THEOSOPHICAL 
 
 MANUALS 
 
 I 
 
 ELEMENTARY THEOSOPHY 
 
 f)P565 
 £38 
 
 The Aryan Theosophical Press 
 Point Lomaf California 
 
tihtavy of Che 'theological Seminar;? 
 
 PRINCETON • NEW JERSEY 
 
 FROM THE LIBRARY OF THE 
 
 REVEREND CHARLES ROSENBURY ERDMAN 
 D.D., LL.D. 
 
 .E38 
 
The Aryan Theosophical Press 
 Point Loma, California 
 
THEOSOPHICAL MANUALS 
 
 ELEMENTARY THEOSOPHY 
 
 BY 
 
 A STUDENT 
 
 THIRD EDITION 
 
 The Aryan Theosophical Press 
 
 Point Loma, California 
 1912 
 
Copyright, 1907, by Katherine Tingley 
 
PREFACE 
 
 npHE remarks under this head are intended 
 ■'' to be introductory to each of the Manuals. 
 First, as to the spirit in which they are of- 
 fered. These Manuals are not written in a 
 controversial spirit, nor as an addition to the 
 stock of theories awaiting public approval. 
 The writers have no time to waste in arguing 
 with people who do not wish to be convinced, 
 or who ridicule everything which is new to 
 their limited outlook. Their message is for 
 those who desire to know — those who are 
 seeking for something that will solve their 
 doubts and remove their difficulties. For such, 
 all that is needed is a clear exposition of the 
 Theosophical teachings; for they will judge 
 of the truth of a teaching by its power to an- 
 swer the questions they ask. People realize, 
 much more now than in the early days of the 
 Theosophical Society, the value of Theosophy; 
 
iv PREFACE 
 
 for the ever-increasing difficulties engendered 
 by selfishness and materialism, by doubt and 
 the multiplicity of theories, have created an 
 urgent demand which it alone can satisfy. 
 
 Again, it is necessary to state clearly and 
 emphatically the genuine teachings of Theo- 
 sophy, as given by the Founder of the Theo- 
 sophical Society, H. P. Blavatsky, and her 
 successors, William Q. Judge, and Katherine 
 Tingley. For, as H. P. Blavatsky predicted, 
 there are persons who have sought to pervert 
 these teachings and turn them into a source 
 of profit to themselves and their own selfish 
 and ambitious schemes. The true teachings 
 do not lend themselves to such purposes ; their 
 ideals are of the purest and most unselfish. 
 Hence these persons have sought to promul- 
 gate under the name of Theosophy a perverted 
 form of the teachings, from which Brotherli- 
 ness and other pure motives are omitted, and 
 which contains doctrines which H. P. Blavat- 
 sky showed to be maleficent and destructive. 
 As these pseudo-Theosophists have gained a 
 certain amount of notoriety by using the names 
 of the Theosophical Society and its Leaders, 
 it is necessary to warn the public against them 
 
PRBPACB V 
 
 and their misrepresentations. Their teachings 
 can easily be shown, by comparison, to be di- 
 rectly contrary to those of H. P. Blavatsky, 
 whom they nevertheless profess to follow. In- 
 stead of having for their basis self-sacrifice, 
 self-purification, and the elevation of the hu- 
 man race, these teachings too often pander to 
 ambition, vanity, and curiosity. In many cases 
 they are altogether ridiculous, and only cal- 
 culated to make people laugh. Nevertheless'^; 
 as these travesties have served to discredit the 
 name of Theosophy and to keep earnest in- 
 quirers away from the truth, it is well that the 
 public should know their nature and origin. 
 They are the work of people who were at one 
 time members of the Theosophical Society, 
 but who did not find in it that food for their 
 own personalities of which they were really in 
 search. So they turned against their teachers 
 in wounded pride and vanity, and started little 
 societies of their own — with themselves at 
 the head. 
 
 The writers of these Manuals have no per- 
 sonal grievance against any such calumniators. 
 Inspired by a profound love of the sublime 
 teachings of Theosophy, they have made it 
 
vi PREFACE 
 
 their life-work to bring the benefits which they 
 have thereby received within the reach of as 
 many people as possible. And they feel that 
 they will have the hearty sympathy and co- 
 operation of the public in exposing folly and 
 bringing the truth to light. 
 
 Theosophy strikes unfamiliar ground in 
 modern civilization, because it does not come 
 under any particular one of the familiar head- 
 tngs of Religion, Science, Philosophy, etc., into 
 which our age has divided its speculative ac- 
 tivities. It dates back to a period in the history 
 of mankind when such distinctions did not ex- 
 ist, but there was one Gnosis or Knowledge 
 embracing all. Religion and Science, as we 
 have them today, are but imperfect growths 
 springing from the remnants of that great 
 ancient system, the Wisdom-Religion, which 
 included all that we now know as religion and 
 science, and much more. Hence Theosophy 
 will not appeal to the same motives as religion 
 and science. It will not offer any cheap and 
 easy salvation or put a premium upon mental 
 inactivity and spiritual selfishness. Neither can 
 it accommodate itself to the rules laid down 
 by various schools of modern thought as to 
 
PREFACE vii 
 
 what constitutes proof and what does not. 
 But it can and does appeal to the Reason. 
 The truth of doctrines such as Theosophy 
 maintains, can only be estimated by their 
 ability to solve problems and by their harmony 
 with other truths which we know to be true. 
 But in addition to this we have the testimony 
 of the ages, which has been too long neglected 
 by modern scholarship, but which is now being 
 revealed by archaeologists and scholars, as 
 H. P. Blavatsky prophesied that it would in 
 this century. 
 
 It may perhaps be as well also to remind 
 those who would criticise, that the state of 
 modern opinion is scarcely such as to warrant 
 anybody in assuming the attitude of a judge. 
 It would be quite proper for a Theosophist, 
 instead of answering questions or attempting 
 to give proofs, to demand that his questioners 
 should first state their own case, and to be 
 himself the questioner. The result would cer- 
 tainly show that Theosophy, to say the very 
 least, stands on an equal footing with any 
 other view, since there is no certain know- 
 ledge, no satisfying explanation, to be found 
 anywhere. 
 
viii PREFACE 
 
 Since the daj^s when the wave of material- 
 ism swept over the world, obliterating the 
 traces of the ancient Wisdom-Religion and 
 replacing it by theological dogmatism, our re- 
 ligions have had nothing to offer us in the way 
 of a philosophical explanation of the laws of 
 Being as revealed in Man and in Nature. 
 Instead we have only had bare statements 
 and dogmatic assertions. The higher nature 
 of man is represented by such vague words 
 as Spirit and Soul, which have little or no 
 meaning for the majority. The laws of the 
 universe are briefly summed up under the 
 term " God," and all further consideration of 
 them shut off. Then came a reaction against 
 the dogmatism of religion, and man pinned 
 his faith to knowledge gained by study and 
 reflection, limiting his researches, however, to 
 the outer world as presented by the senses, 
 and fearing to trench upon the ground which 
 dogmatic theology had rendered the field of 
 so much contention. The result of this has 
 been that neither in religions nor sciences, 
 have we any teaching about the higher nature 
 of man or the deeper mysteries of the universe. 
 This is a field which is left entirely unexplored, 
 
PREFACE ix 
 
 or is at best the subject of tentative and un- 
 guided conjectures. 
 
 Until, therefore, religious teachers have 
 something definite, consistent, and satisfac- 
 tory to offer, and until science can give us 
 something better than mere confessions of 
 nescience or impudent denials with regard to 
 everything beyond its own domain, Theosophy 
 can afford to assume the role of questioner 
 rather than that of questioned, and does not 
 owe anybody any explanations whatever. It 
 is sufficient to state its tenets and let them 
 vindicate themselves by their greater reason- 
 ableness; and any further explanation that 
 may be offered is offered rather from good 
 will than from any obligation. 
 
 Theosophy undertakes to explain that which 
 other systems leave unexplained, and is, on 
 its own special ground, without a competitor. 
 It can issue a challenge to theology, science, 
 and other modern systems, to surpass it in 
 giving a rational explanation of the facts of 
 life. 
 
 Again, there are some questions which it is 
 beyond the reach of the human mind, in its 
 present stage of development, to answer ; and 
 
X PREFACE 
 
 it would scarcely be just to arraign Theosophy 
 for not answering these. 
 
 Judgment should in all cases be preceded 
 by careful study. There are always those 
 who will impatiently rush to questions which 
 a further study would have rendered un- 
 necessary; and it is safe to say that the 
 majority of " objections " raised to Theosoph- 
 ical teachings are such as could have been 
 solved by the objector himself, had he been 
 a genuine student. In the ordinary courses 
 of education, scholars are required and are 
 content, to accept provisionally many of the 
 teachers' statements, in full confidence that 
 further study will explain what in the begin- 
 ning cannot be made clear. In the same 
 spirit an earnest student of Theosophy will 
 be wise enough to hold many of his difficul- 
 ties in reserve, until, by further investigation, 
 he has gained better acquaintance with his 
 subject. In the case of those who are not 
 willing to adopt these wise and patient meth- 
 ods of study, it may be reasonably questioned 
 whether they are the more anxious to learn 
 or to disprove. 
 
