     
photographs away into the dark room1    
because that gives all possibilities of 
cheating and of fraud4 ,presently you   
will find out that finer nature has her 
laws quite as much as grosser nature1   
and that you can no more get results    
without obedience to those laws than you
 could get your photograph if your      
plates were exposed to the light4 ,when 
that is learned1 progress may be more   
rapid4  ,along that line1 where these   
rules are laid down for the organisation
 of the finer bodies1 there is another  
matter that comes in3 it is of no use to
 develop the finer bodies1 unless the   
consciousness of the higher worlds is   

unfolded1 and the only way to do that is
 by the old way of strenuous and regular
 meditation4 ,theosophy brings to the   
,western world the yoga of the ,east1 by
 which the man who practises so trains  
and refines his brain that he makes it  
sensitive without making it diseased4   
,there is where the difficulty is found 
in the ,west4 ,sometimes1 when a great  
rush comes down from the higher worlds  
into the body of some great saint or    
some great genius1 there is brain       
trouble and brain disturbance2 hysteria 
is found4 ,naturally1 because you are   
overstraining your instrument4 ,and if  
you want to be able to receive those    
great downflows from the higher world1  
then you must begin to tune your        
instrument to vibrate to the swifter    
vibrations that come down4 ,you can do  
it1 and there is no danger unless you go
 to excess4 ,if day by day you would    
give even ten minutes1 or a quarter of  
an hour1 to strenuous thought and       
careful concentration1 you would        

gradually make your brain constitution  
more complex and finer than it is4      
,thought is really the creator of the   
brain4 ,as you think1 your brain grows2 
just as if you exercise your muscles1   
your muscles grow and develop4 ,it is   
all law1 and thought is the force which 
renders the brain more complex in its   
organisation4 ,the ,indian yogi         
practises that1 and by practise year    
after year1 builds up the brain of the  
coming race out of the brain of the race
 that is4 ,he makes it finer1 subtler1  
more responsive1 and he does it without 
the sacrifice of physical health2 and   
that is a thing that any one of you may 
begin1 if only you will be moderate and 
not excessive4 ,never concentrate to the
 point of making a feeling of dulness   
and heaviness of the brain2 never       
concentrate to the point of pain2       
dulness and pain are the danger-signals 
of nature1 that you are trying to change
 matter more rapidly in its arrangement 
than is possibly consistent with health4

 ,therefore you need moderation2 but1   
given moderation1 nothing but good can  
come out of the practise of meditation  
and concentration2 and by that you will 
not only make your brain more sensitive1
 but also keep it sane and healthy1 and 
you will have none of those miserable   
hysterical symptoms which have so       
blurred the value of the knowledge that 
has come through the seer or the saint4 
,along those lines1 then1 ,theosophy    
works with science to show the road of  
development of science in the coming    
civilisation4  ,what has ,theosophy to  
do with regard to art in that           
civilisation8 ,glance at the results of 
your civilisation to-day on the beauty  
of the land4 ,go to ,sheffield1 which is
 built in what was one of the loveliest 
valleys of the ,midlands2 notice1 as you
 come near it1 the beauty of the        
countryside1 the wooding of the         
undulating land1 the exquisite beauty of
 rivulet1 of forest1 and of grass2 and  
then1 out of all that beauty of ,nature1

 you plunge suddenly into the           
hideousness of ,sheffield4 ,you find the
 atmosphere thick with black smoke4 ,no 
tree will grow in many of the districts1
 no flowers even on the sills of the    
houses of the poor4 ,the atmosphere     
poisons vegetation2 what do you think it
 does to the men1 women1 and children   
who breathe it8 ,and ,sheffield is not  
alone4 ,go to ,glasgow2 see the         
hideousness of that1 the second         
metropolis of ,scotland4 ,go to         
,birmingham1 to ,manchester1 to any of  
these great cities that so largely make 
the wealth of ,england4 ,but sometimes  
it seems to me that what you pay in     
beauty is too heavy a price even for    
your wealth1 and that ,england was      
happier as well as healthier when she   
had fewer millionaires1 but also fewer  
stunted and deformed specimens of       
humanity in her slums4 ,look at the     
faces of the men1 women1 and children of
 one or two of those cities ,i have     
mentioned4 ,look at the faces of the    

,glasgow crowd as it tramps back from   
its labour to the slum4 ,those faces are
 not civilised2 they are brutal1 many of
 them--animal1 more than human4 ,oh1 you
 who think that beauty is only a luxury1
 look at the humanity you breed1 where  
ugliness is the mark of the cities1     
instead of the beauty that has been     
destroyed4 ,you must learn to understand
 what beauty means4 ,it moulds the body1
 and ugliness does the same4 ,out of    
your hideous cities a hideous humanity  
grows up4 ,the restoration of art is a  
matter of life and death1 not a matter  
of luxury and of enjoyment4 ,artists are
 wanted in our towns much more than on  
the walls of our galleries4 ,only a few 
go into the gallery1 but men1 women1 and
 children live in the town4 ,until the  
town is beautiful1 as in ,greece it was 
beautiful1 the coming civilisation will 
lack one mark of the civilised man4 ,and
 ,theosophy teaches reverence for       
beauty1 whether it be natural beauty or 
beauty formed by the skilful fingers and

 keen brains of men--reverence for the  
human body4 ,no nation has a right to   
breed the bodies that we see in the     
population of the slums4 ,it is all very
 well that in the richer1 the upper     
classes you find men and women healthy1 
strong1 magnificent to look at2 but if  
they can be what they are1 all ought to 
be able to share in the conditions that 
create that beauty4 ,and art will not do
 its duty until it holds up for all to  
see the power that resides in beauty1   
and its moulding influence on           
civilisation2 art should be ever        
painting and holding up to us the ideal 
in its beauty1 for it is the ideal that 
makes the real4 ,the artist should show 
the ideal1 and the craftsman should     
reproduce it2 and until your craftsmen  
honour their labour1 there will be very 
little hope for art to thrive amongst   
us4 ,art is no art when it only paints  
the commonplace and the ugly4           
,sometimes1 on the walls of a gallery1  
you come across a picture made up       

perhaps of a piece of cheese1 and a     
boiled lobster1 and a string of onions1 
and one or two corpses of birds thrown  
in for the sake of their plumage4 ,that 
is not art4 ,art is beauty1 and to paint
 things like that is to degrade art1 no 
matter how well they may be reproduced4 
8,oh10 ,i have heard a person say1 8how 
beautiful that cheese is4 ,i could cut  
it60 ,you can cut cheese anywhere2 and  
you don't want to go to a gallery1 and  
an art gallery1 so-called1 in order to  
see it4 ,put this beside the pictures of
 the ancient masters1 and see what art  
means and what the travesty of art4     
,theosophy has to try to breathe into   
the artist the idea of the splendour of 
his calling1 the divinity of his power4 
,he can see what we cannot see1 and hear
 what we cannot hear2 let him give us   
what we cannot reach for ourselves1 and 
be again the priest of the ,beautiful   
for men4 ,then shall the civilisation   
grow into beauty1 human as well as      
inanimate1 and the right place of beauty

 shall come into our civilisation1 the  
place it held in ancient ,greece4  ,and 
what shall ,theosophy do in the coming  
civilisation for society8--society as we
 see it to-day1 which is a battle1 not a
 social order2 which is an anarchy1 not 
an organism4 ,i know it is often thought
 that changes will only be brought about
 by the menace of the starving1 by the  
dread of revolution4 ,oh1 it is not thus
 that ,theosophy looks on man1 in whom  
it sees the growth of a spiritual1 a    
divine nature4 ,you will think me a     
dreamer1 perhaps2 and yet ,i tell you a 
truth when ,i say that not by the       
uprising of the miserable1 but by the   
self-sacrifice of the comfortable will  
the future society be realised on earth4
 ,i know that that is not the idea of   
to-day4 ,i know that1 amongst those who 
suffer1 such a sentiment would be met   
with ridicule and scoff2 but it is not  
those who suffer misery who can build a 
wise and happy social system4 ,it wants 
the best brains and the best hearts2 it 

wants leisure to think out and to plan1 
and love to carry into effect4 ,you can 
make a riot1 you can make a revolution  
by starving desperate people1 but there 
is no stability in that which follows   
revolution4 ,you cannot take1 but you   
can give2 and the spirit lives by       
giving1 and knows the joy of sacrifice4 
,do you imagine that sacrifice is       
painful1 that sacrifice means sadness   
and gloom8 ,i tell you there is no joy  
on earth like the sacrifice of the lower
 nature to the higher1 and the giving to
 others of the higher1 that asks nothing
 for itself4 ,along those lines our     
,social ,redemption will come1 along the
 lines of those who are willing to give 
and willing to sacrifice1 for the gift  
that is compelled by law or force is    
always resented1 and is resisted as much
 as possible4 ,outer compulsion is met  
by violent resistance1 but the inner    
compulsion that is the compulsion of    
love1 that meets with no violence in    
resistance2 it pours itself out in joy4 

,and there lies the future1 there the   
basis of the coming civilisation4  ,i   
said1 in the beginning1 it would be     
built on self-sacrifice1 and that was   
the thought that lay behind the words4  
,i see1 spreading through the           
comfortable1 through the rich1 those who
 are well dowered with the goods of     
earth1 a spirit of noble discontent1 not
 for themselves but for others1 not for 
themselves but for the poor4 ,i come    
across the rich and highly-placed who   
ask1 8,what can we do to relieve the    
misery we see80--who suffer by sympathy1
 not by compulsion2 and it is from them 
the redemption of society will come4 ,it
 seems1 perhaps1 to-day a far-off dream1
 but man grows faster than we are apt to
 realise4 ,there is nothing too noble1  
nothing too beautiful1 nothing too      
divine for man to achieve2 for man is   
growing godlike1 however slowly1 and the
 seed of ,deity within him is beginning 
to flower in some hearts4 ,wherever one 
who does not suffer is unhappy for those

 who do2 wherever a human brain that    
might amuse itself finds joy in labour  
for the helping of the nation2 wherever 
a human heart which has all that love   
can give it cannot be happy1 but goes   
out in love to the outcast--there lies  
the promise of the future4 ,such brains 
and hearts were counted by units1       
perhaps1 even a century ago1 by tens a  
little later2 they are beginning to be  
counted by hundreds now1 and to be found
 in places where none may dream that    
there are those who are longing to give 
and strive for a better social state4   
,in those who are growing into the      
spiritual life2 in those who cannot be  
happy while others are miserable2 in    
those whose meals are rendered bitter by
 the starvation of the poor2 in those   
whose luxury is a burden because of the 
want of the miserable--in those will you
 find the builders of the new           
civilisation1 those who shall sacrifice 
that others may be happy4 ,that is the  
future to which we look1 that the future

 for which we labour1 proclaiming       
everywhere the ancient words that 8joy  
lives in giving1 and not in taking02    
repeating again the old message1 8,it is
 more blessed to give than to receive02 
saying once again the old truth1 that   
only where self-sacrifice is found1     
there is also found a religion and a    
civilisation that can endure4     ,part 
,,ii  ,lectures to ,theosophical        
,students     ,lecture ,i  ,the ,sixth  
,sub-,race   ,i have chosen for the     
subject of my lecture to-night one which
 ,i think is important--the ,sixth      
,sub-,race4 ,both outside and inside the
 ,theosophical ,society a certain amount
 of good-humoured ridicule has been cast
 on the way in which ,theosophists talk 
about ,races1 ,sub-,races1 ,root-,races1
 ,cycles1 ,rounds1 and so on1 some      
people condemning such talk as          
exceedingly unpractical4 ,really that is
 not so4 ,when our great teacher ,h4 ,p4
 ,blavatsky traced for us ,the ,secret  
,doctrine1 that wonderful panorama of   

the past evolution of the ,races on our 
globe1 she was not only giving us the   
story of the past1 but also presenting  
us with the key to the future4 ,and ,i  
propose to-night to try to show you how 
it is possible for the ,theosophist who 
has carefully studied the principles    
underlying past evolution1 to apply     
these to the evolution of the future1   
and so learn how he may best co-operate 
with the divine plan which is slowly    
working itself out4 ,the advantage of   
,theosophical teaching is that it gives 
us a definite scheme into which the     
evolution of mankind1 stage by stage1   
fits without difficulty and without     
blunder4  ,now1 if we think for a moment
 of what we call the larger and the     
smaller cycles1 we can realise that the 
large scheme of the ,races1 the smaller 
scheme of the sub-races1 and the        
evolution of man himself1 all go along  
parallel lines4 ,understanding one1 we  
can understand all4 ,i will pause on the
 evolution of the ,races1 in order to   

remind you of the repetition1 within the
 limit of each race1 of the smaller     
sub-races4 ,we need not go very far     
back4 ,it will be enough to consider the
 ,race that preceded our own1 the great 
fourth ,root ,race1 and our own4 ,the   
fourth ,root ,race was the ,atlantean4  
,i only allude to it in order to remind 
you that from the midst of that race the
 ,fifth ,race1 in its turn1 arose4 ,now 
the choosing out of a new ,race is the  
task of a particular ,personage in the  
,occult ,hierarchy1 whose only name1 so 
far as we know it1 is that which has    
been borrowed from the ,hind1 the ,manu1
 the ,man1 or the ,thinker1 the ideal or
 typical man4 ,the ,manu forms in ,his  
own mind1 after the master conception of
 the ,planetary ,logos1 the plan of the 
man that is to be1 which ,he will       
gradually realise along the lines of    
natural evolution4 ,these laws of       
evolution are used by the ,manu with    
scientific knowledge1 and therefore with
 certainty4 ,in the same way that a     

scientific breeder1 dealing with the    
animal kingdom1 can breed towards a     
desired type1 so1 on a higher plane1    
does the ,manu of the ,race mould by the
 same laws of evolution the physical    
form of the ,race ,he desires to evolve4
 ,and always the type is formed in the  
matter of the higher planes before it is
 reproduced in the matter of the lower1 
the mental and emotional characteristics
 being first conceived1 and then a      
physical body which will best express   
them4 ,the ,manu chooses the type       
according to the particular qualities   
which are to be evolved1 which are      
marked out for ,him by the basic plan of
 the constitution of man himself4       
,looking at your own nature1 you have   
certain distinct departments3 the       
physical body2 the astral body2 the     
mental body2 the body of the higher     
mind1 the causal2 and then that of the  
pure1 compassionate ,reason1 the        
buddhic4 ,now if we take those three    
types1 the emotional1 mental1 and       

buddhic1 we have the three with which we
 are immediately concerned4 ,desire1 or 
emotion1 was the great characteristic of
 the fourth ,race4 ,the mind was the    
slave of the lower feelings2 that race  
had as its motive power the development 
of the desire nature4 ,but in the       
sub-races of the fourth ,race the other 
principles had also to be evolved1 but  
to a very poor degree2 and as time went 
on1 the fifth sub-race of that began to 
develop the lower mind4 ,out of that    
fifth sub-race the selection of the     
,manu of the time was made1 and ,he     
chose out certain families that ,he     
thought ,he could shape into the        
required type4 ,the first choice was not
 successful1 the people proving too     
stiff-necked and too little plastic to  
be moulded into the ,race that was to   
be2 but it left behind it1 in the       
history of the world1 that marvellously 
interesting people1 the ,hebrew1 and    
that idea of being a 8chosen people0    
survives even to this day4 ,the second  

and successful selection had as its     
issue our own fifth ,root ,race4 ,now1  
side by side with the evolution of the  
sub-race1 came the evolution of the     
,root ,race which was to succeed1 and   
that is why ,i have referred to the     
past4 ,as the fifth sub-race of the     
fourth ,root ,race was developed1 the   
beginnings of the fifth ,root ,race1 the
 great ,aryan ,race1 appeared one       
million years ago4  ,we can leave our   
fourth ,race with its sub-races1 having 
only regarded it for the purpose of     
throwing light on the present4 ,the     
evolution of the fifth ,race went on1   
and sub-race after sub-race was born4   
,the earliest of all settled in         
,northern ,india1 and gradually         
conquered that great peninsula1 the     
first sub-race of the stock of the      
,aryans4 ,there came out after that the 
second sub-race1 which wandered         
westward1 as all the later sub-races    
did2 then came the third1 the ,irnian2  
then the fourth1 the ,keltic2 and the   

fifth1 the ,teutonic4 ,so far we have   
come in the history of the sub-races of 
our own fifth ,root ,race4 ,now1 notice 
that these overlap each other as they   
develop4 ,the first of these sub-races  
is still a mighty power in ,asia1       
showing signs that its day is by no     
means done1 and that the ,indians1 if   
they have behind them a civilisation of 
hundreds of thousands of years1 have    
also before them a mighty future1 the   
first signs of which are being seen in  
the ,india of to-day4 ,signs1 some      
encouraging1 some disturbing for a time1
 are being seen on every hand that new  
life is being poured into its veins1    
signs of the birth of a new ,indian     
nation4 ,of the second sub-race we have 
not any nation at the present time4     
,along the ,mediterranean ,basin it has 
left many traces of its civilisation1   
which are being unburied by our         
archologists2 but so little mark1 so to 
speak1 did it leave on history that a   
large number of its wonders were deemed 

to be legends and myths4 ,the next      
sub-race1 the great ,persian race1 is   
almost outworn4 ,the ,persians of to-day
 have little in common with the ,irnian 
of the past4 ,the chief traces of them1 
in fact1 are on the ,indian continent1  
the ,parss1 a race which has dwindled   
and is gradually passing away4 ,but when
 we come to the fourth sub-race1 the    
,keltic1 we see great possibilities in  
that still4 ,it gave birth to the older 
,greece1 the country of ,beauty and     
,philosophy4 ,it gave birth also to     
,rome1 with her remarkable ruling       
powers4 ,it spread over ,europe1        
founding one nation after another from  
itself1 and spreading into ,ireland and 
,scotland1 made there possibilities that
 have not yet all flowered into effect4 
,in ,ireland you have a strange mingling
 of the remains of the fourth ,root     
,race with the fourth sub-race of the   
fifth2 a great deal of the ,atlantean   
influence still exists1 many of the     
tutelary deities of ,ireland1 the gods  

of the mountains1 being largely they who
 mingled with ,atlantean life and       
thought1 and are still exercising their 
potent influences over the younger      
though still ancient ,keltic sub-race4  
,there1 again1 we have great            
possibilities of revival and of growth1 
for the fourth sub-race and the sixth   
sub-race are necessarily interlinked4   
,just as the emotional nature stretches 
upwards and causes sympathetic action in
 the spiritual nature1 so with the      
,races and sub-races that represent     
these principles upon earth2 the fourth 
and the sixth ,races1 like the fourth   
and sixth sub-races1 are closely        
intertwined4 ,ireland has not been kept 
apart for nothing2 the separation       
between the ,kelt and the ,teuton is not
 without its meaning4 ,we shall find    
among that ,keltic people possibilities 
of spiritual power1 and we may look     
possibly for some mighty influence to   
flow thence into the great ,christian   
organisation of ,rome1 who is now on the

 balance as to whether she is to sink   
down along the line that the ,papal     
,encyclical seems to trace for her and  
become the enemy of the ,spirit of the  
,age1 or whether the ,modernist party in
 the ,roman ,church is to rise into     
power1 purify and vivify that ancient   
,communion1 and make her again what she 
ought to be1 the ,church of ,saints1 the
 type and symbol of the purest and      
loftiest form of ,christian thought4 ,it
 may be that ,ireland will co-operate   
also in the great purification which ,i 
pray may come to the ,roman ,communion1 
and make its revival possible4 ,and that
 is closely connected with the sixth    
,root ,race1 and therefore partly with  
the sixth sub-race4  ,now1 after the    
fourth sub-race came our own2 and when  
we find that this fifth sub-race1 the   
,teutonic1 is carrying on so rapidly the
 development of the concrete and        
scientific mind1 when we notice that it 
is beginning its last conquest1 the     
conquest of the air1 then1 if we have   

learned the lesson of the past1 we may  
learn to see the signs of the sub-race  
which is to succeed it4 ,but these      
sub-races overlap each other1 and it is 
at the moment of the zenith of the one  
that the next is born4 ,go back to the  
zenith of the fourth sub-race1 when the 
fifth was beginning to develop1 when    
,rome was mighty1 then it was that the  
,goths in ,german forests were beginning
 to be born into ,europe2 and to draw   
together into tribes1 which were to grow
 into nations4 ,quietly and silently the
 new sub-race was being born while its  
predecessor was reaching the highest    
point of the civilised world of its     
time4 ,slowly it began to develop its   
own peculiarities and powers1 and from  
that day the ,teutonic sub-race has     
grown stronger and stronger1 more and   
more dominant1 and1 though a small      
minority compared with the population of
 the world1 is dominating that world by 
the force of its scientific mind1       
spreading everywhere1 and making itself 

the very crest of the advancing wave4   
,but let us turn away our eyes from the 
dazzling glow of the present to look for
 the quiet places where the birth of the
 future is beginning to appear4 ,just   
because the fifth sub-race is so strong 
and dominant1 we look over the world for
 the beginnings of its successor1 which 
shall rule the world not by the force of
 the concrete mind1 but by the force of 
the pure and compassionate ,reason1     
which will conquer not by power but by  
love1 not by competition but by         
co-operation1 and found1 therefore1 an  
,empire that will long endure4 ,for it  
is true now as ever that 8,they that    
take the sword shall perish by the      
sword10 and the ,empire that is to live 
will be the ,empire that wins its way by
 love and benediction1 that is a teacher
 and a defender1 and not only a ruler4  
,the sixth sub-race1 the ,coming ,race1 
will be born with the sixth ,root ,race 
in it1 which is to grow so much more    
slowly4 ,the coming of the sixth        

sub-race you may almost begin to see    
around you4 ,it is not to be born in a  
single place1 not to belong to a single 
nation1 for it is the type of humanity1 
of the unifying ,wisdom1 and out of all 
nations and all peoples and all tongues 
it will gather together its chosen for  
the new type of thought which is to be  
born4 ,and what that type will be we can
 easily outline by thinking of the      
characteristics of the buddhic principle
 in man4 ,what are those                
characteristics8 ,first of all1 union1  
and hence in the outer world            
co-operation4 ,the very essence of all  
action in the sixth sub-race will be the
 union of many to achieve a single      
object1 and not the dominance of one who
 compels others to his will4 ,the work  
of the future will not be1 8,do         
so-and-so and follow me10 but1 8,let us 
advance together to a goal that we all  
realise as desirable of attainment40 ,if
 you are looking for the sign of anyone 
who is beginning to show the marks of   

that sixth sub-race to-day1 you will    
find it in those who lead by love1      
sympathy1 and comprehension1 and not by 
dominance of an imperious will2 for the 
qualities of that sub-race will be found
 scattered here and there through the   
sub-race which it is gradually to       
supplant4 ,you may trace out the coming 
of the sixth sub-race in the scattered  
people found in our fifth sub-race1 in  
whom tenderness is the mark of power4   
,anyone who desires to take part in the 
building of that race needs to develop  
now the power to work with others rather
 than against them1 and so1 by a        
continual common effort1 to replace the 
spirit of antagonism and competition4   
,it is a synthesising spirit which we   
shall find in the forerunners of our    
sixth sub-race--those who are able to   
unite diversity of opinion and of       
character1 who are able to gather round 
them the most unlike elements and blend 
them into a common whole1 who have that 
capacity for taking into themselves     

diversities and sending out again       
unities1 and utilising the most         
different capacities1 finding each its  
place1 and welding all together into a  
strong whole4 ,that is one of the       
characteristics which marks the type of 
being out of whom this sixth sub-race   
will gradually develop4 ,a strongly     
marked characteristic will be           
compassion4 ,that virtue is             
comparatively rare in the energetic1    
strongly individualised ,west4          
,compassion is that quality which is at 
once affected by the presence of        
weakness1 answering to it with patience1
 with tenderness1 and with protection4  
,you may notice how very often amongst  
ourselves1 taking the ordinary fifth    
sub-race type1 the presence of weakness 
is provocative4 ,it does not call out   
compassion1 but impatience--very        
characteristic of the fifth sub-race4   
,quick to understand and grasp a fact1  
it is impatient with the weakness and   
mental dulness which cannot easily      

appreciate the differences which seem to
 it so clear4 ,the typical fifth        
sub-race civilisation is a civilisation 
that sees in weakness a field to        
exploit1 a thing to enslave1 something  
to trample under foot1 in order to rise 
on it1 and not to help to exist for     
itself4 8,inevitable10 you say1 8in a   
bustling civilisation like this1 that   
the weak should go to the wall40 ,i do  
not deny that it has been inevitable in 
the development of the strong           
individualism of the present4 ,that     
individualism is a priceless result1    
cheaply bought even by the suffering it 
has caused4 ,without that strong        
individualism you would not have the    
foundation on which the great           
co-operative civilisation could be      
built4 ,for you cannot synthesise       
weaknesses1 and it was necessary to make
 the strong and patient individuality in
 order that you might have something to 
blend together into a harmony in the    
future that is yet to be born4 ,it is a 

very shortsighted view of human nature  
which sees in the growth of a particular
 quality a thing which is wholly        
undesirable2 for there is nothing which 
is wholly undesirable in the evolution  
which is guided by perfect ,wisdom and  
perfect ,love4 ,the most unlovely       
product of the fifth sub-race           
civilisation will be one of the bricks  
that will be built into the foundation  
of the sixth sub-race and of the sixth  
,root ,race4 ,for out of the strong     
individuality the strong virtues can be 
built1 and compassion is a virtue of the
 strong1 and not of the weak4 ,the      
feeble1 sentimental sympathy that comes 
with the poor and undeveloped nature is 
not compassion4 ,it has no power of     
healing in it1 and no power of          
protection4 ,the person who1 seeing a   
suffering or wrong1 or even a physical  
accident1 goes into hysterics over it1  
is not the strong helper who heals and  
protects4 ,it is not the skilful nurse  
who goes into hysterics over the agony  

of the patient in pain1 leaving that    
patient to suffer while she is having   
the cheap luxury of sentimental tears4  
,it is only out of the strong natures   
you can build up real compassion4 ,the  
compassion which does not help is       
useless1 and help can only be given     
where knowledge guides feeling1 and     
understanding shapes the remedy4 ,hence 
out of these strong individualities1    
when their object has been changed and  
the greater ,self has taken the place of
 the smaller self1 out of those the     
sixth sub-race1 which has pure ,reason  
for its dominating principle1 will      
gradually appear4 ,when in yourselves   
you find the germs of compassion1 and   
know that that is to be part of the     
dominating characteristic of the coming 
sub-race1 then cherish these germs to   
the utmost4 ,but remember that they must
 grow out of the germinal feeling of    
sympathy into the strong power to uplift
 and to save2 for compassion is the     
great mark of the ,saviour4 ,and the    

,saviour is never weak1 but strong1 and 
out of his strength grows his           
compassion4 ,you can test it for        
yourself4 ,having to deal with someone  
who is very slow1 you are impatient4    
,why8 ,because you are weak4 ,you are   
not strong enough to make a question    
clear with slow and deliberate intent1  
not strong enough to bear with the      
stupidity and feebleness4  ,the next    
great thing you want is the sense of    
unity1 and that you can never have      
unless you are strong4 ,there is nothing
 harder in the world than to pierce     
through a man's weakness and his poor   
qualities1 which are on the surface1 and
 to see within the growing power of the 
,god4 ,yet that is what you have to do  
if you would be truly wise4 ,you see in 
the people around you to-day a large    
number of faults4 ,how far do you see   
behind every fault the seed of divinity 
which will develop into a virtue8 ,has  
the old ,platonic idea ever struck you1 
that there is no strong dividing line   

between the vice and virtue except the  
quantity which is present8 ,the         
undeveloped virtue is a vice2 the virtue
 in excess is also a vice4 ,the golden  
mean between the two is the virtue4     
,take a common illustration--cowardice  
on one side1 recklessness on the other4 
,courage is the mean between the two4   
,and so in everything excess is vice1   
whether a defect or a surplusage1 and   
the perfect equilibrium between them    
alone is virtue4 ,if you would realise  
that for yourselves1 wherever you see a 
vice in your neighbour1 you will look   
through the vice to the virtue that     
shall be1 and in the greatest faults of 
the present you learn to see the promise
 of the future4 ,you find a person      
intolerant4 ,he thinks you are a fool   
because you cannot see the same way as  
he4 ,this is apt to wake in you a       
similar intolerance4 ,but if you saw    
through the intolerance the growing     
though undeveloped love of virtue1 if   
you saw through the intolerance the     

passionate desire to find the right and 
do it1 the passionate hatred of all that
 does not seem right1 you would be very 
patient2 for presently the flower of the
 virtue will blossom out and show the   
beauty which all the time was within4   
,you hear abuse1 or slander1 or calumny4
 ,you think it is hateful4 ,but the     
person who is doing it in his ignorance 
is mistaken1 and that is a reason for   
compassion1 and not for anger4 ,the more
 cruel the ignorance may make a person1 
the greater the demand for the          
compassion1 which1 because it           
understands all1 overcomes all2 nay1    
does not even overcome1 because to      
overcome would mean separation2 but     
realises the unity between oneself and  
another1 and takes the weakness of      
another as one's own4 ,now these things 
are well enough known in principle4 ,why
 not practise them8 ,why1 in            
difficulties like those we have been    
passing through1 should there be angry  
words on both sides8 ,the ,theosophist  

who understands has no room for anger1  
but only room for compassion4 ,these are
 the things that in the sixth sub-race  
we shall want4 ,all these must begin to 
grow now1 and germinate in the heart of 
every one of you who would take part in 
the building of that coming sub-race4   
,and hardest of all to develop1 in a    
race where separateness has been the    
type of greatness1 is the sense of      
unity4 ,this sense of unity and of      
compassion will be a strength and power 
which is only one for service1 which    
makes the measure of strength the       
measure of responsibility and of duty4  
,and so your character will be          
marked--if you are a candidate for the  
sixth sub-race--will be marked by a     
great sense of duty1 and a great        
indifference to what are called         
8rights40 ,there is a splendid word of  
,mazzini that 8every right grows out of 
a duty discharged40 ,that is utterly    
true4 ,it is the discharge of duty out  
of which inevitably the right grows1 and

 then the right comes not by combat1 but
 by the inevitable necessity of nature4 
,because where everyone discharges his  
duty1 everyone enjoys his rights without
 conflict and without demand4 ,the mark 
of our own sub-race is the demanding of 
our rights4 ,but to those who know the  
law of karma there is nothing that need 
be claimed1 because you possess all     
which is yours4 ,the karma brings to you
 everything to which you have a right2  
and if what is called an injustice is   
done you1 it is only the balancing up of
 an ancient wrong4 ,you think people can
 hurt you4 ,then you do not believe in  
the law of karma4 ,it is your own hand  
that strikes you1 and no one else's4 ,no
 one can injure you or wrong you1 no one
 can commit any injustice against you4  
,the whole of that which you suffer     
comes out of your past4 ,these people   
are mere puppets who come forward to    
claim the debt that you have to pay4 ,if
 you really believed that1 then the man 
who demands a debt from you would be    

your friend whom you would welcome2 for 
karma's debts are never demanded twice4 
,there is no error in her account4 ,but1
 as a matter of fact1 hardly any of you 
believe it in actual life4 ,what you    
profess does not make one scrap of      
difference4 ,you do not believe unless  
you live what you say you believe4 ,and 
if you believed it1 you would know that 
no slander could wrong you1 no injury   
hurt you1 and that the words of the     
,christ on ,his way to ,his ,passion    
were absolutely true3 8,you could do    
nothing at all against me except it were
 given you from above40 ,that is the    
secret of the patience of the ,christs2 
they know the law1 they live by it and  
accept it4 ,and that utter belief in    
,law1 and therefore the recognition of  
duty1 that is another of the great marks
 of the race that is to be4 ,every one  
of you who works that out now in life1  
who1 in face of an apparent wrong1 is   
calm and receptive1 who takes an        
injustice as a debt that is paid and    

cancelled1 that man or woman is a       
candidate for the coming sub-race1 and  
for the ,root ,race that shall be       
gathered out of its midst4 ,for the     
sixth ,root ,race is to be taken out of 
the sixth sub-race that is now being    
born1 and according to the qualities you
 make in yourselves will be the         
effectiveness of your candidature for   
both4  ,and now look at another side of 
that growing sub-race4 ,i have laid most
 stress on qualities1 because qualities 
shape form2 but it is also true that the
 bodies of that sub-race will show a    
different type from the bodies of the   
present--will be far more sensitive to  
all the finer vibrations of matter1     
built up within the finer aggregations4 
,and side by side with the development  
of the finer and more nervous physical  
body will be inevitably the greater     
organisation of the body that comes     
next1 the astral1 with its corresponding
 senses4 ,now notice how in the         
difference between the fourth and fifth 

