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 THE 
 
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 THE THEOSOPHICAL 
 PUBLISHING CO.. 
 POINT LOMA. CAL. 
 
MYSTERIES 
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 Doctrine 
 
^4 
 
 
The Mysteries of the Heart Doctrine 
 
A Helper of Humanit 
 
THE MYSTERIES 
 
 OF THE 
 
 HEART DOCTRINE 
 
 Prepared by 
 
 Katherine Tingley 
 
 and Her Pupils 
 
 POINT LOMA. CALIFORNIA 
 
 The Theosoptical Publishing Company 
 
 U. S. A. 
 
(3 (^^(,6' 
 
 Copyright 1902 /J^I^JKatherine Tingley 
 
 J . 
 
 All rights reserved 
 
 The Aryan Theosophical Press: San Diego, California 
 

 
 
 
 
 ■ 1. 
 
 \A\ 
 
 ,^ "KEEP 
 
 THE 
 
 L 
 
 N K 
 
 unbroken'' 
 
 103864 
 
Contents 
 
 PART I 
 
 Point Loma and Its Legend 
 
 The Pillar of the World 
 
 The Lost Chord in Modern Civilization 
 
 Rise, O Sun 
 
 Theosophy Applied to Daily Life 
 
 Theosophy and Christianity 
 
 Reincarnation 
 
 Right Thoughts about Karma 
 
 Theosophy for the Young 
 
 Human Limitations 
 
 The Drama 
 
 Capital Punishment 
 
 The Death Farce 
 
 Theosophy and Science 
 
 I 
 
 7 
 1 1 
 
 43 
 55 
 6i 
 69 
 
 97 
 
 lOI 
 
 109 
 
 "5 
 119 
 
 PART II 
 
 Review and Outlook of the Theosophical Movement 
 World Teachers .... 
 
 That Strange Woman, H. P. Blavatsky 
 William Q^ Judge 
 Theosophical Sign-Posts 
 
 137 
 173 
 183 
 
 195 
 209' 
 
Illustrations 
 
 Vll 
 
 Light on "The Way" .... 
 
 Katherine Tingley, the Autocrat 
 
 Thoughts by the Sacred Way 
 
 The Enemies of the Theosophical Movement 
 
 Grotesque Theosophists .... 
 
 Notes on the Constitution of the Universal Brotherhood 
 
 The Aryan Theosophical Society 
 
 Quotations from the Teachings of Helena P. Blavatsky 
 ** " " William Q.. Judge 
 
 ** *« *• Katherine Tingley 
 
 Chronology of Important Events in the Theosophical Movement 
 
 233 
 245 
 271 
 275 
 289 
 299 
 301 
 307 
 315 
 321 
 
 337 
 
 Illustrations 
 
 Frontispiece, a Helper of Humanity 
 
 <'To William Quan Judge" 
 
 The New Century 
 
 Point Loma and Its Legend 
 
 Rise, O Sun 
 
 The Amphitheatre 
 
 The Leaders of The Theosophical Movement 
 
 William Q^ Judge, Katherine Tingley 
 Aryan Memorial Temple 
 "Children of Light" 
 
 
 
 
 
 
 1 1 
 
 
 
 
 • 
 
 
 V 
 
 
 
 
 • 
 
 
 xii 
 
 
 
 I, 
 
 2, 
 
 3» 
 
 4, 5 
 
 
 45» 
 
 47, 
 
 49, 
 
 5 
 
 I, 53 
 
 lOI 
 
 : H 
 
 P. 
 
 Blavatsky, 
 
 
 
 
 
 
 • 
 
 
 173 
 
 
 
 
 • 
 
 
 195 
 
 
 
 
 . 
 
 
 307 
 
Great Sifter is the name of the Heart Doctrine' 
 
Preface 
 
 WHEN Katherine Tingley said that it was time for the his- 
 tory and teachings of Theosophy to be presented in a new 
 way, adapted to the average mind and the new time, the task of 
 aiding her in the preparation of this work was most gladly under- 
 taken. The book was outlined by her to contain some of the 
 vital teachings of the Heart Doctrine — the Wisdom Religion — 
 Theosophy — and also a record of some of the fa6ls, many hith- 
 erto unpublished, of the history of this now world-wide Movement. 
 In pursuance of this she carefully seledled subjects which she felt 
 were best adapted to the present needs of the world, including 
 short sketches of the lives of H. P. Blavatsky and William Q. 
 Judge, and a general sketch of the development of the work, its 
 growth and the obstacles which it had met and overcome since 
 her own public identification with it. 
 
 The members of the Cabinet of The Universal Brotherhood 
 strongly urged the importance of giving, also, a brief sketch of 
 Katherine Tingley's own life as, lacking this, the historical notes 
 would be incomplete. 
 
 Every effort, every movement, every great development in the 
 history, thought or life of the world centers around a great character 
 whose life is the keynote without which the record of the progress 
 of humanity would be incomprehensible. 
 
 The words, Theosophy and Universal Brotherhood, may be heard 
 from many quarters and are used by many for their own purposes 
 and self-interest. To us who feel the privilege and the responsi- 
 bility of making Theosophy a living power in our lives and who 
 
X Mysteries of the Heart Doctrine 
 
 have had the rare opportunity of close association with the three 
 great Teachers of Theosophy — H. P. Blavatsky, William Q. Judge, 
 and Katherine Tingley — Theosophy is more than a name, more 
 than a theory; it is a living, transforming power that shall lift the 
 whole world and fill all life with light and joy. 
 
 That which we have received we desire to give, that which we 
 have realized we desire others should also realize. These great 
 Helpers have been to us a living Example and Inspiration, and 
 we have the certainty of knowledge and experience that as their 
 lives and work become known to the world, the world, too, will 
 find in them the same living Example, the same Inspiration to a 
 purer, nobler life. The history and development of modern The- 
 osophy are centered in and identified with the hves of these 
 Teachers and to them we owe our undying gratitude and devotion, 
 which can only find full expression in the service of all that lives. 
 
 If from these pages a few hungry souls shall find the bread 
 of life our work will not have been in vain. 
 
 CLARK THURSTON, 
 
 Member of the Cabinet of Universal Brotherhood 
 

 
 Mi4uiiafl>tutu».jiutti(r('iiiiiuiw., i-^'irTunrs^TTrs^srs^^ 
 
 .-w a..'' '-'4*11,',*^ 
 
 /^H my Divinity! thou dost blend with the 
 ^"-^ earth and fashion for thyself Temples of 
 mighty power. 
 
 Oh my Divinity! thou livest in the heart-life 
 of all things and dost radiate a Golden Light that 
 shineth forever and doth illumine even the darkest 
 corners of the earth. 
 
 Oh my Divinity! blend thou with me that from 
 the corruptible I may become Incorruptible; that 
 from imperfertion I may become Perfedion ; that 
 from darkness I may go forth in Light. 
 
 — KATHERINE TINGLET 
 
Introduction 
 
 BY the issue of "The Mysteries of the Heart Doctrine" the 
 public teaching of Theosophy is removed from the domain 
 of pure intellectualism, and is so adapted as to appeal to the real 
 and permanent interests of the Humanity which it seeks to serve. 
 The mind of the World would already be ablaze with Theosophy 
 and its practical expression of Universal Brotherhood had not this 
 consummation been largely thwarted by the restrictions of a mere 
 Theosophic intellectualism, which it is the object of this work to 
 counteract and remove. 
 
 At the inception of the Theosophical Movement, towards the 
 end of the last century, two great obstacles militated against its 
 immediate advance and success. The first of these was the in- 
 tellectual fever of the age, the eager pursuit of new theories with- 
 out any regard to their application to human life, thus obscuring 
 the a6lual and permanent mission of Theosophy. The second ob- 
 stacle was the limited perception of many of those who gathered 
 around the Teachers, H. P. Blavatsky and W. Q^ Judge, profess- 
 ing great devotion and assuming to be exponents of the high 
 ideals, but who were indifferent to the application of the enno- 
 bling and purifying teachings in their lives or the demonstration in 
 action of its practical and vital message. And while there were 
 others whose hearts responded to its inner meaning and purport, 
 even many of these lacked the necessary wisdom to make of 
 themselves open channels through which its forces might flow out- 
 ward into the world. 
 
 Obstacles such as these have had their inevitable result, not 
 alone in retarding the influence which Theosophy might otherwise 
 have exercised, but also in delaying the wider teaching of a phil- 
 
xiv Mysteries of the Heart Doctrine 
 
 osophy which, from its very nature had to be revealed by gradual 
 stages. Anything approaching a full exposition of Theosophic 
 truths would have been an unloosing of waters in so great a vol- 
 ume that they would have been beyond the comprehension of the 
 masses and beyond their power to apply them consecutively. It 
 would have been like teaching Greek to a child, and did not Christ 
 say "I have yet many things to say unto you, but ye cannot bear 
 them now." It is only as the basic principles are understood and 
 as they are applied to and permeate men's lives and acts, broaden- 
 ing and purifying them, that it becomes possible to advance further 
 and interpret more fully the "Mysteries of the Heart Doctrine." 
 If they are studied only intellectually the key is lost and Theoso- 
 phy remains a dead letter. 
 
 The production of this volume is but the outward expression 
 of an advance from within, a forward movement which exacts 
 from the student a conduct of his own life in strict conformity 
 with his professions, and in this way The Universal Brotherhood 
 and Theosophical Society has become a channel through which 
 the teachings of the Wisdom Religion may pass to the world be- 
 yond in ever larger volume and in ever greater purity. Although 
 but a glimpse of this all-embracing philosophy has yet been given 
 to humanity, its progress will be sustained, triumphant and rapid, 
 and that progress will be accompanied by an ever wider exposi- 
 tion. The advanced treatise of today will be but the primer of 
 ten years hence. 
 
 Theosophy has come into the world as a permanent addition to 
 its knowledge and to its thought. However faulty may have been 
 its external structure in the past, its future is already provided for 
 to the exclusion of former hindrances and defects. That future 
 rests within the hands of the children, who have been gathered 
 from many nations, and are now being trained in the atmosphere 
 of Raja Yoga, the unchanging Science of the Soul. 
 
 For those who truly seek the Light, this book will be a step- 
 ping-stone to the knowledge that redeemeth all men. 
 
POINT LOMA 
 AND ITS LEGEND 
 
Mysteries of the Heart Doctrine 
 
 POINT LOMA AND ITS LEGEND 
 
 HOW describe its beauties? — the broad expanse of 
 ocean ; land-locked bay, with craft of war and 
 commerce riding on its peaceful bosom; nestling 
 city; sunlit, fruitful valleys, cut by sparkling, snow-fed 
 streams; majestic mountain range with snow-capped peaks, 
 like giant fingers heavenward pointing — all touched by 
 soft and vitalizing breezes — one vast Titanic picture, over- 
 whelming self, while "Soul," in fitting raiment stands vis- 
 ible, a God. 
 
 In retrospective thought, seated on its rock-ribbed, ele- 
 ment-defying battlements, I muse upon the Legend: 
 
 That here the wise ones of Lemuria — now ocean-cov- 
 ered — reared a stately edifice, a temple dedicated to the 
 Gods of Light, wherein they taught her worthy youth the 
 simple laws of life eternal: 
 
 That here the gods touched hands with men and gave 
 to them rich stores of knowledge and of wisdom in such 
 measure as they could use unselfishly: 
 
 That here men, living for the soul of things, made earth 
 a heaven, themselves gods, conscious of their oneness with 
 
Point Loma and Its Legend 
 
 the Father (like their modern prototype, the fearless Naz- 
 arene) : 
 
 That from the temple-dome-crowned Point, standing like 
 a mystic virgin, old yet ever young — never yielding to 
 the dark waters' fond embrace when all to westward sank 
 in one vast cataclysm — shone to all the world a quench- 
 less, pure, white flame, to light the way for mariners on 
 ocean waters and on the sea of thought, that all might 
 see and live: 
 
 That once, when darkness filled the earth and men 
 went blindly searching for the light and found it not, then 
 the great Teacher from the temple — filled with pity and 
 compassion — went forth to save the lost, leaving the tem- 
 ple and its sacred light in care of trusted ones, charged 
 on their lives to keep and hold its precincts inviolate till 
 her return; their inspiration gone — careless and faithless 
 to their sacred trust — the light went out and they in 
 darkness perished; the temple — refuge for the good and 
 wise — was sacked and leveled to the earth from sight of 
 men: 
 
4 Mysteries of the Heart Doctrine 
 
 But caverned underneath (the Legend runs) stand guard- 
 ing genii, giants grim, fairies, gnomes and sprites, to hold 
 
 the portals closed by pitfalls, ocean tides, dire calamities 
 and death, 'gainst venturous ones and the faithless guardi- 
 ans lingering near the whispering, moaning caverns by the 
 sea — until their Queen returns to their release: 
 
Point Loma and Its Legend 5 
 
 That in some coming age when men, grown weary, 
 heartsick, hopeless, wandering in the trackless waste, shall 
 face again the rising Sun in search of ancient Wisdom and 
 the Truth, then the great Teacher will again appear in 
 
 human guise among her own — welcomed by the wise- 
 grown, faithful watchers, rejected and reviled by those 
 who faithless in the past have been — to rear upon the 
 ruins of the old a new and grander Temple, dedicated to 
 all that lives; and in its pure white marble dome to fix a 
 
6 Mysteries of the Heart Doctrine 
 
 light — symbolic of regenerate man — whose penetrating 
 rays shall reach to lowest depths to lead the ceaseless up- 
 ward march of evolution to the Heaven on Earth — the 
 Universal Brotherhood of Peace and Good-Will, made 
 perfect through the travail, agony and blood of man, re- 
 deemed from SELF. 
 
THE 
 PILLAR OF THE WORLD 
 
 I 
 
 ^sT"**^^^ "Y*^^^^ '^^^^ ^ spirit in a bird, and sung, 
 
 Qf that strong Rock from wKich all mad 
 waves fall. 
 Of lliat high Will that malcelh ages young. 
 Of our earth's Guardian Wall. 
 
 "What are all words," she said, "and all songs 
 
 sung? 
 Are not the world's great white rose petals flung. 
 Petals of peace, o'er land and sea and sky? 
 What were all words, if words could take them 
 wing, 
 And over all the wide world ring and sing. 
 And breed and breathe out courage where they fly?" 
 
 Those are thy words, O King, whose eyes have seen 
 Races arise, and wane in slow decay. 
 Who hast made mighty many a king and queen 
 Whose thrones have passed away. 
 
Mysteries of the Heart Doctrine 
 
 II 
 
 Thougt Thou didst wander forth of old, to roam, 
 While ages, comet-like, should flash and burn. 
 Unto Thy native place and ancient home. 
 Dost Thou not now return? 
 
 Ill 
 
 There came a spirit in a bird, and told 
 A legend from the golden days of old. 
 And Master, wert Thou far or near, who knows? 
 
 There were three Wise Ones at that spot on Earth, 
 Where all the wisdom of the world had birth. 
 Where God's great Yellow Rose of Wisdom blows. 
 
 And They took fire, those three, from Loma's heights. 
 And They took seed, those three, strange seed to sow: 
 They were the world's primeval God-sent knights 
 Sent forth to war with woe. 
 
 There were three Wise Ones went their ways of old. 
 From Loma-land, the purple land and gold. 
 To sow in Time the seed of things to be. 
 
 And one went south and west and dwelt awhile 
 By the old waters of mysterious Nile, 
 
The Pillar of the World 
 
 While the old Nile was young, and young her sea. 
 
 (Were they Thy words that took them forms of stone? 
 Was it the sacred Fire that Thou didst bring 
 Moulded and souled the Sphinx to reign alone 
 Till Time's returning spring?) 
 
 And one went west and west across the sea, 
 And had his place where China was to be. 
 And sowed the noble seed and went his way. 
 
 And what he sowed hath lain in silence long. 
 And a young tree hath grown in silence strong. 
 And it shall bear its fruit — perchance today. 
 
 (Oh, there are strange rare apples o'er the sky 
 Hung on the boughs of that which shall not cease. 
 Fruit of the Tree Thou wouldst not suffer die 
 Is the World's joy and peace.) 
 
 And one went forth, and journeyed east through snows 
 Where the old mountains* snow- while summits rose. 
 And sowed the seed between the two wide seas. 
 
 Ages ago the Masters sowed the seeds. 
 Tomorrow they shall blossom out in deeds: 
 Today the world shall know the Fire that frees. 
 
lo Mysteries of the Heart Doctrine 
 
 IV 
 
 The waters made an inroad on the land, 
 They rose in demon rage against the shore. 
 Who shall the fury of the waves withstand 
 And still the Ocean's roar? 
 
 The waters made an inroad on the land 
 They came, a demon-souled, tumultuous band 
 To slay the Hope-seed sown beyond the rocks. 
 
 The waters made an inroad — but Thy hand 
 Thou heldest o'er the shifting wastes of sand. 
 And the sand battled back the mad waves' shocks. 
 
 Thou art the Pillar of the moving world 
 Standing where no veer is, nor ebb nor flow. 
 Thou art the Pillar of the moving world 
 While races come and go. 
 
THE LOST CHORD IN MODERN 
 CIVILIZATION 
 
 To careless, non-thinking and easily satisfied minds 
 modern civilization presents itself as occupying 
 an apexal position, when compared with whatever 
 has in all time preceded it in the world's life. This is the 
 present-day world's pride and boast ; the ne -plus ultra in ma- 
 terial affairs. In fact the truth is not far remote from this 
 statement — that the reverentially stiffened knees of human- 
 ity are bent before it in fetich worship; for is it not the true 
 representative of the " Golden Calf" which man in reality 
 serves, adores, and to which he sacrifices, even to the giving 
 up of his physical, moral and spiritual health and life? 
 
 If this statement is untrue, then why do we see so 
 many men and women everywhere, especially among the 
 wealth-burdened class, broken down in body and mind, 
 wrecks, made so by the mad race after riches to buy ever 
 more and more killing luxury and selfish power, the two com- 
 ponent and never absent parts of our civilization ? Neither 
 
12 Mysteries of the Heart Doctrine 
 
 is this the whole nor the most vital part of the situation. 
 The very nature of the chase for wealth — or let us now 
 rightly name it "Modern Civilization" — engenders and 
 forces the conception, birth and weed-like growth of baser 
 qualities engrafted into, but unnatural to true human nature 
 and life. 
 
 Selfishness belittles, dwarfs and finally consumes whatever 
 yields to or becomes possessed by it; doubt, suspicion, 
 jealousy, fear, anger, hate, war, devastation and death are 
 its handmaids and children on the physical plane, as is 
 proved today by the world's condition and the mustering 
 of its armed hosts. But, as material life is only a dim 
 reflection of the world's thought-life, the hidden source 
 from which man's moral and physical action springs, con- 
 trolling and dominating his spiritual health and conduct — 
 what of this most vital phase of our civilization and its 
 effect on the present and future of humanity? 
 
 Present day conditions and the dominant, controlling 
 factors in life being as they now are, where is the end? 
 Shall we retard, check and stop our present civilization if 
 it proves itself false, or shall we rush on, self-deluded and 
 blind to the inevitable result? 
 
 To cease going in the wrong direction, and face about 
 does not mean destruction of what we have built, nor does 
 it necessarily mean disturbance if done intelligently, as we 
 would change the flow of a river, or open a canal between 
 two oceans. The course of human destiny is changed daily 
 by the crafty mental insurredlions and exploits of wrongly 
 directed minds, or by a fertilizing inundation of good and 
 
The Lost Chord 13 
 
 right -pointed thought. Both subtly permeate the world's 
 mind, but are only recognized later by their bad or good 
 effects. 
 
 The present time is evidently a great and vital period 
 of disintegration, re -construction and re-adjustment; other- 
 wise, why the universal feeling and loud expressions of 
 unrest and attempts of individuals and nations to get into 
 place — although unconscious of the real purpose — as though 
 moved by some Mighty Unseen Hand? 
 
 In presence of such an epoch and its vast present and 
 future responsibilities, should we not at least carefully and 
 as completely as possible examine and analyze our civiliza- 
 tion, in order to inform ourselves as to what it really is, 
 and, placing ourselves above prejudice, misconception and 
 false pride, be in a position of intelligent responsibility from 
 which we can knowingly act as individuals, nations, and 
 finally as a great, all-powerful Brotherhood of the whole? 
 
 The world's individual and collective life is actuated in the 
 main by the desire to do right, — is inclined toward the 
 truth. But has not man lived and acted so far away from 
 both for so long a period, that a mental wall has slowly 
 grown around him and so dimmed his perception that 
 these right desires and preferences have become weakened 
 and the basic vital principles and qualities lost sight of, be- 
 coming mere theories, mere ideals to be mentally striven 
 after? Perhaps, too, on every seventh day, with a dim, 
 fear- paralyzed hope, we pray that we may attain to and 
 realize these shadows of our real selves, sometime and 
 somewhere in the remote future, in some unknown dread- 
 
14 Mysteries of the Heart Doctrine 
 
 haunted country or condition after death. Is there any- 
 process or alchemy in nature or within the power of Deity 
 whereby wheat can result from seeding the ground with 
 thistles? If so, nature has become unnatural, and God has 
 stultified himself by not making it the necessary and uni- 
 versal way to grow wheat. Is modern civilization the 
 fruitage of good seed, sown in love, on common ground 
 of equity, fertilized and cultivated by brotherliness and 
 mutual helpfulness — or is it the flowering poisonous weed 
 of selfishness? If the former, then we should more com- 
 pletely understand it in order that we may more intelligently 
 and better nourish, more rapidly expand and perfect our 
 civilization. 
 
 If, on the contrary, its basis and foundation-principle is 
 false or out of true, then the huge superstructure of mod- 
 ern life must inevitably fall and bury under its ruins the 
 hopes and resources of humanity. If this be true, then is 
 it not of vital, paramount importance that the fact be 
 known and heralded throughout the world that we may 
 replace the false by the true and so upright our structure 
 from base to pinnacle before it topples, crushes us and 
 crumbles under foot, to again engulf all humanity in such 
 a chaos as would by comparison make of the "Dark Ages" 
 and the "Reign of Terror" pleasing preludes, performed 
 by saints and angels? 
 
 That the world is today in an epochal period unprece- 
 dented in its history, is evident even to the casual observer, 
 — a pivotal time, when old things and ideas are giving 
 place to new. But most important is the forceful invasion 
 
The Lost Chord 
 
 15 
 
 of old fields of thought by a new spirit with a trend 
 toward the abandonment of the purely material and specu- 
 lative in religious and scientific life, and the gathering up 
 of the fragments of ancient Wisdom and Truth, concealed 
 for ages under the accumulated rubbish of priestly dogmas 
 and money-changers' hells. Is not this the signal of the im- 
 minent approach of the main army of an invading thought- 
 force for good, with skirmishers well out and successfully 
 engaged? Enough has already been accomplished to war- 
 rant the hope and belief, that before the Twentieth Century 
 has passed its young manhood, the great and final battle 
 of ages between good and evil will have been begun on 
 this world's plane, and that the false and selfish qualities 
 in man will have been driven back from their dominant 
 place in human life. 
 
 With minds open to truth, let us courageously expand 
 and perfect our civilization so far as it is stable and true; 
 and analyze, dissect and rebuild where facts prove it wrong, 
 so that humanity will be found ready with light of true 
 knowledge burning brightly, waiting for the Coming Ful- 
 fillment of the Law. 
 
 With this all-important object and purpose in view, let 
 us search the past, examine the present, compare, reject or 
 accept facts^ according to the intelligent fairness of each 
 seeker, and the sum total — our deductions — if corredly 
 formulated and footed, will discover and illuminate the 
 truth for which all men are searching in a more or less 
 blind, unconscious, purposeless way. In order to arrive at 
 correct conclusions as the subject is examined, the solid basis 
 
1 6 Mysteries of the Heart Doctrine 
 
 for a true civilization must be determined at the outset. 
 First, what is civilization but a Perfe^ Balancings the Equit- 
 able Adjustment of all Interests? If this formulation is 
 correct, then Equity is the basis, corner-stone and super- 
 structure of a true civilization which can be found only in 
 the divine Trinity where the physical, mental and spiritual 
 life of man works in perfect accord with Universal Law. 
 
 Equity adjusts and balances with inflexible love and 
 unyielding compassion. In operation, it is like all truth, 
 simple and easily understood. It is the one basis from 
 which right action springs, and right results obtain in the 
 daily life of every individual. It is in no sense an ab- 
 straction, but a living, positive force, with which right- 
 minded humanity is in constant, but largely unconscious, 
 contact and dealing. The financier who protects and 
 returns to his client the due proportion of profits 
 accruing from expert investment of the latter's capital, 
 retaining to himself the proper remuneration for his services, 
 has practiced Equity between the two ; yet if this same 
 broker, knowing what profit would accrue, had first bar- 
 gained to return a fixed sum, less than an equitable 
 proportion, although in amount satisfactory to his client, in 
 so doing he would be sustained by a Court of "Justice" 
 under the law of contracts, notwithstanding the fact that a 
 moral law, which should in equity rule among honest men, 
 had been violated. 
 
 Yet, is not this so-called justice the rule and guide in 
 business, and at all contact-points in the life of today, 
 while equity is the rare exception ? " Get all you can. 
 
The Lost Chord 17 
 
 keep all you get" is the dominant unwritten law, and is 
 more than frequently sustained by the written law, because 
 both are conceived and brought forth in selfishness. If 
 this be true, it is a quagmire under the foundations of our 
 civilization, spreading beneath the entire structure of indi- 
 vidual, national and moral life. What else is the present 
 attempt of the strong nations to apportion China among 
 themselves, for is not this the real purpose, regardless of 
 what is offered as a pretext under which this attempt hides 
 itself? The same fact holds true as relates to professional 
 and commercial life. In proof: witness the huge combina- 
 tions which place in the hands of a few men the absolute 
 control of and dominion over the material interests of a 
 vast majority of the world's population; this, through 
 acquired sovereignty over the world's industries, transpor- 
 tations, and food supplies. Even the religious world is in 
 no way exempt from this same prevalent spirit of selfish- 
 ness and lust for power and wealth. If it were otherwise, 
 should we witness the fundamental truth of Brotherhood 
 which was taught and instilled alike by all the world's 
 great Teachers as the key-note of their saving songs, par- 
 titioned among their professed followers, and these irrec- 
 oncilably divided into innumerable antagonistic and war- 
 ring factions? Should we see each faction with its 
 limiting creed and dogma devoting itself specially to the 
 formulation of its own definitions of some word or phrase? 
 Should we find it advertising itself as being the only 
 channel through which dismembered and strangled Truth 
 sends its sacrificial blood in a trickling under-ground stream 
 
1 8 Mysteries of the Heart Doctrine 
 
 to thirst-crazed humanity, while God's self-styled agents, 
 and vicegerents fatten on the carnage of bigotry and 
 intolerance, and secretly and openly incite bitter war 
 between their blind and soul-despairing hosts? 
 
 Seek, and ye shall find proof of this statement in the secret 
 and as yet unsuspected inciting force behind every war and 
 rumor of war, threatening to plunge the whole world into a 
 maelstrom of horrors such as the sun has never yet looked 
 upon; but which, if brought about, will result in the ex- 
 hausted and pitiful remnant of humanity, wiser-grown, 
 emerging therefrom forever freed from vassalage to hidden or 
 open professional priest-craft rule. 
 
 Through suffering from its blind misplaced confidence in 
 false lights, humanity will learn to see and recognize the true 
 Beaconlight, will find the "Lost Chord" in our civilization, 
 through the discovery of the subtle foe who misused, stole 
 and finally lost the Harp. Would the price be dear for this 
 saving boon ? 
 
 But can no offset or saving counterpoise be found to these 
 apparently overwhelming dangers menacing the human race? 
 
 First, let us look to that safeguard of all nations at all 
 times, and especially now, the Great Common People, mean- 
 time disregarding the two unreliable and unsafe extremes — 
 Educated Unintelligence and Blind Ignorance. What is the 
 condition, trend of thought, and life of the people? If in 
 the main they are morally healthy and robust, more inclined 
 to good than evil, can it be justly claimed that this great 
 mass of the world's life, its blood, sinew and brain are hon- 
 estly seeking for the right and to put it into forceful adion. 
 
The Lost Chord 19 
 
 even though they may do wrong, lacking right knowledge and 
 the guidance of unselfish leadership ? Broadly speaking it 
 appears safe to say that this great, sustaining, propelling force 
 of the world's life can be depended upon, under right condi- 
 tions, to act for Truth. With the way opened to them 
 through the sea of selfishness which temporarily hems them 
 in — due to their wrong thinking and blind adherence to the 
 unworthy — they will, with the light they seek illuminating 
 the Path, follow it and tread the way with undaunted courage 
 and irresistible power. Thus will the present chaotic but 
 right-motived civilization evolve to a higher level without 
 serious disaster, by throwing off and dropping all useless 
 burdening material into the melting pot of an aroused and 
 right-minded public opinion. 
 
 Then this mighty cohering mass will march with fearless 
 joy into the coming centuries with its new life and untellable 
 opportunities, now foreshadowed and sensed by right doers 
 and thinkers. Among this sovereign class, intelligent com- 
 mon sense regarding material and broadly spiritual concerns 
 finds most congenial comradeship ; and when once aroused and 
 furnished with the key to the "Lost Chord" in our life, the 
 world of humanity is saved and rapid progressive evolution 
 assured. 
 
 But how can, how shall this be done? What is the key, 
 the " Lost Chord ; " where may it be found and how can it be 
 utilized ? 
 
 As the "lost" must have existed in the far past, we should 
 find it worth the time required to rapidly explore that most 
 fascinating and profitable field. Antiquity, famed as holding 
 
20 Mysteries of the Heart Doctrine 
 
 in waiting for the daring, bold and true, vast stores of lost 
 and forgotten wisdom, and undefiled truth. This belief has 
 so impregnated men's minds that many an ancient vase or 
 article of furniture is regarded with reverence, and of price- 
 less value because of mere antiquity. Such feeling of 
 reverence being almost universally held must be remotely 
 based on a universal truth; if so, then we have located 
 the field for research and, possibly, for saving discovery. 
 
 It is essential in dealing with a subject of such vastness and 
 importance, that the mind must be at least temporarily freed 
 from preconception, prejudice, and possibly false education 
 relating thereto, in order that it may be open to and closely 
 observant of every presentation along the way, awake and 
 alert like the advance guard of an invading army entering an 
 unfamiliar and practically unexplored country. 
 
 But where to begin? In rapid succession, new and 
 astounding discoveries are being made in Arizona, Mexico, 
 and Central America, absolutely proving that here, on this 
 continent, was the habitat of a vast and great civilization, 
 more superb than that of Egypt, India or Greece; and 
 antedating by many thousands of years the remotest known 
 records of what has long been considered the most ancient 
 and grand civilization the world has known — the Egyptian. 
 
 At Nippur, in Asia Minor, American archaeologists have 
 but recently unearthed an immense library, the records being 
 written on stone tablets; 17,000 of these have been handled 
 and it is said that they are but a percentage of those in 
 sight. These Ancients wrought on enduring material for 
 the benefit of those to come long ages after they and 
 
The Lost Chord 21 
 
 their noble civilization had vanished into invisible eternity. 
 Is it possible that they did this laborious, lasting work, 
 without thought of its enduring, far-reaching benefits ? No ! 
 the supposition is not reasonable. Then what must have 
 been the thought-life, the civilization of these Ancients who 
 wrought so nobly and unselfishly in projecting themselves, 
 their work, history and truer method of living into the 
 darkened and self-consuming life of our Twentieth Century, 
 to inform our ignorance, shame our egotism, awaken our 
 nobler powers and energize us to turn and work forward 
 toward the knowledge, wisdom and light they left for us, and 
 upon which we have turned our backs. To go to them is 
 not to travel backward, but forward, until we have their 
 light; only then can we pass their halting place and not 
 sooner. 
 
 In this connection it becomes pertinent to mention this 
 fact: In 1896, and more in detail on several subsequent 
 occasions prior to 1900, before these discoveries were made 
 or even suspected by archaeologists, Katherine Tingley, 
 Leader and Official Head of the Universal Brotherhood 
 Organization and the Theosophical Movement throughout 
 the world, stated to and in presence of several honorable and 
 widely-known business and professional men that "dis- 
 coveries would be made in the very near future, showing that 
 a vast, high and true civilization had existed on the American 
 Continent many thousands of years prior to those of Egypt 
 and India, and also that Egypt antedated India would be 
 proven by these discoveries." She thereupon established 
 an Order within the body of the Universal Brotherhood, 
 
12 Mysteries of the Heart Doctrine 
 
 devoted to this line of research. Her announcement pro- 
 gram of the Universal Brotherhood Congress held at Point 
 Loma, California, in 1899, foreshadows in symbolism these 
 and far greater discoveries. 
 
 This statement is made in order to emphasize a truth, 
 regardless of how much it may surprise us or be at variance 
 with our preconceptions, or possibly false education. 
 
 Would it not be wise for sensible men to peer into and 
 explore anciently closed fields of thought and human 
 possibilities, in addition to the exploration of the materi- 
 ally ancient, which is but the visible expression of the 
 thought-life of those old peoples? This field of research 
 has been closed but not lost; neither the field nor its life 
 has passed out of existence; but of its germs of truth and 
 jewels of Divine Wisdom, free found by the deserving, 
 some were being stolen, "cast before swine" and sold for 
 a "mess of pottage" by a selfish-grown class who, having 
 them in sacred charge and trust to use for the benefit of 
 others, prostituted them to their own. 
 
 Architecture has in all ages been regarded as the highest 
 material expression of civilization. Like nature, it com- 
 bines and expresses the form and color arts of the day. 
 If the age-reflecting pile is beautiful and harmonious, so 
 must have been the period -life which produced it. Com- 
 pare any modern effort with the majestic temples on the 
 Acropolis, beautiful, stately, alive and stable even in their 
 ruin, a ruin not caused so much by time, as by the vandal 
 hand of men, fiends of religious fanaticism. In architecture 
 are recorded the world's highest crests and darkest valleys 
 
The Lost Chord 
 
 23 
 
 of civilization. Unearthings already made are proof, physical 
 evidence in stone, in architectural language, that the further 
 man looks into his past life on earth, the more he finds 
 of the knowledge he has lost, the " Lost Word " sounding, 
 toning down through time, the more proof does he obtain 
 that he is not where he believes himself, at the acme of 
 civilization, but in its degradation; and the strongest evi- 
 dence of this fad is found in the very material form and life 
 he claims to understand best. 
 
 Compare the architecture of present, mediaeval and ancient 
 civilizations! Is it not a perfedt and very complete record of 
 progressive deterioration, retrogression and decay ? Today 
 not one feature in our architeture bears the stamp of origin- 
 ality; everything is a copy; and even true copies in large or 
 small details have become so rare and the "composite" or 
 "conglomerate" style is so common, that the few creditable 
 attempts in modern architecture depend wholly for what 
 merit they possess, upon the fact that the ancient spirit has 
 been permitted to shine through them a little. 
 
 If the architedhire of a nation, people or race is a monu- 
 ment of their best thought, then what must be the status of 
 modern as compared with ancient thought-Yi^Q'^. Where is the 
 world's best literature found ? Do we seek it in the modern 
 novel, or even in the written thought of our loftiest minds ? 
 Do we not find in the past those lofty Drama Stories, 
 superb, masterful, living pictures, representing and delineat- 
 ing the travail and evolution of the soul. These historic 
 poems and epics, with their majestic life-philosophy, written 
 by men so knowing and wise that today their works stand in 
 
24 Mysteries of the Heart Doctrine 
 
 incomparable and lonely grandeur, actually serve as example 
 lessons, conned and patterned after even in our Religious 
 Colleges, though these masterpieces were written by men 
 condemned as Pagans, and barred out of the orthodox, 
 narrow, inconsistent heaven. 
 
 Why not be sensibly consistent and, accepting a self- 
 evident fact, acknowledge that the Ancients knew more, were 
 wiser, more God-like, nobler and better than the moderns. 
 Then re-climbing the high mountain where we as those 
 Ancients stood, we shall again become equal to them and find 
 ourselves on the road to surpass them in the essentials of 
 true life ; for is it not evident that the ancient and pre-historic 
 peoples surpassed the modern not only in architecture but 
 in many of the arts and sciences, knowledge of the earth and 
 its related planetary system ? They gave us our time-meas- 
 urements; left us their monumental literature; were examples 
 in manly, upright, pure thinking and living, stronger in 
 physique, dignified and beautiful, healthier, longer-lived and 
 happier. 
 
 It is worse than useless for the world to refuse to recognize 
 these facts, or any longer to admit them with an "if" or a 
 "but." Plainly and broadly put, they are true; else all 
 evidence is absolutely false, archaeological discoveries are an 
 illusive mirage, and nothing is left for man to rely upon with 
 confidence, not even God, for he best expresses himself 
 through the works of his children. 
 
 Now, where, how and by whom has the harmony been 
 broken which has so degraded modern civilization ? Leav- 
 ing the search for the first infection to others, we at once 
 
The Lost Chord 25 
 
 step out onto the broad plain of life, in order to obtain a 
 comprehensive view. The Reign of Selfish Desire heralded 
 to the Christian world by the Adam and Eve allegory, and 
 similarly to all peoples in their respective religions and 
 mythologies, has mentally separated man from a knowledge 
 of himself, his soul ; has led him to place his higher, 
 divine, guiding Self or principle behind, and to bring the 
 lower, evil or misguided side of his nature to the front. 
 When man re-adjusts himself and places his Satan behind 
 him, by that a6t he then becomes a Christ and Savior, as 
 did the man Jesus when " on the mountain " of his spirit- 
 ual perception. 
 
 In accepting the guidance of the desire-side of his nature, 
 man threw himself out of polarity — to express this vital 
 fact in the language of electric science — and through the 
 subsequent ages has been following and becoming more 
 and more dominated by his negative or material self, until 
 he now stands on the threshold of this Twentieth Century 
 with his knowledge of the soul all but lost in the darkness 
 of complete and utter materialism. 
 
 That this condition is the basis of our present civiliza- 
 tion, is placed beyond dispute by a candid, unprejudiced 
 examination of effects and their causes as presented in every- 
 day world-life. The reign of desire threatens to mature 
 into The Rule of Universal Selfishness! " Each man for 
 himself, and the devil take the hindmost" was the Nine- 
 teenth Century guidon, and now, on the threshold of the 
 Twentieth, it is blindly rushing — whither? Certainly not 
 toward its higher, soul nature and destiny. Apart from his 
 
26 Mysteries of the Heart Doctrine 
 
 soul guidance, now dwarfed to what is named " conscience," 
 man is lost in the world of matter. 
 
 What is the remedy; where look for help, strength and 
 safety, for progress and the attainment of a true civilization? 
 The answer is as easy as is the way to the desired goal : 
 Revive and again make potent the knowledge of the soul, 
 the knowledge that man is himself a soul inherently im- 
 mortal, all-knowing, almighty, though now hampered by a 
 drowsy, irresponsive brain-mind through which it must act 
 and work as best it can, in a material body or workshop 
 dominated by passion, which man must learn to master and 
 use aright before he can turn out good lasting work. 
 
 How can this be done; what is the road and how found? 
 As selfishness is in fact the root of all evil, the first step is to 
 try to put its opposite into practice in the perpetual contact 
 with common life. In business, in social life, in public and 
 private, at home, make of its opposite a "coat of many col- 
 ors" suitable for wear in all countries and climes, and under 
 all conditions; try ceaselessly to "Do unto others as ye 
 would have them do unto you," and from this new view- 
 point of intelligence and experience be kind instead of 
 unkind; be friendly without thought of self-benefit; be 
 brotherly enough to arouse a less awake fellow-traveler 
 who is in danger of falling overboard, and even if you hurt 
 his personality and anger it towards you — he will at least be 
 awakened. With the spirit of true helpfulness as the ener- 
 gizing force introduced and operating in our civilization, 
 "The Lost Chord" will be found in the joyful human song 
 of Brotherhood. Through its silent, congenial warmth and 
 
The Lost Chord 27 
 
 irresistible power, the change will be effected without other 
 force, disturbance, or the destruction of anything. It will 
 transmute all adverse conditions by power of its Soul-Har- 
 mony. It will simply change the diredion of the world's 
 mighty but misdirected life-current. Then our civilization 
 will quickly become what we now falsely believe it to be; 
 and on it as a firm, broad and true foundation, will be 
 reared such a civilization as the world has never seen. 
 
 So direct, plain and easy is the way, so grand and 
 stupendous the result! Shall we be wise and practical 
 enough — we practical men of today — to take it, or shall we 
 wade through a world in bloody conflagration to finally 
 achieve the same result, or — destruction? The choice is 
 ours; there is no middle course, no escape. 
 
 These conclusions are irresistibly forced upon the mind, 
 even by a view of the main facts of history and if this is the 
 result of a casual survey of this field of partial discovery, 
 what will be found and proven by a classified arrangement 
 and close study of all that is already accessible, and which is 
 being rapidly expanded, with the result that the horizon of 
 human life has been extended backward many thousand years 
 beyond previously accepted possibility. In the light of these 
 discoveries, the world's sacred writings, freed from the limit- 
 ing and erroneous interpretations of ignorance and selfishness, 
 are becoming understandable as safe histories of the 
 evolution of the world, and of the Individual and World- 
 Soul. These books are in fact primers, or first lessons to 
 greater writings, which will come to man out of the darkness, 
 when he has prepared himself for grander and simpler 
 
28 Mysteries of the Heart Doctrine 
 
 presentations of Truth, by learning to understand and rightly 
 use what he now has but often abuses. " For to him that 
 hath, shall be given ; and from him that hath not (under- 
 standing) — shall be taken even that which he hath," /. e. the 
 power to understand. Numberless silent unimpeachable 
 witnesses for Truth have lain buried safe from abuse and 
 sacrilege for ages ; taken and held by kind Nature from man, 
 because having lost wisdom he was, through his own willful 
 ads, deprived of the power to even read them aright. Of 
 many of these hewn evidences, which he has unearthed, 
 of the existence of divinely wise men and races, of civiliza- 
 tions compared with which ours is poverty-stricken savagery, 
 he has built hovels for goats, and enclosures for swine. 
 
 If this is true as relates to one phase of our civilization, it 
 holds true for all. " There is but one eternal, universal 
 Law." Can a miser also be a profligate at one and the same 
 time ? If he is either, all his environment and life must and 
 will be in harmony with that one, and prevent him from 
 being the other. 
 
 As disorder is evidence of the existence of harmony ; so 
 are these discoveries, now being made, evidence, when taken 
 in connexion with the world's present general disturbance, of 
 either a settling back into a lower selfishness, ignorance and 
 degradation, or of an advance onto a higher plane of life, a 
 nobler and truer civilization. At such a time as this these 
 discoveries are specially significant as plainly offered lights to 
 the world, to lead it toward knowledge and wisdom which, 
 having enabled man in the past successfully to solve the 
 problems now confronting the world, will, if we possess 
 
The Lost Chord 29 
 
 ourselves of this presenting help, again enable us to bring 
 harmony out of present chaos, and reform our civilization. 
 Cannot all this right and imperative work be so far accom- 
 plished within the next ninety-nine years that humanity shall 
 stand with sword-hilt ringing on the portal gate of the 
 Twenty-first Century, self-reliant, compact, fearless and joy- 
 ful, self-saved from moral suicide ? 
 
 At this point we must assume the risk of being accused of 
 injecting personality into so vast and impersonal a subject, it 
 being vital to its complete and corred: consideration, and 
 bearing on the possibility of our having with us, embodied 
 in a great Personality — an Agent of the Law — this ancient 
 divine knowledge of how to overcome, use and lead every 
 condition, force and thing along lines of practical usefulness 
 and true civilization. 
 
 To prevent surprise falling into hopeless incredulity at the 
 first thought of such a possibility, a quick glance into history 
 shows that through all recorded time (and Nature coincides 
 and proves the record) there have been, and will ever be two 
 individualized, opposed Intelligent Forces, producing discord 
 when out of true relationship — without which life would be 
 a blank and cease, being purposeless and useless. These 
 paired forces are familiarly known as Spirit and Matter, 
 Light and Darkness, the positive and negative, and, on the 
 plane of human life. Good and Evil. Spirit cannot manifest 
 itself except through matter ; and matter non-impregnated 
 by spirit is inert and lifeless ! Strength and life are qualities 
 of spirit — to lift up, sustam ; while the qualities of matter 
 are stagnation, inertia, weight — to bear down, depress. 
 
30 Mysteries of the Heart Doctrine 
 
 During modern times, as from time to time in the world's 
 past history, these forces have been out of adjustment and at 
 war, until one or the other has become the inner controlling 
 thought-force over large areas, and, at crucial periods, even 
 over the whole world. Then it culminates by embodying 
 and expressing itself through a ready-at-hand, towering, 
 commanding. Personalized Intelligence, competent to focus, 
 control and direct this force-culmination of centuries, as it 
 breaks bonds for dominion. 
 
 The appearance of these Epoch Masters is not the 
 exception, but is the universal and never failing act of 
 Nature, recurring at the crucial times in the world's history 
 so that any mind capable of discerning the signs of the times 
 can almost prophesy their coming, and the nature of their 
 work ! For their missions are also arranged in orderly 
 sequence. To illustrate: 
 
 When Alexander — one of these — appeared as the great 
 actor on the world's stage, the progressive life-force of 
 preceding centuries had culminated in the great Persian 
 civilization. But not finding outlet, it was being consumed, 
 or rather was consuming itself and becoming wasted in 
 luxury and inadion. But as Nature's processes cannot be 
 permanently blocked, this Spirit of Progress and Evolution, 
 which had built up and eventuated in the Persian civilization, 
 embodied itself in Alexander and, through him, broke down 
 and cleared away all hindering barriers to its free sweep 
 throughout the then known world, and firmly established 
 itself to move forward and build up for another period. 
 Alexander was great in that he wholly and willingly gave 
 
The Lost Chord 31 
 
 himself up to, perhaps consciously permitted himself to 
 become possessed by, this Word-saving Spirit, thus becom- 
 ing of necessity irresistible in closing one epoch and inaug- 
 urating another. The presence in him of this masterful 
 Nature-force is evidenced by his accomplishments and his 
 yearning for "more worlds to conquer," not as the result 
 of towering personal ambition, but the announcement to 
 the world of a great disciplined soul from out the ages 
 that he had fulfilled his great mission, yet was left with 
 the fire and energy to do still more in the Cause of Human 
 Progress. 
 
 Caesar was the culminating figure of the Alexandrian 
 Period. He used the same force to arrest the decadence 
 which later, epitomized by Nero, engulfed the Roman 
 civilization. Opening the way for and with this force or 
 spirit of progress into the then barbarous world, he left it 
 with these scattered peoples as a leavening power upon 
 which our present civilization is remotely but surely based. 
 
 Charlemagne synthesized this force, scattered among the 
 barbarous tribes and hordes subdued by Caesar, amalga- 
 mating them into a cohesive power sufficiently strong to 
 expand itself into a new and defined civilization which 
 crystalized and culminated in the monarchical domination 
 of Europe. 
 
 Into the midst of the life and death throes of this 
 dammed up and stagnating civilization. Napoleon swept 
 like a comet, with the colossal plan to overthrow it and on 
 its ruins, and from it, to build a progressive, liberal form 
 of government, a stupendous civilization broad enough to 
 
32 Mysteries of the Heart Doctrine 
 
 include all Europe, Africa and the East, a world extension 
 of the Home of Liberty already established by his Co- 
 Worker, Washington, on the re-discovered Continent of 
 America. His plan included, completed, consolidated and 
 built onto the work of Alexander, Caesar and Charlemagne. 
 And it is in fairness due to the world's intelligence to 
 believe that when Napoleon and his great work are studied 
 without favor or prejudice, he will be known as one of 
 the Builders of Civilization, and not as a Selfish Destroyer! 
 The evidence is more than even that he should have 
 succeeded in establishing a World Empire, controlled and 
 united by his superb intelligence, as he united France 
 during the short intervals between the coalesced attacks of 
 Monarchism direded against the Spirit of Progress. 
 
 It is a safe presumption that he would have accom- 
 plished his great mission had he remained unselfish and 
 true to his star. But, allowing personal designs to creep 
 in and usurp his most worthy ambition for the "Cause" 
 he represented, he sought to perpetuate himself in a Nap- 
 oleonic Dynasty. His world-wide work and his career 
 which were so near their culmination received their death- 
 blow in the wholly unwarrantable divorce from Josephine, 
 the one object of his sincere love, the one human being 
 who had devotedly, unselfishly and unflinchingly stood by 
 his side under all conditions, and aided him more than 
 all else to succeed. In doing this, he violated the very 
 law he was battling all Europe to establish; he stultified 
 himself before the gods with and for whom he had worked; 
 he prostituted his soul, and was no longer safe nor wor- 
 
The Lost Chord 
 
 33 
 
 thy, and the reins of Hmitless power were quickly wrench- 
 ed from his hands by overwhelming defeat. One of the 
 greatest of modern times while battling for right — small 
 and dwarfed when companioned by wrong ! A lesson and 
 warning to his great epochal companion souls to remain 
 true and steadfast to the " Cause of Human Progress," 
 which all such have espoused and to which all have sworn 
 eternal allegiance ! 
 
 These examples, taken from the aggressive side of hu- 
 man history, serve as striking illustrations of the statement 
 made, and the same sequence of facts holds true on the 
 ethical and spiritual side. Recent and more remote historic 
 unearthings prove' the Ancients as having taught and prac- 
 tised the same ethics and simple code of morals that were 
 given by Zoroaster, Buddha, Jesus, Confucius, and other 
 great Teachers down through the ages, varying only in 
 their necessary adaptation to the differing peoples, thought 
 and times in which each taught. Their Warrior-Comrades 
 plowed and uprooted the fields of human life; these more 
 gentle fighters for Truth analyzed, explained, amplified and 
 administered with the subtle sword of the Spirit. 
 
 The material and spiritual forces as personified in the 
 great Warriors and in the World-Teachers work along ap- 
 parently separate and, to the unthinking, antagonistic lines, 
 yet are in harmony and hand in hand behind the screen 
 of illusive seeming. 
 
 Within the period between Charlemagne and Napoleon, 
 the third element necessary to Progress, viz.. Discovery, 
 was introduced. 
 
34 Mysteries of the Heart Doctrine 
 
 When consuming wars are not raging, the superb quality 
 which leads men to daring and doing — the soul's urge — 
 finds vent and sometimes useful employment in discovery. 
 The discovery of America by Columbus is an expression 
 of this fact. 
 
 Perhaps no event in the world's history has had so im- 
 portant a bearing on its destiny as the bringing back of our 
 most ancient of all air-swept lands into the known family 
 of continents, and the names of Columbus, and Isabella 
 the true help-mate, should always remain immortal in the 
 great world-life, and cherished in its heart. 
 
 In America, all the congested channels of progress of 
 the whole world have found an outlet. Here is the high 
 tide of the world's energy and progress, flooding in from 
 all past time. It is the same — but stronger — which Al- 
 exander, Caesar, Charlemagne and Napoleon guided and di- 
 rected with the sword ; which Zoroaster, Buddha, Jesus, 
 and Confucius utilized to promulgate their code of morals 
 and saving philosophy. Here in America and in the 
 American People the long-time divided and weakened cur- 
 rent of the world's life, the Spirit of Progress, has cen- 
 tered its material and spiritual force and energy; here again 
 are gathering the children of earth who were long ages ago 
 sent out as builders, but who became destroyers through 
 weakening of right purpose, and lost themselves in materi- 
 ality. These, through suffering, are learning to follow the 
 lead of that all-powerful Spirit of Hope which stands as a 
 living Colossus in the midst of all nations — a menace to 
 physical, mental and spiritual tyranny and thralldom — 
 
The Lost Chord 35 
 
 pointing the progressive, courageous element among the 
 peoples towards America as the last fortress of a Free- 
 dom, now travestied in the present selfish, hollow and false 
 civilization. 
 
 These weakened and wasted, but still courageous, eager 
 and waiting remnants of the ancient mighty host of Light 
 have, through the action of the great Law which man 
 himself diredts, been concentrated in the United States to 
 become the focalized point and culmination of the pro- 
 gressive energy of all past time. To use to the full this 
 most vital of all epochs means the turning of all currents 
 of modern life into right channels ; means the closing of 
 the old and the building of a new and true civilization 
 such as the world has never seen nor dreamed of; means 
 the final mastery of Right over the forces of error also 
 concentrated here ; means the final redemption of the hu- 
 man race from its own selfishness and consequent threat- 
 ening degradation, material decay and complete spiritual 
 death. 
 
 To fail individually at this juncture is to cast our lot 
 with destruction ; to fail collectively is to insure the defeat 
 and destruction of the massed, cumulated, right effort of 
 the ages, and, removing the supports from under the tem- 
 ple of human life, to plunge mankind, unprotected, help- 
 less and hopeless into the abysmal chaos of retrogression 
 faintly shadowed in the Dark Ages and the Reign of 
 Terror. 
 
 Attempt, if you will, to disprove these presented conclu- 
 sions for, whether your opposing work be honest or insin- 
 
26 Mysteries of the Heart Doctrine 
 
 cere, the Truth will unveil to you and you will feel the 
 sharp arrow of known but neglected duty until — perhaps 
 for selfish reasons, and finally, from principle — you awake 
 into life and right action. To do otherwise is not alone 
 to act as, but to be, a coward. 
 
 Fellow men, who have awaked to these responsibilities ! 
 Upon us devolves this god-Hke charge; upon us, among 
 " The Chosen " of all the ages, the culled grain and seed 
 of all past time, the custodians and dispensers of the 
 world's saving energy from the Ark of the " Covenant " 
 here again made between the Spiritual and Material by 
 "The Fathers," and sanctified by precious sacrifice of 
 blood, since made and now being made on the Altar of 
 physical and mental Liberty and spiritual Freedom! Vig- 
 ilant at every point, fearful of nothing, but sleeplessly on 
 guard against every possible, insidious or open obstructor 
 of true Progress, true Liberty and Freedom of Thought, 
 boldly opposing and overcoming error and wrong with the 
 irresistible might of Right, we shall fulfill our inevitable 
 and incomparable mission and lead Humanity into its 
 birthright of a true, majestic and noble civilization! 
 
 We are as a people the custodians of Humanity, the 
 present receptacle and abode of the Spirit of Progress. This 
 Spirit of Progress must, as a logical consequence, have 
 become embodied and focahzed in a correspondingly great 
 Individualized Intelligence, with a grasp and scope so 
 gigantic as to master the arrayed forces of both Good and 
 Evil now being let loose in our unstable and chaotic 
 civilization ; and so to control and dired them and the chaos 
 
The Lost Chord 37 
 
 of the world's life, as to bring order out of confusion, success 
 out of failure, without destroying aught that is or can be 
 made good. All this is to be accomplished by the alchemic 
 process of resurrecting the world's dying spiritual energy, 
 rescuing its materially entombed soul by rolling away from 
 the door the stone of selfishness, and releasing in man that 
 God-like part of himself which, when freed, puts him into 
 adion for Right against all odds. That such an one stands 
 ready and waiting at this Epoch of epochs must be true ; else 
 the entire past is untrue and a nightmare dream, or unvary- 
 ing Nature has been unnatural and made an exception. 
 
 When seeking for the ruler of a newly discovered country, 
 the seeker, if wise, finds the main roads and follows the 
 massed traffic, arriving in due time at the meeting place 
 within the city. To find the commander and the fortress of 
 Truth, observe the point most strongly attacked by Ignor- 
 ance and Evil. There will be found the one for whom we 
 are in search if such a true Leader has indeed come. 
 
 Theosophy is the Plow-Point in the thought-world of 
 today! It is breaking up the sunless, drouth-starved, 
 fruitless soil of bigotry and intolerance, and the creed and 
 dogma-poisoned, weed-grown fields of so-called religious 
 life. By teaching and aiding men to think for themselves, it 
 disturbs into spiteful hate the egotistical, power-loving 
 thought-tyrants. Its unsalaried official life harasses and 
 threatens the dishonest paid dispensers of priceless Truth. 
 It teaches, and its true adherents exemplify, happiness and 
 fearless courage for Right. It teaches, and its true adherents 
 exemplify, the fact that man is a divine soul, living and 
 
38 Mysteries of the Heart Doctrine 
 
 working here and now as best he can through the discord- 
 ant, obstniding brain-mind; it teaches that man as a soul is 
 absolute master of his own destiny. As irrefutable proof of 
 these facts it points to Nature, voicing the Infinite, from the 
 lowest atom along the entire scale up to God who speaks 
 through man and the lower associated kingdoms. It main- 
 tains that life is indestructible, ceaseless and eternal; that 
 "As men sow, so also shall they reap," and realizing this 
 as a living fad, Theosophists, with the compelling of Truth, 
 help and cause men to sow good seeds of brotherliness and 
 to serve others as they, with their greater light, would them- 
 selves be served. Knowing from blessed sorrow resulting 
 from stern experience that "The way of the transgressor is 
 hard," true Theosophists are brotherly and courageous 
 enough to make it harder so that the transgressor will cease 
 his evil-doing; or, exposing himself, will be thereby com- 
 pelled to live honestly with himself. 
 
 Theosophy is so pradlical that it strongly attracts our most 
 capable business and professional men. All classes and con- 
 ditions who are honestly seeking the light voluntarily place 
 themselves under its most natural, rigid and kindly self-disci- 
 plining moral code, realizing from experience that self-mastery 
 is the only door into the Kingdom of Heaven or Peace. 
 
 If unable or unwilling to face and endure themselves when 
 standing self-revealed among kindly helping comrades, then 
 such depart as they came, of their own volition, and the 
 autocratic Leader records the fact while bidding them good 
 speed, and a welcome return when they right themselves 
 with themselves, or ask help in so doing. 
 
The Lost Chord 39 
 
 The observing, synthesizing mind will recognize in such 
 a life, and in an organization in which such life prospers, 
 the harmonious union and final blending of the heretofore 
 separate practical philosophic qualities native to the one 
 central Spirit of Progress. 
 
 The Universal Brotherhood Organization, unsectarian and 
 non-political, is the organic embodiment of the essence of 
 this Spirit, for which the United States acts as the outer 
 covering or robe. Extending over the entire world, its 
 organized membership includes representatives of all nations 
 and races from the so-called savage to the mis-named civ- 
 ilized followers of all religions and of none. All conditions 
 of material and thought-life are contadted, influenced, con- 
 trolled and finally turned by it, to gladly foster and aid 
 universal progress and evolution. 
 
 This heterogeneous mass, representing every phase of 
 human character, custom and habit, is individually and col- 
 lectively self-governed — under wise and accepted guid- 
 ance — by the consciousness that each unit is a self-respon- 
 sible soul, and master of its future. All, to an extent, 
 know how to apply restridiion of Freedom to themselves. 
 All are imbued with the sternly loving spirit of mutual 
 helpfulness. 
 
 This Soul-Knowledge and the practice of Brotherhood, 
 interiorly and with the world at large, are transforming this 
 representative mass of world-life into one compact, harmon- 
 ious, joyously fearless body, bent upon overcoming evil 
 within and without and transmuting it into the handmaid and 
 co-worker for Truth, Light and Liberation for Discouraged 
 
40 Mysteries of the Heart Doctrine 
 
 Humanity. Such God-like purpose and sturdy enterprise in 
 laboring for its speedy accomplishment, brings upon the head 
 of a devoted Leader maledictions, hate and attempted murder 
 from disturbed and desperate bigotry, checked selfishness, 
 ambition, lust and greed, all of which have combined more 
 or less consciously for the destrudion of this Golden- 
 Armored Knight of Truth. 
 