 Above all it is sought to make these Man- 
 
PRBFACB xi 
 
 uals such that they shall appeal to the heart 
 and not merely to the head; that they shall 
 be of practical service to the reader in the 
 problems of his daily life, and not mere intel- 
 lectual exercises. For there have been in 
 past days books written by persons more dis- 
 tinguished for a certain grade of mental nim- 
 bleness than for heartfelt devotion to the 
 cause of truth; and these have appealed only 
 to those people who love intricate philosophi- 
 cal problems better than practical work. But 
 as H. P. Blavatsky so frequently urged, the 
 message of Theosophy is for suffering human- 
 ity; and the great Teachers, whose sole pur- 
 pose is to bring to mankind the Light of 
 Truth and the saving grace of real Brother- 
 liness can have no interest in catering for 
 the mental curiosity of merely a few well- 
 to-do individuals. Even soulless men, said 
 H. P. Blavatsky, can be brilliantly intellectual ; 
 but for those who are in earnest in their de- 
 sire to reach the higher life intellectual fire- 
 works alone will have little attraction. We 
 intend, therefore, to keep the practical aspect 
 of the teachings always to the front, and to 
 show, as far as possible, that they are what 
 
xii PREFACE 
 
 they claim to be — the gospel of a new hope 
 and salvation for humanity. 
 
 These Booklets are not all the product of 
 a single pen, but are written by different 
 Students at the International Headquarters 
 of the Unive:rsal Brotherhood and Theo- 
 SOPHICAL Society at Point Loma, California. 
 Each writer has contributed his own quota to 
 the series. 
 
 For further explanations on Theosophy 
 generally, the reader is referred to the Book 
 List published elsewhere in this volume and to 
 the other Manuals of this series, which treat 
 of Theosophy and the various Theosophical 
 teachings. 
 
CONTENTS 
 
 PAGE 
 
 Elementary Theosophy 1 
 
 Who is the Man ? 5 
 
 Body and Soul 10 
 
 Body, Soul and Spirit 16 
 
 Reincarnation 22 
 
 Karma *^^ 
 
 The Seven in Man and Nature 39 
 
 The Meaning of Death 48 
 
 The Source of Theosophical Teaching . . 53 
 
ELEMENTARY THEOSOPHY 
 
 T^VERY one knows that the great rehgions 
 of the world dijfcr from each other ; and 
 also that in respect to the path of life in 
 which they tell men to walk, they resemble 
 each other. They present also many other re- 
 semblances and identities. 
 
 It has not yet occnrred to our scholars 
 that there may be one great religion of which 
 all these are parts. 
 
 Nations have always differed in their char- 
 acteristics, the difference being sometimes due 
 to the region in which they dwelt, sometimes 
 to other causes. One people would be imagin- 
 ative, another philosophical, another simple ; 
 one pastoral, another nomadic; one peaceful, 
 another active and warlike. One dwells amid 
 smiling plains, another by the rock-ribbed sea. 
 
 If we were to tell some storv of science, 
 
2 ELEMENTARY THEOSOPHY 
 
 say about atoms and molecules, to the classes 
 of a school, we should not use the same lan- 
 guage to the little children as to the elders. 
 To every class we should tell the story differ- 
 ently. If we were wise we should illustrate 
 it from the games and stories that the children 
 already knew. To the very little ones we 
 might make the atoms talk and play, and 
 so we might teach chemistry in the guise of 
 a fairy tale. To the boys that were older 
 we might picture the atoms as marbles and 
 balls ; to artistic children we might dwell most 
 on the colors and sounds resulting from the 
 movements and groupings of atoms and mole- 
 cules. And to the higher classes we should 
 begin to introduce some of the abstruse 
 mathematics which are concerned in these 
 questions. We might put the case so differ- 
 ently to the highest and lowest classes that 
 anyone who heard us talking to both might 
 not guess that we were talking about the same 
 things. Yet we should be. And if the child- 
 ren, on going home, tried to tell their parents 
 in their own words what they had heard, the 
 
BIBMBNTARY THEOSOPHY 3 
 
 unlikeness would become still greater, for 
 they would be adding and leaving out. 
 
 The word Theosophy is a blend of two 
 Greek words. Together they mean divine 
 wisdom, and also wisdom concerning divine 
 things. There is a similar Sanskrit compound, 
 Brahmavidya, properly meaning the same 
 things. 
 
 Theosophy itself is that complete story of 
 the world and man, of which a part has been 
 told to every people, a part suited to their 
 needs and development and peculiarities, and 
 told in language appropriate to their under- 
 standing. 
 
 But however simply it had to be told, there 
 were always some among every people whose 
 comprehension ran beyond that of their fel- 
 lows, and who had prepared themselves to fol- 
 low the path of life more stedfastly. To such, 
 more was told. And so we find everywhere 
 this fact of two doctrines, one for the multi- 
 tude and one for the f ew — that latter, for 
 certain reasons mentioned elsewhere, always 
 told under pledge of secrecy. Jesus Christ, for 
 
4 ELEMENTARY THEOSOPHY 
 
 example, said that to the multitude he spoke 
 in simple parables — like the fairy-stories of 
 our illustration ; but that to the elect he spoke 
 fully the Mysteries of the Kingdom of Heaven 
 — like the abstruse mathematics of our illus- 
 tration. 
 
 Sometime in the near future, scholars will 
 be compelled by the force of their own facts 
 to recognize the common container and source 
 of the world's great religions. Their research- 
 es would immediately be easier and more 
 fruitful if they would but take its existence 
 as a hypothesis only. Prosecuting their studies 
 in its light they would soon be rewarded by 
 seeing emerge from the confusion the majestic 
 outlines of the religion-philosophy now known 
 as Theosophy, But those who wish to under- 
 stand it need not wait till then, nor need they 
 proceed by that method. 
 
II 
 
 WHO IS THE MAN? 
 
 'T'HE first question answered by Theosophy, 
 a question upon which all else depends, 
 is: Who am If If the answer: You are 
 yourself, seems silly, that is only at first 
 glance. 
 
 Nearly every one thinks of himself as identi- 
 cal with the body. Is this the case? If it 
 is, any talk about the soul, or immortality, 
 is necessarily absurd. 
 
 We use the body: command it; work with 
 it and train it, all as we w^ill. With it we 
 see, hear, touch, taste, and smell, employing 
 each sense just as we choose. It is obviously 
 an instrument at our disposal, a wonderfully 
 complicated tool. 
 
 Can it then be the man? Can a player 
 be identical with his instrument, a carpenter 
 with his hammer? Yet we habitually blind 
 
6 ELBMBNTARY THBOSOPHY 
 
 ourselves to the difference by saying / am 
 ill, or growing old, forgetting that so far 
 as we know, it is the body only, not the man, 
 which is subject to these changes. 
 
 If then the man, the soul, is not identical 
 with the body, it will be natural to ask what 
 becomes of him when, as we say, he is un- 
 conscious, or asleep, or dead; when in old 
 age his memory is gone, his mind childish 
 once more, his limbs stiff or paralysed. Sure- 
 ly we must admit that in these cases the man 
 himself must have changed. 
 
 From this point of view it does look as 
 if the man and his body were one and the 
 same, since he seems to change with its 
 changes. Let us go a step or two further and 
 then come back. 
 
 All the waking hours we are conscious of 
 a stream of thoughts. We cannot stop the 
 stream, but we can generally direct it where 
 we will. We can cause our thought to occupy 
 itself with whatever we choose. We can stop 
 thinking of any one thing and think of any 
 other. It is not always easy, for the mind 
 
WHO IS THE MAN? 7 
 
 seems to be a living thing with wishes of its 
 own; but it is always possible. 
 
 So for two reasons it seems clear that the 
 mind is not the man. First because, like a 
 restive horse it often opposes the wishes of 
 its owner ; and secondly, because the man can, 
 if he uses will enough, turn it where he will 
 as a carpenter turns a chisel. Yet again we 
 must ask what becomes of the man when his 
 mind becomes delirious in fever or childish 
 in old age. 
 
 And then there are the feelings, emotions. 
 These too go on all day. We are by turns 
 happy or miserable, hopeful or despairing, irri- 
 tated or calm, compassionate or resentful. 
 But these too we can control, especially if 
 we have practised doing so. We can refuse 
 to be miserable or ruffled; we can compel 
 ourselves to be hopeful, compassionate, con- 
 siderate. Feelings also have a life and per- 
 sistency of their own and may object to be- 
 ing controlled. But as, with practice, we can 
 do it, it seems that they also cannot be the man. 
 
 Having thus noted that mind and emotion 
 
8 BLBMBNTARY THEO SOPHY 
 
 are, or ought to be, both under control of the 
 man, the soul, through his will, we note next 
 that there is a limit to this control. Both 
 need a healthy body for their perfect health, 
 and if the body is fevered or very old, mind 
 and feeling are likely to be dim and feeble, 
 or even quite distorted, despite every effort 
 of the will. We have no warrant for saying 
 that the man necessarily varies with variations 
 in his body; but we must say that to a very 
 great extent the mind and emotions do. So 
 far as they do not, it is because they are sus- 
 tained and guided by the will. 
 
 This leads to the next point. However ill 
 or old the body may be, however unrespon- 
 sive to the man's will, and however dimmed 
 may be the mind and feelings, the will itself 
 and the man who uses it may be quite un- 
 changed. We sometimes see that up to the 
 very moment of death, the man may be using 
 his will in its full strength. The results may 
 be small ; the stiffening lips may refuse to 
 utter more than a few words, perhaps of love 
 and encouragement to those about ; but it 
 
WHO IS THE MAN? 9 
 
 is evident that whatever else is dying, the man 
 and the will are not. Even at the very moment 
 of death the eye may still be speaking its 
 message. The man, the soul, and its will, 
 are passing on in full consciousness. And 
 the last gleam we get of that consciousness 
 is often one of unchanged, unlessened love 
 for those remaining behind. 
 