,root ,races it is the nervous system   
which is the greatest physical          
difference4 ,compare the nervous system 
of a ,chinaman1 or ,japanese1 with the  
nervous system of an ,aryan1 and you    
will see the enormous gulf that         
separates the two ,races4 ,a fourth     
,race man will recover easily from a    
tremendous laceration that would have   
killed a fifth ,race man by mere nervous
 shock1 and it is in your nervous system
 that there will be the great difference
 between the fifth and sixth ,root      
,races1 and the change will show in the 
sixth sub-race4 ,you have to solve one  
of the hardest physical problems2 to    
have a sensitive1 delicate1 complicated 
nervous system hand in hand with        
complete health4 ,you can easily strain 
your system into sensitiveness1 but that
 is different to refining it into       
sensitiveness1 making it responsive to  
the most delicate vibrations from       
without1 but with a perfect sanity and  
health4 ,on that you can also work4 ,by 

the deliberate use of meditation for the
 refining of the brain you can gradually
 build up--if you do not carry it to    
excess--an extreme sensitiveness1 and at
 the same time perfect balance and      
sanity and health4 ,you must not think  
that with fifth ,race bodies you can    
bring about at once sixth ,race         
characteristics2 but within the         
limitations imposed upon you by your    
fifth ,race bodies you can gradually    
develop an increasing sensitiveness     
which will react on the astral body1 and
 organise and develop that at the same  
time4 ,and you will find1 if you will   
notice the people round you1 that there 
are being born at the present time more 
and more children who show this delicate
 sensitiveness1 hand in hand with       
generosity1 with tenderness1 with       
broadness of mind1 with quick and keen  
intelligence4 ,these are children who   
will gradually develop into the type of 
the new sub-race4 ,when they become     
numerous1 and become fathers and mothers

 in their turn1 then they will gradually
 prepare for the birth of the children  
who will belong to the sixth ,root      
,race4 ,within the one the other will be
 born4 ,hence all of you who are parents
 will do rightly and wisely to study    
carefully the characters and types of   
the children whom karma places in your  
hands for training4 ,if you see in them 
the dawning powers of the coming        
sub-race1 this greater sensitiveness1   
this tendency to see where many are     
blind1 do not force it by unwise        
admiration1 do not check it by equally  
unwise unbelief4 ,let the children of   
to-day grow up among the healthiest     
possible conditions1 but also amongst   
the most refined that you can give them4
 ,remember that in the training of the  
higher emotions beauty is an essential  
factor1 and that without the bringing of
 beauty into home and daily life the    
birth and growth of the coming sub-race 
will be hindered4 ,you have to war      
against the ugliness of the present-day 

civilisation4 ,you have to strengthen   
the tendencies which are beginning to   
show themselves1 and which make for     
beauty4 ,you must realise that beauty is
 an essential part of utility2 and that 
it is the most narrow-minded utility    
which thinks that beauty can be left on 
one side1 and that the ugliness in daily
 life is not a retarding factor in the  
growth of the more refined sub-race that
 will partially take birth amongst us4  
,these are very practical things4 ,they 
deal with your daily life1 with the home
 of every one of you1 and the duties    
that fall upon you there4 ,you must not 
let your ,theosophy be outside your     
daily life4 ,if ,theosophy is to be the 
moulding force of the race that is to be
 born1 it must show itself out in your  
lives1 in your thought and action4 ,it  
is the great privilege of the           
,theosophical ,society to be the nucleus
 of that coming ,root ,race1 and amongst
 our members there should be some at    
least ready to take part in the building

 of the sixth sub-race4 ,you would not  
be amongst us if you had not had in you 
something to draw you along the lines of
 this swifter evolution4 ,you hardly    
appreciate the forces of the past which 
have brought you into the ,society4     
,some come in and drop out again4 ,they 
are those who are coming in touch with  
it for the first time4 ,others come in  
and stay in for years1 and then drop    
out4 ,they are in a stage a little      
further on1 and have been in it before1 
and will return to it in lives to come4 
,there are some who1 gripped by it from 
the beginning1 never move again in their
 utter fealty to its ideals1 whom no    
personalities can throw out of it1 who  
belong to ,theosophy rather than have   
,theosophy belonging to them4 ,these are
 they who have been in it many a time   
before1 and will come into it again1 to 
live and die in it over and over again1 
life after life4 ,well for you who are  
here to-day that in the trials of the   
last few years you have not allowed     

personalities to blind you to           
principles1 nor real or imaginary faults
 in persons to make you shrink in your  
loyalty to ,theosophy itself4 ,persons  
die2 principles live4 ,men and women    
pass away with their virtues and faults1
 but the ,theosophical ,society will    
endure generation after generation4     
,well for you if in the storm you have  
been able to stand firm2 great the      
benediction that comes upon you that in 
the day of trial you have not denied    
your ,master1 in the day of suffering   
you have not forsaken and fled away4    
,lecture ,,ii  ,the ,immediate ,future  
,you may remember that when we last met 
,i spoke to you about the sixth         
sub-race1 and my speech this evening    
turns on the same set of ideas1 although
 from a different standpoint1 rather    
more special to the ,society than to the
 world at large4 ,in this lecture ,i am 
concerned rather with the view of the   
nature of the ,theosophical ,society    
which was held in its earliest days1    

dropped a little out of sight1 and is   
now being very generally recalled1 so   
that the ,society should rise to the    
height of its opportunity and do the    
work that lies before it in the         
immediate future4 ,if you will turn back
 to the days of ,h4 ,p4 ,blavatsky in   
,india you will find she was fond of    
dwelling on a particular relation held  
by two of the ,masters1 primarily to the
 ,society1 and secondarily to the coming
 civilisation of which the ,society is  
the herald4 ,she used to refer her ,hind
 friends to the statements in their own 
,purnas1 in which it was said that two  
,kings would come at the end of the     
,age1 and that to them would be given   
the kingdom of the new and opening ,age4
 ,these statements1 which are often     
repeated1 raised in the hearers the     
inquiry1 8,who are the two ,kings80 and 
then she gave them a hint that the two  
,kings of the ,purnas were the two      
,masters who were the real ,founders of 
the ,theosophical ,society4 ,that set   

the keen brains of the students to work4
 ,they promptly began to try and find   
out what were the names of the two      
,kings4 ,one of these students found it1
 wrote a paper1 which was published with
 ,h4 ,p4 ,blavatsky's approval1 giving  
the names of the two ,kings--,moru and  
,devpi--two names mentioned in many of  
the ,purnas in relation to the past     
history of the ,hinds1 one of them1     
,moru1 belonging to the ,solar ,dynasty1
 descending directly from ,rma1 one of  
the ,avatras--that before ,shr          
,krshna--a great ,king1 said to have    
retired from his throne and to have gone
 to ,shamballa1 there to wait until he  
was recalled to lead the human race2 the
 other1 whose name was given as ,devpi1 
was the elder brother of the famous     
,king of the ,lunar ,dynasty1 to which  
the next ,avatra belonged4 ,he was the  
elder brother of the father of ,bhshma1 
and he similarly gave up his right to   
the crown1 retired to the same place1   
and the same phrase is used with regard 

to him1 that he was to wait there the   
coming age4 ,now ,h4 ,p4 ,blavatsky was 
very much delighted at the ingenuity of 
her students1 and said that the outline 
was correct1 and it was published4 ,h4  
,p4 ,blavatsky often referred to this   
function of the two ,masters who were   
responsible for the founding of the     
,society4 ,as in these latter days that 
idea of the ,masters as the ,founders of
 the ,society has been challenged1 ,i   
may perhaps say ,i have myself seen that
 fact stated in the writing of the      
,master 8,m40 ,i have read the letter in
 which ,he says that ,he and ,his fellow
 ,adept 8,k4 ,h40 had taken on          
themselves the responsibility of a new  
spiritual movement in the world2 that   
there was some doubt in the ,lodge as to
 the wisdom of the movement at that     
time2 and that they were allowed to take
 that step only on the condition that   
they should found and work the ,society 
through others whom they could direct   
and control4 ,then ,he went on to say   

that ,he had chosen a disciple of his   
own1 ,h4 ,p4 ,blavatsky1 and that ,he   
had sent her to ,america to look for    
another disciple1 ,h4 ,s4 ,olcott1 and  
that these were the outer founders of   
the ,society4 ,hence to me and to many  
others who believe that these letters   
are genuine the nature of the origin of 
the ,society cannot be a matter of      
doubt4  ,starting1 then1 from that      
standpoint1 we find certain things were 
said by ,h4 ,p4 ,blavatsky as regards   
the nature of the ,society1 and certain 
things by the ,masters themselves4 ,both
 are very important for us in           
consideration of the immediate future4  
,the first of these things was indicated
 by hints which the more advanced       
students could understand--that the     
inner purpose of the ,society was to    
prepare the world for the coming of a   
new ,race1 and to be itself the nucleus 
of that ,race2 that one of the ,teachers
 was to be the ,manu of the race1 the   
other the ,bodhisattva4 ,now those exact

 facts were unpublished at the time1 but
 they passed from one to the other among
 the more advanced students of that     
period4 ,coming into the ,society in    
#ahhi1 this particular fact did not come
 within my knowledge until #ahie4 ,after
 the ,coulomb struggle the ,society for 
a time dropped away from the occult path
 on which ,h4 ,p4 ,blavatsky had started
 it1 and these ideas fell out of sight  
and were forgotten except by a limited  
number4 ,in #ahie they were             
re-communicated to myself by my own     
,master1 and have since been passed on  
to the older members of the             
,theosophical ,society4  ,let us pause  
for a moment on the statement with      
regard to the ,manu and ,bodhisattva4   
,every ,root ,race has for its guide a  
great ,adept1 much higher than the great
 ones we call the ,masters1 and that    
office filled by a mighty ,being is an  
office the name of which indicates      
simply the man1 the thinker4 ,the       
connotation is the ideal1 typical man1  

making rather the emphasis on the       
article 8the40 ,the name is peculiarly  
suitable1 because each of these ,manus  
at the head of the ,root ,race is the   
type of the ,race over which he is to   
preside4 ,the types of the seven ,races 
are part of the plan of the ,planetary  
,logos1 and that plan is worked out1    
stage after stage1 by the ,manus of the 
races4 ,it is left to the ,manu ,himself
 how ,he shall proceed with ,his work4  
,he takes the responsibility of the     
method ,he chooses4 ,when the time comes
 to plan out the new ,race1 then the    
coming ,manu begins to take up ,his     
office1 and always in connection with   
another great ,brother of ,his own rank1
 who is called the ,bodhisattva4 ,the   
,manu of the ,fifth ,race1 as you know1 
collected ,his people together out of   
the fifth sub-race of the ,fourth ,root 
,race1 sent out messengers to call them 
together1 brought them together1 moulded
 them generation after generation1 and  
at last evolved them to the necessary   

physical type4 ,for the work of the     
,manu is double3 to choose out those who
 show in consciousness the germs of the 
new stage which is to evolve in the     
coming ,race2 then1 having chosen them  
out and stimulated that germ within     
them1 to set to work to shape the       
necessary bodies4 ,now in that far-off  
time our own ,manu of the fifth ,root   
,race had to choose materials out of the
 fifth sub-race1 and ,he did not choose 
at all those who were regarded as the   
best specimens of the day4 ,remember    
that the fourth sub-race1 like the      
fourth ,root ,race as a whole1 showed   
out very powerfully all the passional   
characteristics and the psychic         
qualities which accompanied them4 ,it   
was the fourth sub-race1 the ,toltec1   
which made the great ,empire1 with the  
city of the ,golden ,gate as metropolis1
 that whose armies spread over the known
 world1 conquering everywhere1 and in   
that sub-race psychic qualities         
naturally played a great part4 ,you will

 remember that at the earlier stage of  
great emotional and passional           
manifestation1 psychic qualities are    
very largely developed before the       
development of the lower mind4 ,that    
evolution belongs to the astral body as 
a whole1 working not through the astral 
chakras1 but through the astral centres 
connected with our physical senses4 ,the
 fourth sub-race carried all that to the
 highest point4 ,children in the schools
 were picked out for their paths in life
 by clairvoyance2 and in all matters of 
policy1 statecraft1 etc41 clairvoyants  
were consulted1 so that by the exercise 
of the psychic qualities they might get 
the best possible knowledge to be had at
 the time4 ,now the characteristics of  
the fifth sub-race were the diminution  
of psychic power and the germinating of 
the seed of mind1 and these two things  
necessarily went together1 so that1 as  
that fifth sub-race developed1 the      
people of it were rather looked down    
upon by the highly evolved psychic      

sub-race which preceded it4 ,these      
people seemed to be inferior2 they could
 not use the powers which put their     
predecessors in the very forefront of   
civilisation1 and made this world and   
the astral world almost one and the     
same4 ,the children born with very      
little of these psychic powers1 the men 
and women who showed still less of it1  
were by no means thought to have within 
them the promise of the future4 ,yet out
 of these the ,manu chose ,his material1
 because they showed the germ of the    
mind which was specially wanted as the  
characteristic of the coming ,race4 ,it 
did not matter that it was only a germ1 
or that they were much less effective   
than the people of the mighty           
civilisation in which they appeared4 ,he
 was looking to the future1 and so these
 people were by no means the people whom
 the ,atlanteans of the day would have  
chosen if consulted in the matter4 ,but 
the great people do not always consult  
with the smaller people1 who are so very

 sure of the rightness of their own     
judgment4 ,they have an uncomfortable   
way of following their own ideas2 and1  
as the ,master 8,m0 once said of some   
people who remarked that ,he did not    
come up to their idea of an ,adept1     
8,the mark of the ,adept is not kept at 
,simla40 ,and that sentence is rather a 
good one to remember4 ,so also the mark 
of the disciple is not kept in ,london  
or in ,chicago1 but in a very different 
part of the world1 and to that those who
 know something about it try to conform4
 ,so the choice of the ,manu of the day 
would have been regarded as a very poor 
one by the wise folk of the time4       
,nevertheless he carried away his people
 and built them up into a great ,race4  
,now there is something very instructive
 in that when we try to understand the  
method of ,his choice in the light of   
the past1 and the analogy of principles4
 ,for we can see that if the germs of a 
sixth sub-race--from which1 later1 a    
sixth ,root ,race will be born--are to  

be chosen out by ,him from the materials
 that the fifth sub-race affords1 then  
the nature of ,his choice probably will 
not be that which would be made by the  
leaders of that fifth sub-race itself4  
,theirs to carry on to the highest point
 the concrete1 scientific mind1 which is
 the glory of their sub-race4           
,theosophists sometimes ask3 8,why do   
not the great men of ,science come into 
the ,theosophical ,society80 ,simply    
because they have their own work to do2 
and their work at present is not to     
build the future civilisation1 but to   
lead to its highest point the present   
one4 ,in the future1 when they shall    
have led that civilisation to the       
highest point1 and when it has taken its
 place at the head of the world's       
thought1 then will come the time for    
these great minds to be reborn into     
another race1 and build on the splendid 
intellectual foundation they have laid4 
,the work of the world is the end that  
the great ,ones consider1 and these     

strong scientific minds to-day are      
needed by the world to carry on the     
present civilisation to the highest     
point4 ,how unwise it would be to take  
them away from the work that no one else
 can do1 and set them to other work they
 would do badly1 not having turned their
 energies to the particular             
qualifications that are wanted for it4  
,and so in the wise plan of the ,manu of
 the fifth ,race1 the flower of the     
fifth or ,teutonic sub-race is taken in 
order that it may be raised up to the   
highest point of the mnasic             
civilisation1 and be carried on to its  
zenith of splendour of scientific       
knowledge4 ,but meanwhile it is ,his    
duty to help in the building up of the  
other types--still his ,race is the     
sixth sub-race--and so to co-operate    
with ,his successor the ,manu of the    
sixth ,root ,race4 ,for remember the    
,manu of all the sub-races of a ,root   
,race is the same4 ,he is the ,manu of  
the whole ,race2 when the time comes for

 beginning the new ,root ,race1 then the
 ,manu of the ,race that is regnant     
co-operates with the ,manu of the ,race 
which is to come4 ,hence ,he who is to  
be the ,manu of the sixth ,root ,race1  
the ,master 8,m10 the ,moru of the      
,purnas1 ,he has begun ,his work4 ,and  
,he has begun it in a humble and        
insignificant fashion1 as the world     
would say1 by striking the keynote of   
,brotherhood1 and by drawing into a     
,society those whose hearts thrill      
responsive to that note4 ,and why8      
,because the higher emotion that answers
 to universal ,brotherhood1 to love of  
all1 without distinction of race1 sex1  
caste1 colour1 or creed--that is the    
emotion1 that is the germ of the buddhic
 principle in man1 the principle of     
unifying1 of drawing the separated      
together1 of blending into one separate 
individualities1 and making them realise
 the spiritual unity which overshadows  
and underlies them all4 ,hence universal
 ,brotherhood is the only thing which is

 binding on members of the ,theosophical
 ,society4 ,nothing else4 ,the          
,theosophical teachings as to ,karma1   
,reincarnation1 or the ,masters1 are not
 binding on the mind or conscience of   
any member4 ,this is an important point4
 ,it is not only because a truth is     
better seen by the unfettered intellect 
than by an intellect on which a dogma is
 imposed1 though that is of importance2 
but because the material which can be   
moulded into the ,coming ,race is the   
material that can recognise the         
necessity and the beauty of universal   
,brotherhood1 and if that be recognised1
 nothing else for the moment is         
necessary4 ,hence that is the only      
binding principle4 ,hence1 also1 the    
attempts to narrow it down1 prompted by 
those ,dark ,powers who do not desire   
that the ,society should grow and       
prosper for thousands of years to come1 
the attempts to put in a little         
restraint here and a little obstacle    
there1 judging for the moment1 and not  

for the future4 ,that is the inner      
meaning of having that one thing alone  
our bond of union4 ,and so the ,manu    
made that the keynote to attract those  
who would answer1 8,yes2 that is the    
very thing ,i want to join in and help40
 ,and so the nucleus of the great sixth 
,root ,race began to be formed4 ,but    
that is not an immediate future1        
although already beginning4 ,the sixth  
sub-race is the immediate future2 under 
the rule of the ,manu of the fifth      
still1 but co-operating with the ,manu  
of the ,sixth1 in order that those who  
show signs of being fit material for the
 ,coming ,race may have a preliminary   
practise of the virtues of that race4   
,hence the stress that ,h4 ,p4          
,blavatsky laid on this inner side of   
the working of the ,theosophical        
,society2 and hence the need1 because   
the time is passing rapidly1 to make    
public what has been kept private in the
 past of this inner purpose1 which has  
really dominated the ,society from      

within1 although not recognised without4
  ,let us see how that immediate future 
should be recognised in its             
characteristics1 and thus prepared for4 
,first of all we must understand the    
words spoken long ago under the         
inspiration of the coming ,bodhisattva1 
that the ,theosophical ,society was to  
be 8the corner-stone of the future      
religion of humanity40 ,now every       
sub-race has a special religion1 as it  
were4 ,the religion of the fifth        
sub-race is ,christianity4 ,what is the 
future religion of humanity in this     
sense8 ,it differs from all that have   
gone before4 ,it is no longer an        
exclusive and separatist faith1 but a   
recognition that in every religion the  
same truths are found2 that there is    
only one true religion1 the ,divine     
,wisdom2 and that every separate        
religion is true just so far as it      
incorporates the main teachings of that 
,divine ,wisdom4 ,the one supreme       
religion is the ,knowledge of ,god2 to  

that everything else is subsidiary4     
,just in so far as any special religion 
puts within the reach of its followers  
the means for rising to that supreme    
knowledge1 in so far is that religion   
worthy of its place4 ,and when that     
supreme test is not thoroughly          
answered--when dogmas1 and ceremonies1  
and rites become more important than    
this inner truth of the gaining of      
individual knowledge of the             
,supreme--then the religion becomes     
narrower1 weaker1 unspiritual1 until a  
time comes when either the religion must
 die or a new impulse must be poured    
into it to bring it back to its original
 position1 a channel for the knowledge  
of ,god4 ,now1 in the past many         
religions have done their work and      
passed away1 and we come to the present 
time1 when certain great religions are  
living4 ,and when the great new         
spiritual impulse came1 it was not      
charged with the building of a new      
religion1 but with the vitalising of    

those great existing religions1 to make 
them realise their underlying           
foundation2 they were vivified in order 
to help them to rise to a more spiritual
 and mystic interpretation of their     
teachings2 and when that was done1 they 
were to be blended together into a      
brotherhood of ,religions1 so that all  
should recognise the ,divine ,wisdom as 
their root4 ,that was the first work of 
the ,theosophical ,society4 ,it was done
 all over the world4 ,see how in ,india 
,hindism was revived2 in ,ceylon1       
,buddhism4 ,ask the ordinary missionary 
who comes over here1 who is not         
generally very broad-minded1 and he will
 tell you that the great opponent of    
,christianity in the ,east is the       
,theosophical ,society4 ,then1 if you   
press him and ask1 8,but are            
,theosophists antagonistic to you80     
8,no10 he will say1 8but they strengthen
 the other religions1 and thus prevent  
our making converts40 ,and that is true4
 ,it is not our business to convert     

people from one religion to another1 but
 to try to make every one realise the   
splendour of his own religion4          
,naturally1 in ,india--except in        
,travancore1 where there has been a     
,christian ,roman ,catholic colony from 
the very early centuries of the         
,church--,christianity is an alien      
religion1 and only grows by injuring the
 older religions of the land4           
,naturally1 then1 the missionaries look 
on the ,theosophical ,society as an     
opponent1 because it has been the great 
factor in the revival of ,hindism1      
,buddhism1 ,zoroastrianism1 and is      
beginning to be a factor in the revival 
of ,muhammadanism4 ,now1 when you see   
that1 and when you come to the ,west and
 see how the same influence has been    
widening the ,christian ,church1 how    
mystical ,christianity is spreading     
everywhere in a way that would have     
seemed incredible some three years      
ago--see how narrow it was1 and look    
now1 how everywhere the mystic thought  

is spreading1 and see how1 in the ,roman
 ,catholic ,church1 the spreading of    
this spirit has become so wide that the 
,pope is forced into fulminating against
 it1 and in the ,modernism that he      
condemns we find ,theosophy mentioned as
 one of the forms--you will realise that
 that part of the work is almost done4  
,i do not mean that we are not to       
continue spreading abroad more spiritual
 ideas1 but that the work has been done 
so effectively already that it is almost
 passing into the hands of the religions
 themselves4 ,the clergy are now        
preaching so much ,theosophy that it    
hardly seems necessary to continue      
preaching the parts they have adopted4  
,the ,theosophical teaching as to the   
nature of the ,christ in ,his birth in  
the human form1 and ,his growth into    
,divine ,manhood--how common a doctrine 
that is now within all the ,churches of 
the ,west4 ,the fact of ,reincarnation  
is also becoming more and more widely   
accepted--a doctrine no longer to be    

laughed at1 but to be carefully argued  
over1 and forming a part of the deepest 
thought of the ,christian world4 ,so    
that while we must still go on with that
 part of the work1 there are other parts
 of our work now that we ought to be    
ready to take up4 ,that religion of the 
future which is to include all the      
religions as sects within itself1 all of
 them going on into the future1 but     
recognising themselves as a             
,brotherhood1 that is to be the dominant
 religious thought of the great sixth   
,root ,race1 and in the sixth sub-race  
we shall find it spreading everywhere4  
,now1 how mighty will be the advantage2 
because the moment all religions are    
seen to be branches of one stock1 then  
each religion can share with others the 
specialty which it has been its duty to 
develop in the world4 ,and nowadays1    
when the ,christian goes to ,india1     
instead of trying to convert the ,hind1 
which he can never do1 what he ought to 
do is to offer to share with him that   

great special characteristic of         
,christianity1 the principle of         
self-sacrifice1 and the helping of the  
weaker by the stronger--the dominant    
note of ,christianity4 ,it is the       
doctrine of the ,cross1 the emblem of   
self-sacrifice1 of the coming down to   
the depressed in order to lift them1    
leading them up side by side with       
ourselves4 ,that is the noblest thought 
of ,christendom1 typified in the mystic 
,christ2 and that you might well offer  
to share with the ,hinds1 for that does 
not come out so strongly in their great 
,faith4 ,rather will they bring to you  
in exchange the doctrine of the         
immanence of ,god4 ,two things1 ,dr4    
,miller has written1 ,hindism brings to 
the world3 the immanence of ,god1 and   
the solidarity of man4 ,when religions  
exchange their best instead of finding  
out each other's weaknesses1 then you   
have outlined the religion of the       
future4 ,our work in that future is to  
continue what we have so well begun1 and

 spread this liberal1 thoughtful1       
religious ideal through all religions1  
destroying none1 but permeating all4    
,next we have to consider what we ought 
to do in the training of the next       
generation2 for there is great need that
 the ,theosophical ideal of education   
should spread through ,western minds1   
and especially through ,britain and its 
empire4 ,religious education at the     
present time is in peril2 how great that
 peril is may be measured by the ,moral 
,education ,congress gathered together  
in ,london last year to try to find a   
moral basis that should furnish         
education apart from all the sanctions  
of religion--a hopeless task1 but none  
the less a sign of the peril of the     
times4 ,now1 we have had secular        
education in ,india4 ,it has been the   
,english education the ,government has  
given there4 ,it could not give any     
other because of the different religions
 of the country1 and it was bound not to
 help any one of these to the detriment 

of the others4 ,the moral result has    
been disastrous4 ,it has fostered       
selfishness1 indifference to the        
country1 lack of public spirit4 ,it has 
given us a race of men who have acquired
 from the ,west its superficial         
qualities1 but not its inner strength1  
not its inner capacity4 ,and the        
troubles you have in ,india now are     
largely the result of this              
anti-religious education1 which has made
 hundreds of the best ,indian type      
skeptics1 a thing which has only been   
checked with the growth of the          
,theosophical ,society throughout       
,india4 ,we have turned back that       
irreligious wave1 with the result that  
the ,indian ,government to-day regards  
the ,theosophical ,society as the most  
likely agency for training the youth of 
,india along lines of freedom and order 
at the same time4 ,they realise that we 
have put our finger on the weak point in
 their own system1 and that our plan of 
giving to the child the religion of his 

parents is really the way to solve that 
religious problem in ,india4 ,now1 over 
here you have to face the problem how to
 preserve religion while letting        
dogmatism go2 how to find a common      
ground1 a few common principles1 which  
all ,christians inculcate1 leaving to a 
later time in life the special sectarian
 divisions which the young man and woman
 can acquire later if they wish4 ,now1  
in that the ,theosophical ,society may  
well play a great part in the immediate 
future1 strengthening all the influences
 which make for the keeping of religion 
as an integral part of education1       
helping to soften the bitter            
sectarianism1 and persuade the different
 denominations to remember that they are
 ,christians more than that they belong 
to this1 that1 or the other             
denomination4 ,if we succeed in that1   
then the service to the education of the
 empire will be supreme4  ,along other  
lines we want1 if we can1 to persuade   
the public mind to become a little more 

receptive of new ideas2 to lose a little
 of its pride1 and learn a little       
humility4 ,unless we are quite sure that
 we are at the very top of human        
evolution1 and that nothing greater than
 ourselves can be evolved1 then it would
 be the part of wisdom to recognise that
 the next type1 which is the type of the
 future1 must be different from the type
 of the present1 and1 in the beginning  
of its evolution1 new and strange4 ,you 
may remember how ,j4 ,s4 ,mill1 in      
speaking of liberty1 laid immense stress
 on originality1 and complained that    
modern methods were tending to make all 
come to a single level2 to do away with 
the eccentric1 even with the original4  
,now1 for growth1 variety is wanted4    
,where there is no spontaneous variation
 in types1 you have stagnation4 ,and yet
 every one of us is so fond of our own  
particular line of thought that we take 
it almost as an offence if someone      
starts a new thought which we cannot at 
once fit into our own mental grooves4   