 But what of this great Intelligence which can gather, 
 mould, unite, control, and by vigilant, fearless love and 
 compassion, direct this almost infinite-channelled, unruly 
 stream of Humanity into one common bed; guard and 
 nourish it and all its presenting good qualities and deeds, 
 turning the evil or misdirected into right channels ; doing 
 all this and infinitely more, while engaged in desperate war 
 with reckless, brute and stealthy evil forces, compacted and 
 trained by long campaigning! This is a work far more 
 complex and difficult than to lead and control one nation 
 or all nations through accustomed forms of authority. 
 
 Think of it ! Think of taking the world as it is today, 
 and at once successfully governing, controlling and direct- 
 ing its aroused but undisciplined effort; doing this miracle 
 by the power of impersonal love engendered by respect for 
 a divinely human being, endowed with the power of a 
 child and a God! To do these impossibilities while con- 
 trolling and directing the great Epoch-Force now present 
 as shown, requires the fulfillment of the statement — the 
 Promise — that "Greater things than these shall ye do." 
 Such an one doing greater things has not heretofore come 
 to fill the Promise. Now, according to the Epoch Calen- 
 
The Lost Chord 41 
 
 dar of all known time, this "Greater One" is due: should 
 now be here and in action! Where, guided by named 
 conditions and immutable Law, shall we look for this one 
 if not in America? And if there, then where other than 
 in the heart, and actipg as the heart, mind and soul of 
 the Body which represents the Spirit of Progress and the 
 Spirit of Enlightenment now again embodied and incarnated. 
 
 Brotherhood as the "Lost Chord" in Civilization, can 
 no longer be specialized, but must be made Universal in 
 fact and deed. To do this redemption work is the mis- 
 sion and fixed purpose of " The Universal Brotherhood " 
 — that other liberating power, Free-Masonry, having slum- 
 bered on the eve of coming spiritual battle. It is in fact 
 the reason for its being Universal in name, scope, and in 
 its all-fitting, comprehensive, heaven-sent, ancient-modern 
 Constitution, "Ordained and Established for the Benefit 
 of the People of the Earth and All Creatures." 
 
 Unless the world's entire past is untrue, or unless the 
 present is specialized by an impossible act of Nature out 
 of any relationship with unvarying, changeless Law, then 
 the Heart and Head of "The Universal Brotherhood" is 
 the Personality embodying the Great Soul from out the 
 ages, endowed with the experience and possessed by the 
 Indomitable Will of the Spirit of Progress and Truth which 
 has instituted, sustained, rescued and restored all civiliza- 
 tions throughout the ages and has now come again, ripe 
 with experience, knowledge, might and wisdom, filled with 
 infinite compassion and God-like courage to lead and diredt 
 the defense against the consummating attack of the hosts 
 
42 Mysteries of the Heart Doctrine 
 
 of Evil, composed of selfishness, ignorance, intolerance and 
 all unbrotherliness led on by religious bigotry. 
 
 With the thought and acting force of each right-desiring 
 individual unit enlisted in the Sacred Cause of Human 
 Progress, the Holy Crusade against wrong, people with 
 like desires and purposes throughout the world — Champion 
 Knights of Truth — will gladly join their strength in estab- 
 lishing and building a True Civilization based on Equity, 
 and made strong, stable and lasting by the all-pervading 
 spirit of mutual interest and unselfishness. 
 
 The "Lost Chord" of Brotherhood, found and attuned 
 in every human heart, and touched by the strong hand of 
 compassionate love for all that lives, will make life one 
 Divine Harmony, and, without exterior help, Humanity 
 will work out its own final Salvation. 
 
 We Will It So! 
 
RISE. OH SUN! 
 
45 
 
HIj&E oh BUlv 
 
 i>u uiBre t\)B ilnus tl)aL I LoDk^tL dti 
 diarlt lUBTP Tnj4^ dm^s and Tny^ til^I)Lb ; 
 
 raLLetl on TrtuBelK uTiti I milLea ; ^ 
 ut I lie J to rnyiSi^lF and BinnPaT^ 
 
 47 
 

 H dttTK rptt jq^tLT-rnGTLL 
 ii>iiB ou Trie ; I r^&J PDrjotltpTi 
 
 UEpp anJ blacK tuas tl^e sku Por m 
 
 QtiiI I BELl f'or a tnoiiJSaTid. jjear 
 and dTPinTiEil Tnojst PiiiL Jreai 
 
 49 
 
Hf LET Lfje llaTKTT-PSS t|)B tlcLU/Tl. 
 
 RISE OH J5UN 
 
 Bpjy^OU obpilLBTll lO TUP, 
 
 heariTic^ tr)P iiiords of ttuj^ uiiU 
 
 I am TllEiiiiiHiiii I 
 
 i UTTL iHoe . 
 
 LnnL calLeLl) llhoti tf)B JouiTi ! 
 
 TlO TnOTB QTTl I TnOUPtt 
 
 tor j&l)akpTi ; 
 
 PEfiGEIPEAEE! PEACE! 
 
 I am. IH e 
 
 1 ttTTi Me % 
 
 Ll)aL caLLptl) ahon lI)P Jiildti ! 
 
 51 
 
I l)Di>P Ilt^I)Lpi1 a hry ^or tl)t> ^ultl 
 
 I l)Ill>P TPTHBTRUPTpd TTUJ ^PTUttTlt tl)pSuTl 
 
 I i)ni>p aTLBBii auci Hat on trli Ll)rDTie 
 
 I am inia^itininom 
 
 Ll)aL ralletl) upon t\)9 ilau>Ti 
 
 PEACE! 
 
 53 
 

THEOSOPHY 
 APPLIED TO DAILY LIFE 
 
 Many there be who come ! from fear set free. 
 From anger, from desire: keeping their hearts 
 Fixed upon me — my faithful — purified 
 By sacred flame of Knowledge. 
 
 THEOSOPHY, the Wisdom Religion has been de- 
 fined concisely by one of our great Teachers as 
 "knowledge of the laws that govern the evo- 
 lution of the Physical, Astral, Psychical and Intellectual 
 Constituents of Nature and of Man." He further states 
 that " Theosophy is the Science of Sciences ; " that " it is 
 complete in itself and sees no unsolvable mystery anywhere." 
 Being thus all-embracing in its scope, such knowledge 
 must of necessity comprehend the whole of being, all that 
 is, the visible and the invisible, the permanent and the 
 fleeting shadow of the permanent, the relation and inter- 
 relation of the parts to the whole and of the finite to the 
 Infinite. It soon becomes clearly apparent to the earnest 
 student of this Divine Wisdom that he holds in his hands 
 a key whereby he may find answer, solution and explana- 
 tion of all questions and problems however great or small, 
 personal or universal : that he looks through the open door 
 by which he can gain all that the real heart of man de- 
 sires : that he stands at the beginning of the path along 
 
56 Mysteries of the Heart Doctrine 
 
 which he may attain to true being and eternal happiness. 
 In fact he finds that before him and within reach is the 
 unfailing fountain of eternal and undefiled Truth from 
 which he may drink and satisfy all the longings of his soul, 
 if with sincere heart he so desires to drink. 
 
 Deep in the heart of every human being is an undying 
 intuition that man was not born to mourn, but that he has 
 an inalienable right to seek and find happiness. All the 
 miseries and losses and defeats of life cannot burn this 
 intuition out of him. The man who despairs is in one 
 sense already dead. He has quit the field and given up 
 the fight. To doubt the possible attainment of that radiant 
 ideal of life which dwells forever at the center of man's being 
 is the deadliest of sins. All sin is the fruit of ignorance. 
 The world's unrest, its misery, its vice, its crimes, its cruel 
 injustice, its wars, its general depravity and degradation — 
 all are the bitter fruits of ignorance. 
 
 " Give me understanding that I may keep thy law," 
 prayed the Psalmist of old, and that is the prayer of 
 prayers today. Give us understanding that we may learn 
 and keep the laws — laws which, Theosophy teaches, are 
 inherent in every atom of the Universe and by which it 
 evolves symmetrically toward its perfection of being and 
 its apotheosis. 
 
 Working consciously with these laws man finds himself 
 in harmony with Nature, recognizes the reality of the soul 
 life and begins to taste true happiness. Working against 
 them, whether consciously or not, he can suffer only misery 
 and defeat. Nor by the law can he either suffer or enjoy 
 
Theosophy Applied to Daily Life 57 
 
 for himself alone. Humanity, of which he is a part, is 
 ever burdened by his misery and uplifted by his joy. 
 
 It is true that this Divine Wisdom never has been lost 
 completely to the World. It has existed always, a sure 
 guide and refuge, though for ages but few have had the 
 understanding to profit by it. Truth veiled has always 
 been before the world, and each age, each race has had its 
 Teachers who, from time to time, have lifted the veil that 
 the hidden radiance might be revealed to those who had 
 eyes to see and be a beacon light to guide the people. 
 On such fragments of truth given forth again and again 
 by these teachers have been founded the great Religions. 
 Simple and pure at first they gradually became debased 
 from lack of understanding on the part of the disciples. 
 The real dodrine became overlaid and hidden away by a 
 mass of forms and ceremonies, the meaning of which was 
 lost in time, while its informing spirit was bound down 
 under formal creed and dogma. 
 
 But the student of Theosophy discovers that Religion, 
 like Truth, is One and not various, and that only the 
 husks and dead wrappings encumbering Religion separate 
 the people into warring factions under different religious 
 banners. He sees that this is what causes the more free 
 and enlightened minds to look upon conventional so-called 
 Religion as a baseless superstition degrading to man, stifling 
 his higher nature and holding him in subjedtion through 
 fear of punishment and hope of reward. 
 
 Mankind now has reached a point in evolution where 
 it begins to do its thinking for itself and it refuses to be 
 
58 Mysteries of the Heart Doctrine 
 
 longer held in the old bonds of mental slavery. It throws 
 them off and recognizing that for long centuries it has 
 been unlawfully bound, it refuses impatiently to look for 
 the grain of truth amid the chaff and rushes wildly to the 
 extreme of what it calls "free thought." 
 
 Herein lies the danger of the world today and only 
 Theosophy with its fundamental principles understood and 
 faithfully applied can save it in this fatal rebound toward 
 negation. Like mathematics Theosophy has its theory and 
 practice. It is both pure and applied, and it is Theosophy 
 applied which alone can regenerate and save mankind. 
 Wonderful as the theory is in its soul satisfying beauty 
 and perfection, and inspiring as it is in its vastness of out- 
 look and its promise of blissful and unending progress, it 
 is not enough. One cannot climb up to any height of 
 understanding without finding that at each new step his soul 
 demands of him that he apply all knowledge of the Law 
 that he has gained. Thus sleeping or waking, working or 
 at play, in every relation and condition of life, in word 
 and thought and act Theosophy must be applied. This 
 is the inherent law by which the soul evolves. At every 
 upward step it urges with increased insistence, "Having 
 received — give! Being delivered — deliver!" "Lead the 
 life if you would know the Doctrine" impresses still more 
 deeply this inward monition of the Soul. 
 
 It seems only a short time now since the long-veiled 
 teaching of Theosophy was brought again before the world 
 by the great Teachers, H. P. Blavatsky and William Q. 
 Judge, and a still shorter period has passed during which 
 
Theosophy Applied to Daily Life ^g 
 
 under the guidance and inspiration of their successor, Kath- 
 erine Tingley, a strenuous and sustained effort by a com- 
 paratively few people has been made to lead the life in 
 harmony with the Law and to apply the teaching practi- 
 cally at every moment of existence. But short as the time 
 has been, the fruit of this effort can be plainly discerned 
 by the student in the world about him. It is true that 
 mankind, as a whole, has not yet reached Regeneration, 
 but the signs of rebirth are many and well-defined. 
 
 We find many leading thinkers expressing Theosophical 
 views and preaching Universal Brotherhood without realiz- 
 ing or recognizing the source of their inspiration. The 
 unity of all Nature, the divine source of all life, the king- 
 dom of God within each man and the oneness with the 
 "Father in Heaven" — these are the thoughts that are stir- 
 ring men to higher ideals of living. With these truths of 
 Theosophy as the motive power, the life of the world will 
 become gradually transformed — wars will give place to ar- 
 bitration, the heroes of the world will be the Seers, the 
 Teachers, Leaders to a higher, nobler life — who show the 
 way to the joy of altruistic service — delivered from the 
 bondage of self. The ever increasing trend towards this is 
 one of the signs of the times. The real harvest resulting 
 from applied Theosophy is as yet hardly begun, but the 
 promise is already seen and success is assured. 
 
THEOSOPHY 
 AND CHRISTIANITY 
 
 A CONTRAST between Theosophy and Christianity 
 is rendered difficult by the vague and formless 
 condition in which the latter now finds itself. The 
 strong wind of criticism has blown upon it from every 
 point of the compass, rending and splitting the ship that was 
 once so strong when it had only the smooth waters of 
 popular ignorance and popular superstition upon which to 
 ride. Indeed, so complete is now the destrudion that the 
 casual onlooker may well be excused for a perplexity in 
 
62 Mysteries of the Heart Doctrine 
 
 trying to distinguish between the ship itself and the separated 
 fragments which still float upon the troubled waters. 
 
 The Wisdom-Religion, which is called Theosophy, is 
 no innovation in the world. It has been the basis of every 
 world faith, and is today their true support and the bond 
 between them. And yet these religions have succeeded each 
 other like the waves upon the shore. They have worked 
 their influence upon the minds of men and have seemingly 
 disappeared. Nor is the reason far to seek. Each appear- 
 ance of Theosophy- has been less in the nature of a new 
 revelation than an attempt to re-direct men's minds to the 
 origins of their faith, that they may for themselves separate 
 from it the accretions of credulity, of superstition and of 
 man-made theologies. This re-awakening of spiritual fire, 
 varying in its semblance according to the needs and evolu- 
 tion of humanity, thus became a "new religion," until, in 
 its turn, it has been defaced by the same agencies. 
 
 The criticisms which have beaten upon Christianity arise 
 from two sources. On the one hand we have Materialism, 
 which is the child of an unspiritual intelled: and which 
 revolts along its own lines against the evils of a corrupted 
 religion; and on the other side we have a rebellion which 
 arises from the spiritualized intellects of mankind, and this 
 rebellion is caused by the cyclic re-appearance of Theosophy 
 which forces itself as a standard of comparison whereby all 
 faiths are to be tried. And thus schisms arise within the 
 Churches, while those men who are the most emancipated, 
 the strongest, detach themselves altogether therefrom and go 
 in quest of the Leader and Teacher who is never wanting as 
 
Theosophy and Christianity 63 
 
 a focus point from which come the dired: rays of the Eternal 
 Guardians of men. The day is not far away when the 
 concrete teachings now known as Theosophy shall be 
 recognized by all as the avowed standard, by comparison 
 with which all existing systems of religion, of philosophy or 
 of government shall abide or fall. 
 
 In indicating the contrast between Theosophy and Christ- 
 ianity we are thus anticipating the completion of a general 
 mental process which we believe to have already universally 
 begun and substantially progressed. In an effort to state 
 briefly and pointedly the nature of the Christianity held by 
 the Churches today, we easily find two poles of belief 
 and of teaching, to either of which we should be jus- 
 tified in attaching the label of "Christian," inasmuch as 
 around each of these poles are gathered men as distinguished 
 for their expositions as they sometimes are by their personal 
 virtues. We should thus be warranted in describing as 
 "Christian" the narrowest Theology of the Calvinist, and 
 we should be equally warranted in affixing the same label to 
 those popular preachers of today who charm their congre- 
 gations with world-old philosophic platitudes and who seem 
 to search continually for the next article of the cargo of faith 
 and of belief which may appropriately be cast into the sea. 
 
 It was said by Jesus that by its fruits shall every tree be 
 judged. We do not seek to burden Christianity with any 
 unjust responsibility for the evils of today, but the fact 
 remains that all those evils which Christianity especially 
 claims to combat are more rampant, more aggressive than 
 they were two thousand years ago. In Europe there is no 
 
64 Mysteries of the Heart Doctrine 
 
 nation which does not seem to be on the brink of either 
 war or revolution. Pauperism and drink increase, with all 
 those other evils, the children of a social system from which 
 philosophy and justice alike are banished. And so, with all 
 affection, as men to men, alike weighted with the sorrows 
 which we see around us, we ask of official Christianity — 
 What is it you propose to do? Is your task too great for 
 your hands or is it that you have put aside the Theo-Sophia 
 which was given unto you, and that thus you have no longer 
 the Law of Justice in your hearts, no longer on your lips 
 the message of Justice and therefore of Hope without which 
 all systems shall come to naught. 
 
 On its own ground we are ready to meet Christianity, and 
 to show in all fraternal love that it has negledled and lost the 
 Theo-Sophia which was given unto it and which today lies 
 buried and neglected in its records. We can show that in 
 the Bible is a philosophy, a spiritual science, more profound 
 than has been dreamed of, that within the garden yet stands 
 the Tree whose leaves are for the healing of the nations. In 
 that Bible is the Divine Wisdom which speaks of the One 
 Life, the Eternal Essence, which is the same in every 
 manifestation, stone or plant or animal, or shines glorified 
 from the brain of man, aspiring to greater splendors yet 
 unknown. And because of that One Life, Fraternity be- 
 comes the One Law by which alone man breaks away the 
 web of self, issuing from the prison of the senses, knowing 
 and becoming all that is. But this the Churches have 
 forgotten to teach to those who suffer. No religion can 
 stand if it has forgotten the knowledge and the power of 
 
Theosophy and Christianity 65 
 
 knowledge upon which it first was based. An endless and 
 distorted repetition of some of the fruits of the knowledge 
 of those who have gone before cannot avail. There must be 
 a Science of morality, which is the Theosophy of every faith, 
 and which knows of spiritual law with a more unswerving 
 certainty than the chemist knows of chemical law, and which 
 can point out the way to that knowledge to every one who 
 dares to search. The conventional Christianity of the 
 Churches lacks the essential of religion because it lacks 
 the knowledge and the power of knowledge. 
 
 We look around us in the great cities of our civilizations 
 and we see there every gradation of human misery and of 
 human joy. We see the man who has never known a 
 material desire unaccompanied by its realization, and we see 
 that other man born in misery and shame, dragging his chain 
 of sorrow to the grave. And the nations are asking of 
 Christianity what these things mean and they begin to ask it 
 with a menace and a curse. They ask the Churches if their 
 God be indeed a God of Justice or if all things human whirl 
 within the maelstrom of hideous, pitiless chance. And the 
 Churches which once rebuked and silenced all such questions 
 are themselves silent because they have no more the 
 power to rebuke nor the wisdom to reply. They have lost 
 the Theo-Sophia which in every age has taught the cycles of 
 rebirth and how man passes on from life to life, building 
 with toil and joy the temple of the living God within. This 
 is the key to every human problem, the solution of every 
 social mystery. It is the Law of unswerving Justice, 
 making of every man the arbiter of his own destiny. 
 
66 Mysteries of the Heart Doctrine 
 
 tranquilizing every human grief by the mercy of its justice. 
 It is for a Law of Life that the nations have asked the 
 Churches and in return they have received from one pole 
 Theology, a creed revolting alike to morality and intelli- 
 gence, and from the other pole a sonorous philosophy of 
 emptiness and platitudes. That which was once a part of 
 Christianity, because it is a part of Theosophy, the Law 
 of Reincarnation, of repeated earth lives, with its endless 
 chain of cause and effed, has been banished from Christianity 
 by a Church which arrogates to itself and to its priests the 
 power to bind and to loose; and in thus banishing a teaching 
 that would have been as water in a dry land, they have cut 
 from their own faith the knowledge and the logic which 
 would have been unto it a perennial vitality. It was said by 
 an eminent Christian Saint* who taught before the 'f/ieo- 
 Sophia had been altogether forgotten by the Church that the 
 faith called Christianity was a revelation of old and sacred 
 truths which had never been absent from the world. The 
 teachings and the life of Jesus are not the less venerated by 
 us because we know them to be a re-manifestation of the di- 
 vine self-sacrifice, of the divine love which has never at any 
 time wholly ceased to illuminate the world. Those teachings 
 are brought nearer to us, are made to us more precious by 
 their comprehension in the light of that ancient wisdom which 
 Jesus brought afresh into the world, and in that figure of 
 Glory we recognize a proof anew of the Spiritual Fire of 
 which every man is the Temple and of which every man 
 shall alike be the revealer, when the lives of needed, ac- 
 
 *St. Augustine 
 
Theosophy and Christianity 67 
 
 cumulated experience have called that subtle fire into tri- 
 umphant flame. 
 
 Irresistibly we recall the words of Jesus when we contem- 
 plate the sorrow of the world, "Thou shalt love the Lord 
 thy God with all thy heart, and thy neighbor as thyself." 
 And in this, he said, lay all the Law, because in this is the 
 whole of Theosophy, the whole of Wisdom. What today 
 would be the condition of the Western world if the 
 Churches had preached the splendid precept ? What would 
 be their own condition today? They would have erected 
 before the world an abiding monument of good, and all men 
 would have made obeisance to it, they would themselves 
 have produced a hierarchy of wise men, a hierarchy of saints, 
 who would have taught the Law of Life from the fullness 
 of their own knowledge, and from the light that was theirs 
 all others would have been illuminated. But they have left 
 humanity as sheep without a shepherd and they themselves 
 have not known the light; they have persecuted the light- 
 bringers, and so the hearts of men have been hardened 
 against them and against their systems. And now once more 
 Theosophy in its purity re-echoes throughout the world, 
 calling unto all men as heretofore, "Come unto me, all ye 
 that labor and are heavy laden, and I will give you rest." It 
 speaks in the hearts of all who suffer, that their sorrow is the 
 sorrow of all mankind, and that its surcease awaits but their 
 fraternity one toward another, and their recognition of the 
 Divinity which is in every one and is more mighty than 
 kings and parliaments and armies. How long shall we seek 
 to gather grapes from thorns, how long shall we break 
 
68 Mysteries of the Heart Doctrine 
 
 our teeth upon the pebbles? There is no healing for us but 
 in Compassion, and there shall be no triumph but in Love. 
 And now Theosophy has once more grasped the banner 
 that the Churches have laid down. Once more unto human- 
 ity is proclaimed a Gospel that shall make it free, an eternal 
 Justice that shall lead unto the Light. To human attain- 
 ment there shall be no limit but human will, and human will 
 shall know of its own Divinity and in its Godlike strength 
 it shall build up new civilizations, a new heaven and a new 
 earth. And therein shall walk no more the wild beasts of 
 greed, of lust, of cruelty, but the light that lighteth every 
 man that cometh into the world and is the whole world's 
 light, shall be known of all men and shall shine from every 
 human heart. 
 
REINCARNATION 
 
 THAT man reincarnates on earth is one of the 
 teachings of Theosophy. To think out and 
 fashion one's life according to this great fact and 
 all that it implies is the way to find the soul, that divine 
 thing which appears to act so undivinely when its purity 
 is veiled by the passionate impulses of the body it enters. 
 For what is man but something pure and divine, mis- 
 takenly seeking by impure and undivine methods for hap- 
 piness ? 
 
 There is a deep instinct in the soul that this earth is its 
 natural home and that happiness is its natural state. That 
 is why those who have sought to describe heaven have 
 never been able at the best to describe anything but a 
 glorified earth, for a glorified life on earth is the aspiration 
 and natural heritage of the soul, and this aspiration is 
 common to all souls. They take an impression of earth- 
 life through the body, crave with its cravings, lose them- 
 selves in it, invert in it the pure flame of their aspiration, 
 and achieve almost nothing but pain. It is not the search 
 
yo Mysteries of the Heart Doctrine 
 
 for happiness that is wrong, hut the a5is by which the search 
 is undertaken. If even the worst a6ts of men are so con- 
 sidered, a clearer understanding of them and a wiser com- 
 passion for them will be reached. 
 
 It is because this search for happiness is in our very- 
 nature that we cannot leave the earth for long. In the 
 very worst lives are moments when the happiness of com- 
 radeship is felt, the happiness of purity conceived, if only 
 briefly and imperfedly. These moments show what life on 
 earth can be, and always draw back the soul to earth by 
 the strength of its desire to renew, perfect, and sustain 
 them. 
 
 By the use of his will man can, in a moment of 
 time, renounce the fruitless attempt to gain happiness along 
 any other path, can see the delusion of the idea that hap- 
 piness is ever to be had by anything that outrages another 
 soul, by anything that gratifies the mere animal nature, by 
 any sort of selfishness, by any acts that are incompatible 
 with love. 
 
 The body is the clothing, or home and instrument of 
 the soul. In its perfedion it is capable of being in perfect 
 harmony with, and responsiveness to, the soul, as a musical 
 instrument responds to the soul of the player and is the 
 means for the outward expression of his highest nature. 
 He learns to realize himself through it, as the soul learns 
 to realize itself through the body. None of us have yet 
 realized the possibilities of a perfectly healthy body. Both 
 by heredity and by our own acts and thoughts it is a 
 desecrated temple. Yet this veil is not at all times so 
 
Reincarnation 71 
 
 thick as to entirely overmaster the light of the Divine 
 Soul within. 
 
 Reincarnation is the re-assuming of this veil, temporarily 
 removed by death. If men realized what death is, they 
 would have but little fear of it. And they would also re- 
 alize that while death does give the soul a temporary free- 
 dom and unveil its glorious divinity, yet the same freedom 
 can be obtained in life by the man who has absolutely felt 
 himself to be a soul, and his heritage is then of vastly 
 wider scope of power and service. 
 
 When St. Paul said "The spirit [soul] indeed is willing, 
 but the flesh is weak," he made a distinction without the 
 recognition of which life becomes utterly incomprehensible 
 and the intelligence outraged — so legitimate, so obvious, 
 and so vital is it. But nevertheless in the blindness of 
 our own day the flesh has been accounted the real man 
 while the very existence of the indwelling spirit has been 
 called in question. 
 
 It is because he is higher than the body, higher than 
 the mind, higher than the emotions, that man, the soul, 
 can control them all, though ordinarily he is content to be 
 controlled by them, to lose himself in the rush of their 
 working. And thus lost, he is the prey of every kind of 
 error. He is swept away by the bodily passions in what 
 are called "failings of the flesh;" by his emotions, as when 
 for example he is the victim of anger; by his mind almost 
 continuously, since he does not hold it as his instrument and 
 himself as its master and guide. The anchorless mentality 
 of the age has swept away nearly all true knowledge of 
 
72 Mysteries of the Heart Doctrine 
 
 the soul. Its existence is a theory, its immortality a pious 
 hope. Those who believe in it half identify it with the 
 mind, and though they do not credit it with senility, do 
 credit it with birth. They should think — if the soul uses 
 with increasing difficulty the stiffening substance of a nearly 
 worn-out brain, yet is itself not old, may it not also use, 
 with decreasing difficulty, the unformed substance of an 
 infant brain, yet not itself be young? Its great task is to 
 play the music of its divine thought on the myriad keys 
 of the brain, and for this it must fashion for itself many 
 and many a brain. And if it did not begin with brain-sub- 
 stance in infant plasticity, where would be its chance to 
 mould? The case may be different hereafter when it has 
 learned to make a brain that shall always remain plastic, 
 but at present it needs the process of rebirth that it may be 
 furnished with matter sufficiently responsive to its purpose. 
 Mans only way to win his great hope and to know the 
 truth is to seize hold on himself^ assert and realize his po- 
 tentially all-dominating SOUL-existence. Making his mind 
 and memory register beyond all future cavil or doubt what he 
 then knows to be true, holding himself at his true dignity^ 
 guiding into right conduct all the elements of his nature^ his 
 body^ mindy and emotions^ he will maintain from that moment 
 strength and joy in life. That once done, could he but stand 
 in that attitude for a few weeks or months, he would have 
 made of his mind a willing instrument of service, harnessed it 
 to the chariot of the soul and dissolved away its limitations. 
 Awaking in wonderment, he will have found himself, the 
 bearer of the cross of wayward flesh through countless lives. 
 
Reincarnation 73 
 
 the eternally "willing" and long waiting "spirit" of St. 
 Paul; he will realize in himself more and more of the in- 
 finitely rich possibilities of life, the source of ever grander 
 and more joyful experiences; he will begin to understand 
 his own body, the storehouse of all the physical forces, 
 and itself a manifestation and bringing together, for his use 
 and training, of lower forms of divine life. He will learn 
 how it stands to him as his instrument, and as it were, 
 pupil, and how it may be made to respond to and register 
 his noblest feelings instead of being his enemy and tempter. 
 He will get a glimpse of how, through incarnations, this 
 shall come about, and in the secret place of his soul he 
 will hourly use the magic key he has found. Seeing the 
 picture of the glorious future he will work to hasten the 
 time when all men shall live in glad comradeship in bodies 
 that have become perfedt and living and beautified temples. 
 
 "Am I then to become an infant again?" is nearly al- 
 ways the question of those who hear of rebirth for the 
 first time. And the answer would be: 
 
 Tou never were that. It is the soul who plants in the 
 unfolding infant animal-body the seeds of human thought 
 and feeling. These come up as the years pass, and make 
 the man we see and talk with,, though the real man, in 
 the secret place, is the sower. The plants unfold their 
 leaves and bloom ; life goes by ; experience is accumulated 
 in thought and feeling, and becomes the ripened seed that 
 the sower gathers to himself as the body fades and dies. 
 Then comes another birth, and the gathered seed of the 
 last is sown in its turn. Therefore are previous births not 
 
74 Mysteries of the Heart Doctrine 
 
 remembered — by the brain-mind — for both it and the 
 brain, its vehicle, are new. But their lessons and experiences 
 are impressed on the soul, and with every birth the gath- 
 ered seed of its terrestrial wisdom becomes richer. More 
 and more does it gain the power of bringing the body 
 into line with its needs. 
 
 But one day the man will recover out of the depths the 
 detailed memory of the lives he has lived, the lessons he 
 has learned, the experiences that befell him from birth to 
 birth, his lives of contact with his companions in the wil- 
 derness, now become a garden of life and light. Seeing 
 what they taught him he will glory in the sufferings of his 
 past. He will have conscious existence in spirit and in 
 body; he will feel his freedom while immersed in physical 
 life, and whether he is entering or leaving a body he will 
 preserve unbroken the line of spiritual consciousness. 
 
 In most men the soul-consciousness is hardly felt in the 
 stress of the passionate physical sensation; "the lower con- 
 sciousness has closed the door by which the soul chooses 
 to enter." If this closing is complete there is no voice of 
 conscience at all; the warning, inspiring soul is not felt, 
 and there is nothing to check the commission of the most 
 monstrous crimes. In proportion to the completeness of 
 the closing of this door is death feared, for if the soul 
 cannot be felt at all there is nothing to whisper of immor- 
 tality, nothing to suggest that the death of the body leaves 
 anything whatever of the man alive. 
 
 But the embodied soul, that has seen itself as it is be- 
 hind the outer changes of birth and death, knows that 
 
Reincarnation 75 
 
 these do not break its continuity of life. It puts forth its 
 powers throughout the years of growth; it gradually with- 
 draws them during the years of decay; unaffected through- 
 out, it watches and gains special experience through the 
 ageing of its instrument. And when death comes, and for 
 awhile the soul is to be freed and re-assume its highest 
 being, it will face the change unmoved and pass to a field 
 of thought and work not yet possible for the embodied soul 
 — not yet possible because even material nature, of which 
 the body is the highest expression, awaits her redemption 
 at the hands of man. 
 
 Reincarnation is the promise of human perfedion, of hu- 
 man advance to the status of Gods. The knowledge of it 
 was once the property of the whole race. Modern civili- 
 zation has been robbed of this knowledge; it has been de- 
 clared a heresy. In consequence, each man's vivid and 
 glorious career on earth being wiped from his attention, 
 belief and knowledge, his mind has been made to negate 
 or negled: the teaching of his soul on this point; his na- 
 ture is thus thrown into confusion and dislocation; knowl- 
 edge of a continued existence here that he can understand, 
 has at best faded into faith that he may gain an incom- 
 prehensible immortality somewhere else. So life has natu- 
 rally come to be considered an inexplicable puzzle, and 
 been shorn of its promise. Instead of being a joy it is 
 too often a burden ; whilst right conduct, instead of being 
 pleasurable and natural, has become a difficulty. 
 
 But as the difficulty is in the mind, there also is the 
 cure. Man may at any moment take control of his mind. 
 
76 Mysteries of the Heart Doctrine 
 
 engrave upon it anew the obliterated truth and instantly 
 bring into his life a light of joy, of hope, that will never 
 again entirely go out. As he fans it day by day, nay, 
 moment by moment, by his thought, it will grow into a 
 flame that will consume all the darkness of his life; that 
 will teach him the meaning of sufi^ering; that will illumi- 
 nate the future further and further into time, so that 
 through the gateways ahead he will see himself and all 
 others standing as Gods in a new light and life, transfig- 
 ured in eternal youth; that will give him strength, com- 
 passion, and wisdom ever widening; and that will finally 
 fit him to be a World-Teacher and Helper. 
 
 I I 
 
 'nr^HE law of Reincarnation or Rebirth is a necessary part 
 •^ of the scheme of the Universe; nor can the problems 
 of man's nature and life be understood without taking it into 
 account. It is the only theory into which fit all the facts of 
 common experience, and which leaves no unfilled gaps nor 
 inexplicable incongruities; this is the proof of its truth. 
 Without the law of Reincarnation human life is an enigma 
 and "the decrees of Providence" or of "Fate" seem arbi- 
 trary and unjust; with it come light and clearness, and 
 human life is at once seen to be governed by unerring 
 and impartial law. 
 
 The truth of Rebirth was known to the early Christian 
 Church, but disappeared from the canon some time during 
 
Reincarnation 77 
 
 the Dark Ages. The inconvenience of such a doctrine, to 
 those who might desire to terrorize the ignorant into sub- 
 jection to ecclesiastical authority by threats of hell and 
 promises of heaven, is obvious. Reincarnation is known to 
 and believed in by a majority of the earth's inhabitants at the 
 present day, being a radical part of the faith of millions of 
 Buddhists and adherents of other Oriental religions. Its 
 universality both in geographical distribution and in time can 
 readily be proved by literary research, and is such as to 
 entitle it to be called the "favorite belief of mankind." 
 
 This truth declares that the Soul of man inhabits many 
 successive human bodies on this earth. One earth-life of 
 seventy years or so is manifestly insufficient for the garnering 
 in of all the experience which the Soul requires, and for 
 learning all the lessons of earthly life. Our present life is 
 but a small link in the chain of our existence. Our birth 
 was not a beginning, but merely a resumption of something 
 laid down for a time. The death of our present body is 
 merely a temporary change or rest, and the Soul will 
 eventually take on another body wherein to continue its 
 work and its experiences. 
 
 Nay, but as when one layeth 
 
 His worn-out robes away 
 And, taking new ones, sayeth, 
 
 ** These will I wear today!" 
 So putteth by the Spirit 
 
 Lightly its garb of flesh 
 And passeth to inherit 
 
 A residence afresh.* 
 * The Song Celestial 
 
78 Mysteries of the Heart Doctrine 
 
 It will be seen from what precedes, that part of man is 
 immortal and part mortal, the former continuing throughout 
 all the incarnations, like the thread of a necklace. To un- 
 derstand clearly just what it is that reincarnates, and how 
 much of the man is permanent, a study of the constitution 
 of man, as explained by Theosophy, is necessary. Suffice it 
 here to say that man's earthly consciousness is a mixture of 
 impressions gathered both from the immortal Soul and from 
 the animal instinds of the body. The Soul itself is pure, 
 wise, and beneficent; it becomes overshadowed, when incar- 
 nated, by the grossness of the earthly elements; but it 
 gathers from each incarnation the fruit of its experience of 
 earth-life. Every time it returns with lessons learned, its 
 power becomes greater, until ultimately the Soul completely 
 learns and masters material life, and the perfe6t man is 
 evolved. 
 
 But few people consider what was the state of the Soul 
 before birth, though many profess to believe in its immor- 
 tality. Yet eternity and immortality must surely apply 
 equally to the past and the future, and that which is endless 
 should be without beginning. It is obvious that children 
 born into this life are not at the beginning, but in the 
 middle, of their career; for they enter it with a definite and 
 ready-formed character. Without the law of Reincarnation 
 this ready-made character is impossible to account for. 
 "Heredity" is not an explanation, but merely a statement of 
 fact. It states what we all know, that children derive many 
 qualities from their parents; but it does not explain how 
 much or how little of the parents' character will be transmit- 
 
Reincarnation 79 
 
 ted, nor why some children manifest an independent charac- 
 ter which overcomes the transmitted one. The law of 
 rebirth, however, shows that the Soul which again enters 
 earth-life in the guise of a child, is an old Soul and takes 
 from its parents those qualities which it requires for its fur- 
 ther development. 
 
 Reincarnation is in harmony with the general plan of 
 Nature; for everything in Nature comes and goes in succes- 
 sive tides and seasons. A day dawns and closes, night sets 
 in, but we know that a new day will follow; similarly year 
 follows year. The tides ebb and flow, the moon waxes and 
 wanes, trees die down in winter and bud afresh in summer. 
 So man follows the general law; and, as he lives and dies, so 
 he dies and lives again. Death is simply sleep on a larger 
 scale and, like sleep, it is only a temporary change of state, 
 to be followed in its turn by a renewal of the state that 
 preceded it. During the pauses between earth-lives, as 
 during those between days, the Soul becomes freed from the 
 trammels of flesh, and lives in its own pure state of bliss; it 
 is this which gave rise to the notion of "heaven" or 
 "paradise." 
 
 It. is often asked why we do not remember our past lives; 
 but a little reflection will show that it is only the details that 
 we have forgotten. The fruitage of past experience is 
 revealed in our character, which in the main is made up of 
 proclivities and tendencies we certainly did not acquire in this 
 life, and a comparison of difl^erent individuals will show 
 that some are still learning lessons which others have evi- 
 dently learnt before. 
 
8o Mysteries of the Heart Doctrine 
 
 We cannot hope to get a more detailed and graphic recol- 
 lection of our past lives until we have mastered, trained and 
 disciplined our minds to a degree which few people would 
 dream of. Our memories are sadly defective as to the events 
 of this life and would require considerable training to enable 
 them to recall a past life, across the gap of death, and with 
 the obstacle of a change of body and brain; especially when 
 we have spent so much time in diligently forgetting it ! 
 
 This very brief survey of the teaching of Reincarnation 
 leaves many points untouched; but, if anyone is hereby 
 induced to pursue the subject, his study will be amply 
 rewarded by the vistas of light that will open before him. 
 
RIGHT THOUGHTS ABOUT 
 KARMA 
 
 SINCE the term Karma became widely 
 known in the West, chiefly through 
 the teachings of H. P. Blavatsky, many 
 shades of meaning have been given to it; 
 some of these are misleading, and there is 
 great need that all men should have right 
 thoughts about Karma. The word 
 Karma means "action," and it is vari- 
 ously applied to the power that pro- 
 duces the effect, 
 or to the effect 
 itself. Con- 
 ^\ sidered in 
 its widest 
 sense it is that great law of Nature recognized 
 by all as the law of cause and effed:, or the 
 Power manifested by that law. H. P. Blavat- 
 sky in the Key to 'Theosophy says: 
 
 We consider it as the Ultimate Law of the Universe, 
 the source, origin and fount of all other laws which exist 
 throughout nature. Karma is the unerring law which ad- 
 justs effect to cause, on the physical, mental and spiritual 
 planes of being. As no cause remains without its due ef- 
 fect from greatest to least, from a Cosmic disturbance 
 down to the movement of your hand, and as 
 like produces like. Karma is that unseen __5 
 
82 Mysteries of the Heart Doctrine 
 
 and unknown law which adjusts wisely, intelligently and equitably each eiFect 
 to its cause, tracing the latter back to its producer. Though itself unknowable, 
 its aftion is perfectly perceivable. 
 
 Again, "Though we do not know what Karma is per se and 
 in its essence — we do know how it works." W. Q. Judge 
 defines Karma as "The adion of the Divine, or God, of the 
 manifested, or Brahma, and also of other sentient beings." 
 
 The smallest operation of Karma, the opening of a bud, 
 the falling of a leaf, should teach us to feel that we ever 
 "live and move and have our being" in the Eternal. The 
 action of Karma begins with the dawn of Manifestation, 
 and "all worlds up to that of Brahma are subject to Karma." 
 Karma is absolutely impersonal, perfectly just, infinitely 
 compassionate, for it is the Divine Will ading over all, and 
 in all worlds. 
 
 Before beginning, and without end. 
 As space eternal, and as surety sure. 
 Is fixed a power which moves to good. 
 Only its laws endure.* 
 
 Throughout the Bible we have frequent references to 
 Karma, though it is not called by that name. From the first 
 of Genesis, where we read that things in the world repro- 
 duce themselves, each thing after its kind, to the end of 
 Revelation, where it says, " Behold I come quickly and my 
 reward is with me to give to every man according as his work 
 is — " all through we meet with Karma. The familiar words, 
 "Be not deceived, God is not mocked, for whatsoever a 
 
 * The Light of Asia 
 
Right Thoughts About Karma 83 
 
 man soweth that shall he also reap," should enable all to 
 clearly understand that we reap the thing itself^ and not 
 simply an equivalent. It is a common mistake to apply the 
 word Karma solely to evil or painful results; it is the harvest 
 of the good seed as well as of the tares or weeds. Nor 
 should we fall into the common error of thinking that Karma 
 must always be immediate in its action; the harvest both of 
 good and evil may be long delayed, but it is always certain 
 — "Tomorrow thou shalt reap, or after many days." 
 
 Karma is the beneficent law. Consider what sort of a 
 Universe it would be if we could not trust in the natural 
 conneftion between cause and effect. But more than that. 
 Karma is that divinely wise, just, and good law which 
 "moves to good," and tends to bring order out of chaos, 
 good out of evil, joy out of pain. It is strange that while 
 men believe Karma rules in the physical world they do not 
 really believe or trust Karma in the moral world. We know 
 we shall burn our hand if we put it in the fire, and therefore 
 we trust the law and avoid the fire. But we do not know or 
 believe with equal certainty that truth, honesty, purity have 
 their Karma, and that lies, dishonesty, impurity have also 
 theirs. An entire moral change would take place in the world 
 if men believed in Karma in the moral realm as firmly as 
 they believe in Karmic action in the physical. Hence it was 
 said by one of the Great Helpers of Humanity over twenty 
 years ago, that " Karma and Reincarnation are the two great 
 truths which the world specially needs for its Salvation." 
 
 Another wrong conception of Karma is that which regards 
 it as equivalent to "Fate." Fate is conceived to be a blind 
 
84 Mysteries of the Heart Doctrine 
 
 force working without regard to human effort, whereas 
 Karma is put into operation by ourselves, so far as it con-' 
 cerns ourselves. We are today the sum of all past 
 yesterdays, "we reap the seeds we sow, the hands that 
 smite us are our own." Karma is no more "Fate" than is 
 the harvest of the seed sown last springtime the result of 
 "chance." It is our duty to meet our Karma with equal 
 mindedness, and to learn from it those lessons which it 
 teaches, and which are calculated to enlighten and bless. It 
 is a great mistake to get into that negative, hopeless con- 
 dition, which some manifest who say, "Oh! it is my Karma; 
 I must submit; I can do nothing." It is true we must reap 
 what we have sown, but the present and the future are not 
 simply a reproduction of the past, else life would be an 
 endless tread-mill, and progress impossible. The inner 
 divine Self, can daily and hourly exert an inherent, diredt 
 power to modify the results of the past. St. Augustine, as 
 beautifully rendered by Longfellow, teaches that we can rise 
 upon our past, making even our vices, when placed beneath 
 our feet, stepping stones to higher things. 
 
 Karma is a great teacher, and suffering is often the finger- 
 post pointing to broken law, either in our own lives or in the 
 lives of others. To illustrate: take the case of a child suf- 
 fering from some physical deformity. The operations of 
 Karma have brought the parents and child together, so that, 
 could the parents see into the past they might perceive that 
 they stand face to face with the results of seeds which they 
 have sown. This will represent the Karma of broken 
 physical laws. Again, here is the case of a man who self- 
 
Right Thoughts About Karma 85 
 
 righteously condemns his son for some crime, but in the eye 
 of Karma parent and child both stand related to the crime. 
 Or, it may be a case of parental hypocrisy showing itself as a 
 lack of the sense of justice on the part of the child. If we 
 could look into the past with clear vision we should be able 
 to relate the past to the present and trace the workings of 
 the great Law which burns in order to purify, and "kills to 
 make alive." 
 
 Knowing this, all should work with the Law intelligently. 
 Even the weakest and most despairing can learn the great 
 lesson of Karma, of the evil results of wrong, and rise by 
 strong will and endeavor to a nobler life. Each aspiration 
 and effort upward is a step gained, and if persevered in will 
 result in complete victory over our own lower nature, and 
 over all external circumstances which mar or impede. It is 
 the old teaching — "Gird up the loins of your mind" — "Let 
 us lay aside every weight and sin which doth so easily beset 
 us, and let us run with patience the race that is set be- 
 fore us." 
 
 To assume as some do, that their Karma is of a certain 
 fixed kind, and to refuse to act in accordance with wisdom 
 and the moral law, is folly from every point of view and 
 produces evil results, often very quickly. There is another 
 view of Karma which is as false as the orthodox notion of 
 hell, but which even some so-called Theosophists have 
 taught. No longer consigning to hell those whom they 
 dislike or have injured, they use the word Karma instead and 
 say with hypocritical humility, "Let us leave him to his 
 Karma!" 
 
86 Mysteries of the Heart Doctrine 
 
 This view of Karma pertains to an evil heart and a 
 diseased intelled; it tends to harden the heart and kill out 
 compassion. People of this class excuse themselves from 
 helping the needy, saying, " It would interfere with Karma." 
 Those who think and speak thus cannot realize the truth 
 of Universal Brotherhood, and cannot believe that all are 
 parts of a great whole, and that one member of the body 
 cannot suffer without the other members also suffering. 
 It is the sin of Cain, "Am I my brother's keeper?" and 
 it lies at the root of much of the terrible misery now exist- 
 ing in the world. 
 
 There is another wrong conception of Karma closely al- 
 lied to the above which is as old as the book of Job, and 
 still existing. Job's friends concluded that he must have 
 sinned deeply because he suffered deeply. Many still rea- 
 son in Hke manner. Because sin is followed by suffering 
 it does not follow that in every case suffering is caused by 
 sin on the part of him who suffers. If this were so then 
 the Helpers of Humanity, who have been great sufferers, 
 would be great sinners. The mother in helping her sick 
 child suffers; the nurse in the fever hospital suffers; and 
 the Great Helpers who have traveled the path we tread, 
 and out of their great" knowledge and compassion help 
 us, also suffer. They suffer "in holding back with strong 
 hands the heavy Karma of the world" through coming 
 close to those whom they would help, just as those who 
 heroically save imprisoned miners must needs suffer from 
 the poisonous atmosphere that has to be passed through in 
 order to reach the sufferers. And we all, in degree, in 
 
Right Thoughts About Karma 87 
 
 like manner suffer, and there is a joy in it, too, when we 
 help those who are weak and needy. 
 
 Great errors are great and dangerous, because of having 
 a similarity to great truths, and the awful doctrines of 
 substitution and vicarious atonement, as known to ortho- 
 doxy, which are strangling the souls of myriads in the 
 Western World today, are dangerous because of their sim- 
 ilarity to truth. For "helping and sharing," which is 
 Brotherhood, is the law of the Universe — from the Man- 
 ifested Logos to the act of the humblest servant of the Law 
 who helps another to bear a heavy burden, "and so fulfills 
 the law of Christ." It is in this spirit that one of the 
 Great Helpers of the race speaks of Karma, where he says: 
 
 Let not the fruit of good Karma be your motive, for your Karma, good 
 or bad, being one and the common property of mankind, nothing good or 
 bad can happen to you which is not shared by many others. Hence your 
 motive being selfish can only generate a double eiFeft, good or bad, and 
 will either nullify your good action, or turn it to another man's profit. 
 
 There is no happiness for one who is ever thinking of self 
 and forgetting all other selves. The Universe groans under the weight of 
 such action (Karma) and none other than self-sacrificial Karma relieves it. 
 How many of you have helped humanity to carry its smallest burden that 
 you should regard yourselves as Theosophists ? 
 
 Such is the Law that moves to righteousness. 
 Which none at last can turn aside or stay ; 
 
 The heart of it is Love, the end of it 
 
 Is Peace and Consummation sweet. Obey ! 
 
THEOSOPHY FOR THE 
 YOUNG 
 
 c^^S 
 
 WIDESPREAD interest in 
 the psychology of child- 
 hood is one of the signs 
 of the times. This is only logical. With 
 the gradual breaking down in the minds of 
 men of a blind belief in dogmas, there came a 
 gradual building up of a belief in the doctrine of evo- 
 lution. If present conditions are the logical outgrowth 
 of the past — for evolution is but the written record 
 of Karma, the inexorable law of cause and effect — 
 then the future will be the child of the present and 
 we can make it what we will. All future evolution, 
 therefore, depends upon how early a true knowledge 
 of life and destiny may come to the generations of 
 men and, naturally, those who realized this came to 
 believe that nothing was of greater importance than 
 """" the right education of the child. For 
 
 the future of 
 humanity de- 
 pends. 
 
90 Mysteries of the Heart Doctrine 
 
 Thus the minds of men were ready for Theosophy, the 
 eternal doctrine of the Soul, when it was brought to this 
 Western world twenty-five years ago by Helena P. Bla- 
 vatsky. She taught us that we are souls, Souls, the creators, 
 not the victims, of our own destiny and that all evolution 
 is in our own hands. And to no class did her great heart 
 go out with more compassion than to the misunderstood, 
 mistrained children of the world. These are her own words: 
 
 If we had money we would found schools which would turn out some- 
 thing else than reading and writing candidates for starvation. Children 
 should above all be taught self-reliance, love for all men, altruism, mutual 
 charity, and, more than anything else, to think and reason for themselves. 
 We would reduce the purely mechanical work of the memory to an abso- 
 lute minimum, and devote the time to the development and training of the 
 inner senses, faculties and latent capacities. We would endeavor to deal 
 with each child as a unit, and to educate it so as to produce the most har- 
 monious and equal unfoldment of its powers, in order that its special apti- 
 tudes should find their full natural development. We should aim at creat- 
 ing free men and women, free intelleftually, free morally, unprejudiced in 
 all respects, and, above all things, unselfish. — \^Key to Theosophy^ 
 
 Those who live in heart-touch with children are often 
 astonished by the mystical, spiritual character of their ear- 
 liest questions: 
 
 Who am I? Where did I come from and how did I get here? Why 
 don't we see the wind? What makes the grass grow? What does "for- 
 ever and ever" mean? What makes the flowers and insefts die every Au- 
 tumn and then come back to us every Spring? What is the moon? Where 
 did the stars come from? What is the sun? What is God? 
 
 The child of three or four never concerns himself about 
 the style of his garments, or the price of coal, or the last 
 
Theosophy for the Young 91 
 
 election. His questions force us to believe that this little 
 Pilgrim Soul intuitively divines the nature of the journey- 
 before him and therefore asks for spiritual knowledge^ the 
 only compass that can guide him through it. "The Soul 
 knows what it requires," and it is therefore the most im- 
 portant thing in the world that these early mystic ques- 
 tions of the child be answered rationally. 
 
 Why is this important? Because the child is a soul, a 
 warrior, early destined to enter that battle which we call 
 life. Shall that divine Warrior-Soul express itself in the 
 street fight, in business "competition," in "professional 
 jealousy" — the curse of the world of art? Or shall the 
 Warrior do battle with the lower personal nature, that ele- 
 mental self which is harder to conquer than it is to take a 
 city? It all depends upon the ideals given to a child dur- 
 ing the earliest years of life; and that he looks to us for spir- 
 itual, high ideals his questionings clearly indicate. "Give me 
 a child until he is seven," said Katherine Tingley, "and not 
 all the temptations of the world can move him afterwards, 
 for he will have learned the divinity of his own soul." 
 
 Into battle, then, the Warrior-Soul must go, and what 
 is the armor that will render him invincible? It is a 
 knowledge of what life is, a knowledge of himself, of the 
 duality of his own nature, of the angel and the demon 
 within his own heart, each struggling for mastery; a knowl- 
 edge of the dual forces he must meet and use and trans- 
 mute by the alchemy of the spiritual will; a knowledge of 
 his own divinity, that he is a Soul, therefore unconquera- 
 ble, never to be dominated by anything save the dictates 
 
92 Mysteries of the Heart Doctrine 
 
 of his own conscience, his own Higher Self. In a word, 
 the armor he needs is Theosophy. 
 
 And Katherine Tingley tells us, what the World Teach- 
 ers have ever told a heedless humanity, that the time for 
 a Warrior to put on his armor is before battle, not after. 
 Does the soldier wait until after the engagement before 
 shouldering his rifle and filling his cartridge belt? No! 
 
 Yet for ages young souls have gone into this arena of 
 struggle with passion, appetite, and self, all unarmed, un- 
 equipped. Can we wonder that the world is clogged with 
 moral wrecks; that the average man dies a disappointed 
 man, glad to get away; that so many young men rush 
 into suicide or excess at the first disappointment; that so 
 many young women sink down into hysteria or some ner- 
 vous trouble? Must the children of the race forever run 
 the same risks, waste their best years, suffer needless pain, 
 squander their energy and time uselessly — all because they 
 enter the battle of life without their spiritual armor? 
 
 Humanity has awakened to its duty to childhood at va- 
 rious cyclic periods of the past. At such times some great 
 World Teacher has always come, God's Messenger of the 
 Truth. Again have men awakened to their duty to the 
 children of the race, and again the Great Teachers have 
 come, Helena P. Blavatsky, William Q. Judge and Kath- 
 erine Tingley. They have given us, in Theosophy, a 
 shining armor. Those who wear it no pressure can crush, 
 no foe can make yield an inch. And the hearts of those 
 
Theosophy for the Young 93 
 
 who think more about others than they do about them- 
 selves, go out with a great yearning to the children of the 
 race. They yearn to clothe them, the Warriors of the fu- 
 ture, in this shining armor. 
 
 How can this be done? Katherine Tingley has told us 
 — in symbol. When shall it be done? Before battle^ at 
 that critical early period when the child begins to look out 
 over life and demands of us the deepest, most mystical 
 truths. 
 
 Why can we teach the child philosophy only in sym- 
 bolic form? Because the soul is the microcosm, a "world 
 in miniature," the mirror of the Universe. This many 
 mystics have declared and believed, but Helena P. Bla- 
 vatsky was the first Teacher of modern times to put it on 
 a logical basis, capable of absolute demonstration and proof. 
 This means that the child passes through, in the course 
 of his psychological development, all the stages through 
 which humanity has passed in Its long cyclic journey. And 
 any one who has lived with children has abundant proof 
 that the earliest years of life are the analogue of the racial 
 Golden Age. Then speech was no more needed by man 
 than by the babe, for men stood soul to soul, transparent 
 to each other and to the Divine Self of the World. Truth 
 was not a matter of reason, but of inner illumination. All 
 the visible was but the divine symbol of the Invisible. It 
 is this clearness of vision that is native to the little child, 
 and that is why he will grasp the deepest truths with per- 
 fed: ease if presented in the right way — Karma, Brother- 
 hood, Compassion, Cyclic Law, Reincarnation. And It Is 
 
94 Mysteries of the Heart Doctrine 
 
 upon the true methods of symbolic education, which are 
 now being demonstrated at the Raja Yoga School for Chil- 
 dren at Point Loma, that the educational methods of the 
 future will be based. Such symbolic training has for some 
 years been carried on in part in the Lotus Groups of the 
 Universal Brotherhood all over the world. 
 
 Must we, before we can hope to give this shining armor 
 to little children, become Adepts or even Masters of Sym- 
 bology? Not at all. Study Theosophy in the right spirit, 
 make it a living power in your life, use common sense, 
 and get into sympathy with the souls of your children. There 
 is the secret — sympathy. That explains why the most un- 
 learned mother can give her child more of the truth than 
 the learned "psychologist" of a certain type who would 
 experiment on the soul of a child, could he only pin one 
 to his laboratory table, as naively as he would vivised: a 
 frog. 
 
 Nature is the eternal symbol. When a child's questions 
 indicate that he Is ready for the truths of Karma, Rein- 
 carnation, Cyclic Law, take him to Nature. There are the 
 cyclic phases of the moon, of the seasons, of day and 
 night, of the coming and going of birds, flowers and in- 
 sects. What is more symbolic of Reincarnation, or per- 
 chance that miracle of the "second birth" than the life 
 history of a butterfly? This Is but the merest hint of what 
 symbolic education means. But the child whose soul is 
 transparent to the World Soul, who sees In every tree 
 and stone and bird a brother, who feels a compassionate 
 yearning to help the lower kingdoms — which Is the mean- 
 
Theosophy for the Young 95 
 
 ing of his dominion over them — such a child will not 
 grow to manhood still asking, "Why am I here?" or, 
 "What is God?" For the object of true education, as 
 Theosophy clearly shows, is not to lay up a store of 
 facts in the child's head, but a store of love in his heart. 
 The great truths of life and condud: cannot be brought 
 to the child better than by good symbolic stories. Many 
 such have come down to us from the Greeks, the He- 
 brews and even the Golden Age. But they do not exist 
 in just the form adapted to the needs of the child of to- 
 day. Educators realize this and therefore rarely use them 
 until rewritten and adapted. But who is able to do this, to 
 infallibly sift the true from the false, and base such stories 
 on a right and clear philosophy? Obviously, no one but a 
 master or, at least, a disciple of such a philosophy. Thus 
 it is that one great need today is a good symbolic litera- 
 ture for children. As if in answer, the beginning of such 
 a literature has already been made in ^he Little Build- 
 ers and T^he Coming of the King, written by students 
 of the World Teacher, Katherine Tingley. These con- 
 tain, in symbolic form, the fundamental truths of Theoso- 
 phy, of Brotherhood as a fact in Nature, of Compassion as 
 the higher law, of Karma, Reincarnation, Cycles. They 
 give glimpses of that sacred relation of Teacher and pu- 
 pil of which we, as a race, know almost nothing, but which 
 was the glory of the Golden Age — which was, in fact, 
 what made a Golden Age possible. More than all, these 
 books are filled with the spirit of true religion, that con- 
 scious nearness to God, the Divine Self of the world, unto 
 
g6 Mysteries of the Heart Doctrine 
 
 whom each act should be a loving, selfless sacrifice. It is 
 
 this which makes Theosophy such a safeguard to the young. 
 
 The philosophers of ancient days spake unto the adult. 
 
 Katherine Tingley speaks to the youth and the little child. 
 
HUMAN LIMITATIONS 
 
 THE horizons of the human soul are Time and 
 Space. These, and these alone, limit its vision, 
 and both these may be conquered. They are be- 
 ing conquered so far as physical man it concerned, by even 
 a materialistic age ; the time of transit between countries has 
 been shortened from months to days or hours; the laborious 
 output of the scribe is replaced by the roaring flood of the 
 printing press ; thought leaps along electric wires and lays the 
 news of the East at the feet of the West long before it, 
 marked by the slower progress of the sun, has actually hap- 
 pened. By each achievement in science, by each conquest 
 over Nature, man extends his domain in the material world. 
 