 So w^e have arrived at some answer to our 
 question: JVJiaf, or ivho, am If Let us call 
 " I " the soul,, and read our answer thus : 
 The soul, the I, the self, is that conscious 
 power which dwells during life in the body, 
 amidst the bodily feelings, amidst the emo- 
 tions, capable of dominating them ; using the 
 mind and capable of dominating it; having 
 for its instrument of control the will. So 
 far as we can see, neither the soul, nor its 
 will, nor its degree of love for those it leaves 
 behind, are necessarily affected by illness or 
 bv death. 
 
Ill 
 
 BODY AND SOUL 
 
 TF we now turn to Paul's description of 
 man as a compound of body, soul, and 
 spirit, we can more easily understand what 
 he meant. 
 
 By soul he seems to have meant the same 
 as we do — the man himself with his will 
 and power of choice; by body, not only the 
 casement of flesh, but all the impulses arising 
 from it which tend to pull the man downward ; 
 and by spirit, the divine part. 
 
 The body — made up of millions of little 
 living cells congregated into various organs, 
 which should all work harmoniously togeth- 
 er — is an animal, the highest of all the ani- 
 mals. It is the highest because of the devel- 
 opment of its brain ; and because of that 
 it is a fit tenement for the soul, the man him- 
 self. Thus the soul contacts, in the body, the 
 
BODY AND SOUL U 
 
 highest sort of matter-hfe. In order that it 
 may do that, that it may have that experience, 
 is, according to Theosophy, one of the reasons 
 why it enters the body and shares the body's 
 Hfe from birth to death. 
 
 In order to understand its entry, let us 
 imagine a countryman suddenly set down for 
 the first time in the midst of a thronging 
 city. People are hurrying in every direction ; 
 there are a thousand sounds at once, voices, 
 the feet of horses, the roar of vehicles. 
 
 Accustomed to the quiet of the country, the 
 man would be dazed by so much activity; 
 he would hardly know himself. His usual 
 current of thoughts would be broken up. It 
 would seem to him as if he would never find 
 his way through the maze of streets. Alto- 
 gether it would be a sort of new birth for 
 him, the confused beginning of a new life. 
 
 In the eyes of a new-born infant we can 
 sometimes see signs of a similar bewilderment. 
 The soul is just then beginning to enter the 
 little body. The body is alive with the intense 
 life of all its millions of active cells and or- 
 
12 ELBMBNTARV THEOSOPHY 
 
 gans. Besides all the growth and activity 
 that is going on in the body itself, the senses 
 are opening and stirring and bringing in all 
 the new sights and sounds of the outer world. 
 Is it not natural that in all this rush of new^ 
 experiences, the soul should forget itself and 
 the world it has just left? 
 
 To return to the illustration. After a while, 
 beginning to understand his new surround- 
 ings, the man would begin to take pleasure in 
 them and be absorbed in them. Laying aside 
 all his old country habits and thoughts, he 
 would enter thoroughly into the nevr life of 
 the city. He would become accommodated to 
 its w^ays and dive into the rushing stream of 
 its business and activities. His nature might 
 seem to change altogether and in a few years 
 he might have lost all trace and almost all 
 memory of having lived the quiet life of the 
 countr}^ 
 
 And so again with the soul. During the 
 first few years of its new life, after the first 
 confusion has worn away, it becomes thor- 
 oughly absorbed in the life of the body. Its 
 
BODY AND SOUL 13 
 
 pleasures are those of the body ; its aims are 
 mostly to get more of these pleasures ; its 
 thoughts and feelings are all occupied with 
 the world of which its body is a part. It 
 thinks of the body as itself and of itself as 
 the body. The higher life it had before birth 
 is quite forgotten. And as it grows older in- 
 to manhood or womanhood and the strain of 
 our modern competitive life begins to be felt, 
 its absorption into the world becomes com- 
 pleter. All its ambitions may be directed to 
 getting things for the body's comfort and 
 luxury. Its forgetfulness of the other life 
 may be so complete as to lead to disbelief in 
 it altogether, to materialism. At best, the 
 memory of the other life is so vague that there 
 are no details, no clear picture. It is so 
 vague that we do not know that it is memory 
 and call it faith. And for a reason which 
 the man therefore cannot give to himself, but 
 which is really this faith-memory, he accepts 
 tlie accounts of the higher life which some 
 one of the various religious creeds gives him. 
 But curiously enough, though all the creeds 
 
14 ELEMENTARY THEOSOPHY 
 
 speak of the soul entering a higher life after 
 death, some of them say nothing of the soul 
 leaving the same higher life at birth. 
 
 We can see now why the body is sometimes 
 spoken of as the enemy of the soul. It tends 
 to drown the soul's memories, the soul's know- 
 ledge of itself. It often paralyses the will, 
 substituting for the will some passion of its 
 own — for example, to get money or position. 
 Such people are really slaves, not masters; 
 though they only know their slavery when 
 they try to free themselves, when they try 
 to use their will to conquer the master passion. 
 We must remember that though the body is 
 an animal, it is an animal which has become 
 humanized through the presence of a human 
 soul in its midst. The soul lights up in it a 
 higher intelligence than it could ever have 
 gotten as a simple animal. And so it has 
 thoughts and aims which are not possible to 
 any of the simpler creatures below man. If 
 the soul yields to it constantly, never assert- 
 ing its will, letting itself be carried upon 
 every wind of passion, the man may reach a 
 
BODY AND SOUL 15 
 
 point at which he gives not a single sign of 
 being a soul at all. Some of these people 
 are mere sensualists, the utter slaves of some 
 degrading passion. But they may be highly 
 intelligent, cruel, selfish and ambitious, with- 
 out the slightest care for the welfare of any 
 other person. The animal has won the battle 
 of that life, and after death the soul's key 
 to its own proper world is too rusty for use. 
 It is by resisting passions, by resisting self- 
 ishness, and cultivating compassion and bro- 
 therliness, by constant aspirations, and by try- 
 ing to live the life of the higher nature, that 
 the soul comes while in the body to a know- 
 ledge of itself and its immortality. 
 
IV 
 
 BODY, SOUL AND SPIRIT 
 
 \7t7HY, then, if entry into the body means 
 so much loss to the soul, even if only 
 temporary, does it come there at all? 
 
 The answer given by Theosophy is — that 
 it may gain higher life, and that it may give 
 higher life. It is divine, but it has to recog- 
 nize that while in the flesh ; and there is 
 always a fuller divinity possible to the very 
 highest man. 
 
 Theosophy sees life everywhere; nowhere 
 anything dead. It may at once be asked — 
 is not a human body dead when the soul has 
 left it for another world? 
 
 If we had eyes that could see, we should 
 find that the body was as much alive as ever, 
 but with a different kind of life. The little 
 busy souls of the millions of cells, which, 
 while the man was present, served him — 
 
BODY, SOUL AND SPIRIT 17 
 
 left the body with him, or very soon after. 
 Their place is taken by throngs of lower lives, 
 germs, in their way just as busy. Part of 
 each cell goes to form their minute living 
 bodies; the rest separates into molecules of 
 water, various gases, and salts. But the mole- 
 cules too are alive. They behave like a drill 
 corps when the sergeant dismisses it. The 
 men no longer make a corps, and each goes 
 his own way. One will perhaps join a party 
 going swimming: another may go to a music 
 class. When the bath and the class are over, 
 the men again separate and group together 
 in new combinations. At the end of the day 
 they may seem just the same as at the begin- 
 ning. But as a matter of fact they are not. 
 Each has profited a little by the drill, the 
 music, and the swim. 
 
 So with the living particles of nature's vast 
 life, the particles that we call molecules of 
 water, air, salt, iron, and so on. They pass 
 from one combination to another, sometimes 
 forming part of a plant, sometimes of an ani- 
 mal, sometimes of a human body, the ocean, 
 
18 BLEMENTARY THEOSOPHY 
 
 or a stone. Age after age they are awakening 
 to fuller consciousness, learning, even though 
 if we watched them for ages we might not 
 notice any change. 
 
 What are they learning? The power to 
 combine into higher groups. Science knows 
 that from the birth of our planet until now, 
 life has been rising. The orders and species 
 have been progressing to higher forms. This 
 was because the molecules were learning how 
 to combine. At last they could combine and 
 recombine so as to make the body of man ; 
 and then man, the soul, came and dwelt among 
 them. It was at last a fit tabernacle. 
 
 So, however completely at death the mole- 
 cules scatter, they can now always be brought 
 together again to make a human form. What 
 nature has been teaching them is the power to 
 combine into higher and more perfectly har- 
 monious forms, forms of which all the parts 
 work together to a higher end. 
 
 And that very same thing she is teaching 
 man. INIan, according to Theosophy, rein- 
 carnates again and again on earth, living life 
 
BODY, SOUL AND SPIRIT 19 
 
 after life, not one only. We are grouped 
 again and again in all kinds of ways. Among 
 savages there are small groups, the family and 
 the tribe. Tribes make nations; nations dis- 
 appear, and others come up on to the stage 
 of history. A nation is like a body; the vari- 
 ous groups, made of men who follow various 
 occupations, who are joined for various ends, 
 .or who live together in towns and cities, are 
 the organs of the body. Each man is a separ- 
 ate cell. Men leave one nation at death and 
 perhaps enter another, making part of all 
 sorts of families and groups as they go 
 along. 
 
 What we are slowly learning is the power 
 to hold together, the power to work for each 
 other and for the whole of which we are a 
 part, whether a guild, a family, a city, or a 
 nation; the power of divine comradeship of 
 men and groups and nations to make one vast 
 harmonious organization, the body of human- 
 ity. Then a further avenue of progress lead- 
 ing to heights we cannot conceive of, will 
 be open before us. 
 