,now1 we must try to correct that1 first
 in ourselves1 and then in the public at
 large1 especially in view of the coming
 of that mighty ,teacher ,i have spoken 
of4 ,when ,he comes1 the type of the    
sixth ,root ,race1 ,he must be very     
different from all of us1 otherwise ,he 
would not be the type of the new        
departure4 ,how can we avoid treating   
,him when ,he comes exactly as our      
predecessors of the fourth sub-race     
treated ,him when ,he came last to start
 the fifth8 ,it is so easy for all of   
us1 looking back to the mighty ,figure  
of the ,christ1 to realize something of 
its splendour1 but we see ,him through  
the glamour of the religion which has   
made ,his name supreme in many of your  
hearts4 ,try and put yourselves back in 
time1 and see how strange that new type 
would have then seemed to you1 how      
against all your prejudices4 ,so        
different was ,he that ,he raised an    
antagonism so bitter that they could not
 bear ,him amongst them for more than   

three years1 and then murdered ,him4 ,it
 is hard for us to realise that4 ,we are
 apt to think1 8,if ,i had been there1  
,i would have stood beside ,him2 ,i     
would not have been amongst those who   
slew ,him40 ,and yet there is no        
particular reason to think we should not
 have done the same4 ,it is a great     
lesson for the immediate future4 ,for   
when ,he comes again to bless this      
beginning of a sixth sub-race1 the      
buddhic1 ,he will show out the qualities
 of ,buddhi prominently1 and those are  
by no means very acceptable to the      
modern world4 ,look fairly at your own  
minds and see how you stand on your     
rights4 ,it is the spirit of the time4  
,if you have not what you think your    
rights1 you make a clamour for them4    
,for the mnasic civilisation that is the
 proper way1 but those who want to go on
 in the new future that is dawning have 
to throw all that aside4 ,you must      
relinquish your 8rights40 ,if you are   
trampled on1 you must recognise that it 

is only yourself of the past trampling  
on yourself of the present3 no one can  
trample on you except a person who      
embodies your own past injustice1 and is
 working out that which you yourself    
have created4 ,that is a very unpopular 
view1 as unpopular as the ,sermon on the
 ,mount4 ,and so along many other lines 
of that which is admirable from the     
popular standpoint--power1 dominance1   
the spirit which tramples down all      
opposition4 ,how different from that of 
the ,wisdom which rules1 but rules from 
within1 8mightily and sweetly ordering  
all things40 ,and if you will think over
 this in detail and work it out1 you    
will find you will have to change your  
ideal of what is admirable1 and build up
 on ideal on the basis of ,spirit and   
unity1 and not on rights and claims4    
,and that is one reason why the         
,theosophical ideals very often find    
themselves rejected in the outer world4 
,those are the qualities needed for the 
world as it shall be2 and if we are to  

be builders of that immediate future1 we
 must develop them in ourselves4 ,but   
you may say3 8,is it not rather a big   
assertion to make that this             
,theosophical ,society is really a      
nucleus of a great ,root ,race2 that it 
is the beginning of a sub-race8 ,what   
right have you to make such a claim80   
,the answer is1 that looking back to the
 last choice1 we should expect to find  
the beginning of the new ,race and new  
sub-race among those who were not the   
leaders of the present1 but had in them 
the germ of the future4 ,that is why our
 people are gathered not from the       
leaders and the thinkers1 but from the  
loving1 the compassionate1 the          
brotherly4 ,it seems a feeble thing1    
this power of ,brotherhood4 ,it is the  
mightiest thing in all the world4 ,and  
although it is true that we cannot      
expect to find amongst us men and women 
of magnificent intellect and            
overwhelming power of thought1 we may   
expect to find amongst us the           

compassionate1 the gentle1 and the      
loving1 and those give the plastic      
material which will yield itself to the 
fingers of the ,manu to be moulded into 
a new type1 a higher evolution4 ,hence1 
from time to time the great shakings    
that take place to shake out those who  
are too purely intellectual1 and who do 
not think the word ,brotherhood is a    
word that ought to be heard so much     
amongst us4 ,the ,masters have chosen   
,brotherhood as our mark1 and we cannot 
march in ,their army if we will not bear
 ,their sign4 ,and so1 if mind makes us 
too self-assertive1 too sure of our own 
superiority1 then we must be shaken out 
of this movement4 ,so do not in this    
immediate future be troubled if we still
 continue to go along our own quiet road
 of attracting the loving and the gentle
 rather than those who are mighty in    
their intellectual power4 ,the thing of 
vital importance is the ,spirit of      
,brotherhood1 and that we must never let
 go4 ,and remember1 in the whole of the 

struggles of the future1 as in those of 
the past1 that they must always rage    
round persons1 and those who think more 
of personalities than of principles are 
inevitably shaken out4 ,if you make a   
person's presence or absence a reason   
for being in or out of the ,society1 you
 are showing the spirit of separation1  
which cannot realise a principle1 but   
thinks only of the passing and transient
 personality4 ,what can it matter       
whether any one of you agrees or        
disagrees with ,mr4 ,leadbeater1 or with
 ,mr4 ,mead1 or with anyone else8 ,these
 are all persons4 ,the principle of the 
,society remain unshaken4 ,presidents   
are elected and ,presidents die1 but the
 ,society goes on4 ,what folly1 then1 to
 give up a place in a mighty movement   
because the person temporarily at the   
head of it is a person who does not     
exactly fit into the shape you have made
 as your own particular ideal4 ,it does 
not matter4 ,the ,society is not bound  
by its ,president any more than by      

anyone else4 ,it is bound only by its   
great central principle of ,brotherhood4
 ,and so all of you who have stood      
through the past shaking have shown that
 you care more for principles than for  
persons1 and it does not matter whether1
 so to speak1 you have agreed or        
disagreed with the ,president so long as
 you have stood firm within the         
,society2 for there lies the principle1 
whilst the other is only personality4   
,cling1 then1 to that principle to which
 you have clung through the past storm2 
recognise that whether a person be right
 or wrong1 noble or ignoble1 great or   
small1 that is a matter of secondary    
importance4 ,the work of the future lies
 in the movement1 and not in the hands  
of any particular individual who may    
happen to be here4 ,whether you or ,i   
come back to this great movement in     
other lives depends on ourselves1 and   
not on the opinion that anyone else may 
happen to have about us4 ,none can throw
 us out of it if we are worthy to remain

 in it2 none can keep us in it if we are
 unworthy to be part of it4 ,and        
realising krmic law1 realising the      
greatness of the movement and its work  
in the future1 let us join hands1       
whether we agree or disagree with each  
other on any other matter save that of  
,brotherhood1 and go forward into the   
future that is unfolding before us1     
brighter than ever the past has shone2  
go forward to the making of the sub-race
 out of which the ,root ,race shall     
spring1 under the banner of our ,manu   
and our ,bodhisattva1 the mighty ,ones  
of years and millennia to come4         
,lecture ,,iii  ,the ,catholic and      
,puritan ,spirit in the ,theosophical   
,society  ,the ,value and ,danger of    
,each   ,i want to try to trace out the 
somewhat difficult subject of the place 
of the ,puritan and the ,catholic       
,spirit in our ,society4 ,i want to show
 that both types are necessary in every 
great movement2 that both have their    
value and place1 yet also their dangers4

 ,and if we realise that both are       
necessary1 it may help each type to be  
tolerant as regards the other1 and to   
see that each has its dangers4  ,now1   
all the world over these two types are  
found2 they are1 in fact1 two marked    
temperaments1 intellectual and          
emotional1 into which1 roughly1 you     
might throw almost all thoughtful and   
educated people1 and even the           
thoughtless and ignorant1 for those also
 will show similar types1 although      
naturally less attractively1 because    
more extreme1 than they may be among the
 class of people who at least are       
seeking to understand themselves1 and to
 gain some measure of equilibrium4      
,looked at from the outside1 the        
,catholic type is certainly the more    
attractive1 and therefore ,i want to    
impress upon you the value of the       
,puritan type2 because1 being less      
attractive1 its value is more likely to 
be overlooked4 ,if the ,puritan spirit  
were completely lost1 mankind would lack

 that vigour and strength and tendency  
to free thought and free judgment which 
are so essential to human evolution4    
,unfortunately1 it has often been united
 with a very cold and forbidding        
exterior2 and if we take the two types  
as we find them in the reign of ,charles
 ,i41 certainly the ,puritan is not very
 attractive from outside--hard1 rather  
sour1 forbidding1 and austere4 ,but it  
is not quite fair to judge the ,puritan 
by that type in the reign of the        
,stuarts4 ,it is not fair to pick out a 
type at the moment where these two      
difficulties face it--danger to itself1 
and the extreme evil of the type it is  
opposing4 ,it is hardly fair to take    
that moment for a judgment of the value 
of the temperament in itself4 ,but even 
if you take the ,puritan of the time of 
,charles ,i4 and ,cromwell1 you can     
hardly help noticing1 if you go beyond  
externals1 the extreme moral value of   
that type amid those difficult and      
dangerous surroundings4 ,austere as it  

was1 it was the austerity that was      
trying to guard itself against continual
 danger of pollution1 and naturally it  
ran into extremes1 as all reactions run1
 with the inevitable result that another
 reaction followed on the first1 and you
 had the loose and profligate type of   
the ,court of ,charles ,,ii4 ,it is the 
types ,i want to disentangle from these 
special manifestations1 and1 looking at 
them apart1 from all conditions that may
 emphasise one characteristic or        
another4  ,now1 in what does the        
,puritan type exactly consist8 ,it seems
 to consist in an attitude of protest   
and criticism rather than of ready      
acceptance of the prevailing thought of 
the time4 ,the ,puritan mind is         
essentially critical1 and critical in   
the modern sense of the term1 which1    
instead of making the critic a judge1   
makes him an opponent and condemner4 ,we
 must remember1 however1 that the true  
critical spirit is absolutely necessary 
for human progress1 even though it often

 slips into condemnation and cynicism4  
,the ,puritan is always intellectual 7,i
 am speaking of the purer type71 a man  
in whom mind is predominant4 ,he is of  
the type that tends to separation rather
 than unity2 he stands alone1 sufficient
 for himself 7,i say that rather than   
8self-sufficient10 the second form      
connoting a rather unpleasant quality74 
,we must realise the strength of this   
type4 ,the strength may slip into       
austerity1 but that very largely grows  
out of the religion to which the        
,puritan may happen to be attached4 ,you
 do not find him in his more aggressive 
form unless he is protesting against    
something he regards as dangerous and   
mischievous4 ,naturally1 under these    
considerations he is thrown into the    
attitude of combat1 and hence all that  
is harshest and most hostile inevitably 
comes to the surface4 ,but that is not a
 necessary part of the ,puritan spirit4 
,looking at him as the intellectual man 
in whom emotion in this particular life 

is comparatively weak1 or if not weak1  
repressed2 seeing that in him the mental
 qualities are those which in this      
incarnation he specially endeavours to  
develop2 understanding that the mind can
 only be developed where the qualities  
of analysing1 comparing1 and judging are
 active1 you can readily see how1 in the
 face of opposition1 these qualities    
would turn into antagonism and protest4 
,but ,i do not think antagonism and     
protest are a necessary part of the     
,puritan spirit4 ,in peaceful times your
 ,puritan would be distinguished rather 
as the analytical or intellectual man1  
most valuable to any community into     
which he may be thrown at the time4 ,for
 you cannot develop the mind without    
developing these analysing qualities3   
synthesis comes later1 the one belonging
 to the lower1 the other to the higher  
,manas4 ,both need to be developed4     
,while the lower ,manas is developing1  
you must have these qualities of        
analysis1 comparison1 and judgment      

without which it is not possible to lay 
a strong foundation for any belief4 ,you
 must recognise the utter necessity for 
the challenging1 questioning1 even      
doubting and sceptical spirit4 ,only by 
means of this can error be detected1 and
 the traditions that come down from the 
past be gradually purified of the       
accretions that have come to them during
 the ignorant periods through which they
 may have passed4 ,to be sceptical is no
 fault1 but rather a virtue4 ,if there  
is to be progress at all1 there must be 
challenging of that which has come down 
from the past1 so that1 testing1        
analysing1 criticising1 you may be able 
to separate the truth from the error4   
,how would religion become ever more and
 more spiritual if men are only to      
inherit1 and never to examine and       
understand8 ,and since no religion or   
other form of thought can ever come down
 through centuries without picking up a 
large amount of error1 if we had not    
this critical and challenging spirit all

 religions would grow into              
superstitions1 and that which is most   
valuable for the race would gradually be
 covered under a mass of ignorant error4
 ,hence at certain times in the history 
of the race a great outburst of the     
,puritan spirit is necessary4 ,that     
alone will bring about fundamental      
changes1 religious1 moral1 and social2  
that alone has the courage to go forward
 whilst in a minority1 and test with the
 test of reason every belief and every  
tradition4 ,we must not1 then1 blind    
ourselves to the immense value of this  
spirit in the intellectual development  
of man4 ,for always1 inasmuch as        
religious and social order has come by  
some great ,teacher enormously beyond   
his own generation in religious1 moral1 
and social development1 inevitably his  
teachings1 handed down generation after 
generation1 will in many respects tend  
to be covered with superstition4  ,let  
us pause for a moment and see what the  
word 8superstition0 means4 ,i do not    

think ,i can give a better definition   
than my old one3 8superstition is the   
taking of the non-essential as the      
essential40 ,i think that you will find 
that that covers all the cases which you
 would call superstitions--a truth      
originally2 but in every truth there are
 necessary and accessory parts4 ,as the 
understanding of the truth is clouded1  
the accessories take on too large a     
value in the minds of people1 until at  
last the accessory is everything and the
 essential nothing4  ,i told once an    
,indian story which marks out clearly   
what is superstition4 ,there was once a 
very holy man in the habit of offering a
 sacrifice by pouring butter into the   
fire--one of the ordinary ,hind         
ceremonies4 ,morning after morning he   
duly performed this rite4 ,he was much  
admired by his neighbours1 and the      
regularity of the discharge of his      
religious duties led them to consider   
him a model worthy of imitation4 ,this  
good man happened to have a cat4 ,as he 

was kindly-hearted and affectionate1 the
 cat loved him1 and used to come up and 
interrupt his religious service2 so he  
put a collar round the cat and tied it  
to the bedpost to prevent interruptions4
 ,time went on1 a few generations       
passed1 and then all of the people who  
copied this admirable saint not only    
offered the sacrifice1 but also         
considered it a part of the rite to have
 a cat tied to the bedpost4 ,still more 
time went on1 until at last all that    
remained of the original ceremony was   
the cat tied to the bedpost and nothing 
else4 ,now there is superstition3 the   
harmless accessory had become necessary1
 until it occupied the whole of the     
worshippers' minds4 ,this is often the  
case in religions which have lasted     
long1 and have had many ignorant        
adherents4 ,they cannot distinguish     
between the inner meaning and the outer 
form2 and gradually the outer form      
becomes everything1 and the inner       
meaning disappears4 ,then comes the time

 when1 superstition having taken the    
place of truth1 there rises up the      
critical intellect of man1 attacks the  
whole1 and challenges the authority4    
,only sometimes the critic is not       
evolved enough to recognise the truth at
 the same time that he wars against the 
error4 ,more often he takes the whole as
 superstition and tries to destroy it   
completely4 ,there you have the history 
of many reformations4 ,take the great   
,reformation of the sixteenth century4  
,if you look back to that you will see  
that an enormous amount of valuable     
truth was thrown aside in trying to get 
rid of the surface error with which the 
truth had been covered4 ,and so in      
tracing down the growth of the ,puritan 
spirit from the time of ,luther1 through
 ,calvinistic ,switzerland1 up to       
,scotland with ,john ,knox1 and then    
looking at it as it spread over         
,england1 and became so powerful under  
,james ,i4 and ,charles ,i41 you will   
recognise that in the whole of that     

there is a gradual throwing away of     
everything that the mind could not grasp
 and understand1 and consequently a     
great loss of the spiritual side of     
things4 ,the result of that historically
 has been that the truth that was thrown
 away in the getting rid of the error   
came back again a little later4 ,and so 
with certain fundamental tendencies in  
man1 against which the ,puritan of that 
time set himself utterly--the use of    
images in public worship1 the use of    
music1 the use of garments different    
from the everyday garments1 and so      
on--all these points that he threw aside
 as part of the ,papal abomination came 
back again1 slowly1 steadily1 gradually 
spreading through the whole of the      
,anglican ,church4 ,so that you have    
this remarkable object-lesson1 which it 
would be well for all ,puritan-spirited 
people to remember4 ,you may visit a    
cathedral to-day4 ,outside the cathedral
 you will see the statues which were    
broken by ,cromwell's soldiery2 and     

inside the cathedral1 on or round the   
high altar and chancel1 you will see the
 modern statues placed there in order to
 help the devotional spirit in the      
congregation4  ,i have purposely taken  
the ,puritan spirit outside the         
,theosophical ,society so that you may  
look at it apart from any special       
question of interest to our own         
,society4 ,if you see the value of that 
in religion1 you will welcome its       
presence in the ,theosophical ,society4 
,you will realise that that spirit is   
wanted in order to balance and keep in  
check what might otherwise be the excess
 of the ,catholic spirit4 ,you will     
realise that our critical friends are   
doing us an immense service in their    
criticism1 and that it only becomes     
mischievous when the critical spirit    
grows into antagonism and dislike1 which
 need not at all accompany it1 and      
should not accompany it in a            
well-balanced and thoughtful mind4 ,we  
must have that spirit amongst us1       

otherwise the enthusiastic will run away
 too rapidly and fall into error4 ,the  
chill that sometimes it causes is a very
 valuable element for mental growth4 ,we
 do not want to have nothing but        
chill--that will prevent growth         
altogether2 but if we were more tolerant
 with each other1 then we might have the
 advantage of the chill1 which would    
keep the intellectual atmosphere clear  
and sharp1 without having the very life 
chilled out of us by criticism4  ,let us
 now pause on what we mean by the       
,catholic spirit4 ,by that ,i mean the  
spirit which is reverent of tradition1  
which is willing to submit to reasonable
 and recognised authority1 which is     
willing to take a great plan and        
co-operate in it1 and realise that the  
presence of the architect of the plan1  
if ,he be a person highly developed1 say
 a ,master1 is enough to give it        
authority1 and that there is no lack of 
freedom or dignity in accepting the plan
 of a greater1 and working it out to the

 utmost of one's ability4 ,it is the    
spirit which1 largely emotional1 when it
 rises into love of the higher and      
becomes devotion1 causes sympathetic    
vibrations on the buddhic plane1 and so 
begins the awakening of the ,spirit     
above the intellect4 ,again1 with this  
,catholic spirit you always find the    
love of beauty4 ,it is artistic4 ,it    
seeks to clothe thought in forms of     
beauty4 ,it loves ceremonial1 takes a   
pleasure in harmonised expression of    
thought1 and desires that everything    
round it should be emotionally          
satisfactory as well as intellectually  
sound4 ,moreover1 its mind is eminently 
teachable1 where the ,puritan is not4   
,hence it is far easier to lead it along
 the path of what is called ,occultism4 
,the ,catholic mind very readily        
recognises that those above itself in   
development may be able by guidance and 
teaching to help it to reach knowledge  
which1 unaided1 it would be unable to   
achieve4 ,the ,puritan would walk alone2

 the ,catholic would utilise every      
assistance that can be given in         
evolution1 including the assistance of  
human beings more highly developed1 as  
well as of spiritual intelligences4 ,and
 so you have round it an atmosphere     
which readily responds to impulses from 
the spiritual worlds1 and always with   
this spirit you find the tendency toward
 ,occultism of various kinds4 ,i do not 
think you ever find that tendency in    
connexion with the ,puritan spirit4 ,you
 may find with the ,puritan spirit      
sometimes a lofty form of mysticism1 a  
recognition of a ,spirit as the ,life of
 the universe1 and an attempt to realise
 that ,spirit within oneself4 ,that you 
may reach largely by way of the         
intellect1 and emotion is not           
necessarily concerned in it4            
,intellectually you may realise unity1  
and then pass into the mystical ideal of
 the ,one in the ,many1 to be recognised
 in each4 ,and you do find occasionally 
in the great ,puritans of the past a    

very noble1 though somewhat stern and   
cold1 form of mystical belief2 whereas  
the moment you come to ,catholic        
mysticism1 you find yourself in an      
atmosphere charged with emotion4 ,the   
,catholic ,mystic is swept up in a great
 surge of emotion to the ,object of his 
love2 the ,puritan ,mystic calmly1      
almost coldly1 recognises the greatness 
of the ,object of his worship1          
intellectually tries to realise1 and by 
that to some extent unifies himself with
 ,it4 ,you have an example of the       
,puritan ,mystic in ,cromwell4 ,read his
 letters1 read the letters of the man1  
wrung out of his heart by the strain of 
doubt and despair1 and clinging1 in     
spite of all temptation1 to his belief  
in the reality of a ,divine ,power whose
 instrument he was4 ,you will rise from 
that reading with a new idea of the     
strength of the man1 and realise that   
with all that strength there was the    
recognition of the strength of ,god and 
of his own strength as being only an    

instrument in the divine hands4 ,but you
 never find the ,puritan ,mystic the    
expression of love1 of passionate       
affection1 that are so common among the 
,catholic ,mystics2 and more than       
anything else is the difference marked  
when you come to deal with ,occultism4  
,and there1 in our own ,society1 is a   
point we ought to pause upon4 ,the      
,catholic type amongst us will be one   
that will readily respond to the idea of
 the ,masters1 the ,puritan less        
quickly4 ,the ,catholic mind in the     
,theosophist will not only recognise the
 ideal of the ,masters1 but will be     
fired with a desire to tread the path   
that ,they have trodden4 ,there will be 
a looking up of reverence1 an           
outstretching of the hand for guidance2 
a realisation that by that dependence   
more rapid progress may be made than    
along any other line4 ,that which is    
invisible will exercise a potent        
attraction2 he will always be trying to 
know something of the invisible worlds  

and their inhabitants1 he will always be
 reaching out toward these worlds and   
trying to expand his consciousness into 
communication with them4 ,he will be    
willing to train himself with that in   
view1 and you will have in him the      
possibility of the ,occultist which you 
will not find in the ,puritan type4 ,for
 you cannot begin this part of occult   
knowledge along the purely intellectual 
lines4 ,the intellectual exertion will  
check at once the evolution of the other
 vehicles4 ,the moment you begin to     
think3 8,what am ,i doing8 ,is it       
imagination8 ,is it hallucination80 you 
check the growth of the subtler         
faculties of the man4 ,you are obliged  
for a time to go on without questions1  
feeling1 sensing1 groping1 and refusing 
to allow the mind to come in with its   
analysing spirit1 that chills everything
 down so much that these budding        
faculties1 as it were1 shrink back from 
the touch of the frost1 refusing to     
unfold4 8,well10 you say1 8there is a   

danger4 ,the person may become          
overcredulous1 may be utterly led       
astray40 ,true4 ,it is the necessary    
danger of all such research4 ,only step 
by step do you learn by experience to   
distinguish between the true and false1 
between the thought-forms created by    
yourself and the inhabitants of other   
worlds into which you are penetrating   
with half-opened eyes4 ,but remember    
that distinguishing does not do away    
with the reality of the thought-form4   
,your own thought-forms which surround  
you when you first pass on to the astral
 plane are real forms in astral matter4 
,they deceive you1 yes1 because they are
 your own creations1 and only give you  
back the things you are thinking about4 
,they repeat to you your own thoughts1  
and there lies the element of danger4   
,but you can only outgrow that by       
experience1 exactly in the same way that
 the baby learns that it cannot catch   
hold of the glittering thing at the end 
of the room1 but1 to reach it1 must     

cover a great deal of space4 ,you do not
 think it heartbreaking because the baby
 makes mistakes4 ,you are content that  
he shall learn4 ,why not be as          
philosophical about yourselves8 ,you    
know that they will grow out of their   
ignorance by experience4 ,so will you4  
,those who always want to be right are  
people who will never make ,occultists4 
,the ,occultist must be ready to plunge 
forward1 and possibly tumble into a bog1
 but be ready to go on again afterwards1
 learning by experience to understand4  
,those who will not face this have not  
enough of the ,catholic spirit to make  
,occultists1 and had better leave it for
 another incarnation4  ,there is another
 danger1 one especially seen here--the  
dependence upon another4 ,i have often  
been asked3 8,how can you develop       
independence and judgment if you are    
always trying to do the will of another1
 whom you call your ,master80 ,the      
answer is simple4 ,you look to your     
,master for direction1 and ,he may point

 you to some work to be done4 ,you take 
the work because ,he told you to do it4 
,so far you are the obedient servant2   
but your judgment1 your reason1 all your
 thought-power1 all your initiative1 are
 taxed to the utmost in the achievement 
of the task4 ,a sensible ,occultist     
never goes running to his ,master and   
asking1 8,how shall ,i do this80 ,he    
knows that is not the ,master's work4   
,the ,master has done ,his part in      
saying 8,do that40 ,how you do it tests 
you1 and brings out your strength and   
weakness4 ,and the ,master is far too   
wise to prevent your bringing out your  
strength and discovering your weakness  
by doing for you what ,he has told you  
to do4 ,hence the ,occultist develops   
all his faculties in the attempt to do  
his ,master's will4 ,the two things work
 well together1 and he does not become  
weak but strong in realising that the   
,master is greater than he1 and knows   
far better the plan of the work1 while  
he himself1 in carrying out his own     

portion of it1 finds full employment for
 every faculty of brain and heart4  ,it 
is scarcely possible for the typical    
,puritan to become an ,occultist in the 
life in which this side is being so     
strongly developed4 ,you cannot         
understand everything when you go into  
unknown worlds2 and unless you are      
willing to be ignorant1 there is no     
possibility of discovering new          
knowledge4 ,every pioneer of science--to
 quote1 ,i think1 ,faraday--8runs about 
like a dog with his nose to the ground1 
trying to find out a trail40 ,that is   
exactly the way of the experimenter4    
,you must search for yourself for the   
trace which will guide you to the       
desired knowledge2 and if you will not  
do that1 you must take the results of   
others1 and be content with these       
results for this life4  ,but1 now1 how  
will these two types of spirit work when
 they come to1 say1 such a question as  
that of ,mr4 ,leadbeater8 ,you will have
 at once the working of the critical    

intelligence which sees faults more     
readily than virtues1 and bad motives   
more readily than good4 ,that is its    
weakness4 ,but it also has its value in 
pointing out certain dangers into which 
the ,society might otherwise slip4 ,the 
,catholic spirit will be far more ready 
to take it for granted that one from    
whom they have learned much1 whom they  
know to have far vaster knowledge than  
their own1 may have some other reason   
which they do not see1 which would      
justify to the doer what he has done1   
and they do not feel that curious sense 
that they must save their neighbours'   
souls1 whether their neighbours desire  
it or not4 ,they are content to say1    
8,this is my road1 that is his0--a wider
 and more generous spirit4              
,nevertheless1 ,i think we should do    
well also to recognise that the presence
 in the ,society of the critical and    
even judging spirit has at some times   
its value4 ,but it is not a foundation  
on which anything can be built1 and that

 is sometimes forgotten4 ,you cannot    
build an enduring edifice on the grounds
 of protest against someone else4 ,it   
cannot endure4 ,it is curious to notice 
that the same people who condemn        
personality when the tendency of the    
personality is love and devotion1 are   
the people who show personality most    
strongly when they antagonise and       
dislike4 ,i admit to the full that      
principle should guide1 not personality2
 but ,i cannot admit that a love for a  
personality is wrong1 whilst a hatred of
 a personality is right and admirable4  
,both may put persons above principles  
if the two come into clash4 ,and it is  
putting a personality above a principle 
when you desert the ,theosophical       
,society1 forgetting the great          
principles which make it immortal1 and  
leave it1 protesting against it1 because
 one or two people hold views with which
 you do not agree4 ,it is the ne plus   
ultra of personality4 ,mr4 ,leadbeater  
and ,mrs4 ,besant are both comparatively

 old1 and cannot at the most live very  
long4 ,what utter folly1 then1 to desert
 the great principles incarnated in the 
,society because of the antagonism of   
two transitory personalities6 ,if       
,theosophy be anything at all1 then it  
is everything in life1 and is not to be 
given up for anyone1 whether saint or   
criminal4 ,suppose a hundred murderers  
were members of the ,society1 is that   
any reason why you or ,i should go out  
of it8 ,it seems to me that the fact    
that we disapprove of that so much is a 
reason for staying in the ,society1 in  
order to strengthen it in the hour of   
its peril and to carry it through4  ,we 
need in the whole of this to study our  
own nature first1 and find out our weak 
points1 and then to guard against that  
weakness in the time of storm and       
stress4 ,and we need1 more than that1 to
 realise that very often when people    
oppose us1 they oppose us because of    
their virtues1 and not because of their 
vices4 ,that is1 that the people who are

 utterly against me now are against me  
because of their virtues4 ,they are     
wrong in the view they take--they       
misconstrue2 that does not matter4 ,but 
the fundamental reason why they oppose  
is because they believe that ,i am      
condoning what is wrong4 ,that is a good
 feeling and right4 ,but it is not right
 when it goes into hatred and calumny1  
when people go about telling abominable 
stories of all kinds which are utterly  
false1 using them as weapons to injure4 
,but1 none the less1 the beginning lay  
in a virtue--the desire to guard the    
,society from harm2 and that ought to be
 recognised even when it has run into   
excess4 ,if we can do that1 then1 in the
 midst of struggle1 we shall be learning
 the true ,theosophical spirit1 which   
sees the good first1 and only recognises
 the excess afterwards4 ,and my         
suggestion is3 8,train yourself1 in your
 ordinary thinking1 to see first the    
good of a person or thing1 and only     
afterwards allow yourself to see the    

weakness or evil40 ,then you will get   
all the good of your critical spirit1   
and be guarded against much harm4 ,but  
if you see the bad side first1 you are  
likely not to see the good side at all4 
,these things test our members1 and show
 whether we are fit to go along this    
great path or not--show whether we are  
ready to be part of that great ,sixth   
,race which is coming1 or whether we are
 so wedded to our own opinions that     
outside those we can see nothing good4  
,the trouble is practically over1 but we
 should remember its lessons--a wider   
tolerance1 a sterner self-criticism1 and
 a more charitable attitude towards our 
fellows4 ,you cannot be too hard in     
criticising yourself1 nor too tolerant  
and charitable towards your neighbour4  
,remember that in every one of us the   
,self is endeavouring to express        
something of himself4 ,in our own case  
we have the right to criticise every    
obstacle put in the way of ,his         
manifestation1 to be hard in our        

judgment of ourselves1 pitiless in our  
condemnation of our every fault and     
weakness4 ,but we cannot govern the     
manifestation of the ,self in another2  
hence our criticism is useless and      
impertinent--does not help1 but hinders2
 for if the other person is wrong1 as   
you think he is1 then your harsh        
judgment makes an added barrier in his  
way when the ,self in him is trying to  
guide him back to the right1 whereas    
your charity1 your tolerant respect1    
will help him to realise the noblest in 
him4 ,hence the lesson of this great    
shaking should be criticism of ourselves
 and charity to all around us4          
,recognition of our own type1 clear     
self-judgment1 so that we may walk      
aright and help others as much as may   
be2 and1 above all1 so to purify our own
 characters that we may be channels for 
the life that flows in the ,society1 and
 may not soil it as it passes through   
ourselves4 ,the ,society can never die  
by attacks from without1 nor by         

desertions from within2 it can only die 
when its members are careless of their  
own thought1 their own character1 their 
own ideas2 that1 and that alone1 can    
make the ,society unworthy of the       
guidance of its ,teachers4 ,it was once 
said3 8,so long as three men remain in  
the ,society worthy of our ,lord's      
blessing it cannot perish40 ,that was a 
word spoken by a ,master in the days    
when the ,society was weak and          
struggling1 and when the few people that
 belonged to it feared it would never   
survive the storm that shook it in the  
time of the ,coulomb attack4 ,think of  
that if any other storm should approach 
us--although we are not likely now to   
have another for the next twelve years2 
but when a storm comes1 remember that   
inspiring idea1 that as long as three   
remain in the ,society it cannot perish2
 and add to that the vow registered by  
the ,higher ,self3 8,if others depart1  
,i will be one of the three40           
,lecture ,,iv  ,the ,sacramental ,life  