 But it is not in the annihilation of time and space that 
 man will find his greatest help. It is when he has recognized 
 their true value and made them his servitors. For time is 
 practically infinite ; so long as suns and stars endure, so long 
 must moment follow moment. And space as the arena of 
 time is equally infinite ; given, therefore, an infinite time and 
 an infinite field for its opportunities, what may not the soul 
 (a portion of the infinite) accomplish? 
 
 The creative gods work ceaselessly, and as the eons roll on 
 a universe, a world, a MAN, appears! Is there not here set 
 for man an example and an encouragement which are truly 
 divine? The key-note to all accomplishment is patience. 
 What need for the immortal toiler within the human breast 
 
98 Mysteries of the Heart Doctrine 
 
 to hurry or to worry? Why need the soul be dismayed at 
 the magnitude of any task, however herculean? If it be not 
 accomplished today, other days will certainly bring it to pass. 
 
 Upon the plane of the soul there is no time; that illusion 
 exists only in the phenomenal world. To the soul, it is 
 always NOW, whether its life in the body have been one, 
 fifty, or a hundred years. So it must learn to look upon ma- 
 terial life as a field into which it goes to sow or to reap, but 
 which will remain apart whether it sow or reap, or cease both 
 of these during the long rest of death. It must learn that it 
 returns life after life to continue any incompleted task, just as 
 the reaper returns day after day until the harvest is garnered. 
 
 Looking at life from these larger view-points, that which 
 may be accomplished by the soul is practically limitless. 
 Suppose one who can scarcely distinguish colors sees the 
 work of a Titian, and resolves within his own soul to become 
 the artistic equal of that master. He may be so limited by 
 circumstances that all he can do in this life is to dream of 
 what he would do if he had the opportunity. But his earn- 
 est desire is a force which attends him in his next life, and in 
 this next life his circumstances yield to the will which has 
 been born of that hampered past, and he begins to paint — 
 crudely and imperfectly it may be — yet he has taken the 
 first step upon a pathway which opens up limitless vistas. 
 
 And so with music, the drama, philosophy, mathematics, or 
 in any diredion in which the soul yearns toward the Perfed:. 
 There is no limit to achievement save time ; and time, hum- 
 bled and conquered, becomes man's tireless, faithful helper. 
 If time seems brief in view of the tasks to which the soul 
 
Human Limitations 99 
 
 has addressed itself, it is because the soul has not looked 
 beyond the horizons of the present life — it has failed to 
 perceive those infinite perspectives which stretch away before 
 the gaze of him who sees life as it really is. 
 
 For birth and death are but the raising and the dropping 
 of the curtain between the scenes of one continuous drama. 
 The motive of the play remains the same, the actors are the 
 very same. But each slowly creates the character he por- 
 trays ; and as he plays his part well or ill, so will limitations, 
 like galling fetters, cripple his every effort, or time and 
 opportunity make obeisance to him and the very "stars in 
 their courses" fight for him. 
 
 There is a great purpose lying hidden in the Divine 
 Thought, and one which no puny human will can thwart or 
 hinder. As a portion of this divine thought, as a chosen 
 channel for its manifestation, all man's limitations must 
 disappear when he conforms his life to the divine plan. 
 Who will dare assert that sin, selfishness, sensuality, pride, 
 ambition, or any of the many motives of the lower self, con- 
 stitute any portion of the Eternal Purpose in the Eternal 
 Mind? Yet men murder and slay, climb up over the fallen 
 and perishing, rob, torture, and maim, for these false ideals, 
 and then mourn because human life is so surrounded by 
 limitations ! 
 
 Out upon the false philosophies of today! Men must 
 recognize that they are divine, not born in sin; that they are 
 immortal souls, not decaying bodies; that their future de- 
 pends not upon the whim or caprice of some vengeful 
 creator, but upon their own acts and thoughts. 
 
lOO Mysteries of the Heart Doctrine 
 
 The earth belongs to man to make or to mar, as he sees 
 fit. He can cut away its forests and so create cyclones and 
 famines, as though his were the powers of malignant genii; 
 he can sow the dragon-teeth of unbrotherliness and hatred, 
 and reap war and pestilence. No power can stay the effect 
 of the causes he can set up; the destiny of man rests ab- 
 solutely upon himself He may be either a god or a devil; 
 he may make earth a heaven or a hell. But the larger 
 purpose of Nature will ultimately interpose insurmountable 
 obstacles in his path if he chooses the part of devil, and 
 these, and these alone, constitute human limitations. And 
 Nature does this in answer to his own appeal to the law of 
 cause and effed ; he has set up the evil cause and must 
 reap its due effect. 
 
 So, when war, famine, pestilence, or cyclone desolates the 
 earth, let man no longer hide behind the pretext of 
 "the decrees of Providence," "fallen human nature," or 
 other ignorant excuse; but, recognizing his responsibility; 
 deliberately, firmly and wisely set about remedying these 
 evils himself, remembering that "upon human shoulders rests 
 the responsibility for human progress." 
 
THE DRAMA 
 
 N the palmy days of Greece, before 
 the Greek wars became wars of plun- 
 der, before the Symposium became 
 degraded into the mere drinking-party, 
 dramatic presentations were a great feature 
 in the life of the people. The theater was in some respects 
 the most important of Greek institutions. In it pageants 
 and ceremonials of many kinds took place, and, because 
 of the great religious dramas there enadied, the theater be- 
 came the chief source of culture for the Greek populace. 
 
 The picture fascinates. Under the blue, blue Southern 
 sky the theater itself formed, almost without exception, from 
 a natural canyon ; tier after tier of simple stone seats about a 
 circular stage whose floor was the leveled earth; there were 
 enacted the mystery-dramas of ancient days. For the great 
 dramas of Greece were essentially religious. They were 
 written by philosophers. Initiates, who wrote them for the 
 purpose of bringing to men's minds, in parable and sym- 
 bolic presentation, a true philosophy of life. 
 
 iEschylus was such a teacher, and his mystic dramas came 
 from a heart filled with compassion for the unthinking 
 masses about him. Why did he choose to teach them this 
 way? Because he was wise. He knew, as the Teachers of 
 men have always known, that the multitudes can be reached 
 only by the symbol, the parable. Buddha and Jesus spake 
 
I02 Mysteries of the Heart Doctrine 
 
 unto the multitudes in parable; only to their pledged dis- 
 ciples, the initated, did they reveal "the mysteries of the 
 kingdom of God," /*. ^., the unveiled truth. 
 
 jiEschylus knew, as did Socrates, that the Greek people 
 needed nothing so much as a true philosophy of life; and, 
 because he yearned to give them glimpses of the truth, he 
 wrote the great symbolic dramas that have come down to us, 
 Oresteiad, Prometheus^ the Eumenides and others. And, wit- 
 nessing these mystery-plays, the people drank in divine 
 truth, not with their intellects, but with their souls. For the 
 true drama, whether in ancient Greece or modern America, 
 teaches man not by filling his brain with information, but by 
 awakening his soul, by lighting anew the fires upon the altar 
 of his heart, by lifting his consciousness to a higher plane than 
 that of passion or mere intelled. 
 
 Yet the Greeks were selfish after all, the drama became 
 degraded, the true Light became obscured by the mists of 
 illusion, and Greece entered upon a cycle of despair and 
 darkness. 
 
 It is significant that conditions today closely parallel those 
 which existed in old Greece, during that critical time when 
 Socrates was given the poison cup, when even -^schylus was 
 charged with profanation of the mysteries. On one hand 
 there was then, as now, much political ambition; on the 
 other, a great awakening among all classes on the subject of 
 a true philosophy of life, with, as a logical result, numerous 
 "cults" and "isms." There was much skepticism in the air. 
 There was, among some, an almost fanatical faith in the 
 reality of the unseen, the inner; there was much speculation 
 
The Drama 103 
 
 concerning the soul, immortality, the real nature of man, and 
 his ultimate destiny. It was a time of transition, a cyclic 
 period, when the destiny of the Greek nation hung in the 
 balance. 
 
 Knowing this, the Initiate-Teachers of that day did 
 their utmost to awaken the people to a realizing sense of 
 their position, to get them, if possible, to face themselves ^ that 
 they might become acquainted with themselves. To this end 
 Socrates asked his mystic questions; Plato lectured in the 
 grove of Academus; Zeno to his "Men of the Porch," the 
 Stoics; Demosthenes to the politicians of Athens. Yet, by 
 means of his deeply religious, symbolic dramas, ^schylus 
 reached more hearts than did the philosophers, for then, as 
 today, to nothing did the masses respond more quickly than 
 to truth in symbolic form, to music, to sculpture, the temple 
 frescoes, the temple processionals and the mystery-drama. 
 
 Looking back to old Greece from the vantage ground of 
 the present, it is easy to determine that the true symbolic 
 drama, the mystery-play, was the one little spot on which 
 alone, the Teacher, like Archimedes, could rest the instru- 
 ment that should lift all Greece. The drama, mirroring as it 
 did the truths of the soul and the meaning of the soul's 
 experience, was the only means by which these truths could 
 be brought to the consciousness of all men, high and low, 
 wise and ignorant. The true symbolic drama was a spiritual 
 magnet, attrading all classes, all who lived or desired to live 
 in the higher, the resourceful, part of their own natures. 
 Had the reaction been tided over, had the drama of ancient 
 Greece been kept — no matter what the cost — close to the 
 
I04 Mysteries of the Heart Doctrine 
 
 hearts of the people and on the high plane from which 
 iEschylus spoke, until the transition period passed, Greece 
 would have been saved. 
 
 Alas! this was not done. The greatest Teacher cannot 
 save a world, nor a nation, nor even a community, alone. 
 He must have an instrument through which to work. He 
 needs the host about him, his warriors, his disciples. They 
 are his instrument. If their faith wanes, then there is no 
 protection for the Teacher, none for the philosophy he would 
 teach, and the Powers of Darkness sweep it away. And 
 thus it was in Greece. 
 
 Humanity today is passing through just such a transition 
 period as Greece passed through. An unusual interest in 
 the symbolic drama is one of the signs of the times. Men 
 are groping for the light of soul, and thanks to the Wise 
 Ones who always hear the heart cry of the world's children 
 and never fail to answer it, today the Sun is rising. 
 
 Yet, as a whole, humanity is still unable to distinguish be- 
 tween "the fires of lust" and "the sunlight of life." As a 
 result, even the well-meaning drift from the pure to the 
 impure drama, from music which lifts the soul to that which 
 degrades it, from "The EumenideSy* for instance, to the 
 modern "psychological novel" or "problem-drama," ignor- 
 antly believing both to be well-springs of culture. The 
 voice of the soul has been disregarded so long that very few 
 are able to distinguish it infallibly .from the parrot whisper of 
 the elemental self Men have too long lost the knowledge 
 of their own natures, of their seven-fold constitution and, 
 seeking quasi-comfort in the dogma that they have souls. 
 
The Drama 105 
 
 somewhere, they have utterly lost sight of the truth that 
 they are souls. Verily, the time is at hand when the Great 
 Teacher should come in answer to the heart-cry of humanity 
 for "more light." And because the drama is like a magnet, 
 drawing all classes within the circle of its influence, the Great 
 Teacher could have no more potent means of touching the 
 hearts of men — for the drama is always symbolic, if not of 
 truth, then of error. When cold intellect is tipped off the 
 pedestal upon which civilization has placed it, and when the 
 heart of humanity is lifted out of its darkness, and cheered, 
 and healed, and placed where the Sun may shine upon 
 it, then the Battle of the Ages will be won. Has not a Wise 
 One among the ancients taught us that "Out of the Heart 
 come all the issues of life?" And is not a Great Teacher 
 at present bringing to men, not more facts, nor more cold 
 intelled, nor more machinery nor more medicines, but the 
 ancient, blessed "Doctrine of the Heart?" And it is 
 the heart that music and the symbolic drama reach. That 
 is the secret of the power of these arts to regenerate. 
 
 A few years ago the I sis League of Music and Drama was 
 organized by Katherine Tingley, the successor of Helena P. 
 Blavatsky and William Q. Judge, and the Foundress of The 
 Universal Brotherhood. 
 
 The objedts of the Isis League are as follows: (i) To 
 emphasize the importance of Music and the Drama as true 
 educational factors, and (2) to educate the people to a knowl- 
 edge of the true philosophy of life by means of dramatic 
 presentations of a high standard, and the influence of the 
 grander harmonies of music. 
 
io6 Mysteries of the Heart Doctrine 
 
 By the members of this League one of the greatest of the 
 ancient mystery-plays has been given, ^^ The Eumenides'' of 
 iEschylus. This drama, as all students of Greek philosophy 
 know, deals with great philosophical and mystical tenets. 
 Majestically, with magnificent arrangement of scene and 
 color, with classical music and rhythmic motion, the students 
 again portrayed this tragedy wherein the dramatis persona 
 were half mythical, half historical, and in which were im- 
 parted the great truths of life and destiny. Much was 
 apparent to the multitude, but the deeper teachings could 
 only be comprehended by those who had eyes to see. This 
 drama was given in New York and other cities, as well as at 
 Point Loma, and, being unique both in purpose and in 
 representation, it sounded the key-note of a higher dramatic 
 art than has existed in the world for many centuries. 
 
 Two years ago a greater mystery-play was presented at 
 Point Loma, "The Travail of the Soul," giving in symbolic 
 form the cyclic path of pain and experience which every soul 
 must traverse as it journeys to the Light. 
 
 " He who runs may read." Is it not plain that the an- 
 cient mystery- dramas shall be revived and that speedily? 
 Events move swiftly these days and almost before we waken 
 to our longings the longed-for event is at hand. 
 
 In the flowing sentences of the Platonic dialogue, the 
 true philosophy of life, so long obscured, is once more given 
 to the world in such manner that no antagonism is aroused, 
 only respect. The simple Greek and Egyptian costumes, 
 the devotion and fire of the players, the music, the simple 
 yet fitting stage accessories, all bring back to the conscious- 
 
The Drama 107 
 
 ness of the spectator the spirit of a better time, of higher 
 ideals long passed away, but now under cyclic law to be 
 restored. Such were the mystery-dramas of ancient Egypt, 
 when music mirrored the soul and spoke unto the soul, when 
 rhythmic motion was the symbol of the soul's freedom, as 
 was music of its aspirations. And one cannot but dream 
 that the time is coming when the mysteries of the Sacred 
 Imperishable Land of America, the ancient Land of Light, 
 shall be restored, under a bluer sky, in a freer air, and in the 
 hearts of a greater humanity than lives today, even the great 
 coming Race. 
 
 The wheel of time is at last whirling from darkness into 
 light. Already the true life is again being lived by the 
 students on , Loma Hill, closer and ever closer to Nature. 
 And one who stands within the great Amphitheater is almost 
 persuaded that he looks out upon the blue iEgean. There 
 is tier upon tier of seats placed against the sides of a natural 
 canyon, there is the leveled earth for the stage floor, and 
 beyond it the ravined paths leading on and on down to the 
 very water's edge. 
 
 Yet, as the Pacific is vaster and more glorious than the old 
 iEgean, so are the dramas given on Loma Hill greater than 
 those of the past. They plead a greater philosophy, they 
 picture a purer life, they are the utterances of greater souls 
 than those of ancient days. As Katherine Tingley has 
 said, "The time has gone by for mere sermonizing, mere 
 theorizing." Humanity is heart hungry. It hungers for 
 the ideal, and that ideal is pictured in the dramas which are 
 and will be given in the great Amphitheater. 
 
io8 Mysteries of the Heart Doctrine 
 
 Walt Whitman has written, 
 
 I sometimes wonder whether the best philosophy and poetry, or something 
 like the best, after all these centuries, perhaps waits to be roused out yet, or 
 suggested, by the perfeft physiological human voice. Beyond all the power 
 and beauty there is something in the quality and power of the right voice that 
 touches the soul, the abysms. 
 
 The drama, as the world goes, has lost the high fundion it 
 once held in Greece and Egypt. While there are those who, 
 like the dramatists of old, have fire and genius, public taste 
 has lost its purity and our greatest artists are forced by 
 popular demand to give what in their own hearts they often 
 do not approve. 
 
 Yet the true drama shall be restored. Already the true 
 philosophy of life is to a degree again in the world and hu- 
 manity is waiting to receive it; already is come the Great 
 Teacher who shall do for America what iEschylus would have 
 done for Greece had the people permitted. Already the soul 
 of humanity has sent forth its challenge. The symbolic 
 dramas enacted in Loma-land but presage the grander, fuller 
 art which is yet to come. They sound the keynote of a new 
 philosophy and a pure ideal. They are the pledge that the 
 pure life, as yet unrealized save by the few, will come to be 
 lived by the many. For they speak not to the mind only, 
 but to the soul, and when the soul of humanity once listens 
 and receives, the glory and the joy of ancient days will 
 burst upon the hearts of men like a flood of light. 
 
CAPITAL PUNISHMENT 
 
 THE pages of history are written not in words, but 
 in deeds. And as, in glancing at the past, we 
 see certain of such pages telling the story with 
 emphasis, which at the time it was told was too mingled 
 with the common life to attract attention, so do certain 
 of our customs mark our place in Nature and tell that 
 which in the confusion of sounds we do not hear. 
 
 Nevertheless, through our law of Capital Punishment, we 
 are writing a page in letters of flaming red, and in unmis- 
 takable language proclaiming to the yet unborn our narrow 
 conceptions of life, our lack of finer instincts and our ig- 
 norance of adual law. It is a bitter comment on our civ- 
 ilization, a declaration that our consciousness is bounded 
 by the grave, and that within these narrow limits which 
 we have drawn for ourselves we see no links binding us 
 to our fellows. 
 
 That we find this among our laws, is perhaps not strange. 
 It is a part of everything else, and partakes of the general 
 flavor. Good people, well-meaning, and those of tender 
 heart indorse it, and it is not the outcome of the lack of 
 these qualities, but of the lack of a rational philosophy of 
 
no Mysteries of the Heart Doctrine 
 
 life. Those who do not express their creed in the words, 
 "Let us eat, drink and be merry, for tomorrow we die," 
 yet do, if they acquiesce in this law, confess their absolute 
 lack of any sense of coherence in Nature. Why should 
 that which is, have no relation with that which is to come? 
 And why should not every man who is found on this 
 earth, be here as part of a plan? Is it a crazy universe 
 we are in, without order, system or intelligent intention? 
 Or is there that in Nature which goes to suggest that the 
 very hairs of our head are indeed numbered? And why 
 should we imagine that we are rid of a man because we 
 have taken the liberty to remove him from his body? 
 Such near-sightedness is puerile. 
 
 If we see a bird of evil omen fly in at our window, 
 cross our chamber, and fly out, do we infer he existed 
 only while in our sight? And might he not again fly in 
 at the window? What would we say of a family who had 
 a troublesome member, and thrust him out of the door 
 for their own comfort or safety? Yet that is practically 
 what is done to a public offender. For the sake of the 
 other members, it is said, the effbrt is made to thrust him 
 out of the human family. Supposing such a thing were 
 possible, he must go somewhere, and if so, is he probably 
 less troublesome there? These questions might naturally 
 arise, it would seem, in any mind, with or without a satis- 
 factory philosophy of life, and from the simple ground of 
 expediency might give rise to uncertainty as to the wisdom 
 of this law. But suppose that the very fad that a man is on 
 earth with us, shows a link in some way between us and him; 
 
Capital Punishment hi 
 
 and that, whether we like it or not, we must deal with his 
 problems sooner or later — then we simply evade the ques- 
 tion by killing him. And a postponed duty never grows 
 easier to meet. 
 
 The mental confusion that exists as to the absolute right 
 or wrong of this law, arises from an improper focusing of 
 the mind on the subjed. Many of its opposers have a 
 blurred vision because they have turned their mental lens 
 upon the superficial region of sentiment, and here the im- 
 ages are always distorted. For purely sentimental reasons 
 they would abolish the law and, naturally, in their dealing 
 with the criminal from the stand-point of sentiment, they 
 only pet into more active life that bundle of evil tenden- 
 cies. Such methods arouse the disgust of another class, 
 who mean to stand for justice, and who, out of consid- 
 eration for the innocent, will not spare the guilty. This 
 seems to be an improvement on the flabby sentimental 
 view of the question, for it is, without doubt, ^^a devil in- 
 carnate that is in existence, and he deserves and should 
 have no toleration. He is an expression of an evil disin- 
 tegrating force, and should be fought to the death without 
 pity, sympathy or mercy. And there should be no rest 
 until he is extinct. 
 
 But the difficulty with these would-be dealers of justice 
 is that they, too, have improperly focused their mental 
 lenses. They have centered them entirely upon the dis- 
 eased personality, instead of adjusting them in turn upon 
 the whole of that complex being called the man. Had 
 they penetrated deep into his nature, they might have 
 
112 Mysteries of the Heart Doctrine 
 
 found a divine spark, which could be fanned in the very- 
 process of killing the devil on the surface. And also, as 
 a part of the lack of this proper mental focusing, the curi- 
 ous belief exists that killing him consists in letting him 
 out of his body. What an easy method that would be! 
 But does it bear on its face any measure of probability? 
 
 We feel here on earth influences from one another of 
 various kinds — of thought, of feeling of all shades. There 
 is a constant interchange of forces of one sort and another 
 which are not material, and are not conveyed by material 
 means. We know the atmosphere is full of such things — 
 anyone knows it who stops to think. Now, knowing it to 
 be the case that such currents are in the atmosphere, with- 
 out material evidence, why should so many infer that at 
 the death of the body every energy previously working 
 through it immediately leaves the earth? Is it not at least 
 as likely that in liberating a man from his body, we may 
 place at greater liberty than already existed certain evil 
 forces, which plainly do not belong to any spiritual place 
 or life; and that we might more efficiently protect the com- 
 munity by simply caging him? There is nothing in Na- 
 ture to suggest that that which exists can suddenly become 
 non-existent. Two things may happen to it. Either it 
 may become latent, ready under the proper conditions to 
 become active, or it may be transmuted. If by killing the 
 body we render these forces latent, we have, as said, only 
 postponed the question, and on the other hand, is it con- 
 ceivable that there is anything in legalized murder which 
 will transmute them into good? 
 
Capital Punishment 113 
 
 TKe problem can never be faced with any possibility of 
 solving it, until there is a rational philosophy of life. The 
 duality of man's nature must be understood; the still fur- 
 ther complexity which is included in that duality; and the 
 nature of so-called life and death. Humanity cannot evolve 
 such a philosophy as a matter of course, but when such a 
 one is presented to it, by those who are above it, it must 
 be open enough, earnest enough, unprejudiced enough to 
 examine into it, and see how much it will clarify the ideas; 
 otherwise it can never evolve, and must go on eternally 
 doing stupid things, blundering itself into deeper and deeper 
 confusion. 
 
 There is only one way to kill a criminal, and that is to 
 transmute the evil within him into good, and the only way 
 to do that is to recognize something else within him which 
 is good, to evoke it and gain its co-operation. Even gods 
 could not bring about this change without such co-opera- 
 tion. 
 
 It is true there are many noble efforts in this direction, 
 which have crystallized into institutions; and if these were 
 based on a clear conception of the nature of man, and 
 there were a consciousness that divinity exists innate even 
 in the body of a criminal, so vivid as to awaken that con- 
 sciousness in him and revive his hope and courage; and 
 if there were sufficient wisdom to work in harmony with 
 that innate divinity to transform the devil, we might wit- 
 ness a killing process which would be thorough, and which 
 would begin to show itself in the social body at large by 
 a decrease of crime. 
 
114 Mysteries of the Heart Doctrine 
 
 But until the day for this dawns, until there is a gen- 
 eral willingness at least to examine into a philosophy which 
 has been freely offered to the world, this must remain a 
 problem too big for us, an index of our civilization, a blot 
 upon our history. 
 
THE DEATH FARCE 
 
 MANY people, who are classed as optimists, and who 
 claim to believe in the perfectibility of man and 
 the consequent removal of the most of human 
 suffering, yet arrest their imaginations at the thought of 
 death. Here, they say, is a cause of woe which must ever 
 exist, and for which there can be no remedy. But these 
 people have tamed down their idea of perfed:ibility to a thing 
 without power, and they have, unconsciously, even in the 
 very use of the term deaths in connection with a human be- 
 ing, identified themselves and others with the bodies they 
 are using. They may believe in a life hereafter, but it has 
 no vital hold on them. It is treated as a misty fact, which 
 has little concern with the present, and little relation to it. 
 There exists in their minds a separation so complete between 
 these two states of consciousness, that practically the other 
 does not exist, and the barrier has been almost personified as 
 "Death." 
 
 The word should be stricken from our vocabulary in the 
 sense which it carries today, for it is indeed a farce we are 
 playing — that of pretending that we die. TVe have created 
 this monstrous idea, have hypnotized ourselves and others 
 
ii6 Mysteries of the Heart Doctrine 
 
 with a dread of it, until the world has become its slave. We 
 have personified it as a foe more mighty than ourselves, who 
 will at last unfailingly conquer and deprive us of all that we 
 hold dear. We hold it up to terrify the yet unborn. And 
 when a fellow soul leaves its prison walls to seek refreshment 
 in a purer air, the better again to resume its work on earth, 
 we envelope ourselves in bitter grief, drape ourselves in mel- 
 ancholy, and do all within our power to vitalize still further 
 this depressing lie. We have forgotten the story of the 
 butterfly; of the insects which crawl out of their shells in the 
 springtime, and have fixed our thought upon a shell alone, 
 with the intentness of despair, and held our mental eyes so 
 close to this as to conceal from view all else. 
 
 There is no Death! 
 
 We are Immortal! 
 
 Let us arouse, shake off this nightmare, and learn once for 
 all, who and what we are, and the meaning of this change we 
 misname death. 
 
 There are others who have even called themselves Theoso- 
 phists, who have played a rather different farce in this 
 connedion. They have attempted to make a geography of 
 the country to which the soul next passes and to number and 
 describe the friends and foes most Hkely to be met therein. 
 They have attempted to tell the brain, which does not under- 
 stand the language of the soul, that which it can never know. 
 They have identified themselves with their brains, and 
 through them have sought to instrud their souls, instead of 
 finding themselves as souls, and so gaining the power to 
 instruct their brains. For the soul cannot give the mind 
 
The Death Farce 117 
 
 specific information of such character. But it can infuse 
 it with a divine trust in the beneficence of Nature. It 
 can so impress it with the actual truth, and dispel this de- 
 lusion, as to enable it to lift its head with courage and joy 
 and say, "O Death! where is thy sting! O Grave! where 
 is thy victory!" 
 
 Like as do the famous fakirs in the East, who bring before 
 the eyes of others, horrible monsters, which they can see 
 moving, breathing, about to spring upon them, for the time 
 being as real as any in the forest, but which by a wave of the 
 magician's hand, are dissipated into thin air; so can the soul 
 of man, the greatest of all magicians, dispel this delusive 
 idea, which it has created, and which is binding humanity to 
 earth. Though it has been bequeathed from generation to 
 generation and become encrusted with time, yet will it all 
 dissolve, if with calmness we will but look into the truth of 
 things. Even as a result of that calmness itself, not only 
 will the transformation scene, called death, be postponed, 
 under the same law that anxiety for evil precipitates //; but 
 further, the spiritual will of man, made active, can carry the 
 consciousness into that center where dwells the Eternal. 
 
 The Wisdom-Religion, which is the expression of unfet- 
 tered souls, has come to earth for the purpose of breaking 
 these shackles, and revealing to men the truths which have 
 become obscured to them during this union with matter. It 
 says to them, "Ye have ever existed, and ever will. Ye are 
 bound together, and ever will be. No separation is possible 
 to you. One unbroken common life is yours. Together 
 have ye undertaken the task of transforming earth, and to- 
 
ii8 Mysteries of the Heart Doctrine 
 
 gether shall ye share the glory of Its accomplishment. Ye 
 must have periods of rest, O children of Light, gods though 
 ye be, and as ye outgrow the temples ye have chosen, these 
 must be renewed. 
 
 "The Good Law, which knows the needs of all, will oft- 
 times cause some souls to leave their bodies before those 
 comrades who are working at their sides. But let not this 
 deceive you, nor obscure your vision. Like weaklings which 
 ye are not, and like foolish children which ye need not be, 
 ye have from choice, not from necessity, allowed yourselves 
 to twist this simple, gracious fact, and rob it of its natu- 
 ral beauty, until naught remains to show its nature. Ye 
 have used your divine creative power, and ennobling gift 
 of imagination to convert this into a monster, which ye 
 have named Death — to terrify, degrade and stultify your- 
 selves. To it, ye have given the power to limit your hori- 
 zons and hold your souls to earth. 
 
 "Undo your work of evil! Destroy your own creation! 
 To you alone belongs the power. Speak the word ! and lift 
 yourselves at once to that region of truth where the unmis- 
 takable verities shall be revealed; where your tears shall be 
 dried, and from which heights alone ye can dispel the clouds 
 of earth, and proceed with your divine and self-appointed 
 task. Forget your apparent separations by holding fast to 
 your eternal union. Dwell upon this truth, as ye have 
 dwelt upon the other falsehood, and your reward will be a 
 realization of it." 
 
THEOSOPHY AND SCIENCE 
 
 ^^T"^^ A I "MAKING its birth in an age of dogma- 
 
 ^V'.f'.^p I tism and blind credulity, the wonder- 
 
 ^>.'A y^ ful complex structure of modern sci- 
 
 ence has been built, it is claimed, upon a basis 
 of fads of experimental research and observa- 
 tion. The record and classification of these facts 
 is one of the prominent features in the intellec- 
 tual development of the past century. Such 
 strides have been made that almost every year 
 sees the opening of a new line of research, wit- 
 ness the Roentgen Ray and Wireless Telegraphy. 
 But, unfortunately, very much has passed under 
 the name of Science, and has even received the endorsement 
 of those who are regarded as scientific men, which, although 
 presumably based on fact, has in the process of time been 
 found to be erroneous. Unfortunately, too, the conclusions 
 of scientific men on very many important points are widely at 
 variance. Does not this point to the conclusion that the 
 right basis oi facts has not been found, or that there is a 
 missing factor needed to make possible the right interpreta- 
 tion of those facts? For Science is not merely the record 
 and classification of fads, but their interpretation and cor- 
 relation. It is in the preliminary work of observation and 
 experiment that the Nineteenth Century investigators stand 
 pre-eminent and have achieved such magnificent results ; but 
 
I20 Mysteries of the Heart Doctrine 
 
 have they succeeded in the crowning work of Science, the in- 
 terpretation and correlation of these results? 
 
 Just as in religious thought and life there are, as St. Paul 
 declared, those who follow the "letter" rather than the 
 "spirit," so also there exists a similar class among scientists. 
 Those who, for instance, accept a few of the results of the 
 work of Paracelsus, upon which indeed much of our mod- 
 ern knowledge is based, but for the rest of his work, call 
 him charlatan! Those who honor Kepler for his deductions 
 known as "Kepler's Laws," but laugh at his agreement with 
 the Pythagoreans, who held that in the Sun resides a 
 pure Spirit of fire, and that the worlds in space were "ra- 
 tional intelligences," living organisms guided, as is a 
 man's body, by the intelligence residing within! All these 
 are types of adherents to the "letter which killeth." 
 
 Then, again, another class which fails to sense the "spirit" 
 comprises all those who would fain reduce all the operations 
 of Nature to "modes of motion," and would explain the 
 Universe on the theory of its being a huge machine, run by 
 non-intelligent, blind force; and out of blind force and 
 senseless matter they would evolve the mind and intelligence 
 of man, or would trace the descent of man from a monkey. 
 And this in spite of the axiom, "the less cannot include the 
 greater." 
 
 Others have been so psychologized by the fanciful chron- 
 ology of the Bible that they have been afraid to give man a 
 greater antiquity than six thousand years, and the vast 
 majority of scholars who honor Plato for his philosophy and 
 doubtless for his veracity in other matters, yet regard his 
 
Theosophy and Science 121 
 
 mention of the lost Atlantis as the mere recital of a myth or 
 a figment of the imagination. 
 
 It is impossible in the space of an article to cover what is 
 usually included in the term Science, or even to refer to the 
 many conflicting theories and conclusions arrived at by 
 equally distinguished scientific men; but such is not neces- 
 sary, for it is rather with the principles of all scientific inves- 
 tigation that this article deals, and with the necessity for the 
 introduction of a new factor as the groundwork of all true 
 human knowledge. 
 
 The student who desires to take up fully the relation 
 of Theosophy to Science, is referred to H. P. Blavatsky's 
 great work, l^he Secret Doctrine^ for here only brief men- 
 tion can be made of a few of the general principles there 
 laid down. But, first, let it be understood that neither the 
 Teachers nor the students of Theosophy fail to recognize the 
 magnificent work that has been done in the cause of Science 
 — the patient investigation, the tireless research, and the true 
 scientific spirit that has actuated so many of her devotees. 
 It is claimed, however, and is subject to proof, that Theoso- 
 phy does throw a new light upon Science, that it does open 
 out a new realm, and while giving due attention to the 
 "letter," the outer world of phenomena, it reveals also the 
 "spirit" and gives entrance into the world of noumena. 
 
 Modern Science, speaking generally, is the science of 
 phenomena only. But a complete Science must be the 
 science of noumena and phenomena, both; and the former 
 are the more important as being the field of causes. In 
 other words, a true Science must include the subjective as well 
 
122 Mysteries of the Heart Doctrine 
 
 as the objective; metaphysics — the bugbear of scientists — 
 must be added to physics. 
 
 Is it not strange that some of the greatest scientists give 
 such importance to so "unscientific" a faculty as the imagina- 
 tion as a factor in their investigations, and yet that they 
 should have such fear of encroaching on the realm of 
 metaphysics, disclaiming all aid therefrom as inadmissible? 
 
 Twenty-five years ago it would have been incredible that 
 such a statement as the following could have been made and 
 listened to with respect in one of the foremost scientific 
 associations of the day. Sir William Crookes, in his presi- 
 dential address before The British Association of Science, 
 in 1898, said: 
 
 The Science of our century has forged weapons of observation and analysis 
 by which the veriest tyro may profit. Science has trained and fashioned the 
 average mind into habits of exactitude and disciplined perception, and, in so 
 doing, has fortified itself for tasks higher, wider, and incomparably more won- 
 derful than even the wisest among our ancestry imagined. Like the Souls in 
 Plato's myth, that follow the chariot of Zeus, it has ascended to a point of 
 vision far above the earth. It is henceforth open to Science to transcend all we 
 now think we know of Matter, and to gain new glimpses of a far grander 
 scheme of cosmic law. 
 
 An eminent predecessor in this chair declared that "by an intellectual neces- 
 sity he crossed the boundary of experimental evidence, and discerned in that 
 matter, which we, in our ignorance of its latent powers and notwithstanding 
 our professed reverence for its Creator, have hitherto covered with opprobrium, 
 the potency and promise of all terrestrial life." 
 
 I shall prefer to reverse the apothegm, and to say that in life I see the prom- 
 ise and potency of all forms of matter. In old Egyptian days, a well-known 
 inscription was carved over the portal of the Temple of Isis, *'I am whatever 
 
Theosophy and Science 123 
 
 has been, is, or ever will be; and my veil no mortal has ever lifted." Not 
 thus do modern seekers after truth confront Nature — the w^ord that stands for 
 the baffling mysteries of the Universe. Steadily, unflinchingly, we strive to 
 pierce the inmost heart of Nature — from vvhat she is to reconstruct what she 
 has been, and to prophesy what she yet shall be. Veil after veil we have 
 lifted, and her face grows more beautiful, august and wonderful with every 
 barrier that is withdrawn. 
 
 Twenty-five years ago, such a statement as that made 
 by the eminent chemist would have been regarded as most 
 unscientific, but if the reader will refer to Madame Bla- 
 vatsky's first work, Isis Unveiled, published in 1877, 
 and to her later and greatest work. The Secret Doctrine, 
 he will find the position taken and logically supported 
 by the irrefutable evidence of fads — viz., that behind all 
 forms of matter is life, the Soul, of which these are but 
 the outer expression and manifestation. 
 
 That which has been one of the greatest hindrances to 
 scientific progress has been the almost total separation sup- 
 posedly existing between the various "sciences" or 
 "departments" of human knowledge. To such an extreme 
 has this gone that the atomic theory as held by physicists, 
 which is the very foundation of that department of Science, 
 is totally at variance with the atomic theory held by chem- 
 ists, upon which the whole superstructure of chemical sci- 
 ence is built. Need it be remarked, "A house divided 
 against itself cannot stand"? Yet both theories cannot be 
 right, though both may be wrong. But the most vital di- 
 vision, the one with most far-reaching results is that be- 
 tween Science and Ethics. And here again, it is a general 
 
124 Mysteries of the Heart Doctrine 
 
 reference that is made, and no one scientist in particular 
 is held as responsible for or in favor of such separation — 
 the facts of the case speak for themselves. 
 
 The spiritual nature of man, if not denied, is ignored, 
 and Science, according to the usual modern acceptation of 
 the term, is held as having naught to do with Religion or 
 Philosophy. Nor for instance are experiments, carried 
 on in the chemical or physical laboratory, seen to have 
 any connection with or bearing upon morality. 
 
 It may be judged therefore how radical a position is 
 taken by Theosophy when it states that every a6t, every 
 investigation or experiment, has a strict ethical bearing and 
 concerns also the spiritual development of man. In a word, 
 not Science, nor Religion, nor Philosophy can stand alone, 
 and knowledge cannot be rightly classed under any one of 
 these heads to the exclusion of the others. 
 
 It will no doubt be conceded that biological science may 
 have a remote bearing upon ethics and that religious teach- 
 ers cannot ignore the evolutionary theory, but it will be a 
 startling statement to many that, for example, the determi- 
 nation of the chemical analysis of a mineral substance is 
 related to the moral and religious nature of the investiga- 
 tor and also of the whole race. This may appear to be 
 an extreme instance, but when the position of Theosophy 
 in regard to knowledge is understood, it will be seen that 
 this depends upon a principle which must apply universally. 
 
 "Knowledge for knowledge' sake" has been the motto 
 of modern Science, but this must give way before the higher 
 motto of Theosophy, which is, "Knowledge for use* sake" 
 
Theosophy and Science 125 
 
 — and this, not use In the sense of mere utilitarianism, but 
 the use and experience of the Soul. Thus, even a chem- 
 ical laboratory experiment has a bearing upon morality and 
 spiritual growth, and in its deeper sense should be a re- 
 ligious experience as well. 
 
 To illustrate this position of Theosophy, the following 
 extracts are given from letters of one of the great Theo- 
 sophical Teachers written about twenty years ago: 
 
 But will you permit me to sketch for you still more clearly the diiFer- 
 ence between the modes of physical (called exact often out of mere com- 
 pliment) and metaphysical sciences. The latter, as you know, being inca- 
 pable of verification before mixed audiences, is classed by Mr. Tyndall with 
 the fictions of poetry. The realistic science of faft on the other hand is 
 utterly prosaic. Now, for us, poor unknown philanthropists, no fact of 
 either of these sciences is interesting except in the degree of its potentiality 
 of moral results, and in the ratio of its usefulness to mankind. And what, 
 in its proud isolation, can be more utterly indifferent to every one and 
 every thing, or more bound to nothing but the selfish requisites of its ad- 
 vancement, than this materialistic science of fact? May I ask then — what 
 have the laws of Faraday, Tyndall, or others to do with philanthropy in 
 their abstract relations with humanity, viewed as an intelligent whole ? 
 What care they for Man, as an isolated atom of this great harmonious 
 whole, even though they may be sometimes of praftical use to him? 
 
 To give you another practical illustration — we see a vast difference be- 
 tween the two qualities of two men, of whom one, let us suppose, is on 
 his way to denounce his fellow-creature at the police station, and the other 
 on his way to his daily quiet work, while the men of science see none ; 
 and we — not they — see a specific difference between the energy in 
 the motion of the wind and that of a revolving wheel. Still less does 
 exact science perceive that while the building ant, the busy bee, 
 the nidifacient bird, accumulates each in its own humble way as much 
 
126 Mysteries of the Heart Doctrine 
 
 cosmic energy in its potential form as a Haydn, a Plato, or a ploughman 
 turning his furrow, in theirs; the hunter who kills game for his pleasure or 
 profit, or the positivist who applies his intellect to proving that + X + 
 = — , are wasting and scattering energy no less than the tiger which 
 springs upon its prey. They all rob Nature instead of enriching her, and 
 will all, in the degree of their intelligence, find themselves accountable. 
 
 Exact experimental science has nothing to do with morality, virtue, phi- 
 lanthropy — therefore, can make no claim upon our help until it blends it- 
 self with metaphysics. Being but a cold classification of facts outside man, 
 and existing before and after him, her domain of usefulness ceases for us at 
 the outer boundary of these facts; and whatever the inferences and results 
 for humanity from the material acquired by her method, she Httle cares. 
 Were the sun, the great nourishing father of our planetary system, 
 to hatch granite chickens out of a boulder ** under test conditions" tomor- 
 row, they (the men of science) would accept it as a scientific fact without 
 wasting a regret that the fowls were not alive so as to feed the hungry and 
 the starving. 
 
 It was stated above that the position of Theosophy de- 
 pends upon a principle which must apply universally. 
 What is this Principle? Modern Science teaches the inde- 
 structibility of matter, the correlation of forces and the con- 
 servation of energy — but in the limited sense in which the 
 last is accepted, though as a theory it is held to be uni- 
 versal in its application, there are some notable exceptions. 
 Theosophy accepts these teachings of Science, and the last 
 named in a much wider sense, and at the same time goes 
 much fiirther and enunciates the fundamental principle of 
 the universality of Life and Consciousness — that there is 
 no "dead" matter, no "unconscious" force. It is to this 
 Principle that the above statement is a corollary, viz., that 
 
Theosophy and Science 127 
 
 every act, every thought — every scientific experiment, has 
 a moral value. And as the same Teacher, above quoted, 
 writes : 
 
 And yet these scientific facts, [viz., ** cosmic energy is eternal and in- 
 cessant; matter is indestructible"] never suggested any proof to the w^orld 
 of experimenters that Nature consciously prefers that matter should be inde- 
 structible under organic rather than inorganic forms, and that she works 
 slowly but incessantly towards the realization of this object — the evolution 
 of conscious life out of inert material. 
 
 No ! Science, In spite of Its theories of evolution, teaches 
 the final extinction of life on the earth, when the sun shall 
 have cooled somewhat, and that this globe will, in the end, 
 become as the moon, a lifeless ball wandering uselessly in 
 space, and that all men's achievements, even the scientists' 
 theories, will be blotted out forever. For, bear in mind, 
 modern Science does not recognize that man is aught but 
 a combination of matter and force, and if, as Professor 
 Huxley held, there is a third element, consciousness, which 
 is neither of these nor a combination, but sui generis, it is 
 a matter of surmise only; man's persistence as a unit-con- 
 sciousness, in other words, his immortality, Science leaves 
 to Religion — it is "out of its province." 
 
 Thus, the one thing which is of vital importance to man 
 and the only thing which can give a basis to Science — in 
 its true sense — Is ruled out of the domain of "Science." 
 Yet if Science be as Huxley defined it, "organized com- 
 mon sense," are the religious impulses, the religious con- 
 vidions, and the aspirations and deepest longings of man 
 to be put aside as visionary and unreal ? 
 
128 Mysteries of the Heart Doctrine 
 
 The key-stone to the arch of Science as taught by The- 
 osophy, is the existence of the Soul. In Theosophy the 
 Soul is a scientific fact, the one central fact around which 
 all knowledge revolves. It is the key-note to the under- 
 standing of life, the missing term in the equation of being, 
 without which the problem cannot be solved. Further- 
 more this factor throws a new light upon that most im- 
 portant theory of modern science, Evolution. The bete 
 noir of the evolutionists, the origin of man, is no longer 
 a puzzle. Is not Evolution but a hollow mockery, if it 
 is nothing more than the building up of higher and more 
 complex formsy in which is no persisting life-center, soul, 
 or whatever name we may choose to give it? Yet this 
 all-important factor of the Soul finds no place in all the 
 learned works on Evolution. Nor can the learned writers 
 point to any goal that satisfies the heart or intelligence of 
 man. It is a house of cards they have built which must 
 at last fall by its own weight — and the only logical con- 
 clusion to the evolutionary theory, minus the soul, is again 
 — Chaos. 
 
 But the whole problem of the facts of evolution receives 
 new meaning in the light of Theosophy. The "house of 
 cards," the outer form, is built and destroyed, and another 
 built and destroyed, and another and another, on and 
 on, by the soul which persists and uses its successive ma- 
 terial garbs for the sake of its experience in the world of 
 matter and to raise up that matter, which is itself living 
 and possesses its own degree of consciousness, to higher 
 and higher planes and ultimately to self-consciousness. 
 
Theosophy and Science 129 
 
 The whole Universe is seen to exist for the Soul's ex- 
 perience and each kingdom of Nature is but one of the 
 garments of the Universal Soul in which countless indi- 
 vidual Souls find expression, building up successive forms 
 ever from lower to higher, from kingdom to kingdom, un- 
 til self-knowledge is reached, and the Soul at last in the 
 garb of Man comes to know itself and its relation with 
 all that is. 
 
 The teachings of Theosophy, in The Secret DoSiriney are 
 that there have always been men, that all beings whatsoever 
 in the Universe that have not passed through the human 
 stage of life, tend thereto and having reached it, pass on- 
 ward; that there are always those who, having reaped the 
 full experience of human and earth life, ever give aid to 
 those still in this stage of existence. 
 
 And as in the case of man, so in the case of worlds, 
 planets, suns. Universes. That which we sense physically 
 is but the outer expression of an inner life-center or soul, 
 which as its old forms die re-embodies itself in new ones. 
 This successive re-embodiment of the persisting life-center 
 or unit-consciousness is known in Theosophy as Reincar- 
 nation, which proceeds according to Karma, the law of 
 "Cause and Effect," of Action and Reaction, which holds 
 universally on all planes of being. 
 
 The basis of all these teachings is given in "The Secret 
 Doctrine in the form of three fundamental postulates as 
 follows : 
 
 (<?) An Omnipresent, Eternal, Boundless, and Immutable Principle on 
 which all speculation is impossible, since it transcends the power of human 
 
130 Mysteries of the Heart Doctrine 
 
 conception, and could only be dwarfed by any human expression or simili- 
 tude. It is beyond the range and reach of thought. . . . One Ab- 
 solute Reality which antecedes all manifested, conditioned being. 
 
 The "Manifested Universe," is pervaded by duality, which is, as it 
 were, the very essence of its Ex-istence as "manifestation." But just as 
 the opposite poles of subject and object, spirit and matter, are but aspefts 
 of the One Unity in which they are synthesized, so, in the manifested 
 Universe, there is "that" which links spirit to matter, subject to object. 
 
 It is the "bridge" by which the "Ideas" existing in the 
 
 "Divine Thought" are impressed on Cosmic Substance as the "laws of 
 Nature." 
 
 (/^) The Eternity of the Universe in toto as a boundless plane; peri- 
 odically "the playground of numberless Universes incessantly manifesting and 
 disappearing," called "the manifesting stars" and "the Sparks of Eternity." 
 The appearance and disappearance of Worlds is like a regular 
 tidal ebb of "flux and reflux." 
 
 This second assertion of ne Secret Doctrine is the absolute universality 
 of the law of periodicity, of flux and reflux, ebb and flow which physical 
 science has recorded in all departments of Nature. An alternation such as 
 that of Day and Night, Life and Death, Sleeping and Waking, is a faft so 
 common, so perfectly universal and without exception, that it is easy to 
 comprehend that in it we see one of the absolutely fundamental laws of the 
 Universe. 
 
 Moreover 1'he Secret Doctrine teaches: 
 
 (r) The fundamental identity of all Souls with the Universal Over- 
 Soul, the latter being itself an aspect of the Unknown Root; and the ob- 
 ligatory pilgrimage for every Soul — a spark of the former — through the Cy- 
 cle of Incarnation (or "Necessity") in accordance with Cyclic and Kar- 
 mic law, during the whole term. In other words, no . . . (divine 
 Soul) can have an independent (conscious) existence before the spark which 
 issued from the pure essence of the . . . Over-Soul, has (^) passed 
 through every elemental form of the phenomenal world of that Manvantara 
 
Theosophy and Science 131 
 
 [or great Life-period], and {b") acquired individuality, first by natural im- 
 pulse, and then by self-induced and self-devised efforts (checked by its Kar- 
 ma), thus ascending through all the degrees of intelligence, from the lowrest 
 to the highest, from mineral and plant up to the holiest archangel. 
 
 To the exact Scientist the above may appear very meta- 
 physical, but if he indeed seeks the Truth, and will free 
 his mind from prejudice, he will find in these fundamental 
 statements a secure basis even for his "exact" science. 
 
 The teaching of The Secret Doctrine regarding the origin 
 of our earth and life thereon is in accordance with the 
 above extract [b). It is briefly that, as in the case of the 
 physical body of man, so a planet or world in its outer 
 form passes through the stages of birth, growth, age and 
 death, and the informing life passes from it at death and 
 builds for itself a new outer form, leaving its old body to 
 decay. It is taught in The Secret Doctrine that the moon 
 is the former body of the "life-wave" which now actuates 
 our earth, and that the progenitors of men were the hu- 
 manity that lived on the moon. This example is given 
 merely to illustrate the universal application of the law of 
 evolution through "re-embodiment." 
 
 How little is really known by modern scientists as to 
 the age of the earth and of man need hardly be referred to, 
 so widely divergent are the conclusions of Astronomy and 
 Geology on this point, and even today in spite of recent 
 archaeological discoveries, but a niggardly value is placed 
 upon the knowledge and achievements of the ancients.* 
 
 * In conneftion with this the reader is referred to statements made by Katherine Tingley, 
 quoted herein in the chapter "Katherine Tingley, the Autocrat." 
 
132 Mysteries of the Heart Doctrine 
 
 Here again we must turn to Theosophy for fuller knowl- 
 edge, and in the application of "Cyclic Law," above men- 
 tioned, we have a clue to the rise and fall of civilizations. 
 
 Recent developments in psychological investigation, which 
 in a sense is the highest of scientific studies, dealing with 
 thought and consciousness, fail utterly of explanation except 
 on the basis of an inner world, designated in Theosophy the 
 Astral World — teachings in regard to which were given by 
 Madame Blavatsky in her above-mentioned writings. On no 
 other basis can the facts of hypnotism, clairvoyance and other 
 "psychic" phenomena be adequately interpreted and, lacking 
 the knowledge of Theosophy, the subtle dangers attending 
 such pradices cannot be fully realized or guarded against. 
 
 The increasing attention given to these subjects by reput- 
 able scientists and physicians holding high position, but who 
 at the same time show themselves ignorant of the deeper 
 vital relations of the phenomena, constitutes a danger to the 
 world at large that is little dreamed of. When a Professor 
 in one of the great Universities of this country is permitted 
 to hypnotize his pupils, or a physician to boast before a 
 meeting of the Medico-legal Society of New York that he 
 hypnotized an honest man, occupying a responsible position, 
 to commit the crime of theft; when magazines and period- 
 icals of the highest reputation admit advertisements of 
 books, societies and individuals, professing to teach this 
 "science" — when all these are permitted without protest from 
 scientists, surely it is high time to arouse the public to a 
 knowledge of the attending danger. Is it not the duty of 
 every citizen to demand the protection of at least the 
 
Theosophy and Science 133 
 
 children from those who use these unseen forces, which, it is 
 claimed by all possessing them, anyone may learn to exercise 
 — irrespective of moral fitness or responsibility? The re- 
 sponsibility of the manufacturer of high explosives in a 
 crowded city, is far, far less than that of the possessor of 
 these inner powers, and yet upon the exercise of the latter no 
 restraints are put either by law, by the scientific world or 
 by public opinion. 
 
 Theosophy alone can give the key to the understanding of 
 these psychological problems, and in a strictly scientific sense. 
 Only as its teachings of the complex nature of man and of 
 the many planes of life and action are accepted can Science 
 rightly deal with these problems. Time and time again have 
 the greatest scientists of modern times declared that, stridtly 
 speaking, they "know nothing of things as they really are," 
 and in view of the many conflicting theories, alluded to 
 above, what credence can be placed upon them as guides in 
 the realm of knowledge. They have indeed gathered to- 
 gether many of the stones that are needed to make complete 
 the great structure of human knowledge, but they have not 
 succeeded in fitting these into place, in relating them one 
 to another, in uprearing the temple of Wisdom. Some, as 
 for instance. Lord Kelvin, have been forced to admit the 
 theory of "design" in Nature, but what the design or plan 
 is. Science makes no definite statement. 
 
 But there is no middle ground to take: either all life, 
 whether of the whole Universe, a world, a man or the small- 
 est infusorium, is guided by law or it is not. If not, then 
 chance reigns supreme. But this position is untenable; we 
 
134 Mysteries of the Heart Doctrine 
 
 see the operation of law in all diredions and we know of a 
 certainty that if law rules in one particular it must rule 
 throughout all Nature and all Life. 
 
 Theosophy also teaches design in Nature, and while it is 
 impossible for the human intellect to comprehend the design 
 in all its details and completeness, yet that part which The- 
 osophy reveals is stupendous in its range though based on 
 such simple truths that even a child may understand. Man 
 mirrors in himself all Nature and all the powers of Nature 
 and it is his destiny to acquire the knowledge and use of all 
 these powers — not for self, but that he may become a co- 
 worker with Nature and a Creator. This is the aim of 
 Theosophy, which is true Science, true Religion and true 
 Philosophy. 
 
Part II 
 
REVIEW AND OUTLOOK 
 
 OF THE 
 
 THEOSOPHICAL MOVEMENT 
 
 I produce myself among creatures, O son of Bharata, whenever there is 
 a decline of virtue and an insurrection of vice and injustice in the world ; 
 and thus I incarnate from age to age for the preservation of the just, the 
 destrudlion of the wicked, and the establishment of righteousness. — Krishna 
 in Bhagavad-Gita. 
 
 By their fruits ye shall know them. 
 
 STANDING at the dawn of the Twentieth Century 
 and having tided over in safety, though not with- 
 out many a rough knock, the dangers constantly 
 threatening to engulf the Ark of the Theosophical Move- 
 ment which contains the seeds of the world's future prog- 
 ress, we command a point of vantage whence a general 
 survey can be had of the events which, with unerring pur- 
 pose, have led up to the permanent establishment of The 
 Universal Brotherhood with its vast scope and unlimited 
 possibilities. 
 
138 Mysteries of the Heart Doctrine 
 
 When Madame Helena Petrovna Blavatsky, the heroic 
 Founder, a Russian woman of high position, laid the foun- 
 dation of the Theosophical Society in the "seventies" the 
 condition of the world of thought was intensely material- 
 istic on one hand and crassly dogmatic and bigoted on the 
 other. The "conflid between Science and Religion" had 
 reached such a pitch that it seemed as if one of the com- 
 batants must inevitably be crushed. Science had done ex- 
 cellent service by emancipating thought from the cramping 
 orthodox fetters and was not likely to be the first to suc- 
 cumb, but unfortunately in achieving that laudable object 
 the scientific iconoclasts had gone too far, and many ear- 
 nest seekers, who were turning from the narrow creeds of 
 the day owing to their failure to satisfy the intelledt, could 
 find no abiding place in the teaching of materialistic sci- 
 ence because of its refusal to answer the claims of the 
 heart. 
 
 The state of things prevailing in 1871, but a short time 
 before the foundation of the Theosophical Society, is well 
 described by Lord Lytton in the following extrad from an 
 article in the Fortnightly Review: 
 
 Look where we will around us in every direction the sources of pure spir- 
 itual life appear to be either altogether stagnant, or else trickling feebly in 
 shrunken and turbid streams. In religion, in philosophy, in politics, in the 
 arts, in poetry even — wherever the grandest issues of Humanity are at stake, 
 man's spiritual attitude towards them is one either of hopeless fatigue and dis- 
 gust, or fierce anarchical impatience. And this is the more deplorable because 
 it is accompanied by a feverish materialistic activity. Yes, this age of ours is 
 materialistic ; and perhaps the saddest and dreariest thing in the ever increasing 
 
Review and Outlook 139 
 
 materialism of the age, is the ghostly squeaking and gibbering of helpless 
 lamentation made over it by the theologists, who croak about their old dry 
 wells wherein no spiritual hfe is left. Meanwhile society seems to be every- 
 where busily organizing animalism. 
 
 Between the two camps "Spiritualism" with its phenome- 
 nal "manifestations" claimed a hearing, though its crude 
 theories were not capable of inspiring general confidence. 
 
 The direction of men's thought was thus wavering and the 
 probability was great that the rising generation would start 
 life without any nobler ideal than selfish pleasure. It is now 
 clear what was the evident danger that threatened mankind, 
 but at that time there were but few, even among the most 
 clear-sighted, who saw the danger, and only the Elder 
 Brothers of Humanity knew how to provide the remedy. 
 H. P. Blavatsky says. 
 
 The tendency of modern civilization is a reaction towards animalism, towards 
 a development of those qualities which conduce to the success in life of man as 
 an animal in the struggle for animal existence. 
 
 And, 
 
 Theosophy was intended to stem the tide of materialism and also that of 
 spiritualistic phenomena and the worship of the dead. 
 
 She was sent out to the world, after a remarkable career of 
 world-wide travel in which she gained unusual knowledge of 
 human nature, to "break the molds of mind." Speaking 
 of her Teacher, she says: 
 
 It was He who told me to devote myself to this and I will never disobey 
 and never turn back. 
 
140 Mysteries of the Heart Doctrine 
 
 How well she kept her vow we know. 
 
 H. P. Blavatsky aimed straight at the heart of materialism, 
 the ghastly spectre menacing civilization, and in her first 
 book, his Unveiledj advanced the then startling idea that 
 there were highly evolved men on earth possessed of a 
 knowledge of the hidden forces of Nature greatly transcend- 
 ing the confined limits of modern science. She proclaimed 
 the existence of the God within every man; the old, old 
 teaching of the Divine Nature of the Soul, which had be- 
 come so grossly distorted and finally obscured by the false 
 notion of the literal fall of man and his powerlessness to 
 raise himself without external help. To call forth into 
 action the Divine Soul lying hidden in man, was and is the 
 chief object of the Movement, for only on that basis can a 
 permanent Universal Brotherhood be established. This has 
 been the adamantine foundation of the work from the first 
 upon which the whole superstructure is built. 
 
 She founded The Theosophical Society in New York on 
 September 8, 1875, ^^^ working organization being perfected 
 on October 30th by the election of thirteen officers, H. P. 
 Blavatsky being "Corresponding Secretary." 
 
 After working in America for a few years, receiving and 
 corresponding with enquirers, writing Isis Unveiled^ etc., we 
 find her, accompanied by a few helpers, arriving in India 
 on February 16, 1879, where she gathered around her a 
 sufficient number of persons to form an Indian section of 
 the Society, teaching the underlying unity of religions, link- 
 ing the East with the West, founding and conducting T'he 
 'Theosophist magazine and forming Lodges where persons 
 
Review and Outlook 141 
 
 of all shades of religious opinion could meet upon com- 
 mon ground. 
 
 The seeds of a great future work having been sown, she 
 moved to England, where by her residence she completed 
 the perfedl triangle of centers from which innumerable 
 branches have since spread. Unfortunately in the East the 
 harvest has since been sadly neglected by those in charge, 
 who have wandered from the original lines of Brotherhood, 
 and so the tares have grown up with the wheat, choking 
 it for the time being. 
 
 H. P. Blavatsky's demonstration of her possession of 
 conscious and well-directed power over occult forces, which 
 illustrated the teaching that such potency was latent in all 
 men owing to their oneness with the Divine, was accom- 
 panied by a steady output of priceless instruction, unfolded 
 in ordered sequence, on science, comparative religion, and the 
 origin, nature and destiny of man. She thus disclosed to us 
 the true Purpose of Life, for which our undying gratitude is 
 due to her. 
 