20 BLEMBNTARY THBOSOPHY 
 
 Behind us are the animals, moving man- 
 ward, getting the human touch age after age, 
 to be the humanity that shall follow us when 
 we have learned our lesson and gone on — 
 perhaps to another planet, the " child " of this 
 one, says Theosophy. Behind them, the plants, 
 some of them — like the sensitive plant for 
 instance — already showing the tendency up- 
 ward to the animal. 
 
 So we can see that we are in the body for 
 several purposes. 
 
 First, that in it and through it we may touch 
 nature, and learn the wise use of her forces. 
 
 Second, that we may teach, and help nature 
 in her teaching. Among the cells, the little 
 lives, of our bodies, we are like a master in 
 his class. In controlling our impulses, in 
 resisting deeds that make for moral and physi- 
 cal disease, in living in every way the highest 
 and purest life we can, we are training the 
 lower lives that clothe us on the one hand; 
 and training ourselves on the other. In train- 
 ing his boys, the master trains himself. And 
 
BODY, SOUL AND SPIRIT 21 
 
 whilst they learn from him, he learns much 
 from them. 
 
 Thirdly, we are here that we may learn 
 brotherhood, the higher comradeship, that 
 quality which, spreading all over the earth, 
 will one day open a new door to us, leading 
 to a height of happiness and power that has 
 always been the ideal before the eyes of 
 humanity's helpers and Teachers. 
 
REINCARNATION 
 
 V 
 
 T N a preceding chapter we have considered 
 incarnation. It now remains to say a 
 little of r^-incarnation. 
 
 Is one life enough to learn all that there is 
 to do and to learn on earth? Are we perfect 
 characters? Have we made life on earth all 
 it might be, learned to live in harmony with 
 each other, developed all the faculties pos- 
 sible to us, learned all about the life of the 
 matter of which the planet is composed? If 
 not, does it not seem likely that the causes 
 which brought us here once may bring us 
 again, and again, until we have done these 
 things? Law and inclination will work to- 
 gether and supplement each other. For those 
 who die hating, there is the Law that they 
 shall return in order to learn to love. Those 
 who die loving, will wish to return to those 
 
REINCARNATION 23 
 
 they love. Would one who loves all humanity 
 and pities it in its pains and struggles onward, 
 willingly leave it for ever while he knew there 
 was help he could render? 
 
 What right have we earned to some other 
 heaven while we have not made this life the 
 heaven it might be? Nearly all of us have 
 done injuries and given pain at some time. 
 If we consider that, should we not wish to 
 come again to pour at least as much good 
 into the stream of human life as we poured 
 evil; to meet those that we once pained, and 
 by loving deed take away the pain — even if 
 time should have covered it over and hidden 
 the wound? Sudden unexplained impulses 
 to do kind actions to people we have never 
 met (in this life) before, may sometimes be 
 unconscious desire to pay some debt of old 
 unkindness. 
 
 We are not without other suggestions of 
 previous life. Some people we seem to re- 
 cognize at once, liking or disliking, as we say 
 by instinct. May it not be the mere re- 
 suming of an old like or dislike? In that 
 
24 ELBMBNTARY THBOSOPHY 
 
 sense it is a real memory of a past life, though 
 all details are forgotten. We have many more 
 of such memories, memories that in such 
 cases are forces, not details. We are born 
 with marked characters, tastes, aptitudes, pow- 
 ers, in this or that direction. Where did we 
 get them ? Where did the infant Mozart learn 
 music? Is it heredity? But how when these 
 things have no counterpart in the parents? 
 They are surely a species of memory. Clear- 
 er memory we have not because we have 
 not the old brain. The brain, the first fact- 
 storer, is new. The soul, the real and final 
 fact-storer, has its memory overlaid by the 
 throng of impressions and sensations that life 
 and the living body bring. At death we have 
 often heard — and Theosophy teaches — that 
 every detail of the closing or closed life comes 
 up from the brain before the gaze of the 
 departing soul. It registers in its own memory 
 all that are of value to it and they become 
 eternal. But at its birth it does not fill the 
 new brain with them. The tablets of the 
 brain are wanted for other things. It merely 
 
REINCARNATION 25 
 
 brings into the brain and body the general 
 effect, some general memories, as we have 
 noted. 
 
 When we have grown stronger in life, 
 when birth does 7iot bring bewilderment, when 
 we shall have learned not to be the prey 
 of the body but its strong and quiet master, 
 then we shall have also learned to bring back 
 to our own attention, at need, whatever clear 
 memories of the past will be useful. But so 
 far, the presence of such detailed memories 
 would be confusing and painful, diverting our 
 attention from more important work. What- 
 ever we acquired in the last life, of unselfish- 
 ness, of will, of power of concentration, of 
 power of thought and observation, of power 
 of self-control — that we bring undiminished 
 for use in this life; and it is enough. Any- 
 thing more, if in part useful, would have its 
 usefulness outweighed by its painfulness and 
 confusion. We should be tempted to dwell 
 with bygone memories instead of with pres- 
 ent duties. 
 
 It will be natural to say: Have I then to 
 
26 BLBMBNTARY TH BO SOPHY 
 
 be an infant and an old man again and again, 
 with childish faculties and pleasure in the one 
 case, and fading faculties and second childish- 
 ness in the other? 
 
 Are we entitled to promotion to another 
 lesson till we have learned well the one in 
 hand? We have not yet learned to be an in- 
 fant properly, or an old man or woman prop- 
 erly. These are lessons of life still unlearned. 
 The soul of each of us has yet to learn, at 
 and after birth, to stand apart from the in- 
 fant body in which it will incarnate; and, 
 while watching and protecting and guiding and 
 developing that, to keep up its own work and 
 self-conscious being. For the soul has work 
 of its own. As the infant body and mind pass 
 to childhood and manhood, the soul will con- 
 sciously blend itself more and more; until at 
 last, still holding itself as a soul, it will have 
 wholly incarnated. But at present it cannot 
 do that in the case of ordinary humanity. As 
 it detaches itself from its own world, from 
 its " Father in Secret," it loses itself in the 
 body. With most of us it remains almost 
 
REINCARNATION 27 
 
 lost till death again frees it, without ever 
 having recognized itself as a soul. 
 
 But when we have learned infancy, we 
 shall find one of our joys in overshadowing 
 and training the young life with which in due 
 course we shall blend our soul-life to make 
 the perfect man; and in helping the vivid 
 little lives that make up the infant body, to 
 move a step onward in their progress. Those 
 that enter and compose the body later are 
 less plastic. 
 
 And so with old age. We have not learned it. 
 There should be no loss of faculty ; the mind 
 should become deeper and wiser with the gath- 
 ering years. Certainly faculties whose use ap- 
 plies mainly to the earlier years and the life- 
 work of middle manhood, will be voluntarily 
 left in disuse to make way for others, just 
 as when a man becomes the head of a business 
 he spends no more time in, say book-keeping 
 or type-writing. He attends to higher matters. 
 
 Life should of course be spiritual all 
 through, but old age should be specially so. 
 Genius and wisdom should go on ripening to 
 
28 ELEMENTARY THEOSOPHY 
 
 the very end. (Genius belongs of course to the 
 spiritual nature, and the word spiritual is here 
 throughout used in a sense much wider than 
 the ordinary. It applies to all of man's high- 
 est faculties.) A clearer vision of truth is 
 possible to old age than to the years when 
 physical activities run high. 
 
 At last comes a moment when the body as 
 a whole is worn out ; the lives that compose it 
 have to return to nature to be re-energized. 
 Without disease, without failure of any spe- 
 cial organ in advance of any of the rest, the 
 body should be laid aside. Death in that ideal 
 form will be without pain, perfectly peaceful, 
 rapid, and not attended by any break in the 
 consciousness of the soul. 
 
 And in due course the soul will begin once 
 more to give its attention to birth. No more 
 than death, will birth mean any break in the 
 thread of consciousness. Gradually the soul 
 will pour all its acquired wisdom and thought- 
 stores into the new brain and proceed with its 
 growth and work absolutely unhindered. 
 
 But this ideal program, which we have to 
 
REINCARNATION 29 
 
 realize and which will mean such rapid growth, 
 is not achieved yet. We have much to learn. 
 Nevertheless now, if we give our bodies right 
 exercise daily, and if we keep a spiritual ideal 
 of conduct and thought always in view, we 
 need fear neither old age nor death. The one 
 will not mean second childhood nor the other 
 any wrench of pain. 
 
VI 
 KARMA 
 
 A MAN'S DEEDS COME BACK TO HIM ; ThAT 
 '^^ WHICH A MAN SOWS, THAT SHALI. HE 
 
 ALSO reap; Cast thy bread upon the wa- 
 ters AND IT SHALL COME BACK AETER MANY 
 
 DAYS, — are three sayings which contain a law 
 belonging as sister to the law of Reincarn- 
 ation. To Theosophists it is known as Karma. 
 The punishment aspect of it the Greeks called 
 Nemesis; but that is only half of it. 
 
 It belongs to the law of Reincarnation be- 
 cause there is not time in any one life for all 
 the deeds a man does therein to come back to 
 him. They come back to him because they 
 are his. 
 