,i am to speak to you to-night on a     
subject of deep interest to those who   
regard the religions of the world from  
the standpoint of ,occultism4 ,in all   
the great religions we find what are    
called 8sacraments10 to take the        
,western name2 and in all religions the 
object is the same--the endeavour to    
spiritualise the ordinary life of man2  
to make it possible for men and women   
living in the world1 blinded by their   
bodies1 unable to rise above the        
material limitations--to enable those   
men and women to come into direct touch 
with higher worlds and higher beings1   
and so1 from the definite sacramental   
act1 to pass on until the whole life may
 become a sacrament by the radiation of 
spiritual life through the material     
coating4  ,now different religions have 
different numbers of sacraments1        
although the essence remains the same4  
,in ,hindism the sacraments are very    
numerous4 ,ten are recognised as of     
universal application1 but the number   

will run up to thirty or forty if you   
take all the ceremonies that are        
distinctly recognised as having this    
character among the more orthodox       
,hinds4 ,the number1 after all1 is      
immaterial2 it is the fundamental idea  
which is important4 ,as knowledge of the
 meaning of the sacraments spreads1     
especially in the ,western world1 it    
will be found that many things that have
 been put aside as superstitious will   
come back with a new light and power4   
,certain ideas which were cast aside at 
the period of the ,reformation were     
thrown aside rather by reaction than for
 any defensible reason4 ,the way in     
which many of the thoughts and dogmas of
 the ,roman ,catholic ,church were      
pressed among the people1 the widespread
 ignorance of meanings while forms were 
carefully observed1 not unnaturally     
brought about a powerful reaction when  
reason began to challenge the           
ceremonies4 ,as occult knowledge had    
practically fallen into the background  

among the great mass of the ,roman      
,catholic priesthood1 there came        
rejection of that which could not be    
rationally explained4 ,as we are able to
 see the justification for very much    
that then was rejected1 however1 we     
realise that many of these things will  
come back4 ,and if we think1 it is not  
unnatural that these should return4     
,going back to the early days of        
religion 7,i am thinking now of         
,christianity1 but it is the same in all
 the great religions71 we find the      
,founder and his immediate disciples who
 shape and mould the religion4 ,as these
 men were men to whom the spiritual     
world was familiar1 and as their duty   
was to make bridges between the ordinary
 mass of men and the great spiritual    
teachings of religion1 it was inevitable
 that in the forms of worship laid down 
by them there should be in the          
background occult truths4 ,hence we find
 in the early ,church the great         
institution of the ,mysteries2 and ,i   

shall want1 later on1 to show the       
relation between the ,mystery1 the      
,sacrament1 and the great legend of the 
,holy ,grail4  ,let us now consider what
 a sacrament really is4 ,i do not think 
we can get a better definition than in  
the ,catechism of the ,anglican ,church3
 8,an outward and visible sign of an    
inward and spiritual grace0--something  
that is outer1 tangible1 that the senses
 can appreciate1 a material object2     
then1 with that1 indissolubly connected1
 certain facts of the invisible world1  
so that the outer sign is able to act as
 a channel for the inner reality4 ,but  
also1 under the heading of 8outward and 
visible sign10 you want something beyond
 the material object2 you want a        
material gesture and material words4    
,these three things are always present  
in a sacrament2 some material object    
which is the immediate channel1 certain 
sounds or words which make a change in  
the subtle material mingled with the    
denser material of that object1 and a   

gesture called often the 8sign of       
power10 as the words are called 8words  
of power40 ,now the gesture must be one 
through which magnetism can be thrown on
 to the object which is affected by the 
words4  ,let us see how those facts are 
bound together in the sacrament itself1 
and what is their connexion with the    
constitution of man and of the worlds in
 which he lives4 ,the worlds with which 
the man is connected1 for our present   
purpose1 we can take as the physical1   
astral1 mental--the three worlds in     
which turns the wheel of births and     
death4 ,he is in those three--either in 
all of them together1 as when in the    
physical world2 in two of them1 as when 
in the astral world2 in one only when in
 the heavenly world4 ,for remember that 
only in the physical world are the three
 bodies available that connect him with 
all of the three at the same time4 ,in  
these three worlds1 then1 man is        
continually living4 ,he is related to   
them by his physical body1 astral body1 

and mental body1 so that you have a     
living intelligence1 a spiritual being1 
who1 by means of the matter that he has 
appropriated in these three worlds1 is  
able to come into contact with each of  
them4 ,but now arises the question3     
,given a spiritual intelligence clothed 
in this triple veil of matter2 given the
 fact that that spiritual intelligence1 
by the veil of matter1 is in contact    
with three worlds--how shall he be able 
to come gradually into conscious        
connexion with each1 so that the stream 
of spiritual life1 coming down from the 
spiritual world1 may at once purify the 
matter of his bodies1 illuminate his    
consciousness in these three stages1 and
 so begin the great work of             
spiritualising the whole man8 ,that is  
the problem that religion has had to    
solve4 ,so far as ordinary              
,protestantism is concerned1 the body   
has been cast aside as a very temporary 
possession1 only occupied by the        
spiritual intelligence during one brief 

life1 and hardly worth troubling about4 
,hence the body has become very much    
neglected from the ordinary standpoint  
of ,protestantism1 and the reaction     
against that has taken the form of      
materialism1 so that you find people    
rejecting the view of the worthlessness 
of the body1 and falling into a         
materialism in which the body is made   
the most important thing4 ,instead of   
that1 in the earlier days of the great  
faiths1 the body was regarded as a      
valuable possession1 a thing to be made 
holy1 to be sanctified1 in order that it
 might be a fitting instrument of the   
spiritual intelligence therein embodied4
  ,and so1 in all these earlier days of 
religions1 continual relationships were 
being made1 first between the spiritual 
world and the lower worlds1 and then    
between the embodied intelligence and   
the bodies that that intelligence is    
wearing4 ,hence the sacraments which    
should touch both body and              
consciousness1 which should sanctify the

 material vehicles while illuminating   
the spiritual intelligence1 which should
 make the whole man really spiritual in 
order that the object of incarnation    
might be accomplished--that matter in   
all the worlds should be rendered the   
obedient servant of ,spirit4 ,that was  
the object of the sacrament4 ,hence the 
necessity for the material object in    
order that it may come into touch with  
the dense body4 ,hence the need of the  
signs in order that1 by the vibrations  
set up1 sent on to subtler planes1 the  
subtler bodies might be set vibrating1  
and be able to receive the downfall of  
spiritual life4 ,hence also the need for
 the gesture1 so that the magnetic force
 sent out in the consecration might link
 together the denser and the subtler    
matter by this bond of magnetism1 and in
 that way might make the whole of the   
material object a vehicle for the higher
 life while preparing the bodies for the
 reception of that downflow4  ,now let  
us1 in order to work out these          

principles1 take the sacrament of       
,baptism4 ,in this you know that you    
have the whole of these three conditions
 of a sacrament present--water1 the     
material object2 the words of power2 the
 consecration of the water4 ,you have   
the words of consecration1 praying ,god 
to sanctify this water to the mystical  
washing away of sin2 and then you have  
the sign of power--the cross made over  
the water--in order that the magnetism  
from the fingers of the priest may      
magnetise it1 and be the link between   
the physical water and the astral matter
 which interpenetrates it4  ,i pause for
 a moment on the phrase 8words of       
power40 ,the whole understanding and use
 of such words depends on the fact that 
every sound causes certain definite     
vibrations4 ,wherever there is a sound  
there is a correlated vibration4 ,now a 
mantra1 or word of power1 is a certain  
definite succession of sounds made by an
 ,occultist in order to bring about     
certain definite results4 ,that is as   

much a scientific fact as a fact that   
none of you would challenge--that you   
can by producing a musical note set up  
vibrations in a glass or rod or string  
which is sympathetic4 ,you remember the 
experiments of ,tyndall4 ,he would show 
how by a certain sound you could shiver 
a piece of glass4 ,what really happens8 
,the glass begins to vibrate4 ,as the   
vibrations are made by the note1 it     
repeats them2 if it is more than the    
glass can respond to1 the particles are 
torn asunder and the glass is broken4   
,exactly a similar line of thought      
conducts you to the use and meaning of  
the mantra4 ,the ,occultist tries       
certain sounds4 ,he finds out what are  
the sounds that bring about the         
vibrations that he desires4 ,having     
discovered that experimentally1 he puts 
those sounds into a definite order and  
then gives a sentence which will        
reproduce that sequence of sounds       
whenever the sentence is uttered4 ,this 
sequence of sounds causes vibrations1   

which in their turn set up vibrations in
 the subtle bodies4 ,the more the mantra
 is repeated1 the more powerful the     
result4 ,hence the use of repetition    
that you find so much in ,church formul4
 ,hence the use of the rosary1 so that  
you may not have the jar of counting in 
producing the vibrations that you       
require4 ,now it is obvious that a      
mantra cannot be translated without     
losing part of its power4 ,it may still 
have a power from the thought which is  
in it1 but the sequence of sounds is    
affected4 ,hence the special value of   
the mantra apart from the thought which 
the words embody4 ,hence the wisdom of  
the ,greek and ,roman ,catholic         
,churches in using their words of power 
as given by the ,occultists who devised 
them4 ,unfortunately1 in the            
,reformation1 occult knowledge being at 
a discount1 it was thought you could    
translate the words of power without    
losing the effect4 ,you keep the effect 
caused by the thought2 you lose a very  

large part of the mechanical effect     
caused by the sounds4 ,what is lost of  
ordinary mechanical effect has to be    
brought about by devotion or will-power2
 whereas if you produce the vibrations  
mechanically1 you then have all your    
devotion and will-power left            
undiminished to bring about the higher  
results4 ,there is the value of the     
scientific ways of dealing with the     
bodies4 ,it is not a question of        
consciousness now1 but of the bodies1   
and only secondarily of the effect on   
the consciousness of the vibrations of  
the bodies2 yet that also cannot be left
 out4 ,just as a change in consciousness
 brings about a certain vibration1 so   
does a vibration bring about a          
corresponding change in consciousness4  
,hence to set up right vibrations helps 
the consciousness to remain in a certain
 condition1 and we naturally find that  
in the ,greek and ,roman ,catholic      
,churches the effects produced by the   
words of the sacrament are greater than 

these produced in ,churches where the   
words of power are translated4 ,one     
advantage that comes out of that is     
that1 in the first case1 where the      
priest is using the words that          
themselves make the vibrations1 the     
man's character1 devotion1 and knowledge
 are not as important as they are in the
 case where the mechanical effect is    
lost1 and the priest must supply by his 
own devotion and will-power that which  
could be more readily produced by the   
mantra4 ,it is out of that that has come
 the statement that the unworthiness of 
the priest does not destroy the worth of
 the sacrament4 ,certainly it is not as 
potent where the priest is unworthy1 but
 where the mechanism is perfect1 the    
worker not being perfect is less        
important4  ,now if a clairvoyant       
watches what is done when a sacrament is
 taking place1 he sees that on the      
repetition of the words of consecration 
and the making of the sign of power a   
visible change occurs in the consecrated

 object4 ,it is most marked if we turn  
to the ,mass1 or ,holy ,communion4 ,you 
have there on the altar the sacred      
elements--the bread and the wine4       
,according to the ,roman ,catholic      
doctrine1 at the words of power1 what is
 called 8transubstantiation0 takes      
place4 ,that teaching has been very much
 misunderstood by the ordinary          
,protestant4 ,he does not realise that  
in every visible object there is an     
invisible and formative idea2 that that 
idea1 working along ordinary lines1     
produces one of the ordinary objects    
that you see around you2 but that if the
 idea be changed by the use of a word of
 power1 a mantra1 that that change of   
the idea produces a change of astral    
matter1 and in the etheric and even     
dense physical matter also a change of  
vibration is set up4 ,and although it is
 true that in the densest matter the    
vibration is not powerful enough to     
alter the arrangement of the particles1 
it is true that in all the most         

important part of that object a change  
has occurred1 and it is that change     
which is indicated by the word          
8transubstantiation40 ,no instructed    
,roman ,catholic ever was foolish enough
 to think anything save that which ,i am
 now putting to you4 ,now if that idea  
seems strange1 let me remind you of a   
simple fact which will throw light on   
the whole thing4 ,students of organic   
chemistry are familiar with isometric   
compounds4 ,those compounds are made up 
of exactly the same number of the same  
chemical elements4 ,nevertheless1 the   
chemist will tell you that according to 
the inner arrangement of those elements 
will be the qualities of the thing4 ,you
 may have in some of the higher carbon  
compounds 7even so low down as where you
 have entering into the base only four  
carbon atoms7 an arrangement or         
rearrangement of those elements such as 
to give you entirely different          
qualities--in one case a poison1 in the 
other harmless4 ,that change of         

arrangement makes all the difference4   
,is it so strange1 then1 that in        
changing the inner arrangement the      
qualities change8 ,in the invisible     
worlds these things can be seen1 so that
 that piece of opaque bread1 when the   
words are spoken1 utterly changes in    
appearance1 becoming luminous and       
shining out in every direction4 ,now the
 moment one sees that1 one begins to    
realise what a sacrament means from the 
material standpoint4 ,you are dealing   
with an object that can be changed in   
its qualities4 ,you are reconstituting  
the subtle portions of that by the      
forces you are bringing to bear on it4  
,with what object8 ,in order that1 from 
the planes above the mental1 spiritual  
power pouring down may find a vehicle   
which is able to assimilate it and carry
 it down to the densest plane of matter1
 and by that vehicle may be passed on to
 those who are partakers of the         
sacrament4 ,and not only do you see that
 change appearing in the elements1 but  

you see also that that change draws to  
the altar numbers of those whom the     
,hinds call ,devas1 and the ,christians 
call ,angels1 who lend their powers to  
the helping of the worshippers1 and     
change the atmosphere of the whole place
 to which they throng4  ,now the moment 
anyone sees this1 he realises that much 
has to come back to some of the         
religious sects of the ,west in order to
 make them what they ought to be4 ,and  
the result of losing sight of all this  
inner part of the ,christian ceremonies1
 rites1 and formul has been the tendency
 to grow more and more materialistic1   
until you find that the ordinary        
,protestant knows of nothing as between 
himself and ,god1 nothing of the work of
 all that mighty hierarchy of spiritual 
intelligences who form the ladder       
between earth and heaven4 ,hence the    
gradual disappearance from the modern   
mind of the teaching of the ministry of 
,angels4 ,how much of it has slipped out
 of knowledge1 and how much all life has

 lost of beauty by the passing away of  
these links between the higher and lower
 worlds4 ,when a person takes the       
sacrament1 you have there the actual    
physical touch all along the material   
lines1 a real purification of the body  
as well as illumination of the          
intelligence4 ,but you may say3 8,does  
it all turn on this outward             
ceremony--these words and signs80 ,no4  
,there is1 in addition to that1 in the  
consciousness of the worshipper1 a      
tremendous potency which assimilates    
that which pours down from the higher   
worlds4 ,and although it be true that   
that potency is very much more readily  
assimilated when all the material       
coverings have been tuned and made ready
 to receive it1 none the less is it also
 true that even where that part of the  
sacrament is wanting it is a veritable  
means of grace to those who realise the 
inner meaning1 although not             
understanding the importance of the     
outer form4 ,i think that there is      

little doubt that1 as ,occultism        
spreads1 this will all come back to the 
,churches2 for it is part of the        
,theosophical mission to restore that   
which has been lost1 to bring to        
knowledge again that which has been     
forgotten4  ,and there are also other   
things in relation to this which will   
come into modern life again as the truth
 of the sacrament is recognised4 ,so    
many discussions there have been about  
the ,apostolic ,succession1 the passing 
of power from one to another by a       
sacrament1 not recognised as a sacrament
 in some part of the ,anglican ,church1 
but recognised by the ,roman ,catholic  
,church as the ,sacrament of ,holy      
,orders4 ,there1 again1 a physical      
passing of magnetism2 there1 again1 a   
definite succession1 a hierarchy which  
is an image of the hierarchy in higher  
worlds4 ,for always religions have      
reflexions of the realities of the      
higher worlds1 and these reflexions have
 their power and their use4 ,now1 in the

 ordinary ,protestant community1 and    
even in the great ,anglican ,church     
itself1 only two sacraments are normally
 recognised--the sacrament of the altar 
and that of the font4 ,outside those1 as
 you know1 the ,greek and ,roman        
,catholic ,churches have others in      
addition to that of ,holy ,orders above 
mentioned--all of them1 from the        
standpoint of the sacramental life1     
important4 ,they have the ,sacrament of 
,confirmation2 but that ought surely to 
be recognised as a sacrament everywhere1
 for you have there the essential parts 
of the sacrament and the conveying of a 
spiritual power4 ,so also they have the 
,sacrament of ,penance1 in which the    
spiritual power is again conveyed which 
enables the penitent by effort and      
repentance to regain spiritual strength 
when it has been injured by sin4 ,so you
 have also the ,sacrament of ,matrimony1
 and the loss of the sacramental side of
 marriage has led very largely to its   
degradation in ,protestant countries4   

,so also the ,sacrament of ,extreme     
,unction1 which is1 curiously enough1   
coming back among ,protestants4 ,look at
 the accounts of the ,guilds of ,healing
 established in the ,church--no less    
than three in the ,anglican community4  
,they have restored the sacramental use 
of oil1 founding themselves upon a      
passage in the ,new ,testament3 8,is any
 sick1 let him call the elders of the   
church1 and let them pray over him1     
anointing him with oil in the name of   
the ,lord0--a sacramental act4 ,you have
 the oil as the vehicle of the          
magnetism1 the name of the ,lord as the 
word of power1 and in putting on the oil
 ever the sign of the ,cross is used4   
,now it is a very significant thing that
 that has been brought back definitely  
by members of the ,anglican ,church1    
priests and laity1 to-day2 and one      
wonders very much why in the ,roman     
,catholic community1 with the occult    
knowledge of its leaders1 it has that   
use of sacramental oil only at the      

death-moment1 when its great value      
cannot be utilised4 ,that is one of the 
points ,i cannot quite make out in      
studying the ritual of the ,roman       
,catholic ,church4#d  ,now1 supposing   
that you recognise that fact of a       
sacrament1 how would it affect your     
ordinary daily life8 ,it would gradually
 discipline your mind to realise that   
all life is sacramental1 rightly        
understood2 that every outer action     
should be connected with a spiritual    
truth2 and in this way all your actions 
would cease to be hindrances1 and would 
tend to become helpers4 ,among the      
,hinds this is largely recognised1 for  
all the great actions of the daily life 
with them are sacramental4 ,every true  
,hind1 on waking1 prays that as his eyes
 open to the light of the day1 so his   
,spirit may open to the light of the    
inner ,self4 ,in his daily bath1 as he  
pours the water over his body1 his      
prayer is1 that as the water washes the 
body1 so may the mind be cleansed and   

the heart purified4 ,all the bodily     
actions are consecrated as the          
reflexions of the spiritual life1 and   
the effect of that is to make a         
disciplined1 self-controlled1 balanced  
character4 ,the daily training gradually
 makes the whole life orderly2 and it is
 not without significance that in the   
religions where the sacramental life is 
realised1 there it is that you find the 
type of character that all speak of as  
the ,saint--a man who is ever alive to  
the realities of the higher world2 the  
man who lives in the ,spirit1 although  
also living in the body4  ,now ,i said  
that this idea was connected with the   
,mysteries and with the ,grail4 ,let me 
try and show you how2 and in this ,i am 
using the thought of the great ,french  
writer1 ,schur1 who1 writing on the     
mystical idea in the music of ,wagner1  
pointed out the close resemblances and  
differences between the sacrifice of the
 ,mass and the legend of the ,grail4    
,now it is a historical fact1           

apparently1 that with the disappearance 
of the ,mysteries from ,europe and the  
,christian ,church1 this legend began   
slowly to work its way among the        
,european nations4 ,there were the      
,mysteries of ,jesus1 and those played  
in the ,christian ,church exactly the   
same part that is played by the ,yoga   
training1 say1 in ,hindism or ,buddhism4
 ,there was the life of the ordinary    
sacraments for the ordinary believer4   
,those were the means whereby the true  
believer came into touch with the higher
 worlds4 ,but when a man had learned all
 he could in the outer circle of the    
,church1 when he had used the           
sacramental means of grace so that he   
was able to say that his life was pure1 
that he had been 8for a long time       
conscious of no transgression10 then he 
was allowed to present himself as       
candidate for the ,mysteries of ,jesus4 
,within those ,mysteries the realities  
replaced the outer mechanism of the     
sacrament4 ,there1 no longer by gift    

from without1 as in the sacrament1 but  
by effort and struggle the vision of the
 spiritual life was attained4 ,and when 
those ,mysteries passed away1 not       
because there were not teachers1 but    
because there were no pupils ready to be
 taught1 then it was that this story of 
the ,grail was given as an announcement1
 however veiled1 that the ancient ,path 
still remained open to the worthy       
aspirant4 ,for what is the inner meaning
 of the ,grail1 and how do the main     
points of it connect with the ,christian
 sacrament8 ,different1 yet similar4 ,in
 the one it is the outer form of bread  
and wine1 symbolising the body and blood
 of ,christ2 in the other1 the sacred   
cup1 in which it was said that once a   
year the blood of ,christ shone out with
 brilliant and purifying light4 ,in both
 an outer symbol4 ,but in the sacrament 
that outer symbol is given to the       
believer1 and1 without effort of his    
own1 the greater ,self outside him gives
 to the weaker ,self within4 ,but in the

 ,grail it is by effort and struggle1 by
 temptation and resistance1 that the    
vision becomes possible4 ,he has entered
 on the ,path where outer aid is        
withdrawn1 and where the inner power    
must replace the outer assistance4 ,in  
the ,church sacrament1 faith is the     
means whereby the truth must be         
attained4 ,in the inner1 vision and     
knowledge take the place of faith1 for  
the successful knight sees the vision of
 the ,grail--the ,cup1 with all its     
glory1 is revealed before him4 ,and so  
in the outer a dogma is taught1 in the  
inner there is knowledge4 ,but what is a
 dogma8 ,knowledge imposed by authority4
 ,in the ,grail it is an inner          
revelation1 a true initiation into the  
,mysteries2 and it is that inner        
revelation which takes the place of     
dogma1 a revelation which comes by inner
 illumination instead of being taught by
 the outer authority of a ,church4 ,and 
so you find that in that vision the dove
 appears--symbol of inspiration4 ,the   

inspiration of the inner revelation is  
ever there1 and that inner revelation   
belongs to the body of the ,initiates1  
the elect out of all humanity4 ,they    
hand it on to the world outside1 that   
which is knowledge to them becoming     
dogma to the outer world4 ,and so you   
can see that in the ,grail legend the   
teaching of the ,mysteries was          
symbolically conveyed1 and those who    
were able to pierce through the meaning 
of the legend had their feet placed upon
 the ,path where the symbols became     
reality2 the principle running through  
was identical4 ,and so the lesson was   
taught that for those who cannot yet    
themselves build a bridge to the higher 
world1 the outer sacrament is given as  
the bridge to unite the two2 but when   
the man is able to make his own bridge1 
the sacrament for him is no longer      
necessary4 ,he can reach the worlds     
above without the assistance of the     
bridge1 and then he becomes the ,knight 
of the ,grail4 ,that is still true4 ,the

 ,churches must ever give the           
sacraments1 because the masses of their 
believers are not yet evolved enough to 
be able to build their own bridge4 ,for 
those who have reached the point in     
spiritual manhood where the other worlds
 are known and are ever present in      
consciousness1 for them the value of the
 sacrament is over1 and the reality of  
the inner life no longer needs the grace
 that is conveyed by the sacrament4     
,now if you realise the facts ,i have   
been putting to you1 if you understand  
what the sacrament means and what its   
value is1 you will never speak lightly1 
contemptuously of it1 remembering that  
those who need it receive in it a real  
power1 and that those who have gone     
beyond that necessity are those who are 
ever the tenderest to the souls that    
still require it1 and are careful that  
with their wisdom they do not bewilder  
the ignorant1 that they do not lessen   
the means of grace for those who are    
unable to reach knowledge for           

themselves4 ,and inasmuch as it is the  
duty of the members of the ,theosophical
 ,society to know these facts of the    
different worlds1 and to use them for   
the helping of others1 they have the    
duty of trying to bring back the        
realisation of all the immense value    
which may be found in these rites which 
are little understood by the more       
skeptical communities to-day4 ,that your
 mission and your privilege4 ,whether in
 your own religious communities you     
still find help or not in these outer   
veils of spiritual things1 that is a    
comparatively small matter4 ,as long as 
they help you1 use them to the utmost2  
and when you no longer need them1 then  
treat them with the reverence which is  
due to them1 and explain them to those  
who do not understand them4 ,not very1  
very long will pass before all and much 
more than ,i am saying to you will      
become common knowledge in the          
,churches4 ,yours the privilege of      
knowing a little sooner than the outside

 world2 not because you are specially   
favoured1 but in order that you may     
carry knowledge to the outside world4   
,for every one of you ought to lead the 
sacramental life1 and that means that   
you shall be a channel by which the     
spiritual forces shall pour down and    
spread through you to those who surround
 you1 vivifying and spiritualising the  
world4 ,that your privilege1 from the   
knowledge that has come to you2 that    
your duty1 for knowledge brings         
responsibility4 ,and just in proportion 
as you understand the occult truths out 
of which the esoteric religions have    
sprung1 so will you try to make those   
religions deeper1 more vital1 more      
spiritualising to all that belong to    
them1 so that you may truly act as      
servants of religion1 for such servants 
every lover of the ,divine ,wisdom      
should be4     ,lecture ,v  ,address on 
,white ,lotus ,day #aiji   ,all over the
 world to-day the sun in rising has seen
 in country after country men and women 

gathering together to bear in memory    
those who have passed onward through the
 gate of death1 but who1 in passing     
through the gate1 have remained even    
more living than they were when they    
carried the burden of the flesh2 men and
 women who have left their names behind 
them as workers for the ,ancient ,wisdom
 in its modern dress1 and whose memories
 remain dear and precious because of the
 work they did1 because of the message  
they spread4  ,we have listened this    
evening to verses from the              
,bhagavad-,gt1 to lines from ,the ,light
 of ,asia4 ,in ,india1 on the early     
morning of to-day1 words were read from 
that same sacred ,scripture of the      
eastern land1 spoken there in its       
ancient tongue1 the ,sanskrit4 ,in town 
after town1 village after village1 the  
memory of those same lives is kept in   
mind4 ,there also ,the ,light of ,asia  
has been read1 and the sacred memory of 
the ,buddha has been recalled4 ,and all 
over ,india1 from the ,northern         

,himalayas down to the ,south1 thousands
 of the poor have been fed by the       
branches of our ,society in memory of   
those who lived1 of those who passed    
away1 some of whom have come back to    
earth again4 ,and as the sun came       
onwards along its western path1 it      
lighted up other countries also1 which  
kept the same memory1 used the same     
books1 spoke the same names1 and so     
across ,italy1 and ,russia1 and         
,germany1 and then in ,france1 and now  
here1 and a few hours hence across the  
,atlantic1 in ,america1 the same        
memories will be recalled1 the same     
books will be read1 the same thoughts   
will be spoken and will spread from     
heart to heart4 ,for all round the globe
 this day is kept sacred in memory of   
those who died1 as men say1 amongst us1 
but who live to carry on the mighty work
 that here they took up for the brief   
day of mortal life4 ,and we think of our
 dead1 our truly living1 not with       
sorrow1 not with mourning1 but with glad

 hearts and thankful lips1 for we know  
that death is nothing but a passing from
 one world to another1 a dropping of one
 body for the more effective wearing of 
a subtler1 finer1 more powerful one than
 that which1 outworn1 is cast away4 ,for
 we have learned1 and some of us know   
practically1 that that is true which is 
written in that same ,eastern ,scripture
 of which we heard some verses to-day1  
that the ,dweller in the body throws    
aside the outworn body as a man throws  
aside garments outworn2 and as the man  
takes new garments for his wearing1 so  
does the ,dweller in the body take new  
bodies for his wearing1 for new days of 
a never-ending1 an immortal life4  ,and 
we think of those who have gone onward  
to-day--not only of our greatest1 but of
 all who have worked and striven for the
 same great cause4 ,and perhaps it is   
fitting that first in that great roll we
 should send message of love to the one 
who has left us last1 who laboured so   
long and so faithfully in ,france--,dr4 

,pascal--the ,general ,secretary there1 
who only a few weeks since passed to the
 rest so well deserved4 ,a weary time   
had he in the passing2 years of         
weakness1 of suffering1 of              
ever-decreasing strength4 ,and many ask1
 when they see so long an illness and so
 much of pain1 when they see a life that
 was bright and helpful and full of     
service set to this world in so long a  
twilight of sadness and suffering1      
sometimes they ask3 8,why should one who
 served so well have so long and so sad 
a passing to the other side80 ,but      
people do not always understand that1   
when a man has worked well and done good
 service1 ere he goes to his rest for a 
little time on the other side1 it is    
well for him to pay the debts incurred1 
which otherwise would hamper the new    
life when it comes back to earth2 and   
that there can be no better karma--sad  
as it may seem to the outward           
sight--than when these ties of the past 
are fully paid before the day of passing

 comes1 so that the new birth is        
unshadowed by the shadows of the past1  
and debt is paid which otherwise would  
be demanded when the new life is born4  
,so that in a life like that1 which has 
ended sadly1 as men say1 with body      
failing and brain failing1 looking at   
that with seeing eyes we see the        
preparing for a better birth1 a greater 
service1 and we know that it is well    
that the debt was paid1 and that the new
 life shall come unencumbered with the  
sad heritage of the past4 ,and so to our
 friend to-night we send messages of    
love and gladness that the debt is paid1
 thankfulness that he has passed over1  
so that he may come back again to work  
under conditions fairer1 nobler1 more   
full of promise than those in which he  
worked so bravely and so nobly through  
the life that now has closed4  ,and as  
we look back we see the faces of many   
friends1 all of whom we                 
commemorate--some of our own country1   
some of other lands1 some near at hand1 

and some far off1 who have passed to the
 other side in order that they may      
return4 ,for you remember that it is    
written3 8,certain is death to the born1
 and certain is birth to the dead40 ,and
 those who have passed onward are some  
of them turning their faces earthward   
once again1 because the times demand    
fresh workers1 and much is to be done in
 the years that are dawning upon us4    
,and one man stands out strongly in the 
minds of all1 our ,president1 the       
,president-,founder1 who passed away    
only two brief years since1 and who is  
residing in his ,master's home1 but not 
altogether resting as men call rest1    
inasmuch as he is ever eagerly working  
for the ,movement he loved and loves1   
and longing for the day when he shall be
 permitted to take again a body to do   
once more the work to which for many    
lives he has been devoted4  ,and there  
rises the greatest name of all1 ,h4 ,p4 
,blavatsky1 the name of her who threw   
down the body she was wearing on this   