 During these times many adherents were attracted by the 
 new light thrown by the Esoteric Philosophy on science and 
 religion, and others by the marvelous control and knowledge 
 of the occult forces of Nature shown by H. P. Blavatsky, 
 but few realized as yet the true objed of the Movement — 
 the formation of the nucleus of a real Brotherhood of Man- 
 kind. Not until the "Esoteric Section" was formed in 1888, 
 upon the initiative and with the assistance of William Q. 
 Judge, which united the more altruistic members in closer 
 bonds, was the Society free from the danger of being stranded 
 
142 Mysteries of the Heart Doctrine 
 
 on the shoals of metaphysical speculation or phenomena 
 hunting. 
 
 The early work of the Society consisted of hard pioneer- 
 ing, clearing away error, and preparing the ground for the 
 great practical work to be started when a sufficient number of 
 the members had realized the meaning of Brotherhood (the 
 end ever kept in view by H. P. Blavatsky and her Teachers), 
 and were prepared to sacrifice a little of their slothful ease 
 and fear of conventional public opinion in order to put the 
 "beautiful theories" into practice, by concentrating into 
 a united and militant body and making Theosophy a living 
 power in their lives. H. P. Blavatsky reports her Teacher 
 as saying: 
 
 You were not directed to found and realize a Universal Brotherhood, but to 
 form the nucleus of one, for it is only when the nucleus is formed that the 
 accumulations can begin that will end in future years, however far, in the forma- 
 tion of that body we have in view. 
 
 The increasing activity of the Society soon attracted the 
 attention of the inimical forces which oppose the progress of 
 humanity, and a certain organization — a present instrument 
 of evil psychological power — was soon at work seeking to 
 destroy, through more or less conscious tools, the growing 
 vehicle of the Light, the Theosophical Society. 
 
 In 1883-4 the first desperate attack was made, from the 
 outside, upon the honor and credit of H. P. Blavatsky 
 through the agency of a woman who was ifnder a heavy 
 debt of gratitude to her. She and her husband had been 
 befriended and given employment by H. P. Blavatsky 
 
Review and Outlook 143 
 
 when in absolute want. Later, having been prevented from 
 obtaining in an underhand manner a large sum of money 
 from a well-to-do Theosophist, this woman considered she 
 had "a grievance and would have revenge." This attack 
 on H. P. Blavatsky was followed at short intervals until 
 and even after her death in 1891, by treacherous onslaughts 
 on her work and reputation from various sources, even 
 from former pupils who owed and acknowledged a profound 
 debt of gratitude to her for invaluable help. But unfortu- 
 nately these people permitted ambition to gain the upper 
 hand and they sought to use their attainments for personal 
 advantage. 
 
 In 1894 a similar attack was diredled at William Q. 
 Judge, her successor, and in 1898 another most severe 
 crisis took place, the objedt of the attack being the pres- 
 ent Leader, Katherine Tingley. If a careful examination 
 of these ruthless assaults be made, an unvarying, cut-and- 
 dried system will be found for the destruction of this sav- 
 ing work by striking at the heart — the Leader. The plan 
 is ever the same and is clearly seen in the lives of all past 
 Teachers, Jesus, Socrates, Bruno, and others, great Souls 
 carrying the banner of Truth, Light and Liberation to dis- 
 couraged humanity. 
 
 The attempt is first made to upset the eternal truths of 
 Theosophy by argument, but that necessarily proving a 
 failure, the enemies of progress, to accomplish their end, use 
 the cowardly weapon of a savage personal attack on the life 
 and character of the Teacher, who is, nearly always, killed 
 in body after acute suffering. 
 
144 Mysteries of the Heart Doctrine 
 
 But for the vitally important interests of humanity at 
 stake and the sorrow and pain which were concomitants of 
 the ludicrously contradictory charges brought against H. 
 P. Blavatsky, they would be a subjedt of hearty laughter, 
 for it is almost incredible, yet the fact, that at the same 
 time she is charged by one party with deception in claim- 
 ing to possess occult powers, another school of critics, 
 equally learned and well-informed, declares that her "mira- 
 cles" were genuine, but were produced by the assistance 
 of the Powers of Darkness! But the proverb, "When 
 thieves fall out, honest men come by their own," is being 
 happily realized, for while the small critics carp unnoticed 
 the world is beginning to reap the harvest from the seeds 
 so carefully planted by H. P. Blavatsky. 
 
 Though space will not permit an analysis of the infa- 
 mous attacks upon H. P. Blavatsky and William Q. Judge, 
 one or two points of curious resemblance between the two 
 cases which disclose some of the methods of the foe de- 
 serve brief mention, if only for future warning in case of 
 need. 
 
 In each case the charges were based chiefly upon the 
 evidence of alleged incriminating letters, but in neither was 
 the illustrious victim permitted to copy, photograph or even 
 see the documents before the mock "trials"! In the case 
 against H. P. Blavatsky, the best experts in handwriting 
 differed among themselves as to the authorship of the let- 
 ters. We have not forgotten the attempt made by the Lon- 
 don Times in the greatest political trial of modern days — 
 with the exception of the Dreyfus case — to destroy the 
 
Review and Outlook 145 
 
 charader of Mr. Parnell by the production of a letter 
 which was pronounced genuine by the experts and yet 
 which turned out to be a barefaced forgery. Expert evi- 
 dence in handwriting can never be absolutely depended up- 
 on, and in the matter of the charges against William Q. 
 Judge, not only were none of the letters ever proved to 
 have been written by him at all, but the formulator of the 
 charges in l!he Case Against W. ^ Judge states in that 
 pamphlet, which purports to contain the whole matter, that 
 she had "destroyed all the letters I had received from Mr. 
 Judge" on the testimony of which many grave charges de- 
 pended. The allegations against these great Leaders are 
 riddled with inconsistencies, impossibilities and misstate- 
 ments, and any unprejudiced person who carefully studies 
 the whole matter is bound to conclude that such prepos- 
 terous charges would be summarily dismissed by any ordi- 
 nary Court of Justice. 
 
 Many other attacks were made upon the Leaders, but 
 such is the vitality of this work that all were transmuted 
 into benefits, for in exact proportion to the energy of the 
 defense made by the loyal members was the force of the 
 courage and devotion evoked. The weak fell out, for only 
 those who were strong enough and intelligent enough to hold 
 to their high purpose in spite of shocks could stand the strain. 
 The faithful workers who realized that if this Movement 
 could be destroyed the hopes of humanity would be blasted 
 for perhaps centuries, could not be shaken by the up- 
 heavals, but to the Society as a whole these served for its 
 purification, preventing it from degenerating into an over- 
 
146 Mysteries of the Heart Doctrine 
 
 grown, back-boneless organism, too flabby to stand up and 
 fight for Truth and the spiritual interests of humanity. 
 Another benefit has accrued to the Society from these 
 shocks, for they have served "to conduce to solidarity, to 
 give strength such as the oak obtains from bujEFeting the 
 storm and in order that all grooves of mind, act or thought 
 might be filled up."— [W. Q. Judge] 
 
 The attacks upon the Society through the attempted de- 
 struction of the Leaders have been so incessant and savage as 
 to be clear evidence of the importance of its work, and the 
 dread of it instinctively felt by evil-doers. But the enemy 
 has overreached himself, for by means of the splendid train- 
 ing thus secured, a compact phalanx of workers, inspired by 
 ardent love for humanity, daily increasing in impersonality 
 and the power evoked by it, has been united so firmly 
 under a Head of such wisdom that success is assured. 
 
 After having opened the doors to many hitherto locked 
 sources of wisdom and thereby earned the gratitude of thou- 
 sands, H. P. Blavatsky returned to Europe in 1884, broken 
 in health. In spite of acute physical suffering, this selfless 
 servant of humanity continued, until her death in 1 891, to 
 labor incessantly for the great cause, organizing the work, 
 teaching her students, editing her monthly magazine, Lucifer, 
 writing The Voice of the Silence, The Key to Theosophy and 
 innumerable magazine articles in addition to The Secret Doc- 
 trine, the crown of her literary work, a product of extraor- 
 dinary labor. 
 
 A complete study of the wonderful being, known to the 
 world as H. P. Blavatsky, would require a large volume. It 
 
Review and Outlook 147 
 
 is enough to say here that her love for all beings, her im- 
 mense pity for the suffering of the world, her singleness of 
 purpose, her marvelous power of unceasing work for the 
 benefit of others, unthanked and unhonored, from early till 
 late, while enduring continual slander and persecution from 
 open enemies and treacherous friends, and racked by inces- 
 sant physical pain, prove her to be one of the Great Souls 
 who occasionally come forth into the shadows of this world 
 to show a Light that we may know the Gods still live. 
 
 It is almost an insult to her memory to notice the petty 
 snapping of curs at her feet, but to her detractors we might 
 say that the testimony of her nobility of soul and unself- 
 ish life by those who knew her best, the elevating quality 
 of her writings which consistently advocated Truth, Purity 
 and Unselfishness, and the high-minded, altruistic class of 
 people attraded by them, are convincing proofs of the 
 greatness of her character and the divinity of her mission. 
 "The soul is known by the soul;" and sincere Theoso- 
 phists know that H. P. Blavatsky, William Q^ Judge and 
 Katherine Tingley have touched the deepest chord in their 
 hearts, have pressed the secret spring and released the pris- 
 oned force of Love for others. No masquerading self-seeker 
 has the power to evoke the Soul; such is the privilege of 
 heroes and instantly proves their rank. 
 
 Do men gather grapes of thorns or figs of thistles? 
 
 Every conceivable hypothesis having been tried, and hav- 
 ing ignominiously failed, in the vain endeavor to explain 
 the self-sacrificing career of H. P. Blavatsky upon the im- 
 
148 Mysteries of the Heart Doctrine 
 
 aginary basis of fraud, the world is becoming a little more 
 awake, and through the exertions of Katherine Tingley and 
 her students, is at last beginning to understand that another 
 of the Saviors of humanity, carrying blessing in both hands, 
 suffered a life-long crucifixion in the heroic person of H. 
 P. Blavatsky. 
 
 Listen to the noble teachings which she enforced by pre- 
 cept and example: 
 
 Behold the Truth before you : a clean life, an open mind, a pure heart, 
 an eager intelleft, an unveiled spiritual perception, a brotherliness for one's 
 co-disciple, a readiness to give and receive advice and instruction, . .a 
 courageous endurance of personal injustice, a brave declaration of principles, 
 a valiant defense of those w^ho are unjustly attacked and a constant eye to 
 the ideal of human progression and perfection which the Secret Science de- 
 picts — these are the golden stairs up the steps of which the learner may 
 climb to the Temple of Divine Wisdom. 
 
 Upon her death America soon became the scene of the 
 chief activity, for here the work of consolidating the most 
 energetic section of the Theosophical Society, the American, 
 was being successfully carried out by William Q. Judge, one 
 of the original Founders and the Vice-President of the So- 
 ciety. A diminution in numbers had occurred owing to 
 some of the original members leaving when they found the 
 Society was not a "miracle club," but had practical Brother- 
 hood for its object, and also, for a while, in consequence of 
 the absence of W. Q. Judge in South America. On his 
 return the work in the United States began to grow steadily. 
 
Review and Outlook 149 
 
 and in 1883 the formation of the Aryan Theosophical So- 
 ciety of New York by W. Q. Judge, who remained its 
 honored President till his death in 1896, gave it a consider- 
 able impetus. His devotion to the service of humanity was 
 absolute, and his sublime trust is well shown by the regularity 
 with which he kept up the meetings of the Aryan Society 
 from the first, though at times he was the only member 
 present. 
 
 But his trust and patience were amply rewarded, for 
 soon the Aryan became the chief of all the American 
 Lodges, and with the aid of The Path, the magazine founded 
 in 1886 by W. Q. Judge, the existence of the Theosophical 
 Society became known far and wide. By 1888 the Society 
 had three principal magazines and was very active on intel- 
 lectual lines, but neither H. P. Blavatsky, W. Q. Judge nor 
 the more altruistic and clear-sighted members generally were 
 at all satisfied with the attitude taken by a number of the 
 members towards the main object of the Society — Brother- 
 hood. In fact so unsatisfactory was the position that by the 
 advice and with the assistance of W. Q. Judge, who prepared 
 the Rules, H. P. Blavatsky established in that year the 
 "Esoteric Section," a body of students pledged to great 
 purity of life, unselfishness, and the endeavor to thoroughly 
 study and carry out the Divine Principles of Theosophy. 
 This Section was formed, as she says. 
 
 To help the future growth of the Theosophical Society as a whole in the 
 
 true direction, by promoting brotherly union at least among a choice minority. 
 
 The Esoteric Section is thus set apart for the Salvation of the 
 whole Society, 
 
150 Mysteries of the Heart Doctrine 
 
 For, she deplores further on in the same paper, 
 
 The Theosophical Society had just entered upon the fourteenth year of its 
 existence ; and if it had accomplished great, one may almost say stupendous 
 results on the exoteric and utilitarian plane, it had proved a dead failure on all 
 those points which rank foremost among the objects of its original establishment. 
 
 Thus as a "Universal Brotherhood," or even as a fraternity, one among 
 many, it had descended to the level of all those societies whose pretensions 
 are great, but whose names are simply masks — nay, even shams.* 
 
 Before she died, H. P. Blavatsky had the satisfaction of 
 seeing the work begin to take a step in advance under the 
 inspiration of this Esoteric Section of which she was the 
 "Outer Head." Owing to the energy coming through 
 that nucleus, with the assistance and untiring efforts of W. 
 Qi Judge, it was possible for greater extensions to take 
 place, which were carefully guided by him after her death. 
 
 So commanding was the character of this great man, and 
 so successful his work, that upon the resignation of the 
 Presidency of the Theosophical Society in 1892 by Colonel 
 Olcott, who had held that office since its commencement, 
 W. Q. Judge was chosen as President, but shortly after, 
 at the special request of W. Q. Judge, through the Amer- 
 ican Section, Colonel Olcott revoked his decision and re- 
 sumed his formal position as President of the Exoteric So- 
 ciety. Colonel Olcott, during the Hfe-time of H. P. Bla- 
 vatsky, resided chiefly in India where he was occupied in 
 certain official duties of the Society under her direction. 
 As a professed Buddhist he spent much time in helping 
 
 * Book of Rules of the Esoteric Section 
 
Review and Outlook 151 
 
 his co-religionists to propagate their faith. He was never 
 a member of the Esoteric Section. 
 
 For a short time the Movement progressed with perfect 
 smoothness; the force expended by H. P. Blavatsky in 
 keeping her wrecked physical body together seemed to 
 have passed into the work. The unique Parliament of Re- 
 ligions at the World's Fair held in 1893 ^^ Chicago gave 
 a splendid opportunity, which, under the direction of Will- 
 iam Q. Judge, was abundantly taken advantage of, for the 
 presentation of Theosophy in a convincing form, and the 
 activities of the Society were increasing (in America, Aus- 
 tralia, and Europe especially) by leaps and bounds. 
 
 But again the enemies of progress struck a blow at the 
 advancing work and a period of sorrow and internecine con- 
 flid: came which lasted for more than a year. This finally 
 reached the point where the great body of old and faithful 
 members acting in Convention separated themselves from 
 that portion of the Society led by Colonel Olcott. The 
 fact was that an ambitious woman in the Society, of some lit- 
 erary ability and known to have been an agitator in other 
 organizations, took upon herself to disrupt the Society for 
 motives which were plainly discernible to those who knew 
 her and her former exploits. These consequently protested 
 and took the necessary action. Seeing no other way to 
 accomplish her design she resorted to most absurd meas- 
 ures and, there being nothing on which she could base any 
 reasonable charge, she brought far-fetched and outrageous 
 accusations against the honor of William Q. Judge, who 
 stood with unshakable calmness for Brotherhood. 
 
152 Mysteries of the Heart Doctrine 
 
 These charges dealt with the relation of the Society with 
 those Teachers whose guidance was acknowledged by a 
 large number of the most active members. At first W. 
 Q. Judge was only charged with "giving a misleading ma- 
 terial form to messages psychically received from the Mas- 
 ter, without acquainting the recipients of that fact." This, 
 however, was too vague and weak to build up a case in the 
 minds of the members sufficiently strong to divert their de- 
 votion from him and his work for humanity and accom- 
 plish his premeditated destrudion. In order to prejudice 
 the case the prosecutor dragged in a number of irrelevant 
 additional matters of a nature that could not be proved or 
 disproved, owing partly to the lapse of time, but chiefly 
 to the fact that many of the documents vital to the case had 
 been deliberately destroyed by the self-appointed prosecutor be- 
 fore the "trial." An attempt to hold a trial was made, but 
 as the members composing the court found they had no 
 jurisdiction, they soon separated without arriving at a ver- 
 did. A wordy newspaper war followed, and pamphlets 
 and circulars attacking and defending the Teacher came in 
 shoals. Finally the Society in America (the home of the 
 new race we must remember), the largest and most ener- 
 getic portion, which knew by close observation the admir- 
 able and selfless work of the assailed "Chief," seeing that 
 this infamous persecution of an innocent man was simply 
 designed for the destruction of the Movement, almost 
 unanimously declared for Autonomy and reorganized as 
 "The Theosophical Society in America," leaving the blinded 
 portion of the members to go their own way. This in- 
 
Review and Outlook 153 
 
 spiring example was followed by the clear-sighted members 
 in Europe and Australasia where self-governing Theosoph- 
 ical Societies were established. Each Society at once chose 
 William Q. Judge as life-President in order to "keep the 
 link unbroken" and also discourage and impede the efforts 
 of future ambitious office-seekers. Then the work of re- 
 construction and consolidation proceeded rapidly. Unhap- 
 pily the terrific strain which William Q^ Judge, the second 
 Martyr to the cause, had endured during this savage on- 
 slaught brought on a mortal illness and, on March 21st, 
 1896, he resigned his suffering body. 
 
 As was mentioned in an earlier part of this chapter, the at- 
 tacks on H. P. Blavatsky, William Q. Judge and Katherine 
 Tingley were made with the object of throwing the forces of 
 Light into disorder and so breaking up the new hope for 
 humanity. With the loss of William Q. Judge the prospect 
 seemed dark to some, but it must be remembered that this 
 Movement is wisely directed. The heroic sacrificial lives and 
 pioneer work of H. P. Blavatsky and William Q. Judge had 
 paved the way for a greater to come, who could not have 
 come but for the splendid qualities of courage and trust 
 evoked in the members by their stand for right in face of 
 the unjust attacks upon the Leaders. 
 
 Upon the passing of William Q. Judge a further develop- 
 ment of the Theosophical Movement took place, to the 
 future of which no bounds can be put. The work hitherto 
 had been chiefly in the direction of theoretical study, and 
 the dissemination of true views on the philosophy of life 
 by means of lectures, public meetings, correspondence, the 
 
154 Mysteries of the Heart Doctrine 
 
 publication of books and magazines and the formation of 
 Lodges of students, etc. All this had brought together a 
 body of intellectual workers, partly disciplined by the trials 
 referred to above, but now the time was ripe for bringing 
 into every day life the "beautiful theories" so fondly cher- 
 ished. Under Katherine Tingley, the successor to W. Q. 
 Judge, so designated by him and accepted by the members, 
 this was commenced in New York City in April 1896, and 
 it was then discovered that she had been working with him 
 for two years in the Esoteric work of the Society. Thus 
 Katherine Tingley was called to the altar of sacrifice and 
 shortly after took her rightful place in public as Leader of 
 the Theosophical Work generally and Head of the Esoteric 
 School. Most of the trusted and influential members being 
 at that time engaged in large business enterprises which re- 
 quired their principal attention, a Mr. E. T. Hargrove, the 
 only available person at that moment, a young man who was 
 not yet settled in any profession, was elected President of 
 the Theosophical Societies for official purposes. His work 
 was mainly secretarial, for the whole direction of the Society 
 devolved upon Katherine Tingley, the new Leader. 
 
 Her first great undertaking was the Crusade, which left 
 New York on June 13th, 1896, and in its triumphal 
 career traversed England, Scotland, Ireland, France, 
 Belgium, Holland, Germany, Switzerland, Austria, Italy, 
 Greece, Egypt, India, Ceylon, Australia, New Zealand, 
 Samoa, Hawaii and the United States from California to 
 New York. Everywhere members were brought into touch 
 with Katherine Tingley, Lodges were united and strength- 
 
Review and Outlook 155 
 
 ened, new National centers and some sixty new local Lodges 
 and centers formed. When H. P. Blavatsky commenced 
 the work, she traveled from New York to India and then 
 to England, living a few years in each spot and thus form- 
 ing a strong connection between those important centers; 
 but Katherine Tingley on the Crusade of 1896-7 was able 
 to encircle the whole world in a bond of unity, and plant 
 a vital seed which quickly germinated and is growing into a 
 tree of protection under the branches of which all nations 
 can take shelter. During the Crusade a European Congress 
 was held in Dublin at which the office of Corresponding 
 Secretary, formerly held by H. P. Blavatsky, was revived. 
 This was offered to and accepted by Katherine Tingley. It 
 is impossible for want of space to give an idea of the colossal 
 work done during this wonderful journey, but by the prac- 
 tical example of humanitarian service amongst the poor, and 
 the teaching given to the workers, a clear idea was gained by 
 them of the great opportunity at hand to advance under the 
 admirable guidance of Katherine Tingley, to a region where 
 Theosophy would be a living power, first in the lives of the 
 members of the Society, and ultimately in the life of the 
 world. 
 
 This Crusade is perhaps the most significant event in the 
 later history of the Movement; for, by the unity it estab- 
 lished among the workers in all parts they were prepared to 
 undertake the new lines of practical activity without undue 
 strain. 
 
 During the Crusade the Leader unfolded part of the great 
 plan which had been in the minds of the Founders of the 
 
 
156 Mysteries of the Heart Doctrine 
 
 work from the first, and said it was to be put into action at 
 once. She told the members that a great Theosophical City 
 of Learning would be established at an ideally beautiful spot 
 which had long been chosen, and when Katherine Tingley 
 and the Crusaders reached the shores of America the begin- 
 ning of this glorious enterprise, whose end no man can 
 foresee, was made by the laying of the Foundation Stone of 
 the "School for the Revival of the Lost Mysteries of An- 
 tiquity," at Point Loma, California, where a large estate had 
 been purchased in readiness for this culmination of the devo- 
 tion and work of the past. W. Q. Judge in 1894 said that 
 a distinct object which H. P. Blavatsky had in view was 
 
 The establishment in the West of a great seat of learning where shall be 
 taught and explained and demonstrated the great theories of man and nature 
 which she brought forward to us, where Western occultism as the essence 
 combined out of all others shall be taught. 
 
 The objects of this School are to demonstrate practically 
 many of the ancient teachings, and, to quote from its Con- 
 stitution: 
 
 To revive a knowledge of the Sacred Mysteries of Antiquity by promoting 
 the physical, mental, moral and spiritual education and welfare of the people of 
 all countries, irrespective of creed, sex, caste or color, by instructing them in 
 an understanding of the laws of universal nature and justice, and particularly 
 the laws governing their own being, thus teaching them the wisdom of mutual 
 helpfulness, such being the science of Raja Yoga. 
 
 Shortly after this epoch-making event, of which it is im- 
 possible to exaggerate the importance for the progress of 
 
Review and Outlook 157 
 
 the world, a further step was taken. On January 13, 1898, 
 Katherine Tingley founded The Universal Brotherhood, 
 and on February i8th the Theosophical Society in Amer- 
 ica amalgamated with it, retaining the name. The Theo- 
 sophical Society, and becoming the Literary Department 
 of The Universal Brotherhood. The Constitution of the 
 new Organization was promptly accepted by the loyal The- 
 osophists throughout the world, and Katherine Tingley was 
 heartily acclaimed as Leader and Official Head endowed 
 with autocratic power over its affairs and management. 
 This was the logical outcome of the recognition of the 
 high character and true status of the Leader made by the 
 members during the Crusade, which justified and called for 
 the formation of The Universal Brotherhood. It could 
 not have been established before because the intuition of 
 the workers was not sufficiently developed to permit them 
 to understand what greatly increased help could be given 
 to the world through such a Body, guided by a great Soul 
 with the needed wisdom and strength, and so absolutely 
 selfless as to inspire perfed: trust. 
 
 On the wonderful Crusade several persons whom the 
 Leader had taken with her began to permit personal am- 
 bition and other propensities to develop, but for the time 
 being, these people were held in check by the trusty mem- 
 bers of the party. They were chosen by the Leader to 
 accompany her, for she feared the possibility of a repeti- 
 tion, in her absence, of the ambitious scheming which had 
 previously attempted to wreck the Society. In them she 
 had perceived the possibility of the seed of that ambition. 
 
158 Mysteries of the Heart Doctrine 
 
 which, as the onward sweep of the Theosophical activities 
 brought to the surface some who had been unnoticed in 
 previous agitations, might result in serious danger. She 
 hoped that by being given the opportunity of doing Cru- 
 sade work they would be turned from following the wrong 
 course. At the New York headquarters, 144 Madison Av- 
 enue, there were also some in prominent positions who 
 had similar tendencies. Thrown off their guard by per- 
 sonal adulation from indiscreet members, and magnifying 
 their office and their fancied importance, they became the 
 prey to the same evil psychological force that had prev- 
 iously attacked the work. Instead of resisting this danger 
 and thus profiting by the opportunity of gaining strength 
 to become helpful to humanity, they yielded. Upon the 
 return of the Crusade the few ambitious agitators, fanatics, 
 united to oppose the formation of The Universal Brother- 
 hood — established to save the Movement from falling into 
 a mere metaphysical debating society or worse — and, led 
 by the above-mentioned Mr. Hargrove, commenced a vio- 
 lent personal attack upon the Leader, although ostensibly 
 appearing at first merely to object to the Constitution of 
 The Universal Brotherhood. In their mad desire to gain 
 control the malcontents fancied that by resorting to the law, 
 they could obtain possession of the property, rights and 
 authority of the Society. The attacks ignominiously failed 
 and the lawsuits all resulted in verdids in favor of Kath- 
 erine Tingley and The Universal Brotherhood, it being le- 
 gally established as well as clear to common sense, that the 
 Theosophical Societies had a perfect right, if they wished. 
 
Review and Outlook 159 
 
 to become a Department of The Universal Brotherhood, a 
 body with precisely similar objects. Thus again was evil 
 transformed to good, and with the successful termination 
 of this unhappy difficulty, the era of active work and con- 
 struction recommenced. 
 
 In the summer of 1898 a relief expedition under Kath- 
 erine Tingley went to Montauk Point, Long Island, to 
 nurse and tend the thousands of sick and wounded sol- 
 diers landed there from the Cuban war, and later, another 
 body of enthusiastic workers with the Leader at the head 
 carried clothes, food, medicine and the compassionate spirit 
 of Brotherhood to fifteen thousand of the Cuban sufferers 
 from the war at Santiago. These brotherly activities, which 
 were on a very extensive scale, and many lesser ones, pro- 
 duced a most favorable impression upon the public, and 
 free transportation was granted to Katherine Tingley by 
 the United States Government, and accepted by her, for the 
 conveyance of the expedition to Cuba with the great relief 
 supplies. The following letters speak for themselves: 
 
 EXECUTIVE MANSION 
 
 Washington, September 24, 1898 
 Mrs. Katherine Tingley : 
 
 Dear Madam — I have been interested in the representations that have 
 been made to me concerning the effective work of the International Brother- 
 hood League, and am glad to know that it is securing such good results 
 in its labors among the sick and wounded soldiers and sailors. 
 
 Assuring you of my hope that it may be abundantly successful in its 
 most worthy undertakings, I am, very sincerely yours, 
 
 William McKinley 
 
i6o Mysteries of the Heart Doctrine 
 
 WAR DEPARTMENT 
 
 Washington, September 23, 1898 
 The Commanding Generals of United States Military Forces in CubOf 
 Porto Rico or the Philippines: 
 
 This general letter of introduction will be presented to you by Mrs. 
 Katherine A. Tingley, president International Brotherhood League, or its 
 authorized representative, who is engaged in the philanthropic work of reliev- 
 ing sick and wounded soldiers. This organization is favorably indorsed to 
 the department, and it desires to engage in relief work among the soldiers 
 of your command. 
 
 You are authorized, in your discretion, to permit the league workers to 
 prosecute such work, and to extend to them such facilities in that connection 
 as the interests of the military service will permit. Very respectfully, 
 
 G. D. Meiklejohn, 
 
 Acting Secretary of War 
 
 The year 1899 was noteworthy for the great Congress at 
 Point Loma to which hundreds of members from all parts 
 of the world came and at which, among other developments, 
 an important activity, The International Brotherhood League 
 "Colony," was established on a commanding site on the 
 Point. This Congress was continued at Stockholm, Sweden, 
 where King Oscar took the greatest interest in the visit of 
 the Americans, personally attended a reception given by 
 Katherine Tingley and her Cabinet officers, and in many 
 ways showed his high appreciation of The Universal Brother- 
 hood work. The Congress then met at Brighton, England, 
 and concluded at 1 9 Avenue Road, London, the last residence 
 of H. P. Blavatsky, which had just come into the possession 
 of Katherine Tingley after having been alienated from the 
 Movement for several years. This house was rededicated 
 
Review and Outlook i6i 
 
 by Katherine TIngley on October loth, 1899, as the Euro- 
 pean Headquarters. 
 
 Returning to America, Katherine Tingley, who had herself 
 attended and directed all these triumphant Congresses, took 
 up her permanent residence on February 13th, 1900, at 
 "Loma Homestead," Point Loma, where all the activities 
 were rapidly centraHzed: The Universal Brotherhood and 
 Theosophical Society's offices. The Theosophical Publishing 
 Company, The International Brotherhood League, The 
 Aryan Theosophical Society of New York, The Woman's 
 Exchange and Mart, etc., being all moved to the Point with 
 all the records, books, etc. A large number of students rap- 
 idly assembled from all parts of the world. The Isis Con- 
 servatory of Music had already been established but now was 
 able to be properly equipped, and activity followed activity in 
 bewildering succession. The building of the unique and 
 beautiful Aryan Memorial Temple, ereded in honor of W. 
 Q. Judge and H. P. Blavatsky — made possible by the work 
 and devotion of the Aryan Theosophical Society of New 
 York — the entire reconstrudion of the Loma Homestead, 
 the starting of the Silk Culture Industry, the opening of 
 The International Lotus Home and Raja Yoga School, the 
 construdion of roads and laying out of the immense 
 grounds, the designing and erection of various offices. 
 Students' Homes, and Bungalow residences, and the exten- 
 sive planting of fruit and shade trees occupied almost the 
 whole time of the Leader and students. In addition to these 
 home activities, Katherine Tingley had the entire work of 
 superintending The Universal Brotherhood throughout the 
 
i62 Mysteries of the Heart Doctrine 
 
 world, an apparently overwhelming task in itself, comprising 
 the constant watching and adjustment of difficulties arising 
 in the local Lodges, the diredtion of the lines of work to be 
 followed, the instruction of the private body of students 
 known as The Esoteric School of Theosophy, the acceptance 
 or rejection of candidates for membership, and an immense 
 correspondence. Engrossing as these duties would appear, yet 
 Katherine Tingley was also able to train a number of qualified 
 students of the Isis League of Art, Music and Drama, 
 sufficiently for them to be able to present with success to 
 large public audiences "The Eumenides" of jfEschylus, 
 "The Travail of the Soul," "Hypatia," and "The Conquest 
 of Death." The three latter were written under her direct 
 inspiration by students attached to the Literary Department 
 of The Universal Brotherhood. These representations are a 
 prophecy of the greater coming work for man's regeneration 
 in the Restoration of the Ancient Mysteries. 
 
 In order to carry out the dramatic work in a fitting 
 manner an immense and beautiful Amphitheater, of antique 
 design but with some new and unique features, and capable 
 of accommodating several thousands of spectators, has 
 recently been constructed upon a commanding site in the 
 grounds of The School for the Revival of the Lost Mys- 
 teries of Antiquity. It is open to the sky, and the back- 
 ground is formed by a lovely natural canyon clothed with 
 numberless flowers and eucalyptus trees, and the beautiful 
 Yerba Santa bushes overhanging the tawny cliffs. In the 
 distance the blue Pacific Ocean, dotted with the white sails 
 of the fishing boats, and with some far-away islands sleep- 
 
Review and Outlook 163 
 
 ing on its broad expanse, terminates the view. In this 
 magnificent arena are also held many of the athletic contests 
 which have been established by Katherine Tingley upon 
 the lines of the original Olympian Games. 
 
 In continuation of the former work in Cuba, in the 
 summer of 190 1 a special Crusade was sent to Santiago in 
 Cuba where some of the most capable and devoted stu- 
 dents from Point Loma did excellent service for Brother- 
 hood with the hearty co-operation of the Mayor and some 
 of the most prominent residents, whose love of their coun- 
 try makes them highly appreciate the work done for Cuba 
 by The Universal Brotherhood. One result of this work 
 was that the Crusaders were enabled to bring back a 
 large number of the best types of Cuban children to be 
 educated at the International Lotus Home and Raja Yoga 
 School, at Point Loma. 
 
 The rapid increase in the children's work has been a 
 leading feature of recent times, and has made necessary the 
 erection of many additional Group Homes for the constant 
 arrivals. Throughout the world the same activity prevails, 
 and a continual stream of applications for admission to the 
 Lotus Groups and Raja Yoga Schools flows in. The peo- 
 ple are learning to understand what a magnificent oppor- 
 tunity their children are being given to become wise, un- 
 selfish and happy. 
 
 In the same year 1901, a large and significant increase 
 in the comprehension of and interest in the principles of 
 Theosophy through the work of The Universal Brotherhood 
 took place in San Diego, the city nearest to Point Loma 
 
164 Mysteries of the Heart Doctrine 
 
 and a center which is visited by thousands of tourists from 
 all parts of the world. 
 
 Under the auspices of the Aryan Theosophical Society 
 many activities are flourishing, including Lotus work on 
 an extensive scale, adult classes in Theosophy, and a sys- 
 tem of regular weekly public meetings in the Opera House, 
 the largest building in the city. Aroused by these and 
 other activities, a local clergyman took upon himself to 
 make a determined attack, in his pulpit, upon the princi- 
 ples of Theosophy. When this man, who professed to 
 be a follower of Christ, realized the indignation this had 
 created among many of the best citizens, he sought the 
 help of a number of the other ministers who joined him 
 in signing a paper declaring that Theosophy was opposed 
 to the principles of Christianity. Aroused by this unjust 
 accusation, the students at Point Loma considered it an 
 excellent opportunity to throw down a challenge to debate 
 the subject of Theosophy and Christianity. This the min- 
 isters declined to accept, for reasons best known to them- 
 selves. Anxious that the truth should be established, the 
 students requested some well-known Brotherhood workers — 
 one a Theosophist who had been a Presbyterian Minister 
 and Examiner in Church History and Theology for many 
 years — to hold a brief in defense of the position of antago- 
 nism to Theosophy declared by the San Diego ministers. 
 They consented, and placed the criticisms of Theosophy 
 very skillfully in the instructive series of public debates 
 which followed between them and several of the other stu- 
 dents who took the Theosophical position. Large audiences 
 
Review and Outlook 165 
 
 were deeply interested with this novel method of presenting 
 the truths of Theosophy, and during the debates it was 
 made abundantly clear that the principles of Theosophy are 
 in perfect harmony with the essential teachings of Christ 
 and that The Universal Brotherhood is endeavoring to 
 carry out in precept as well as in practice the commands 
 given by that great Teacher. 
 
 The proximity of San Diego to the Headquarters of The 
 Universal Brotherhood, and its growing importance as a 
 center, made it desirable that a local headquarters should 
 be established there, so in October, 1901, a large private 
 house, standing in handsome grounds, was taken for this 
 purpose. Local branches of the Isis Conservatory of Mu- 
 sic, and other departments of the work, found suitable ac- 
 commodation there and a new activity was thus success- 
 fully inaugurated. 
 
 As tourists are permitted to visit considerable portions 
 of the grounds and buildings at Point Loma, great num- 
 bers of people have been able to obtain a correal knowledge 
 of the unique work being done by The Universal Brother- 
 hood, a true impression of which is thus spread far and 
 wide by the thousands of persons visiting this lovely spot. 
 In addition to lectures on Theosophy, delivered under the 
 purple dome of the Aryan Temple, a presentation of the 
 results of the work in the Raja Yoga School, in the form 
 of a beautiful musical play, is given by the children weekly, 
 and so a constant picture of the true character, beauty and 
 value of the world-wide work goes forth through these 
 and other agencies. 
 
1 66 Mysteries of the Heart Doctrine 
 
 At last the long-desired type of the Ideal Home has been 
 incarnated at Point Loma in the beautiful "Students' Home, 
 No. I," the first of many similar houses now being eredied. 
 They have been entirely designed by Katherine Tingley and 
 have numerous original features unlike anything built in this 
 country. They possess every necessary comfort and con- 
 venience combined with that refinement of taste which avoids 
 the two extremes of lavish ostentation or undue simplicity. 
 Many object lessons in the right living of the home life are 
 presented by a study of the design upon which these perfect 
 homes are built. 
 
 The first year of the Twentieth Century was remarkable 
 in the Theosophical history for the number and consequence 
 of the new lines of work started by Katherine Tingley to 
 teach Brotherhood in forms suited to diverse minds and 
 varying circumstances. The upward bound in the intuition 
 and devotion of the members has been so great that, at last, 
 it has been possible to commence work on the Great Temple 
 of The School for the Revival of the Lost Mysteries of 
 Antiquity. It is a matter of great significance that the 
 Theosophical Movement has succeeded in safely weathering 
 the critical period foreshadowed by H. P. Blavatsky, and 
 that this New Century should have its birth-year signalized 
 by such an auspicious event as the actual beginning of the 
 construction of the Temple. 
 
 To meet the demands of the time a new literature is essen- 
 tial, and with the enlargement and improvement of The 
 New Century^ the publication of 'J'he Path Series, 'The Mys- 
 teries of the Heart Doctrine and other works approaching 
 
Review and Outlook 167 
 
 completion and in the press, this want is being rapidly- 
 supplied. 
 
 Though this is not a complete history of The Theosoph- 
 ical Society and Universal Brotherhood, details having had 
 to be omitted for want of space, enough has been given to 
 show the single-purposed linking-thread running through the 
 work. Outwardly the Society went through the phases of 
 wonderment and the attraction of curiosity seekers, then 
 came the study of philosophy and metaphysics, and at last 
 the organized Body has fully realized what was taught from 
 the first — that Theosophy is Brotherhood, and is to be made 
 a living power in the life of humanity; the conviction of the 
 truth of theories being useless unless accompanied by their 
 actual personal application. We have been led through the 
 Red Sea of ambition and wandered through the Desert of 
 metaphysics, but the Higher Guidance has never failed. To 
 explain by ordinary means the survival of the work under 
 the terrible and repeated shocks it has suffered is impossible. 
 The only hypothesis that meets the facts — all the facts — 
 squarely, is that there are Masters of Wisdom, living men. 
 Elder Brothers of Humanity, who, though usually unrecog- 
 nized by men, take interest in and constantly help the world; 
 that they founded the Theosophical Society (now united with 
 The Universal Brotherhood) by the energy, skill and selfless 
 devotion of their Messenger, H. P. Blavatsky, and that they 
 have watched over its preservation while allowing perfed: 
 freedom to the individual members. 
 
 Upon this theory alone does the history of the Movement 
 become comprehensible; everything fits into place. Like the 
 
1 68 Mysteries of the Heart Doctrine 
 
 flower of the Lotus rising through mud and water to reach 
 the air and sunshine, we can trace the germ of the Move- 
 ment working at first through the stage of "psychic" 
 happenings and attrading more or less mystically inclined 
 enquirers. Then came the period of purely intellectual 
 study and research into metaphysics, and propaganda by 
 means of literature, correspondence and lectures. 
 
 Finally, strengthened by many bufFetings and having con- 
 quered apparently unsurmountable obstacles, the real work 
 of the Movement began to be developed in the practical 
 demonstration of the philosophy, hitherto studied only 
 theoretically. 
 
 In The International Brotherhood League, the practical 
 humanitarian department of The Universal Brotherhood, 
 founded by Katherine Tingley in 1897, Theosophy is 
 applied to all classes of human needs, affording ideal 
 patterns for the world in the condu6t of the practical 
 activities of life on lines of Brotherhood. Here for the 
 first time in ages is a Body of people actually carrying out 
 these principles in active, everyday life, for this system is 
 based on the bed-rock of self-discipline. It obtains 
 its vitality from the realization by the members of the 
 presence of the Higher, Divine Self behind the petty, 
 egotistical, small personality. This great truth when grasped 
 in its fullness by the mass of mankind will bring the reign of 
 peace and happiness, for with the realization of this over- 
 shadowing Presence, which is the Real Man, the ChristoSj all 
 selfish desires will be seen in their true light, and Brother- 
 hood, devotion to the interests of all, will be known to be 
 
Review and Outlook 169 
 
 Nature's law and the only way to attain heaven on earth. 
 
 To bring about this knowledge of the Soul is the work 
 of The Universal Brotherhood. 
 
 For centuries we have been taught, in direct contradidion 
 to the words of the world's Scriptures, to look outside our- 
 selves for guidance. This conception of the supposed 
 distance of the divine Ego, the Christos, from us — the false 
 teaching that "fallen" man is unable to help himself to rise 
 — in fact the denial that Man is more than the eating, talk- 
 ing and thinking animal of common life, is largely if not 
 entirely responsible for the horrible state of the world. 
 
 This has all to be changed. The philosophic teaching of 
 Theosophy, corroborated by all the world Scriptures and by 
 the highest intuitions of the greatest thinkers, inspiring the 
 practical work of The Universal Brotherhood, in which it is 
 carried out in adual life, is found to be the only available, 
 willing means before the world for true reform. Theosophy 
 is the Master Key to the riddle of the Universe and, when 
 tried, is found to open the closed doors of the mysteries of 
 life. 
 
 The Universal Brotherhood has in its Constitution an 
 ideal system of government. This has been drawn up in 
 such a way that all, irrespective of creed or race, may enter 
 the ranks, if willing to work for the elevation of humanity. 
 It is necessarily unsectarian by reason of its fundamental 
 basis which, as it teaches the existence of the Divine Soul 
 within, encourages each man to find the true way to its real- 
 ization by active service and not by blind faith. Theosophy 
 is a building force; the test of its truth is its power of con- 
 
lyo Mysteries of the Heart Doctrine 
 
 struction and the deep happiness it produces. Its song is 
 "Life is Joy!" 
 
 The world needs hope; it is wandering blindly, not 
 knowing its true nature and vast spiritual potencies. It 
 needs a Teacher and a Leader — one capable of showing 
 the way in both thought and adion, one who has proved 
 so truly unselfish as to be fit to wield power. William Q. 
 Judge said: 
 
 Let me say one thing I know : only the feeling of true Brotherhood, of 
 true love towards humanity aroused in the soul of some one strong enough 
 to stem this tide can carry us through to the close of next century and on- 
 ward. For Love and Trust are the only weapons that can overcome the 
 real enemies against which the true Theosophist must fight. 
 
 In Katherine Tingley, the Leader and Official Head of 
 The Universal Brotherhood, this strong soul is found, for 
 in her the necessary qualities of skill, knowledge and power, 
 united with perfed: compassion and love for all mankind, 
 are combined in the highest degree. 
 
 H. P. Blavatsky reminded the world that Brotherhood 
 was Nature's first law and brought a philosophy wide 
 enough to be a common meeting ground for the most di- 
 verse thinkers. W. Q. Judge consolidated the work, 
 and now Katherine Tingley is showing the world how to 
 live Brotherhood. 
 
 The opportunity is offered to all who love their neigh- 
 bor as themselves to awake to the new Light and Hope, 
 and help to carry out this colossal design for the elevation 
 of mankind now clearly laid out on the trestle-board, by 
 
Review and Outlook 171 
 
 sustaining the work of The Universal Brotherhood, with 
 the inestimable privilege of the guidance of one of the 
 World-Teachers, Katherine Tingley! 
 
 Children of Light! 
 
 As ye go forth into the world. 
 Seek to render noble service 
 
 To all that lives. 
 
THE LEADERS OF THE THEOSOPHICAL MOVEMENT 
 
 H. P. BLAVATSKY 
 KATHERINE TINGLEY WILLIAM Q_. JUDGE 
 
WORLD TEACHERS 
 
 AT definite periods in the world's life, the ripened 
 culmination of the centuries, Teachers and Lead- 
 ers of men appear in the world to present and 
 enforce the one and the same Eternal Truth. Columbus, 
 Washington and some of the great liberalizing, progressive 
 Empire-builders were such Leaders. Others have appeared 
 as Teachers, presenting seemingly new and different codes of 
 morals. Such were Zoroaster, Buddha, Jesus, Lao Tze, 
 Mahomet, Blavatsky, Judge, and such a world Teacher and 
 Leader is Katherine Tingley. 
 
 But while the methods of all these Liberators may vary, 
 has not the keynote of their work and song, past and pres- 
 ent, been liberty, love ye one another — all totaled in 
 "Brotherhood?" With this as their common theme, they 
 have sounded it down the ages, through the world's selfish 
 and soulless atmosphere, as the one saving chord of har- 
 mony vibrant amidst the heartless strife of man. 
 
 Had these Teachers been fully recognized, accepted and 
 truly understood, would the world's people have been left 
 compassless in the wilderness of materiality, the prey of 
 false guides luring them into the trackless jungles of creeds 
 
174 Mysteries of the Heart Doctrine 
 
 and dogmas, a wilderness infested by the energized ghosts 
 of ambition, greed, lust, and love of dominion, material, 
 mental and spiritual? Would man have lost his soul? 
 Would the cry of earth's present spiritually careless or de- 
 spairing children rise in lamentation to an echoless heaven, 
 'an unresponsive God? 
 
 When too late, men have recognized and deified these 
 great Perfeded Souls, some of whom they first crucified. 
 
 Why are we asked to accept the limited misconstructions 
 and interpretations of the pearls of Truth as rendered by 
 some of their disciples, which, bounteously showered by the 
 Teachers, were made luminous through their life, suffering 
 and martyrdom? Why have these flawless gems come to us 
 dulled and tarnished out of recognition by selfish usage of 
 men, instead of clean, pure, simple and complete from the 
 loving Masters' hearts? Why, except through the known 
 and natural weaknesses of some of their disciples and those 
 who have followed them, in seeking to build up and per- 
 petuate themselves at the cost of the degradation of their 
 Masters' teachings? 
 
 Do we not read that Paul — the only known Inifiafe-dis- 
 ciple of Jesus — preached "Christ and him crucified," and 
 are not his sayings most illuminated and filled with saving 
 sense, awakening conviction, touching men's hearts, carrying 
 forward the Heart Doctrine of Christ? But when man finds 
 his Sacred Writings recording such suggestive facts as the de- 
 fection from, and denial of Jesus by some of his immediate 
 and sworn disciples — chief among them the oath-breaking 
 Peter — how can we in the face of such facts expect or even 
 
World Teachers 175 
 
 hope to find the unpolluted truth, or aught but "crumbs 
 fallen from the Master's table" in any one of the sectarian 
 and creed religions, which, forsworn in their inception, now 
 cramp and hem in the world's spiritual life? Is not the urge 
 of man's higher nature proof that his soul is not wholly ob- 
 scured to him? Is it not the soul that is prompting him to 
 desert these rotting and foundering professedly spiritual 
 navies, and, putting off with his conscience or soul-compass 
 as guide, to strike out for some life-giving shore in search of 
 safety and peace? May we not logically and properly lay 
 the world's present universal unrest, strife, threatening 
 wreck and chaos at the door — nay! at the altar of the 
 Church where man's spiritual nature, as a starved, deformed 
 foundling, cries in vain for help and shelter? 
 
 With man lost to a knowledge of his soul, with this su- 
 perb counterpart of himself mentally far removed from his 
 daily life, his lower mental nature is left enthroned as ty- 
 rant king, with impending spiritual death and decay immi- 
 nent in consequence. In view of these facts, can justice 
 and love have being, can Deity without shame receive the 
 reverence of men — unless the promised and long hoped- 
 for Savior should appear? For this is the close of an im- 
 portant epoch when the whole world is in the throes of 
 re-adjustment preparing to move en masse into a new and 
 unknown life, fraught with lasting weal or woe to the hu- 
 man race, when the question of the spiritual life or death 
 of humanity hangs trembling and breathless in the balance 
 of eternity. At such a vital strategic concentration from 
 all past time, on the threshold of the vast unknown, would 
 
176 Mysteries of the Heart DocTRiNk 
 
 not the Supreme stultify himself, would not the great Law 
 have ceased to operate, would it be in keeping with the 
 Eternal Fitness of Things, in accord with the World's 
 Scriptures, if the promised "Greater than I" should now 
 fail to appear? 
 
 Nearly all the Teachers who have marked previous "Ap- 
 pearances" have come but to one people, singly and un- 
 aided, to teach, establish and defend the truth. Too often 
 were the teachings spread by non-comprehending, person- 
 ally ambitious or ignorant disciples, each presenting his in- 
 dividual ideas leading to the obscuration and loss of the 
 true teachings, and their example has since been largely 
 imitated by the modern professed expounders of the muti- 
 lated records. 
 
 The present point in time is marked and emphasized 
 above all preceding epochs by the almost simultaneous 
 birth and appearance of a great Wedge, or Trinity of 
 Teachers, driven like a bolt of Light into this selfish, sen- 
 sually-benighted juncture of the Nineteenth and Twentieth 
 Century life. 
 
 The three main factors in this great "Appearance" are 
 — the vital importance of this time, the three Teachers 
 coming together, and the world-wide extension of their 
 work. The fitness and harmony of these factors and their 
 combination are evidence of the true, vast, culminating and 
 supreme importance of this Epoch. 
 
 Theosophy, or the Ancient Wisdom Religion — under 
 the benign rule of which the forgotten "Golden Age" 
 made earth a Paradise for its deservedly blessed children — 
 
World Teachers 177 
 
 was projeded into the world's stagnant spiritual life in 
 1875 by Helena Petrovna Blavatsky, a noble Russian. 
 Through her work a few earnest, true hearts were aroused 
 from their restless sleep to the comprehension of her mes- 
 sage of Universal Brotherhood as demonstrated by Theos- 
 ophy, and the acceptation of herself as a great selfless 
 Teacher. 
 
 During years of intense physical suffering, through pity 
 of the World, she endured ridicule, calumny, abuse, treach- 
 ery, desertion and final martyrdom at the hands of her Ju- 
 dases and, with ceaseless effort and the superb courage 
 which comes only to the servant of Truth, she safely 
 planted the life-giving seed in America and spread her mes- 
 sage through Europe and India. 
 
 As the author of his Unveiled and The Secret DoSirine, 
 she left to the world writings which, fully analyzed, shed 
 a new and beneficent light on all the Sacred Books of the 
 World and on man's pathway, illuminating the wondrous 
 and simple truths which the Bibles of the World contain 
 and upon which they are based. Coming generations will 
 look upon these two monumental works as the introduc- 
 tory chapters to the Sacred Book of the Ages which yet 
 remains to be written. 
 
 After her passing away, her work was continued, organ- 
 ized and consolidated by her most faithful and devoted 
 disciple and co-worker, William Quan Judge who, as her 
 successor, trod the thorny path marked by the hearts' 
 blood of all the "Great Souls of Compassion" who have 
 ever gladly sacrificed themselves to awaken and save their 
 
lyS Mysteries of the Heart Doctrine 
 
 fellow men. Just, kind, modest, yet determinedly persist- 
 ent, he held and with his life defended the truth entrusted 
 to his keeping against unbridled ambition and infamous at- 
 tacks made by malicious and unworthy workers, among 
 whom was one who, in seeking to obtain the influence of 
 his position, defamed and even sought to destroy the in- 
 tegrity of his good name and honor and who, in attacking 
 him, attacked the Cause which he represented. 
 
 As he stepped through the Martyr's gate onto the next 
 stage of life's drama, he passed the "Ark of the Covenant" 
 into safe, wise and all-powerful keeping. Katherine Tingley, 
 the third of this Master Trinity of High Teachers, immedi- 
 ately after receiving the Martyr's Crown of Leadership, 
 organized and successfully led a Theosophical Crusade 
 around the world, and established Brotherhood vedette posts 
 and cantonments in every land. She has, against all conceiv- 
 able open and hidden opposition, defamation and threatened 
 assassination, so firmly and broadly established this great 
 saving Principle of Brotherhood among men, as to defy effect- 
 ive retardation to its irresistible impetus and universal sweep; 
 doing this against the most malignant personal attacks from 
 that secret source which has ever worked against the spiritual 
 liberty of man. Religious bodies — as distinguished from 
 Spiritual — now dominate a very large part of the thought- 
 life of two hemispheres, and the force of Evil — spiritual 
 energy perverted — incites the nations to disastrous, unjust 
 war, that out of the chaos it may purloin temporal as well 
 as spiritual domination! For do we not again hear in 
 the Western World the ominous whispering of "Church 
 
World Teachers 179 
 
 and State," the bold shouting of which has in the past 
 wrought carnage and deluged the earth with human blood? 
 
 Opposed by deadly hatred, the produd: of jealousy and 
 fear, and by the secret and open combined effort of the 
 now concentrating embodied forces of Evil, the defending 
 power of Right has poured through this great human 
 Wedge of Spirituality, to establish itself in the impregna- 
 ble fortress of Universal Brotherhood, from thence to move 
 out to the peaceful conquest of all human hearts, good 
 and evil alike. 
 
 The Universal Brotherhood, with Theosophy as its cen- 
 tral Light, established through pain, persecution and bitter 
 war waged by the ignorant and selfish side of human na- 
 ture, demands by the purity of its purpose, its unselfish- 
 ness and simple grandeur, respectful attention and study 
 from every intelligent, high-purposed mind. It offers the 
 simplest solution to all the moral and economic problems 
 which are now threatening to bring chaos. It appeals and 
 commends itself to all suffering and help-giving hearts. It 
 bridges death with life, and gives certainty of finding and 
 reuniting the severed chords of love. Universal Brother- 
 hood menaces hypocrisy, pretense, dishonesty and all forms 
 of selfishness by its high example of intelligent service and 
 unsalaried official life. 
 
 With its motto "There is no Religion Higher than 
 Truth" as the guiding principle in every thought and effort, 
 its members fearlessly seek and find the truth resident in 
 everything and manifest everywhere. Maintaining that the 
 province of man, and the purpose of his existence is to be- 
 
i8o Mysteries of the Heart Doctrine 
 
 come all-knowing and God-like, The Universal Brother- 
 hood confidently stands on this stable basis, and from this 
 safe home of the wisely experienced goes out to the 
 rescue of those who trust or mistrust the shifting quick- 
 sands of belief, unbelief and materialism. 
 
 With ever-growing Truth as the objed of their quest, re- 
 liantly trusting the great Law of Eternal Progression while 
 they work, with all the attracted powers of Right focalized 
 through the Body of earnest souls, all are united and 
 determined on the one purpose — the re-establishment of 
 Intelligence, Equity and Love as the triune ruling power 
 over human life and destiny, guided by the Soul's all- 
 illuminating Light. 
 
 With these noble and lofty purposes already worked out 
 to a practical demonstration and in ever increasing opera- 
 tion at Point Loma, California, The Universal Brotherhood 
 and Theosophical Society, led by Katherine Tingley as 
 Leader and Official Head, challenges, demands, and com- 
 mands the respectful attention, scrutiny and consideration 
 of the world, as pre-eminently working to save men from 
 the tidal wave of sensuality and unbrotherliness which will 
 engulf the human race unless it now grasps this golden 
 opportunity, turns from selfishness, and urgently seeks and 
 serves the Truth on the safe mountain slopes and sunlit 
 plains of a higher, truer and nobler every-day life. Now 
 is the pivotal time and culmination of all past ages, the 
 meeting and parting of the ways! The foretold time for 
 the passing away of dead forms approaches! The Hosts 
 of Humanity are in the sunless defile of Materiality, de- 
 
World Teachers i8i 
 
 bouching into the new and unknown without a common 
 purpose or Leader; with here one and there another de- 
 claring his way as the only true one, while multitudes are 
 bent on plunder for self, misled by false beacons of desire 
 flamed high by those who would lead man to destruction! 
 
 The world's present moral and spiritual condition is as 
 in the time of Christ, but a thousand times more com- 
 plex and difficult. Man is more advanced in the subtler 
 methods of moral and physical assassination; more deeply 
 impregnated with hypocrisy and deceit; more blinded to 
 the truth; more universally and fatally possessed by the 
 fiends of sensuality in all their varied and loathsome 
 forms, now generally manifested among large classes of 
 people. 
 
 With such a basis of physical life, with such a temple, 
 the clean and pure soul, the God within, awaits with sub- 
 lime patience its opportunity to step forth and be recog- 
 nized, while men, governments and nations do war against 
 each other. What hopeful courage, what nobility of soul, 
 what infinite compassion must possess those who, as 
 Teachers and Helpers, have chosen to serve the children 
 of earth! 
 
 As the physician cannot ignore the symptoms of disease 
 if he would restore the sick to health, so the conditions 
 of humanity which we see, alas, too often, cannot be ig- 
 nored but must be faced and warning be given to all 
 men. 
 
 We, as disciples of this great Triangle of Teachers, 
 seeing these truths, declare them to the world; and in the 
 
1 82 Mysteries of the Heart Doctrine 
 
 name of our Teachers, and all the Saviors of all past time, 
 in the name and stead of Humanity, we plead for it, Pu- 
 rity! Morality! Spirituality! Brotherliness! 
 
THAT STRANGE WOMAN, 
 
 H. P. BLAVATSKY 
 
 I 
 
 ERE the Twentieth Century closes H. P. Blavatsky 
 will be universally ranked with the great, selfless, 
 martyred Helpers of Humanity. For martyred 
 she was, as was Christ, but on a cross of greater agony. 
 By the conditions of modern public life, the martyrdom 
 of a great and heroic soul can be carried out with fiendish 
 completeness. If her philosophy was to be preached, some- 
 one had to stand forth as its exponent before the whole 
 world, and to take from every quarter the shafts of venom 
 in thought and word launched thereat. 
 
 Yes, she was "a strange woman" to those who could 
 not measure her by a standard worthy of her. As with 
 all great Teachers, her presence revealed men's souls to 
 them; if they could not understand the revelation, if the 
 unwonted stirring within irritated or angered them, as it 
 sometimes did, they pointed the perplexity, uneasiness, or 
 anger, at the one who had evoked the mysterious inner wit- 
 ness. Therefore some called her "strange;" some avoided 
 
184 Mysteries of the Heart Doctrine 
 
 her; others hated her because they were at enmity with 
 this inner witness — the inner Light. 
 
 The strongest, largest character of her time, her imper- 
 sonahty and fearlessness were part of her greatness. 
 
 Of utter honesty in purpose and conduct, these she 
 never subordinated to ordinary standards; she never hesi- 
 tated, if her work demanded it of her, to do what she 
 knew men must, in their blindness, in their ignorance of 
 the working factors, in their tendency to explain her by 
 what they knew of themselves, radically misinterpret. 
 