 Whenever we do anything at all, purpose- 
 fully, we do three things, though we ordin- 
 arily think of one only. Consider, for exam- 
 ple, theft, (a) The thing visibly done is the 
 
KARMA 31 
 
 taking of some one else's property, (b) In- 
 visibly, a change of character for the worse is 
 made; this shows itself in the fact that what- 
 ever is done once is easier to do the second 
 time, (c) The third thing, also invisible, is 
 that the world's atmosphere, in which we all 
 share, in which our minds lives as our bodies 
 live in the common air, is poisoned. An evil 
 wave has been sent into it. This wave, in how- 
 ever slight degree, does act on and affect the 
 minds of all other men. The world is hard 
 enough, cold enough, selfish enough as it is; 
 this wave worsens it. The minds of men be- 
 come by it, in however slight degree, more sus- 
 picious, more grasping, harder. They feel, 
 though without noticing it, an increase in what 
 we might call the thief element. Of course 
 the wave sent out by one single act of theft is 
 very slight. But when we multiply it by mil- 
 lions every year, we can understand why the 
 world is as it is. Each of the millions has 
 broken the harmony that should have been, 
 the harmony between men in act and thought, 
 which must some time come about. 
 
32 BLBMBNTARY THBOSOPHY 
 
 A whole life may be spent in undetected 
 and unpunished theft. But it was all regis- 
 tered; the successive acts were written deeper 
 and deeper on the man's character; and they 
 sent successive waves into the world's atmos- 
 phere. To that atmosphere, which he helped 
 to make, with that character, which he entirely 
 made, the man comes back. The echo of his 
 own past deeds returns to him, finding an ex- 
 actly answering echo in his nature. All the 
 world tendencies, the effects of all the deeds 
 ever done by man, come flooding in upon him, 
 as they do on all of us. Some find no echo in 
 his character — he may, for example, have no 
 tendency to murder. He will be tempted only 
 by those that do have their echo in his 
 character. 
 
 All is now ready for the opportunity. When 
 that comes, what will happen ? What is likely 
 to happen? He falls under the load of im- 
 pulse he built into himself. 
 
 The "luck" not to be found out (if it can 
 be called luck) which he enjoyed before, some 
 time or other now fails — perhaps on the very 
 
KARMA 33 
 
 first occasion. Then there is a calamity, dis- 
 grace. By that he may learn to reform, or 
 many such may be necessary, extending per- 
 haps over more than one life. They go on 
 happening until at last he is strong enough to 
 receive out of the world's atmosphere his own 
 current, find its echo in his own nature, and 
 yet refuse to yield. When there is no longer 
 that echo, the battle is finally won there. The 
 man has fought and neutralized that much 
 evil; he has cleared the world's atmosphere 
 of that much of the stain which he made in 
 his thefts. 
 
 This is one aspect of the law of Karma, 
 the coming back of evil deeds. The law can 
 not " forgive " anything, for that would be to 
 leave our characters still weak. True for- 
 giveness is done by man himself when he turns 
 so strongly to his higher nature that he be- 
 comes at one with it. After that he can face 
 the echoes of his own deeds without fear; 
 they find no answer in his own nature. 
 
 There are many other aspects, for the law is 
 really an explanation of life. Good deeds 
 
34 BLBMBNTARY THBOSOPHY 
 
 come back as certainly as bad ones. He who 
 does a good deed sweetens the world's atmo- 
 sphere and his own character. The current 
 comes back as an urge to repeat them, finds 
 an echo in his character, and goes back to 
 others with the benediction of some new good 
 deed. The world is bettered, its burdens eased 
 a little. The man has the inner joy and peace 
 of harmony with his divine nature ; just as, by 
 the other kind of action, he has unrest within 
 and without. Ill deeds bring inner unrest and 
 outer pain ; good deeds, inner peace and outer 
 harmony. With both hands this law helps us 
 on to our greater destiny, to the real life to 
 come. 
 
 But Karma goes even deeper; it replies to 
 defects of character which are not seen to in- 
 jure others. We shall understand if we re- 
 member that its aim is to develop, to restore us 
 to our proper and highest nature. It meets 
 our weaknesses with tonics, and tonics are 
 sometimes bitter. Wiser eyes than those of 
 ordinary men are needed to follow its work 
 in individual cases; but the general principles 
 
KARMA 35 
 
 are easy enough for a child to grasp. Some 
 men meet seemingly unmerited disgrace. 
 Where is the justice of it? Others close their 
 lives in the prolonged pain of some slow mal- 
 ady. Where here is justice? In man's own 
 former thoughts and deeds. It is nature's 
 response to character. 
 
 We must try to take nature's long view if 
 we would understand her work in its bene- 
 ficence. In such cases as we have supposed, 
 there must be a failure somewhere needing 
 correction, some flaw in character needing 
 strengthening. Some characters only bring 
 forth their finest flower after great pain. The 
 pain is transient, the flower eternal ; and it was 
 the flower that nature wanted to secure. Per- 
 haps there was a latent love of others' good 
 opinion, which, uncured, remained a weakness 
 and might have led on to all kinds of evil, hy- 
 pocrisy, ambition, vanity. The weed is now 
 uprooted. But in the last life it may have 
 been very luxuriant — leading, it may be, to 
 some marked sin or crime. Karma carried 
 that over to the next page of her ledger, the 
 
36 ElEMBNTARY THEOSOPHY 
 
 next life. But the possibilities in details are 
 endless. 
 
 Physical pain, again, often calls forth the 
 most magnificent endurance, strengthening the 
 will in some cases as nothing else can. In 
 such a case it could be crudely described as 
 punishment for the lack of endurance and pa- 
 tience ; or, more correctly, as a difficult bit of 
 nature's beneficent training. A good deal of 
 the work of Karma is to call our attention to 
 failings of which we were before unconscious, 
 and to give us the opportunity to correct them. 
 
 So the Theosophist sees in the workings of 
 Karma a law which is wholly beneficent, which 
 " punishes " and " rewards " for one sole pur- 
 pose — the evocation of the Soul. It works 
 behind and through every event of our lives. 
 Nor are its ways inscrutable. If we watched 
 all that happened to us from day to day and 
 from year to year, noted what duties came up 
 to be done, what pains and pleasures came into 
 our path, what accidents befell us — if we 
 watched instead of complaining, we should 
 find that at every turn we were being ofifered 
 
KARMA 37 
 
 opportunity for growth of will, of mind, of 
 character. If outer life is monotonous, there 
 is the opportunity to light up the outer life 
 with the radiance of the inner life, with the 
 companionship of the divine. If outer life 
 is painful, it is the opportunity to develop will 
 and endurance. And if we stop the fierce 
 wish to escape pain and procure pleasure, put- 
 ting that much force into compassionate deed 
 and thought, we should find our minds grow 
 steadily clearer in comprehension of this law 
 and its purpose. There are no accidents. 
 Whatever happens we have ourselves brought 
 about in this or some other life. We have 
 done, or left undone, and the effects of both 
 constitute our environment and the stream of 
 events. 
 
 Our deeds of yesterday are the parents 
 of the events of today, and events are the 
 mask of opportunity. They press on us from 
 without, as our divine will does from within 
 — both in the same direction. Karma waits 
 at our side and when we have acted or not 
 acted, she adjusts the effect so as to teach 
 
38 ELBMBNTARY THBOSOPHY 
 
 and train us. We have freewill; the future 
 is absolutely in our hands. Karma, if we so 
 choose, will show us her face as friend; it is 
 always inner peace for those who walk with 
 her. She is always the friend of those who 
 make themselves the friends of humanity, who 
 develop every faculty and talent and strength 
 of their nature that they may serve humanity 
 the better. 
 
VII 
 
 THE SEVEN IN MAN AND NATURE 
 
 \X7 HEN, as children, we begin our study of 
 ^^ science, we are told that matter exists 
 in three states — solid, liquid and gaseous. 
 That does very well as a first step. In the 
 same way the student of Theosophy will begin 
 by Paul's division of human nature into body, 
 soul and spirit. 
 
 But in both cases, as soon as we come close 
 to the subject, we find that the three will not 
 do, will not carry us far beyond the threshold 
 of our study. Human nature, and nature 
 without, are alike seven-iold. The number 
 seven runs across the pattern in every direc- 
 tion. Science knows of many sevens, but she 
 has not yet learned to regard seven as a sort 
 of abstract map by means of which she could 
 walk much faster in every field of investiga- 
 tion. For ages, Theosophy has known it to 
 
40 BIEMBNTARY THEOSOPHY 
 
 be one of the keys to which the universe is 
 tuned. Let us study it first in the nature 
 which is outside us. 
 
 The finest particles of ordinary matter are 
 called molecules. Sometimes these fly free 
 from each other ; that we call the gaseous state 
 of matter. 
 
 But short of that entire freedom there is the 
 liquid state, where the molecules move readily 
 around each other, but remain in closer con- 
 tact. 
 
 And thirdly there is the solid state. But of 
 this there are two divisions, the crystalline 
 and the colloid or gelatinous. And again, of 
 the colloid there are two conditions, living and 
 not living. The flesh of man and animals and 
 the growing tissues of plants are composed 
 of living colloid. 
 
 In all these states matter is molecular, exists 
 as molecules. But under certain conditions 
 the molecules break up into the still smaller 
 particles called atoms. We then have atomic 
 matter, said to constitute one of the sets of 
 " rays " emitted by radium. 
 
SEVEN IN MAN AND NATURE 41 
 
 And again, the atoms themselves may break 
 up into the still finer particles called corpuscles 
 or electrons. These constitute still another 
 set of " rays." 
 
 So from this point of view the seven states 
 of matter are: 
 
 (1) Corpuscular* 
 
 (2) Atomic 
 
 (3) Gaseous 
 
 (4) Liquid 
 Molecular (5) Living Colloid 
 
 (6) Inanimate Colloid 
 
 (7) Crystalline 
 
 But the seven runs across nature in another 
 way. A famous Russian chemist found that 
 if all the elements known to chemistry were 
 arranged one after another in the order of 
 their (atomic) weights, beginning with the 
 lightest, the eighth, fifteenth, twenty-second, 
 and so on, had similar properties to the first; 
 
 * Strictly speaking, the word " corpuscular " were 
 better applied to what modern science now calls 
 " atomic," and vice versa. But the terms are now 
 crystallized into a set usage and are adopted for 
 convenience as above. 
 