#hth of ,may1 which1 for her dear sake1 
was chosen as the day of commemoration  
of all our workers who have passed      
onward--her name dearest and nearest to 
our hearts1 the ,messenger of the       
,lodge1 she who was chosen to bring back
 to a world in darkness the light which 
she carried so bravely and unflinchingly
 through a life of suffering and toil4  
,and strange is her recompense1 that    
she1 round whom so many quarrels arose1 
she who was a sign of storm and dispute 
through the warrior life that she led1  
she who saw the ,society well-nigh      
crumble round her in those days of the  
,coulomb plot1 when all over the world  
it seemed that ,theosophy was doomed to 
popular contempt1 and deserted by most  
who at one time had welcomed it2 she    
who1 wherever she went1 met storm and   
trouble1 who perhaps was more loved and 
more hated than anyone of our own time1 
she has now the recompense that hers is 
the one name which is everywhere beloved
 through the great ,society of which she

 and her colleague were the founders1   
and also among those who have gone out  
of it through the past years1 those who 
left it in the ,judge secession1 those  
who have gone out since2 hers is the one
 name that unifies1 to whom all look    
back as teacher and as friend4 ,and a   
great and a beautiful lesson grows out  
of that1 that although life separates1  
death unifies2 and those who in life    
went away1 as it seemed1 from the       
movement that she made1 look back to her
 as founder1 and round her name1 among  
the prominent people inside and outside 
the ,society1 there runs to-day absolute
 unanimity1 and a peace without one     
ripple of dissent4  ,and to me that     
seems a very beautiful thing1 that the  
name that was the name of strife and of 
combat has become the one name which is 
recognised as the foundation of the     
,movement everywhere1 no matter by what 
passing changes that ,movement may have 
been affected4 ,and it carries with it a
 valuable lesson4 ,these changes that we

 think so much of do not matter2 all the
 storms and troubles are of no account2 
on this great advancing tide of truth   
and light1 it matters not what apparent 
storms may come1 what rocks may be in   
the way1 what angry waves may rise and  
break1 what feelings may be             
expressed--the whole of it vanishes in  
the face of the great unifier1 ,death2  
and those who were rent asunder because 
they thought more of personalities than 
of principles1 they catch sight again of
 the principle when death has smoothed  
away the difficulties of the persons    
over whom they quarrelled4 ,and so1     
looking back to her to-day1 we can see  
in her life and death a presage of the  
future4 ,none of the storms matter1 and 
none of the secessions and divisions    
count in the great work4 ,they are all  
mere trivial incidents of passing days1 
and the one great ,life rolls on1 only  
the richer for the divergence1 only the 
fuller for the differences which it     
catches up and blends into one4  ,and on

 this day1 looking backward to those who
 have gone through death's portal1 shall
 we not also look forward to those who  
are coming back through birth's portal  
to work in the ,movement in the future  
as they worked in the ,movement in the  
past8 ,how far has it struck you1 during
 the days of storm and stress through   
which you have been passing1 that to    
those who believe in ,reincarnation and 
,karma there is no possibility of real  
separation1 no possibility of lasting   
discord8 ,for those who went far away   
apparently from the ,movement1 or who   
left it by the gateway of death1 see on 
the other side the fundamental unity1   
even though on this side1 for a while1  
they may have been blinded by the       
superficial differences1 and join       
together in the work from which1 on this
 side perhaps1 for the moment1 they had 
let themselves slip away for some       
trivial discord1 some passing divergence
 of opinion4 ,take that great man       
amongst us round whom raged the last    

great struggle1 the one before the      
struggle which is now nearing its       
close--,w4 ,q4 ,judge--one of the       
greatest and noblest workers in our     
,movement1 even though in the last days 
of his life he made the great rent in   
the ,theosophical ,society which cost us
 for the time pretty well the whole     
,society in ,america4 ,he again1 winning
 clearer vision on the other side after 
something of difficulty and something of
 struggle 7for the man was strong1 and  
was not easy to move or change even when
 the physical body had been cast away71 
he after a while worked his way through 
the mistake that had been made1 and has 
again thrown his life force1 his        
enormous energy into the ,movement of   
which the outer partial manifestation   
here is the ,theosophical ,society1 and 
into that ,theosophical ,society also4  
,for remember that the ,theosophical    
,society is only the partial            
manifestation of that great stream of   
,life which is flowing in the other     

worlds1 and of which some appears here4 
,this great ,theosophical stream is like
 one of those rivers which flows        
underground1 and then bubbles up above  
the ground so that all can see4 ,and the
 river of the ,ancient ,wisdom1 with its
 source in the ,great ,lodge of the     
,masters1 is out of sight for the       
greater part of its course1 in worlds   
greater and higher than this1 and then  
comes up above the earthly surface and  
shows itself partially in what we call  
the ,theosophical ,society2 and into    
that ,river of ,ages lives which have   
passed onward throw their energy from   
the other worlds1 so that they are      
working in the same ,movement and       
strengthening the same current1 and are 
not apart from us1 but with us all the  
time4  ,and then there are some others  
to whose return amongst us we have the  
right to look forward4 ,one whom ,i may 
remind you of1 who has not passed       
through death's gateway1 although out of
 sight for so long1 is that faithful    

chel of ,h4 ,p4                         
,blavatsky--,damodar--who left ,india   
after the great ,coulomb struggle1 went 
up into the ,himlayan region1 and found 
his way to his ,master's home near      
far-off ,shigatze4 ,he has been living  
and working there ever since1 and is now
 a man of middle age1 but his return ere
 very long we may without fear look     
forward to4 ,he will come back to us    
with all the gained knowledge that he   
has won during these many years'        
training in the presence of the         
,teachers ,themselves2 he has already   
shown himself in ,india1 not physically1
 but preparing to come back when the    
,movement is ready for his work1 and the
 getting ready of it is the work which  
we have to do in the few years in front4
 ,for ere many years have gone we may   
look for his coming as a leader and     
teacher amongst us4  ,and of those who  
passed through death's gateway some have
 already come back1 ,h4 ,p4 ,blavatsky  
amongst them2 so that in the years that 

come many of you will see that strong   
life again manifested amongst us to take
 share in the working of the ,society1  
for which he is working now as ever     
before4 ,remember how a ,master said of 
him3 8,the brother whom you know as ,h4 
,p4 ,blavatsky1 but we--otherwise40 ,one
 who was spoken of in such words by the 
,master ,m4 does not leave the work to  
which he has put his hand because the   
worn-out body was thrown aside for the  
time--the brother whom we know as ,h4   
,p4 ,blavatsky1 but ,they otherwise1 the
 great and strong disciple will again   
come amongst us to work more powerfully 
than in the woman's body that last time 
he wore4 ,and others1 too1 who worked   
with him in the earlier days--,subba    
,rao1 whose name many yet know2 he is   
now a lad of nearly fifteen1 in the     
,indian body once more1 born in fact in 
the same family 7using the word 8family0
 in the wider ,indian sense71 a lad of  
fifteen1 very soon to be ready again to 
take up his work4  ,and there are       

others1 less well known1 who have been  
reborn1 and who are preparing to take   
part in the great forward movement which
 is so soon to begin4 ,but before that  
work could begin it was necessary to    
have the shaking through which we have  
been passing during the last three      
years4 ,i have told you often that from 
time to time these shakings recur1 and  
are necessary before a great time of    
onward progress4 ,few of you probably   
will remember the progress that was made
 after the ,coulomb trouble1 but many of
 you will remember the spring forward   
which the ,society took after the       
,american secession4 ,history repeats   
itself in small cycles as well as in    
large ones1 and before the great forward
 movement could take place it was       
necessary that the shaking should occur 
once more1 to shake out for the moment  
those who were not ready to go forward4 
,what is the great difficulty before the
 world8 ,when those who know more and   
are able to teach are to come forward   

and live among the men and women of the 
time1 and bring to them the treasures   
they have harvested of the ,wisdom of   
the ancient days1 the one thing that    
stands in the way of their reception is 
the spirit which is not able to         
recognise greatness when it sees it1 but
 meets it with suspicion1 doubt1        
slander1 calumny2 which ever supplies   
evil motives where there is no          
understanding of the reasons for action1
 and so paralyses those who know1 and   
builds up barriers which even they      
cannot overstep4 ,you saw it in the life
 of ,h4 ,p4 ,blavatsky4 ,look back to   
that life of hers2 see how her efforts1 
her endeavours to teach and spread the  
,wisdom1 the message with which she was 
charged1 were everywhere frustrated4    
,and that has been so now for very many 
centuries4 ,when the greatest of all    
,teachers came1 that mighty ,teacher    
whom in the ,east we call the           
,bodhisattva1 whom in the ,west we call 
the ,christ1 when ,he came--mightiest of

 spiritual ,teachers1 the very spirit of
 ,wisdom and love incarnate--,he could  
not live three years in this world ere  
,he became so insupportable to the      
people of ,his day that they slew ,him1 
while ,his love for the ,father was     
denounced as blasphemy1 ,his teaching   
denounced as coming from the devil4 ,and
 that same spirit has been seen ever    
since4 ,the great teachers have ever    
been met with the same spirit1 and we   
have to change it4 ,the chief mission of
 the ,society at the moment is to       
prepare the way of the ,lord1 and the   
only preparation that can be made is to 
substitute reverence for greatness      
instead of suspicion and hatred4 ,and   
because that is the immediate work which
 lies before us1 it was necessary to    
shake out of the ,society those whose   
spirit was rather suspicion of greatness
 than acceptance of it when seen4 ,for  
the immediate work is the preparing of  
the world for the coming of greater     
,ones1 in order that the new impulse may

 be given when the new sub-race and     
,root ,race are to be born4  ,that is   
the immediate work1 the preparation for 
the coming of some of those whom ,i have
 been mentioning--,damodar1 ,subba ,rao1
 ,h4 ,p4 ,blavatsky--not1 remember1 with
 flourish of trumpets1 or with anyone   
declaring 8this is so-and-so0 and 8this 
is someone else10 with the exception1   
perhaps1 of the first named 7,damodar71 
who went as a boy to his ,master1 and is
 now middle-aged1 but will be recognised
 by old ,indian friends4 ,but others    
will be coming in new bodies1 unknown1  
with no proof of who they are4 ,they    
will have to make their way1 they will  
have to prove their apostolate1 and     
probably their views of things will be  
very different from the views of many of
 those in the ,theosophical ,society4   
,inevitably so2 for people whose eyes   
are opened to more than one world cannot
 see things1 as those see them whose    
eyes are blind save to one2 those who   
see the wider horizon will have         

different thoughts from those who are   
cabined in by the life and conventions  
of their day4 ,and that is why the great
 ,ones are always misunderstood1 for    
,they must be other than those to whom  
,they come1 else how could ,they teach8 
,and that is where your ,general        
,secretary spoke very truly in saying   
that the mind often misleads1 and the   
things we 8think0 cover over the things 
we 8know40 ,now the things you know1 you
 know by the light of the ,spirit which 
is within you2 by that intuition which  
is the voice of the pure1 not the impure
 reason1 speaking above the mind and    
through the mind1 but very often in     
contradiction to the mind4 ,and in order
 to hear that voice of intuition1 so far
 as ,i know1 there is only one way1 that
 when once you see the ,light shine out 
through any human being1 you hold to    
that human being1 no matter what the    
mind may say4 ,that is what spells      
success1 and that was pre-eminently the 
case with ,h4 ,p4 ,blavatsky1 for anyone

 more confusing to the ordinary mind you
 could not possibly come                
across--awkward1 athwart one's          
conventions in every way2 in speech1    
manner1 actions1 the very reverse of all
 that you would expect4 ,when ,i first  
met her and saw in her the power of the 
,master1 from that day to this ,i have  
never challenged and never doubted her4 
,and very1 very largely because of that 
have come the knowledge and power that  
,i have won not by reasoning and        
arguing--8,was she right or wrong80     
8,would it not have been better if she  
had been different from what she        
was80--but having once seen in her the  
,light of ,truth1 refusing to see       
anything else except the ,messenger of  
the ,master4  ,and that is what you need
 in the coming days1 that is what some  
of you have been winning through the    
storms of the last three years--to      
realise that when once you have known a 
teacher to be a teacher you shall cling 
to that knowledge1 no matter what clouds

 for a time surround1 no matter what    
storms for a time may hide2 for that    
means intuition1 which is above the     
concrete mind2 it means the testimony of
 the ,god within you to the ,god without
 you1 and that cannot lie4 ,and we have 
to spread that through the whole        
,society in order to make the way       
possible for those who will be coming   
amongst us during the next few years1   
and the greater ,ones who will come     
later if we can welcome the ,messengers1
 but not otherwise4 ,our years of mortal
 life are not those by which time is    
reckoned in the great cycles of the     
occult world4 ,it is true that we say3  
8,probably between thirty and forty     
years hence a great ,teacher will come  
back1 the greatest ,teacher1 the        
,teacher of ,gods and men40 ,but a date 
like that1 which is counted by the      
revolutions of the world1 is always a   
doubtful thing from the occult          
standpoint2 for time there is measured  
by consciousness1 and not by the turning

 of the sun4 ,efforts may shorten or    
failure may retard the date1 and hence  
it is always rather vaguely put2 and if1
 when these less great ones came we were
 not able to receive them1 if we are    
repelled by the superficial appearance  
and have not the intuition to recognise 
the ,messengers1 that will inevitably   
delay the coming of the greater ,ones4  
,at different times different virtues   
are wanted4 ,to know the virtue of the  
time and to develop it1 that is wisdom4 
,at one time courage is the great thing 
wanted2 at another time recognition of  
spiritual greatness1 and the power to   
hold to it1 and that is the virtue      
wanted now4 ,not in order that you and  
,i as individuals may take part in this 
great work1 but in order that the world 
may be prepared1 that the way of the    
,lord may be made straight1 so that ,he 
may come4 ,for ,he cannot come to be a  
curse to the world instead of a         
blessing1 as ,he would be if the world  
were wholly unprepared4 ,and so greater 

and greater ,ones will be coming in     
order that the greatest of all may be   
welcomed when ,he appears amongst us4   
,some of you think1 but you think       
mistakenly1 that you would recognise1   
say1 a ,master1 or even a ,christ1 if   
,he appeared4 ,are you so sure8 ,they   
never have been recognised by the people
 of their time save by a small minority1
 and why should we be different8 ,the   
,christ was not recognised when ,he came
 last2 ,his ,messengers have not been   
recognised since1 save by a minority4   
,they are so different from the people  
of their time that there is much to get 
over before you can recognise them4 ,and
 it is a good practice sometimes to     
throw yourself back to those days in    
,judea when the ,son of ,man trod the   
earth4 ,realise what ,he would have     
seemed to you then1 not what he seems to
 you now through the vista of centuries 
of the adoration of millions of men4    
,what would he have seemed as the       
vagabond travelling about on foot1 with 

a number of half-educated people round  
,him1 disturbing the peace of society1  
antagonistic to the respectabilities of 
,his day1 looked down upon by the       
aristocracy of the time8 ,see ,him as   
they saw ,him1 and ask yourself3        
8,should ,i have recognised the         
,christ80 ,and that is where the test   
has been1 right through these last three
 years1 and where it will be as the     
people ,i have been speaking of         
gradually come amongst us again4 ,if you
 would recognise them when they come1   
try to cultivate the power which answers
 to greatness without1 by cultivating   
greatness within1 remembering that      
spiritual recognition is the recognition
 of all those who are kindred to        
yourself4 ,if you have the virtue in you
 of the spiritual man you will know     
spiritual men when you meet them2 but if
 you cannot answer to ,him1 then ,he    
will pass you by unknown1 and probably  
disliked4  ,now our work is clear before
 us3 to try to change the public opinion

 of the world into the attitude which is
 sometimes called disparagingly         
hero-worship1 which is essentially the  
thing we need at the present time--the  
power to know the hero when we see him4 
8,no man is a hero10 it is said1 8to his
 valet40 ,and people think that that    
means that he is small when seen close  
by4 ,not so2 but that the small soul    
which is typified by the word 8valet0   
cannot appreciate the greatness of the  
hero near whom he stands4 ,the servant  
soul does not recognise the greatness of
 the hero1 and therefore the hero is no 
hero to him4 ,only the heroic recognises
 the hero2 and if you can develop that  
in yourself which is like a ,master1    
then1 and then alone1 will you know a   
,master when ,he comes4 ,and the best   
way to cultivate it is for a time to let
 go that spirit of criticism which makes
 people so superior to those around     
them4 ,cultivate the faculty of         
admiration rather than that of          
criticism4 ,try1 when you meet a person 

or when you read a book1 to see the good
 things in the book or person1 and not  
the faults4 ,and the faults in the      
people around you1 these are no business
 of yours2 and if you would once        
understand that and live it1 your path  
would be so much easier4 ,so many of you
 are so anxious to get other people out 
of their faults that you really have no 
time to look after your own steps and   
put them in the right way4 ,the faults  
of the other people will work out       
through karma1 and they are not your    
business--a hard but true lesson4 ,of   
course1 if you are a master or a        
teacher1 and have others in your charge1
 their faults are then yours to correct2
 but you are not1 generally speaking1   
masters or guardians1 and you have no   
responsibility to criticise or put      
others right4 ,take out of your friends 
the value of the good and let the faults
 go4 ,you need not say they are virtues1
 you need not pretend that you think    
wrong right2 but you can say3 8,that    

part of the man is not my business2 let 
me help the ,god in him to manifest1 and
 let the other side in him wear out in  
its own way40 ,if you can do that you   
will be more useful now than in any     
other spirit1 and it is that lesson ,i  
would ask you to take with you4 ,think  
of ,h4 ,p4 ,blavatsky and of those who  
have passed away in the spirit that they
 helped us1 and not in the spirit that  
would blind our eyes to their value1 and
 then carry that spirit on to the people
 around you1 and in every one round you 
try to see the ,god1 and let the rest   
go4 ,admire the admirable1 and leave    
aside the regrettable2 for in doing it  
you will help them more to conquer their
 faults than by criticism4  ,seeing the 
,god in them1 and loving and trusting1  
that will help them to grow out of the  
limitations1 of the blunders and errors 
that are hindering the divine           
manifestation4 ,and remember that is    
what is wanted now1 not for yourselves  
only but for every one around you1 so   

that when the ,teachers come ,they may  
be able to remain in the world amongst  
us4 ,they dare not come yet1 because    
even in the ,theosophical ,society ,they
 would not be welcomed4 ,a ,master who  
came amongst you now would not for the  
most part be very much liked by you2    
,his ways1 ,his views1 ,his thoughts    
would be so different1 ,he would raise  
suspicion and dislike4 ,we saw it in the
 earlier days when ,they came out more1 
and were met by judgment and criticism1 
until one of ,them said1 in the fashion 
in which ,they look at ignorant         
criticism2 8,the standard of the ,adept 
is not kept at ,simla1 it is kept at    
,shamballah and ,i try to accommodate   
myself to that40 ,there is a great      
lesson in that for all of us4 ,the      
standard of those who are passing onward
 into the higher life is not the        
standard of the judgment of the people  
around them1 but the standard that the  
,masters hold up before them1 to which  
they are ever trying to conform4 ,think 

of that in your attitude to the people  
around you2 remember that on you1 and on
 people like you everywhere1 depends the
 success or the failure of the next     
great manifestation of the divine life  
on the earth2 that this ,theosophical   
,society1 spread everywhere over the    
world1 is literally the ,john the       
,baptist to prepare the way for the     
coming of the ,christ2 to fill that part
 is your work and duty--and need ,i say1
 your privilege1 your highest honour8   
,to leave the ,society now1 in the days 
which are just dawning1 surely it is bad
 karma enough1 and you should only feel 
the tenderest thoughts of pity towards  
any who go out from us in the days when 
to belong to the movement is the        
greatest crown that can be given for any
 nobility of past life that any one of  
us may have had4 ,no words of harshness 
or of condemnation1 nothing that will   
make it harder for them to return1 but  
everywhere gentlest and most tolerant   
speech--this is our duty to our         

immediate brethren2 and to the world    
what ,i have told you4  ,and so from    
this ,white ,lotus ,day look forward    
more than backward1 rather to the work  
that is coming than to the difficulties 
that are now well-nigh over4 ,remember1 
for your strengthening1 that the only   
great shaking has been here and in      
,america1 nowhere else4 ,you can count  
on your fingers practically in other    
countries those who have been shaken    
out4 ,you have had the struggle and have
 come out well4 ,it is practically over 
now4 ,there may be some slight effort   
made now to make things difficult1 but  
what does it matter1 with such hopes    
before us1 with such strength behind us1
 with such knowledge within us8 ,why    
should we allow ourselves to be ruffled 
by anything that can take place in this 
outer world of men8 ,we have been       
through many such struggles in past     
lives1 shall have to go through many    
greater ones in lives to come2 why make 
too much of present-day trouble8 ,those 

whose lives are in eternity need not be 
troubled with even what seem to be great
 difficulties to the men and women of   
the world4 ,and so to you ,i would say3 
,gather together on the ,day of ,memory1
 but turn it now more into day of       
looking forward4 ,let the past go2 it   
has done its work1 it is over4 ,turn    
your eyes to the work that is opening   
before us1 more splendid than any work  
of the past4 ,and remember it is not the
 ,messengers who may stand in front who 
are the strength of the ,society1 but   
that the life comes from the ,masters   
and the strength from the ,lodge4       
,knowing that1 you need not mind even if
 those of us who are well known in the  
world make mistakes1 are attacked1 or   
evil spoken of4 ,never yet a ,messenger 
of the ,lodge that went through life    
without being evil spoken of1 and you   
need not grudge us the sign of our      
apostolate2 for such has ever been the  
sign of the ,messengers through all     
ages4 ,rather rejoice with us that the  

stress for the time is over1 and the    
days of going forward are upon us2 do   
not let the remnant of the trouble shake
 any one of you1 but know that the      
,masters are with us1 and where they are
 no failure can come4     ,lecture ,,vi 
,the ,nature of the ,christ  ,delivered 
to the ,christo-,theosophical ,society1 
at the invitation of ,sir ,richard and  
,lady ,stapley1 ,tuesday1 ,may #be1     
#aiji4   ,it is with pleasure that ,i   
find myself amongst you1 as ,i have     
often found myself before4 ,i think my  
membership in the ,theosophical ,society
 is of about the same length as the life
 of your ,society4 ,we both began our   
careers1 so to speak1 about the same    
time1 in the same year4  ,the subject   
that ,i have taken is in many ways a    
difficult one1 and one that may very    
naturally arouse differences of feeling4
 ,it is1 however1 one which is being    
discussed very much in the ,christian   
,church at the present time1 and it is  
for that reason that it seemed to me    

that it might be useful if we could     
exchange thoughts on a subject of       
enormous importance4 ,i also want to    
make certain suggestions which ,i think 
may be welcomed in regard to an idea to 
be found in the ,east1 which perhaps is 
not quite familiar over here2 and which 
presages a unity greater and profounder 
than could be reached1 ,i think1 in any 
other way4 ,naturally1 ,i am putting    
only my own views1 and they commit no   
one but myself4 ,these questions that   
touch alike the intellect and the heart 
must always be treated reverently by    
those who realise the ,brotherhood of   
man1 and they are also ideas of the     
profoundest importance with regard to   
the future of religion and of           
civilisation4  ,in the ,hibbert ,journal
 of ,january last the subject that ,i   
have taken for our talk was to some     
extent discussed from the standpoint of 
one who ,i suppose would be called an   
extremely liberal ,christian4 ,the      
writer is the ,rev4 ,r4 ,roberts1       

,congregational minister1 of ,bradford2 
his name is still in the ,congregational
 ,year-book1 but ,i heard that he was   
not at present ministering in any       
pulpit4 ,i take his view as my          
starting-point this afternoon4 ,the     
title of his article is at first sight a
 little startling from the ordinary     
,christian standpoint1 8,jesus or       
,christ80 and he distinctly puts forward
 the view1 and argues for it with a good
 deal of ability1 that we have to do at 
once with one supposed to be a          
historical person1 and then apparently  
with what he could only regard as a     
,mystical ,ideal4  ,so far as ,i can    
gather from what he says1 he does not   
regard the ,christ as historical1 though
 he does not very clearly draw the line 
as to how he would separate1            
historically1 the ,jesus of the ,gospels
 from that ,ideal which he names 8,the  
,christ40 ,he says that he and many     
other people find themselves beset by   
certain difficulties3 8,are the claims  

to be presently set forth made on behalf
 of a spiritual #8,ideal' to which we   
may provisionally apply the word        
#8,christ1' or are they predicated of   
,jesus80 ,then he goes on to say that   
insistence on limitations of knowledge1 
restrictions of outlook1 evasions of    
issues1 and disillusionments of         
experience1 true enough of a historic   
,jesus1 may not be wholly relevant to a 
spiritual 8,christ ,ideal10 expanding   
and enriching through the ages into 8the
 ,christ that is to be40 ,then he says  
it would be still less applicable to one
 who is regarded as the 8fulness of     
,godhead10 8,very ,god of very ,god40   
,that1 practically1 is his thesis1 and  
he tries to show in this article that   
very many difficulties might be avoided 
if ,christians were willing to recognise
 a ,christ ,ideal side by side with the 
historical ,jesus4 ,in that way they    
might evade some of the difficulties    
which are pressed against the conception
 of ,jesus as the ,christ by large      

numbers of people who find their faith  
challenged and themselves in            
difficulties by these objections which  
are put to them both inside and outside 
the ,church4 ,he quotes ,dr4 ,fairbairn1
 writing on ,christ in ,modern          
,theology4 8,if ,he knows as ,god while 
,he speaks as man1 then ,his speech is  
not true to ,his knowledge1 and within  
,him a bewildering struggle must ever   
proceed to speak as ,he seems and not as
 ,he is4 ,if ,he had such knowledge1 how
 could ,he remain silent as ,he faced   
human ignorance1 and saw reason wearied 
with the burden of all its              
unintelligible mysteries8 ,if men could 
believe that once there lived on this   
earth ,one who had all the knowledge of 
,god1 yet declined to turn any part of  
it into science for man1 would they not 
feel their faith in ,his goodness taxed 
beyond endurance80 ,that view 7which    
appears to be adopted by ,mr4 ,roberts7 
does not seem to me necessarily at all a
 sound one1 and it is by no means       

certain that a man speaking in a        
particular age to people among whom     
great limitations of knowledge existed1 
and with a particular object before     
,him--not to enlarge the bounds of      
science1 but to deepen spirituality and 
lay a strong foundation of morals--that 
such a ,teacher1 however highly         
illuminated1 however much speaking as   
the very ,spirit of ,god1 would say all 
that ,he knew with regard to external   
facts and external phenomena1 with the  
certainty of making very difficult the  
reception of ,his message on points     
enormously important--on points1 in     
fact1 of vital and essential need for   
the higher spiritual progress of man4   
,hence it does not appear to me that    
,dr4 ,fairbairn's issue is at all well  
taken4 ,every great teacher--not for the
 moment considering the special divinity
 of ,christ or ,jesus--who is speaking  
to people less instructed than himself  
is under a similar difficulty4 ,if on   
matters of ordinary scientific knowledge

 he is illuminated where they are not1  
the very fact that he presses that upon 
them would bewilder and confuse4 ,you   
cannot enable the human intellect to    
evolve at what might be called a        
supernatural rate4 ,it is capable of    
growth1 and often of rapid growth1 but  
if you try to force it beyond the rapid 
natural growth1 you will only perplex1  
bewilder1 and confuse2 and if your aim  
is not1 broadly1 to increase scientific 
knowledge1 which man will inevitably    
find out for himself after a time1 but  
to help him to the things which need    
spiritual illumination in order that he 
may receive them1 then such a difficulty
 as is put here as to the inner         
bewilderment which would be felt by the 
speaker to speak as he seems1 and not as
 he is1 would not be bewilderment at    
all1 but a quite deliberate limitation  
of what he said1 with a view to the     
effectiveness of his work1 and that     
which he desired to give to the people  
of his time4 ,that is true necessarily  

of every great prophet1 of every highly 
inspired man2 and the greatness of the  
inspiration would chiefly be shown1 not 
in the amount of physical knowledge     
which he might give1 but rather in his  
avoidance of certain difficulties which1
 when the race grew more learned1 might 
come in their way and complete their    
ideas4 ,that is to say1 he would evade  
the scientific difficulty as far as he  
possibly could1 and would do it         
deliberately1 knowing that that was not 
his particular work1 and that he could  
not do his own work if he turned aside  
in this direction4 ,so that1 as far as  
,i am personally concerned1 looking on  
this from the standpoint of the         
,theosophist and ,occultist1 these      
difficulties to me do not exist4 ,i     
realise that they must always be found  
where one who is superhuman--,i object  
to the word supernatural--comes in any  
age of the world's history in order to  
teach a new conception of religion1 and 
in order to adapt what he is giving to  

the civilisation which he intends to    
influence4  ,it appears to me that it is
 a perfectly rational and necessary     
thing that the growth of knowledge from 
the ordinary standpoint should be left  
to work its way out along the lines of  
intellectual development2 anything less 
than that will check intellectual growth
 inevitably1 for intellectual growth can
 only come about by the freest of       
thought1 the freest of discussion1 the  
most absolute liberty to challenge      
everything and to controvert anything   
which appears to be illogical4 ,the     
condition of intellectual growth is that
 of complete freedom1 and any sort of   
limitation which is put upon it by the  
knowledge of a great teacher will only  
check that intellectual evolution which 
is essential for the future growth of   
man4 ,many similar difficulties1 of     
course1 are made with regard to all     
inspired ,scriptures1 and for that      
reason it seems to me that it is well   
that we distinguish definitely between  

the spiritual work of the spiritual     
teacher and the scientific investigation
 of the scientific student2 that it     
should be realised that these two       
departments of human activity work under
 different laws to a very great extent1 
and that that which is spiritually known
 cannot always be justified to the      
intellect until that intellect becomes  
spiritually enlightened--that is1 that  
you have to deal in man with a being who
 is fundamentally a spiritual being1 in 
whom the divine ,spirit becomes         
incarnate1 embodied1 but in whom that   
divine ,spirit is going to unfold along 
three great lines of unfoldment which we
 find in all human consciousness1 which 
we recognise as in the divine nature    
itself4 ,it has to unfold to an ordered 
,activity which should be truly in      
harmony with the laws of nature1 which  
are the expression of the divine nature 
in this manifested form4 ,it has to     
unfold along the ,intellectual line1 and
 that unfoldment must be left utterly   

unfettered4 ,it has also to evolve along
 that line which in its lowest stages is
 emotion1 in its higher stages is       
religion2 and that spiritual unfolding1 
the highest characteristic of ,spirit   
showing itself out as ,will1 has to be  
developed from above more than from     
below1 to come downward by illumination 
more than to climb upward by reasoning4 
,unless we can understand this          
complicated nature of man in whom       
divinity is gradually unfolding and     
mastering matter at every stage of its  
unfolding1 mastering1 purifying it1     
ultimately spiritualising it2 in all its
 earlier stages limited by the matter   
that it has yet failed to master1       
gradually making it plastic and ductile1
 and then in its higher stages having   
utterly subdued it to its own           
purposes--unless we can understand that 
that is a rough outline of human        
evolution1 we shall constantly find     
ourselves in difficulties between the   
intellectual growth and the spiritual   

unfolding4 ,hence whenever a man comes  
to earth in whom divinity is far more   
manifestly unfolded than in his         
fellow-men1 he can only shed down upon  
them illumination from the spiritual    
region1 stimulate their aims1 but not   
control their intellect4 ,if that be    
realised1 then the whole of these       
difficulties1 which are being made at   
the present time about the obvious      
limitations outwardly of the knowledge  
of the supreme ,christian ,teacher1 will
 entirely fall out of court1 and you    
will see that ,he was speaking to the   
people of ,his day in the way that ,he  
could best affect them in order to help 
forward their evolution from the        
standpoint where they were1 and was not 
the least intent on showing out ,his    
enormous knowledge1 which would only    
have crushed rather than assisted4      
,suppose for the moment you can take    
that way of looking at human            
evolution--and it seems to me the most  
rational way of looking at it--then we  

come to deal with this special          
manifestation of the ,teacher who was   
the ,founder of ,christianity1 a ,hebrew
 speaking to ,hebrews1 and having to    
reconcile the speaking to the people of 
,his day with the speaking to people of 
generations after generations1 through  
centuries and perhaps millennia to come1
 then we should be perfectly able to    
realise that we are here face to face   
with one of those supreme divine        
manifestations1 and that in studying it 
we must be ready to separate between the
 ,teacher of religion and the man       
speaking to the men of ,his day1 and    
accepting their limitations in order    
that ,he might reach them effectively4  
,i want to carry you very much further  
than that in what ,i say2 all that might
 very well be accepted by any rational  
and intelligent ,christian1 especially  
if he finds himself able to realise that
 what is said of the divinity of ,jesus 
is true at a very much lower level of   
all ,his brethren1 that all men are     

fundamentally and essentially divine2   
that that which was said by the great   
teacher ,s4 ,paul3 8,know ye not that   
your body is the temple of ,god1 and    
that the ,spirit of ,god dwelleth in    
you80 and that which was answered by    
,jesus ,himself1 when he was challenged 
for calling ,himself the ,son of ,god3  
8,is it not written in your law1 ,i     
said1 ,ye are ,gods1 and ye are all the 
children of the ,highest80 is literally 
true4 ,if you realise all that is       
implied in that statement1 that ,he is  
the first among many brethren1 you will 
see that every ,son of ,man is          
potentially1 and will hereafter be      
actually1 a ,son of ,god1 meaning by    
that that ,deity will unfold within him1
 and that a manifestly divine humanity  
is the natural goal of evolution4  ,one 
realises1 in looking at an article like 
this1 that by the mystic ,christ--that  
is what the writer means--he means that 
in the ,epistles a somewhat different   
view is taken from that of the ,gospels1

 the one dealing specially with an      
historical person1 the other with an    
indwelling ,spirit4 ,he realises that   
when the ,apostle ,paul declares to his 
converts that he is travailing in birth 
for them until ,christ be formed in     
them1 when he says in another passage   
that they are to develop to the measure 
of the stature of the fulness of        
,christ1 he is holding up before them a 
picture of the birth in the soul of this
 divine ,spirit that he spoke of as     
,christ1 and the gradual unfolding of   
that into the perfection of divine      
manhood4 ,that is perhaps the most      
inspiring ideal that can well be put    
before ,christian people1 that not only 
outside them but within them1 not only  
as an outer helper but as an indwelling 
,spirit1 this idea of the ,christ is to 
be realised1 and that that unfolding of 
the ,christ in man is a real fact in    
religious consciousness1 making that    
highest stage of human evolution when   
the man becomes perfect1 and there only 