 "He who speaks the truth is turned out of nine cities;" 
 he who teaches it is crucified according to the methods 
 of the time. The methods of our time are slander, hate 
 and treachery, and these she experienced in the fullest 
 measure. They never ceased ; and the very fact of these 
 persecutions pushed her on to do more; on her part also 
 she never ceased the labors that stimulated them. She 
 knew that the after-coming fruit would be the warrant of 
 the seed; she loved humanity and would not be stayed 
 from serving it. 
 
 The work involved the separation from personal friends, 
 the loss of home, of social ties and position, of wealth, 
 of comfort. And let it be remembered that she gladly re- 
 linquished them for the work, not waiting till the work 
 should have involved the severance. Ambition would have 
 pointed the other way, and it would have brought the 
 gratification of its utmost wish. 
 
 Such a character demands explanation, and no explanation 
 begins to meet the case that does not recognize courage. 
 
H. P. Blavatsky 185 
 
 self-sacrifice, endurance and honesty as the keynotes of this 
 great-souled woman. Some day the world will awake to 
 a recognition of this, as of other of its Redeemers. Folly 
 and malice do not prevail eternally. Each year adds to 
 the harvest of the seed sown by her. 
 
 She was born in social surroundings of high family ac- 
 cording to worldly standards, where social gifts and charm 
 of manner were paramount to all else; she had these and 
 was capable of gracing any position. Of brilliant mind, 
 widely cultured, with a powerful imagination and iron will, 
 she could easily have moved to the front in the intel- 
 lectual, artistic and literary worlds. 
 
 In writing, teaching, diffusing the great truths she had 
 brought to the Western World, she spent the days and 
 nights of many years; and her task yielded neither honor, 
 money nor popularity — she was in her day probably as 
 unpopular as was Christ in his. She did not claim to have 
 originated these teachings, but with the inner light she had 
 garnered the wisdom of the Ancients; and with that inner 
 urge and pity for humanity in its ignorance, with un- 
 bounded love and compassion she gave out some of the 
 Divine Wisdom. 
 
 She had no love for money. Generous with all she 
 had, she contributed any that came by chance to her to 
 the Society she founded, retaining nothing for herself and 
 being at times in adual poverty. 
 
 Too royal a soul to care for fame, too conscious of her 
 power and great mission to consent to be patronized into 
 drawing-room celebrity, she used her gifts but to spread 
 
1 86 Mysteries of the Heart Doctrine 
 
 her teachings through her books and the agency of The 
 Theosophical Society which she founded. 
 
 She did her utmost to teach her pupils to attune them- 
 selves to the universal divine Law, to work with it, so 
 that they might become self-reliant co-workers with her- 
 self, strong-souled servers of humanity. "Don't think that 
 I am going to nurse you into Occultism," she said once 
 to a group of them. And she never accepted the smallest 
 sum of money from anyone for her teachings. 
 
 Among those about her were always traitors, and always 
 some who subsequently became her bitter enemies. Pro- 
 foundly versed in human nature, she knew them all for 
 what they were, but — "They must have their chance." 
 What did she mean? Chance of growth through the study 
 and practice of Theosophy, the outgrowing of their weak- 
 nesses through noble service of humanity! 
 
 In molding the spiritual life of her students she was 
 often forced by her love for them to inflict pain. It was 
 the soul she worked for in them, and in helping that to 
 free itself from personal limitations she never allowed sen- 
 timental pity to prevent her from hitting hard at ambition, 
 self-love, vanity, or any other of the failings that stood in 
 their way. Those who could stand the training profited 
 and grew; the weaklings quailed and stayed with their 
 weakness, often going from her to become her unscrupu- 
 lous enemies. 
 
 In the former she inspired unbounded love, loyalty, 
 trust and reverence, and in these, the years since her death 
 have done nothing to dim their memory of her. In her 
 
H. P. Blavatsky 187 
 
 these faithful students recognized Friend, wisest of Coun- 
 selors, more than Mother. They learned from her to 
 serve the Race. Being the Messenger of the great Law, 
 she served it by expounding a philosophy which she knew 
 would help humanity in its struggles and darkness. 
 
 To all about her, independent of whether or not they 
 should hereafter prove unequal to the task, she gave the 
 privilege of sharing in the unspeakable joy of serving hu- 
 manity. 
 
 Her fame will live and grow; her work will be recog- 
 nized more and more. The current world of thought has 
 but touched her literature, her books are truly a world of 
 thought in themselves. Those who read them superfi- 
 cially find them, after an hour's reading, "disconnected, 
 disjointed, a heterogeneous mass." Yet through them, 
 from page to page, runs an unbroken thread of teaching. 
 Her students, as they grow, and as they gain more and 
 more light at the hands of her successor, Katherine Ting- 
 ley, find this fully displaying itself to them, and in their 
 turn they will hand it on to the world. As they stand — 
 read merely from the common stand-point — these works 
 are an education in themselves. And as time goes on the 
 tremendous scope of the philosophy they unfold, and its 
 bearing upon every dark place in human life, will be fully 
 recognized. "Heaven and Earth shall pass away, but my 
 words shall not pass away." Among those words of hers 
 which shall not pass away are those which foretold Amer- 
 ica as the home of the coming leading race of the world, 
 and those which said that "in the West a great School 
 
1 88 Mysteries of the Heart Doctrine 
 
 of Learning shall arise" where the students shall be 
 taught the forgotten Mysteries of Life, and whence they 
 shall be sent out to all countries to spread the Light. 
 This School is already in operation at Point Loma, in 
 California, under the direction of Katherine Tingley. 
 
 What was there in what she taught that aroused such 
 intense opposition? Verily she was a magician and taught 
 magic! Hear her own definition of magic: 
 
 Magic was considered (by the ancients) in its spiritual, secret sense, as 
 the "Great Life," or divine life in spirit. 
 
 In other words she taught the innate divinity of man, 
 that he was heir to all the powers in the Universe, and 
 must be his own savior through his own soul, needing no 
 intercessor or intermediary between himself and the Divine. 
 And she wielded the power that belongs to one who has 
 attained what she desired all others should also attain — 
 which is to be had "without money and without price." 
 
 These were the teachings of that "strange woman" — 
 strange because she loved her neighbor better than her- 
 self. Can we wonder that in this materialistic age these 
 thoughts fell like a bomb-shell among the false teachings 
 of religious systems that were psychologizing the world? 
 Yet she gave to the world only an iota out of her vast 
 stores of philosophy and science and spiritual wisdom. 
 
 Venom was inevitable. She attacked shams, all that 
 stood in the way of human freedom of thought, all forms 
 of intercessory priesthoods and conscience-salving nostrums, 
 all forms of philosophized materialism and animalism. 
 
H. P. Blavatsky 189 
 
 Treachery she met on every hand, and this was the chief 
 source of her suffering. Baser natures do not know that 
 the nobler the soul the more does it trust and hope in 
 human nature and the keener its suffering when it is be- 
 trayed. "Forgive them, for they know not what they 
 do;" her pity, compassion, and forgiveness were boundless. 
 Love is measured by the capacity to suffer and though, 
 like Christ, she foresaw the treachery, it scarred her none 
 the less. 
 
 It is not to be said that "we shall not look upon her 
 like again," for the World-Helpers stand always ready to 
 come forward into the arena of the martyrs. 
 
 We know that because of her labors and sufferings, be- 
 cause of all that we learned of and from her, we shall the 
 more quickly recognize and the more strenuously defend all 
 who come after her into the world's darkness bearing the 
 sacred lamp. And her faithful students know that some 
 day, in some life, they shall again be privileged to uphold 
 her mighty hand. 
 
 II 
 
 ^ I AO those who do not believe in the existence of Great 
 -*- Helpers of Humanity (or perfedled men), nor in 
 the Theosophical teachings generally, H. P. Blavatsky was 
 a miracle. That she lived a life of self-sacrifice amounting 
 to a veritable martyrdom all could see; for she worked day 
 and night in the face of the most tremendous obstacles. 
 
190 Mysteries of the Heart Doctrine 
 
 and in defiance of bigotry and persistent persecution. But 
 what was her motive? Money? Her family were wealthy 
 and she had ample means at command. She relinquished 
 high position and luxury in order to carry out her work 
 for humanity. Ambition? She refused all opportunities 
 for personal advancement and thereby antagonized those 
 who presumed to consider themselves sufficiently enlight- 
 ened to assist her. Then her moods! Whoever had so 
 many, so intense and so rapidly-shifting? But then again, 
 whence the superhuman self-control, the penetrating wisdom, 
 the calm benignity that characterized her as a teacher? 
 
 To those who accepted her doctrines and professed to 
 believe in Humanity's Helpers, she was also a Mystery 
 but should not have been, except in another way. They 
 had no right to misunderstand and find fault with her, 
 unless they had a perfectly correct idea of their own as 
 to how she ought to have behaved; how a great Teacher 
 ought to behave who is sent single-handed into the murky 
 atmosphere of a London drawing-room, there to deliber- 
 ately battle with all the malignant powers of greed and 
 anger and lust, and to teach its frequenters the principles 
 of a life far, far different from their own. They knew from 
 their own experience that the world of thoughts and feel- 
 ings was as open to her clear eyes as is the world of acts 
 and deeds to us. They knew that, to such an unveiled 
 gaze, the world of society must appear a veritable thieves* 
 kitchen, full of foulness, slander, and unnamable horrors. 
 Yet they were surprised when a pure, honest, vigorous 
 soul, entering such a den, should with seeming careless- 
 
H. P. Blavatsky 191 
 
 ness trespass on some petty social convention, and ex- 
 press in words one thousandth part of that which no one 
 present scrupled to think and feel. The envy, hatred and 
 impurity which raged in the thoughts of those around her 
 were only too clearly known to her; yet these very peo- 
 ple were struck with pious horror if she used the mildest 
 expletive or called anyone a fool. 
 
 No motive known to worldlings will explain the mys- 
 tery of H. P. Blavatsky's life, and fit all the exigencies 
 of her career. Her motive was of a kind unrecognized 
 by the multitude. She was one of those beings who had 
 mastered the lessons of ordinary life and passed beyond 
 it into one where our sordid, narrow, self-interested ideas 
 and feelings find no place. She had been initiated into 
 that higher life where there is no separateness of Soul 
 and no interest apart from the interest of humanity, that 
 life which is the ultimate goal of all the human race. And, 
 filled with compassion for the many noble souls she saw 
 struggling wistfully and faintingly amid the gloom and 
 strife, she came to champion their cause and to rescue them. 
 For that reason she endured to live on amid the racking 
 of the body and the bedlam of human thoughts, and to 
 spend her generous energies in fighting back the demons 
 of darkness while she held undimmed the lamp of truth. 
 
 She demonstrated for her admirers some of the as yet 
 unknown powers of Nature, descending compassionately to 
 their petty level of thought and deigning to exhibit a few 
 wonders, in the hope that they might be encouraged to be- 
 lieve in the reality of the unseen realms of Nature about 
 
192 Mysteries of the Heart Doctrine 
 
 which she taught, and to give up the worldly life for the 
 higher. But their interest did not get beyond the mere 
 phenomena themselves, and they tried to turn the Society 
 into one in which the ordinary life of the senses should 
 be led, with academic studies in occult arts added as an 
 item of interest, curiosity and amusement. Others there 
 were whose interest it was to prove that no mysteries existed 
 of which they were not masters, who consulted that interest 
 and humbugged each other into believing H. P. Blavatsky 
 a cheat. 
 
 H. P. Blavatsky came to demonstrate to the modern 
 world the existence of the Soul, that grand reality in human 
 life which is so often sought in vain amid the transient and 
 gusty passions and petty interests of the mere emotional 
 nature, or among the mazes of intellectual research. Her 
 very presence was an intolerable rebuke to those who denied 
 the Soul and worshiped the senses; for their magic de- 
 serted them and they felt small, like a lamp in the sunlight. 
 Thus she stirred up unexplainable hostility in many breasts. 
 Those who had within them the desire for light took fire 
 from her and became devoted disciples, though many fell for 
 a time when the searching ordeal of training and self-con- 
 quest began to play havoc with their cherished prejudices 
 and proclivities. 
 
 H. P. Blavatsky burst like a cannon-shot upon the 
 modern world, breaking down the barriers of vested interests 
 and crusted prejudices on every side. She colledled into 
 one focus all the scattered elements which could be used in 
 her great project. She is said to have come "to plant the 
 
H. P. Blavatsky 193 
 
 seed of Brotherhood in the soil of Mysticism," and a study 
 of her life's work shows that she seized every opportunity 
 of inducing mystics and spiritualists to ennoble their aims 
 and rise to something more sublime than mere phenomena- 
 hunting. In the pursuit of this object she has been accused 
 of changing her interests and vacillating from spiritualism 
 to psychic research or to Masonry, and so on. But her aim 
 was always the same, and she went about testing various 
 soils until she had sown all her seeds in the best way. 
 
 Verily, H. P. Blavatsky was a "Strange Woman" to 
 those who tried to explain her conduct in a strange way; 
 but, given the master-key to her career, anyone can see 
 how faithfully and consistently she fulfilled it. 
 
WILLIAM Q. JUDGE 
 
 By their works shall ye know them. 
 
 '/Q\' 
 
 auKoi 
 
 T 
 
 HE due appreciation of any man comes 
 only from his peers, and to be able to 
 accord to William Q. Judge his true 
 place in the history of the world as one of Hu- 
 manity's Helpers requires at least that our hearts 
 shall have been touched by the same fire, kind- 
 ling within us the same enthusiasm, the same 
 energy, the same compassionate love for all that 
 lives. Day by day the fruit of his work, its 
 magnificent results, stand out more clearly, and 
 it is by these results — by this fruit — that the 
 world is coming to know that his work was good. 
 Why was it that H. P. Blavatsky, the Foun- 
 der of The Theosophical Society and Universal 
 Brotherhood, chose William Q. Judge, a native 
 of Ireland, to be her chief helper, her repre- 
 sentative in America, and her successor after her 
 death? Why did not she, a Russian, choose one 
 of her fellow countrymen, or, beginning her work 
 as she did on this Western Continent, why did 
 she not choose an American, or an Englishman? 
 Was it a promise of an awakening of that an- 
 cient race out of its long sleep of ages and a return of 
 its heroes? Truly, William Q. Judge was one of the heroes 
 
196 Mysteries of the Heart Doctrine 
 
 and helped to make the circle of the globe, not only link- 
 ing Russia from the farthest east of Asia through Europe 
 to America, but also uniting the titanic elements of the 
 vast Russian Empire with the mystic life of ancient Erin 
 and handing on the great work to his successor, Kather- 
 ine Tingley, an American, linking it back to the prehis- 
 toric past of the oldest civilization of the world and for- 
 ward to the new life for humanity in which our beloved 
 America shall lead. 
 
 William Quan Judge was born in Dublin, Ireland, on 
 April 13th, 1 85 1. His decisive career as reformer began 
 in the year 1874 when H. P. Blavatsky, his predecessor 
 as Leader of the great Theosophical Movement, sent for 
 him. He came at once and the meeting was one of rec- 
 ognition between them, like that of mother and son. 
 The time must have been chosen, for it appears from the 
 subsequent important events that delay would have serious- 
 ly retarded the destinies of The Theosophical Movement. 
 He was then at the height of unrest on religious matters. 
 He had begun to combat the dogmatism of Christianity 
 ("Churchianity" as he used to call it). He had pro- 
 claimed ideas far grander than the narrow teachings of the- 
 ology, and was opposed to the degrading conceptions of 
 Original Sin and Vicarious Atonement. His burning de- 
 sire to serve humanity was intense and he needed but con- 
 tact with that great Helper and Teacher, H. P. Blavatsky, 
 to bring this ideal to fruition. 
 
 In his early days before he graduated at the Bar, he en- 
 tered a debating club for the purpose of developing facility 
 
William Q. Judge 197 
 
 in public speaking. He was so diffident at first that when 
 called upon to speak he was not able to utter a single word 
 for some minutes, but presently he aroused himself by a 
 supreme effort of the will, and, overcoming his embarrass- 
 ment, burst forth into an eloquent exposition of the subjed:. 
 His intensity called forth affectionate enthusiasm among his 
 comrades who elected him forthwith chairman of the club. 
 The club, however, did not long furnish him much attrac- 
 tion; the object of loosening the pent-up faculty of public 
 speaking being accomplished he sought further channels for 
 development. His career as pleader at the Bar was dis- 
 tinguished by marked success. After some years of practice 
 at law he undertook some legal business in South America, 
 staying there a considerable time. He returned with his 
 mission honorably accomplished but, owing to exposure in 
 the performance of his duties, he had contracted a dangerous 
 disease, the "chagres" fever, from the effects of which he 
 never completely recovered. 
 
 To a close observer W. Q. Judge was striking in appear- 
 ance, though to the unobserving his presence was not 
 remarkable. He was of medium height, erect, of athletic 
 build, and broad shouldered. His head was exceptionally 
 large and profusely covered with grayish hair. He wore a 
 full beard, fairly dark, with reddish tinge; his nose was very 
 prominent and well-formed, and everything about his face 
 had the stamp of power. Blue eyes — deep and true — 
 softened the impression of inflexibility which his countenance 
 seemed to indicate, and when squarely and honestly looked 
 into, had a look of eternity in them, an inexpressible mys- 
 
198 Mysteries of the Heart Doctrine 
 
 tery like the ocean. His smile was radiant, never to be 
 forgotten. His very presence seemed a promise of the 
 stability of the Universe — of the divinity and perfectibility 
 of man. Without words he convinced people of his philos- 
 ophy; his power to alleviate the woes of mankind was 
 always with Jiim. 
 
 Soon after he met Madame Blavatsky The Theosophical 
 Society was started under her direction on September 8th, 
 1875; the thirteen officers were duly and formally elected 
 on October 30th, 1875, ^* Qi J^'^g^ being elected Counsel 
 to the Society. 
 
 That the Society thus originated would become so im- 
 portant a Body and of such world-wide influence, no one 
 except the real Founders, the Teachers of H. P. Blavat- 
 sky, under whose direction she aded, could then have 
 known or foreseen. Its aim was for long confounded in 
 the public mind with that of Spiritualism and kindred in- 
 vestigation, and on every hand it met with innumerable 
 obstacles. It took such heroic Leaders as H. P. Blavat- 
 sky and William Q. Judge to withstand the fierce oppo- 
 sition and stamp its new and progressive ideas on the 
 thought of the day. 
 
 At the time of the birth of the Society, materialism 
 with its enticing promises was threatening complete posses- 
 sion of the educated and half-educated classes. There was 
 great eagerness to denounce religion and deny Divinity, 
 and the ancient teaching of the dual nature of man and 
 of Brotherhood as a fact in Nature, linking the whole hu- 
 man race into one family, had been entirely lost sight of. 
 
William Q. Judge 199 
 
 Madame Blavatsky with unequaled versatility and with 
 mighty power of intellect and forceful logic soon disen- 
 tangled the incongruous web of thought by incontrovert- 
 ible proofs of the existence and stability of the supersensu- 
 ous world and the divine in man. Her monumental works 
 will be text-books for ages to come, and it is owing to 
 William Q. Judge, her life-long disciple, friend and suc- 
 cessor, that the teachings have remained uncorrupted from 
 the influence of pretenders and unshaken amid violenjt op- 
 position of the professed expounders of creeds. 
 
 The Theosophical Movement having the mission of en- 
 lightening all with its divine, hopeful message, Madame 
 Blavatsky, the Leader, set out from the United States in 
 1878 for India and other countries, leaving William Q^ 
 Judge to disseminate the truths and carry on the gigantic 
 work in America; and indeed that hero was equal to the 
 task. In the accomplishment of this work he brought to 
 bear his great powers one by one as an organizer, a busi- 
 ness man, a philosopher, a reformer, a writer, a tactician, 
 a warrior and a counselor. He was all these in high de- 
 gree; such diversity of knowledge and qualifications as 
 were his do not often exist in any one man except at ex- 
 traordinary epochs in history, in times of climax, when a 
 great Regenerator appears on the horizon of Time to save 
 the world from destruction. 
 
 Amid untold obstacles he worked on with ceaseless toil, 
 forming connexions in every State of the Union, and es- 
 tablishing branches of The Theosophical Society in many 
 cities. The center of the work was at New York where 
 
aoo Mysteries of the Heart Doctrine 
 
 he established the Theosophical Headquarters. Throughout 
 the country thousands of unselfish workers joined the ranks. 
 
 There are today millions of people in the United 
 States whose lives have been touched and made better 
 from hearing and assimilating somewhat of the tenets of 
 Theosophy. Within the short space of twenty-five years 
 the whole trend of current thought has changed, and in- 
 stead of the narrowing influence of materialism a more 
 brotherly spirit now prevails. The ideas of Theosophy 
 now pervade individual life, literature, the pulpit, the 
 stage, and many societies and organizations. 
 
 To William Q. Judge alone is due the honor of main- 
 taining an interest in Theosophy in America. After the 
 departure of Madame Blavatsky public interest ceased al- 
 most completely for a time, though the seed sown by her 
 had taken root and was germinating. There was no one 
 who recognized in William Q. Judge the future standard- 
 bearer and sole supporter of the Cause in this country. 
 However, he persisted undauntedly. In 1883 he formed 
 the Aryan Theosophical Society of New York of which 
 he was President till his death. He began holding public 
 meetings and although at times with no audience, he was 
 never discouraged, as he knew only too well their import- 
 ance and that the great truths of Theosophy must be 
 brought to mankind in order to save it from sinking still 
 more deeply into the abyss of materialism and animal de- 
 gradation. 
 
 At last one and then another joined with him, and, 
 tireless and devoted, he continued to educate the new- 
 
William Q. Judge 201 
 
 comers in the truths of the "Wisdom Religion." After 
 a little while and by degrees there came many followers. 
 
 In 1886 W. Q. Judge founded "the Path, the first 
 Theosophical magazine in America, which is continued to 
 this day by his successor, Katherine Tingley, under the 
 name of the Universal Brotherhood Path. The pages of 
 The Path from its very beginning were replete with gems 
 of the deepest philosophy. Night after night, in addi- 
 tion to his daily toil whereby he earned his bread, W. Q. 
 Judge would write articles for it, often under assumed 
 names to conceal the scantiness of literary support. With 
 rare courage he persisted, never lacking in diligence, and 
 at last some staunch supporters were attracted by the no- 
 bility of his great and towering nature and aided him 
 somewhat in his self-sacrificing labors. 
 
 His chief literary productions are to be found in the 
 various Theosophical magazines, especially in the ten vol- 
 umes of The Path, the pages of which are filled with 
 priceless articles on philosophy written by him under va- 
 rious pseudonyms, initials, or unsigned as Editor. Some 
 of the noms de plume used by him were William Brehon, 
 Bryan Kinnavan, Hadji Erinn, Eusebio Urban, Z., etc. 
 
 He conducted an immense private correspondence all 
 over the world, and wrote numerous expositions of Theo- 
 sophy for the newspapers, some of which were republished 
 in book form. His books and the many pamphlets which 
 he sent out were the means of presenting the teachings of 
 Theosophy in a clear and simplified manner. When the 
 truth is known, of the vast work that this extraordinary 
 
202 Mysteries of the Heart Doctrine 
 
 man did for Humanity through the Theosophical Move- 
 ment, what a remarkable organizer and writer he was, how 
 firmly he established the Movement and how far-reaching 
 were his efforts, William Q. Judge will be counted one of 
 the great reformers and his name will be handed down to 
 posterity as one of the benefactors of mankind. 
 
 In 1888, during the lifetime of H. P. Blavatsky, he sug- 
 gested and outlined to her the formation of an inner Section 
 of The Theosophical Society, which should be its mainstay 
 and salvation. Madame Blavatsky approved, this Body was 
 formed, and she became the "Outer Head" and Teacher. 
 This Body, now the Eastern and Esoteric School of The- 
 osophy, is for those who seek to make Theosophy a living 
 power in their lives, following the promptings of the Higher 
 Self, the God within, gaining self-mastery, and the power to 
 work intelligently for humanity. After the death of 
 Madame Blavatsky, W. Q. Judge became the Outer 
 Head and Teacher of this School. 
 
 As The Theosophical Society grew into prominence it 
 appeared to offer a field for ambitious persons who realized, 
 to some extent, that the Movement was destined to attradt 
 millions of people and that its influence would be very great. 
 Every possible move was attempted to wrest the power 
 from the " Chief," William Q. Judge ; his character was 
 assailed, intrigues were instituted to diminish his influence, 
 and in consequence his good name was libelled and defamed 
 by a sensational press. 
 
 There were some members who, being themselves weak, 
 were affeded by these false reports and left the Society, but 
 
William Q. Judge 203 
 
 the majority remained and stood firm by him, and it then 
 transpired as W. Q. Judge had foreseen, that the Esoteric 
 Body was actually the mainstay and salvation of the whole 
 Society. This School flourishes today with more far-reach- 
 ing influence than ever under his successor, Katherine 
 Tingley. 
 
 In 1889 W. Q. Judge established the Aryan Printing 
 Press and founded The Theosophical Publishing Company, 
 by means of which the growing demand for literature was 
 supplied. The Theosophical Publishing Company became 
 famous for bringing out the valuable writings and books 
 of W. Q. Judge and for its discriminative selediions of 
 other Theosophical and occult literature. 
 
 In 1890, following his advice, the Aryan Theosophical 
 Society was incorporated so as to enable it to hold real 
 estate property. A spacious building, 144 Madison Ave- 
 nue, New York, was purchased the following year, and 
 became the headquarters of all the Lodges throughout 
 America. Here were employed a large literary staff and a 
 number of voluntary workers conneded with the business 
 administration of the Society. The building was a bee- 
 hive of enormous activity and the work soon grew to 
 such an extent that the printing had to be done outside. 
 
 Besides all this work W. Q. Judge sent out teachings 
 in the Esoteric School and to the Branches of the Society 
 to assist them to carry on their Theosophic work on cor- 
 re6t lines. 
 
 Helena Petrovna Blavatsky, his occult predecessor, that 
 Great Soul, the Teacher and Colleague of William Q. Judge, 
 
204 Mysteries OF the Heart Doctrine 
 
 died on May 8th, 1891. He immediately went to Lon- 
 don and helped to form the European Section. 
 
 In 1893 he made arrangements for a great presentation 
 of Theosophy which was successfully carried out at the 
 Parliament of Religions at Chicago. 
 
 In that year an atrocious plot was hatched against him 
 with the intention of destroying his usefulness, but it failed 
 of its immediate purpose though it ruined his health and 
 ultimately destroyed his life. The fiery darts of malice, 
 hatred and vindicftiveness were thrown at him by an am- 
 bitious person masquerading in saintly guise. It defies all 
 description to recite the suffering which it caused him and 
 the patience and endurance with which he stood at his 
 post until the last. At that time his voice began to fail 
 him. He often stood in public before a large audience 
 which had come far and wide to listen to his grand and 
 ennobling teachings and although at first he could hardly 
 make himself heard under great stress of physical pain, 
 yet finally with great will power, overcoming the obstacle 
 and forgetting all — weakness, difficulty of utterance and ill- 
 ness — his powerful eloquence would so inspire with spirit- 
 ual fervor those who heard him that they remained spell- 
 bound; they had received they knew not what, truly a 
 divine and spiritual benedidion. 
 
 It is known to those who were his nearest friends that 
 he saw the foreshadowing of the persecution which was to 
 come to him and the ambition in the heart of his perse- 
 cutor before it had shown itself outwardly. It was his 
 anxiety for the safety of the Movement, and the great 
 
William Q. Judge 205 
 
 strain that was thus laid upon him by the disloyalty of 
 one who should have been the first to support him, which 
 made their mark upon his health and were the main cause 
 of his final physical break-down. He was the very last 
 to act in his own defense. Not until his friends, when 
 they saw he was being driven and hunted to death and 
 that the work must suffer, insisted on defending him, did 
 he allow them to take such steps as would terminate this 
 crisis in the Society. He did not even wish to defend 
 himself by exposing the real motives of the maligners who 
 charged him with the supposed offense of "giving a mis- 
 leading material form to messages . . . received from 
 the Master, without acquainting the recipients of that fact" 
 — a charge unprovable and preposterous, but made the 
 basis of the bitterest persecution, which threatened to wreck 
 the whole Movement. He took no aftion against them 
 until the eyes of a sufficient number of the members of 
 the Society throughout the world were opened to the am- 
 bitious motives of his traducers; then, at last, he shook 
 from him the poisonous coil, the dead-weight on the 
 Movement, and boldly took charge of its destinies with 
 his own strong hand. This was accomplished by the re- 
 organization of the "American Section" into the "Theo- 
 sophical Society in America," and its declaration of auton- 
 omy at the annual Convention at Boston in 1895, ^7 ^ 
 majority of representatives of ninety-two to ten, who also 
 elected him President of the Theosophical Society in 
 America for life. A very large number of the branches 
 throughout the world concurred immediately and, following 
 
2o6 Mysteries of the Heart Doctrine 
 
 the a6tIon of the Americans, formed national autonomous 
 Societies and elected William Q. Judge President for Life. 
 
 Thus he was vindicated, but soon death deprived him 
 of the use of his suffering body which he relinquished on 
 March 21st, 1896 — yet not before he had placed the des- 
 tinies of the Movement in the strong hands of his Col- 
 league and Successor, Katherine Tingley. 
 
 The world is his eternal debtor. 
 
 I I 
 
 evo- 
 
 That power of steadfastness, holding the man together, which by d 
 tion controls every motion of the mind, partaketh of the Sattva (true, holy) 
 quality . — Bhagavad- Git a 
 
 TV TO words could more aptly express the charader of 
 "^ ^ William Q. Judge than the above taken from the 
 Bhagavad-Gita, the Book of Devotion — a book which he 
 dearly loved and which was his constant companion. 
 
 When we bring up before the mind the thought of this 
 man as he was during the last few years of his life, work- 
 ing unceasingly, without a thought of self, in a body so 
 frail that he was never free from pain, carrying the bur- 
 dens of The Theosophical Society pradlically alone, one 
 cannot but wonder from what source came the strength 
 and force necessary to perform such a Herculean task. 
 
 We must realize, if only dimly, from our limited spheres 
 of thought, that there are souls so great, so unselfish in 
 
William Q. Judge 207 
 
 their desire for man's liberation, that they are able by 
 reason of that soul-power to conquer all that tends to 
 weaken or destroy their good work. 
 
 What impressed one very strongly in William Q. Judge 
 was this quality of steadfastness and devotion — devotion 
 to principle, and to the high purposes of his cause. 
 
 Soon after the children's work was started by him in 
 New York, the one in charge was somewhat discouraged 
 at what seemed its non-success owing, largely, to the 
 fact that the adults did not deem this matter sufficiently 
 important. Thinking perhaps its non-success was due to 
 her own inability, the Superintendent went to William Q. 
 Judge, and told him frankly that she "could not make 
 this work a success," that she herself "had nothing to 
 give the children." He answered, "Can't you give them 
 a flower?" That simple remark revealed an entirely diff- 
 erent view of the matter and gave an impetus to the work 
 that carried it safely through those early days. 
 
 Nothing, no matter how trivial it seemed to others, was 
 to him too insignificant a task, if it in any way tended to 
 advance or assist the work of resuscitating the truth. 
 
 In this respect he was a constant example to the stu- 
 dents and friends he gathered around him — never too ill 
 to listen to the sorrows of others, or to relieve suffering 
 in any shape. 
 
 But one felt there was with him a great loneliness, be- 
 cause at that time, with all his efforts, so few listened, so 
 few understood. He said, "Many are there to whom I 
 would have spoken out my heart, but they would not lis- 
 
i2o8 Mysteries of the Heart Doctrine 
 
 ten** — and so he had to pass them by, as did H. P. Bla- 
 vatsky before him. 
 
 But he left his impress on the Nineteenth Century and 
 future generations will honor the man who loved his fel- 
 low men so well that he gave up his life in his heroic 
 endeavors to free the souls of men. 
 
 Unto each man his handiwork, unto each his crown. 
 
 The just Fate gives ; 
 Whoso takes the world's life on him and his own lays down. 
 
 He, dying so, lives. 
 
 For an hour, if ye look for him, he is no more found. 
 
 For one hour's space; 
 Then ye lift up your eyes to him and behold him crowned, 
 
 A deathless face. 
 
THEOSOPHICAL SIGN-POSTS 
 
 BROTHERHOOD A FACT 
 
 THE first objed of The Theosophical Society is to 
 form the nucleus of a Universal Brotherhood of 
 humanity without distindions, and this object is 
 set forth and explained by H. P. Blavatsky in T^he Key to 
 Theosophy. 
 
 The notion of Universal Brotherhood is very common, 
 but generally speaking, is not studied sufficiently to be 
 understood. So many people view it wrong side up, so to 
 say. This gives the idea a fallacious and unattractive ap- 
 pearance that brings discredit upon the name of Brother- 
 hood, and it suggests to us at once all kinds of impracti- 
 cable schemes and injudicious enterprises that are either 
 useless or hurtful. And what is this wrong way of view- 
 ing the conception of Brotherhood? 
 
 It is that we assume the prevalent self-seeking and di- 
 vided condition of humanity to be normal, and Brother- 
 hood to be something superadded. Hence one hears of 
 establishing Brotherhood as if it were something unnatural 
 to be forced upon humanity. 
 
 But Brotherhood is the original and final, the natural 
 and normal condition of human life. Humanity has been 
 forced out of this condition by powerful intrusive forces 
 
 * The extracts are from The Key to Theosophy, by H. P. Blavatsky 
 
2IO Mysteries of the Heart Doctrine 
 
 arising in the lower passional and selfish nature of man. 
 And we have been bound to this fallen state by the false re- 
 ligious and scientific systems that have grown from the distem- 
 pered brain that goes with an unregulated life. 
 
 Therefore we have not to introduce a new element into 
 life, but to remove obstacles and impediments that choke 
 its natural and healthful flow. To establish Brotherhood 
 we must remove the causes of unbrotherliness. In consider- 
 ing the means of bringing this about, we may briefly enu- 
 merate them as two, and illustrate them from the history 
 of The Theosophical Society and Universal Brotherhood. 
 
 H. P. Blavatsky stormed the citadel of modern dogma- 
 tism and scientific bigotry, fearlessly showing up their tyr- 
 anny and unworthiness, and sowed the seeds of a true, 
 broad, and ennobling conception of life. In 'The Key to 
 Theosophy she says: 
 
 All the unselfishness of the altruistic teachings of Jesus has become merely 
 a theoretical subject for pulpit oratory ; while the precepts of praftical self- 
 ishness taught in the Mosaic Bible, against which Christ so vainly preached, 
 have become ingrained into the innermost life of the Western nations. 
 
 These can be eradicated by 
 
 Demonstrating on logical, philosophical, metaphysical, and even scientific 
 
 grounds that : (^ ) All men have spiritually and physically the same origin. 
 
 (^) As mankind is essentially of one and the same essence . , 
 
 nothing can therefore affect one nation or man without affefting all 
 
 other nations and all other men. 
 
Theosophical Sign-Posts 211 
 
 H. P. Blavatsky having thus established the principles 
 of Theosophy and planted firmly in the minds of men the 
 broad conceptions of Brotherhood, Katherine Tingley, the 
 present Leader of The Theosophical Society and Univer- 
 sal Brotherhood, has forwarded the work another stage by 
 establishing at Point Loma a visible nucleus of Universal 
 Brotherhood, which must be regarded as the logical out- 
 come and outward practical expression of the germ im- 
 planted by H. P. Blavatsky. 
 
 At Point Loma is growing up an international center, a 
 cosmopolis, of people formed into an ideal fraternity. The 
 members of this unselfish body of people are not recon- 
 ciled by the process of being all pruned down to the same 
 pattern, as is done in artificial fraternities; but they pre- 
 serve all that is best in their natures and their distinctive 
 characters without friction and clashing of interests; like the 
 instruments of an orchestra, they work together in harmony. 
 
 What renders possible such a harmonious union of man- 
 ifold elements, so unattainable in the great world? 
 
 It is the recognition of a deeper bond in human nature 
 — the actual application of the truth that men have a 
 common life in their spiritual nature, being diverse only 
 as to superficialities. To recognize the divinity of man is 
 to discover the link that connects hearts — to discover that 
 men really are brothers. 
 
 Thus the life at Point Loma verifies the wise teachings 
 of H. P. Blavatsky (and of Jesus), and Brotherhood is 
 shown to be a fact in Nature and the law of human life 
 and evolution. 
 
212 Mysteries of the Heart Doctrine 
 
 THE COMMON ORIGIN OF MAN 
 
 ENQUIRER — I have heard you say that the identity of our physical 
 origin is proved by science, that of our spiritual origin by the Wis- 
 dom-Religion. Yet we do not find Darwinists exhibiting great fra- 
 ternal afFeftion? 
 
 Theosophist — Just so. This is what shows the deficiency of the ma- 
 terialistic systems, and proves that we Theosophists are in the right. The 
 identity of our physical origin makes no appeal to our higher and deeper 
 feelings. Matter, deprived of its soul and spirit, or its divine essence, can- 
 not speak to the human heart. But the identity of the soul and spirit, of 
 real, immortal man, as Theosophy teaches us, once proven and deep-rooted 
 in our hearts, would lead us far on the road of real charity and brotherly 
 good-will. 
 
 Enquirer — But how does Theosophy explain the common origin of man? 
 
 Theosophist — By teaching that the root of all nature, objeftive and sub- 
 jective, and everything else in the universe, visible and invisible, is, was, and 
 ever will be one absolute essence, from which all starts, and into which 
 everything returns. . . . What is also needed is to impress men with 
 the idea that, if the root of mankind is one, then there must also be one 
 truth which finds expression in all the various religions. 
 
 Enquirer — This refers to the common origin of religions, and you may 
 be right there. But how does it apply to practical brotherhood on the phys- 
 ical plane? 
 
 Theosophist — First, because that which is true on the metaphysical plane 
 must be also true on the physical. Secondly, because there is no more fer- 
 tile source of hatred and strife than religious differences. When one party 
 or another thinks himself the sole possessor of absolute truth, it becomes only 
 natural that he should think his neighbor absolutely in the clutches of Error 
 or the Devil. But once get a man to see that none of them has the whole 
 truth, but that they are mutually complementary, that the complete truth 
 can be found only in the combined views of all, after that which is false 
 
Theosophical Sign-Posts 213 
 
 in each of them has been sifted out — then true brotherhood in religion will 
 be established. The same applies in the physical world. 
 
 Enquirer — Please explain further. 
 
 Theosophist — Take an instance. A plant consists of a root, a stem, and 
 many shoots and leaves. As humanity, as a whole, is the stem which grows 
 from the spiritual root, so is the stem the unity of the plant. Hurt the stem 
 and it is obvious that every shoot and leaf will suffer. So it is with mankind. 
 
 Enquirer — Yes, but if you injure a leaf or a shoot, you do not injure 
 the whole plant. 
 
 Theosophist — And therefore you think that by injuring one man you do 
 not injure humanity ? But how do ^ou know ? Are you aware that even 
 materialistic science teaches that any injury, however slight, to a plant will 
 affedl the whole course of its future growth and development ? Therefore, 
 you are mistaken, and the analogy is perfeft. If, however, you overlook 
 the faft that a cut in the finger may often make the whole body suffer, and 
 reaft on the whole nervous system, I must all the more remind you that 
 there may well be other spiritual laws, operating on plants and animals as 
 well as on mankind, although, as you do not recognize their action on 
 plants and animals, you may deny their existence. 
 
 Enquirer — What laws do you mean ? 
 
 Theosophist — We call them Karmic laws; but you will not understand 
 the fiill meaning of the term unless you study [the deeper truths of Theosophy] 
 However, my argument did not rest on the assumption of these laws, but really 
 on the analogy of the plant. Expand the idea, carry it out to a universal ap- 
 plication, and you will soon find that in true philosophy every physical adlion 
 has its moral and everlasting effeft. Hurt a man by doing him bodily 
 harm; you may think that his pain and suffering cannot spread by any 
 means to his neighbors, least of all to men of other nations. We affirm 
 that it will, in good time. Therefore, we say, that unless every man is 
 brought to understand and accept as an axiomatic truth that by wronging 
 one man we wrong not only ourselves but the whole of humanity in the 
 long run, no brotherly feelings such as are preached by all the great re- 
 formers are possible on earth. 
 
214 Mysteries of the Heart Doctrine 
 
 Our duty is to keep alive in man his spiritual intuitions. To oppose 
 and counteraft — after due investigation and proof of its irrational nature — 
 bigotry in every form, religious, scientific, or social, and cant above all, 
 whether as religious seftarianism or as belief in miracles or anything super- 
 natural. What we have to do is to seek to obtain knowledge of all the 
 laws of Nature, and to diffuse it. To encourage the study of those laws 
 least understood by modern people, based on the true knowledge of Nature, in- 
 stead of, as at present, on superstitious beliefs based on blind faith and authority. 
 
 THE ESSENCE OF TRUE RELIGION 
 
 ENQUIRER — But Theosophy, you say, is not a religion? 
 Theosophist — Most assuredly it is not, since it is the essence of 
 all religion and of absolute truth, a drop of which only underlies 
 every creed. To resort once more to metaphor. Theosophy, on earth, is 
 like the white ray of the speftrum, and every religion only one of the seven 
 prismatic colors. Ignoring all the others and cursing them as false, every 
 special colored ray claims not only priority but to be that white ray itself, 
 and anathematizes even its own tints from light to dark, as heresies. Yet, 
 as the sun of truth rises higher and higher on the horizon of man's percep- 
 tion, and each colored ray gradually fades out until it is finally reabsorbed in 
 its turn, humanity will at last be cursed no longer with artificial polariza- 
 tions, but will find itself bathing in the pure colorless sunlight of eternal 
 truth. And this will be Theosophia. 
 
 KARMA, OR THE LAW OF JUSTICE 
 
 THEOSOPHIST — We believe firmly in what we call the Law of Ret- 
 ribution, and in the absolute justice and wisdom guiding this law, 
 or Karma. Hence we positively refuse to accept the cruel and un- 
 philosophical belief in eternal reward or eternal punishment. . . . Karma 
 acts incessantly : we reap in our after-life only the fruit of that which we 
 have ourselves sown in this [or many lives] . . . Karma, which from 
 
Theosophical Sign-Posts 215 
 
 birth to death every man is weaving thread by thread around himself, as a spider 
 does his cobweb ; and this destiny is guided either by . . . [our higher 
 divine nature or by the lower nature] the evil genius of the man of flesh 
 (or the personality). Both these lead on man, but one of them must pre- 
 vail; and from the very beginning of the invisible affray the stern and im- 
 placable law of compensation (and retribution) steps in and takes its course, 
 following faithfully the fludluations of the conflict. When the last strand is 
 woven, and man is seemingly enwrapped in the net-work of his own doing, 
 then he finds himself completely under the empire of this self-made destiny. 
 Such is the destiny of the Man — the true Ego, not the automa- 
 ton, the shell that goes by that name. It is for him to become the con- 
 queror over matter. 
 
 Karma is absolute mercy for 
 
 No man can receive more or less than his deserts without a correspond- 
 ing injustice or partiality to others ; and a law which could be averted 
 
 would bring about more misery than it saved, more irritation and 
 curses than thanks .... The experience of thousands of years has 
 shown that [the effects of Karma] are absolute and unerring equity, wis- 
 dom and intelligence. For Karma in its effects is an unfailing redresser of 
 human injustice, and of all the failures of Nature. . . . It is in the 
 striftest sense, *'no respecter of persons." 
 
 Karma is the Will of the Hidden Universal Deity in 
 Action, and 
 
 We consider it as the ultimate law of the universe, the source, origin, 
 and fount of all other laws which exist throughout Nature. Karma is the 
 unerring law which adjusts effect to cause on the physical, mental and spir- 
 itual planes of being. . . . Karma is that unseen and unknown law 
 which adjusts wisely, intelligently and equitably each effect to its cause, trac- 
 ing the latter back to its producer. Though itself unknowable its action is 
 perceivable. 
 
2i6 Mysteries of the Heart Doctrine 
 
 Enquirer — Then it is the "absolute," the "unknowable" again, and is 
 not of much value as an explanation of the problems of life. 
 
 Theosophist — On the contrary. For though we do not know what 
 Karma is per se, and in its essence, we do know how it works, and we can 
 define and describe its mode of aftion with accuracy. We only do not know 
 its ultimate cause, just as modern philosophy universally admits that the ultimate 
 cause of a thing is' "unknowable" .... [to our brain-mind's lim- 
 ited understanding] . 
 
 Enquirer — What has Theosophy to say in regard to the solution of the 
 more praftical needs of humanity ? Surely all these evils which seem to fall 
 upon the masses somewhat indiscriminately are not aftual merited and indi- 
 vidual Karma ? 
 
 Theosophist — No. They cannot be so striflly defined in their efFefts as 
 to show that each individual environment, and the particular conditions in life 
 in which each person finds himself, are nothing more than the retributive 
 Karma which the individual has generated in a previous life. We must not 
 lose sight of the faft that every atom is subjeft to the general law governing 
 the whole body to which it belongs, and here we come upon the wider track 
 of the Karmic law. Do you not perceive that the aggregate of individual 
 Karma becomes that of the nation to which those individuals belong, and 
 further, that the sum total of national Karma is that of the world ? The 
 evils that you speak of are not peculiar to the individual or even to the nation, 
 they are more or less universal; and it is upon this broad line of human inter- 
 dependence that the law of Karma finds its legitimate and equable issue. 
 
 Enquirer — Do I, then, understand that the law of Karma is not neces- 
 sarily an individual law ? 
 
 Theosophist — That is just what I mean. It is impossible that Karma 
 should readjust the balance of power in the world's life and prpgress unless it 
 had a broad and general line of aftion. It is held as a truth among Theos- 
 ophists that the interdependence of humanity is the cause of what is called 
 distributive Karma, and it is this law which afix»rds the solution to the great 
 question of colleftive suffering and its relief. It is natural law, moreover, 
 that no man can rise superior to his individual failings, without lifting, be it 
 
Theosophical Sign-Posts 217 
 
 ever so little, the whole body of which he is an integral part. In the same 
 way no one can sin nor suiFer the efFefts of sin, alone. In reality there 
 is no such thing as "separateness ;" and the nearest approach to that selfish 
 state, which the laws of life permit, is in the intent or motive. 
 
 Enquirer — And are there no means by which the distributive or national 
 Karma might be concentrated or collefted, so to speak, and brought to its 
 natural and legitimate fulfillment without all this protrafted sufi^ering ? 
 
 Theosophist — As a general rule, and within certain limits which define 
 the age to which we belong, the law of Karma cannot be hastened or re- 
 tarded in its fulfillment. But of this I am certain, the point of possibility 
 in either of these direftions has never yet been touched. . . . When 
 every individual has contributed to the general good what he can of money, 
 of labor, of ennobling thought, then, and only then, will the balance of 
 national Karma be struck. . . . It is reserved for the heroic souls, the 
 saviors of our race and nation, to find out the cause of this unequal pressure 
 of retributive Karma, and by a supreme effort, to re-adjust the balance of 
 power, and save the people from a moral engulfment a thousand times more 
 disastrous and more permanently evil than the like physical catastrophe in 
 which you seem to see the only possible outlet for this accumulated misery. 
 
 Enquirer — Tell me generally how you describe this law of Karma? 
 
 Theosophist — We describe Karma as that law of re-adjustment which 
 ever tends to restore disturbed equilibrium in the physical, and broken har- 
 mony in the moral world. We say that Karma does not act in this or 
 that particular way always ; but that it always does act so as to restore har- 
 mony and preserve the balance of equilibrium, in virtue of which the uni- 
 verse exists 
 
 Enquirer — But I see nothing of a moral charafter about this law. It 
 looks to me like the simple physical law that action and reaction are equal 
 and opposite. 
 
 Theosophist — I am not surprised to hear you say that. Europeans [and 
 Americans] have got so much into the ingrained habit of considering right 
 and wrong, good and evil, as matters of an arbitrary code of law laid down 
 either by men, or imposed upon them by a personal God. We Theoso- 
 
ai8 Mysteries of the Heart Doctrine 
 
 phists, however, say that "good" and "harmony," and **evil" and "dis- 
 harmony," are synonymous. Further, we maintain that all pain and suffer- 
 ing are results of want of harmony, and that the one terrible and only 
 cause of the disturbance of harmony is selfishness in some form or other. 
 Hence Karma gives back to every man the actual consequences of his own 
 actions; . . . since he receives his due for all, it is obvious he will 
 be made to atone for all the sufferings he has caused, just as he will reap 
 in joy and gladness the fruits of all the happiness and harmony he had 
 helped to produce 
 
 Theosophist — We who are not seers cannot know anything about the 
 details of the working of the law of Karma . . . [but] we can per- 
 ceive that, if things ought to have been different with us, they would have 
 been different 
 
 Enquirer — I am afraid such a conception would only embitter us. 
 
 Theosophist — I believe it is precisely the reverse. It is disbelief in the 
 just law of retribution that is more likely to awake every combative feeling 
 in man. A child, as much as a man, resents a punishment, or even a re- 
 proof he believes to be unmerited, far more than he does a severe punish- 
 ment, if he feels that it is merited. Belief in Karma is the highest mo- 
 tive for reconcilement to one's lot in this life, and the very strongest ef- 
 fort to better the succeeding rebirth. 
 
 THE CONSTITUTION OF MAN 
 
 We find two distinct beings in man, the spiritual and the physical ; the 
 man who thinks, and the man who records as much of these thoughts as 
 he is able to assimilate. Therefore we divide him into two distinct natures ; 
 
 the upper or the spiritual being and the lower or the 
 
 physical. [After death] the general and almost invariable rule is the merg- 
 ing of the personal [or lower] into the ... . immortal consciousness 
 of the [true] Ego [the higher] , a transformation or a divine transfiguration. 
 
 This return of the Soul at death to its spiritual unity 
 
Theosophical Sign-Posts 219 
 
 is the reverse of that which takes place at birth, when the 
 Soul radiates a part of its essence more and more com- 
 pletely into the life of the child. Thus it takes up again 
 the conflict of earth, having the light of its parent source 
 to guide it, above; and the physical animal passions below, 
 which it is its task to guide and purify. 
 
 There is but one real man, enduring through the cycle of life and im- 
 mortal in essence and this is the Mind-man, or embodied 
 
 Consciousness, [the higher Ego, the Soul] . The objeftion made by the 
 materialists, who deny the possibility of mind and consciousness acting with- 
 out matter, is worthless in our case. We do not deny the soundness of 
 their argument; but we simply ask our opponents, "Are you acquainted 
 with all the states of mattery you who knew hitherto but of three? . . . 
 
 Of course it is difficult to understand correctly and distinguish between 
 the various aspects, called by us the "principles" of the real Ego [the Mind- 
 man, spoken of above]. In [Theosophy] every qualificative change in the 
 state of our consciousness gives to man a new aspect, and if it prevails and 
 becomes part of the living and afting Ego, it must be (and is) given a 
 special name, to distinguish the man in that particular state from the man 
 he is when he places himself in another state. 
 
 Man's consciousness is very complex. Below, his mind 
 touches and shares the purely physical consciousness of his 
 body, which, if it dominates him, becomes the passions 
 which enslave him. Above, it touches the "Universal and 
 One Self," the "God above^ more than within, us. Hap- 
 py the man who succeeds in saturating his inner Ego with 
 it!" Consciousness thus ranges between the purely mate- 
 rial and the purely spiritual. As a Soul, man therefore 
 exists on three planes or in three degrees. 
 
220 Mysteries of the Heart Doctrine 
 
 There is "The Spiritual divine Ego," that which over- 
 shadows the thinking man throughout life, commonly called 
 his soul, the source and inspirer of his highest aspira- 
 tions. 
 
 There is "The Inner, or Higher 'Ego,'" that part of 
 the thinking man which aspires to the divine. 
 
 There is "The Lower or Personal 'Ego,'" that part of 
 the thinking man which is in contact with the animal in- 
 stincts, passions, and desires. 
 
 Divide the terrestrial being called man into three chief aspects, if you 
 like, and unless you make of him a pure animal you cannot do less. Take 
 his objeftive body; the thinking principle in him — which is only a little 
 higher than the instinctual element in the animal — or the vital conscious 
 soul ; and that which places him so immeasurably beyond and higher than 
 
 the animal — /. e., his reasoning soul or ** spirit." 
 
 If we pass on to the Human Soul, Manas or mens, every one will agree 
 that the intelligence of man is dual to say the least : e.g., the high-minded 
 man can hardly become low-minded ; the very intelleftual and spiritual-minded 
 man is separated by an abyss from the obtuse, dull, and material, if not 
 animal-minded man. 
 
 ENguiRER — But why should not man be represented by two "princi- 
 ples" or two aspects, rather? 
 
 Theosophist — Every man has these two principles in him, one more 
 active than the other, and in rare cases, one of these is entirely stunted in 
 its growth, so to say, or paralyzed by the strength and predominance of the 
 other aspect, in whatever direftion. These, then, are what we call the two 
 principles or aspects of Manas, the higher and the lower; the former, the 
 higher Manas, or the thinking, conscious Ego gravitating toward the spiritual 
 Soul (Buddhi); and the latter, or its instinctual principle, attracted to Kama, 
 the seat of animal desires and passions in man. 
 
Theosophical Sign-Posts 221 
 
 MEMORY OF PAST LIVES 
 
 ENQUIRER — You have given me a bird's-eye view of the seven prin- 
 ciples; now^ how^ do they account for our complete loss of any rec- 
 olleftion of having lived before ? 
 Theosophist — Very easily. Since those "principles" which we call 
 physical, and none of which is denied by science, though it calls them by 
 other names, are disintegrated after death with their constituent elements, 
 memory along with its brain, this vanished memory of a vanished personality, 
 can neither remember nor record anything in the subsequent reincarnation of 
 the Ego. Reincarnation means that this Ego will be furnished with a new 
 body, a new brain, and a new memory. Therefore it would be as absurd 
 to expeft this memory to remember that which it has never recorded as it 
 would be idle to examine under a microscope a shirt never worn by a mur- 
 derer, and seek on it for the stains of blood which are to be found only on 
 the clothes he wore. It is not the clean shirt that we have to question, 
 but the clothes worn during the perpetration of the crime; and if these are 
 burnt and destroyed, how can you get at them ? 
 
 THE ETERNAL REINCARNATING PRINCIPLE 
 
 ENQUIRER — What is, finally, this mysterious eternal principle? Can 
 you explain its nature so as to make it comprehensible to all ? 
 Theosophist — The Ego which reincarnates, the individual and 
 immortal — not personal — "I"; the vehicle, in short, of the divine spark, 
 that which is rewarded in Heaven and punished on earth, and that, finally, 
 to which the refledlion only of the Skandhas, or attributes, of every incarna- 
 tion attaches itself. . . . This proves to you that while the undying 
 qualities of the personality — such as love, goodness, charity, etc. — attach 
 themselves to the immortal Ego, photographing on it, so to speak, a perma- 
 nent image of the divine aspeft of the man who was, his material Skandhas 
 (those which generate the most marked Karmic effedVs), are as evanescent as 
 
222 Mysteries of the Heart Doctrine 
 
 a flash of lightning, and cannot impress the new brain of the new personal- 
 ity; yet their failing to do so impairs in no way the identity of the rein- 
 carnating Ego. 
 
 Enquirer — Do you mean to infer that that which survives is only the 
 Soul-memory, as you call it, that Soul or Ego being one and the same, 
 while nothing of the personality remains ? 
 
 Theosophist — Not quite; something of each personality, unless the lat- 
 ter was an absolute materialist with not even a chink in his nature for a 
 spiritual ray to pass through, must survive, as its eternal impress on the 
 incarnating permanent Self or Spiritual Ego. The personality with its Skandhas 
 is ever changing with every new birth. It is, as said before, only the part 
 played by the aftor (the true Ego) for one night. This is why we pre- 
 serve no memory on the physical plane of our past lives, though the real 
 **Ego" has lived them over and knows them all. 
 
 E 
 
 REWARD AND PUNISHMENT OF THE EGO 
 
 NQUIRER — Why should this Ego receive punishment as the result 
 of deeds which it has forgotten ? 
 
 Why not also ask, "Why should this Ego receive re- 
 ward as the result of deeds which it has forgotten?" But 
 it is not usual to complain of good fortune that it is un- 
 deserved, or to raise objedtions to the enjoyment of the 
 so-called rewards which are not the result of the in- 
 dividual's own efforts in this life but may have come to 
 him through inheritance or other source. Yet the objec- 
 tion of not remembering past lives and hence the conse- 
 quent "injustice" of having to suffer penalties the causes 
 of which are unknown, must refer also to the rewards and 
 good fortune of life. If the penalties, the inherited dis- 
 
Theosophical Sign-Posts 223 
 
 ease, vicious tendencies, poverty and all the hardships which 
 are the lot of so many from the moment of birth — if these 
 are unjust because, apparently, the individual had no part 
 in setting up the causes which have produced these con- 
 ditions, so too the inherited good fortune or that which 
 comes during life which the individual may not have ac- 
 quired through his own efforts in this life, must be regarded 
 as equally unjust. Yet for that reason who would be will- 
 ing to give up his good fortune and forego the use of all 
 his inherited talents which give him an added power in 
 life and mark him off from his fellows? If there is injus- 
 tice in the loss of memory in one case there is also injus- 
 tice in the other. But from the higher stand-point of The- 
 osophy there is no injustice in this for the Ego. 
 
 Theosophist — It has not forgotten them; it knows and remembers its 
 misdeeds as well as you remember what you have done yesterday. Is it 
 because the memory of that bundle of physical compounds called "body" does 
 not recolleft what its predecessor (the personality that was) did, that you 
 imagine that the real Ego has forgotten them? 
 
 It is in this rebirth which is ready for it, a rebirth selefted and prepared 
 by this mysterious, inexorable, but in the equity and wisdom of its decrees 
 infallible LAW, that the sins of the previous life of the Ego are punished. 
 Only it is into no imaginary Hell, with theatrical flames and ridiculous tailed 
 and horned devils, that the Ego is cast, but verily onto this earth, the plane 
 and region of his sins, where he will have to atone for every bad thought 
 and deed. As he has sown, so will he reap. Reincarnation will gather 
 around him all those other Egos who have suffered, whether direftly or indi- 
 reftly, at the hands, or even through the unconscious instrumentality, of the 
 past personality. They will be thrown by Nemesis in the way of the new 
 man, concealing the old, the eternal Ego, and .... 
 
224 Mysteries of the Heart Doctrine 
 
 The broad principles of Theosophy have now been be- 
 fore the public so long that it should be no longer neces- 
 sary to state that the Theosophical teaching of Reincar- 
 nation does not mean transmigration into lower forms after 
 death. 
 
 Yet this most absurd statement is made and the idea is 
 fostered by certain people whose desire it is to mislead the 
 public, and by misrepresenting the teachings of Theosophy 
 to bring discredit upon the work and aims of The Univer- 
 sal Brotherhood and Theosophical Society. If such a false 
 statement did not affect right minded people who may not 
 have had the opportunity of becoming directly acquainted 
 with Theosophy as again given to the world by H. P. Bla- 
 vatsky, William Q^ Judge and Katherine Tingley, it would 
 be too absurd to notice. Nowhere in the teachings of 
 these great Leaders is anything to be found that could give 
 rise to this idea. 
 
 William Q. Judge has written as follows: 
 
 Reincarnation does not mean that we go into animal forms after death. 
 *'Once a man, always a man" is the teaching of the great 
 Sages. But it would not be too much punishment for some men were it 
 possible to condemn them to rebirth in brute bodies; however. Nature does 
 not go by sentiment but by law, and we, not being able to see all, cannot 
 say that the brutal man is brute all through his nature. And evolution 
 having brought Manas, the thinker and Immortal Person on to this plane, 
 cannot send him back to the brute which has not Manas. . . . Once 
 Manas the Thinker has arrived on the scene he does not return to baser 
 forms. . . . Reincarnation as a doctrine applying to the real man 
 does not teach transmigration into kingdoms of Nature below the human. 
 