42 BLBMBNTARY THBOSOPHY 
 
 the ninth, sixteenth, and so on, to the second. 
 Thus it became clear that there was a natural 
 arrangement of all the chemical elements into 
 seven great families. 
 
 The seven notes of the musical scale, and 
 the seven colors of the prismatic scale, are 
 of course familiar to every one. 
 
 In respect to motion, the American mathe- 
 matician Southwell, dealing with the nebular 
 theory, has also worked out a natural seven 
 which he thus states : 
 
 If two masses are moving in the same plane and 
 at the same mean distance from the sun and are 
 situated at an angular distance greater than 60° 
 and less than 180° from each oher, as viewed from 
 the sun, their mutual peturbations will cause them 
 to approach each other until the distance becomes 
 equal to 60°. 
 
 But if they are nearer than 60° to each other, 
 
 their mutual peturbations will cause them to re- 
 ced$ from each other until their distance apart be- 
 comes equal to 60° ; and they will always remain 
 in a condition of stable equilibrium at that distance 
 apart, and will revolve around the sun forever free 
 from mutual disturbance. 
 
SEVEN IN MAN AND NATURE 43 
 
 Sixty degrees is of course a sixth of a circle, 
 which with the controUing center occupied by 
 the sun, gives the seven. 
 
 Theosophy goes further than any of this. 
 To the higher students it is shown that that 
 one form of matter which, as we have seen, 
 exists in seven states, is itself the seventh of 
 a greater series. And that that white light 
 (white to our vision) which breaks up into 
 our seven colors, is itself a member of a set 
 of seven lights, none really "white," but stand- 
 ing to ultimate light as one of our spectrum 
 colors stands to the light we call white. 
 
 But here we are of course far beyond the 
 realm of present human senses. Yet in the 
 course of special training, and much more 
 slowly, yet inevitably, for us all in the normal 
 course of our evolution, all these scales will 
 become evident to us. 
 
 Theosophy also concurs with the proverb 
 which gives man seven senses, two of which 
 in most people are almost inactive, dealing 
 with finer forms and essences. Some idea of 
 the sixth of these may be gained from a study 
 
44 ELEMENTARY THEOSOPHY 
 
 of the life of the woman known as the Seeress 
 of Prevorst. In her however it was abnorm- 
 ally and prematurely unveiled by a peculiar 
 form of ill-health. 
 
 Man as a part of greater nature must of 
 course exhibit the seven in many ways. A 
 subsequent Manual will deal at length with the 
 most radical and essential of these sevens. It 
 will suffice here merely to note it briefly. 
 
 Most obvious of the seven is of course his 
 body, technically called the sthula-sartra. 
 But within it is another, made of altogether 
 subtler matter, the astral model body or linga- 
 sarira. And it is because of the presence 
 of this other, which is as it were a sort of ar- 
 chitect's plan, that the millions of separate 
 cells are able to arrange themselves in har- 
 mony, to form coherent organs, and to assume 
 separate forms for the discharge of separate 
 kinds of work. It is this which translates latent 
 life, omnipresent in space, into life or prdna, 
 adapted for the use of the cells. Shortly after 
 death its remains are occasionally visible as 
 the " spook " of so many ghost stories. 
 
SEVEN IN MAN AND NATURE 45 
 
 Here then we have three of the human 
 principles — the visible body, the subtler " ar- 
 chitect's plan " body, and the vital force. The 
 last, Theosophy, disagreeing on this point 
 with current physiology, teaches to be a form 
 of energy peculiar to itself. 
 
 Let us note now, for the fourth principle, 
 that by "body" Paul meant the animal desires 
 of the body, or kdma rupa. These, in too 
 many cases, dominate the man. But if he 
 would be really man, would really show him- 
 self to be a soul, he must reverse that. It 
 is through thought that he begins to establish 
 himself as a man. Mind or Manas, is the 
 fifth of the human principles. Animals show 
 the first traces of it, but they cannot even 
 begin that inquiry which seeks an answer to 
 the question. What am If They are living 
 units, and inwardly indestructible; but they 
 are not yet .y^ //-conscious souls. 
 
 The sixth principle or buddhi, is the crown 
 of mind, that department of man's conscious 
 nature from which come the inspirations of 
 genius. Towards it ascend in their highest 
 
46 ELEMENTARY THEO SOPHY 
 
 moments the musician, the poet, the artist. It 
 is the soul in its own essentially spiritual 
 nature. What it knows and feels when it is 
 there, what it sees of divine truth, it must as 
 far as possible bring down to the mind for ex- 
 pression on earth. Much is necessarily lost 
 on the way. We all know that there are 
 things which we feel but to which we can 
 give no expression. 
 
 Lastly, the highest of the seven is Spirit 
 or Atnid, that which sustains all the rest and 
 is their life ; that which may be felt and known 
 in the heart, but whose being is inexpressible 
 in any kind of language. All the religious 
 wars and quarrels that have ever rent mankind 
 have come from attempts to dogmatize in 
 words and terms about this indescribable pres- 
 ence and sustainer. " Theosophy," says H. P. 
 Blavatsky, " as a whole, is based absolutely 
 on the ubiquitous presence of God, the Ab- 
 solute Deity ; and if IT itself is not speculated 
 upon, as being too sacred and yet incompre- 
 hensible as a Unit to the finite intellect, yet the 
 entire philosophy is based upon Its Divine 
 
SEVEN IN MAN AND NATURE 47 
 
 Powers as being the source of all that lives 
 and breathes and has its existence." Man, 
 however, is not limited to his " finite intel- 
 lect," the fifth of his seven. He can know 
 with another faculty which to intellect is un- 
 knowable, that which by language is inex- 
 pressible. 
 
 The path to this knowledge lies through 
 aspiration renewed from day to day, medita- 
 tion, duty, compassion towards all that lives, 
 self-mastery, and study. 
 
VIII 
 
 THE MEANING OF DEATH 
 
 AX7HAT then is death according to Theo- 
 ^^ sophy? It is not at all the horror that 
 the world has made it. It is the passing of 
 the soul into its own nature, for rest. In life 
 it has permitted itself to become, as it were, 
 of the nature of the body. If it has had joys, 
 it has had pains that far outweigh, pains of 
 body and pains of mind. It needs rest from 
 all these and from struggle. Though it came 
 from the Divine and is divine, in the case of 
 the great majority of men it has never yet 
 recognized that. It goes to the temporary rest 
 and " sleep " of death with all its purer earth 
 memories clustering around it. And of these 
 it fashions its unclouded and beautiful dream. 
 The Divine Law shows itself at its tenderest, 
 to the dead. 
 
 But the " sleep " does not come at once. 
 
MEANING OF DEATH 49 
 
 After the eyes have closed for the last time, 
 after pulse and breath have stopped, life lin- 
 gers long. And in those first hours, while 
 the brain is yielding up its stores, and the 
 soul is watching every detail of the now closed 
 life pass again before it, there should be si- 
 lence and peace in the death chamber. Lov- 
 ing thought — yes, that helps. But passion- 
 ately expressed and selfish grief is felt by 
 the soul as a disturbance, hindering its work. 
 For as memory is unpicked to its last fiber, 
 the soul is learning, noting in the clear light 
 where it failed, where it sinned, where it 
 achieved victory in the hard life-battle with 
 the thronging lower impulses. Not till this 
 is done, till the wheat has been garnered, is 
 that life really over. But at last there is the 
 change. A sleep begins whose dreams are un- 
 clouded by anything evil, anything painful. 
 The soul is no longer conjoined with the 
 source of evil; it rests in the pure divine light. 
 That is why death is in nature's program 
 — that the soul may rest and progress. And 
 whilst it rests it is out of touch, mercifully. 
 
50 ELEMENTARY THEOSOPHY 
 
 with life on earth. It can neither be reached 
 by word or thought. Nor can it break its 
 rest to communicate with those on earth. 
 
 Nevertheless there is one line of communi- 
 cation both ways. The pure current of love 
 from those on earth does reach it, touches 
 and enters the dream and makes it more living. 
 And in return its love for those it left behind 
 touches them, strengthens them in the battle 
 of life, helps them in their highest efforts 
 for right, purifies them. Except for this 
 current, zvhich is deeper than thought, deeper 
 than zvord, there is no communication pos- 
 sible. How otherwise could the soul rest? 
 
 But the rest is over at last ; the divine light 
 has given new energy for another life. The 
 dream fades ; the soul is drawn again to earth 
 to take up its work. It comes once more 
 among those with whom in other lives it has 
 been associated. We pass from birth to birth, 
 resuming old ties, making new ones, suffering, 
 rejoicing, and through all growing. This great 
 human family is ever getting closer and closer. 
 As a man will find some old acquaintance un- 
 
MEANING OP DEATH 51 
 
 expectedly in passing through some foreign 
 city, so, it may be, there is already hardly a 
 spot on earth where any one of us could in- 
 carnate and not find some he had known in 
 other lives. There are many hates still to 
 wear out between man and man ; every one of 
 us has much to overcome in his own nature. 
 But we move. We can see that life will not 
 always be as now. Sometime there will be 
 comradeship universal and all men will have 
 awakened to their divinity. They will feel 
 in their hearts the constant presence of that 
 Light to which they have given so many names, 
 to which they have ascribed such diverse qual- 
 ities, which sometimes they have figured as 
 but a man, a personality drawn large; some- 
 times as a blind force, sometimes, alas! as 
 an avenging fiend. It will be the more real- 
 ly a presence to them, the more really an 
 ever active inspiration, the more they under- 
 stand that in its fulness it is beyond human 
 imagining and description. They will be con- 
 tent to worship at the point where thought 
 ceases, from that worship gaining perception 
 
52 ELEMENTARY THEOSOPHY 
 
 of the reason and goal of human life. From 
 it came man's soul ; to it returns that soul, yet 
 never more to lose in it the individuality 
 that is the thread of each man's series of ex- 
 istences. Once a living soul, always a living 
 soul. Once we were omniscient because we 
 were parts of its omniscience. It called us 
 forth, to win each for himself omniscience. 
 Yet the very word omniscience, for us, is for- 
 ever relative. When we have learned one 
 nature, which is its robe, and tasted to the 
 full the beauty of that knowledge, another and 
 higher and richer will be ready before our 
 eyes. 
 