remains before him the superhuman       
evolution after the human is finished4  
,but ,i want to put to you rather a     
different idea of this relation between 
,jesus and ,christ4 ,i recognise to the 
full the value of that mystic ideal1 ,i 
have not one word to say against it2 in 
fact it is one that1 when ,i am speaking
 to ,christians1 ,i constantly          
proclaim--the absolute necessity of that
 indwelling presence4 ,but there is     
another view of this great ,being which 
may be less familiar to you1 which is   
the view taken by those who are         
sometimes called ,occultists1 in a very 
special sense of the term4 ,let me put  
it to you quite baldly for the moment1  
and then work it out a little more4 ,the
 view that we take of that great        
,teacher who came to the world some two 
thousand years ago is1 that the child   
who was born and who grew up into       
manhood until the time of the ,baptism  
was a man of marvellous purity1 of      
extraordinary spiritual intuition1 but a

 man that we should call a disciple2    
that it was his to train and guard that 
pure body in preparation for the        
incoming of the indwelling ,christ1 and 
that in the ,gospel story it is the     
event of the ,baptism which marks the   
coming of the ,christ4 ,let me just     
recall the words to you for a moment3   
8,when ,jesus went down into the water1 
the heavens opened1 and the ,spirit of  
,god came down upon ,him like a dove1   
and abode upon ,him4 ,and a voice was   
heard from heaven saying1 #8,this is my 
beloved ,son2 hear ye ,him4'0 ,now it is
 clear that that event1 marked out so   
distinctly in the ,gospel story1 must   
connote something of enormous           
importance4 ,there was no need1 as it   
were1 for ,him who was to be the        
,teacher to be baptised1 and to receive 
the downcoming ,spirit of the ,most     
,high1 unless in that there was hid some
 profound spiritual truth1 unless       
something was there afterward that was  
not there before2 and it is then1 from  

the occult point of view1 that the      
,jesus became the ,christ4 ,but let me  
put it to you even a little more        
closely4 ,here1 of course1 is where the 
point of difference will probably arise 
in the minds of many in regard to what  
,i am saying1 for all might be willing  
to recognise that that might imply a    
great downflow of spiritual energy1 of  
divine life4 ,from our standpoint ,jesus
 the ,hebrew1 the individual1 the       
spiritual man1 stepped out of the body  
that he had been dwelling in through all
 those years and preparing for the      
coming of his ,lord1 giving it over as a
 holy temple for the incoming of the    
supreme ,teacher1 so that the body      
became the habitation of the supreme    
,teacher for the three years of the     
ministry4 ,now that view1 as many of you
 who have studied ,christian history    
will know1 was very widely held in the  
early ,church2 although it was condemned
 later as the ,gnostic heresy1 none the 
less it was quite orthodox until its    

formal condemnation within the ,catholic
 ,church1 until the time that it was    
expelled4 ,you find it in many of the   
early writings of the learned ,christian
 teachers1 you find it warred against by
 some others of the ,christian teachers 
and doctors and bishops of the time1 but
 none the less it was a view which had  
very wide prevalence in the early       
,church2 it was accepted by large       
numbers of profoundly learned men2 and  
although ultimately condemned as a      
heresy in the forms in which it was put1
 it might none the less not be          
improbable1 even from the standpoint of 
the orthodox1 that some truth was hidden
 in it in the broad sense1 even if the  
form in which it was put forward in the 
,church of those days was justly        
condemned4 ,my own view is that they    
were right1 not in all the details of   
the way in which they put it1 but in the
 fundamental fact4 ,let us suppose for a
 moment that they were so2 then the     
question would necessarily arise--who is

 the ,christ8 ,and it is there that1 as 
,i said1 there was one view that might  
be unfamiliar to you in the ,west1 yet  
which1 it seems to me1 should be to the 
,christian a view full of beauty and    
full of hope for the future4 ,there is  
only one ,supreme ,teacher of mankind4  
,there is a great office above all those
 whom we ,theosophists speak of as      
,masters--a ,master of ,masters1 so to  
speak--the one ,supreme ,teacher4 ,in   
,christendom you speak of him by the    
,greek name1 a name which1 as you know1 
was taken from the ,grecian mysteries1  
of which a particular grade of          
initiation bore the name of the         
,christos1 and the ,adept who reached   
that grade was spoken of as the         
,christos4 ,that was the name which was 
adopted in the early ,church1 according 
to the account in the ,acts1 to         
designate this great ,teacher who had   
come to the world1 and we should say1   
rightly adopted4 ,it is an instance of  
spiritual insight recognising a great   

truth4  ,but now1 supposing ,i ask you  
to go to the people of other religions  
for a moment1 the ancient religions that
 we find in the eastern world4 ,suppose 
,i ask a member of the most ancient of  
those1 the ,hind faith3 8,do you        
recognise in your religion one supreme  
,world-,teacher above all religions1 and
 not belonging to one exclusively--a    
universal ,teacher80--he would say1 8of 
,gods and men02 over here you would say1
 8of ,angels and men10 because the word 
there1 ,deva1 is equivalent to your word
 ,angel4 ,he would at once say3 8,why1  
yes2 of course we recognise one ,supreme
 ,teacher at the head of all spiritual  
life and impulse1 and we call him       
7pardon me if ,i use for the moment     
their name7 the ,jagat-,guru--the       
,world-,teacher40 ,supposing ,i went to 
another great religion there--the       
,buddhist--and ,i asked a member the    
same question3 8,do you recognise in    
your religion a ,supreme ,teacher80 his 
answer would at once be1 8,why1 of      

course we do4 ,there is only one who    
holds the place of ,teacher over all    
,gods and all men2 one ,teacher only who
 is the ,teacher of the world4 ,we call 
,him the ,bodhisattva--the              
,wisdom-,truth40 ,no nobler name could  
be given to ,him2 ,he is the ,wisdom and
 the ,truth2 not the ,buddha1 as you may
 have expected me to say2 ,he was not   
the ,teacher4 ,when ,he reached         
,buddhahood ,he passed away from earth4 
,it is while ,he is going onwards to    
,buddhahood that ,he is known by this   
name of ,wisdom-,truth1 or              
,boddhisattva4 ,during the whole of that
 period of teaching ,he has this name2  
and then when the supreme illumination  
comes to ,him his office is finished1   
and ,he passes away from earth4 ,of     
course1 as we know1 the last ,buddha    
remained in his body for some time1     
still teaching1 but none the less the   
office of the ,teacher is not to the    
,buddhist the ,buddha1 but he who is to 
be the ,buddha--what you would call the 

,christ glorified and ascended1 not the 
,christ on earth teaching and suffering4
 ,it is interesting to notice how in the
 various religions these same points    
arise and these same differences are    
seen under different names1 so that we  
see that in these two greatest of       
eastern religions a ,supreme ,teacher is
 recognised4 ,now1 from the occult      
standpoint1 it is that ,teacher who came
 as the ,christ2 and1 supposing that all
 ,christian people recognised that fact1
 they would reach the hearts of the     
eastern world far better than they do   
now1 if1 instead of telling them they   
must worship the ,christ1 they would say
 to them1 8,you are already worshipping 
,him under a different name10 which is  
supremely true2 for it is the same      
,being who holds that office through all
 these thousands of years1 the same     
supreme ,perfection4 ,he only comes into
 manifestation in order to help ,his    
younger brethren2 ,he leaves that body  
when its utility for the moment is over2

 when1 being so great in comparison with
 the people to whom ,he came1 they could
 no longer tolerate ,his presence4  ,now
 that is the view of the nature of the  
,christ which you would find among1 say1
 ,occultists or well-instructed         
,theosophists4 ,they recognise in the   
,christ of ,christendom the ,supreme    
,teacher of the world1 but they do not  
admit that ,he will come only once to   
the world2 they reverence and honour    
,him now as still the ,supreme          
,world-,teacher1 but they do not        
identify ,him with the great disciple   
who took the ,jewish name as ,jesus1 and
 who is now amongst us as the ,master   
who is the ,guide and ,helper of the    
,christian ,church4 ,there is the point 
where the difference would come in4 ,the
 orthodox ,christian would claim ,him as
 supreme over all religions1 but he     
would hardly recognise difference       
between the disciple who has become the 
,master with the special ,christian     
,church in ,his charge1 and the ,supreme

 ,teacher who1 while ,he certainly ever 
sends ,his benediction upon             
,christianity1 sends it also upon the   
other great religions of the world4     
,this is where ,i feel the difference   
might come in between myself and many of
 you4 ,to us the great ,master ,jesus1  
who is1 as you would also               
acknowledge--those of you1 at least1 who
 are members of the ,church of          
,england--thus still dwelling in a human
 body1 still embodied literally1 has    
that power which the ,master on the     
higher planes of being has1 of being    
spiritually in touch with all who call  
upon ,him1 with all who look to ,him for
 guidance1 but none the less still      
possesses a physical body4 ,this is a   
point of enormous importance 7although  
not as important as spiritual           
omnipresence71 for it means to us1 and  
it means to many ,christians who think  
with us1 and are ,theosophists with us1 
a possibility of a close and personal   
relation1 as of a disciple to a ,master1

 which goes somewhat beyond the         
spiritual communion which every true    
,christian has with his great ,teacher4 
,how should ,i put that to convey       
exactly what ,i mean in clear and       
definite language8 ,i must put it1 ,i   
think1 by giving a general principle    
with regard to these great ,beings whom 
we speak of as ,masters1 divine men1 men
 made perfect1 which works through the  
whole of that great ,brotherhood4 ,they 
have many ways of working in the world2 
through their own subtle1 spiritual     
bodies they work1 sending out floods of 
blessing over the whole world2 but1 in  
addition to that spiritual impulse and  
spiritual blessing which flow into every
 heart that opens itself to receive     
them1 with an ever present and potent   
power1 there is an even closer and more 
specialised communion between the       
,spirit as embodied and those who are   
still wearing human bodies themselves1 a
 possibility which the saints have      
realised of that personal and individual

 and specialised communion with their   
,master where they saw ,him1 heard ,him2
 where to them ,he became1 not only a   
spiritual presence1 but an              
individualised ,teacher1 and even       
,friend2 where they knew themselves as  
disciples1 and knew ,him as ,master1    
which is the great mark1 after all1 of  
those who are specifically called the   
saints4 ,for that close and intimate and
 specialised relationship the body is   
necessary2 and hence1 although sceptics 
have very often challenged that ,article
 of the ,church of ,england where it    
says that 8,he did truly take again ,his
 body1 with flesh and bones1 and all    
things appertaining to the perfection of
 man's nature10 it does convey a        
fundamental and essential truth3 the    
great ,teacher is not only a spiritual  
,presence1 ,he is a human though divine 
,being1 who can be specifically and     
personally known4 ,and if this latest   
impulse of ,divine ,wisdom which we call
 ,theosophy is to be of use to          

,christendom1 it will be along these    
lines of gradually winning ,christians  
back to a conception that has been very 
largely lost--that their touch with     
their ,divine ,master must be much      
closer and more realised in the brain   
and human heart as contact of disciple  
and ,teacher1 than when they are        
thinking of ,him as ,deity1 when they   
are regarding ,him as the second ,person
 in the ,trinity4 ,how far that will    
commend itself to many of you it is1 of 
course1 impossible for me to say2 but   
let the outline1 at least1 be clear1 so 
that it may be definitely understood4   
,it is the conception of a ,christ for  
whom a body was prepared1 and prepared  
by ,his own well-loved disciple1 who    
guarded1 tended1 trained it through the 
years of childhood1 of youth1 and of    
early manhood2 a body surrendered to the
 incoming mighty ,personage1 who is the 
,supreme ,teacher of the world1 incoming
 at the point marked by the ,baptism1   
worn until the time of the death1 so    

that through the whole of that teaching1
 the ministerial life1 it was not ,jesus
 but the ,christ who was the ,teacher   
who founded ,christianity4 ,that body is
 laid aside1 but ,he is still ,lord of  
all religions1 and ,he gives to ,his    
well-beloved disciple who became the    
,master ,jesus this religion            
specifically as his charge1 his work in 
the world4 ,other religions would have  
other ,masters1 but only one ,supreme2  
others would look to other divine men   
made perfect1 but would recognise beyond
 them this ,master of ,masters2 and     
hence all religions draw together in the
 ,supreme ,teacher1 and find there unity
 in that greatest and mightiest of all4 
,so that every religion looks up to the 
one ,teacher through ,masters who       
specifically belong to the various      
faiths of the world4 ,that is the view  
which is very generally held in the     
,theosophical ,society1 although none is
 bound to accept it1 inasmuch as we     
impose no dogmas upon anyone2 it is the 

view which is taken by those who have   
been most thoroughly instructed in this 
matter2 and it seems to me that it is   
one of extreme interest to thoughtful   
people1 even if they do not find        
themselves able to accept it4  ,that is1
 then1 the view of the nature of ,christ
 that ,i would submit to you2 and if you
 look at it you will see that the whole 
of the criticisms to which ,i have      
referred fall to pieces1 and no longer  
need disturb the hearts or consciences  
of any2 for it would be recognised that 
you have here a manifestation of the    
same great ,being1 but not a unique     
manifestation1 who adapts ,himself to   
the needs of ,his time1 gives out so    
much of ,his wisdom and truth as ,he    
thinks can be accepted by the people of 
,his day and generation1 but who1 in    
giving it1 gives with it an inspiring   
,spirit1 which enables future           
generations to find more and more in    
that teaching1 and as they themselves   
develop spiritually1 to find ever       

greater depths in the teaching which had
 been given by the ,christ4 ,you will   
see how naturally that view passes on   
into the future1 and why it is that many
 of us1 believing that a new            
civilisation is dawning upon earth1 also
 believe that the same ,supreme ,teacher
 will again be manifested1 again to     
tread the earth as ,he trod it in ,juda1
 again to enlighten the world with      
spiritual wisdom1 again to strike the   
keynote of a new civilisation1 gathering
 all the religions of the world under   
that supreme teaching of ,his own1 so   
that we look forward to a coming ,christ
 as well as backward to a ,christ in    
,his last manifestation on the earth4   
,lecture ,,vii  ,the ,theosophical      
,student in face of ,revelation1        
,inspiration1 and ,observation  ,a      
,lecture delivered to the ,british      
,convention of the ,theosophical        
,society1 ,july #dth1 #aiji   ,friends3 
,those who seriously take up the study  
of ,theosophy should not be satisfied   

with the mere reading of the voluminous 
theosophical literature poured out into 
the world through the centuries of the  
past1 and continuing to flow into it in 
our own days4 ,they should1 in addition1
 if they have any innate faculty for    
such investigation1 prepare to develop  
the faculties by which they may verify  
for themselves that which they are told 
by others4 ,but in all cases much       
theoretical study is desirable before   
passing on into the practical1 and in   
most cases it may not be possible to    
develop the subtler senses within the   
limits of the present incarnation1      
although a good foundation may be laid  
for such development in the next4 ,hence
 theoretical study must form a large    
part of the training of every           
theosophical student1 and his attitude  
towards such study is a matter of       
serious importance4 ,he needs to        
discriminate between the books he reads1
 and to suit his attitude to the type of
 the book2 he must seek to understand   

what is meant by ,revelation1 what by   
,inspiration1 and to distinguish        
revealed from inspired literature1 and  
both from the records of observations4  
,some ,scriptures which are regarded as 
authoritative lie at the back of all the
 great religions4 ,thus ,hindism has the
 ,veda4 ,the word means knowledge1 and  
this knowledge is of that which is      
eternally true4 ,it is the knowledge of 
the ,logos1 the knowledge of the ,lord  
of a universe2 the knowledge of what is1
 not of what seems2 the knowledge of    
realities1 not of phenomena4 ,this      
abides ever in the ,logos2 it is part of
 ,himself4 ,in its manifested form1 as  
revealed for the helping of man1 it     
becomes the ,veds1 and in this form goes
 through many stages1 until finally     
little of the original remains4 ,all    
,hind schools of philosophy acknowledge 
the supreme authority of the ,vedas2 but
 after this formal acknowledgment is    
made1 the intellect is allowed to range 
freely at its will--to inquire1 to      

judge1 to speculate4 ,rigid as ,hindism 
is in its social polity1 it has ever    
left the human intellect free2 in       
philosophy1 in metaphysic1 it has ever  
realised that truth should be sought1   
and no penalty inflicted on error2 error
 being sufficiently penalised by the    
fact that it is error1 and breeds       
misfortunes under natural laws4 ,even   
to-day that ancient liberty is          
maintained1 and a man may think and     
write as he will provided that he       
follows in practise the social customs  
of his caste4 ,the ,hind divides all    
knowledge into two types--the supreme   
and the lower4 ,in the lower he places  
all his sacred books--following in this 
the dictum of an ,upanishad#e--together 
with all other literature1 all science1 
all instruction2 in the category of the 
supreme he places only 8the knowledge of
 ,him by whom all else is known40 ,there
 you have ,hindism in a nutshell4 ,when 
once supreme knowledge has been attained
 and illumination has been experienced1 

all ,scriptures become useless4 ,this is
 asserted plainly and boldly in a       
well-known passage in the ,bhagavad ,gt3
 8,all the ,vedas are as useful to an   
enlightened ,brhmana as is a tank in a  
place covered over with water40#f ,what 
need of a tank when water is everywhere8
 ,what need of ,scriptures when the man 
is enlightened8 ,revelation is useless  
to the man to whom the ,self is         
revealed4  ,in the early days of        
,buddhism the ,vedas held high place1   
for the ,lord ,buddha1 as ,dr4 ,rhys    
,davids says1 8was born and brought up1 
and lived and died a ,hind40#g ,but the 
charter of intellectual freedom for     
,buddhists is contained in the wise     
advice of their ,teacher3 8,do not      
believe in a thing said merely because  
it is said2 nor in traditions because   
they have been handed down from         
antiquity2 nor in rumours1 as such2 nor 
in writings by sages1 merely because    
sages wrote them ''' nor on the mere    
authority of your own teachers or       

masters4 ,but we are to believe when the
 writing1 doctrine1 or saying is        
corroborated by our own reason and      
consciousness4 ,for this ,i have taught 
you3 not to believe merely because you  
have heard2 but when you believed of    
your own consciousness1 then to act     
accordingly and abundantly40#h ,even    
revelation1 for the ,buddhist1 must be  
brought to the touchstone of reason and 
consciousness2 there must be a response 
to it from within1 the interior witness 
of the ,self1 ere it can be accepted as 
authoritative4  ,in the ,christian and  
,muhammadan faiths--both largely        
influenced by ,judaism--the             
authoritative nature of revelation is   
carried further than in any earlier     
faith4 ,in modern days the yoke of a    
revealed ,scripture has been much       
lightened for ,christianity by the      
growth of the critical spirit and by the
 researches of scholars4 ,the modern    
,christian student is little more       
hampered by his revelation than is the  

,hind by his4 ,a conventional reverence 
is yielded1 a lifting of the hat1 and   
then the student goes freely on his way4
  ,what is ,revelation8 ,it is a        
communication from a ,being superior to 
humanity of facts known to ,himself1 but
 unknown to those to whom ,he makes the 
revelation--facts which they cannot     
reach by the exercise of the powers that
 they have so far evolved4 ,these facts 
can be verified at any time by one who  
has climbed to the level of the         
,revealer1 who may be an ,avatra1 a     
,rishi1 a ,founder of a religion4 ,they 
8speak with authority10 the authority of
 knowledge1 the one authority to which  
all sane men bow4 ,we do not find that  
these great ,beings wrote down ,their   
teachings ,themselves2 ,they taught1 but
 ,they did not record4 ,some follower1  
some disciple1 it may be after the lapse
 of many years1 even of centuries1 wrote
 down what he or his forefathers had    
heard2 hence the revelation--and to this
 rule there is probably no exception--is

 inevitably to some extent coloured1    
narrowed1 distorted by the transcriber4 
,that which was heard originally by     
those round the divine ,teacher exists  
indeed in the kshic records1 and may    
ever be recovered thence by those who   
have developed the inner senses by which
 those records may be read4 ,in many    
cases true records will have been made  
at the time by highly qualified persons2
 but such precious books are kept       
securely in the custody of their chosen 
guardians1 in secret temples1 in rock   
libraries1 available for the study of   
high ,occultists1 but of none other4    
,the ,muhammadans would claim that in   
the case of their sacred book there is  
more certainty that the very words of   
their ,prophet were preserved4 ,and     
doubtless to this is due the            
overwhelming authority of ,al ,qurn in  
the minds of the faithful of ,islm4     
,what should be the attitude of the     
,theosophical ,student towards          
revelation8 ,he should treat the        

,scriptures of the world with reverence1
 remembering their origin1 but none of  
them with submission1 remembering that  
they are transmitted to him by varied   
channels4 ,he should call to his aid the
 best scholarship1 should gain all the  
light he can from archological and      
historical researches1 and use his best 
critical judgment in separating the     
essential truth revealed from all the   
accretions that may have grown up around
 it4 ,if he has developed his higher    
psychic qualities1 he should try to     
trace and disentangle the ancient from  
the modern1 search the kshic records for
 comparison1 confirmation1 or           
contradiction of the revelation as it   
has come into his hands4 ,how immense   
might be the services of such           
,theosophical ,students as they become  
more numerous and better equipped for   
this gigantic task4 ,and without this   
external equipment much may be done by  
inner unfoldment2 he may unfold within  
himself his own spiritual powers2 he may

 seek in profound meditation the truth  
which shines in the revelation beneath  
many a veil of ignorance and            
misconstruction2 he may so purify his   
life that his bodies will become        
translucent of the light of the spirit  
within him1 will illumine the written   
words4 8,the things of ,god knoweth no  
man but the ,spirit of ,god40 ,but that 
,spirit dwells in every child of man2   
and as ,his light shines out1 the divine
 things are revealed to the pure in     
heart4 ,until the inner ,spirit thus    
responds to the revealed teachings and  
statements1 the ,theosophical ,student  
must hold his judgment in suspense      
before the claims of any revelation4 ,it
 is not true for him until he can       
re-echo it in the voice of his own      
,spirit1 his deepest ,self4 ,useful and 
beautiful it may be2 worthy of          
profoundest study and reverent research 
are the world's ,bibles4 ,but until they
 are affirmed by the ,spirit within     
submission cannot be yielded1 lest that 

should be given to the errors of men    
which is due only to the divine ,spirit4
  ,what is ,inspiration8 ,the raising of
 the normal human faculties by some     
extraneous influence through grade after
 grade of intellectual1 moral1 and      
spiritual power1 up to the point where  
the extraneous influence may even expel 
the man from his body and use it for the
 expression of another individual2 where
 the new possessor is a ,being at a     
height utterly transcending man1        
inspiration may pass into revelation4   
,some may think the word should be      
restricted to the raising of the powers 
of the subject from above their normal  
capacity to the highest point of their  
possible exercise1 short of the         
expulsion of their owner and his        
replacement by another individual       
greater than himself4  ,the lower grades
 of inspiration are within the          
experience of very many4 ,have you never
 felt1 when listening to a speaker whose
 knowledge and power transcended your   

own1 that your mental faculties were    
lifted to a higher level than that to   
which you could rise unaided8 ,on such  
occasions you grasp questions that      
hitherto have eluded you2 you see       
plainly1 where before there had been    
obscurity2 the field of thought becomes 
illumined1 and objects are seen in      
hitherto undreamed-of relations--you    
feel that you know4 ,on the following   
day you desire to share with a friend   
the treasures you acquired1 and you     
begin to recount the luminous           
exposition1 to describe the great       
horizons which opened before you4 ,you  
fail3 where is the light1 where the     
far-off scenes over which your eyes had 
swept8 ,your mind has sunk again to its 
normal level2 the inspiration has passed
 away4 ,as with the intellectual1 so    
with the moral faculties4 ,you had seen 
an unknown beauty1 had felt an          
overwhelming admiration for the lofty   
and the pure3 what has become of the    
warmth1 the ardour8 ,are the cold ashes 

of the intellectual approval all that   
remains of the throbbing heart1 the     
passionate delight in the moral ideal8  
,why does it now look so cold1 so grey1 
so unattractive8 ,you were raised to a  
higher level than you can reach         
unassisted2 but none the less has the   
moral ideal and its power been shown to 
thee 8in the ,mount10 and the fact that 
you have once experienced its           
all-compelling power will render you    
more susceptible to it in the future1   
and the day will come when that which   
you felt when inspired by another shall 
become the normal exercise of your own  
moral faculties4  ,coming to higher     
grades of inspiration1 we may know1 some
 of us1 what it is to stand in the      
presence of the ,masters1 and to feel   
the marvellous uplift of ,their         
presence4 ,there is no need for words1  
no need for teaching2 ,their presence is
 enough4 ,from that presence we go out  
again into the ordinary world1 to feel  
the difference of its atmosphere from   

that of the ,holy ,one4 ,but1 we have   
known1 and the memory remains an abiding
 power4  ,those who have written or     
spoken under inspiration have been thus 
uplifted1 their own intellectual and    
moral faculties have thus been          
stimulated1 and raised far above their  
normal level4 ,it is still they who     
write or speak1 and their own characters
 and temperaments colour what they say1 
leave their own impress on what they    
write4 ,but they write and speak far    
more nobly1 far more powerfully than    
they could do unassisted4  ,and so we   
may rise from grade to grade of         
inspiration until we reach the stage at 
which the mind and emotions of the man  
no longer sway his body1 but the body is
 wholly taken possession of and used by 
,one greater than himself4 ,then it is  
no longer the man himself who speaks1   
but 8the ,spirit of0 his 8,father who   
speaketh in0 him2 his own limitations   
are struck away1 his own idiosyncrasies 
vanish1 and the inspired utterances flow

 forth unsullied4 ,then inspiration may 
range into revelation4  ,the process of 
all this is a very simple one4 ,we know 
that by the correlation between changes 
in consciousness and vibrations of      
matter1 each change in consciousness is 
accompanied by a vibration of the matter
 appropriated by the consciousness and  
forming its body2 each vibration of the 
matter of a body is accompanied by a    
change in the embodied consciousness4   
,either one of the pair may be the      
initiator2 the other ever responds4     
,when two or more people are together1  
one more evolved than the other or      
others1 the more evolved person1        
thinking1 desiring1 acting1 sets up in  
his own bodies1 mental1 astral1 and     
physical1 a series of vibrations which  
corresponds to the changes in his       
consciousness2 these vibrations cause   
similar vibrations in the mental1       
astral1 and physical matter intervening 
between himself and the less advanced   
person or persons present4 ,these       

vibrations in the intervening matter    
cause similar vibrations in the         
neighbouring body or bodies4 ,these     
vibrations are immediately answered by  
corresponding changes in the embodied   
consciousness or consciousnesses1 and   
the person or persons concerned1 thus   
placed en rapport with one more         
advanced1 think1 desire1 act on a higher
 level than would be possible for them  
on their own initiative4 ,they are able 
to understand more keenly1 to feel more 
warmly1 to act more nobly than they     
could do unassisted4 ,when the stimulus 
is removed they gradually sink back to  
their normal level1 but memory is left1 
and they remember that they 8have       
known40 ,moreover1 it is more easy for  
them to respond a second time1 and so on
 and on1 until they establish themselves
 on the higher level permanently4 ,hence
 the value of companionship with those  
more advanced than ourselves1 of living 
8in their atmosphere40 ,words are not   
necessary2 little speech may pass2 but  

insensibly the subtle body is tuned to a
 higher key1 and only1 perhaps1 when the
 companionship is interrupted do the    
younger become conscious of the change  
which has thus been brought about by    
contact with the elder4  ,similar       
results may be brought about by reading 
the writings of those who are more      
evolved than we are4 ,a similar series  
of changes is set up1 though less       
powerfully than by the living presence4 
,moreover1 intent and reverent study may
 attract the attention of the writer    
whether he be in or out of the body1 and
 may draw him to the student1 and thus  
cause the latter to be enveloped in his 
atmosphere quite as potently as though  
he were physically present4 ,hence the  
value of reading noble literature3 we   
are keyed up to its level for the time1 
and such reading1 steadily persevered   
in1 will lift us to a higher level and  
establish us thereon4 ,hence the value  
of a brief reading before meditation1   
lifting us into an air more favourable  

to the work of meditation than we can   
start from unassisted4 ,hence the value 
also of 8holy places0 for such          
meditation1 places where the atmosphere 
is literally vibrating at a higher rate 
than our own2 and hence the advice so   
often given by the instructed1 to keep1 
if possible1 a room or closet set apart 
for meditation1 such a place soon       
gaining an atmosphere purer and subtler 
than that of the surrounding world4 ,it 
is of little use for the theosophical   
student to be acquainted with these laws
 if he does not utilise them to his own 
helping1 and to the helping of those    
around him4  ,what should be the        
attitude of the theosophical student    
towards the inspired man or the inspired
 book8 ,he should be receptive1 stilling
 all his normal vibrations so far as is 
possible1 and opening his whole nature  
to the impact and influx of the waves of
 vibration that pour forth upon him4    
,but his attitude should be more than   
receptive3 he should gently endeavour to

 attune himself and to co-operate with  
the inflowing waves4 ,he should try to  
strengthen the sympathetic vibrations1  
so that the accompanying changes in     
consciousness may be as complete as     
possible4 ,for this he must pour out to 
the inspiring ,object his love1 his     
trust1 his complete confidence and      
self-surrender1 for thus only can he    
attune his bodies into sympathy with    
those of the ,inspirer4 ,he must1 for   
the time1 empty himself of his own      
ideas1 his own feelings1 his own        
activities1 surrendering himself to     
reproduce1 not to initiate4 ,as the     
unruffled lake can mirror the moon and  
the stars1 but as that same lake rippled
 by a passing breeze can yield only     
broken reflexions1 so may the lower     
being1 steadying his mind1 calming his  
desires1 and imposing stillness on his  
activities1 reproduce within himself the
 image of the higher1 so may the        
disciples mirror the ,master's mind4    
,and so1 also1 if his own thoughts      

spring up1 his own desires arise1 will  
he have but broken reflexions1 dancing  
lights1 that tell him nought4  ,if you  
are going to read one of the inspired   
books of the world--,the ,imitation of  
,christ2 ,the ,golden ,verses of        
,pythagoras2 ,the ,light on the ,paths2 
,the ,voice of the ,silence--it is well 
to preface the reading with a prayer1 if
 that be your habitual way of raising   
your consciousness to its highest mood1 
or with the repetition of a mantra1 or  
the soft chanting of some familiar and  
beloved rhythm1 in order to bring       
yourself into a sympathetic condition4  
,then read a phrase1 re-read1 brood over
 it1 savour it mentally1 suck out its   
essence1 its life4  ,thus shall your    
subtle body become1 to some extent at   
least1 attuned to that of the inspired  
writer1 and repeating his vibrations1   
shall set up in your consciousness the  
corresponding changes4 ,priceless is the
 value of inspired books3 they are steps
 of a ladder set up between earth and   

heaven1 a veritable ,jacob's ladder1 on 
which descend and ascend the angels of  
,god4  ,there remains a third class of  
books worthy of the attention of the    
theosophical student1 but towards which 
his attitude should be entirely         
different from those which he adopts    
towards the revealed and the inspired4  
,these are books containing the         
observations of students more advanced  
than himself1 observations carried on   
upon planes above the physical1         
observations made by students who are   
evolving in knowledge of1 and in power  
on1 those planes1 and have not yet      
reached the stature of the ,perfect     
,man4 ,there are books such as ,the     
,secret ,doctrine and ,esoteric         
,buddhism1 written by disciples1 which  
are not records of the direct           
observations of students1 but are rather
 transcriptions of the teachings of     
,masters1 into which errors may creep by
 misunderstandings of those teachings4  
,h4 ,p4 ,blavatsky herself told us that 