Theosophical Sign-Posts 225 
 
 Enquirer — But where is the equity you speak of, since these new ** per- 
 sonalities" are not aware of having sinned or been sinned against? 
 
 Theosophist — Has the coat torn to shreds from the back of the man who 
 stole it, by another man who was robbed of it and recognizes his property, 
 to be regarded as fairly dealt with? The new "personality" is no better than 
 a fresh suit of clothes with its specific charafleristics, color, form, and qualities; 
 but the real man who wears it is the same culprit as of old. It is the individ- 
 uality who suffers through his "personality." And it is this, and this alone, 
 that can account for the terrible, still only apparent, injustice in the distribution 
 of lots in life to man. When your modern philosophers will have succeeded 
 in showing to us a good reason why so many apparently innocent and good 
 men are born only to suffer during a whole life-time; why so many are born 
 poor unto starvation in the slums of great cities, abandoned by fate and men; 
 why, while these are born in the gutter, others open their eyes to light in 
 palaces; while a noble birth and fortune seem often given to the worst of men 
 and only rarely to the worthy; while there are beggars whose inner selves 
 are peers to the highest and noblest of men; when this, and much more, is 
 satisfaftorily explained by either your philosophers or theologians, then only, 
 but not till then, you will have the right to rejedl the theory of Reincarnation. 
 
 E 
 
 PRAYER 
 
 NQUIRER — Do you not believe at all in the efficacy of prayer? 
 Theosophist — Not in prayer taught in so many words and re- 
 peated externally. 
 Enquirer — Is there any other kind of prayer? 
 Theosophist — Most decidedly; we call it will-prayer. 
 
 It is a strengthening of our wills by seeking to make 
 them conform to the Divine will. 
 
 Enquirer — To whom, then, do you pray when you do so? 
 Theosophist — To "Our Father in Heaven" — in its esoteric meaning, 
 which is entirely different from the one given to it in theology. 
 
226 Mysteries of the Heart Doctrine 
 
 A Theosophist addresses his prayer to his Father which is in secret. Read, 
 and try to understand, Matthew vi : 6. 
 
 And also Paul's words, "Know ye not that ye are the 
 temple of God, and that the Spirit of God dwelleth in 
 you?" 
 
 Let no man anthropomorphize that essence in us. Let no Theosophist, 
 if he would hold to divine, not human, truth, say that this "God in secret" 
 is distinct from either finite man or the infinite essence — for all are one. 
 Nor that a prayer is a petition. It is a mystery rather: a [delicate] process 
 by which finite and conditioned thoughts and desires are translated into 
 spiritual wills and the will; such process being called "spiritual transmuta- 
 tion." The intensity of our ardent aspirations changes prayer into the 
 ''philosopher's stone," or that which transmutes lead into pure gold. 
 
 The prayer of the true Theosophist is "Thy will, not 
 mine, be done," and by holding to the idea of the Infinite 
 Spiritual Power, he lifts himself above the plane of per- 
 sonal desire, his spiritual will is strengthened and he seeks 
 through it better to work with the Higher Law on lines 
 of least resistance. The only God we must recognize and 
 pray to, or rather act in unison with, is the Divine Spirit 
 which no language can describe and which the mind in its 
 limitations cannot comprehend, but the fire of whose di- 
 vine energy we can feel in our hearts awakening us to 
 right action and illuminating our pathway. 
 
 Enquirer — Where does a Theosophist look to for power to subdue his 
 passions and selfishness? 
 
Theosophical Sign-Posts 227 
 
 And thus develop the potentialities of his higher nature? 
 
 Theosophist — To his Higher Self, the Divine Spirit, or the God in 
 him, and to his Karma. [See Notes on Karma] 
 
 The view of Theosophy with regard to prayer, as ex- 
 plained in the Key to 'Theosophy^ is that rightful prayer con- 
 sists in a strong aspiration towards a nobler and purer life. 
 This aspiration arouses the spiritual will and calls it to aid 
 in the conquest of the lower nature. 
 
 When a man feels disgusted with the selfishness, the 
 weakness, or the darkness of his life, and makes a power- 
 ful appeal for interior aid, then the divine part of his na- 
 ture will respond, shedding light on his mind and giving 
 courage to his heart. 
 
 The prayer is not a petition addressed to a personal God, 
 but a communion with our "Father which is in secret" — 
 that is, with the divine essence in our own heart. 
 
 The errors in ordinary prayer are described as two. (i) 
 It is addressed to a being imagined as separate from our- 
 selves. Thus it encourages the idea that God and his 
 creatures are entirely separate, and takes away man's re- 
 sponsibility, making him a weak suppliant. 
 
 (a) In comparison to the broad conception of Theoso- 
 phy the ordinary prayers must seem mostly selfish and un- 
 wise, being so often mere requests for the gratification of 
 some personal want, or for something that the erring mind 
 thinks needful and beneficial. Thus the prayers of differ- 
 ent individuals clash; especially when two fighting nations 
 pray each for vidtory over the other; or when one prays 
 
228 Mysteries of the Heart Doctrine 
 
 for the furtherance of his own individual interests while in 
 the next pew another is praying for interests diametrically 
 opposite, as when one prays for rain and another that there 
 may be fair weather. 
 
 The outcome of these two errors in the accepted mode 
 of prayer is that the one who prays merely strengthens all 
 unconsciously his own selfish will, calling the powers of 
 thought to his aid, and tending to bring about results which 
 are not good for him. For such -prayer does not come from 
 the Hearty it comes from the desires. The Heart would 
 only pray that what was right and good might come, as 
 Jesus did when he said, "Father, not my will, but thine, 
 be done." 
 
 The idea of true prayer, as taught by Christ, has be- 
 come confused with the idea of incantations addressed to a 
 minor deity or nature-power. Such incantations were ad- 
 dressed, by peoples who practised them, to lesser deities 
 whom they believed to be inferior to themselves, and were 
 of the nature of commands. 
 
 Anyone calling for some special favor from a Deity is in 
 reality using his own will for selfish or unwise purposes; 
 and he will strengthen his selfish desires and interfere with 
 the harmonious working out of his lot in life. 
 
 But he who strives to get beyond his narrow personal 
 desires and whims, and reach up to that larger life which 
 Christ speaks of as "The Kingdom of Heaven," is laying 
 aside his selfish will and rousing the spiritual will into adion. 
 
 Prayer^ as commonly understood and offered, kills self- 
 reliance^ but true prayer leads us to rely on the strength 
 
Theosophical Sign-Posts 229 
 
 of our own real Self which in essence is one with the Di- 
 vine and which will reveal itself to us and dispel the false 
 selves which make up our motley personality. 
 
 DUTY 
 
 ENQUIRER — How would you define "duty," in general, as you un- 
 derstand the term? 
 
 Theosophist — Duty is that which is due to Humanity, to our fel- 
 low men, neighbors, family, and especially that which we owe to all those 
 who are poorer and more helpless than we are ourselves. This is a debt, 
 which, if left unpaid during life, leaves us spiritually insolvent and moral 
 bankrupts in our next incarnation. Theosophy is the quintessence of duty. 
 Those who practise their duty towards all, and for duty's own 
 sake, are few ; and fewer still are those who perform that duty, remaining 
 
 content with the satisfaction of their own secret consciousness 
 
 No Theosophist has the right to this name unless he is thoroughly imbued 
 with the correftness of Carlyle's truism: "The end of man is an action and 
 not a thought, though it were the noblest" — and unless he sets and mod- 
 els his daily life upon this truth. 
 
 Enquirer — What do you consider as due to humanity at large? 
 
 Theosophist — Full recognition of equal rights and privileges for all, and 
 without distinction of race, color, social position, or birth. 
 
 Enquirer — When would you consider such due not given? 
 
 Theosophist — When there is the slightest invasion of another's right, be 
 that other a man or a nation; when there is any failure to show him the 
 same justice, kindness, consideration or mercy which we desire for ourselves. 
 The whole present system of politics is built on the oblivion of such rights, 
 and the fiercest assertion of national selfishness. 
 
 Enquirer — Do you take any part in politics? 
 
 Theosophist — As a Society we carefully avoid them, for the reasons given 
 below. To seek to achieve political reforms before we have efFefted a reform 
 
230 Mysteries of the Heart Doctrine 
 
 in human nature, is like putting new wine into old bottles. Make men 
 feel and recognize in their innermost hearts what is their real, true duty to 
 all men, and every old abuse of power, every iniquitous law in the national 
 policy, based on human, social, or political selfishness, will disappear of 
 itself. 
 
 Enquirer — The Theosophical Society [and Universal Brotherhood] is 
 not, then, a political organization ? 
 
 Theosophist — Certainly not. ... As a Society it takes absolutely 
 no part in any national or party politics. 
 
 If humanity can only be developed mentally and spiritually by the en- 
 forcement, first of all, of the soundest and most scientific physiological 
 laws, it is the bounden duty of all who strive for this development to do 
 their utmost to see that those laws shall be generally carried out. All 
 Theosophists are only too sadly aware that, in Occidental countries especi- 
 ally, the social condition of large masses of the people renders it impossible 
 for either their bodies or their spirits to be properly trained; so that the 
 development of both is thereby arrested. As this training and development 
 is one of the express objects of Theosophy, the [Universal Brotherhood] 
 is in thorough sympathy and harmony with all true efforts in this direc- 
 tion. ... 
 
 In the present state of society, especially in so-called civilized countries, 
 we are continually brought face to face with the faft that large numbers of 
 people are suffering from misery, poverty, and disease. Their physical con- 
 dition is wretched, and their mental and spiritual faculties are often almost 
 dormant. On the other hand, many persons at the opposite end of the 
 social scale are leading lives of careless indifference, material luxury, and 
 selfish indulgence. Neither of these forms of existence is mere chance. 
 Both are the effects of the conditions which surround those who are subjeft 
 to them; and the neglect of social duty on the one side is most closely 
 connected with the stunted and arrested development on the other. In so- 
 ciology, as in all branches of true science, the law of universal causation 
 holds good. But this causation necessarily implies, as its logical outcome, 
 that human solidarity on which Theosophy so strongly insists. If the action 
 
Theosophical Sign-Posts 231 
 
 of one reafts on the lives of all, and this is the true scientific idea, then 
 it is only by all men becoming brothers and all women sisters, and by all 
 praftising in their daily lives true brotherhood and true sisterhood, that the 
 real human solidarity, vrhich lies at the root of the elevation of the race, 
 can ever be attained. 
 
 It is this action and interaftion, this true brotherhood and sisterhood, in 
 vvrhich each shall live for all and all for each, which is one of the fundamental 
 Theosophical principles that every Theosophist should be bound, not only 
 to teach, but to carry out in his or her individual life. 
 
 Enquirer — How would you apply this in a concrete way? 
 
 Theosophist — . . . True evolution teaches us that by altering the 
 surroundings of the organism we can alter and improve the organism; and in 
 the strictest sense this is true with regard to man. Every Theosophist, 
 therefore, is bound to do his utmost to help on, by all the means in his power, 
 every wise and well-considered social effort which has for its objeft the 
 amelioration of the condition of the poor. 
 
 Enquirer — Agreed. But who is to decide whether such social efforts 
 are wise or unwise? 
 
 Theosophist — . . . One general test may be given. Will the pro- 
 posed aftion tend to promote that true brotherhood which it is the aim of 
 Theosophy to bring about? No real Theosophist will have much difficulty 
 in applying such a test; once he is satisfied of this, his duty will lie in the 
 direftion of forming public opinion. And this can be attained only by in- 
 culcating those higher and nobler conceptions of public and private duties 
 which lie at the root of all spiritual and material improvement. In every con- 
 ceivable case he himself must be a center of spiritual aftion, and from him 
 and his own daily individual life must radiate those higher spiritual forces 
 which alone can regenerate his fellow men. . . . The individual can- 
 not separate himself from the race, nor the race from the individual. . . . 
 It is the development of humanity, of which both he and they are integral 
 parts, that the Theosophist has always in view, and he knows that any 
 failure on his part to respond to the highest within him, retards not only him- 
 self but all, in their progressive march. By his aftions, he can make it 
 
232. Mysteries of the Heart Doctrine 
 
 either more difficult or more easy for humanity to attain the next higher 
 plane of being. . . . Every mean and selfish aftion sends us backward 
 and not forward ; while every noble thought and every unselfish deed are 
 stepping-stones to the higher and more glorious planes of being. Thus 
 [this life] may be used as the golden gate through which we may pass, not 
 selfishly and alone, but in company with our fellows, to the palaces [of 
 peace on earth] which lie beyond. 
 
 Enquirer — Is equal justice to all, and love to every creature, the highest 
 standard of Theosophy? 
 
 Theosophist — No; there is an even far higher one — the giving to others 
 more than to oneself, self-sacrifice. Such was the standard and abounding 
 measure which marked so pre-eminently the greatest Teachers and Masters 
 of Humanity 
 
 Enquirer — Then you regard self-sacrifice as a duty? 
 
 Theosophist — We do; and explain it by showing that altruism is an 
 integral part of self-development. . . . It is the duty of a Theosophist 
 to give all that which is wholly his own [which in some way will help 
 another or others] , and which can benefit no one but himself if he selfishly 
 keeps it from others 
 
 Enquirer — And what may be the duty of a Theosophist to himself? 
 
 Theosophist — To control and conquer, through the Higher, the lower 
 self. To purify himself inwardly and morally ; to fear no one and nought, 
 save the tribunal of his own conscience 
 
 [Lastly] ; no man has a right to say he can do nothing for others, on 
 any pretext whatever. A cup of cold water given in time to a thirsty way- 
 farer is a nobler duty and more worth, than a dozen of dinners given away, 
 out of season, to men who can afford to pay for them. *'By doing the 
 proper duty in the proper place," says an English writer, "a man may make 
 the world his debtor." 
 
LIGHT ON "THE WAY" 
 
 And when he was demanded of the Pharisees, when the kingdom of 
 God should come, he answered them and said. The kingdom of God com- 
 eth not with observation : 
 
 Neither shall they say, Lo here ! or, lo there ! for, behold, 
 the kingdom of God is within you. — Luke xvii: 20-21 
 
 WHAT is this "Kingdom of Heaven" 
 or "Kingdom of God," of which 
 Christ speaks so much? To answer 
 this question we must carefully read what he says 
 about it. And if we do this, without preconceiv- 
 ed ideas, we can only come to the conclusion 
 that it is a state of life of which he speaks — a 
 condition of freedom and enlightenment and ex- 
 altation which can be reached by those who will 
 follow his law of love and truth. 
 
 The text quoted above proves beyond doubt that 
 Jesus meant a state of the heart and mind, and 
 many other sayings of his confirm it. For instance 
 he says: 
 
 Blessed are the poor in spirit : for theirs is the kingdom of 
 heaven. — ^Matthew v: j 
 
 Seek ye first the kingdom of God, and his righteousness. — Mat- 
 thew vi: J J 
 
 It is given unto you to know the mysteries of the king- 
 a,^ dom of heaven. — Matt. xiii:ii 
 
234 Mysteries of the Heart Doctrine 
 
 Thou art not far from the kingdom of God. — Mark xii: 34 
 There be some standing here, which shall not taste of death, till they 
 see the kingdom of God. — Luhe ix: 27 
 
 We find that the writers of the Epistles understood the 
 dodlrine of the kingdom in the same way. For example: 
 
 The kingdom of God is not meat and drink; but righteousness, and 
 peace, and joy in the Holy Ghost. — Romans xiv: if 
 
 Who hath delivered us from the power of darkness, and hath translated 
 us into the kingdom of his dear Son. — Colossians i: jj 
 
 Now here we have, in clearest and most unmistakable 
 terms, the promise of a state of joy and peace, wisdom 
 and power; mentioned now as being about to come, now 
 as being adually present. We are to seek it, to take it 
 by force; it was given to the disciples to know its mys- 
 teries; some were to see it before they tasted of death; it 
 is "righteousness and peace and joy in the Holy Ghost," 
 (or Holy Breath); we have been delivered from darkness 
 and translated into the kingdom. 
 
 Yet, in spite of all this clear teaching, ecclesiastical in- 
 terpreters have made this state of bliss into a future par- 
 adise, postponing it to the other side of the grave, and 
 making it vague, distant, and unattradlive. 
 
 Are not these they who "shut up the kingdom of heaven 
 against men?" Well can we understand Christ's indigna- 
 tion against those Scribes and Pharisees who, from their 
 seat of religious authority, literally damned the people by 
 destroying their hope of attainment and joy in life, and 
 putting them off with vain promises of future bliss. 
 
Light on "The Way" 235 
 
 And how long, let us ask, will people at the present 
 day be content to ignore their heritage and to allow mod- 
 ern scribes and pharisees to dictate to them the terms of 
 their own salvation? 
 
 Verily, if Christians cannot use their own scriptures, nor 
 free themselves from those who live on and exploit their 
 own religion, there is need of a Universal Brotherhood to 
 help them to do it. For the teachings of The Universal 
 Brotherhood are the same as those of the Master. The 
 practice of Brotherhood leads to a state of happiness and 
 freedom from the ills of selfishness; the kingdom of heaven 
 is the reward of brotherly love, humility, truthfulness. 
 
 There can be no doubt that Christ's object was to bet- 
 ter the condition of men on earth and bring about a state 
 of harmony among men; and this he proposed to do by 
 giving them the key of Brotherhood. And there can be 
 no doubt that the Antichrist is that power which ever 
 strives to divert man's thoughts from his divine possibili- 
 ties in real life, to some imaginary paradise in the dim 
 future; and which thus gains power over men in this life. 
 
 BE YE PERFECT 
 
 Be ye therefore perfeft, even as your Father which is in heaven is per- 
 feft. — Matt, v: 48 
 
 ^ I AHIS text, which is part of Jesus' Sermon on the 
 
 -*- Mount, is not sufficiently valued by the professed 
 
 followers of the great Teacher. In it is summed up his 
 
 cardinal teaching — that man must work out his own sal- 
 
126 Mysteries of the Heart Doctrine 
 
 vation by recognizing and appealing to his own divine 
 nature, which is a ray from the Universal Divine Nature; 
 or, in other words, must raise his lower self by means of 
 his Higher Self. 
 
 Many other sayings of Jesus, especially in this sermon, 
 enforce the same teaching. 
 
 And in other places he denounces those self-styled 
 Teachers who dogmatically presume to stand between man 
 and his Father in heaven, and to interpret sacred teachings 
 to suit their own narrow aims. 
 
 Thus we have in the modern world, as in the ancient, 
 two distind: and diametrically opposed doctrines. One is 
 the Doctrine of Jesus, that man is divine and immortal in 
 his inner nature, and can become perfe6t by recognizing 
 his divinity and following the laws of light and love which 
 it teaches him. 
 
 The other is the doctrine of the Scribes and Pharisees, 
 which teaches man that he is hopelessly bound in sin, can 
 do nothing of himself, and needs the intercession of ec- 
 clesiastical powers to save him. 
 
 Another difference between the two doctrines is this: 
 Jesus teaches that man can become perfe6t and happy in 
 this life, if he but follow the true way. But the Scribes 
 and Pharisees teach that man can only become happy and 
 perfect after death. 
 
 Is it not obvious that the teaching of the Scribes and 
 Pharisees will tend to make the people resigned and sub- 
 servient, while that of Jesus will make them self-reliant and 
 strong? Will not the Scribes, if they succeed, thus acquire 
 
Light on "The Way" 237 
 
 a monopoly in the dispensing of religious ministrations, and 
 be enabled to keep the people in a condition of resignation 
 and subservience? 
 
 There are many people who have broken away from dog- 
 matic authority and strive to follow the mode of life 
 indicated by Christ. But the people are too idle to think 
 for themselves and have grown used to having their spir- 
 itual welfare looked after by others, who are only too ready 
 to do it for them. 
 
 Christ shows us that we can become perfe6l, without the 
 aid of any man-made authorities, by appealing to our "Our 
 Father in Heaven." This Father is to be sought, as Christ 
 taught, by prayer "in secret," and not in public by those 
 who "love to be seen standing in the synagogues and in 
 the market place, who think they will be heard for their 
 much speaking." 
 
 The way to perfection pointed out by Christ consists in 
 following the principles of Brotherhood, in being kindly 
 and sympathetic to all creatures, and in putting self-interest 
 in the second place. 
 
 Selfish desires, anger, fear and all unbrotherly sentiments 
 shut a man up in the prison of his own personality; and, if 
 followed to an extreme, they lead him into a state of misery 
 which Jesus likened to the refuse fires that burned in the 
 valley outside of Jerusalem (Gehenna, or "Hell"). There 
 are many lunatics, criminals, morphine-maniacs, etc., who are 
 in hell in this life and many others not named. 
 
 Man can escape from this thralldom by exchanging his 
 narrow personal life for the larger and freer life of Brother- 
 
238 Mysteries of the Heart Doctrine 
 
 hood. By following the directions given by Christ, man can 
 summon to his aid the light of the Soul (Holy Ghost, 
 Comforter), and thus his life will grow serene and wisdom 
 and strength will be given him. 
 
 This is what Christ meant by the injunction to be per- 
 fect. Let us take his teachings as they stand, and refuse 
 to allow anyone to put us off by suggesting horrible mis- 
 givings as to our wickedness, and then offering us forgive- 
 ness and salvation in far-off heaven as the reward of 
 obedience to man-made authority. 
 
 CHRIST IN MAN 
 
 A I AHE best and purest religious thought of the world 
 -*- is beginning to look upon the meaning of the 
 story of Christ not so much as an historical fact pure 
 and simple, but rather as an historical index to a spir- 
 itual drama which has been always played within the 
 world and which finds a place today within the hearts of 
 men. It is the drama of human evolution from the ani- 
 mal to the Divine, and its goal of Divinity, or the Chris- 
 tos, which had been reached by Jesus, remains as an im- 
 mediate possibility to all who have the will and the cour- 
 age to walk upon the path which it was his sole mission 
 to indicate. The work of Jesus will remain yet unaccom- 
 plished in the world until men have learned to link the 
 Christ of the past with the Christ of the future. The 
 story of Galilee was the accomplishment of the life work 
 of the Teacher Jesus. For us it is the indication of, and 
 
Light on "The Way" ' 239 
 
 the incentive to, the attainment of which that life has 
 shown the possibility. The only true followers of Jesus 
 are those who have set their eyes upon the eminence 
 whereon he stood, and whose hearts are filled with the de- 
 termination to win the knowledge of the Christos, even as 
 he had won it, for the liberation of the world. 
 
 An examination of the writings of Paul, the greatest of 
 the Apostles, will lead irresistibly to the belief that it was 
 as a Divine principle in humanity that he regarded the 
 Christos, of which Jesus was so marvelous an example. 
 
 He defines Christ as being 
 
 The power of God and the wisdom of God. — Corinthians i : 24 
 
 In the following chapter he says: 
 
 But we have the mind of Christ. — Corinthians ii: 16 
 
 and he thus clearly refers to Divine potencies which but 
 await our eflfort for their unfoldment. 
 
 Again we have the celebrated text upon which alone 
 could be built up all philosophy and all religion : 
 
 Know ye not that ye are the temple of God, and that the Spirit of 
 God dwelleth in you ? — Corinthians Hi : 16 
 
 Unless the Spirit of God be indeed but our weak hu- 
 man minds with their changeful follies and their supersti- 
 tions, that Divine Spirit must be some principle of con- 
 sciousness within us of which now we know nothing, 
 but of which we may enter into the knowledge and 
 
240 Mysteries of the Heart Doctrine 
 
 mystery and the possession with its unimagined power 
 and wisdom. So insistent is the Apostle upon this truth, 
 which he seems to regard as the foundation of his teach- 
 ing, that he repeats it in almost identical words: 
 
 What, know ye not that your body is the temple of the Holy Ghost 
 which is in you, which ye have of God, and ye are not your own. — Cor- 
 inthians vi: 19 
 
 If indeed it be our mission to seek the Spirit of God 
 we are left in no doubt where that Spirit is to be found. 
 It is within us. 
 
 Again, Paul makes a further startling reference to the 
 Christ as having always been a principle within the world. 
 Speaking of Moses and the prophets he says: 
 
 They drank of that spiritual rock that followed them, and that rock 
 was Christ. — Corinthians x: 4 
 
 Paul's epistle to the Galatians is full of references of a 
 like nature. In chapter ii: verse 20, he speaks of Christ 
 as living in him. In chapter iii: verse 27, he refers to 
 those who have "^«/ on Christ^' and in chapter xiv: verse 
 19, he says, "Afy little children^ of whom I travail in birth 
 again until Christ be formed in you" — all of them unmis- 
 takable references to a principle incarnate in every man 
 and attainable by all. 
 
 The most casual research will reveal very numerous ref- 
 erences of a like nature, all pointing to the Christos as a 
 state or condition of consciousness which was so completely 
 and divinely personified in Jesus. 
 
Light on "The Way" 241 
 
 This is in part the teaching of Theosophy concerning 
 Christ, which is in perfed harmony with the teachings of 
 Paul and the very life and teachings of Christ himself. 
 Does it not afford sufficient answer to the unread and big- 
 oted critics of Theosophy who assert that it is anti-Chris- 
 tian and that Theosophists have no faith in God? 
 
 In my Father's house are many mansions. — John xiv: 2 
 
 This refers to the post-mortem spiritual conditions. The 
 state of spiritual consciousness after death and before Re- 
 incarnation is the accomplishment of all the spiritual as- 
 pirations of life and as these aspirations are necessarily 
 different with all men so each one enters into that state 
 of bliss corresponding to his point in evolution. 
 
 And the light shineth in the darkness and the darkness comprehendeth 
 it not. — John i: j" 
 
 The light is the Soul and the darkness is the material 
 mind which, because it does not know the Soul, imagines 
 itself to contain all human possibilities of knowledge. The 
 mission of Theosophy is to make known the Soul, to res- 
 cue it from the clouds of vague conjecture which have 
 been thrown around it and to show to humanity the existence 
 of this other Self wherein abides perfect knowledge, and 
 wisdom and divine power. The light of the Soul shines 
 always within the darkness of the mind. Sometimes a ray 
 of that light penetrates the darkness and we call it genius, 
 not knowing that even the greatest genius is but a ray 
 from that central flame and that it will enlighten the minds 
 
242 Mysteries of the Heart Doctrine 
 
 of all men according to the efforts they make to rise above 
 their selfish desires into a broader conception of human 
 life and its possibilities. 
 
 The New Testament is full of teachings about the Soul 
 and of invitations to its search, but how few have under- 
 stood them because the human mind does not wiUingly 
 confess that there is knowledge greater than its own and 
 that it should be but the handmaiden of Divinity. Some 
 of the spiritual teachers of today know this as well as we, 
 but are held back by the systems under the direction of 
 which they work. Yet some have had the courage to step 
 out to proclaim the larger message to Humanity, and have 
 been branded as heretics even in this Twentieth Century. 
 Thus Jesus, who was a type of the Christ in all men, said. 
 
 Seek and ye shall find. Knock and it shall be opened to you. 
 
 He spoke of the Pearl of Great Price, and he promised 
 that those who heard him understandingly should do even 
 greater works than he did. 
 Jesus said: 
 
 If any man will do his will he shall know of the doftrine. — John vii: i'/ 
 
 This is one of the many references which are made to 
 the knowledge which the light of the Soul gives to the 
 mind. The word knowledge is here used in its truest and 
 best sense, as something which is not intelledlual opinion 
 or speculation. When that knowledge comes again into 
 the world there will no more be any speculation about the 
 essentials of religion, nor will there be a multiplicity of 
 
Light on "The Way" 243 
 
 churches or of creeds. The presence of these difficulties 
 among us is sufficient proof that while we have intellectual 
 views in abundance we have not the light of actual knowl- 
 edge which would wither up and destroy all our religious 
 antagonisms and unite the world in one common faith. 
 
 I am the vine. Ye are the branches. He that abideth in me and I in 
 him, the same bringeth forth much fruit, for without me ye can do nothing. 
 — John XV : ^ 
 
 Here we have a sketch of the connection between the 
 Soul and the Mind. The mind which turns constantly 
 towards the Soul receives from it the spiritual force which 
 alone gives eternal life. The mind which is without that 
 force must die with the body, as branches die when they 
 have lost their connection with the central stem. Every 
 unselfish deed and thought brings with it a flood of spiritual 
 power into the mind, conferring upon the mind its own 
 immortality. When the Soul eventually assumes constant 
 and positive control of the mind, using it as its willing im- 
 plement and tool, then man has reached the Divinity 
 within him and has become Godlike. 
 
 Till heaven and earth pass one jot or one tittle shall in no wise pass 
 from the Law until all be fulfilled. — Matthew v: i8 
 
 The Law is that of Cause and Effect in the world of 
 ethics. It is this Law — Karma — which makes of every 
 man the arbiter of his own destiny. It stretches from in- 
 carnation to incarnation and is unswerving justice inasmuch 
 as it visits upon every man the logical results of his motives 
 and of his responsibilities. 
 
244 Mysteries of the Heart Doctrine 
 
 Speaking again as the Christ principle in all men, Jesus 
 said: 
 
 Other sheep I have which are not of this fold, . . . there shall be 
 one fold and one shepherd. — John x: 1 6 
 
 How long shall we continue by our intellectualism to 
 strengthen the dividing lines between the folds, forgetting 
 Christ's own words, "The kingdom of heaven is within 
 you," failing to see that true religion is the search for the 
 Christ who is to be found within us, speaking to the 
 Human Soul, saying to every man at every moment, " Be- 
 hold I stand at the door and knock"? The creeds which 
 divide men are the barricades which Humanity for ages 
 has built against that door, that no man shall reach it to 
 knock upon it, and that it shall not be opened to them. 
 
 Jesus said again: 
 
 I am the light of the world, he that foUoweth me shall not walk in 
 darkness, but shall have the light of life." — John viii: 12 
 
 To follow the Christ which is in every man is to follow 
 the inner voice, the light of conscience when we have taken 
 from it the veils of prejudice and dogma and superstition. 
 That light grows stronger as we follow it, until it becomes 
 for us the One Light, the Light of the world. 
 
KATHERINE TINGLEY, 
 THE AUTOCRAT 
 
 The object before our eyes when we agreed to carry on this project was to 
 hold Truth as something for which no sacrifice could be too great and to admit 
 no dogma to be more binding than the motto of The Theosophical Society — 
 There is no Religion Higher than Truth. 
 
 IN the work of The Universal Brotherhood Movement 
 Katherine Tingley stands forth at the beginning of the 
 century in bold relief, through the power to work for 
 humanity, and hence her students' willing and joyful co- 
 operation with her, which they deem the greatest privilege 
 of their lives. Her position in the world is such from an 
 understanding of the situation, its needs and dangers, and 
 from the message she has brought and the benefits to accrue 
 therefrom to humanity. At the present stage of human 
 events, something more than mere theory is essential, and 
 it is also certain that an adequate philosophy, a philosophy 
 
246 Mysteries of the Heart Doctrine 
 
 pertinent to the details of ordinary, everyday life is not yet 
 current. 
 
 Before such can be established prevailing ideas must un- 
 dergo radical change and expansion. The agency to produce 
 the necessary modification is not argument but information; 
 fads and not theories. To the thoughtless it may not be 
 clear how actively the conception of the length of time 
 mankind has lived on earth bears upon common affairs, or 
 to what extent geographical location in any period is an 
 effective factor. Nevertheless, such considerations are of 
 positively practical moment. 
 
 Every human being is influenced in his character, and 
 consequently in his action, by the historical atmosphere in 
 which he lives; and so long as the crowd's intelligence con- 
 ceives of history as a dead, dry thing, without rational be- 
 ginning, deducing no definite conclusions, it will not only 
 not be a source of inspiration, but will exercise a palsying 
 power. 
 
 The rapid enlargement of history, as to time, already 
 brought about by archaeological investigations is gradually 
 filtrating into the general conception, but Katherine Ting- 
 ley's students have, through her, learned geographical facts 
 that completely alter the whole conception of history, and 
 supply the basis for giving to it its real vitality and 
 enabling it to perform its real function. Some of these 
 teachings, as foretold, are beginning to receive proof at the 
 hands of explorers, and in due course will in fullness be de- 
 monstrated, accepted, and become a part of general knowl- 
 edge. 
 
The Autocrat 247 
 
 To a body of private students in The Universal Brother- 
 hood, in 1896, she taught, and through them it has been 
 pretty well understood even in the ranks of the Organ- 
 ization, that a civilization far older and greater than known 
 to history, or surmised in speculation, existed 'in America; 
 and that from America radiated to subsequent nations and 
 times whatever of greatness they attained, their arts, sciences, 
 architecture, husbandry, etc., out of which grew all that was 
 true in their social orders, customs and the like. She even 
 made public hints to that effect — note following extrad 
 from an address delivered by her in the Town Hall, Bom- 
 bay, India, October 29th, 1896, and printed afterward, by 
 request, as a pamphlet: 
 
 Should anyone assume that he knows all that is to be known, or 
 that he has already solved the mysteries of the religious books of the 
 world, it would be useless to attempt to add to his knowledge or to 
 his ignorance. There are some who, while professedly desiring 
 enlightenment, are actually blinded by their spiritual pride, which 
 holds them to the false idea that their religion is the oldest of all, 
 and that the occult truths it contains are the greatest the world 
 has ever known. 
 
 It should be known that India was not the source of the world's 
 religions, though there may be some self-taught teachers in India 
 who flatter you with that view in order to gather you into some 
 special fold. The occult learning that India once shared in common 
 with other ancient peoples did not originate here, and does not exist, 
 to any extent, in India proper today. 
 
 That sacred body that gave the world its mystic teaching and that 
 still preserves it for those who yearly become ready to receive it, 
 
248 Mysteries of the Heart Doctrine 
 
 has never had its headquarters in India, but moved thousands of years 
 ago from what is now a part of the American continent to a spot in 
 Asia, then to Egypt, then elsewhere, sending teachers to India to 
 enlighten its inhabitants. 
 
 Krishna, Buddha, Jesus, Zoroaster, Mohammed, Quetzalcoatl, 
 and many others who could be named, were members of this great 
 Brotherhood, and received their knowledge from interior initiation 
 into its mysteries. I hold that if any of these had given out a 
 hundredth part of what they knew, the world would not only have 
 refused to listen to their messages, but would have crucified them in 
 every instance. It is for this reason that every true teacher must 
 keep back much that he knows, only revealing it to the few who can 
 understand it and are worthy of it. 
 
 It must be admitted that Hinduism has an esoteric side, but it is 
 unprogressive and stagnant. Many of the teachings that were secret 
 five hundred or a thousand years ago should be exoteric today, but 
 are not. The explanation is that there would be nothing to replace 
 them, so that what was secret had to remain so. 
 
 Madame Blavatsky, who gave out some of the Hindu esoteric 
 doctrines, was bitterly opposed by certain of the orthodox in India 
 for doing so. By this they hindered their own advancement and 
 the advancement of their country, for they interfered with the 
 law of universal progression. 
 
 The first step to be taken in occultism is the practice of un- 
 selfishness, for all work for humanity should be performed without 
 thought of reward. Such work is of greater importance than the 
 mere cultivation of intellect or the collection of large libraries. 
 
 There are, in this great world of ours, suffering men and women 
 starving for bodily sustenance, for human sympathy and loving, ten- 
 der words that go further than anything else to arouse in them an 
 answering voice of love. Believing this, I have instituted, in many 
 
The Autocrat 249 
 
 of the large towns which we have visited in Europe, meetings for 
 the very poor, at which many hundreds have been taken in out 
 of the street, fed, encouraged, taught the spirit of brotherly love, 
 without interfering with their religious belief. The simplest ideals 
 of pure thought and action were held up to them, and the Di- 
 vinity of man's nature was strongly accentuated. In many of the 
 places where this work was inaugurated, the members of our so- 
 ciety have continued it. 
 
 I know that here in India there are many thousands, even 
 millions of suffering people, who live in the midst of the saddest 
 poverty and distress. I hope, on my return to America, after I have 
 become better acquainted with their needs, to be able to establish 
 means of assisting them which, when begun, will have the support 
 of many outside of The Theosophical Society — Americans who 
 want to show in a practical way their interest in the spiritual life, 
 of which the first law is that of compassion and self-sacrifice. 
 
 Let me remind you that, while your first duty lies with your 
 families, your cities, your country, there is another duty you owe 
 to the world as a whole. Come with me for a moment and make 
 a united tour of the globe. Try to realize that there are millions 
 of souls in America with the same hopes and fears, sorrows and 
 joys as your own, feeling as you feel, struggling as you struggle; 
 that there are thousands upon thousands of Theosophists there who 
 are studying the ancient truths that are hidden in your scriptures as 
 well as in all the sacred books of the world. Try to imagine the 
 prehistoric civilization that once existed on that great continent^ and 
 think of it in connection with prehistoric India. 
 
 Pass on in thought from America to Europe — see England, 
 France, Holland, Germany, Austria, Switzerland and Greece. So, 
 passing over many lands with a life and usefulness of their own, 
 return to India and look around. See India as it is, and as it 
 
250 Mysteries of the Heart Doctrine 
 
 might be. Compare it with other lands; take that broad view of 
 it that is necessary if you would see things as they are instead of 
 as you imagine them to be. This need not remain the age of 
 darkness, nor need you wait until another age arrives before you 
 can work at your best. // is only an age of darkness for those who 
 cannot see the light^ hut the light has never faded and never will. 
 It is yours if you will turn to it, live in.it; yours today, this 
 hour even, if you will hear with ears that understand. 
 
 Oh, ye men and women, children of the same Universal Mother 
 as ourselves; ye who were born as we were born, who must die 
 as we must die, and whose souls like ours belong to the eternal, 
 I call upon you to arise from your dreamy state and see within 
 yourselves that a new and brighter day has dawned for the hu- 
 man race. 
 
 And at another time and place in India, she stated: 
 
 Egypt is older than India^ and America more ancient than either. 
 
 Again, in Universal Brotherhood Magazine, February, 
 1899, Katherine Tingley is recorded as saying, in regard 
 to Egypt: 
 
 And from there further back still to prehistoric America, which 
 was in the early days the ancient Land of Light, when Egypt was 
 yet young and whence Egypt derived her wisdom and her science. 
 Time will bring proof of what I say. Arch geological research started 
 at the right moment^ which is not far distant^ in this country ( U. 6".) 
 and Central America will supply clear evidence of this statement. 
 
 In the light of the foregoing is there not much of sig- 
 nificance in discoveries in New Mexico in July, 1900? 
 
The Autocrat 251 
 
 The following extract is copied from a long account in a 
 recent metropolitan paper: 
 
 Thirty miles out of Santa Fe, the oldest city in the United States, Pro- 
 fessor George L. Cole of the Northwestern University of Illinois has dis- 
 covered the remains of the largest house in America. It is bigger than the 
 400-foot high Park Row sky-scraper of New York or the Auditorium of 
 Chicago. The Waldorf-Astoria Hotel of New York has i,ioo rooms, the 
 New Mexican building has 1,500; the Waldorf-Astoria covers one city 
 block of 200 feet wide by 350 long, the New Mexican building covered 
 an area 450 feet wide by 560 feet long. It must have contained a popu- 
 lation of at least 1,000 persons, and perhaps 25,000. Besides this mam- 
 moth house, which puts the biggest modem hotels and apartment houses 
 into the shade, were other buildings of a similar sort but somewhat smaller, 
 stretched over a distance of twenty-five miles. It is as if the ancient city 
 reached from Coney Island up across Brooklyn and Manhattan Island to 
 the Bronx. 
 
 Yet until this month at the beginning of the Twentieth Century we 
 have never heard of this ancient metropolis of America. Even now we do 
 not know its name. So few weeks have passed since its discovery in the 
 latter part of July, that the scientists who found it have not yet been able 
 to decipher its inscriptions and unfold its history. The place where it was 
 found is one of the least known parts of America. It is high up on a 
 barren plateau, cut off from routes of human travel by deep gorges and 
 ranges of desert mountains. Its crumbling outer walls had been made of 
 stones cut with the regularity of those turned out by a modern stone quar- 
 ry, six inches through, nine inches wide, and eighteen inches long. Hu- 
 man bones taken out showed that some of the men were over eight feet 
 tall, while the women reached a height of seven feet. Dr. Cole places the 
 date of this great city at 600 years to 1000 or 2000 years ago. 
 
 In the same paper from which the above is taken is 
 also an account of the unearthing, by an American archae- 
 
252 Mysteries of the Heart Doctrine 
 
 ological expedition in Mesopotamia, of a complete library 
 of early world history, written on tablets of stone. Seven- 
 teen thousand of these tablets have already been taken 
 out, and the number is being increased by new finds every 
 day. They take the records of the human race back 7000 
 years and show a civilization which equaled that attained 
 later by the Greeks. 
 
 Attention is called to the fact that this discovery, though 
 made in the far East, is the work of Americans. The two 
 are not only of vast importance, each in itself, but together 
 are especially significant to the subject in hand. 
 
 It would be erroneous to infer from the foregoing that 
 Katherine Tingley lives in the past. No one is so alive 
 to the present as herself. She maintains only that the far 
 past holds much of most pertinent value to the present, 
 and it will be forthcoming as soon as the human mind is 
 intelligently turned to its consideration, and is able to in- 
 terpret what is discovered. 
 
 In no sense are the ancient times to be dealt with sim- 
 ply as a matter of mere learning and useless speculation, 
 but for the healthful force they will and must exercise 
 upon the future development of the race. There were 
 qualities in the older civilizations that gave a sustaining 
 power which later ones have lacked and which, understood 
 and evoked now, will give the strength essential to the 
 further evolution of human life. 
 
 It is along the lines of the more fundamental forces of 
 human nature that Katherine Tingley devotes much of her 
 energy. Such are absolutely necessary to constitute a foun- 
 
The Autocrat 1^2 
 
 dation for human activities of the strength requisite to 
 sustain a superstructure of really great and grand propor- 
 tions. 
 
 It is just such that the whole historical period has 
 lacked. It is disregard and loss of this that brought calam- 
 ity and destrudion and, for ages, oblivion upon the 
 grandeur and majesty of antiquity. It is this which is 
 needed now in the present situation, if civilization is to 
 avoid the disruption and disease and decay, and the demo- 
 lition that has overtaken human efforts in the past. 
 Warning signs already begin to appear with a definiteness 
 increasing almost with each day. If we do not heed, our 
 fate is already pointed out in that of Egypt and India and 
 Greece and Rome, below which, however, we shall go if 
 we descend, just as we have the opportunity to surpass 
 what they attained, if we will. 
 
 But, according to Katherine Tingley, the intrinsic charac- 
 teristics of human nature cannot be evoked or revealed by 
 a mere study and comprehension of philosophy. She holds 
 deeds superior to thought, example more powerful than 
 precept; morality, integrity, the performance of duty with 
 industry, courage and steadfastness, of far greater potency 
 than any mere skill in mental gymnastics; and indeed that 
 there can be no real and valuable understanding of phi- 
 losophy until the character is strengthened and the mind 
 rectified by the active living of the virtues. To quote her 
 words again: 
 
 Intellectualism has no lasting influence without the practice of 
 the highest morality. 
 
254 Mysteries of the Heart Doctrine 
 
 And again : 
 
 To cater only to the mental demands is to forge another link 
 on the lines of retrogression. 
 
 But, even in philosophy, her students have good grounds 
 for discerning — and some of them are more or less familiar 
 with every system extant — that she has more to offer, more 
 in pointedness and comprehensiveness than can be found 
 in all the literatures of the world. For she has that 
 which will supply to all the links missing even from the 
 best, and thus give to every school of thought and form 
 of religion an illumination and valid meaning. In addition 
 to everything that has been had, she brings the message 
 which, fully reahzed and understood, will be seen to be of 
 unparalleled significance: 
 
 A new spiritual energy is being liberated from the center of 
 Life. 
 
 For it is only in something of the kind that there is 
 any basis for the hope that our civilization will not reach 
 its zenith and pass to the same decline as all the others 
 that have gone before. So it is not only in the splendid 
 qualities and forces that built the great past upon which 
 she depends, but upon a new power which has not oper- 
 ated in human life for thousands of years; and it is to 
 the evoking of this power in men's souls that she looks 
 for the revival of what was valuable in the past, and the 
 maintenance of what is worthy in the present. This power 
 and energy cannot be imparted in the cold type of a book 
 
The Autocrat q.i^^ 
 
 or given in sermons; it is best known to those who work 
 with her, but its results are already to be seen in the work 
 of The Universal Brotherhood through the world, and at no 
 distant time will be sent forth from this great educational 
 center at Point Loma teachers duly and truly prepared, 
 worthy, and well qualified to teach the new gospel to the 
 people of earth. It is this force which, if we partake of 
 and assimilate it, will demonstrate the truth of her words 
 that — 
 
 The knowledge that we are divine gives the power to overcome 
 all obstacles and to dare to do right. 
 
 Perhaps if the truth could be told, it is the presence in 
 her of this new power, with its attendant wisdom, that gives 
 to all she does a refreshing, exhilarative meaning, and en- 
 genders hope and faith of a fullness not otherwise to be 
 accounted for. 
 
 In the light of this, her especial message, view the work 
 she is instituting. In no other way can it be understood. 
 Her plans embrace every department of life, art, music, 
 drama, science, industry, every phase of human activity, col- 
 leftively and in the individual. 
 
 Her greatest hopes lie in the children. In her view, any 
 one of any age can accomplish much, but with the child- 
 ren the possibilities are unlimited. No explanation or 
 description can convey adequate conception of the results 
 obtained with them under her direction by workers who, 
 from her point of view, have had very little training. But 
 to quote from her again: 
 
256 Mysteries of the Heart Doctrine 
 
 The children, the children, what mighty powers do they evoke in 
 the hearts of men! We must take them into our hearts as tender, 
 budding souls to be nurtured with the sweet breath of truth, with 
 the protection of rare discrimination for their souls' unfoldment. 
 We must stand firm in our mental and moral attitude to the right 
 and the true, and thus command their love and trust. Work car- 
 ried out on this basis would result in a new civihzation. How 
 the heart of humanity thrills at the thought of such a blessing! 
 
 Too often do we ignore that which lies behind the young form, 
 the soul seeking, reaching out, to gain a place in the common life 
 of humanity to fulfill its mission in serving all that lives. Disci- 
 pline the body, the temple of the living god, make it a sweet, 
 pure, strong vehicle for its fife work. Make it acquainted with its 
 divine nature, point out its companion in arms, the little evil doer, 
 the undeveloped lower nature, seeking entrance but to blind it and 
 draw it away from its good, true, happy, joyous place in life. 
 
 Parents and teachers, study the way more thoughtfully, more 
 hopefully, more soulfuUy; bind yourselves to the treasures of your 
 hearts with a new bond, to those who are now your children, 
 those precious souls entrusted by the great Law to your pro- 
 tediion and guidance, and who have been or may be your comrades 
 or even your teachers. 
 
 Our girls — they need even more watchful care of a peculiar 
 kind, for they are to be the guardians of the unborn of the future 
 time. The dignity of childhood which expresses itself in pure 
 thought and uprightness of action, cannot be manifested where the 
 home atmosphere, the surroundings, are of a chara£ter that is teem- 
 ing with disharmony and worldliness. How often do we see 
 mothers who devote their lives to studying their smart sayings, 
 admiring and encouraging them in seemingly innocent decep- 
 tions, comforting themselves with the thought that they will soon 
 
The Autocrat 257 
 
 outgrow these darling weaknesses. Poor mothers ! you may be fos- 
 tering vices which, hidden now, may in time wreck the happiness 
 of your children's lives and your own. 
 
 Cultivate a sense of spiritual honor in the child, keep its little 
 mind filled with little duties, for idleness destroys soul life. Watch 
 it in its sleeping hours, for the brooding, loving thought will dis- 
 cover dangers and thus be able to protect. For it is true and was 
 known to the ancients, that in the sleeping hours the body, un- 
 less guarded, becomes the prey to psychological forces of a pernicious 
 nature. . . . Many of the wrecks we see in our prisons and 
 insane asylums of men and women, and the moral wrecks that we 
 are forced to come in contact with every day, were once children 
 with possibilities for good, who have been stranded on the very 
 danger points alluded to — the result of devoted mothers' ignorance, 
 lack of discrimination, and their negledt of keeping their children 
 guarded at all times. Alas, often too late do they discover their 
 mistakes ! 
 
 At present it is not practicable to get the principles into 
 complete operation except under Katherine TIngley's per- 
 sonal supervision, and as yet this is done only at Point 
 Loma in the International Children's Lotus Home, not 
 long ago opened here. The methods defy description. 
 To be appreciated they must be seen and studied. But 
 the results, already remarkable, are patent enough. 
 
 The potent difference between these and seemingly sim- 
 ilar procedures is in the underlying understanding. 
 
 A hint as to Katherine Tingley's practical, economic 
 and sociological ideas can be found in the following, taken 
 from the records of a club of students dealing with such 
 
258 Mysteries of the Heart Doctrine 
 
 questions. A young woman, a member, in her desire to 
 carry out her ideas of brotherhood, somewhat sentimental 
 in nature, had, in order to get money to give away to some 
 poor people, bought very cheap materials and made a 
 correspondingly cheap dress, instead of going to her 
 dressmaker, and was asking approval for that from Mrs. 
 Tingley, who replied: 
 
 At least you acted with a good motive and no doubt did 
 help them. But the true way to help is to help people to help 
 themselves, and to take this particular instance of dress, perhaps 
 if you had had it made at your dressmaker's it would have given 
 employment to some one who needed help even more than the 
 family to whom you gave the money. It is often necessary to take 
 an extreme view in order to find out the justness of a particular 
 line of adtion. Suppose all women should at once be seized with 
 a fit of extreme economy and proceed to make their own dresses, 
 what would be the result? Untold misery in thousands of fam- 
 ilies; a whole class thrown out of work, and well-intentioned, 
 struggling girls forced to the street for means of subsistence. Cer- 
 tainly just such a wholesale occurrence is not likely to happen, but 
 do you not see that I am trying to bring out the wisdom of 
 learning to take the middle path? 
 
 To get the best results^ one must use methods adapted to prevailing 
 conditions and conform in some measure to the customs and habits of 
 those among whom we live^ in so far as these customs involve no viola- 
 tion of principle. 
 
 To give another extreme case, in telling you of an experience 
 of my own: When we reached Australia on our tour around the 
 world, having just come from India, I could not help but feel the 
 greatest pity for the so-called civilized people, and the same feel- 
 
The Autocrat 259 
 
 ing came to me when we reached San Francisco, having stopped 
 for a short time at the Samoan Islands, to think that I was com- 
 pelled to follow out the cramping conventionalities of civilization. 
 If I had only myself to consider, I could dress and live in the 
 simplest style possible and would advocate this for all. For it is 
 a fact that with the adoption of the conventionalities of civiliza- 
 tion by the so-called heathen and savages, have been developed 
 also many of the Western vices. Much of our conventionality is 
 simply a cloak to hide vice, and I am fully convinced that if 
 men and women would live simpler lives much of the immorality 
 of our social life would disappear. 
 
 As for dress, look at the simple clothing of the Greeks, for 
 instance; what could be more beautiful and graceful and at the same 
 time conducive to health and morality? However, many things alto- 
 gether desirable and in every way conducive to health and happi- 
 ness cannot at present be put into practice. People have to be 
 educated slowly, and to advocate a sudden change would in many 
 instances make the masses of the people cling more tenaciously to 
 their old customs, and even if adopted would bring a shock to 
 trade and cause much misery, as would be the case if every one 
 were immediately to adopt a simpler kind of dress. 
 
 On the other hand, I think one of the greatest crimes that 
 civilized people have committed in their dealing with the so-called 
 savage and heathen peoples, has been in endeavoring to force our 
 conventionalities and customs upon them. But to come back to 
 our own country. 
 
 No matter how high our ideals may be, or in whatever direc- 
 tion, we cannot expect others to jump at and grasp them at a 
 bound. A^(7, the loftiest heights are only reached step by step^ and 
 as in climbing a mountain^ it is necessary to wind round and round 
 and sometimes apparently (to some) to lose sight of the very goal we 
 
26o Mysteries of the Heart Doctrine 
 
 wish to reach^ so in seeking to help the masses we must show them as 
 far as we can the next step in advance^ and sometimes take what 
 may seem to he a roundabout way — each step must be something they 
 can appreciate and see the possibility of attaining. We must take 
 the broad view and see how much is involved in a simple act 
 like that mentioned in the beginning. And we must understand 
 that in each department of life, and in life as a whole, the beauty 
 lies in the following out of any question along the right lines: we 
 are in duty bound at least to refer it to the broad principles under- 
 lying all right conduct. 
 
 And the following extract from private instrudions is- 
 sued by Katherine Tingley, will carry some idea of the 
 importance she attaches to the details of existence and how 
 every circumstance can be used as an opportunity or made 
 the means of hindrance: 
 
 When we see one of our students actively at work in the great 
 arena of our Movement, we may be fanning to life the potent 
 power of the ages for good — or the hidden hells of many centuries. 
 A thought here and a thought there — for good or evil — play their 
 part and seem to vanish, to be but of momentary consequence; but 
 they have life and power and that life is making its record on the 
 mirror of Life as it passes. And in the great march of time you 
 must meet it, line for line, word for word, and then accept the 
 judgment of the Divine Law. There, in the accumulations of 
 thoughts for good may be gathered the inspiration for a world's 
 spiritual life in the future — or a shadow that may blast the hopes 
 of humanity for centuries. 
 
 With this picture and lesson in view — taught, not by me alone, 
 but taught and enforced by the Law — let us commence to undo 
 the mistakes of the past, to efface from the world panorama the 
 
The Autocrat 261 
 
 picture of our failings. Let us make the poor hearts of our fellows 
 throughout the world, those in doubt, those in the shadows, those 
 in the darkness of their lower nature, the immured criminals, the 
 human outcasts, feel the great purpose of our lives, our trust in the 
 Higher Law, our belief in the divinity of man, our knowledge that 
 there are great, compassionate Souls working to give them, in the 
 deeper sense, the right hand of fellowship. 
 
 Can there be a greater joy than that of making all humanity 
 feel the grandeur of that life of which we at rare times have 
 glimpses ? 
 
 In our determination to do our whole duty all along the line we 
 shall build more wisely than ever before, and make a new Light 
 that shall shine in the Heaven of the New Day and shed its Glory 
 over all. This hope, comrades, is our strength; it evokes in our 
 lives the Divine Warrior side of each of us and makes us soldiers 
 in the mighty army that will march on, on, in spite of all obstacles, 
 into the better time when right shall rule and the Angel of Light 
 shall evermore hold back the forces of Darkness that have for ages 
 and ages impeded the real progress of men. With the thought 
 of such possibilities, and the knowledge that we have the power 
 to bring about hitherto undreamed of conditions, a new courage 
 must arise in our hearts, a new conception of unity among our- 
 selves, and a deeper consciousness of the Divine in Man. 
 
 Katherine Tingley is the editor of the Universal Brother- 
 hood Path, a monthly magazine, and of 'The New Century, 
 a weekly paper; both dealing with subjeds and matters per- 
 taining to the lines of work of the Organization. And 
 practically not a line is printed in either publication that has 
 not passed under her supervision and received the touch 
 of her hand. 
 
262 Mysteries of the Heart Doctrine 
 
 The work of construction and improvement in progress 
 at Point Loma in the development of the World's Center 
 of Theosophy incident to the establishment of departments 
 and activities covering a wide range of plans, is all done, 
 even to many seemingly unimportant details, under her 
 personal direction. All plans and systems originate with 
 her. Besides the foregoing, which would overtax the capacity 
 of a dozen ordinary people, she keeps in most active touch 
 with the Organization throughout the world. One who is 
 not familiar with it cannot imagine the labor that this alone 
 involves. 
 
 There is a never ceasing stream of demands upon her for 
 direction, advice, adjustment, relative not merely to the 
 functions of the Organization, but which includes every con- 
 ceivable shade and degree of human thought and aspiration 
 and suffering. With it all her compassion, patience, courage, 
 insight, vigilance, never fail. It is as though they were 
 drawn from an infinite resource and eternally held in play 
 by her indomitable will. 
 
 If one had the power to write completely her life for 
 even a few weeks, the people and conditions, and the meas- 
 ures with which she deals with them, he could furnish 
 material for the study of human nature that, assimilated, 
 would establish the universal formula. But in the complex, 
 comprehensive, indescribable nature of Katherine Tingley, 
 standing out above all her qualities and powers, wonderful as 
 they truly are, as the central fire around which the others 
 cluster as lesser lights, is the love of truth and right and 
 justice. It is this which sustains her in her lavish expend- 
 
The Autocrat 262 
 
 iture of her energies for the welfare of every living thing 
 with which she comes in touch; and stimulates her to the 
 unremitting warfare she wages against evil in every form; 
 uncleanliness, moral, mental and physical; meanness; ego- 
 tism; and, worst of all, cant and hypocrisy seeking to 
 hide their vices under the garments of virtue. She has all 
 compassion and every sympathy for one who sincerely strug- 
 gles against weakness, but she condones nothing. It is this 
 which has made her position so arduous and trying. 
 
 Now, as to her autocratic power. Loose and inaccurate 
 conceptions of the broad principles of Theosophy on the 
 part of a few of its easy advocates, laid the Organization 
 open to a host of evils. Misguided enthusiasm in the 
 absence of discriminative understanding on the part of over- 
 enthusiastic members, led to the admission of elements 
 calculated to hinder the purposes of the Movement more 
 than outside attacks from ignorance, prejudice, narrowness, 
 and the like, by putting the Organization in the false light 
 of seeming to endorse and encourage what it most con- 
 demned, and causing the many noble workers to be classed 
 in the public view with a few cranks, charlatans, the vision- 
 arily inclined and self-seekers. 
 
 Persons were admitted who were attracted by such motives 
 as the love of phenomena, the seeking after which the 
 Organization does not endorse; by fancied opportunities for 
 personal ambition and aggrandizement; by the expectation 
 of easy support and money getting; all cloaked under loudly 
 uttered professions of virtue and the avowal of the lofty 
 ideals held by the Organization. It is indeed true that 
 
264 Mysteries of the Heart Doctrine 
 
 many coming in with higher motives mixed with these, have 
 profited by what they have learned, and in association with 
 the stronger, purer element have been able to subordinate 
 the baser quality and thereby participate in the benefits and 
 energies of noble living. 
 
 But those holding their private ends supreme, deluded 
 by the seeming success which comes with the very oppor- 
 tunities afibrded them ; and deriving, through the sentimental 
 ideas of brotherhood largely prevailing, an ever-increasing 
 impunity and sense of security, finally actively sought by 
 subtle, secret means to control the Organization. One 
 of these attempts was to turn it into a great political ma- 
 chine in the name of Brotherhood, with high sounding and 
 superficial catch phrases, and in reality for the furtherance 
 of an overweening penchant for personal prominence. The 
 moving spirit, signally defeated in his scheme, was expelled 
 by Katherine Tingley and her faithful members, and forced 
 out of the Movement. He left the ranks amid a self- 
 enfolded air of persecution and martyrdom. According to 
 current accounts in the general English press, and also 
 reports in the official Blue Book, recent developments in 
 South Africa seriously implicate him as having also played 
 the traitor's part against his country from the same desire 
 for personal power and for money. 
 