 Unhappiness and pain were no part of the 
 program. We made them; unbrotherhood of 
 each to each made them. It is only we that can 
 end them. When man has learned to turn to 
 his fellowman with friendliness and compas- 
 sion, with the will to give instead of to take, 
 unhappiness is ended. And when he has 
 learned himself, unwisdom and darkness are 
 ended. 
 
IX 
 
 THE SOURCE OF THEOSOPHICAL 
 TEACHING 
 
 T T follows from all the foregoing that there 
 -*■ must be, somewhere on earth, men who 
 have fully awakened as souls ; who, when they 
 incarnate, are not dazed by the new animal 
 life; who, when they die, carry on the un- 
 broken thread of consciousness; who, life 
 after life, have therefore been able to add 
 wisdom to wisdom. 
 
 This is true, and there have been such men 
 since the very beginnings of life on this plan- 
 et. In this Lodge of men, always slowly grow- 
 ing in numbers, Theosophy has been handed 
 on from age to age, from century to century. 
 Its members, reincarnating in particular times 
 and places according to human need, have 
 founded all the great world-religions — aspects 
 of Theosophy specially adapted to those times 
 
54 ELEMENTARY THEOSOPHY 
 
 and places. This is not the only work they 
 have done, and do, to further the world's 
 progress; : but it is the one with which we 
 are now particularly concerned. 
 
 Nor is the whole of their work done by 
 themselves in person. Many of those who 
 have in every age, including our own, worked 
 strenously for humanity's enlightenment and 
 welfare, have been their Messengers and pu- 
 pils. The names of some of these — rarely 
 declaring themselves as such — have been on 
 every tongue and are prominently written on 
 the pages of history. The work of others, 
 quite as necessary and effective, has been be- 
 yond the recognition of the historian. 
 
 Upon one of these Messengers, Helena Pet- 
 rovna Blavatsky, devolved the task of intro- 
 ducing Theosophy anew and under that name 
 to the Western world. Christianity, the Theo- 
 sophy of Jesus, was fast disappearing. That 
 great teacher, one of the Lodge, had sounded 
 the keynote of Theosophy two thousand years 
 before. At first the world paid little attention. 
 When at last it did so the greater part of the 
 
SOURCE OF THE TEACHING 55 
 
 teacher's words were lost. Of all his teach- 
 ing but a very fragment remains. And this 
 fragment, sufficient in its purity as a guide 
 to the perfect Hfe, was soon overlaid by the 
 dust of fierce controversies which have never 
 ceased, adulterated here and there by the 
 fancy of successive copyists, and obscured by 
 multitudes of cruel or meaningless dogmas. 
 A new presentation, in new language and 
 adapted to the thought of today, was urgently 
 needed by men. The Christian ranks con- 
 tained, as always, many pure and lofty souls 
 full of the spirit of unselfish sacrifice. But 
 dogma was and is driving away thousands, 
 and the tide of materialism was rapidly rising. 
 She began her work in 1875, and before her 
 death in 1891 her heroic and untiring labors 
 had placed the Theosophical Movement be- 
 yond the possibility of failure. Enemies of 
 every kind, men who saw in her teachings a 
 menace to selfishness, to ambition, to dogma, 
 gathered thick about her. She had to face 
 open and hidden attack, slanders, libels and 
 calumnies of every variety. The world will 
 
56 ELEMBNTARY THEOSOPHY 
 
 learn a great lesson when the history of these, 
 now being written, is published; when all 
 the threads are traced to their source. 
 
 At her death, the successor she designated, 
 William Q. Judge, took up the work, be- 
 coming then the target for the same hostility. 
 For twenty years previously, largely under her 
 directions, he had sustained the Movement in 
 America. This great labor, and the exclusive 
 Leadership of the Movement throughout the 
 world which devolved upon him at her death, 
 finally wrecked his health, and in 1896, work- 
 ing to the last, he died. 
 
 The successor whom he in his turn had ap- 
 pointed, Katherine Tingley, then assumed the 
 Leadership which she still holds. She has been 
 recognized by every member of the Theosoph- 
 ical Society throughout the world as a real 
 teacher and wise leader. So profound in fact 
 was this recognition that at a series of con- 
 gresses of the Society held in America and 
 various other countries in 1898 it was resolved 
 with practical unanimity to place the entire 
 guidance of the work absolutely under her 
 
SOURCE OF THE TEACHING 57 
 
 direction, and to accept as her successor whom- 
 soever she might appoint. The Theosophical 
 Society at the same time was merged into the 
 larger body of the UnivERSai, Brothe:rhood 
 AND ThKosophicaIv SociETy^ the full and 
 complete title being The: UnivERSai, Brother- 
 hood AND ThEOSOPHICAIv SoCIETY. 
 
 Theosophy by that name, secure from ad- 
 mixture with any lower currents, is thus 
 henceforth assured to the world. And as the 
 world moves on to peace and brotherhood, 
 more and more of the ancient wisdom can be 
 given to it. In the meantime, within the Or- 
 ganization, there will always be some few pre- 
 pared for those higher teachings which it 
 would as yet be useless and even dangerous 
 to sow broadcast. 
 
There is No Religion Higher than Truth 
 
 anD Cf)eoj8fopftical ©ocietp 
 
 Established for the benefit of the people of the earth & all creatures 
 
 OBJECTS 
 
 This BROTHERHOOD is part of a great and uni- 
 versal movement which has been active in all ages. 
 
 This Organization declares that Brotherhood is a 
 fact in Nature. Its principal purpose is to teach 
 Brotherhood, demonstrate that it is a fact in nature, 
 and make it a living power in the life of humanity. 
 
 Its subsidiary purpose is to study ancient and 
 modern religions, science, philosophy, and art; to 
 investigate the laws of nature and the divine powers 
 in man. 
 
 * * * 
 
 The UnivErsai. Brotherhood and Theosophical 
 Society, founded by H. P. Blavatsky at New York, 
 1875, continued after her death under the leader- 
 ship of the co-founder, William Q. Judge, and now 
 under the leadership of their successor, Katherine 
 Tingley, has its Headquarters at the International 
 Theosophical Center, Point Loma, California. 
 
 This Organization is not in any way connected 
 with nor does it endorse any other societies using 
 the name of Theosophy. 
 
The Universal Brotherhood and Theosophicai. 
 Society welcomes to membership all who truly love 
 their fellow men and desire the eradication of the 
 evils caused by the barriers of race, creed, caste or 
 color, which have so long impeded human progress; 
 to all sincere lovers of truth and to all who aspire 
 to higher and better things than the mere pleasures 
 and interests of a worldly life, and are prepared to 
 do all in their power to make Brotherhood a living 
 energy in the life of humanity, its various depart- 
 ments offer unlimited opportunities. 
 
 The whole work of the Organization is under the 
 direction of the Leader and Official Head, Katherine 
 Tingley, as outlined in the Constitution, 
 
 Do not fail to profit b}' the following: 
 
 It is a regrettable fact that many people use the 
 name of Theosophy and of our Organization for 
 self-interest, as also that of H. P. Blavatsky, the 
 Foundress, to attract attention to themselves and to 
 gain public support. This they do in private and 
 public speech and in publications, also by lecturing 
 throughout the country. Without being in any way 
 connected with the Universal Brotherhood and 
 Theosophical Society, in many cases they permit it 
 to be inferred that they are, thus misleading the pub- 
 lic, and many honest inquirers are hence led away 
 from the truths of Theosophy as presented by H. P. 
 Blavatsky and her successors, William Q. Judge and 
 Katherine Tingley, and practically exemplified in their 
 Theosophical work for the uplifting of humanity. 
 
The International Brotherhood League 
 
 Founded in 1897 by Katherine Tingley 
 ITS OBJECTS ARE: 
 
 1. To help men and women to realize the nobility 
 of their calling and their true position in life. 
 
 2. To educate children of all nations on the 
 broadest lines of Universal Brotherhood, and to 
 prepare destitute and homeless children to become 
 workers for humanity. 
 
 3. To ameliorate the condition of unfortunate 
 women, and assist them to a higher life. 
 
 4. To assist those who are, or have been, in 
 prisons, to establish themselves in honorable posi- 
 tions in life. 
 
 5. To abolish capital punishment. 
 
 6. To bring about a better understanding between 
 so-called savage and civilized races, by promoting a 
 closer and more sympathetic relationship between 
 them. 
 
 7. To relieve human suffering resulting from 
 flood, famine, war, and other calamities ; and, gener- 
 ally, to extend aid, help and comfort to suffering 
 humanity throughout the world. 
 