there were inevitably errors in ,the    
,secret ,doctrine2 and as we have in    
that wonderful book her own descriptions
 of the pictures shown to her by her    
,master1 there is an opening for        
possible errors of observation3 these   
are probably not serious1 as she was    
carefully overlooked and aided during   
the writing4 ,these two books stand     
apart from the bulk of our literature1  
the ,masters having been largely        
concerned in their production4 ,the     
books ,i have in mind are those written 
by disciples1 using their own normal    
faculties1 faculties still in course of 
evolution2 books relating chiefly to the
 astral1 mental1 and buddhic planes1 to 
the constitution of man1 to the past of 
individuals1 nations1 races1 and worlds4
 ,we are gradually accumulating a large 
amount of literature of this kind1 a    
literature of observations by students  
using superphysical faculties4 ,with    
regard to this1 certain things need to  
be borne in mind4  ,first3 the students 

in question are in course of evolution1 
and the faculties of which they make use
 to-day1 which have become their normal 
faculties1 are more developed and reach 
higher planes than those which they used
 ten or fifteen years ago4 ,hence they  
see now very much more than they saw    
then1 both in quantity and quality1 and 
this enlarged sight must inevitably give
 reports differing in fulness from that 
of the earlier and narrower vision4     
,secondly3 this greater fulness will    
change relative proportions and         
perspective4 ,a thing which seemed      
imposing and independent when seen      
alone1 may become subordinate and       
comparatively insignificant when seen as
 a part of a larger whole4 ,it may      
change form and colour1 seen with       
surroundings which become visible only  
when it is looked at with a higher      
vision4 ,that which was a globe1 sailing
 through space1 to the physical eye1    
becomes the free end of a continuous    
body1 materially attached to the sun1   

when seen with superphysical sight4 ,was
 it false to describe it a globe8 ,yes1 
and no4  ,it was and is a globe on the  
physical plane1 answering to all that is
 meant by a globe down here4 ,in subtler
 regions it is not a globe1 but a body1 
the tip of which is a globe only to     
gross vision1 vision to which its       
continuation is invisible4  ,thirdly3   
the keener vision detects intermediate  
stages before unseen1 and shows a series
 of changes between two which1 to the   
less acute sight1 were in immediate     
sequence4 ,thus1 in the earlier         
observations1 it was said that the      
ultimate physical atom broke up into    
astral matter4 ,when a similar          
phenomenon is studied twelve years      
later1 it is seen that the physical atom
 breaks up into an immense number of    
inconceivably minute particles1 and that
 these immediately group themselves into
 forty-nine astral atoms1 which may or  
may not1 again1 combine into astral     
molecules4 ,again1 a whirling wall was  

mentioned3 keener vision sees no wall1  
but an illusory enclosure1 caused by    
rapid motion1 like the fiery circle     
traced by a whirling fire-tipped stick4 
,so1 in the continuous light of gas or  
electricity1 a whirling disk of black   
and white rays shows grey2 put out the  
lights1 and let the darkness be rent by 
a lightning-flash1 the disk hangs       
motionless1 every black and white ray   
distinct4 ,which is the true            
observation8 ,the eye in each case bears
 true witness to what it sees4 ,the     
different conditions impose upon it     
different visions4  ,other differences  
also arise1 but these may serve as      
samples4 ,are1 then1 books relating to  
observations useless8 ,they only become 
useless1 even mischievous1 when the     
theosophical student treats them as     
revelations or inspirations instead of  
as observations4 ,observation is the    
basis of scientific knowledge2 the      
correction of earlier observations by   
later ones is the condition of          

scientific progress4 ,the student of    
optics1 when confronted with the        
black-and-white rayed disk1 the grey    
disk1 the whirling disk hanging         
motionless1 does not conclude that the  
conflicting observations make           
observations useless4 ,he searches for  
and finds the conditions of light1 of   
the constitution of the eye1 which      
explain the equally true though         
contradictory reports4 ,he submits the  
observations to renewed experiment and  
to the scrutiny of reason1 until from   
the contradictions emerges the          
many-sided truth4  ,what should be the  
attitude of the theosophical student to 
books of observations8 ,to all such     
books you must take up the attitude of  
the scientific student1 not of the      
believer4 ,you must bring to bear upon  
them a bright intelligence1 a keen mind1
 an eager intellect1 a thoughtful and   
critical reason4 ,you must not accept as
 final1 observations made by other      
students1 even though those students are

 using faculties which you yourselves   
have not as yet developed4 ,you should  
accept them only for what they          
are--observations liable to             
modification1 to correction1 to         
reviewal4 ,you should hold them with a  
light grasp1 as hypotheses temporarily  
accepted until confirmed or negated by  
further observations1 including your    
own4 ,if they illuminate obscurities1 if
 they conduce to sound morality1 take   
them and use them2 but never let them   
become fetters to your mind1 gaolers of 
your thought4 ,study these books1 but do
 not swallow them2 understand them1 but 
hold your judgment in suspense3 these   
books are useful servants but dangerous 
masters2 they are to be studied1 not    
worshipped4 ,make your own opinions1 do 
not borrow those of others2 do not be in
 such a hurry to know that you accept   
other people's knowledge1 for ready-made
 opinions1 like ready-made clothes1 are 
neither well-fitting nor becoming4      
,there is a dangerous tendency in the   

,theosophical ,society to make books of 
observations authoritative instead of   
using them as materials for study4 ,we  
must not add to the number of blind     
believers who already exist1 but to the 
number of sane and sober students1 who  
patiently form their own opinions and   
educate their own faculties4 ,use your  
own judgment on every observation       
submitted to you2 examine it as         
thoroughly as possible2 criticise it as 
fully as you can4 ,it is a poor service 
you do us when you turn students into   
popes1 and1 parrot-like1 repeat as      
authoritative1 statements that you do   
not know to be true4 ,moreover1 blind   
belief is the road to equally blind     
scepticism3 you place a student on a    
pedestal and loudly proclaim him to be a
 prophet1 despite his protests2 and     
then1 when you find he has made some    
mistake1 as he warned you was likely1   
you turn round1 pull him down1 and      
trample on him4 ,you belabour him when  
you should belabour your own blindness1 

your own stupidity1 your own anxiety to 
believe4  ,is it not time that we should
 cease to be children1 and begin to be  
men and women1 realising the greatness  
of our opportunities and the smallness  
of our achievements8 ,it is not time to 
offer to ,truth the homage of study     
instead of that of blind credulity8 ,let
 us ever be ready to correct a mistaken 
impression or an imperfect observation1 
to walk with open eyes and mind alert1  
remembering that the best service to    
,truth is examination4 ,truth is a sun1 
shining by its own light2 once seen1 it 
cannot be rejected4 8,let ,truth and    
falsehood grapple2 who ever knew ,truth 
put to the worse in a fair encounter80  
,,footnotes   #a ,i am told that these  
punishments are no longer used in       
,english jails4 ,if that be so1 a step  
has been made in advance4  #b ,the      
principle of reincarnation is accepted1 
in this sense1 by many ,spiritualists1  
who deny that man returns to earth4     
,with them another line of argument     

would be followed to prove the necessity
 of reincarnation on earth4  #c ,see    
,the ,science of the ,emotions1 by      
,bhagavn ,ds1 ,theosophical ,publishing 
,society4  #d ,a ,roman ,catholic friend
 tells me that it is also used in cases 
of great danger1 and that a friend of   
hers was thrice raised by it from what  
threatened to be a deathbed4  #e        
,mundakepanishat1 ,i4 i4 #e4  #f ,loc4  
cit41 ii4 #df4  #g ,buddhism1 p4 #aaf4  
#h ,kalama ,sutta of the ,anguttara     
,nikaya4                                
,,topical ,,index                       
,,to                               ,,the
 ,,changing                             
,,world                                 
,,by                                    
,,annie ,,besant                        
,,arranged ,,by ,,the                   
,,chicago ,,lodge1 ,t4,s4               
,,for ,,the ,,use ,,of ,,students       
,copyright #aiaj by                     
,,theosophical ,,book ,,concern         
#bf ,van ,buren ,street1 ,,chicago      

,,index       ,a      ,abbas ,effendi1  
spiritual teacher and prophet1 #aej     
,adept1 mark of1 #bca       standard of1
 at ,shamballah1 #bid1 #bie       7see  
,masters of ,wisdom1 also ,manu74       
kshic records1 contain original         
revelations1 #cba      ,age1 signs of   
closing1 #c         in religion1 #g-af  
in science1 #af-ba         in art1      
#ba-bd         in social conditions1    
#bg-df       transitional1 #d1 #e1 #adi1
 #aej       signs of opening1 in        
religion1 #ed-fc         in science1    
#fc-gj         in art1 #gj-gd         in
 social conditions1 #ge-ajb             
,america1 social conditions in1 #cd1    
#ce1 #cf      ,ancient ,wisdom1 a great 
river1 #bhe       truths of1 ,theosophy1
 #ahc       religion traced to          
universal1 #aij      ,angels1 and       
,archangels1 #acg1 #aia1 #bga           
disappearance of the teaching1 #bga     
,archaeology 7see comparative           
,mythology71 #aac1 #ahh1 #ahi           
,archangels 7see ,angels74              

,aristotle1 #ajg      ,art1 beauty a    
necessity1 #ba1 #bb       in ,india1    
#ba1 #bb       imitative1 not creative1 
#bc       new1 created by new senses1   
#gj1 #gg       colour and sound1        
coloured sounds1 #gj1 #gb1 #gc          
reaches out by emotion1 #gc       colour
 and emotion1 sound and emotion1 #gj1   
#ga1 #gb1 #gc       and ,theosophy in   
the coming civilization1 #bjj1 #bja1    
#bjb       restoration of1 a necessity1 
#bja       is beauty1 not common place1 
#bjb      ,artist1 the1 priest of the   
beautiful1 #bjb      ,aryan ,race1 fifth
 root race1 #c       ideal type of1 #aaf
       to develop mind1 #aah            
greatest development of mind1 #aah      
sub-races of1 #acg1 #ach1 #bab1 #bac    
fourth sub-race1 emotional1 #ahd        
fifth sub-race1 #bad1 #bae              
characteristics1 #bag1 #bah             
dominant note1 #ahd       selection of  
stock for and development of1 #bbi1 #bcj
      ,astral aura 7see ,aura74         
,astral body of next race1 #ec1 #ed     

organized under pressure of thought1    
#abd       activity of its sense organs1
 #abe       its senses and psychism1    
#abe       and the pituitary body1 #abe 
vibrations and emotions in1 #afg        
organization of1 #agj1 #agb1 #agc1 #agd 
and dreams1 #age       unifying with    
physical1 #agf       false methods of   
organization1 #agg1 #agh       organized
 by meditation and purity of life1 #agh1
 #agi      ,astral colours 7see         
,colours74      ,astral senses1 #ea1    
#ec1 #eg1 #eh1 #ei       effect of      
development1 #fj-fc       builders of   
new art1 #gj1 #gc       methods of      
development 7see astral body71 #agg-agi 
,atlantean ,race1 the fourth1           
predominant traits1 #aad1 #baa          
source of the fifth root race1 #aae1    
#baj       fourth sub-race of1 the      
,toltec1 #aae       fifth sub-race of1  
the ,semitic1 #aae1 #bcj1 #bca          
new root race1 #aae1 #baa         chosen
 from1 #aae1 #baa         developed     
mind1 #baa      ,atlantis1 continent of1

 #aac      ,atom and science in the     
,west1 #ag       the chemical1 our power
 of seeing1 #fd       experiments in    
seeing 7see ,clairvoyance71 #fd1 #fe    
vibrations of1 and consciousness of the 
,logos1 #afe       physical1 earlier and
 later observations compared1 #ccj      
,atonement1 vicarious1 #adh      ,aura1 
colours of the astral1 #aff             
colours of1 and consciousness1 #aff     
vibrations of1 and consciousness1 #afg1 
#afh      ,australia1 social condition  
in1 #cg-da      ,avatra1 description of1
 #acc1 #acd1 #ace      ,aztecs 7see     
,mythology71 #aac1 #ahi       ,b        
,bb1 messenger in ,persia of coming     
,christ1 #aej      ,baptism1 a sacrament
 7see ,sacraments71 #bff1 #bfg          
marked incoming of the ,christ 7see     
,christ71 #cjf      ,beauty1 a          
necessity1 #ba1 #bb       human1 finest 
type of1 #aaf1 #aag       what it means1
 #bja       theosophy teaches reverence 
for1 #bja       in ancient ,greece1     
#aic1 #bjc       an essential part of   

utility1 #bbd      ,besant1 ,annie1     
joined ,society in #ahhg1 #bbh          
facts re-communicated to her in #ahie1  
#bbi       referred to as temporary     
personality1 #beh       her opponents1  
#bei       and ,h4 ,p4 ,b41 #bij        
her message to the ,t4 ,s41 #bif        
,bhagavad-,gt1 referred to1 #bgi        
quoted1 #bhj1 #bhb       on scriptures  
and the enlightened man1 #cai           
,bibles1 of the race1 testimony of1     
#aef1 #aeg      ,birmingham1 #bja       
,blavatsky1 ,h4 ,p41 practical proof of 
,brotherhood1 #bf1 #bg       on         
socialism1 #dd       and 8,the ,secret  
,doctrine01 #bji       referred to1 #bf1
 #bbg       disciple of ,master ,m41    
#bbh       and inner side of ,t4 ,s41   
#bcd       tribute to1 on ,white ,lotus 
,day1 #aiji1 #bhb1 #bhc1 #bhd       her 
return1 #bhf1 #bhg       her endeavor   
frustrated1 #bhh       a messenger of   
the ,masters1 #bij       and ,mrs4      
,besant1 #bij       and errors in secret
 ,doctrine1 #cbh      ,bodies1 evolution

 of1 #di1 #eb1 #ed       the instruments
 of higher consciousness1 #aee          
natural1 triple differentiation1 #afb   
spiritual and natural1 #afc             
spiritual1 #afc       physical1         
organization of1 #afi1 #agj             
subtle1 organization of1 #agj           
mental1 organization of1 #aga           
spiritual1 organization of1 #agb        
signs of organization of astral 7see    
,telepathy1 also ,dreams71 #agc         
astral1 organization of1 #agj1 #aga1    
#agb1 #agc       unifying physical and  
astral1 #agf       departments of man's 
nature1 #baa       of sixth sub-race1   
#bbb       value of scientific way of   
dealing with 7see ,pituitary ,body1     
also ,astral71 #bfh      ,body1 human1  
of ,jesus1 #adg      ,books1 and the    
,theosophical ,student1 #cah            
revealed1 #cba       inspired1 #cbg     
of observations1 #cbh1 #cbi1 #ccj       
when useless or mischievous1 #cca       
,brotherhood1 ,h4 ,p4 ,b4's example of1 
#bg       showing itself1 #de           

applied to social conditions1 #ge       
not equality1 #ge1 #gf1 #gg             
societies which recognize1 #gg       and
 reincarnation1 #gh1 #gi1 #hj           
karma1 #ha         religion1 #hc1 #hd1  
#he       family and state1 #gh1 #hf1   
#hg1 #hh       and education1 #hb1 #hi  
capital punishment1 #ie                 
economics1 #ig1 #ih1 #ii1 #ajj          
politics1 #aja1 #ajb       of religions1
 #bcg       mightiest thing in all the  
world1 #bdb       chosen by ,masters as 
our mark1 #bdc      ,bodhisattva1 the   
supreme teacher1 #acg       manifests in
 every sub-race1 #acg       last        
manifestation as the ,christ1 #adi      
will again appear1 #adi       7see      
,hermes1 ,zarathustra1 ,orpheus7        
,buddha1 ,wisdom-,truth4       spiritual
 man1 #aah       8,the ,enlightened01   
#ace       one in every ,root race1 #ace
       the1 belongs to our race1 #acf   
,gautama1 last manifestation1 #acf      
former manifestations in ,aryan race1   
#acf       passed on1 ,son united with  

,father1 #adb      ,buddhi1 qualities   
of1 7see ,christ71 #bda      ,buddhism1 
revived in ,ceylon1 #bcf                
,buddhists1 their intellectual freedom1 
#cai-cbj       ,c      ,catholic        
,spirit1 emotional temperament1 #bde    
definition of1 #beb       its mind      
teachable1 #bec      ,catholic ,spirit1 
easily lead along path of ,occultism1   
#bec       and ,mysticism1 #bec         
type of1 responds to idea of ,masters1  
#bed       and ,occultism1 #bee-bef     
the ,leadbeater question1 #beg-beh      
,chalda1 #ahi      ,christ1 the time of 
birth 7see ,rome71 #d1 #e       8,jesus 
or ,christ0 7see ,hibbert ,journal71    
#aj1 #aa1 #adg1 #bih1 #bii       type of
 spiritual man1 #aah       supreme      
teacher of fifth sub-race1 #adb1 #adc   
the ,divine ,power1 the ,spirit of ,god1
 #adg       signs of ,his coming1 #adh1 
#adi       looked for by occult world1  
#aea       shall we recognize ,him1     
#aea1 #aeb1 #aec1 #bib                  
characteristics of1 #aeb1 #aec          

,the ,wisdom1 #afj       words of1 #bbb 
the ,mystic1 emblem of self-sacrifice1  
#bch       showed new type to fifth     
sub-race1 #bda       will show qualities
 of ,buddhi1 #bda       ,his reception  
and treatment1 #bhh       8,christ in   
,modern ,theology01 #bii       time of  
,his coming1 #bia       ,his powers1    
#cjc       unfolding of in ,man1 #cje   
and ,jesus1 relation between1 #cje      
view taken of ,him by occultists1 #cje  
,his incoming marked by ,baptism 7see   
,baptism71 #cjf       the1 who is ,he81 
#cjg       the world teacher1 #cji      
not ,jesus1 founder of ,christianity1   
#cab       not a unique manifestation1  
#cac       will again be manifest1 #cac 
,christos1 office of1 #adc       the    
anointed one1 #add       grade of       
initiation in ,mysteries1 #add1 #cjg    
,christian life1 mystic1 #adh           
,christians ,commonwealth1 #ahc         
,christianity1 early days of1 #ade      
mysteries in1 #ade       and comparative
 ,mythology1 #ahi       keynote in1 #aic

       mystical1 spreading1 #bcf        
should give idea of self-sacrifice1 #bch
       how to preserve it1 #bci1 #bdj   
and revealed ,scriptures1 #cbj          
,church1 the early1 and the ,gnostics1  
#ade       the early1 and the           
,mysteries1 #bfc       ,anglican1       
referred to1 #bgb       ,guilds of      
healing in1 #bgc       must ever give   
sacraments1 #bgg      ,civilizations1 of
 the past--perished1 #bg-bh       of    
men1 a succession is observed1 #ahd     
the coming prevailing mark spirituality1
 #ahd         and ,brotherhood1 #ahe    
religion in coming1 #ahd-ahe            
,clairvoyance1 under hypnotism 7see     
,rntgen rays71 #fg1 #eg1 #eh            
slight1 seeing atom1 #fd         ,aura1 
#afe-aff      ,clairvoyant vision of    
sacrament1 #bfi      ,clement of        
,alexandria 7see ,st4 ,clement7         
,colour1 new1 given by new senses1 #gj  
new1 to indicate higher emotions1 #gj   
,astral1 seen by some painters 7see     
,mortimer ,menpes71 #ga       and sound1

 coloured sounds1 #gc       in ,astral  
aura1 #aff       each religion has its1 
#aib      ,comparative ,mythology 7see  
,mythology7      ,conscience must be    
enlightened1 #ac       and matter1      
development of1 #eb       human1 #fi1   
#gd       and correspondences1 #ajd     
evolution of1 three stages1 #ajf-ajg    
first dawn of1 will to live1 #aji       
second1 of emotions1 #aaj       third1  
power of mind1 #aaj       coming type   
of1 #aah       mark of1 in coming race1 
#aai-abj       higher1 and flesh and    
alcohol1 #abd       unfoldment          
stimulated by meditation1 #abg1 #agf    
purity1 #agh       of ,logos1 ,great    
,beings in1 #acc       the larger1 #aee 
and bodies1 #aee         higher1        
evidence of1 #aef-aeg         threefold 
division in man 7see ,st4 ,paul71 #aei  
waking the1 #aei-afb         and form1  
relation between1 #afe         of ,logos
 and atomic vibrations1 #afe            
signs of unfolding1 #agb         man    
dominated by1 #ahd         next         

principle to unfold1 #ahd               
unfolding taught in every religion1 #aia
       and vibrations of matter1   #cbe 
,correspondences1 principle of1 #ajd    
used by ,mystics1 #ajd         science1 
#ajd         ,swedenborg1 #ajd          
theory of1 used to explain past and     
forecast future1 #ajd-ajg       and     
embryology1 #ajf       in evolutionary  
stages1 #ajf      ,cortez1 #ahi         
,coulomb ,plot1 #bhc      ,crime 7see   
,penology7      ,cromwell1 ,oliver1 and 
,charles ,i4 7see ,puritan ,spirit71    
#bdf       example of ,puritan ,mystic  
7see ,reformation71 #bed       ,d       
,damodar1 tribute to1 #bhf       his    
return1 #bhi      ,deduction in ancient 
philosophies1 #ajg       and the science
 of mathematics1 #ajg                   
characteristic of the ,platonic method1 
#ajg       explains past and forecasts  
the future1 #ajh1 #aaj       used by    
,occult ,science1 #ajh       later      
stages of evolution traced by1 #aaa     
and reincarnation1 #aaa      ,desire and

 will1 #afa       determined by         
attractions outside 7see ,emotions71    
#afa      ,devpi1 sketch of1 #bbg       
,bodhisattva of the sixth race1 #bbh    
,devas1 #acg       drawn to altars of   
sacraments1 #bga      ,dreams1 physical1
 #age       show organization of ,astral
 body1 #age       ,e      ,economics1   
conditions in ,england1 #ig1 #ih        
in ,australia1 #ii       and            
,brotherhood1 #ig1 #ih1 #ii1 #ajj       
problems solved by whom 7see ,social    
,conditions7 7see ,supply and           
,demand71 #ajj1 #aja      ,education1   
and morals1 #ab       in the ,old       
,testament1 #ad       and religion1 #ab1
 #ac1 #ad1 #ae1 #af1 #hf         social 
problems1 #hb1 #hf1 #hg1 #hh            
,brotherhood1 #hb-hi       in play1 #hh1
 #hi       religious1 in peril in       
,england1 #bch       in ,india1         
influence1 of ,theos4 ,soc41 #bci       
,egypt1 ancient1 compared with ,southern
 ,mexico1 #aac       ,book of the ,dead 
7see ,comparative ,mythology71 #ahi     

religious keynote1 knowledge1 #aic      
,emotions1 colour and sound1 #gj1 #ga1  
#gb       art reaches out by1 #gc       
,wisdom-,love reflected as emotions1    
#aji1 #aaj       fourth root-race 7see  
,atlantean71 #aad       root of1 #afa   
science of 7see ,science of ,emotions by
 ,bhagavn ,ds71 #afg1 #afh              
dominant note of ,keltic sub-race 7see  
,aryan71 #ahd      ,epistles1 the1 deal 
with an indwelling ,spirit 7see ,christ1
 also ,st4         ,paul71 #adg1 #cjd   
,esoteric ,buddhism and the ,masters1   
#cbh1 #cbi      ,evolution1 slow course 
of1 #c       of ,divine germ1 #dh1 #di  
of bodies and senses1 #di       of new  
race1 #aad1 #aae1 #aaf       of nervous 
system1 #aba       higher1 and          
environments1 #aba       hastening1 by  
meditation1 #abf1 #abg       of         
consciousness into ,divine ,man1 #aia   
human not at the top of1 #bdj       goal
 of1 a manifest ,divine humanity1 #cjd  
,f      ,fairbairn1 ,doctor1 on 8,christ
 in ,modern ,theology01 #bii       issue

 not well taken1 #cjj1 #cja       ,g    
,garibaldi1 referred to1 #hb            
,gautama ,buddha 7see ,bodhisattva71    
#ada      ,genius1 #agb      ,germany   
attained national unity1 #ha            
,glasgow1 #bja      ,gnosis1 ancient    
7see ,theosophy71 #ahe      ,gnostics1  
necessary in ,christian ,church 7see    
,origen71 #ade      ,gnostic1 heresy1   
#cjf      ,god1 extra cosmic1 #i        
immanent1 #aj       spiritual knowledge 
of1 how reached1 #ee       8,the kingdom
 of ,god is within you01 #ee            
existence of1 how demonstrated1 #i1 #ee1
 #ef1 #eg       manifesting triple      
nature 7,trinity71 #aei                 
consciousness of1 and vibration of atom1
 #afe       unity of1 taught in every   
religion1 #aij       in manifestation   
ever triple1 #aij       vast family of1 
#aia       how we may help1 to manifest1
 #bid      ,gospels1 the1 deal with an  
historical person 7see ,christ71 #adg1  
#cjd      ,goths1 #aag1 #bad      ,grail
 7see ,holy ,grail74      ,greece1      

keynote of religion1 beauty1 #aic       
ancient1 beauty in1 #bjc       ,h       
,haeckel1 #aac      ,hebrew people1 #baa
       and the ,founder of              
,christianity1 #cjc      ,hermes1 the   
,thrice ,greatest 7see ,bodhisattva71   
#ach      ,hibbert ,journal1 article    
8,jesus or ,christ01 #aj1 #aa1 #bih1    
#bii       8,christ in ,modern          
,theology01 #bii      ,hierarchies1     
recognized by ,masons and by            
,theosophists1 #gg       based on       
,brotherhood of ,man1 #gh       of      
superhuman beings1 rank in1 #acb        
of spiritual intelligences1 #aia        
not known to ,protestants1 #bga         
and apostolic succession1 #bgb          
,hindism1 a text book of1 #hc1 #hd      
revived1 #bcf       its two great       
teachings1 #aic1 #bch       and secular 
education1 #bch1 #bci       sacraments  
numerous in1 #bfb       all great       
actions are sacramental1 #bgd       and 
the ,veda 7see ,veda71 #cah       in a  
nutshell1 #cai       and freedom of     

intellect1 #cah1 #cai      ,historical  
sense in ,east and ,west contrasted1    
#aci1 #adj      ,holy ,grail1 legend of1
 the ,mysteries and ,yoga1 #bge         
and the ,ancient ,path1 #bge       inner
 meaning1 #bgf       connection with    
,christian ,sacrament 7see ,sacraments71
 #bgg      ,humanity1 submerged classes 
of1 #bh1 #bi1 #cj       deterioration of
 physique1 #cb1 #cc       stunted and   
deformed 7see ,social ,conditions71 #bja
      ,human nature changing1 #dc1 #dd1 
#hj       changed by thought1 #ha       
great ideals 7see ,mind71 #hb           
,hypnotism used by physicians 7see      
,science71 #fg      ,hysteria1 how      
produced 7see ,nervous ,system71 #aii   
,i      ,india1 art in life of1 #ba1 #bb
       social conditions in1 #bh1 #bi   
,burmans1 illustrate sense development1 
#ej       music of1 #gb       the caste 
system1 #gi       religion of1 #hc1 #hd 
,kashmir type of ,aryan1 #aaf1 #aag     
false method of developing              
consciousness1 #agg1 #agh       the     

,yogi in1 #aii1 #bjj       a mighty past
 and a mighty future1 #bab       ,white 
,lotus ,day1 memorial services in1 #bgi 
,induction and science1 #ajg            
limited to observed facts1 #ajg         
,initiates and inner revelation1 #bgf   
,initiations reflected in ,mysteries1   
#adc       of the ,hierarchy1 #add      
,inspiration1 what is it81 #cbb         
and revelation1 #cbb1 #cbd       lower1 
within experience of many1 #cbc         
and the ,masters1 #cbd       in writing 
and speaking1 #cbd       and true       
mediumship1 #cbd       process of1      
simple1 #cbe       through              
companionship1 #cbf       through books1
 #cbf      ,inspirational reading and   
meditation1 #cbf      ,inspired books1  
#cbg       men and books and the        
,theosophical student1 #cbg             
,intellectual growth1 condition of1     
complete freedom1 #cja       and        
spiritual unfolding1 #cjc               
,intuition1 above concrete mind1 #bij   
light of spirit within1 #bhi1 #bij      

must be developed by ,theosophists1 #bij
      ,iranians1 #bac      ,ireland1    
people belong to fourth sub-race of     
,aryan1 #bab       kept apart1 #bac     
,keltic race highly emotional1 #ahd     
,italy obtained national unity1 #ha1 #hb
       ,j      ,jesus1 mysteries of 7see
 ,st4 ,clement71 #adf       and ,christ1
 #adg       divinity of1 #cjd           
quoted1 #cjd       and ,christ1 relation
 between1 #cje       to guard pure body 
for the ,christ1 #cje       stepped out 
of body1 #cjf       and ,christ1 view   
held in early ,church1 #cjg       the   
,master1 guide of ,christian ,church1   
#caj       still dwelling in human body1
 #caj       possibility of personal     
relation with1 #caj       ,his work in  
the world1 #cab      ,judge1 ,w4 ,q41   
secession1 #bhc       tribute to1 on    
,white ,lotus ,day1 #aiji1 #bhe       ,k
      ,karma1 and brotherhood1 #ha      
human nature1 #ha         reincarnation1
 #ha       law of1 inviolable sequence1 
#ha       law of1 #bba1 #bbb       paid 

in this life 7see ,dr4 ,pascal71 #bha   
belief in1 #bhd      ,keltic1 fourth    
sub-race of the ,aryan root-race1 #adj  
,orpheus leader of 7see ,races1 also    
,aryan71 #adj1 #ada      ,kings1 ,moru  
and ,devpi 7see ,masters of ,wisdom71   
#bbg       ,l      ,law1 universal1     
#aia1 #aib       one eternal1 taught by 
,christ and ,buddha1 #aid       natural 
law does not change1 #aih1 #aii         
,leadbeater1 ,c4 ,w4 ,l41 and the       
,catholic and ,puritan spirit1 #beg     
a transitory personality1 #beh          
cause of great shaking of ,t4 ,s41 #bfj 
,lemuria1 lost continent of1 #aac       
,lemurian1 third root-race1             
characteristics of 7see ,races71 #aac   
,light of ,asia1 #bgi      ,lodge1      
,great1 of the ,masters1 source of      
wisdom1 #bhe       the1 its messengers1 
#bif      ,london1 conditions of living 
in1 #abb1 #abc       life contrasted    
with country life1 #abc      ,love1     
wisdom expresses itself as1 #afa        
,m      ,mahdi1 in ,africa1 #aej        

,man1 divine1 #de1 #df       a spiritual
 intelligence1 #dh       the real       
spiritual individuality of1 #afc        
dominated by consciousness1 #ahd        
spiritual1 mark of1 #aah1 #aai          
nature of1 #baa       can achieve all   
things1 #bjd       is growing ,godlike1 
#bjd       constitution of1 and         
sacraments1 #bfd1 #bfe       body of1   
and ,protestantism1 #bfe       the      
spiritual1 will know spiritual men1 #bib
       ,god in1 help the ,god to        
manifest1 #bid       a spiritual being  
in whom ,divine ,spirit will unfold1    
#cjb       spiritual nature to unfold   
along three lines1 #cjb                 
,manchester1 #bja      ,mantra1 words of
 ,power1 #bfg1 #bfh1 #bfi       and     
experiments of ,tyndall1 #bfg           
sound as used in1 #bfg       use of1 in 
,greek ,church1 #bfh      ,manu1 the    
thinker1 #baj       evolves race1 #baj  
chooses type1 #baa       guide of       
root-race1 #bbi       type of race1 #bbi
       of fifth root-race1 his work1    