 From this more conspicuous case to the most insignificant 
 instances, the same principle has been involved in all in- 
 ternal disturbances in The Universal Brotherhood and 
 Theosophical Society. The form only has varied according 
 to the leading propensities of the personalities respectively 
 
The Autocrat 265 
 
 concerned. The necessity of dealing with all such cases, as 
 they developed, promptly; without injustice and shame to 
 the greatly predominating membership of noble, self-resped:- 
 ing men and women; without useless waste of money and 
 expenditure of energy sorely needed by the worthy unfor- 
 tunate and deserving, whom it is the business of the 
 Organization to aid; required the centralization of authority 
 in some one combining in one nature, wisdom, insight, 
 discrimination, courage, vigilance, compassion. The only 
 one in whom these powers were found to be so combined 
 was Katherine Tingley, to whom William Q. Judge, the 
 former head and life-president of The Theosophical Society 
 and Universal Brotherhood had confided the care of the 
 Movement. 
 
 Recognizing this, the Organization, in convention as- 
 sembled at Chicago, February i8th, 1898, by an over- 
 whelming vote, accorded to Katherine Tingley formally and 
 practically supreme power; and effedied a reorganization 
 on this strongly centralized basis. 
 
 Without doubt authority in the hands of incapacity is 
 the height of folly. But power exercised by the truly 
 qualified is the most beneficent of all blessings. The 
 wisdom of the reorganization and centralization of au- 
 thority in Katherine Tingley, has since been demonstrated 
 more forcibly and clearly almost with each succeeding day. 
 Naturally her unequivocal attitude, her persistent, un- 
 tiring, discriminative crusade against whatever is ignoble 
 or unclean, has made enemies without and within the Or- 
 ganization. Or rather, to speak more accurately, she has 
 
266 Mysteries of the Heart Doctrine 
 
 not made enemies, but has simply unmasked those who in 
 reality are enemies to truth and right, who before had con- 
 cealed their real nature, purposes and practices behind an 
 outward display of high thought and respectability; be- 
 cause, it must be understood, the entire matter is one of 
 principles, only incidentally involving persons. 
 
 Katherine Tingley has no enmity towards the individual; 
 he has her compassion. But if he be so imbued with vanity, 
 selfishness, ambition; so honeycombed with immorality; so 
 thoroughly selfish that he will not divest himself of the 
 dominion of such attributes in connection with the work 
 of the Organization, then it is unavoidable that he be af- 
 feded in the contest against them. So, when any one 
 deliberately chooses to permit himself in his capacity of a 
 member, to be dominated by such and kindred propensities, 
 and is so recognized by Katherine Tingley, and through 
 circumstances developed by her is so shown to be, he is 
 expelled from the Organization, and then turns upon her 
 with all the venom and malignity of disclosed and baffled 
 villainy. In this there is no question of opinion, it is all 
 done on the basis that adions speak louder than words. 
 Frequently, perhaps, the spite is accumulated by the inability 
 of the person involved, after the unmistakable evidence of 
 the denouement^ to continue to practice self-deception with a 
 false assumption of self-righteousness. The recognition on 
 the part of a coward in whom all sense of manhood is not 
 absolutely dead, of his own pusillanimity, is so intensely 
 stinging that he will resort to any subterfuge, any special 
 pleading, no matter how false and unprincipled, in the effort 
 
The Autocrat 267 
 
 to escape the pain. A case, as follows, actually occurred in 
 1899, to the writer's knowledge. It is given as a type. 
 The President of a Lodge not a thousand miles from here, 
 had been inspired to the endeavors resulting in the attain- 
 ment of his position, by a love of prominence, to the feeling 
 of which the pretense of high ideals and the oral expression 
 of lofty sentiments were used but as a means to an end. 
 The dominion of such a propensity obscured his judgment 
 and, in the very nature of things, inevitably led him to 
 permit, condone and even foster in his Lodge activities and 
 proceedings subversive of the principles of the Organization, 
 and consequently injurious to the moral life and force of the 
 body, and which had subjeded it to criticism and ill-repute 
 on the part of the not well-informed public of its com- 
 munity. 
 
 Now The Universal Brotherhood is endowed with an 
 organic life wonderful and unique in its nervous vitality. 
 Disturbing conditions at any point become quickly known 
 at Headquarters, and to Katherine Tingley with her pen- 
 etrative insight into human nature the disturbing elements 
 are recognized frequently long before the real situation is 
 understood by those even most directly involved. Under 
 the system of centralized organization it is possible for her 
 to institute measures to correct a trouble, or to remove it 
 while yet in germ. The plan is always simple enough and 
 developments rapidly ensue. 
 
 In the case in question, the attention of the president 
 was called to the methods and habits of one of his mem- 
 bers of local prominence — a man with some power of 
 
268 Mysteries of the Heart Doctrine 
 
 speech who could dispense at length high, flowery phrases 
 upon abstract Brotherhood; but whose a6hial life was a 
 degrading shame. With his ability to discourse in a sono- 
 rous voice in humbug phraseology upon what he denomi- 
 nated "occultism," he had drawn into the organization a 
 number of ignorant, credulous persons from whom he de- 
 manded and who accorded him a sort of cheap hero-wor- 
 ship; at the same time playing upon the sentimentality and 
 sensibilities of the trusting, credulous females of his clique 
 and extracting from some few of the most gullible an easy 
 money support, sustaining him in his loose conduct. 
 
 It was the duty of the president to suppress the opera- 
 tions of this man, and to endeavor to prevent his appear- 
 ing publicly and otherwise as an exponent of Theosophy 
 with the apparent endorsement of The Universal Brother- 
 hood. But the fellow's little following made a greater rub 
 than the president could sustain. The one fear of the 
 loss of personal popularity so clouded his perception and 
 sapped his courage that he lacked the nerve to perform 
 the simple, straight-forward, manly duty incumbent on him 
 as the executive officer; and, faihng therein and smarting 
 in self-disgust, his only resource was to resign; and now 
 it so happens that the inimical one who was expelled by 
 the Autocratic Power at the central office, plays upon the 
 vanity of the ex-president and uses him as the tool and 
 mouthpiece with which to vent the spleen of both. Upon 
 investigation it has been discovered since that the two 
 were connected together in some money-making scheme. 
 Of course Katherine Tingley, being the cause of this de- 
 
The Autocrat 26 g 
 
 feat, becomes the target of their enmity. The spectacle 
 presented by such wanton proceedings which outrage truth, 
 justice and honor is a pitiful commentary on the status of 
 human life, in that so shameful a thing can occur or that 
 the community permit it to occur, but it also gives good 
 ground for encouragement. It furnishes the unerring sign 
 that some chicanery or worse has been unearthed and up- 
 set. In the light of this all sincere lovers of justice, who 
 by virtue thereof are on the side of right and human wel- 
 fare, will take at its true value the misrepresentation to 
 which Katherine Tingley and her work are ever and again 
 subjected. 
 
 The cause for which she stands and which she furthers, 
 being opposed to evil in every form, cannot fail in its on- 
 ward progress to call forth the enmity of those who har- 
 bor and act in conjunction with the destrudive tendencies 
 infesting human nature; or, on the other hand, to sum- 
 mon to united, coherent, effective action all who aspire to 
 make the noble qualities of life the rule and guide of 
 their faith and practice. 
 
 From the inception of the organization of The Theo- 
 sophical Society and Universal Brotherhood, up to the 
 present time, some of the noblest minded and most cul- 
 tured people of the age have given and do give moral 
 support and financial aid for the furtherance of its work. 
 Among them is General Abner Doubleday, who occupied 
 the position of acting President on the departure of H. 
 P. Blavatsky from America for India, and who, up to 
 the time of his death, was one of its most active and 
 
ayo Mysteries of the Heart Doctrine 
 
 devoted members. By his will he bequeathed to the So- 
 ciety his valuable books and manuscripts, which now oc- 
 cupy the shelves of the World's Library of The Theo- 
 sophical Society in America at Point Loma. Although 
 removed from us by death, his name still remains on our 
 official records as a member in good standing and his 
 memory is honored by all the members of The Univer- 
 sal Brotherhood Organization. 
 
THOUGHTS 
 
 BY THE 
 SACRED WAY 
 
 THE beautiful road which conducts from the outer 
 gate of the Temple through the inner, and to 
 the Temple itself, is known as the "Sacred 
 Way." Holy influences surround and guard it, and whis- 
 per to the Pilgrim treading it, of the sacred way within 
 himself On the West lies the limitless ocean, whose 
 
272 Thoughts by the Sacred Way 
 
 peaceful strength commands the troubled mind be calm. 
 The rhythmic roar of the waves, as they roll against the 
 cave-lined shore, speaks to the Soul of life eternal. 
 
 Here petty, personal aims and thoughts take flight, 
 ashamed to mingle their transient littleness with the en- 
 during majesty of that sound. To the South lies the 
 spot, destined for ages to support the holy Temple — 
 symbol of that to be built in Silence by the Children of 
 Light. And to the West is seen, elevated on high, the 
 emblem of "Peace on Earth, Good-will to Men," placed 
 here as a beacon light for the World. 
 
 The Pilgrim who has found his way to this Sacred 
 Spot learns more fully the meaning of the prayer, "Thy 
 will be done on Earth, as it is in Heaven." Earth, air 
 and sea all hint that natural life here is Symbolic, is but 
 the refledion and therefore the expression of the Soul, 
 free, lordly, beautiful. And on this path is told in a lan- 
 guage more soulful than words, the journey that each Soul 
 is making on earth, for it mirrors in physical nature the 
 strait and narrow way, which has been found only by few, 
 and which leads to the goal — the temple of Man, which 
 rests in the heart of the Universe. But the emblem of 
 Truth, Light, and Liberation, giving its message to the 
 four winds, is the rainbow of Promise that the day is 
 dawning when not only a few but many shall learn, and 
 say, "I am the Way, the Truth and the Life." 
 
Mysteries of the Heart Doctrine 273 
 
 II 
 
 What is the Sacred Way unless it be that Path which 
 leads us to the Infinite; that channel by which and 
 through which all aspirations for higher things must pass; 
 that Jacob's ladder, the golden ladder of hope, reaching 
 from the earth to the highest heavens; that eternal link 
 which connects each offspring to the Eternal Infinite Par- 
 ent, from the infinitesimal atom to the highest and most 
 complex expression of Being, in fact the very Universe? 
 
 To find out the various interblending relations of the 
 parts to the Whole; to sense the Eternal Law ever self- 
 operative; to study it and to live it; to become its agent; 
 to serve it and to receive equal service from it — for Ab- 
 solute Justice rules the whole Universe — will furnish us 
 with the means to know and to be that All. 
 
 But we also have access to all the conditions, physical, 
 mental and spiritual, which in any way separating us from 
 our Living Soul close the Sacred Way and detach us from 
 all that is good, just and true by making us forget that 
 we are a part of that Infinite All, subject to that Infinite, 
 Universal Law which governs the All: as we sow so do 
 we reap, as we reap so have we sown. 
 
 There is a happy land — not far, far away — but right 
 here around us. There is a Heaven, not beyond the 
 skies, but right here within us. The Sacred Way is the 
 way of the heart, from all hearts to the great Universal 
 Heart — that constant throb of love which unites every 
 atom of life. 
 
274 Thoughts by the Sacred Way 
 
 All that do the will of the Law are on the Sacred Way. 
 Not a hair of our heads falls without the will of the Law. 
 Should we not be Messengers of the Law, the very ex- 
 pression of the will of the Law? Truly, we can, our- 
 selves, become the Sacred Way, and help and share in 
 this constant ever-becoming; ever reaching higher and 
 higher, at last to become a conscious, living part of that 
 Infinite Source, which has neither beginning nor end, from 
 which all proceeds and to which all must return. 
 
THE ENEMIES 
 
 OF THE 
 
 THEOSOPHICAL MOVEMENT 
 
 T 
 
 S it not true that whatever is evil stands 
 consciously, or otherwise, according to 
 its intelligence, opposed to and arrayed 
 against any and every person, organization or 
 movement which efficiently works for the up- 
 lifting of humanity? Is not the beneficial 
 effed; of right effiart indicated and proclaimed, 
 in exact proportion, by the strength of the op- 
 posing force which it calls into action? But 
 if unselfish work for humanity evokes opposing forces into 
 action must it not also be in command of the power to 
 defeat, subdue and re-form that which opposes it? If true 
 in one application it must be in all, in collective and in- 
 dividual life alike. 
 
276 Mysteries of the Heart Doctrine 
 
 The present chapter is presented as evidence in answer 
 to these points. 
 
 The tragedies encountered in the pursuit of Truth are 
 as instructive as they are pitiful. Indeed "truth" — to 
 the uninitiated — "is stranger than fidlion." But does not 
 a deeper compassion give deftness and nerve to the good 
 surgeon dissecting to remove the cancerous growth, that 
 life may continue and expand to fruition? 
 
 "A man's foes shall be they of his own household" is a 
 luminous statement, especially when applied to a spiritual 
 Teacher or Cause. But it falls short of the hidden mark 
 at the extreme of its trajectory if it fails to bring from cover 
 those subtle enemies who, from without the household, 
 projed: upon its disturbing members that mighty "psycho- 
 logical" force of concentrated thought, which although 
 ridiculed by the ignorant, is at the same time the hidden 
 origin of their ignorance. Common observation finds the 
 passively good side of human nature psychologized by the 
 positive evil side into a stupefied confidence, from which 
 there are occasional spasmodic conscience-arousings, only to 
 lapse again into a heavier stupor and delusion. 
 
 With this possibly enlarged view of the proverb quoted, 
 the field of discovery and presentment is broadened, upon 
 which to array the enemies of The Theosophical Move- 
 ment and Universal Brotherhood, the traitors to Teacher 
 and Cause — those who, for ignoble gain, personal ambition, 
 from jealousy and revenge, and those who, as agents, either 
 psychologized or conscious, of truth-opposing men and 
 Bodies, have, Judas-like, betrayed both Master and Cause; 
 
Enemies of the Movement 277 
 
 false scribes and hypocrites, hiding greed, lust, sensuality 
 and ambition under pretense. 
 
 So universal are these weed-like, noxious human growths 
 along the rugged way blazed by the advanced guard of 
 man's progress towards a higher life, that they appear as the 
 outworking of a Great Law, an evidence of its existence and 
 a result of its power to cleanse, by forcing the secret enemies 
 of mans spiritual progress to reveal themselves in their true 
 character. In this way are they not compelled to serve the 
 Higher Law, in awakening the right-purposed to a knowl- 
 edge of "the way of the transgressor," to the end that the 
 ignorant may cease to follow it, and that the lovers of Right 
 may make the path of evil more and more difficult, until its 
 travelers finally turn from it, and seek the flower-strewn 
 highway of unselfishness? 
 
 The validity of the presentations of Theosophy and the 
 truth of its ennobling principles are irrefutably proven by 
 its steady, even phenomenal growth and developed power 
 for good, as shown in the brief period of twenty-seven years 
 since its re-appearance in 1875. During that time it 
 has been ceaselessly subjedied to malignant and malicious 
 attacks from concealed enemies from within and without 
 its ranks — the former often incited by the latter, and, when 
 thrown oflF from its healthy, robust system, turning upon 
 it in venomous attempts to destroy from the exterior, the 
 thing which they could not prostitute from within. 
 
 These attacks have uniformly and naturally fallen upon 
 the devoted heads of the Leaders of the Movement, and 
 have been led by some from among their followers who 
 
278 Mysteries of the Heart Doctrine 
 
 were under the deepest debt of gratitude to them. These 
 ingrates, feeding the lovers of sensationalism, and taking 
 advantage of their supposed nearness to their superiors, 
 have invariably attempted to belittle before the world their 
 moral and spiritual Leaders, their forbearing, compassion- 
 ate Helpers and Friends, by trying to blacken their 
 characters and good names by accusations of misdemean- 
 ors of which they themselves were guilty. These vile and 
 monstrous charges are of fraud, charlatanism and almost 
 every moral crime in the calendar, for, if the Leaders were 
 destroyed, would not these embodied Evil Forces accom- 
 plish their purpose of coveted leadership, resulting in the 
 destruction of the Movement? 
 
 Such purpose first broke cover through Madame Cou- 
 lomb, a common person whom H. P. Blavatsky befriended 
 and helped through pity, but who, in an attack upon the 
 charader of H. P. Blavatsky, charged the latter with prac- 
 tising trickery and fraud at Madras, India. Significantly 
 countered against such infamous charges, made against this 
 Great Soul, whose life was open to the whole world, stand 
 these facts: 
 
 After Madame Coulomb and her husband had been ex- 
 pelled from the Theosophical Society by H. P. Blavatsky 
 for good and sufficient cause, Madame Coulomb stated 
 that "she had a grievance and would have revenge." Her 
 promise of silence, under certain conditions, being indig- 
 nantly rejected, the subtle misrepresentations of her mind, 
 not irresponsible^ were widely and anonymously circulated 
 throughout India in orthodox papers, by some Christian 
 
Enemies of the Movement 279 
 
 Missionaries. This shameless incident closed, so far as 
 the persons implicated were concerned, by the publication 
 by Madame Coulomb, of a denial of the truth of her 
 charges, ending with, "If my mouth has uttered these 
 words, I pray to the Almighty to shower on my head the 
 worst maledictions of nature." This familiar-sounding phrase- 
 ology may, if followed behind the scenes, lead to her ec- 
 clesiastical inspirers. 
 
 While this effort of itself is almost too petty even to 
 deserve mention, yet it is cited to show the disastrous 
 effect produced by the force of hidden persecutors, when 
 acting through a willing though insignificant agent, and the 
 spreading of this evil by the equally willing missionaries, 
 who were under -pay ostensibly to oppose evil. Due to 
 the subtle working of this force the despairing millions 
 in India have been deprived of the heart-doctrine of the 
 Wisdom-Religion, once known to ancient India. Since 
 H. P. Blavatsky left India, they have been told little 
 more than the intelle^ual husks of Theosophy, until 1896, 
 when the present Leader, Katherine Tingley, visited that 
 country and there rekindled the fire of Theosophy in 
 many places. By a cold and heartless intellectualism, 
 Theosophy had been robbed of its fire of life-giving 
 force, pure burning love and helpfulness, highly adapted 
 to a hopeless but most intelligent, receptive people. They, 
 crying for "bread" had been austerely given a "stone" 
 by a tool of their own astute ecclesiastical dominators 
 under the guise of a friend from the Theosophical Move- 
 ment. 
 
28o Mysteries of the Heart Doctrine 
 
 H. P. Blavatsky had at one time a follower, a Mrs. 
 Besant, who failed to use her opportunity to subdue that 
 dominant personal ambition, which was so marked in her 
 public life before she entered the Theosophical Society, 
 and which later prevented her from doing good work for 
 humanity, through her desire to place herself in the po- 
 sition of a Teacher. Had she done this and followed 
 the selfless example of H. P. Blavatsky and of the lat- 
 ter's successor, William Quan Judge, Mrs. Besant might 
 have in time become an efficient exponent of the Heart 
 Doctrine of Theosophy, an understanding of which alone 
 can save man from physical, moral and spiritual retrogres- 
 sion, coming through the open door of his own selfish- 
 ness. 
 
 With a germ of this doctrine in her own heart she 
 would have been saved from being ignored by the faithful 
 followers of H. P. Blavatsky for bringing charges against 
 a brother which she could not sustain. 
 
 And after he, an innocent, high-minded, compassionate 
 man, silently declined either to defend himself against 
 her most violent and persistent attack, or himself to coun- 
 ter-attack on well-known and most vulnerable points in 
 her work, a desperate effiart was made to spread the pre- 
 posterous accusations before the wholly misinformed pub- 
 lic, in order that its ignorance of the real nature of the 
 case might be enlisted to destroy the public career of an 
 innocent man, and so clear the way to hoped-for leader- 
 ship! Yet, the short-sighted course, blindly pursued by 
 her for the accomplishment of her ambitious purposes, re- 
 
Enemies of the Movement 281 
 
 gardless of consequences, actually tended more to the de- 
 struction of the Cause she professed to serve, than to the 
 fulfillment of her aims. 
 
 Brushing aside hoodwinking technicalities, such a course 
 must necessarily have been the result of one of two men- 
 tal conditions: either conscious and willful wrong purpose, 
 or gross misjudgment; but whichever is true, it forever 
 disposes of the question of Mrs. Besant's fitness as teacher 
 or leader, and leaves her self-stranded among the chief in- 
 dividual or agent enemies of Theosophy. 
 
 The pity of it all is, that in the world's present condi- 
 tion of spiritual uncertainty, and its desperate and there- 
 fore blind seeking for the truth, many, in undiscriminating 
 innocence, are attracted by the cold, hackneyed, intellectual 
 presentation of Theosophy to follow a personified mental 
 delusion, until finally they lose faith in their wandering 
 guide and fall back into materialism, though a few, seeing 
 their error, turn and enter the pathway of truth and purity. 
 
 Passing the regular arrayed order of enemies, to call 
 later Professor E. Coues as evidence on an important fact, 
 we move by the untimely death of W. Q. Judge as the 
 direct result of the shameless, almost fiendish persecution 
 which he suffered, to take up the onerous work — as an 
 act of duty — of exposing the machinations of the enemies 
 of the Movement who operated during the early part of 
 the Leadership of Katherine Tingley, who succeeded W. 
 Q. Judge in March, 1896. 
 
 At the death of W. Q. Judge, the conditions of Senti- 
 mental Brotherliness then most dominant in the Theosoph- 
 
282 Mysteries of the Heart Doctrine 
 
 ical Society, gave several so-called "prominent workers" 
 opportunity to foist upon and build up within the Society 
 personal ambitions and schemes for later harvesting. All 
 of these, while being fully known to and guarded against 
 by the wise Leader, could not be dealt with immediately, 
 owing to the condition mentioned, but their actions were 
 soon manifest to many and were corrected by the Leader 
 for needed general instruction and then checkmated as a 
 further saving lesson. 
 
 The effect of these patience-trying, compassionate efforts 
 is today plainly evidenced in the alertness and vigor of 
 The Universal Brotherhood and Theosophical Society 
 throughout the world, in its freedom from physical and 
 moral rottenness, and the sensuality, selfishness and per- 
 sonal ambition prevalent in so large a degree in the out- 
 side world. The results of this attitude of The Universal 
 Brotherhood are now seen and felt the world over, in the 
 ceaseless activity, the fearless, stern, yet joyous, courage 
 which predominate in every department of the Organiza- 
 tion's vast work; these noble qualities which come only to 
 those who consciously and with full Will, serve the 
 Truth. 
 
 Owing to his connexion with English members through 
 the incident of birth and for other reasons, the Leader 
 had installed a certain member as President of the Theo- 
 sophical Society in America, a wise act in view of the pre- 
 vailing conditions. Never did a man have greater and 
 more favorable opportunity to develop the true side of his 
 nature, and become an efficient helper of humanity. By 
 
Enemies of the Movement 283 
 
 virtue of his position, he should have benefited by the 
 association with his ever helpful, wise and compassionate 
 Teacher and true Friend. Her great heart, knowing and 
 taking upon itself to bear with the weaknesses of all, ever 
 labors to upbuild the noble and true in whomever she 
 contacts, doing this with such persistent and kindly force, 
 as to awaken even a latent spark of grateful response re- 
 maining in the heart of the most hardened criminal. 
 
 For the benefit and safety of the work, this person, 
 with others, was by the Leader included in the Theosoph- 
 ical Crusade around the world in 1896. 
 
 On the completion of the Crusade on its return to 
 America, a small faction was found secretly active, com- 
 posed of a handful of the members, who had won the 
 keen attention of the new Leader by their suspiciously os- 
 tentatious professions of loyalty when she first appeared 
 among them. The virtue of ambitious necessity had evi- 
 dently operated through the foreign mails! 
 
 Failing utterly in these attempts to destroy the present 
 Leader in order to make room for the waiting aspirant, 
 and meantime burdening the offended air with obsequious 
 and grotesque protestations of loyalty and devotion, the 
 plot was forced to uncover itself to the light of searching, 
 honest observation. This compelled a retreat, and the as- 
 sumption of a certain misfitting, sanctimonious respectabil- 
 ity, in an ill-judged attempt to create a division and gain 
 a following among the discerning members of The Theo- 
 sophical Society and The Universal Brotherhood which 
 had now grown to man's estate. 
 
284 Mysteries of the Heart Doctrine 
 
 The last and most desperate attempt to depose the third 
 Leader and to disintegrate the Theosophical Movement 
 signally failed, and the small lot of plotters, gathering to 
 themselves a few others of like character, through natural 
 gravitation, betook themselves to their own congenial com- 
 radeship, until the question of who should be "Catiline" 
 arose. Then disintegration quickly ensued to make room 
 for each traitor to become a Leader — of himself — into 
 public disgrace and exposure of the moral weaknesses 
 which now, lacking self-control, unfitted all of them for 
 further membership and removed them from The Univer- 
 sal Brotherhood. For this Organization teaches and self- 
 compels every member honestly and persistently to act 
 and work for that purity of life and thought which mani- 
 fests in love for one's fellow-men, for that spirit of mutual 
 helpfulness and subordination of selfish interests which 
 alone will bring man to the sense of self-respect, a re- 
 sponsibility and a knowledge of his own soul, with its 
 God-hke powers; and, finally, it teaches him to seek the 
 reformation of humanity on lines of right living, enabl- 
 ing it to save itself from its own devil of selfish fear and 
 lust. 
 
 The person who led this attack having so egregiously 
 failed, betook himself to South Africa, where his methods 
 for obtaining prominence as an agitator in the English- 
 Boer trouble, have been condemned iii the Blue Book of 
 the British Government. He was found to be the re- 
 ceiver of a large sum of money from the Boer authorities 
 for his services to the enemies of his country. 
 
Enemies of the Movement 285 
 
 So this plot — which had a political trend, and aimed to 
 involve the Organization in work entirely outside its scope 
 and objects — this infamous scheme of a meager few, am- 
 bitious, conspiring incompetents, threaded its way through 
 the time-worn, self-exposing, malicious and anonymous se- 
 cretly-circulated charges of unspeakable nature against the 
 character of the Leader, from the time she was a babe in 
 arms up to the writing of their undated, unsigned dis- 
 graces to manhood. Vigorous attempts were made — and 
 still continue — to enlist a certain class of journalism in their 
 onslaught against Womanhood, Purity and Truth; but the 
 slanders were so libelous and ridiculously self-exposing in 
 character and matter as to be utterly outside the range of 
 even the most degraded scandal-mongering publications, 
 which fortunately are not very numerous. 
 
 It is a deplorable fact that the demand for sensational- 
 ism should find purveyors in the press while humanitarian 
 work of the greatest importance so seldom receives notice 
 unless some friction arises sensational enough to amuse the 
 idle. Not long ago an incident came to the knowledge 
 of the writer which illustrates this wretched state of things. 
 An able lecturer was announced in one of the largest cities 
 in America to speak upon an important philanthropic sub- 
 ject of vital consequence, and notices were sent to the 
 leading papers. One editor was seen personally. In 
 courteously declining to report the instructive meeting he 
 explained, "This meeting will not interest our readers; 
 but, of course, if you should have any scandals among 
 your managers we should be quite willing to write them up" ! 
 
286 Mysteries of the Heart Doctrine 
 
 Though no journal was found scurrilous enough to 
 print the abominable charges against Katherine Tingley, 
 these inhuman efforts have not yet ceased, for wherever 
 Theosophy conflicts with the interest of a man and that 
 man is lacking in true principle another enemy is added 
 to the class we are dealing with. 
 
 Surely, "they have their reward." Time is now the quick 
 adjuster; and by its silent, powerful influence, all things are 
 made to assume their true relations and proper proportions. 
 
 Belonging to another class of enemies was Professor El- 
 liot Coues of Washington, D. C, who is now dead. He 
 was popularly credited with the possession of a some- 
 what brilliant mind, exhibited to a high degree while he 
 was a professed member of The Theosophical Society and 
 under its energizing influence. But after his ambition had 
 led him to forswear himself, and traduce the Teachers 
 he had recognized and accepted as an intelligent, sane 
 man — after this degradation of his own intelligence and 
 moral worth, an examination and comparison of his life 
 and productions, and of the physiognomy of his middle 
 life with that of his later days, gives evidence of a sig- 
 nificant deterioration after his expulsion from the Society. 
 
 If these pregnant suggestions contain even the germ of 
 truth, what a field is opened for honest, intelligent inves- 
 tigation and Christ-like work. The basis of every thought 
 and deed is removed from the plane of exterior, visible, 
 material, impermanent effects^ onto the field of interior, 
 permanent causes^ the realm of the Soul! Brotherhood 
 leads towards^ and not away from^ the Soul of things! 
 
Enemies of the Movement 287 
 
 Pursued to a legitimate conclusion, it shows the possibil- 
 ities of an almost supreme power, in the cultivation of 
 forcefuly determined work for Humanity. 
 
 But think you that potent psychological power is un- 
 known and unused by those inner Bodies of men who, to 
 maintain and expand their self-centered, temporal and spirit- 
 ual domination, are today using immense forces like fiends 
 to destroy whatever hinders their work, using them to set 
 man against man, nation against nation, and to plunge the 
 world, as is being done today, into causeless and cruel war? 
 
 For the truth of this statement, look behind the now 
 thin gauze of the seeming, goi"g even no further than the 
 world's public Press, and the Real will be found in its hid- 
 eous deformed strength. For it is growing bold with 
 success, even in the world's Refuge — America! — a success 
 not won against opposition, but because of apathy and 
 mental torpor. Do not these evil "psychologists" use its 
 silent power to win first what they would ultimately de- 
 stroy? Fired by self-seeking, dominant purpose, conscious 
 of having this power, they incessantly use this subtlest 
 of methods. Selfish purpose, which to a degree is resident 
 in all, is a million times emphasized in such Bodies, organ- 
 ized for the domination of mankind. 
 
 Of such is the Household of Evil constituted, of the Enemies 
 of The Theosophical Movement which, led by Katherine 'Ting- 
 ley, has for its sole Purpose, the Uplifting, Ennobling and 
 Liberation of Humanity! 
 
 Casual examination shows all degrees of intelligent and 
 unintelligent individuals, and combinations of varying im- 
 
288 Mysteries of the Heart Doctrine 
 
 portance, from time to time attacking this Movement; but 
 the similarity in purpose and method proves to the dis- 
 criminating mind, that each and all are the ignorant or more 
 or less conscious and willing tools of the one., concealed^ psy- 
 chological Entity of Evil herein exposed^ and that It in turn 
 is but the intelligent tool of the Force of Evil which has 
 ever contested with the Great Unconquerable Spirit of Right, 
 Justice and Progress. 
 
 We, of The Universal Brotherhood, own to such Royal 
 Parentage, and under the guidance of the three worthy 
 representatives of Right, Justice and Progress, H. P. Bla- 
 vatsky, W. Q. Judge and Katherine Tingley, we shall 
 seeky find and forever establish the Great Square of Truth, 
 within which all humanity shall finally be gathered — even 
 these our enemies. 
 
GROTESQ^UE THEOSOPHISTS 
 
 I 
 
 THE grotesque is ever present in human nature so 
 long as it remains unregenerate ; and, until man 
 becomes perfeded, we shall always find deplorable 
 specimens wherever there are men, no matter how lofty the 
 ideals they profess nor to what organization they belong. 
 If all societies were to be judged by the erratics, egotists, 
 faddists, emotionalists, "teachers" and practitioners of men- 
 tal sensualism — degenerates — contained on their roll, it 
 would be but a lamentable and discouraging prosped; for 
 any of them. But although The Universal Brotherhood 
 was at one time afflicted with a few such, yet through its 
 strenuous efforts to spread Brotherhood throughout all the 
 world, it has reached a point of discernment as a body which 
 causes anyone who enters to discover himself by his own 
 acts. People do not slough off their peculiarities at once 
 upon entering this Organization, yet in it is a certain quality 
 pertaining to the Light and the Law of Justice through 
 which the air becomes cleared in a very short time. It is, 
 as it were, a chemical laboratory where hidden and hitherto 
 concealed potencies are discovered. If the Organization 
 has one thing more than another to congratulate itself upon, 
 it is in this connection, for what existed in it as a miniature 
 picture of the hidden evil, which is eating out the life of 
 
290 Mysteries of the Heart Doctrine 
 
 humanity today, was brought to the surface, exposed and 
 eradicated. 
 
 We would respectfully but strongly deprecate the practice 
 of making Theosophy responsible for all the fads and foibles 
 of those who take up its study, or of those who use its 
 name. Tbese fads and foibles were learned in the world, 
 and Theosophy sooner or later eradicates them. We do 
 not denounce a Home for Inebriates as a place where 
 people are incited to intemperance because we find inebri- 
 ates there, nor are we surprised to find sick people in hos- 
 pitals. So among the earnest, devoted Theosophists there 
 may be found a few who have entered from more or less 
 sincere motives, but not availing themselves of the help 
 given to all, having permitted their lower natures to gain 
 the ascendency and seeking to exploit some idiosyncrasy, 
 they appear as cranks who occasionally bring discredit upon 
 the Organization. 
 
 What is true of all societies, moreover, is true of The 
 Universal Brotherhood in a particular sense. For the 
 Organization is, and has been in all its past stages, a forcing 
 house of character. In it men call forth the latent powers 
 of their nature and the impurities are thrown to the surface 
 like a scum, but this is, in successful cases at any rate, only 
 the preliminary to a thorough skimming which shall re- 
 move those impurities altogether. In tropical climes where 
 the heat and moisture force every germ into luxuriant 
 growth, we may expect to find, amid the stately trees and 
 gorgeous blooms, some grotesque forms and bulbous pro- 
 tuberances and an occasional queer and poisonous fungoid 
 
Grotesque Theosophists 291 
 
 growth. Though these are for the most part short-lived 
 and swell up rapidly but to burst, they may attract more 
 attention than they are worth and give the superficial 
 observer an erroneous idea of substantiality and permanence. 
 Foremost among the little weaknesses of men is the 
 craving to rule, domineer and direct; and we must not be 
 surprised to find that people with this failing from time 
 to time endeavor to find a field for their ambitions among 
 Theosophists. These may conceal their motives for a time 
 until by crafty planning or loud professions they have acquired 
 influence. Then they labor insidiously to attract members 
 around themselves and at the same time to undermine the 
 authority of the real Leaders. Eventually they are found 
 trying to create a disaffected faftion and, underestimating 
 the intelligence of the great mass of the loyal members, 
 they attempt by a coup d'etat to usurp the reins of gov- 
 ernment, only to discover that they and their little follow- 
 ing have removed themselves from the Society and be- 
 come a separate little body which ever after seeks to destroy 
 the original Body until the forces of hate disintegrate and 
 scatter them. This phenomenon is surely common enough 
 in every department of human life to be easily recognized 
 as the inevitable outcome of human weakness; and the fact 
 that it has befallen in The Universal Brotherhood should be 
 no reflection upon the real work or the true workers. There 
 are still a few ambitious egotists calling themselves Theoso- 
 phists, some of a more than usually marked and grotesque 
 development; and unfortunately there are gullible people 
 among the public ready to be imposed upon by them. 
 
292 Mysteries of the Heart Doctrine 
 
 Vanity is another radical defed of character, also to be 
 found blooming in weird and fantastic forms among people 
 calling themselves Theosophists. It takes the form of a 
 desire to be thought a great and wonderful occultist having 
 secret powers and special privileges. The patient goes 
 about with a rapt and mysterious air, claims to have had 
 unique privileges and opportunities in occultism before he 
 joined the Organization, and to have joined it in obedience 
 to his private instructions — just to encourage it. He 
 gathers around him a little circle of admirers, usually gul- 
 lible women and others easily imposed upon, seeks to 
 establish a lodge of his own wherein ("as we are all sensi- 
 ble people here") he can "give knowledge" that he would 
 not venture to give out elsewhere and which nobody but 
 he could give out. He "precipitates" messages, from the 
 Himalayas, has communications from a special secret source, 
 is a reincarnation of some great Teacher, and so forth! 
 
 It would be a laborious and unwelcome task to de- 
 scribe all the various strange growths that are to be found 
 on the luxuriant margins of such a vigorous and earnest 
 Movement as this. Cranks and specialists of all sorts try 
 to use the force of the Organization as a means of airing 
 their hobbies, and we find Bacon-Shakespeare Theosophists, 
 Fruit-and-Nut Theosophists, and so on. A certain class 
 of people who have failed to gain their ends have even 
 tried to insinuate the tawdry and noxious blooms of "soul- 
 affinity" under the cloak of Theosophy. Greed is never 
 at a loss for means of enticing money out of the purses 
 of the too amiable. 
 
Grotesque Theosophists 293 
 
 But despite these examples of crankism and folly, the 
 wise will discern the genuine life within that has forced 
 them to disclose the evil in their nature. 
 
 Without the saving grace of a sense of humor, it is im- 
 possible for anyone to preserve a healthy mind in this age 
 of complicated vanities and follies. We can see in the 
 Grotesque Theosophists the opportunity for a hearty laugh 
 as well as the profitable study of the weaknesses lying 
 latent in human nature. 
 
 II 
 
 The Theosophical Society in the past offered a pecul- 
 iarly rich field for the exploitation of the ambitious. The 
 reason for this will appear later. 
 
 In the early days of the Society, when Its teachings 
 were entirely new to the Western world, and only in the 
 beginning of their assimilation by its members, he who 
 had the completest grasp of those teachings on their in- 
 tellectual side stood in the front, being an exponent of 
 the philosophy both to the public and to those members 
 whose intellectual grasp was less than his own. 
 
 Many of these men were ambitious, but there was 
 nothing specially grotesque about their efforts to obtain 
 recognition of their intelledlual power. 
 
 Gradually, as the spiritual aspect of the philosophy 
 came more and more to the front, the purely intellectual 
 student became of less account, and the man of ambition 
 
294 Mysteries of the Heart Doctrine 
 
 had to take another line if he desired to excite the def- 
 erence formerly paid to merely intellectual power. 
 
 At that point arose two distinct classes of grotesques — 
 the worshipers at shrines and the worshiped occupants of 
 the shrines. 
 
 For it is clear that since Theosophy has to deal with 
 the Universe, a complete study of it must include forces 
 and states of consciousness called mysterious because they 
 are out of the ken of the man who has not especially 
 occupied himself with them practically. They belong to 
 the man who aspires to know the laws governing his own 
 nature and the possessor of them is ipso facto the Teacher 
 of those who have come to feel their need of the same 
 knowledge. It is a fashion among recent writers of ro- 
 mance, beginning with Bulwer Lytton in his Zanoni, to 
 deal with these things, though in almost all cases their 
 treatment is either superficial or false or both. 
 
 The possessor of Nature's inner secrets by no means 
 always corresponds to the mysterious hero of the romances. 
 Remembering this we may take up the study of the two 
 main classes of grotesques. 
 
 First there was the worshiped, always posing as the 
 mysterious hero of the romances, thinking the urgent crav- 
 ing of his vanity to be power, thinking all others to be in 
 constant awe of the mystic heights on which his soul 
 dwelt, or to be in constant reverential speculation as to 
 his whereabouts, thoughts or acts, with what deep and 
 mysterious motive he did or said this or the other; half 
 finishing sentences, sitting in company with half-closed 
 
Grotesque Theosophists 295 
 
 eyes and starting when spoken to, hinting at things he 
 might say but dare not, avoiding the society of men of 
 common sense and seeking that of a select circle of the 
 worshipers, consisting of negative men and sentimental and 
 gushy or romantic women content to sit rapt at his feet. 
 
 Then there were those who looked at you with large, 
 vacant eyes, and presently knew and told you of your 
 own past incarnations. 
 
 There were those who were wise on "auras," saw a 
 golden light over your head and predicted that you had a 
 vast future in the domain of the occult, and endeavored 
 to show how you could reach heaven Theosophically by 
 aid of a stereopticon. Or they saw "presences" in the 
 room and noted near whom they were standing. 
 
 There were those who appropriated as their past incarna- 
 tions every notable person in history of either sex. We 
 have already heard of five claimants to Mary Queen of Scots. 
 
 There were budding (and full-blown) promoters of the 
 pernicious teachings of "twin-souls," "soul-mates" or "spir- 
 itual counterparts," held by various degraded schools of 
 false mysticism in different parts of the world; such were 
 always finding their "spiritual" sister or brother, but these 
 "spiritual" relationships usually had a way of coming down 
 a plane or two. 
 
 There were hypnotists, and healers and healers. 
 
 One or more of the above list tried to find their way 
 into most of the Lodges. 
 
 Then there were the worshipers, who quoted these peo- 
 ple as authorities, who listened to their various wisdoms. 
 
296 Mysteries of the Heart Doctrine 
 
 sat in mute awe, forewent their own power of thinking in 
 their utter negativity to the afore-described "teachers," and 
 in their plastic humility, docility, gullibility, timidity and 
 stupidity must certainly rank as one of the classes of the 
 grotesque in Theosophy. 
 
 There were two subdivisions of them. One, real, but 
 foolish, seekers after truth who had forgotten that com- 
 mon sense and healthy, strong judgment are the ways to 
 it; the other, seekers of the marvelous, who in their at- 
 tempt to gain the powers they attributed to the mystery- 
 men insulted and stultified their own souls. 
 
 Both these classes, in their worship of the mystery-men 
 forgot that the attempt to get wisdom and power, and the 
 attempt to get notice and adulation and the sniff of in- 
 cense run in contrary diredlions and exclude each other. 
 To try to gain adulation is to become negative to the 
 opinion of others; to continue this is to become negative 
 in every respect, fearful, even obsequious. But the intel- 
 ligent seeker, though he gains a certain divine humility, 
 becomes more and more positive. And as he knows that 
 he who says he has a secret has given away half of it, 
 he draws no attention to his knowledge, only helping 
 with it those whom he knows will be advantaged thereby 
 in the path to their own souls. 
 
 There are but few "cranks" in the Society now, in fact 
 it is not known that there are any at present. 
 
 The workers accord each other respect according to the 
 amount of work that each does and the unostentatious 
 way in which it is done. They do not think that because 
 
Grotesque Theosophists 297 
 
 a man is a good speaker or even a clear thinker he is 
 necessarily worthy to take rank as a teacher. If there is 
 an aristocracy It is one of character, work, unselfishness; 
 not of talk or pretence. In other words there Is a general 
 healthy atmosphere of work and comradeship and common 
 sense. Mystery-mongers and mock-heroes cannot thrive 
 in the field of true Theosophic life. 
 
''H. 
 
NOTES 
 
 ON THE CONSTITUTION 
 
 OF THE 
 
 UNIVERSAL BROTHERHOOD 
 
 THE Universal Brotherhood is the most remarka- 
 ble Organization on earth. Its Constitution is 
 as remarkable as itself. The position of its 
 chief officer, entitled the "Leader and Official Head," is 
 just as unique as is the Organization itself and its Con- 
 stitution. 
 
 The most remarkable thing about the position of the 
 Leader and Official Head is the unlimited power which 
 goes with it insomuch as the affairs of the Organization 
 are concerned. 
 
 The holder of this position appoints and removes all 
 officers at discretion, admits people into membership in the 
 Society at discretion, has equal power as to removal, and 
 has sole power as to the direction of all the affairs of the 
 Organization. 
 
 The body is now attracting widespread attention, every- 
 thing that it has originated is being copied — magazine arti- 
 cles, with words and phrases transposed — the use of names 
 and ideas expressed in other forms. At the same time its 
 
300 Mysteries of the Heart Doctrine 
 
 methods are being studied and used as models. This last 
 is well, and as it should be, for they are a fit type for 
 all government. 
 
 No system is creative. It is merely a channel through 
 which force is applied. It cannot make either good or 
 bad force; it can only modify. This is true in regard to 
 government. No system can create good or prevent bad 
 government. Each government is, and always will be, an 
 expression of the life of the people. This expression can 
 be best given to it through a free and unhampered agent. 
 An agent with autocratic powers is the most free and most 
 unhampered. Such an agent is the Leader and Official 
 Head of The Universal Brotherhood. 
 
 The history of the Organization already has demonstra- 
 ted the wisdom of its methods. They are bound to 
 serve, more and more, as a model for all government. 
 
f' 
 
 THE ARYAN THEOSOPHICAL 
 
 SOCIETY 
 
 THIS Branch of The Theosophical Movement was 
 founded by William Q^ Judge and officially formed 
 in New York in the year 1883, with the idea of 
 cementing together New York members of the Parent So- 
 ciety, founded by H. P. Blavatsky, William Q. Judge and 
 others in 1875. A great many had joined the original Body 
 under the impression that it was merely a new kind of Spir- 
 itualism and, not comprehending its deeper aims, had then 
 retired, but some staunch ones remaining, this Branch was 
 formed and has grown gradually. 
 
 From the date of its inception as the Parent Society it 
 was, to a marked degree, the synthetic center for the Amer- 
 ican work of The Theosophical Society and Universal 
 Brotherhood. 
 
 The vital importance of The Aryan Theosophical Society 
 to the American Section primarily, and also to the whole 
 Movement, arose from the fad: of its being located in New 
 York City, the commercial center of America, and from its 
 
302 Mysteries of the Heart Doctrine 
 
 being the Lodge or Branch to which William Q. Judge 
 belonged and of which he was President. 
 
 The history of The Aryan Society in a peculiar manner 
 parallels the history of the entire Theosophical Organiza- 
 tion. It was at first composed of a small number of people 
 and for a long time struggled on in the midst of difficulties 
 due largely to lack of means, and to the general misunder 
 standing of its purpose on the part of the public and of 
 many so-called Theosophists. That The Aryan Society 
 achieved a prolonged success and contributed mightily to the 
 advancement of the whole work shows what can be done 
 by courage, loyalty and indomitable will displayed by a small 
 but earnest body of people, headed by a wise and discrim- 
 inative Leader. 
 
 In the early days of this Society, when it met in Mott 
 Memorial Hall, Madison Avenue, New York, William Q. 
 Judge was its life, and often was alone at its meetings. 
 These early meetings are remembered with great pleasure and 
 strong affection by those who had the good fortune to take 
 part in them; for the number present being few, all were 
 drawn into close contact with W. Q^ Judge, and so had the 
 benefit of his knowledge and wisdom, a knowledge and wis- 
 dom which these people at the time, even the most enlight- 
 ened of them, appreciated but at a tithe of their real worth. 
 
 In time the members of The Aryan Society established 
 a Headquarters for the American Section at a small office on 
 Nassau Street, New York. Here Mr. Judge worked faith- 
 fully and nearly unaided, snatching hours, half hours and 
 moments from his business to attend to Theosophical mat- 
 
The Aryan Theosophical Society 303 
 
 ters. It was here that The Path^ the Theosophical monthly, 
 now known as the Universal Brotherhood Path^ was started; 
 W. Q. Judge was editor, contributor and business manager. 
 
 Eventually W. Q. Judge drew about him a small body 
 of comparatively faithful helpers, some of whom have re- 
 mained faithful to the present day. This enabled him to 
 take larger and better offices for the Headquarters of the 
 Theosophical work in America, in Park Row, where they 
 remained for a short time and then were transferred to a 
 more attractive place which was found in the Vanderbilt 
 Building, on the corner of Nassau and Beekman Streets, 
 New York. 
 
 The momentum, however, of the work had become so 
 great that the accommodation soon became inadequate, and 
 to meet the growing demands of the work The Aryan 
 Theosophical Society purchased a large building situated at 
 144 Madison Avenue, in the most central portion of New 
 York City. This move was made less for the benefit of 
 The Aryan Society than to assist the entire Organization in 
 America. The Society was incorporated in the State of 
 New York, March 26th, 1890. 
 
 Later on, February i8th, 1898, when The Universal 
 Brotherhood was formed and The Theosophical Society be- 
 came the Literary Department of that Organization, the 
 building at 144 Madison Avenue became the Headquarters 
 of The Universal Brotherhood and Theosophical Society 
 throughout the world, remaining thus until the Headquar- 
 ters were removed to the permanent location at Point Loma, 
 California. 
 
304 Mysteries of the Heart Doctrine 
 
 From the above resume it can be seen how important a 
 part The Aryan Society played in the work of the whole 
 Organization. 
 
 After the death of W. Q. Judge, when enemies within and 
 without the ranks worked so persistently against the Theo- 
 sophical Movement, The Aryan Society, being at Headquar- 
 ters, had to stand the brunt of the attacks, but the members, 
 united under their masterful Leader, Katherine Tingley, 
 came out victorious and with honor. Its loyal President, 
 E. August Neresheimer, contributed in no small measure to- 
 wards building up The Aryan Society; he stood from an 
 early date faithfully by William Q. Judge and unwaveringly 
 supported his successor. 
 
 In connexion with the other work conducted from the 
 Headquarters in Nassau Street, and later at Madison Ave- 
 nue, were The Aryan Press and The Theosophical Pub- 
 lishing Company. The Aryan Press played an important 
 part, it being used solely for the work of the Society and 
 serving a purpose, the value of which cannot be over-esti- 
 mated. At the same time The Theosophical Publishing 
 Company was formed by William Q^ Judge for the pur- 
 pose of publishing standard Theosophical works, maga- 
 zines, booklets, pamphlets. Branch and Oriental Depart- 
 ment papers, etc. The Publishing Company was always a 
 discriminative selector of Theosophical literature, refusing 
 to issue works of a pseudo-occult and misleading nature. 
 
 The culminating time of the work of The Aryan Theo- 
 sophical Society in New York came in the year 1900 
 when the Leader, Katherine Tingley, moved all the im- 
 
The Aryan Theosophical Society 305 
 
 portant activities to Point Loma, California. The Aryan 
 Society, which had with incomparable loyalty supported all 
 the progressive moves of the Leaders, entered upon the 
 change with the true spirit of support and with great en- 
 thusiasm. 
 
 The members of The Aryan Theosophical Society on 
 February 8, 1900, at a meeting held specially for that 
 purpose, resolved to build a Temple in honor, and to 
 perpetuate the names, of WiUiam Q. Judge and Helena 
 Petrovna Blavatsky as a mark of love and reverence for 
 them. On February 9th, 1901, final resolutions were 
 passed authorizing the sale of the New York property, the 
 proceeds to be devoted to the building of this Temple at 
 Point Loma, since ereded under the superintendence and 
 from the designs of Katherine Tingley and named the 
 Aryan Memorial Temple. 
 
 How great a change has been made in the presentation 
 of the teachings of Theosophy to the public during re- 
 cent years! In continuation of The work of the Aryan 
 Society in New York, various demonstrations of the work 
 are given in the Aryan Temple at Point Loma, and large 
 public meetings are held regularly in the City of San 
 Diego. By this means large numbers of people have 
 presented to them the truths of Theosophy by students 
 who have been trained under the direct supervision of the 
 Leader, thus insuring a correct exposition of the tenets 
 and doctrines of Theosophy. 
 
 In the history of the work of The Universal Broth- 
 erhood and Theosophical Society there was never a 
 
3o6 Mysteries of the Heart Doctrine 
 
 more joyous time than that which marked the moving of 
 the Headquarters in New York to the World's Center at 
 Point Loma, the culminating effort in the closing year of 
 the Nineteenth Century. Those who took part had 
 worked hard through many disappointments and could 
 hardly realize that they were the fortunate participants in 
 an event which itself was a confirmation that this mo- 
 mentous work for humanity had reached the point of 
 assured success. 
 
 As in The Aryan Society so in the Society at large, 
 both have had their vicissitudes. There were those who 
 could not appreciate its principles nor its progress; they 
 have disappeared to travel on other paths, while those who 
 remained have been rewarded by seeing the work firmly 
 established at the commencement of the New Century. 
 Through these many years of preparatory labor they have 
 been tried and not found wanting, and now stand as 
 guardians and protectors of The Theosophical Movement. 
 
ildren of 
 
 ightlEtuB^ 
 Jbrlh irifn Ihe war 
 and render noble 
 ervice tn all Hint 
 
Q^UOTATIONS 
 
 FROM THE TEACHINGS OF 
 
 H. P. BLAVATSKY, W. Q. JUDGE, AND 
 KATHERINE TINGLEY 
 
 Helena P. Blavatsky 
 
 IF the danger [of the degeneration of The Theosoph- 
 ical Society into a dogmatic sect] be averted, then 
 the Society will live on into and through the Twentieth 
 Century. It will gradually leaven and permeate the great 
 mass of thinking and intelligent people with its large-minded 
 and noble ideas of Religion, Duty, and Philanthropy. 
 Slowly but surely it will burst asunder the iron fetters of 
 creeds and dogmas, of social and caste prejudices; it will 
 break down racial and national antipathies and barriers, 
 and will open the way to the practical realization of the 
 Brotherhood of all men. Through its teaching, through 
 the philosophy which it has rendered accessible and intelli- 
 gible to the modern mind, the West will learn to understand 
 and appreciate the East at its true value. ... If our 
 Society succeeds better than its predecessors have done, 
 then it will be in existence as an organized, living, and 
 healthy body when the time comes for the effort of the 
 Twentieth Century. The general condition of men's minds 
 and hearts will have been improved and purified by the 
 spread of its teachings, and, as I have said, their prejudices 
 
3o8 Mysteries of the Heart Doctrine 
 
 and dogmatic illusions will have been, to some extent at 
 least, removed. Not only so, but besides a large and ac- 
 cessible literature ready to men's hands, the next impulse 
 will find a numerous and united body of people ready to 
 welcome the new torch-bearer of truth. He will find the 
 minds of men prepared for his message, a language ready 
 for him in which to clothe the new truths he brings, an 
 Organization waiting his arrival, which will remove the 
 merely mechanical, material obstacles and difficulties from 
 his path. Think how much one, to whom such an oppor- 
 tunity is given, could accomplish. Measure it by com- 
 parison with what The Theosophical Society has achieved 
 in the last fourteen years without any of these advantages 
 [this was written in 1889], and surrounded by hosts of 
 hindrances which would not hamper the new Leader. Con- 
 sider all this and then tell me whether I am too sanguine 
 when I say that if The Theosophical Society survives and 
 lives true to its mission, to its original impulses, during 
 the next hundred years — tell me, I say, if I go too far in 
 asserting that earth will be a heaven in the Twenty-first 
 Century in comparison with what it is now. 
 
 TXT'ERE the Churches themselves not carried away in 
 the flood of negation and materialism which has 
 engulfed society, they would recognize the quickly growing 
 germ of the Christ spirit in the hearts of thousands whom 
 they now brand as infidels and madmen. They would 
 recognize there the same spirit of love, of self-sacrifice, of 
 
Quotations 309 
 
 immense pity for the ignorance, the folly, the suifering 
 of the world, which appeared in its purity in the heart of 
 Jesus, as it had appeared in the hearts of other Holy Re- 
 formers in other ages: and which is the light of all true 
 religion and the lamp by which all the Theosophists of all 
 times have endeavored to guide their steps along the nar- 
 row path that leads to salvation — the path which is trodden 
 by every incarnation of Christos, or the spirit of Truth. 
 
 * I ''HE people have educated themselves to ask "Why?" 
 And they will have an answer or they will reject the 
 Church and its teachings, for they will not accept authority. 
 Religion and its principles must be demonstrated as mathe- 
 matically as a problem in Euclid. But are they (the clergy) 
 able to do so? Are any of the Church dogmas worthy 
 of any of the tenets of Christ's Sermon on the Mount, or 
 the similar utterances to be found in all religions? 
 
 TVyTANY people are in doubt whether religion is a hu- 
 man institution or a divine one. This because the 
 Church has lost the "Keys" to the "mysteries of the 
 Kingdom of Heaven," and is unable to help people to 
 
 enter therein. 
 
 * * * 
 
 * I ''HERE is but one Eternal Truth, one universal, infin- 
 ite and changeless spirit of Love, Truth and Wisdom, 
 impersonal, therefore, bearing a different name in every na- 
 tion, one Light for all, in which the whole Humanity lives 
 
3IO Mysteries of the Heart Doctrine 
 
 and moves, and has its being. Like the spectrum in optics 
 giving multi-colored and various rays, which are yet caused 
 by one and the same sun, so theologized and sacerdotal sys- 
 tems are many. But the universal religion can only be one if 
 we accept the real primitive meaning of the root of that word. 
 We Theosophists so accept it; and therefore say, we are all 
 brothers — by the laws of nature, of birth, of death, as also 
 by the laws of our utter helplessness from birth to death in 
 this world of sorrow and deceptive illusions. Let us then 
 love, help and mutually defend each other against the 
 spirit of deception ; and while holding to that which each 
 of us accepts as his ideal of truth and unity — /. e.^ to the 
 religion which suits each of us best — let us unite to form 
 a practical nucleus of a Universal Brotherhood of Humanity 
 without distinction of race, creed or color. 
 
 pVERYTHING in the Universe, throughout all its 
 kingdoms, is conscious, /. ^., endowed with a con- 
 sciousness of its own kind and on its own plane of percep- 
 tion. We men must remember that because zve do not 
 perceive any signs — which we can recognize — of conscious- 
 ness, say, in stones, we have no right to say that no 
 consciousness exists there. There is no such thing as either 
 "dead" or "blind" matter, as there is no "blind" or "un- 
 conscious" Law. These find no place among the concep- 
 tions of Occult philosophy. The latter never stops at 
 surface appearances, and for it the noumenal essences have 
 more reality than their objective counterparts; it resembles 
 
Quotations 311 
 
 therein the mediaeval Nominalists^ for whom it was the 
 Universals that were the realities and the Particulars which 
 existed only in name and human fancy. 
 
 * * * 
 
 /^F these three men who were at first regarded as quacks 
 (Mesmer, Cagliostro, St. Germain), Mesmer is al- 
 ready vindicated. The justification of the two others will 
 follow in the next century [the Twentieth]. 
 
 * * * 
 
 CCIENCE teaches us that the living as well as the dead 
 organisms of both man and animal are swarming with 
 bacteria of a hundred various kinds; that from without we 
 are threatened with the invasion of microbes with every 
 breath we draw, and from within by leucomaines, aerobes, 
 anaerobes, and what not. But Science never yet went so 
 far as to assert, with the Occult doctrine, that our bodies, 
 as well as those of animals, plants and stones, are them- 
 selves altogether built up of such beings; which, except 
 larger species, no microscope can detect. So far, as re- 
 gards the purely animal and material portion of man. 
 Science is on its way to discoveries that will go far to- 
 wards corroborating this theory. Chemistry and physiol- 
 ogy are the two magicians of the future, who are destined 
 to open the eyes of mankind to the great physical truths. 
 With every day, the identity between the animal and 
 physical man, between the plant and man, and even be- 
 tween the reptile and its nest, the rock and man — is 
 more and more clearly shown. The physical and chem- 
 
312 Mysteries of the Heart Doctrine 
 
 ical constituents of all being found to be identical, 
 chemical science may well say that there is no difference be- 
 tween the matter which composes the ox and that which 
 forms man. But the Occult doctrine is far more explicit. 
 It says: Not only the chemical compounds are the same, 
 but the same infinitesimal invisible lives compose the atoms 
 of the bodies of the mountain and the daisy, of man and 
 the ant, of the elephant and of the tree which shelters him 
 from the sun. Each particle — whether you call it organic 
 or inorganic — is a life. Every atom and molecule in the 
 Universe is both life-giving and death-giving to that form, 
 inasmuch as it builds by aggregation universes and the 
 ephemeral vehicles ready to receive the transmigrating soul, 
 and as eternally destroys and changes the forms and expels 
 those souls from their temporary abodes. It creates and 
 kills; it is self-generating and self-destroying; it brings into 
 being, and annihilates, that mystery of mysteries — the living 
 body of man, animal or plant, every second in time and space; 
 and it generates equally life and death, beauty and ugliness, 
 good and bad, and even the agreeable and disagreeable, the 
 beneficent and maleficent sensations. It is that mysterious 
 life, represented colledively by countless myriads of lives, 
 that follows in its own sporadic way, the hitherto incompre- 
 hensible law of Atavism; that copies family resemblances as 
 well as those it finds impressed in the aura of the gener- 
 ators of every future human being, a mystery, in short, that 
 will receive fuller attention elsewhere. 
 