 For further information regarding the above 
 Notices, address 
 
 KATHERINE TINGLEY 
 International Theosophical Headquarters, 
 Point Loma, California 
 
Boohs Rccominciidcd to Inquirers 
 
 For complete Book List write to 
 Ths Thsosophicax. Fubushing Co., Point Loma, California 
 
 Isis Unveiled (H. P. Blavatsky). 2 vols., royal 
 8vo, about 1400 pages; cloth; with portrait 
 of the author. Point Loma Edition, with a 
 preface. Postpaid 4.00 
 
 Key to Theosophy, The (H. P. Blavatsky). 
 Point Loma Edition, with Glossary and 
 exhaustive Index. Portraits of H. P. Blavat- 
 sky and W. Q. Judge. 8vo, cloth, 400 pages. 
 Postpaid 2.25 
 
 A clear exposition of Theosophy in form of question 
 and ansiver. The book for Students. 
 
 Secret Doctrine, The (H. P. Blavatsky). The 
 Synthesis of Science, Religion, and Philo- 
 sophy. New Point Loma Edition, 2 vols., roy- 
 al 8vo, about 1500 pages; cloth. Postpaid ...10.00 
 
 Voice oe the Silence, The (For the daily use 
 of disciples). Translated and annotated by 
 H. P. Blavatsky. Pocket size, leather 75 
 
BOOKS RECOMMENDED TO INQUIRERS 
 
 Mysteries of the Heart Doctrine, The. Pre- 
 pared by Katherine Tingley and her pupils. 
 
 Square 8vo, cloth 2.00 
 
 Paper 1.00 
 
 A Series of Eight Pamphlets, comprising 
 different articles in above, paper, each 25 
 
 Life at Point Loma, The. Some notes by 
 Katherine Tingley, Leader and Official Head 
 of the Universal, Brotherhood and Theo- 
 sopHicAi, Society 15 
 
 Reprinted from the Los Angeles Post, Dec, 1902. 
 
 Katherine Tingley, Humanity's Friend; 
 A Visit to Katherine Tingley (by John 
 Hubert Greusel) ; A Study of Raja Yoga 
 AT Point Loma (Reprint from the San Fran- 
 cisco Chronicle, January 6th, 1907). 
 The above three comprised in a pamphlet of 
 50 pages, published by the Woman's Theo- 
 sophical Propaganda League, Point Loma . . .15 
 
 Light on the Path (M. C), with comments, 
 
 and a chapter on Karma ; leather 75 
 
 Embossed paper 25 
 
BOOKS RECOMMENDED TO INQUIRETIS 
 
 Bhagavad Gita (W. Q. Judge, Amer. Edition) 
 
 Pocket size, morocco, gilt edges 1.00 
 
 The pearl of the Scriptures of the East. 
 
 Yoga Aphorisms (trans, by William Q. Judge). 
 Pocket size, leather 75 
 
 Echoes from the Orient (W. Q. Judge) ; cloth .50 
 Paper 25 
 
 21 valued articles, giving a broad outline of the 
 Theosophical doctrines, written for the newspaper- 
 reading public. 
 
 Epitome of Theosophicai, Teachings, An 
 
 (W. Q. Judge), 40 pages 15 
 
 Concentration, Culture of. (W. Q. Judge) .15 
 
 Errors of Christian Science, Some of the. 
 Criticism by H. P. Blavatsky and William Q. 
 Judge 15 
 
 Hypnotism: Theosophical views on. (40 pp.) .15 
 
 Nightmare Tales. (H. P. Blavatsky). Newly 
 illustrated by R. Machell. A collection of 
 the vireirdest tales ever vi^ritten down. They 
 contain paragraphs of the profoundest mys- 
 tical philosophy. Cloth 60 
 
 Paper 35 
 
BOOKS RE COMMENDED TO INQUIRERS 
 
 ThEOSOPHICAIv MANUAI.S 
 
 Ei/EMENTARY Handbooks for Students 
 
 Price, each, paper . 25 ; cloth 35 
 
 Elementary Theosophy. 
 
 The Seven Principles of Man. 
 
 Karma. 
 
 Reincarnation. 
 
 Man After Death. 
 
 Kamaloka and Devachan. 
 
 Teachers and Their Disciples. 
 
 The Doctrine of Cycles 
 
 Psychism, Ghostology, and the 
 
 Astral Plane. 
 The Astral Light. 
 Psychometry, Clairvoyance, and 
 
 Thought-Transference 
 The Angel and the Demon. 
 
 (2 vols., 35c. each) 
 The Flame and the Clay. 
 On God and Prayer. 
 Theosophy: the Mother of Religions. 
 
 From Crypt to Pronaos 
 An Essay on the Rise and Fall of Dogma 
 
 No. 17. Earth 
 
 Its Parentage; its Rounds and its Races 
 No. 18. Sons of the Firemist 
 A Study of Man 
 
 No. 
 
 1. 
 
 No. 
 
 2. 
 
 No. 
 
 3. 
 
 No. 
 
 4. 
 
 No. 
 
 5. 
 
 No. 
 
 6. 
 
 No. 
 
 7. 
 
 No. 
 
 8. 
 
 No. 
 
 9. 
 
 No. 
 
 10. 
 
 No. 
 
 11. 
 
 No. 
 
 12. 
 
 No. 
 
 13. 
 
 No. 
 
 14. 
 
 No. 
 
 15. 
 
 No. 
 
 16. 
 
BOOKS RECOMMENDED TO INQUIRERS 
 The; Path Serie:s 
 
 specially adapted for inquirers in Theosophy. 
 ALREADY PUBLISHED 
 
 No. 1. The Purpose oe the Universal 
 
 Brotherhood and Theosophical Society .. .05 
 No. 2. Theosophy Generally Stated 
 
 (W. Q. Judge) 05 
 
 No. 3. Mislaid Mysteries (H. Coryn, m. d.) .05 
 No. 4. Theosophy and its Counterfeits ... .05 
 No. 5. Some Perverted Presentations of 
 
 Theosophy (H. T. Edge, b. a.) 05 
 
 Thirty copies $1.00; 100 copies $3.00 
 
 Occui^TisM, Studies in 
 (H. P. Blavatsky). Pocket size, 6 vols., 
 cloth ; per set 1 . 50 
 
 Vol. 1. Practical Occultism. Occultism vs. the 
 
 Occult Arts. The Blessing of Publicity .. .35 
 Vol. 2. Hypnotism. Black Magic in Science. 
 
 Signs of the Times 35 
 
 Vol. 3. Psychic and Noetic Action 35 
 
 Vol. 4. Kosmic Mind. Dual Aspect of Wis- 
 dom 35 
 
 Vol. 5. Esoteric Character of the Gospels 35 
 
 Vol. 6. Astral Bodies. Constitution of the 
 
 Inner Man 35 
 
BOOKS RECOMMENDED TO INQUIRERS 
 
 Lotus Group Literature 
 Lotus Library for Children 
 
 Introduced under the direction of Katherine Tingley 
 
 1. The Little Builders and their Voyage to 
 
 Rangi. (R. N.) SO 
 
 2. The Coming oe the King (Machell) ; 
 
 cloth, gilt edges 35 
 
 Lotus Song Book. Fifty original songs with 
 
 copyrighted music 50 
 
 Lotus Song — "The Sun Temple" — zvith 
 
 music 15 
 
 petfoDfcal0 
 
 The ThEosophical Path. Illustrated. Monthly. 
 Edited by Katherine Tingley. 
 
 A Magazine devoted to the Brotherhood of Humanity, 
 
 the Promulgation of Theosophy and the Study of Ancient 
 
 and Modern Ethics, Philosophy, Science and Art. 
 
 Year $2.00 Single copy .20 
 
 Write for a sample copy to 
 
 New Century Corporation 
 
 Point Loma, California, U. S. A. 
 
 Raja Yoga Messenger. Illustrated. Monthly. 
 
 Yearly subscription 50 
 
 Unsectarian publication for Young Folk, conducted by 
 a staff of pupils of the Raja Yoga School at Lomaland. 
 
 Address Master Albert G. Spalding, Business Manager 
 Raja Yoga Messenger, Point Loma, California. 
 
THEOSOPHICAL PERIODICALS 
 
 International Theosophical Chronicle. 
 Illustrated. Monthly. Yearly subscription, 
 postpaid 1.50 
 
 The Theosophical Book Co., 18 Bartlett's 
 Buildings, Holborn Circus, London, E. C, 
 
 Den Teosofiska Vagen. Illustrated. Monthly. 
 Yearly subscription, postpaid . . . . 2.00 
 Universella Broderskapets Forlag, Barnhus- 
 gatan 10, Stockholm 1, Sweden. 
 
 Der Theosophische Pead. Illustrated. Monthly. 
 Yearly subscription, postpaid . . . . 2.40 
 J. Th. Heller, Vestnertorgraben 13, Niirnberg, 
 Germany. 
 
 Het ThEosophisch Pad. Illustrated. Monthly. 
 Yearly subscription, postpaid . . . . 1.20 
 A. Goud, Steentilstraat 40, Groningen, Holland. 
 
 El SendEro TeosoFico. Illustrated. Monthly. 
 Yearly subscription, postpaid . . . . 1.50 
 
 El Sendero Teosofico, Point Loma, California. 
 
 Subscriptions to the above Magazines may 
 be secured also through the Theosophical 
 Publishing Co., Point Loma, California. 
 
 Neither the editors of the above publications, nor the officers 
 of the Universal, Brotherhood and TheosophicaIv Soci- 
 ety, or of any of its departments, receive salaries or other 
 remuneration. 
 
 All profits arising from the business of The Theosophical 
 Publishing: Co. are devoted to Humanitarian Work. All 
 who assist in this work are directly helping that cause. 
 
DATE DUE 
 
 
 
 
 
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