#bbi1 #bcj      ,masons1 fraternity of1 
#gg      ,masters of ,wisdom1 #ahj      
their teachings withdrawn1 #adh         
,brotherhood of ,teachers1 #ahg         
preside over human evolution1 #aib      
two related to ,theos4 ,soc41 #bbf1 #bbg
         ,kings1 ,moru and ,devpi1 #bbg 
and their pupils1 #bef1 #beg            
quoted1 8the standard of the adept01    
#bid1 #bie       how to know a ,master1 
#bic       their way of working in      
world1 #caa       the uplift of their   
presence1 #cbd       and inspiration1   
#cbd         ,the ,secret ,doctrine1    
#cbh1 #cbi         ,esoteric ,buddhism1 
#cbh1 #cbi      ,matter appropriated by 
spirit1 #afd       ,deity manifest in1  
#afd       spirit master of1 #afe       
and spirit1 relation between1 #afe      
power over1 #fh1 #fi1 #afh1 #afi        
vibrations of1 and consciousness1 #cbe  
,mazzini1 #bba      ,medicine1 deadlock 
in1 #ai1 #bj1 #ba       hypnotism and   
clairvoyance used by physicians1 #fg    
and vivisection 7see ,clairvoyance71 #fg

       power of mind in treatment of    
disease1 #fh      ,meditation1          
concentrated thinking1 #eh              
artificially awakens senses1 #ei1 #fj   
quickens evolution1 #abf1 #abg          
three stages of1 #abg       stimulates  
unfolding consciousness1 #abg           
develops instrument used in unfolding   
consciousness1 #agf       used for      
organization of finer bodies1 #aii      
and inspiration1 #cbf      ,menpes1     
,mortimer1 description of painting1 #ga 
,mexico1 #ahi      ,mill1 ,j4 ,s41 #bdj 
,miller1 ,dr41 #bch      ,mind1 creates 
and restores1 #fh       supremacy over  
matter1 #fh1 #fi       characteristic of
 ,teutonic sub-race 7see ,aryan71 #aah  
,moral ,educational ,congress1 #bch     
,moru1 sketch of life1 #bbg       letter
 quoted1 #bbg1 #bbh       ,manu of sixth
 root-race1 #bbh       co-operates with 
,manu of fifth root-race1 #bcc       has
 begun ,his work1 keynote brotherhood1  
#bcc1 #bcd      ,music1 the new1 #gb    
of ,india1 #gb         ,russia1 #gc     

every religion has note of its own1 #aib
      ,myer's book on ,human            
,personality1 #age      ,mysteries1     
,orphic1 #adj1 #ada       ,greek thought
 in1 #adc       ,christos1 grade of1    
#adc       reflexions of initiations1   
#adc1 #add       of ,jesus 7see ,st4    
,clement of ,alexandria71 #adf       of 
,kingdom of ,god1 #adf       in early   
church1 #bfc       followed by legend of
 the ,holy ,grail1 #bge       of ,jesus 
took place of ,yoga in ,hindism1 #bge   
,mysticism and ,puritan and ,catholic   
spirit1 #bec      ,mystic ,puritan1     
example in ,cromwell1 #bed              
,mythology1 comparative1 #h1 #ahh1 #ahi 
and dogmatic ,christianity1 #ahi        
comparative religion1 #aij       ,n     
,nerves1 sensory and motor1 #afi        
,nervous system1 of fourth and fifth    
races compared1 #eb       increase of   
nervous diseases1 #ec       of sixth    
sub-race1 #ec1 #bbb1 #bbc       evolved 
according to law1 #fj       changing    
type unstable1 #abj       greater       

tension causes madness 7see             
,psychology71 #aba       its finer      
evolution1 conditions impossible1 #aba  
delicate type of1 #aba1 #abb       in   
coming race1 #aba1 #abb1 #abc           
flesh food unsuited to finer type1 #abd 
of ,chinese and ,japanese compared with 
,aryan1 #bbb1 #bbc      ,nineveh1 #ahi  
,o      ,observation1 basis of          
scientific knowledge1 #cca              
,occultism and the ,catholic spirit1    
#bec       in the church1 #bfc          
,occultist1 possibility of1 in ,catholic
 type1 #bed1 #bee       not found in    
,puritan type1 #bee       must be       
willing to learn by experience1 #bef    
develops faculties in doing ,master's   
will1 #bef1 #beg       and the mantra1  
#bfg       records of revelations       
accessible to him only1 #cba            
,olcott1 ,col4 ,h4 ,s41 referred to as  
founder of ,t4 ,s41 #bbh       the      
,president ,founder1 tribute to1 #bhb   
,old ,testament in education1 #ad       
,origen's writings1 #ade1 #adf1 #adg    

,orpheus1 leader of fourth sub-race 7see
 ,bodhisattva71 #adj1 #ada       ,p     
,parss1 #bac      ,pascal1 ,doctor1     
tribute to1 #bha      ,path1 the1 #bge1 
#bgf1 #bgg      ,penology1 criminal     
population1 #cc1 #cd       criminals and
 their treatment1 #hi-ia       habitual 
criminals1 #ib       probation system1  
#id1 #ie       capital punishment1 #ie1 
#if       criminal of lopsided          
development1 #ia       prison labor1    
#ib1 #ic      ,periods1 the present a   
transitional1 #d1 #e       related to   
,mighty ,beings1 #acc1 #acd       four  
great world1 #acc      ,persia1 keynote 
of religion purity1 #aic      ,persians1
 #bab      ,philosophy1 ,hind1 and the  
,vedas1 #cah      ,pituitary ,body1 use 
of1 development of1 #abe       affected 
by flesh and alcohol1 #abe1 #abf1 #aig1 
#aih       connecting link between      
grosser and finer senses1 #ea1 #aif     
,plato1 his philosophy1 #ajg            
,politics1 liberty and the franchise1   
#aja       class legislation in         

,england1 #aja       liberty1 #aja1 #ajb
       freedom and self-control1 #ajb   
,protestant1 knows nothing of hierarchy1
 #bga      ,protestantism1 its attitude 
towards physical body1 #bfe       and   
materialism1 #bfe       recognizes two  
sacraments only1 #bgb      ,psychic1 low
 grade of intelligence in undeveloped1  
#aae       qualities developed before   
lower mind1 #bcj      ,psychism1 powers 
of1 where found1 #aad       higher1 how 
produced 7see ,astral ,body71 #abe      
,psychology1 new1 the1 #ah1 #ai         
range of possibilities 7see ,nervous    
,system71 #fi1 #gj       soul in        
relation to spirit 7see ,soul71 #afj    
,purnas1 #bbf1 #bbg      ,puritan       
,spirit and intellectual temperament1   
#bde       value of1 #bde1 #bdf       in
 reign of ,charles ,first and ,cromwell1
 #bdf         ,charles ,second1 #bdf    
description of1 #bdg1 #bdh              
outburst of1 necessary1 #bdh       and  
intellectual development of man1 #bdi   
growth of1 and loss of the spiritual1   

#bej1 #bea       in ,theosophical       
,society1 #bea1 #beb       and lofty    
form of ,mysticism1 #bec1 #bed          
,occultism1 #bee-beg         the        
,leadbeater question1 #beg1 #beh        
,r      ,races1 root and sub1 #a1 #b    
religion of1 #bce       and senses1 #di1
 #ej       choice of new1 #baj          
fourth and sixth1 closely interlinked1  
#bac       ,lemurian1 dominant          
characteristics of1 #aac                
,atlantean 7see also ,atlantean71 #aac  
passion and lower psychism of1 #aad     
characteristics of ,semitic sub-race1   
#aae1 #bcj         highest civilization 
in ,toltec1 #aae1 #bcj       ,aryan 7see
 also ,aryan71 #c         source of1    
#bbi1 #bcj         second sub1 ,hermes  
leader of1 #ach         third sub1      
,zarathustra leader of1 #adj            
fourth sub1 ,orpheus leader of1 #adj1   
#ada           interlinked with sixth   
sub1 #bac           reached its zenith1 
#bad         fifth sub1 the ,christ     
leader of1 #adb1 #adc                   

characteristics of1 #aea1 #aeb          
sixth sub1 physical characteristics1    
#ec1 #bbb           mental and emotional
 characteristics1 #aeb1 #aed1 #bcb      
general characteristics1 #bae1 #baf1    
#bag           interlinked with fourth  
sub1 #bac           candidature for1    
#bbb       the coming1 source of1 #bae  
type of1 #aag-aai         body of1      
#abj-aba         consciousness of1      
#aai-abj         preparation for1       
#abg-acj         religion and           
civilization of1 #acj1 #aca             
candidature for1 #bae      ,reason1     
irrational or enlightened1 #ac          
unstable condition of1 #abj       and   
madness1 #aba       the pure and        
compassionate1 the ,wisdom1 the ,christ 
in man1 #afj       the pure and         
compassionate1 shows itself in lower    
world as love1 #afa      ,reflexion1    
principle of1 #ajh1 #aji1 #aaj       of 
the ,great ,will1 #aji         ,wisdom  
,love1 #aaj         ,creative ,spirit1  
#aaj       the law of1 and              

correspondences1 #aaj      ,reformation1
 the1 #bej       reaction from the 7see 
,puritan ,spirit1 also ,cromwell71 #bfc 
the1 and ,occult mantras1 #bfh          
,reincarnation and brotherhood1 #gh-hj  
karma1 #ha       necessary to theory of 
reflexions1 #aaa1 #aab       and        
unfolding consciousness1 #aia       the 
fact widely accepted1 #bcg       belief 
in1 #bhd      ,religion1 difficulties   
of1 in the west1 #f-i       and         
education1 #ab-af1 #hf1 #bch1 #bci      
brotherhood1 #hc1 #bcg       a search   
after ,god1 #ee       in ,india 7see    
also ,india71 #hc1 #hd       universal  
text book of1 #he1 #hf       great      
teachers of1 their spiritual qualities1 
#aah       coming race builder of a     
universal1 #acj       founders of1 #ahg 
and disciples1 #bfc       source of     
great spiritual impulses1 #ahg1 #ahh    
comparative 7see ,ancient ,wisdom71 #aij
       doctrines taught by every1       
#aij-aib       each1 has its note and   
colour1 #aib       in ,egypt1 ,india1   

,persia1 ,greece1 ,rome1 #aic       each
 sub-race has a special1 #bce       of  
the future1 #bce-bcf       ,christian   
,church broadening1 #bcf       mystical 
,christianity spreading1 #bcg           
problem of1 #bfe       ,protestantism   
and the body1 #bfe       spirituality   
and the lower world1 #bff       all     
recognize a great world teacher1 #cjh1  
#cji       draw together in the ,supreme
 ,teacher1 #cab      ,revelation and the
 ,self1 #cai         ,buddhist1 #cai    
authoritative nature of1 in ,christian  
and ,muhammadan faiths1 #cbj            
defined1 #cbj       source1 #cbj        
method of recording1 #cbj       attitude
 of ,theosophical student toward1 #cba  
must be affirmed by the ,spirit within1 
#cbb      ,roberts1 ,dr4 7see ,hibbert  
,journal71 #bih1 #bii       view not    
sound and why1 #bii1 #cjj1 #cja         
,rome1 closing age of1 #d1 #e           
social conditions1 #bg       mighty1    
#bad       religious note of1 law1 #aic 
,roman1 type of1 and ,goth1 #aag        

,roman ,catholic ,church and higher     
criticism1 #g         ,ireland1 #bad    
the mystic spirit in1 #bcf              
attitude toward ,theosophy1 #bfc        
use of mantra in1 #bfh1 #bfi            
,sacrament of ,holy ,orders in1 #bgb    
use of sacramental oil1 #bgc-bgd        
reference to its ,priesthood1 #bfc      
,rntgen rays 7see ,clairvoyance71 #fg   
,s      ,sacraments1 found in all great 
religions1 #bfb       their object1     
#bfb1 #bff       in ,hindism1 #bfb1 #bgd
         ,roman ,catholic ,church1 #bfc 
definition of1 #bfd       and           
constitution of man1 #bfd1 #bfe         
,baptism1 #bff1 #bfg       ,holy        
,communion1 #bfi                        
transubstantiation explained1 #bfi1 #bgj
       from material standpoint1 #bgj1  
#bga       and materialism1 #bga        
and ,apostolic ,succession1 #bgb        
,confirmation1 #bgc       ,penance1 #bgc
       ,matrimony1 #bgc       ,extreme  
,unction1 #bgc       and daily life1    
#bgd       must be given by church1 #bgg

      ,sacrifice and discipleship 7see  
,self-sacrifice71 #agi1 #ahj            
,saint1 where found1 definition of1 #bgd
       his ,master and himself as       
disciple1 #caa      ,saint ,clement of  
,alexandria1 writings1 #ade             
8,mysteries of ,jesus01 #adf      ,st4  
,paul1 writings on the ,mystic ,christ1 
#adg         nature of man1 #aeg1 #aeh  
soul1 #afj       definition of man1 #afb
       birth of ,divine ,spirit in the  
,soul1 #cjd1 #cje      ,schur1 writings 
on mystical idea in ,wagner 7see        
,grail71 #bge      ,science1 in west1   
#ag1 #ah       and ether1 etheric sight1
 #fc1 #fd1 #fe       chemistry founded  
on direct observation1 #ff       bounds 
of1 extended1 #ff       hypnotism and   
clairvoyance used by physicians1 #fg    
direct vision and vivisection1 #fg      
geology and evolution1 #ajf       and   
principle of correspondences1 #ajd1     
#aje1 #ajf       induction and          
deduction1 #ajg1 #ajh1 #aaj1 #aab       
deduction and reincarnation1 #aaa       

in coming civilization1 #aid1 #aie      
and ,theosophy in coming civilization1  
#aie1 #aif      ,science of the         
,emotions1 by ,bhagavn ,ds1 #afh        
,scientific observation1 #ag1 #ah1 #fc1 
#cca       progress depends on correct  
observation1 #cca      ,scriptures1     
authoritative1 back of all great        
religions1 #cah       and the           
enlightened man1 #cai       revealed1 in
 ,christianity1 #cbj      ,secret       
,doctrine1 ,the1 by ,h4 ,p4 ,blavatsky1 
#bji       possibility of errors in1    
#cbh       record of teachings of       
,masters1 #cbh1 #cbi                    
,self-sacrifice1 keynote in             
,christianity1 #aic       and social    
redemption1 #bjc       the basis of the 
coming civilization1 #bjd       religion
 and civilization1 #bje      ,senses1   
evolution of1 in races1 #di1 #ej1 #ea   
new organs of1 in sixth sub-race1 #ea1  
#ec1 #eg1 #eh       artificially        
awakened by meditation1 #ei1 #agh1 #agi 
astral1 effect of development1 #fj-fc   

new1 builders of new art1 #gj1 #gc      
,sex-inferiority 7see ,woman ,labor71   
#aa      ,sheffield1 description of1    
#bjj      ,sir ,william ,crookes1 on    
vibrations1 #fc      ,social conditions1
 present1 intolerable1 #bf              
contrast of luxury and misery1 #bg      
submerged classes1 #bh1 #bi1 #cj        
physique1 its deterioration1 #cb1 #cc1  
#bja       multiplication of criminal   
population1 #cc1 #cd       in ,america1 
#cd1 #ce1 #cf         ,australia1 #cg-da
       unemployed1 #ci1 #dj       trades
 unions in ,melbourne1 #da              
competition replaced by co-operation1   
#db       woman labor1 #bi1 #cj1 #ca1   
#ii1 #ajj      ,socialism1 ,h4 ,p4 ,b4  
on1 #dd      ,society and ,theosophy1 in
 coming civilization1 #bjc       its    
redemption through self-sacrifice1 #bjc 
,soul1 difference in age1 the caste     
system1 #gi       the old and the young1
 #gi1 #hj1 #hi1 #ij       lopsided      
development1 #ia       the young1 its   
treatment1 #ib1 #ic       in relation to

 spirit1 #afj1 #afa       represented by
 three attributes1 #afa1 #afb       in  
temporary body1 changed1 #afc           
,sound1 the music of the future1 #gb    
and colour and emotion 7see ,senses1    
,vibration1 ,mantra1 ,tyndall71 #gc     
,spirit only can know ,him1 #ee         
,god in innermost depths of1 #ef        
architect of human body1 #gd            
higher qualities of1 for coming race1   
#aai       of the ,christ1 develop in   
yourselves1 #aed       definition of1   
#aei       triple nature of1 #aei       
in relation to soul1 #aeh-afj           
spiritual body1 #afc       becoming     
master of matter1 #afd       and matter1
 relation between1 #afe       in man    
unfolds along three great lines1 #cjb   
,spiritual realities belong to spiritual
 life1 #ed       qualities of ,great    
,teachers1 #aah1 #aai       type of     
humanity1 mark ,brotherhood1 #aai       
body relatively permanent1 #afc         
and memories of past1 #afc              
greatness and the ,theosophical ,soc41  

#bia       work of the spiritual        
teacher1 #cjb       teacher sheds       
illumination1 not control intellect1    
#cjc      ,spirituality mark of coming  
civilization1 #ahd      ,subba ,rao1    
tribute to1 #bhg      ,submerged classes
 7see ,social ,conditions74      ,sun   
,myths1 #ada      ,superstition1        
definition1 #bdi       illustrated by   
,indian story1 #bdi1 #bej       in      
religious reformations1 #bej            
,supply and demand in ,america1 #cd-cg1 
#da       ,melbourne1 #da               
,swedenborg1 #ajd       ,t              
,telepathy and organization of the      
,astral body1 #agc       how developed  
7see ,senses71 #agc1 #agd               
,theosophy1 name1 #ahc       what is it8
 ,whence does it come81 #ahe1 #ahf1 #ahg
       its work in religion1 #ahh       
and comparative mythology1 #ahi         
religion1 #aij       work of1 in coming 
civilization1 in religion1 #aid         
science1 #aie       and ,yoga of the    
,east1 #aii1 #bjj       work of1 in     

coming civilization1 in art1 #bjj1 #bja1
 #bjb         society1 #bjc       its   
ideals in education must spread1 #bch   
influence on education in ,india1 #bci  
ideals rejected by men1 #bdb       must 
teach relationship of disciple to       
,teacher1 #cab      ,theosophical       
,society1 considers causes rather than  
effects1 #be       teaching of1 its     
advantage1 #dh1 #bji       its members  
at different stages1 #bbe         drawn 
into swifter evolution1 #bbe       two  
masters related to1 #bbf       founders 
of1 #bbg       inner purpose of1 #bbh   
brotherhood1 only binding principle1    
#bcc1 #bcd       and scientific men1    
#bcb       corner-stone of future       
religion1 #bcd       first work of1     
vitalising ,religions1 #bce1 #bcf       
checked skepticism in ,india1 #bci      
problem1 how to preserve religion while 
letting dogmatism go1 #bci-bdj          
personality and principle in1 #bbe1     
#bdc1 #beh       nucleus of sixth       
root-race1 beginning of sixth sub-race1 

#bbe1 #bdb       members not leaders of 
present race1 #bdb       shakings in1   
their use1 #bdc1 #bfj1 #bhg1 #bie       
duties of1 in respect to sacramental    
rites1 #bgg1 #bgh       not bound by its
 officers1 #bdd       reasons for       
staying in1 #beh1 #bfa1 #bie            
possibility of its death1 #bfa          
,theosophical movement not confined to1 
#bhe       its great difficulty1 #bhg1  
#bhh         immediate work1 #bhh1 #bhi 
members of must develop intuition1 #bij 
must recognize spiritual greatness1 #bia
       would hardly welcome a ,master1  
#bid       the ,john the ,baptist to    
prepare the way for the ,christ1 #bie   
,mrs4 ,besant's message to1 #bif        
should use books of observation as      
materials for study only1 #ccb          
,theos4 student should prepare to verify
 teachings1 #cag       his attitude     
towards theoretical study1 #cag         
must discriminate between books he      
reads1 #cah       his attitude towards  
books of observations1 #cbh             

,thought and the treatment of diseases1 
#fh       human nature changed by1 #ha1 
#hb       and organization of the       
,astral body 7see ,mind71 #abd          
forms1 #bee      ,thought-image first1  
then its materialization1 #df           
,transition periods1 birth of ,christ1  
7see ,rome71 #d1 #e       the present1  
#d1 #adi-aej      ,transubstantiation   
7see ,sacraments71 #bfi1 #bgj           
,trinity 7see ,god71 illustrated by     
organic chemistry1 #bgj      ,truth1 a  
sun1 #ccb       examination of1 is best 
service1 #ccc      ,tyndall1 experiments
 of 7see ,mantra71 #bfg      ,type1     
ideal1 of the ,aryan1 #aaf       of     
future nations1 that of family1 #df     
in mind of ,logos1 #aaf       ,roman1   
#aag       chosen by ,manu1 #aae1 #baa  
intellectual1 its work1 #aag1 #aah      
of coming race1 #aag1 #aai       of     
spiritual man1 #aah1 #aai       with    
delicate1 highly developed nerves1      
#abj-abb       of bodies of coming race1
 #bbb       of new ,teacher a new       

departure1 #bdj       next1 new and     
strange1 #bdj1 #bda      ,types1 seven  
great human1 #aaf       reproduce       
themselves1 #aag       ,v      ,veda1   
meaning of word1 #cah       supreme     
authority of1 #cah       held high place
 in early days of ,buddhism1 #cai       
,vegetarianism1 flesh food unsuited to  
coming race1 #abd         and ,pituitary
 ,body1 #abe1 #abf       pure body      
needed for unfolding consciousness1 #agh
      ,vibrations1 sound1 in words of   
power 7see ,mantra71 #bfg       effect  
of1 on consciousness of bodies1 #afh1   
#afi       of atoms and consciousness of
 ,logos1 #afe      ,vicarious atonement1
 #adh      ,vivisection1 a fatal road1  
#ai1 #bj       done away with by direct 
vision1 #fg       ,w      ,white ,lotus 
,day #aiji1 memorial services in ,india1
 #bgi       all over the world1 #bhj    
,will1 self determined1 #afa       and  
desire1 #afa       highest              
characteristic of ,spirit1 #cjb         
must be developed from above1 #cjb      

,wisdom1 the1 the ,christ in man 7see   
,ancient ,wisdom71 #afj       expresses 
itself as love1 #afa      ,woman1 in    
labor market1 #ii1 #ajj      ,woman     
labor1 7see social conditions71 #bi1    
#cj1 #ca      ,worlds1 and human        
evolution1 #aia       ,y      ,yoga1    
false methods of developing             
consciousness 7see ,meditation71        
#agg1 #agh       ,theosophy brings ,yoga
 of ,east1 #aii1 #bjj       the         
,mysteries and legend of ,holy ,grail   
7see ,holy ,grail71 #bge      ,yogi1 the
 ,indian1 #aii1 #bjj       ,z           
,zarathustra or ,zoroaster1 leader of   
third sub-race 7see                     
,bodhisattva71 #adj     ,,books ,,by    
,,annie ,,besant   ,building of the     
,kosmos1 and other ,lectures4 ,cloth1   
#hvo4 #ge;c4      ,contents3 ,building  
of ,kosmos1 ,sound1 ,fire1 ,yoga1       
,symbolism4  ,the ,self and its         
,sheaths4 ,cloth1 #hvo4 #ej;c4          
,contents3 ,the ,self and its ,sheaths2 
,the ,body of ,action1 ,the     ,body of

 ,feeling2 ,the ,object of the ,sheaths4
  ,in the ,outer ,court4 ,cloth1 #hvo4  
#ge;c4      ,contents3 ,purification1   
,thought-,control1 ,building of         
,character1     ,spiritual ,alchemy1 ,on
 the ,threshold4  ,the ,path of         
,discipleship4 ,cloth1 #hvo1 #ge;c4     
,contents3 ,first ,steps 7,karma-,yoga1 
,purification71     ,qualifications for 
,discipleship 7,control of ,mind1       
,meditation1     ,building of           
,character71 ,the ,life of the ,disciple
 7,the     ,probationary ,path1 the     
,four ,initiations71 ,the ,future       
,progress     of ,humanity 7,methods of 
,future ,science1 ,man's coming         
development74  ,the ,ancient ,wisdom1   
,an ,outline of ,theosophical ,teaching4
 ,with ,index4 ,cloth1 #hvo4 #a4ej4     
,the ,seven ,principles of ,man4        
,theosophical ,manuals1 ,no4 ,i4 ,cloth1
 #abmo4 #ce;c4  ,reincarnation4         
,theosophical ,manuals1 ,no4 ,,ii4      
,cloth1 #abmo4 #ce;c4  ,death and       
,after8 ,theosophical ,manuals1 ,no4    

,,iii4 ,cloth1 #abmo4 ,a brief account  
of post-mortem conditions4 #ce;c4       
,karma4 ,theosophical ,manuals1 ,no4    
,,iv4 ,cloth1 #abmo4 #ce;c4      ,a very
 illuminating exposition of the ,law of 
,karma4  ,man and his ,bodies4          
,theosophical ,manuals1 ,no4 ,,vii4     
,cloth1 #abmo4 #ce;c4  ,the ,birth and  
,evolution of the ,soul4 ,cloth1 #hvo4  
#ce;c4  ,four ,great ,religions3        
,hinduism1 ,zoroastrianism1 ,buddhism1  
,christianity4 ,cloth1 #hvo4 #ge;c4     
,the ,religious ,problem in ,india4     
,lectures on ,islam1 ,jainism1 ,sikhism1
 and ,theosophy4 ,boards1 #hvo4 #ej;c4  
,three ,paths to ,union with ,god2 and  
,dharma1 or the ,meaning of ,right and  
,wrong4 ,in one vol4 ,cloth1 #hvo4      
#ge;c4  ,the ,evolution of ,life and    
,form4 ,cloth1 #hvo4 #ge;c4             
,contents3 ,ancient and ,modern         
,science1 ,functions of the ,gods1      
,evolution of ,life1 ,evolution of      
,form4  ,the ,changing ,world and       
,lectures to ,theosophical ,students1   

being the ,london ,lectures of #aiji4   
,cloth1 #hvo4 #a4jj4  ,buddhist ,popular
 ,lectures4 ,delivered in ,ceylon in    
#aijg4 ,cloth1 #hvo4 #ge;c4  ,the ,story
 of the ,great ,war4 ,a condensed       
,english ,prose version of the          
,mahabharata1 the great epic of ,india4 
,cloth1 #hvo4 #a4be4 ,indispensable to  
the student of the ,bhagavad ,gita1     
which is the central jewel of the       
,mahabharata4  ,esoteric ,christianity1 
or the ,lesser ,mysteries4 #chg pp4 and 
,index4 ,cloth1 #hvo4 #a4ej4  ,thought  
,power1 its ,control and ,culture4 #acg 
pp4 and ,index4 ,cloth1 #hvo4 ,sixth    
,edition4 #ge;c4  ,ancient ,ideals in   
,modern ,life4 ,four ,lectures delivered
 at ,benares1 ,december1 #aijj4 #ade pp4
 ,cloth1 #hvo4 #ge;c4  ,the ,doctrine of
 the ,heart3 ,extracts from ,hindu      
,letters1 with a foreword by ,mrs4      
,besant4 #afmo4 ,leather1 #ge;c net4    
,cloth1 #ej;c net4  ,some ,problems of  
,life4 ,cloth1 #hvo4 #ge;c4             
,contents3 ,problems of ,ethics1        

,problems of ,sociology1 ,problems      
of ,religion and ,prayer2 ,free-will and
 ,necessity1 etc4  ,laws of the ,higher 
,life4 ,benares ,lectures1 #aijc4       
,boards1 #hvo4 #ej;c4  ,the ,pedigree of
 ,man4 ,adyar ,lectures1 #aijc4         
7,revised ,edition47 ,cloth1 #hvo4      
#ge;c4  ,theosophy and the ,new         
,psychology4 ,six ,lectures delivered in
 ,london1 #aijd4 ,cloth1 #hvo4 #ge;c4   
,a ,study in ,consciousness1 a          
,contribution to the ,science of        
,psychology4 ,a much enlarged and       
revised issue of articles which have    
appeared as the ,evolution of           
,consciousness2 ,will1 ,desire1         
,emotion1 etc4 #dej pp41 with ,index4   
,cloth1 crown #hvo4 #a4ej4  ,hindu      
,ideals4 ,six ,lectures delivered at the
 ,central ,hindu ,college1 ,benares1    
#afg pp4 ,boards1 #hvo4 #ej;c4          
,theosophy and ,human ,life4 ,being the 
,convention ,lectures of ,christmas1    
#aijd4 ,cloth1 #hvo4 #ge;c4  ,hints on  
the ,study of the ,bhagavad ,gita4      

,being the ,convention ,lectures of     
,christmas1 #aije4 ,cloth1 #hvo4 #ge;c4 
,sri ,rama ,chandra1 stories from the   
,ramayana4 ,boards1 #hvo4 #fe;c4  ,the  
,wisdom of the ,upanishads4 ,the        
,convention ,lectures of ,december1     
#aijf1 delivered at ,adyar4 ,cloth1     
#hvo4 #ge;c4  ,london ,lectures of      
#aijg4 ,nine ,lectures given at the     
,queen's ,hall and ,essex ,hall1        
,london4 ,cloth1 #hvo4 #aig pp4 #ge;c4  
,occult ,chemistry4 ,a reprint1 with    
diagram1 of the ,lucifer article of     
,november1 #ahie4 ,paper covers4 #be;c4 
,an ,introduction to ,yoga4 ,convention 
,lectures of #aijg4 ,cloth1 #hvo4 #ge;c4
  ,an ,autobiography4 ,illustrated4     
,third impression1 with a new preface4  
#a4ge4  ,lotus ,calendar 7perpetual74   
,compiled from the writings of ,mrs4    
,annie ,besant4 ,with designed cover4   
#ce;c4  ,popular ,lectures on           
,theosophy4 ,delivered at ,adyar1       
,india1 #aiaj4 #ej;c4   ,books by ,annie
 ,besant and ,c4 ,w4 ,leadbeater        

,thought ,forms4 ,richly illustrated and
 thirty full-page coloured plates of    
forms1 clairvoyantly seen and           
illustrative vibration figures4 ,cloth  
gilt1 royal #hvo4 #c4ej4      ,the      
,contents include ,introduction and     
sections on the method     of           
representation2 the two effects of      
,thought2 the way in     which vibration
 acts2 the structure of the ,thought    
,form and     its effects2 the meaning  
of the ,colours2 the three classes of   
,thought ,forms2 a large variety of     
illustrative ,thought ,forms     and the
 nature of forms built by music4        
,occult ,chemistry4 ,this book is       
profusely illustrated by twenty-four    
diagrams and plates1 showing the number 
of ultimate atoms in different chemical 
elements known to science 7and four     
unknown7 their shape1 modes of motion   
and groupings to form the chemical atom 
of modern science1 including gold1      
silver1 copper1 radium and fifty others4
 ,cloth1 royal #hvo4 #b4jj4      ,for   

,sale by      ,,the ,,theosophical      
,,book ,,concern1     ,headquarters for 
,theosophical and ,occult ,literature in
 ,america1     #bf ,van ,buren ,street4 
,,the ,,chicago ,,theosophical ,,society
  maintains an auditorium where public  
lectures are given each ,sunday evening1
 and classes held during the week open  
to the public2 and a free reading room  
open every week day from #i ,a4 ,m4 to  
#e ,p4 ,m42 and a reference and         
circulating library for the benefit of  
all enquirers upon ,theosophical and    
,occult subjects at  #bf ,van ,buren    
,street1 ,chicago4      ,the ,bulletin  
of     ,,the ,,chicago ,,theosophical   
,,society     ,a ,monthly ,journal of   
,theosophic ,comment4 ,yearly1 #ej      
cents4     ,single copies1 #e cents4    
#bf ,van ,buren ,street1 ,chicago1 ,ill4