Quotations 3 13 
 
 GEMS FROM THE VOICE OF THE SILENCE 
 BY H. P. BLAVATSKY 
 
 Before the Sonl can sec, the Harmony irithin mast be attained, and flesh- 
 ly eyes be rendered blind to all illnsion. 
 
 GiTC op thy life, if thoo wooldst live. 
 
 The Wise Ones tarry not in pleasnrc-gronnds of senses. 
 
 The Wise Ones heed not the street-tongued voices of illosion. 
 
 Strive with thy thonghts unclean before they overpower thee. Use them 
 as they will thee, for if thou sparest them and they take root and grow, 
 know well, these thoughts will overpower and kill thee. Beware, Disciple, 
 suffer not, e'en though it be their shadow, to approach. For it will grow, 
 increase in size and power, and then this thing of darkness will absorb thy 
 being before thou hast well realized the black foul monster's presence. 
 
 Let thy Soul lend its ear to every cry of pain like as the Lotus bares 
 its heart to drink the morning sun. 
 
 Let not the fierce Sun dry one tear of pain before thyself hast wiped it 
 from the sufferer's eye. But let each burning human tear drop on thy heart 
 and there remain, nor ever brush it off, until the pain that caused it is re- 
 moved. 
 
 Do not believe that Inst can ever be killed out if gratified or satiated, 
 for this is an abomination. It is by feeding vice that it expands and waxes 
 strong, like to the worm that fattens on the blossom's heart. 
 
 For mind is like a mirror; it gathers dust while it reflects. It needs 
 the gentle breezes of Soul-Wisdom to brush away the dust of our illusions. 
 Seek, O beginner, to blend thy Mind and Soul. 
 
 False learning is rejerted by the Wise, and scattered to the Winds by 
 the good Law. Its wheel revolves for all, the humble and the proud. The 
 "Doctrine of the Eye" is for the crowd, the "Doctrine of the Heart" for 
 
314 Mysteries of the Heart Doctrine 
 
 the elect. The first repeat in pride: "Behold, I know," the last, they who 
 in homble&ess have garnered, low confess, "thns have I heard." 
 
 It 
 "Great Sifter" is the name of the "Heart Dortrinc." 
 
 The wheel of the Good Law moves swiftly on. It grinds by night and 
 day. The worthless hnsks it drives from ont the golden grain, the refuse 
 from the floor. The hand of Karma goides the wheel ; the revolutions mark 
 the beatings of the Karmic heart. 
 
 True knowledge is the flour, false learning is the husk. 
 
 y 
 
 Sow kindly acts and thou shalt reap their fruition. Inaction in a deed 
 of mercy becomes an action in a deadly sin. 
 
 The Dharma [Doctrine] of the "Eye" is the embodiment of the external 
 and non-existing. The Dharma of the "Heart" is the embodiment of Bodhi 
 [true, divine wisdom], the Permanent and Everlasting. 
 
 Have patience, as one who fears no failure, courts no success 
 
 Have perseverance as one who doth for evermore endure. Thy shadows live 
 and vanish; that which in thee shall live forever, that which in thee 
 KNOWS, for it is knowledge, is not of fleeting life : it is the Man that 
 was, that is. and will be. for whom the hour shall never strike. 
 
 Step ont of sunlight into shade to make more room for others. 
 
 To live to benefit mankind is the first step. To practise the six glori- 
 ous virtues is the second. 
 
 The selfish devotee lives to no purpose. The man who does not go 
 through his appointed work in life — has lived in vain. 
 
 Be humble, if thou wouldst attain to Wisdom. Be humbler still, when 
 Wisdom thoo hast mastered. 
 
 The way to final freedom is within thy SELF. That way begins and 
 ends outside of Self. 
 
 The path that leadeth on, is lighted by one fire — the light of daring, 
 burning in the heart. 
 
Quotations 315 
 
 ** i ^HERE is a road steep and thorny, beset with perils of 
 every kind, but yet a road, and it leads to the Heart 
 of the Universe. I can tell you how to find those who 
 will show you the secret gateway that leads inward only 
 and closes fast behind the neophyte for evermore. There 
 is no danger that dauntless courage cannot conquer; there 
 is no trial that spotless purity cannot pass through; 
 there is no difficulty that strong intellect cannot surmount. 
 For those who win onward, there is reward past all telling, 
 the power to bless and serve Humanity. For those who 
 fail there are other lives in which success may come. 
 
 William Q^ Judge 
 
 "D EMEMBER this: that as you live your Hfe each day 
 with an uplifted purpose and unselfish desire, each 
 and every event will bear for you a deep significance — an 
 inner meaning — and as you learn their import, so do you 
 fit yourself for higher work. 
 
 ** I ""HIS is a great wheel that ever revolves, and no man 
 
 can stop it. To imagine we can escape from any cause 
 
 conneded with us is to suppose that law and order desert 
 
 the manifested universe. No such divorce is possible. 
 
3i6 Mysteries of the Heart Doctrine "" 
 
 We must work everything out to the last item. The 
 moment we evolve a thought and thus a cause, it must 
 go on producing its effects, all becoming in turn causes 
 for other effects and sweeping down the great evolutionary 
 current in order to rise again. To suppose we can stop 
 this ebb and flow is chimerical in the extreme. Hence 
 the great sages have always said we have to let the Kar- 
 mic effedls roll on while we set new and better causes in 
 motion, and that even the perfe6t sage has to endure in 
 his bodily frame that which belongs to it through Karma. 
 
 (tlV/rANY are called but few are chosen," because they 
 would not allow it. The unchosen are those 
 who have worked for themselves alone; those who have 
 sought for knowledge for themselves without a care about 
 the rest; those who have had the time, the money, and 
 the ability to give good help to Masters' cause, long ago 
 defined by them to be work for mankind and not for 
 self, but have not used it thus. And sadly, too, some of 
 the unmarked and unchosen are those who walked a long 
 distance to the threshold, but stopped too long to hunt 
 for the failings and the sins they were sure some brother 
 pilgrim had, and then they went back farther and farther, 
 building walls behind them as they went. They were called 
 and almost chosen; the first faint lines of their names 
 were beginning to develop in the book of this century; 
 but as they retreated, thinking indeed, they were inside the 
 
Quotations 317 
 
 door, the lines faded out, and other names flashed into 
 view. 
 
 ^ I ^HE power to know does not come from book-study 
 nor from mere philosophy, but mostly from the actual 
 pradice of altruism in deed, word, and thought; for that 
 pradice purifies the covers of the soul and permits that 
 light to shine down into the brain-mind. 
 
 ^ I ''HE Society has had, like all sentient beings, its period 
 of growth, and now we believe // has become an en- 
 tity capable of feeling and having intelligence. Its body is 
 composed of molecules, each one of which is a member of 
 the Society; its mental power is derived from many quarters, 
 and it has a sensibility that is felt and shared by each one 
 of us. For these reasons we think it a wise thing for per- 
 sons to join this body, and a wiser yet to work heart and 
 soul for it. And we would have no one misunderstand 
 how we look upon H. P. Blavatsky. She is the greatest 
 woman in this world in our opinion, and greater than any 
 man now moving among men. Disputes and slanders 
 about what she has said and done move us not, for we 
 know by personal experience her real virtues and powers. 
 Since 1875 ^^^ ^^^ stood as the champion and helper of 
 every Theosophist; each member of the Society has to 
 thank her for the store of knowledge and spiritual help that 
 has lifted so many of us from doubt to certainty of where 
 and how Truth might be found; lovers of truth will 
 
3i8 Mysteries of the Heart Doctrine 
 
 know her worth only when she has passed from earth; had 
 she had more help and less captious criticism from those 
 who called themselves co-laborers, our Society would today 
 be better and more able to inform its separate units while 
 it resisted its foes, . . . and, whether they will believe 
 it or not, the Society had died long ago, were it not for her. 
 —{Dated March, 1888) 
 
 ^HREE GREAT IDEAS. Among many ideas 
 brought forward through the Theosophical Move- 
 ment there are three which should never be lost sight 
 of Not speech, but thought, really rules the world; so, 
 if these three ideas are good let them be rescued again 
 and again from oblivion. 
 
 The first idea is, that there is a great Cause — in the 
 sense of an enterprise — called the Cause of Sublime Per- 
 fedion and Human Brotherhood. This rests upon the 
 essential unity of the whole human family, and is a possi- 
 bility because sublimity in perfedtness and actual realization 
 of brotherhood on every plane of being are one and the 
 same thing. 
 
 'The second idea is, that man is a being who may be raised 
 up to perfection, to the stature of the Godhead, because 
 he himself is God incarnate. This noble doctrine was in 
 the mind of Jesus, when he said that we must be perfe6t 
 even as is the Father in Heaven. This is the idea of hu- 
 man perfectibility. It will destroy the awful theory of 
 
Quotations 319 
 
 inherent original sin which has held and ground down the 
 western Christian nations for centuries. 
 
 The third idea is the illustration, the proof, the high result 
 of the others. It is, that the great Helpers of Humanity 
 — those who have reached up to what perfection this period 
 of evolution and this solar system will allow — are living, 
 veritable fads, and not abstractions cold and distant. They 
 are, as our old H. P. Blavatsky so often said, living men. 
 These Helpers as living facts and high ideals will fill the 
 soul with hope, will themselves help all who wish to raise 
 the human race. 
 
 Let us not forget these three great ideas. 
 
 /^UR philosophy of life is one grand whole, every part 
 necessary and fitting into every other part. Every 
 one of its dodlrines can and must be carried to its ulti- 
 mate conclusion. Its ethical application must proceed sim- 
 ilarly. If it conflict with old opinions those must be cast 
 off. It can never conflict with true morality. The spirit 
 of Theosophy must be sought for; a sincere application of 
 its principles to life and act should be made. Thus me- 
 chanical Theosophy, which inevitably leads — as in many 
 cases it already has — to a negation of brotherhood, will be 
 impossible, and instead there will be a living, adtual The- 
 osophy. This will then raise in our hearts the hope that 
 at least a small nucleus of Universal Brotherhood may be 
 formed before we of this generation are all dead. 
 
320 Mysteries of the Heart Doctrine 
 
 pjOW unphilosophical therefore it is to quarrel with 
 our surroundings, and to desire to escape them? 
 We only escape one kind to immediately fall into an- 
 other. 
 
 Thus we see that it is a mistake to say — as we often 
 hear it said — "If he only had a fair chance; if his sur- 
 roundings were more favorable he would do better," since 
 he really could not be in any other circumstances at that 
 time, for if he were it would not be he but some one 
 else. It must be necessary for him to pass through those 
 identical trials and disadvantages to perfect the Self; and 
 it is only because we see but an infinitesimal part of the 
 long series that any apparent confusion or difficulty arises. 
 So our strife will be, not to escape from anything, but to 
 realize that these [coverings — the circumstances of our 
 lives] are an integral portion of ourselves, which we must 
 fully understand before we can change the abhorred sur- 
 roundings. This is done by acknowledging the unity of 
 spirit. We then come into harmony with the Supreme 
 Soul, with the whole universe, and no environment is det- 
 rimental. 
 
 TX7HAT then is the panacea finally, the royal talis- 
 man? It is DUTY, Selflessness. 
 
 T ET me say one thing I know: Only the feeling of 
 
 true brotherhood, of true love towards humanity 
 
 aroused in the soul of some one strong enough to stem 
 
Quotations 321 
 
 this tide can carry us through to the close of next cen- 
 tury and onward. For Love and Trust are the only 
 weapons that can overcome the real enemies against which 
 the true Theosophist must fight. If I or you go into 
 this battle from pride, from self-will, from desire to hold 
 our position in the face of the world, from anything but 
 the purest motives, we will fail. Let us search our souls 
 well and look at it as we never looked before. See if in 
 us is the reality of the brotherhood which we preach, and 
 which we are supposed" to represent. Let us remember 
 those famous words, "Be ye wise as serpents but harmless 
 as doves." Let us remember the teaching of the Sages — 
 that death in the performance of our own duty is pref- 
 erable to the doing by us of the duty of another, 
 however well we may do the latter; the duty of another 
 is full of danger. Let us be of and for peace, and 
 not for war alone. 
 
 Katherine Tingley 
 
 IN briefly touching upon the subject of Spiritual Knowl- 
 edge and how to gain it, one finds oneself thinking 
 many ways before one can know the platform on 
 which to stand — the firm basis to work from. For we 
 all know that in the past numerous plans have been out- 
 
322 Mysteries of the Heart Doctrine 
 
 lined by the great reformers of the ages — and millions 
 and millions of books have been written, each declaring the 
 one special way of finding spiritual knowledge. 
 
 False teachers have made glowing pidures that they 
 might hypnotize the brain-mind and so attempt to work 
 out their selfish schemes. 
 
 To me it seems that the outreaching of the human mind, 
 the moving away from the central source of one's inner 
 life and from one's duties close at hand, has, literally, 
 wrecked thousands of the human family, and prevented spir- 
 itual growth, prevented men from finding the real key that 
 opens the door to the knowledge of Life. Here I am 
 reminded of an old saying, that for the honor of one's 
 country one must venture all, and I think that if we can 
 rightly interpret that thought, and can then hold to our 
 Theosophical principles and ideals which stand out so sim- 
 ple and so strong and full, in contrast with the many 
 other ways in which Theosophy has been presented, we 
 shall then be able to move daringly and confidently along 
 the true pathway of life, earnest, conscientious, fearless 
 workers for the glory of the Higher Law and for the bene- 
 fit of human kind. 
 
 For if we will stop for only a moment and move more 
 closely in touch with our inner life, our aspirations, our 
 hopes, we shall really find the inexpressible inspiration of 
 the Soul that is constantly urging us in the right direc- 
 tion. And it is the recognition of this inner urge, it is 
 the being willing to work with it, to realize how benefi- 
 cent and helpful is this compassionate Companion, and 
 
Quotations ^22 
 
 how readily we can, by following its mighty call in sim- 
 plicity and in trust, sow the seed of noble service; it is 
 in doing this, in surrendering ourselves daringly and un- 
 selfishly and fully, that we commence this sowing under- 
 standingly; then we begin to gain the knowledge that is 
 necessary for the next step. We have been trained so long 
 on lines of false education that our very blood is teeming 
 with its poison. It is in the very atmosphere of our breath- 
 ing life. It is all around us, and our brain-minds are so 
 permeated with the false teachings of the age that we im- 
 agine it is difficult to take up our simple possibilities, grand 
 as they are, and to feel that we can actually have the 
 spiritual knowledge that shall reveal all things — all the 
 secrets of life. Under the pressure of this urge and the 
 consciousness of this power, the Law is revealed, and 
 the closed memories of the past are opened to us. We 
 shall not only look backward into the past but forward 
 into the mighty future, and when this moment comes in 
 all its joyous fullness it will require all our will — ALL 
 our will — to hold ourselves in and not reveal too soon 
 the secrets of our discovery! Great indeed, and glorious 
 and beneficent is the pidnre of the future for poor Hu- 
 manity. 
 
 It is only our unrest and the unrest of the age that 
 turn our eyes away from the light within. It is by en- 
 deavoring to do the great things rather than the small 
 things that we fail to find and follow the Law — that we 
 fail to realize that our hearts are pulsating every moment 
 in harmony with the finer forces of Nature, which are at 
 
324 Mysteries of the Heart Doctrine 
 
 our command, and with the inexpressible and unseen vi- 
 brations of Life. 
 
 To be attuned to these things^ to know the Law in thought 
 and feelings to feel its inspiration in every a5l is to have 
 Spiritual Knowledge. 
 
 Verily all those things which are sad and discouraging, 
 all conditions of human life, will be changed in the twink- 
 ling of an eye, and the great soul-urge of Divine Law 
 will be heard — a musical tone, a Spiritual tone — in hu- 
 man life, if we will but heed. 
 
 TTNIVERSAL BROTHERHOOD has no creeds or 
 dogmas; it is built on the basis of common sense. 
 It teaches that man is divine, that the soul of man is im- 
 perishable, and that Brotherhood is a fact in Nature, and 
 consequently takes in all humanity. 
 
 Men must rid themselves of fear, and reach a point 
 where they realize that they are souls, and where they 
 will strive to live as souls, with a sense of their duty to 
 their fellows. 
 
 T TNBROTHERLINESS is the insanity of the age. It 
 menaces, to no small degree, the progress of our 
 civilization. Its power cannot be broken or destroyed un- 
 til man has had ingrained into his heart and mind the 
 fad: that he is divine in nature, until he realizes that he 
 possesses the immortal potentiality of good, that true free- 
 
Quotations 325 
 
 dom exists only where the Higher Law holds in subjec- 
 tion the lower nature. 
 
 Not until he seeks to gain the ascendency over his 
 lower nature can man do his highest duty to his fellow- 
 men, or be a brother in the truest sense of the word, or 
 live in the freedom of Freedom. 
 
 Let us hope with that grander hope of the soul, the 
 energy of right adlion, that the day is not far distant when 
 the great sweeping force of Love — of true brotherliness, 
 shall encompass humanity, when the knowledge of right 
 living shall be in the grasp of all, and shall be lived in 
 the truest sense of the word, when children shall be con- 
 ceived and educated in the atmosphere of purest thought 
 and grander adtion; then and not until then shall humanity 
 commence to build the solid foundations of a golden age 
 and work in the Kingdom of Freedom. 
 
 pREACH Brotherhood, live it by sacrificing all selfish 
 desires and working unceasingly for humanity. . . . 
 We have but to take the first step in the true spirit 
 of Brotherhood, and all other steps will follow in nat- 
 ural sequence. 
 
 * * * 
 
 A ND this is really the key-note — the recognition of the 
 soul in men, whether they be black or white, despair- 
 ing or hopeful. It is in all men even though our 
 civilization, our desires, our reason may seem to choke it; 
 even though science in its blindness may not see it — yet 
 
226 Mysteries of the Heart Doctrine 
 
 it stands majestic, the core and heart of each man's life — 
 the dictator of his being, the diredor of his destiny. . . 
 
 Let us cast aside creeds and dogmas, and unite as 
 brothers, each to improve the condition of the other, 
 and all working for the common good of humanity. 
 
 The old order of things passes away and we are brought 
 face to .face with the great and grand possibilities of the new. 
 
 nr^HE knowledge that we are divine, gives the power to 
 overcome all obstacles and to dare to do right. 
 
 ** I ^HE philosophy that teaches selflessness contains the 
 
 balm for the pain and suffering of today. False 
 
 ideas, false ambitions, inharmonious methods of living, 
 
 selfishness and an unbrotherly spirit are accountable for 
 
 the unhappiness and dissatisfadion 
 
 Humanity has long wandered through the dark valley 
 of bitter experiences; but the mountain heights are again 
 seen, suffused with the glow of dawn and the promise 
 of a new Golden Age, and a pathway is once more shown 
 to that realm where the gods still abide. 
 
 TLTOW differently parents would a6t if they fully realized 
 that their little ones came "trailing clouds of glory" 
 from a great past, traveling down through the ages to the 
 present time. 
 
Quotations 327 
 
 TF every mother could fashion the life of her child, not 
 only through that love which comes from the con- 
 sciousness that it is a part of herself, but from that divine 
 love which raises her so that she can understand the laws 
 of her own being and of her child, then the child would 
 be a grander type of humanity. The father also should 
 realize that he possesses the key to the whole problem 
 
 of life 
 
 If mothers would spend one-half as much time in draw- 
 ing out and developing the fine inner nature of their 
 children, as they do in dressing, petting and indulging 
 them, the new generation of men and women would be 
 worthy of the responsibilities which are now theirs in this 
 age. 
 
 'T^O teach the babes, the little children, their divine na- 
 ture, to impress this fad upon them is to lay the 
 corner-stone of a healthful, happy manhood and woman- 
 hood. 
 
 T ET me have a child from the time of its birth until 
 it is seven years old, and all the temptation in the 
 world will not move it. 
 
 It will have been taught the divinity of its own soul. 
 This is not theory; it is a fact. The child will become 
 so imbued with the strength of its higher nature that it 
 cannot be moved by all the temptation in the world. 
 
328 Mysteries of the Heart Doctrine 
 
 T ET the lives of the little ones be molded so that 
 they will be better citizens than you or I. Let us 
 cultivate a higher spirit of patriotism, a higher spirituality, 
 and a greater spirit of brotherly love. 
 
 * I ""HE world seeks for and requires a practical illustra- 
 tion of the possibility of developing a higher type 
 of humanity, and an opportunity for this now presents 
 itself. All who have the welfare of the world's children 
 truly at heart can hasten the day of better things eagerly 
 sought for by so many. 
 
 Valuable efforts are often hindered and the work which 
 lies closest at hand may suffer negled and be overcome in 
 confusion by indulging in useless speculation. To accom- 
 plish the great purpose in view, unity and harmony are 
 absolutely necessary. When these conditions are estab- 
 lished everything is possible. The co-operation of all who 
 undertake the work of teaching children will bring about 
 greater results than are now conceivable. . . . Seeing 
 that the children of today will be the men and women of 
 the future, the great importance of this work surely can- 
 not be over-estimated. Only by wise teaching, by train- 
 ing and self-reliance, self-discipline, concentration, and a 
 recognition of the power of silence, can the lower quali- 
 ties of the nature be overcome and the highest be devel- 
 oped, so that the children who are brought in touch with 
 this Movement shall in their turn become pradical work- 
 ers for humanity. One of the great objeds must be to 
 
Quotations 329 
 
 bring home to their minds the old, old teaching that they 
 are immortal souls, not divorced from beneficent Nature, 
 but in deed and in truth a part of it. 
 
 CUCH then is The International Brotherhood League, 
 destined to redeem the world, to awaken Humanity 
 to a consciousness of its own dignity, to a realization of 
 its infinite possibility. Those who are privileged to share 
 in this glorious work should appreciate the opportunity 
 now, that is theirs, for the hour will surely come when 
 they will understand the chance they have today — a 
 chance that comes not more than once in thousands of 
 years of the world's time, and which it is their good for- 
 tune to be able to seize and use for their own elevation 
 and for the elevation of the race. 
 
 TXT'E declare that there is no hell, except that which 
 abides in man, and that there is no heaven, except 
 that which man makes in himself. 
 
 T7LIMINATE fear from the mind of man, teach him the 
 divinity of his own being, show him that Brotherhood 
 is a fad in Nature, start him on his path with the knowledge 
 of his power to overcome the temptations of life through 
 trusting in the Higher Self — then the work of redemp- 
 tion has commenced. 
 
330 Mysteries of the Heart Doctrine 
 
 TPNON'T brand a man as a criminal. Teach him that he 
 is a soul and give him a chance. Let him feel that 
 some one believes in him, give him the encouragement 
 that perhaps he has missed through all his life and the 
 lack of which may have helped to make him what he is. 
 
 * * * 
 
 ** I ""HERE can certainly today be no more necessary les- 
 son, and there is no more valuable one for men and 
 women to learn, than that of silence. This is perhaps 
 particularly true of Americans, for in the United States 
 there is such an outpouring of energy, so much nervous 
 force in our possession, that we do not know how to apply 
 it, and work it off in talk very much after the manner an 
 engine works off steam. Only, in the case of the latter, 
 something is accomplished afterward, while in the human 
 being, excessive talking denotes nothing but an extravagant 
 waste of energy, and is followed by exhaustion of the 
 
 vital forces. 
 
 * * * 
 
 ^T^HE men who wrote the Constitution of the United 
 States were far from ordinary souls. The full spir- 
 ituality which they have embodied in it will become more 
 apparent every day, and our children's children will hold 
 it more sacredly than we. 
 
 * * * 
 
 TN America must be built up the new and glorious 
 manhood and womanhood that will be an example of 
 purity to the world. 
 
Quotations 331 
 
 A MERICA must rise to something more than commer- 
 cial prosperity or intelledual advancement. I believe 
 that this great country is the chosen spot for solving 
 some of life's greatest problems. But we must become 
 more united, and recognize the fad: that Brotherhood is 
 a force in Nature. We must live up to it in all the 
 smallest duties and all the time. If we learn the neces- 
 sity of right living and justice to all, we shall not have 
 to wait for the Kingdom of Heaven. 
 
 *" I ^HE currents of thought at work throughout the whole 
 organism of humanity are registered on the minds of 
 
 all as on a sensitive plate 
 
 It is our privilege to help to lift the thought of the 
 world, to aid humanity by discouraging every barbarism, 
 every inhuman adt. 
 
 ** I ^HE time is already at hand when those who feel this 
 immortal life surging through them may find an op- 
 portunity to step out of the environment that binds their 
 souls in selfishness, and lead the true life that will help to 
 uplift and strengthen all men. 
 
 "\X /"E should not become so absorbed in the little achieve- 
 ment of today, as to render it impossible for us to 
 receive the key to the wider knowledge of the future. 
 
22"^ Mysteries of the Heart Doctrine 
 
 "VT'OU can never tell how far an apparently insignificant 
 
 bit of good work may spread, for it is like a stone 
 
 thrown into the water in the endless succession of its ripples. 
 
 '' I ^HE great trouble with the human race is that its 
 members do not rightly value the imagination with 
 which they are blessed. It is imagination, recognized as 
 a liberating power, that produces the gems of poetry and 
 art which we so much admire, and it is the mind proper- 
 ly guided by this power which will elevate us all. 
 
 * * * 
 
 TF we would all stand for even a short time face to 
 face with our own souls, we should realize that the 
 sin and shame of the world are our sin and shame, and 
 that we have a great responsibility in righting it. 
 
 TTZHEREVER the heart rules, spirituality is, for the 
 heart is the seat of the soul. 
 
 T^O every ad as an intent and loving service of the Di- 
 vine Self of the World, putting your best into it 
 in that way. 
 
 Thus living, your struggles will gradually end, one by 
 one, in vidory. Success does not come without effort, 
 without long and often repeated efforts, but the intensity 
 and imposed necessity of the struggle, your very desire to 
 
Quotations ^^3 
 
 make the effort, show you that there is already a "living 
 power" within your heart that demands and will reward 
 beyond all conception your strong and unfaltering service. 
 
 T^EAR nothing, for every renewed effort raises all former 
 failures into lessons, all sins into experiences. Un- 
 derstand me when I say that in the light of renewed ef- 
 fort the Karma of all your past alters; it no longer threat- 
 ens; it passes from the plane of penalty before the soul's 
 eye, up to that of tuition. It stands as a Monument, a 
 reminder of past weakness and a warning against future 
 failure. So fear nothing for yourself; you are behind the 
 shield of your reborn endeavor, though you have failed a 
 hundred times. Try slowly to make it your motive for 
 fidelity that others may be faithful. Fear only to fail in 
 your duty to others, and even then let your fear be for 
 them, not yourself Not for thousands of years have the 
 opposing forces been so accentuated. Not one of you can 
 remain neutral; if you think you can, and seek to do so, 
 in reality you are adding your powers to those of dark- 
 ness and lending your strength to the forces of evil. The 
 cry has gone out to each, and each must choose. This is 
 
 your opportunity. 
 
 * * * 
 
 TTUMANITY calls for aid. Who of you has the 
 
 strength, the will, to go forward? To them I call, 
 
 and upon them is already the flush and the Light of the 
 Victory beyond conception. 
 
334 Mysteries of the Heart Doctrine 
 
 CTAND unfailingly on guard, the sentinel of your own 
 inner chamber, vigilant against the entry there of the 
 least of the lurking foes about the doorway of the sanc- 
 tum. Through that doorway goes and returns the soul, 
 and it is your task to see that it is unimpeded in its free- 
 dom to ad; and to help. 
 
 Oh! that every atom in my being were a thousand-point- 
 ed star to help men to see the divine everywhere, to 
 know their limitless power, to feel while in the body the 
 exhaustless Joy of Real Life, to wake and live instead of 
 dreaming the heavy dreams of this living death, to know 
 themselves as at once part of and diredors of Universal 
 Law. This is your birthright of Wisdom and the hour 
 of attainment is now if you will. Tarry no longer in the 
 delusion of the "Hall of Learning." Feel, Know and Do. 
 
 You are face to face with the defeats of the past, but 
 in your hands is a new weapon forged in all past strug- 
 gles. Wherefore, arise, claim your own, move on to the 
 Sublime Peace that shall follow the final Vidory. 
 
 /^^OMRADES, difficult as it must be for you to believe 
 what I say, yet it is true that the Kingdom of Heaven 
 is nearer at hand than you can realize, and that all the 
 storms, trials and sorrows that we see now raging in human 
 life are but indications of the passing away of the old 
 order of things. All that we have to do is to seize our op- 
 portunities, do faithfully our duties as they lie before us, in- 
 grain in the very atmosphere in which we live the finer vibra- 
 
Quotations 23 S 
 
 tions of the Higher Law, study and work, work and study. 
 
 Let us no longer crucify the Christ in ourselves! Bid 
 Him come forth and enter upon His noble work now, for 
 the woes of humanity are great ! 
 
 Say ye not Comrades: IT SHALL BE DONE! 
 
 Well do we know our lower natures have too long kept 
 the doors of the sanctuary closed, and the light shut in. 
 Well do we know, because we have failed in doing our 
 part, that the world cries out in pain and demands of us 
 that we pay our debts, and that quickly, lest we be shut 
 out for ages before like opportunities present themselves. 
 
 No more need we waste our time in questioning who is 
 right and who is wrong. Ours is a simple duty — to work, 
 to work out the moments of our lives in glorious service. 
 Hath not the Master made our way plain? 
 
 QEE the gates of Life and Peace standing open before 
 you, if you have but faith and trust to enter in. But 
 none can enter alone, each must bring with him the sad and 
 sorrowing. None can cross the threshold alone, but must 
 help to bear the burdens of the overburdened, must aid the 
 feeble steps of those who are discouraged, must support 
 those who are bowed down with sin and despair, and as he 
 sends out the radiation of his own joy and strength which 
 he receives from his own aspirations and devotion to his 
 own Higher Self, joy and strength and power shall enter in- 
 to the lives of those others, and together they shall pass 
 through into Life. 
 
22^ Mysteries of the Heart Doctrine 
 
 /^H! ye men and women, sons of the same Universal 
 
 Mother as ourselves, ye who were born as we were 
 
 born, who must die as we must die, and whose souls like 
 
 ours belong to the Eternal, I call upon you to arise from 
 
 your dreamy state and to see within yourselves that a new 
 
 and brighter day has dawned for the human race. 
 
 This need not remain the age of darkness, nor need you 
 
 wait till another age arrives before you can work at your 
 
 best. It is only an age of darkness for those who cannot 
 
 see the light, but the light itself has never faded and never 
 
 will. It is yours if you will turn to it, live in it; yours 
 
 today, this hour even, if you will hear what is said with 
 
 ears that understand. Arise then, fear nothing, and, taking 
 
 that which is your own and all men's, abide with it in 
 
 peace for evermore. 
 
 * * * 
 
 TTZHILE the bells are ringing on the outer plane, call- 
 ing men to a recognition of the *New Time, the 
 soft, silvery tones of the compassionate Heart of Life are 
 sounding forth their sweet music to the souls of men, 
 calling them away from the paths of darkness, unrighteous- 
 ness and despair to the ever-abiding Glory of a Truer 
 and Better Life, and the Hope and Peace of a New Day. 
 
CHRONOLOGY 
 
 Important Events in the History of the Theo- 
 sophical Movement 
 
 NOTE — Only the event immediately appended to the day of the month in the margin 
 belongs to that day. In certain cases the precise day has not been ascertained. 
 
 1 83 1 — July 31. Birth at Ekaterinoslow, Southern Russia, of Helena Pe- 
 trovna Hahn, daughter of Colonel Peter Hahn, and of Helena 
 Fadeef. On her father's side, grand-daughter of General Alexis 
 Hahn von Rottenstern Hahn (the representative of a noble fam- 
 ily of Mecklenburg, Germany, settled in Russia). On her moth- 
 er's side, grand-daughter of Privy-Councillor Andrew Fadeef and 
 of the Princess Helena Dolgorouky. 
 
 1845 — Taken by her father to Paris and London. 
 
 1848 — July 7. Married Councillor of State Nicephore Blavatsky, Vice- 
 
 Governor of Province of Erivan, Caucasus. 
 
 Later. Traveled (at her father's expense) in Egypt, Greece, and 
 other parts of Eastern Europe ; London ; Paris ; Canada (1851); 
 New Orleans; Texas; Mexico; (being in America about a year); 
 then Ceylon and Bombay (end of 1852); Java; Singapore; Eng- 
 land again (1853); New York (same year); Chicago; far west 
 to San Francisco; India again (1855); Cashmere; Leli in La- 
 dakh (1856); Thibet; left India 1857; France and Germany in 
 1858; returning home in i860, and remaining in Russia till 
 1867, with the exception of a trip to Italy in 1863. It was 
 whilst in Egypt in 1848 that she met an old Copt with whom 
 she studied the ancient teachings of Egypt. She met him more 
 
22^ Mysteries of the Heart Doctrine 
 
 than once in later years, and in 1871 spent some time with him 
 at Boulak. 
 
 1851 — She records that in 1851 she first met her Teacher personally, in 
 London. 
 
 1867 — Went again to the East, returning via Cairo, and spending some 
 time in Greece and Palestine. Visited Palermo and various ruins. 
 Is said to have been present and wounded at the battle of Men- 
 tana. Reached Russia in 1872. 
 
 1873 — Went to Paris; then America, arriving at New York July 7. 
 
 1874 — ^^^ William Q^ Judge, a young lawyer, of New York. He be- 
 came her pupil from that time forth, and at her death succeeded 
 her as Leader of the Movement. 
 
 1875 — ^' ^' Blavatsky began writing for American publications. 
 
 September 7. Proposed formation of a Society at a meeting in H. 
 P. Blavatsky 's rooms. New York. Among those present was 
 William Q. Judge. 
 
 September 8. Formation of The Theosophical Society at H. P. 
 Blavatsky's rooms. Declared objeft, '*The Study and Elucida- 
 tion of Occultism," etc. Present: H. P. Blavatsky, W. Q^ 
 Judge, and 14 others. Adjourned to 
 
 September ij. Name of Theosophical Society adopted. 
 
 October jo. H. P. Blavatsky appointed Corresponding Secretary ; 
 W. Q. Judge Counsel. 
 
 1877 — Publication of Lis Unvei/ed, H. P. Blavatsky's first book. 
 
 1878 — jfufie. Formation of London Lodge under name of "British The- 
 osophical Society." 
 
 H. P. Blavatsky became naturalized as an American citizen. 
 
 December 18. H. P. Blavatsky starts for India to enlarge the work 
 of her Society, leaving General Abner Doubleday as President 
 pro tem.f and William Q^ Judge as Joint Recording Secretary. 
 This Parent Body in America was the nucleus of that which 
 subsequently became The Aryan Theosophical Society of New 
 York. 
 
 In this year the "three objects" of The Theosophical Society were 
 first defined in a circular issued in New York. 
 
Chronology 339 
 
 1879 — February i6. H. P. Blavatsky and her associates land in Bombay, 
 India, making that their headquarters. On her way to India she 
 visited London to establish lines of work for England and 
 Europe. 
 The Theosophist magazine founded and edited in India by H. P. 
 Blavatsky. 
 
 1880 — H. P. Blavatsky visits Ceylon. 
 
 1 88 1 — H. P. Blavatsky visits Simla. 
 
 H. P. Blavatsky delivers the celebrated message to the Brahmins of 
 Allahabad, known as the " Prayag Theosophical Society Letter," 
 severely criticising certain Brahmanical practices, particularly child- 
 marriage. 
 
 1882 — H. P. Blavatsky took up her residence at Madras to extend the 
 Theosophical Work in India. Later went to Darjeeling on a 
 special mission. 
 
 Up to this date the Parent Body, with General Doubleday as Presi- 
 dent, was still issuing diplomas of membership. Because of H. 
 P. Blavatsky' s connexion with the secondary Society which she 
 started in India, with Adyar, Madras, as its Center, this was 
 during her residence there recognized as the General Headquarters. 
 
 1883 — Formation of The Aryan Theosophical Society, at New York by 
 William Q^ Judge, who was elefted its President and continued so 
 until his death in 1896. Into this Society the Parent Body practi- 
 cally merged itself, and it thus heads the list of the American 
 branches. 
 
 1884 — April y. Departure from India of H. P. Blavatsky for Europe (Nice, 
 Paris, London), leaving Adyar Headquarters, India, in charge of a 
 Council. It was during her absence that two persons, man 
 and wife, whom she had been befriending by shelter and em- 
 ployment at Headquarters, having been dismissed by the Council 
 for attempts to extort money, lying, etc., sold to some missiona- 
 ries connefted with the Madras Christian College a number of let- 
 ters which had been forged in H. P. Blavatsky' s name and 
 handwriting. In these preposterous documents, which had neither 
 in manner nor matter the smallest resemblance to anything H. 
 P. Blavatsky ever wrote in public or private, yet which the mis- 
 
340 s Mysteries of the Heart Doctrine 
 
 sionaries published as hers, without investigation, in the Christian 
 College magazine, she is made to represent herself as guilty of 
 the most childish frauds and as having both these persons as her 
 accomplices. 
 
 This year the Psychical Research Society sent to India an incompe- 
 tent young man to report upon H. P. Blavatsky's work. His 
 report, largely based upon the above named forgeries (whose 
 originals H. P. Blavatsky had never been allowed to see), issued 
 in the following year, was of an adverse charafter, though he 
 confesses himself unable to explain her career by any better hy- 
 pothesis than that she was a Russian spy ! This idea the British 
 Government, who had her watched, expressly discountenanced. 
 
 Later in 1884, insisting on facing her detraftors, she returned to 
 India. 
 
 American Board of Control of The Theosophical Society established. 
 Dr. Elliott Coues as President. 
 
 In 1889, Dr. Elliott Coues was expelled from The Theosophical 
 
 Society for unfaithfulness and slander. 
 W. Qj_ Judge went to India. 
 
 1885 — H. P. Blavatsky returned to Europe, living in Wurzburg, Ostend, 
 and Paris. 
 W. Q^ Judge returned to America from India. 
 
 Lodges formed at Chicago, Illinois; San Francisco, California; and 
 Los Angeles, California. 
 
 Writing of The Secret Do£lrine begun in this year by H. P. Bla- 
 vatsky. 
 
 1886 — April. W. Q. Judge founded The Path magazine at New York, 
 
 and became its editor. 
 
 October 13. The Society in America formed itself into the '* Amer- 
 ican Section of The Theosophical Society," with W. Q. Judge 
 as its General Secretary. 
 
 The Boston Lodge formed (Massachusetts, U. S. A.) 
 The Society established in Ireland. 
 
 1887 — H. P. Blavatsky moved from Ostend to London, to take up per- 
 
 manent residence, at first in the South-East, then at 17 Lans- 
 
Chronology 341 
 
 downe Road, finally at 19 Avenue Road, which is still the Euro- 
 pean Headquarters of The Universal Brotherhood and Theosophical 
 Society. 
 
 H. P. Blavatsky founded and edited the magazine Lucifer in London. 
 
 Light on the Path, a devotional manual of great value, published. 
 
 First Convention of the ''American Section," which adopted a Con- 
 stitution. 
 
 1888 — Formation of Blavatsky Lodge, London. 
 
 British Se£tion formed and many English Lodges established. 
 
 Publication of The Secret DoSIrine by H. P. Blavatsky. 
 
 September. Establishment by H. P. Blavatsky, of the "Esoteric 
 Section," now the "Eastern and Esoteric School of Theosophy." 
 (This body was from its foundation the heart of the Movement. 
 Its foundation was suggested to H. P. Blavatsky by W. Q. Judge, 
 and on her death he became its Head and Teacher. ) It was under 
 H. P. Blavatsky' s absolute control, and included all the chief 
 workers of the Society. The President was never a member of 
 the Esoteric Section. The Universal Brotherhood, founded in 1898, 
 of which The Theosophical Society became an integral part, is the 
 enlargement of the Eastern and Esoteric School. 
 
 1889 — Aryan Printing Press established by William Q^ Judge in New York. 
 Key to Theosophy and Foice of the Silence, written and published 
 by H. P. Blavatsky. 
 Formation at Stockholm, of The Theosophical Society in Sweden, 
 with Dr. Gustav Zander as President. 
 
 1890 — March 26. Incorporation of The Aryan Theosophical Society of 
 
 New York, at New York City. 
 
 1 89 1 — May 8. Death of H. P. Blavatsky at 19 Avenue Road, London. 
 
 European Section formed, the British Section becoming amalga- 
 mated with it. 
 
 Dutch-Belgian Branch formed. 
 
 Purchase of 144 Madison Avenue, New York, by The Aryan Theo- 
 sophical Society and the establishment there of the American Head- 
 quarters. 
 
 W. Q^ Judge started the Oriental Department series to &miliarize The 
 Theosophical Society with certain Indian Religious Classics. 
 
342 Mysteries of the Heart Doctrine 
 
 Publication of Letters that Have Helped Me (W. Q. Judge). 
 
 Publication of Echoes from the Orient (W. Q. Judge). 
 
 Shortly before H. P. Blavatsky's death the New York Sun published a 
 libelous article consisting of a savage attack upon her charafter and 
 career. Aftion at law was taken by W. Q^ Judge, as attorney for 
 H. P. Blavatsky, against the Sun, but the death of H. P. Blavatsky 
 prevented the case being tried. After her death the Sun inquired 
 fully into the evidence against H. P. Blavatsky and finding there was 
 none, but that the paper had been made the tool of unscrupulous 
 enemies of the Movement, published a complete withdrawal of the 
 charges and expressed regret that such an unjustified attack had been 
 allowed in its columns. It should be noted that in spite of this 
 retraction by the New York Sun many of the statements maliciously 
 circulated at the present time by enemies of The Universal Brother- 
 hood and Theosophical Society, are the same as those which the 
 New York Sun retraced. 
 
 1893 — Parliament of Religions at Chicago, Illinois. Days for presentation 
 
 of Theosophy, September 15th and i6th: Great speeches made 
 by W. Q. Judge to enormous meetings on the subjects of ** The- 
 osophy in the Bible," "Universal Brotherhood as a Faft in Na- 
 ture," "The Unsectarian Nature of the Society," "Education." 
 Publication of the Ocean of Theosophy (W. Q. Judge). 
 
 1894 — Serious attack made against the Movement. An unfaithful English 
 
 member led in an effort to remove W. Q^ Judge from active work. 
 
 April 22. Eighth Annual American Convention, at San Francisco, 
 California, representing eighty-seven Branches, declares its unani- 
 mous and unswerving belief in the integrity and uprightness of 
 William Q. Judge. 
 
 November j. W. Q^ Judge takes full control of the ** Esoteric 
 Section" throughout the world. 
 
 May 8. Opening of New England Headquarters, 24 Mount Ver- 
 non Street, Boston, Massachusetts, a large and imposing building 
 near the State House, and one peculiarly fitted to be the Center 
 for the ever-growing New England adlivities. 
 
 Re-opening of "Do-good Mission," on the East Side of New York 
 City, by Katherine Tingley — having been established by her sev- 
 eral years before she was associated with The Theosophical Society. 
 
Chronology 343 
 
 1895 — Ninth and last Convention of the "American Seftion, Theosophical 
 Society," held at Boston, Massachusetts. At this Convention, 
 representing 102 American Branches, it was resolved by 191 to 
 10 delegate votes, to reorganize and assume entire autonomy. 
 Changing the name to "The Theosophical Society in America," 
 it elefted William Q. Judge as its President for life. 
 
 A little later the other World-Seftions followed the example of the 
 American seftion and declared for autonomy ; also eledling W. 
 Q^ Judge Life-President. 
 1896 — March 21. Death of William Q. Judge. 
 
 March 23. Cremation of the body of William Q^ Judge, in ac- 
 cordance with his request. 
 
 Katherine Tingley, appointed by William Q. Judge, as his succes- 
 sor, became Leader of the Movement. 
 
 Katherine Tingley organized and condufted the great Crusade of 
 American Theosophists around the World from June 7, 1896, 
 till April 4, 1897. 
 
 The first meeting of this Crusade was held at Boston, Massachu- 
 setts, on June 7. 
 
 On June 13 the Crusaders left New York. On June 20 they ar- 
 rived in London. 
 
 On February 11, of the following year, the Crusaders landed at 
 San Francisco, California, and on April 4 reached New York, 
 holding there their final meeting, having completed their work. 
 
 The countries visited were England, Ireland, Scotland, France, Hol- 
 land, Germany, Austria, Switzerland, Italy, Greece, Egypt, In- 
 dia, Australia, New Zealand, Samoa, Canada, and finally the 
 States of America fi-om West to East. In these places existing 
 Lodges were visited, new ones formed, public meetings held ; 
 and much praftical Brotherhood work done among the very poor 
 of large cities. At Dublin on August 2 the Convention of the 
 Theosophical Society in Europe was combined with the visit of 
 the Crusade, and the post of *♦ Corresponding Secretary," vacant 
 since the death of H. P. Blavatsky, was revived in honor of 
 Katherine Tingley. On August 6, the Crusaders visited Killar- 
 ney, camping near the Lakes. Here the Irish corner-stone for 
 the School for the Revival of the Lost Mysteries of Antiquity 
 
344 Mysteries of the Heart Doctrine 
 
 was selefted by Katherine Tingley. During the Crusade the 
 Great Pyramid in Egypt, the remains of the Temples of Eleusis 
 in Greece, and the Caves of Elephanta near Bombay were visited. 
 The effect of the Crusade has been vital and far-reaching. Not 
 only stimulating public interest everywhere and laying broad foun- 
 dations for future similar work, it roused the energies of the 
 members in every country to their utmost, and the enthusiasm 
 thus called forth has never waned. 
 
 1896 — April. The name of the magazine. The Path, was temporarily 
 changed to Theosophy, in fulfillment of the wish of William Q. 
 Judge. 
 
 1897 — -October 12. Death of Lady Malcolm, of Scotland, a faithful and 
 noble-hearted worker for Theosophy. She left a large legacy to 
 the School for the Revival of the Lost Mysteries of Antiquity. 
 Formation of "Indo- American Theosophical Society" by Katherine 
 Tingley at Benares, India, and establishment by her of esoteric 
 classes throughout India during the Crusade. 
 Much relief work instituted by Katherine Tingley in relief of the 
 Indian Famine, during and since the Crusade. 
 
 February 2J. Corner-stone laid of the "School for the Revival of 
 the Lost Mysteries of Antiquity" at Point Loma, California, by 
 Katherine Tingley. 
 
 Lotus Groups organized, severed from official conneftion with the 
 Theosophical Society in America, and placed under the Presidency 
 of Katherine Tingley, with Mrs. Elizabeth Churchill (Mayer) 
 Spalding as Superintendent. 
 
 April 2g. International Brotherhood League formed at New York 
 by the Leader, Katherine Tingley. 
 
 July 5. Establishment of Summer Home at Spring Valley, New 
 Jersey, by Katherine Tingley, for children of the crowded distrifts 
 of the East Side of New York City. 
 
 Important Esoteric Center formed by Katherine Tingley in New 
 Zealand. 
 
 Wayfare Home established at Buffalo, New York, for destitute women. 
 
 September ij. E. A. Neresheimer appointed President of The Theo- 
 sophical Society. 
 
Chronology 345 
 
 Katherine Tingley and E. A. Neresheimer assume the joint Editorship 
 of Tbeosophy. In November the name of this magazine was 
 changed to Universal Brotherhood. 
 
 September 30. The New Century established and edited by Kath- 
 erine Tingley. 
 
 1898 — January ij. Formation at New York City of The Universal Broth- 
 erhood Organization by Katherine Tingley. 
 
 February 18. Great Convention of The Theosophical Society in 
 America, at Chicago, Illinois. The Society resolved, through its 
 delegates, to enter a larger arena and widen its scope, by uniting 
 with The Universal Brotherhood, of which the old Theosophical 
 Society became the Literary Department. Amid most intense enthusi- 
 asm, Katherine Tingley was officially recognized as Leader and Offi- 
 cial Head of The Universal Brotherhood and Theosophical Society. 
 
 February 2J. The Theosophical Society in Europe also resolved to 
 merge itself into The Universal Brotherhood and Theosophical So- 
 ciety, an example quickly followed by The Theosophical Societies in 
 other parts of the world. 
 
 March— April. A small faction of people, in their desire for power 
 and to impede the progress of the work, attempted to gain control 
 of the property and archives of every department of the Organiza- 
 tion by means of aftions at law, taken in the State of New York. 
 The suits were brought against Katherine Tingley and E. A. 
 Neresheimer and through them, as Officers, against The Theo- 
 sophical Society in America, the Eastern and Esoteric School of 
 Theosophy, The Theosophical Publishing Company, and the School 
 for the Revival of the Lost Mysteries of Antiquity. Those who 
 brought these suits and thus attacked the work were ignominiously 
 defeated in every case, and it was ruled by the court, among other 
 decisions, 
 
 Tibat it was perfectly competent and legal for The Theosophical 
 Society in America to become part of a larger body formed for 
 similar purposes, to-wit : The Universal Brotherhood. 
 
 June. The Isis League of Art, Music and Drama, established at 
 New York by Katherine Tingley, who was the first to revive 
 the Greek Drama in America. Highly successful performances 
 were given of the Greek play "Eumenides" of ^schylus at 
 
346 Mysteries of the Heart Doctrine 
 
 Carnegie Hall, New York City, and later at the great Universal 
 Brotherhood Congress at Point Loma, California, and at Buffalo, 
 New York ; and in England. 
 
 August I J. The Lotus Trust Home (unseftarian), for the protec- 
 tion and education of orphan children, established by Katherine 
 Tingley, at Buffalo, New York. 
 
 August 23. Katherine Tingley organized a War Relief Corps in 
 New York, and established an emergency hospital, at Montauk, 
 Long Island, where thousands of sick and worn-out soldiers of the 
 American army returning from the campaign in Cuba were given 
 relief by nursing, medicines, clothing, etc. 
 
 1899 — January ij. Formation of a new body of students, by Katherine 
 Tingley, at New York City. 
 
 February 2. Expedition organized by Katherine Tingley for relief 
 work in Cuba, in pursuance of the work of the International 
 Brotherhood League, the praftical humanitarian department of The 
 Universal Brotherhood. This relief party started from New York 
 City on February 2, arriving in Santiago February 12. Great 
 assistance was afforded by means of food, medicine and clothing, 
 etc., to the sick soldiers and sick and destitute Cubans. Much 
 suffering, due to the war, was relieved, and most able assistance 
 was rendered Katherine Tingley in connexion with her efforts for 
 Cuba by Senor Emilio Bacardi, Mayor of Santiago. On her re- 
 turn to America Katherine Tingley brought back some of the Cuban 
 sufferers from the war to be helped and educated. 
 
 February 6. Children's Cuban Liberty Day outlined by Katherine 
 Tingley while en voyage to Cuba on United States Transport. 
 
 March y. Children's Cuban Liberty Day, inaugurated by Kather- 
 ine Tingley, proclaimed by the Mayor of Santiago, Senor Emilio 
 Bacardi, as a holiday to be held in Santiago on the 12th day of 
 March of each year. 
 
 March 12. First Grand celebration of Children's Cuban Liberty 
 Day at Santiago, Cuba, attended by the Mayor, Emilio Bacardi, 
 and prominent citizens, and all the children of Santiago, on the 
 Plaza de Dolores; planting of trees, one for Cuba and one for 
 America, by Katherine Tingley. 
 
 April I J. Great Congress of The Universal Brotherhood and The- 
 
Chronology 347 
 
 osophical Society opened at Point Loma, California. Many 
 hundreds of members were present from all parts of the world. 
 The Congress was continued for ten days. 
 
 At this Congress the Corner-stone of the School for the Revival of 
 the Lost Mysteries of Antiquity was rededicated and the ashes of 
 H. P. Blavatsky and William Q. Judge were brought to Point 
 Loma, California, to be held intact at this sacred center. 
 
 April 2^. Katherine Tingley established the International Brother- 
 hood League Colony at Point Loma, California. After the ded- 
 ication of the Colony Katherine Tingley and some of her Cabi- 
 net Officers made a tour across the Continent, visiting the chief 
 cities and holding large public meetings everywhere which created 
 immense interest in the work of the Brotherhood. 
 
 August 2g. Crusade to Europe organized by Katherine Tingley. 
 She was accompanied by E. A. Neresheimer, C. Thurston, F. 
 M. Pierce, H. T. Patterson, members of her Cabinet, and oth- 
 ers. Passing through Germany and Denmark they were present 
 at the large Congress at Stockholm, Sweden, which commenced 
 on September 13. During the Congress a reception was given 
 by the members of The Universal Brotherhood which was at- 
 tended by the King of Sweden and Norway and his suite. Im- 
 mediately after this Congress the Leader visited several of the chief 
 towns in Sweden and then went direfUy to England and took 
 up her residence at 19 Avenue Road, London, the last home of 
 H. P. Blavatsky. The work here had received a great shock after 
 H. P. Blavatsky' s death, and the building had been for a time alien- 
 ated from the purposes for which H. P. Blavatsky had designed it. 
 
 October 6. European Congress of The Universal Brotherhood was 
 held at the Royal Pavilion, Brighton, England, at which Kath- 
 erine Tingley and her Crusaders were present. 
 
 October 10. Reception by members of The Universal Brotherhood 
 and Jubilee held at 19 Avenue Road, London, in honor of the 
 great victory won by Katherine Tingley in recovering possession 
 of the property, and in the re-establishment of H. P. Blavatsky* s 
 old work at the center that H. P. Blavatsky said must be kept up 
 for ninety-nine years. During her stay at 19 Avenue Road, 
 Katherine Tingley established a Raja Yoga School for children in 
 the Temple which was built there by H. P. Blavatsky. 
 
348 Mysteries of the Heart Doctrine 
 
 1900 — February ij, Katherine Tingley arrived at Point Loma, Califor- 
 
 nia, for permanent residence, establishing that spot henceforth as 
 the World- Center and Headquarters of The Universal Brotherhood 
 and Theosophical Society and all its Departments. 
 
 With the commencement of this year the Universal Brotherhood 
 Magazine was enlarged by Katherine Tingley who re-named it 
 Universal Brotherhood Path, thus retaining the original name of 
 the magazine as established by W. Q. Judge. 
 
 April I. Dedication and naming of the grounds of Esotero, Point 
 Loma, California, by Katherine Tingley. 
 
 April 7. Katherine Tingley commenced the building of Aryan 
 Memorial Temple, Point Loma, California. 
 
 April I J, 14, 15. *' Unity Congress" held by The Universal 
 Brotherhood and Theosophical Society throughout the world. 
 "The Travail of the Soul," a mysdcal drama by Katherine Ting- 
 ley, performed at Point Loma, California. Katherine Tingley an- 
 nounced the institution of Olympic Games. 
 
 April 2g. Laying of Corner-stone of Isis Temple of Art, Music 
 and Drama, Point Loma, California. 
 
 Removal of Offices of The Universal Brotherhood and Theosoph- 
 ical Society, The Aryan Theosophical Society, The Theosophical 
 Publishing Company, the Woman's Exchange and Mart, includ- 
 ing their respective staffs, to the new International Headquarters 
 at Point Loma, California. 
 
 May I. Dedication of International Lotus Home, and establishment 
 of the Raja Yoga School, Point Loma, California. 
 
 May 8. Katherine Tingley founded the Woman's Isis Club of 
 ! Daughters of Loma-land, at Point Loma, California. 
 
 November 11. Dedication of Aryan Memorial Temple by students 
 of Loma-land, Point Loma, California. 
 
 1 90 1 — December ji — January i. Celebration of the opening of the 
 
 Twentieth Century in the large Rotunda, Loma Homestead, Point 
 Loma, California. 
 January ij. Jubilee Congress of Universal Brotherhood and The- 
 osophical Society held in all parts of the world. Tree-planting 
 by students on the grounds of Esotero, Point Loma, California. 
 
Chronology 349 
 
 January i^. Festival — Tree-planting by the children of the Inter- 
 national Lotus Home on the Raja Yoga School grounds. Point 
 Loma, California. 
 
 January ly. Formation of Aryan International Society by Kath- 
 erine Tingley, at Point Loma, California. 
 
 February p. First public presentation of **Hypatia," at the Opera 
 House, San Diego, California. 
 
 February 14. Daily leftures in Aryan Temple, Point Loma, Cali- 
 fornia, opened to the public. 
 
 March 2g. Katherine Tingley' s defense of the memory of W. Q. 
 Judge at immense public meeting in Opera House, San Diego, 
 California. 
 
 July I. Building of Amphitheatre begun. Point Loma, California. 
 
 July 4, International Celebration of Independence Day, in the 
 great Amphitheatre, Point Loma, California. 
 
 August J. Katherine Tingley organized a second Crusade to Cuba 
 consisting of Representatives of the Raja Yoga School, Point Lo- 
 ma, California, for the purpose of selecting children for free edu- 
 cation at the Raja Yoga Institution, Point Loma, California. 
 
 September 8. Opening debate on Theosophy and Christianity, 
 continued on eight successive Sunday evenings at San Diego, Cal- 
 ifornia. 
 
 September 10. Dedication of Students' Group House No. i, at 
 Point Loma, California. 
 
 September i^. Return of Second Cuban Crusade with children to 
 Loma-land, Point Loma, California. 
 
 October. Branch of Isis Conservatory of Music established at San 
 Diego, California. 
 
 November. Completion of the great Amphitheatre, Point Loma, 
 California. 
 
 1902 — January I. Dedication of Children's Aryan Temple of Music at 
 Loma-land, Point Loma, California, by Students and residents. 
 
 March 7. Purchase of Opera House, San Diego, California, by 
 Katherine Tingley, to be used for the work of the Isis Conservatory 
 of Art, Music and Drama. 
 
 April 26. Celebration at Loma Homestead, Point Loma, California, 
 
350 Mysteries of the Heart Doctrine 
 
 of Seventh Anniversary of the election of William Q. Judge as 
 President for life of The Theosophical Society. Opening of the 
 great Rotunda as the Central Office of The Universal Brotherhood 
 and its departments as follows : 
 
 The Universal Brotherhood and Theosophical Society, The 
 Aryan Theosophical Society, The New Century Corporation, The 
 Theosophical Publishing Company, Editorial Departments of The 
 New Century and Universal Brotherhood Path, The School of 
 Antiquity, The International Brotherhood League, The International 
 Lotus Home and Raja Yoga School, The Isis Conservatory of 
 Music and Drama, The Literary Staff, Departments of Propaganda, 
 Art, Medicine, Horticulture, Law, Isis Theatre, Mechanical Arts, 
 Industries, Decorative Arts. 
 
 Katherine Tingley names the International Center at Loma-land, Point 
 Loma, California, "Adyar," thus carrying out the plan of H. P. 
 Blavatsky of having a great world center in America to successfully 
 carry on The Theosophical Society and Universal Brotherhood 
 throughout the ages. 
 
 May i8. Public dedication and naming of the Isis Theatre, San 
 Diego, California, by Katherine Tingley. 
 
 May 20. Cuba's Independence Day celebrated at Point Loma, Cal- 
 ifornia, by Cuban and other children of the Raja Yoga School. 
 
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