BF 1999 .W4 Copy 1 l^^^'i' ■■■"■ ' Sra^*^'!^?^'''."^*,^?''- ,~r ■ ^ N ^&fsBj8fsiwP^. ®1}£ pattHop^g 5fl}irtB-5Fijm Jfanmtlaa, iEmbrarittg % Eternal Slrutlfa of % Shirlif a (Sr*at*at 3ffaitl|B mt6 PjttflaopltiFa $H Walter Jrmng ffl*bb?r oJfmt mljtrli iltmi Ijaat learnt to toeir? tifsm art r?a&g ta attain Caa Ang^lea, (Cat, i THE PANSOPHY THIRTY-THREE FORMULAS, EMBRACING THE ETERNAL TRUTHS OF THE WORLD'S GREATEST FAITHS AND PHILOSOPHIES By Walter Irving Webrer That which thou hast learned to desire thou art ready to attain Los Angeles, Cal. 1919 3fW Copyright by Walter Irving Webber 1919 PhllUfM •! lull,,, :•!,.,,,, ( .... I ,,- \ ii'. CfiUS 12953 APR -6 1919 >©, '• CONTENTS. Page Introduction . 7 The Thirty-three Formulas of the Pansophy. 1 Inspiration 15 2 Opportunity 17 3 Truth and Assumption 19 4 Knowledge 21 5 The Subliminal and the Supernal 23 6 Supernal Goodness 25 7 Supernal Justice 27' 8 Health 29 9 Four Rules of Conduct 31 10 Change 32 11 Harmony 33 12 Tolerance 35 13 Forgiveness 37 14 Benignity 39 15 Happiness 41 16 Brotherhood 43 17 Prosperity 45 18 Prayer 47 19 Immortality 49 20 Healing Formula. 51 21 Parents' Formula 53 22 Evening Formula of Peace 55 23 Morning Formula of Worthy Desire 57 24 Formula of Refuge 59 25 Karma and the Will 61 26 The Lessons of Occultism 63 27 Regeneration ..... M ;U£*.^-..£..j£|^ 65 4 Page 28 The New Dawn 67 29 Resolutions 69 30 The Overlife 71 31 The Apothegms 73 32 The Invocations 76 33 Self Communion 77 INTRODUCTION INTRODUCTION. The Pansophy presents, in a single prompt- uary, those enduring truths upon which intel- lectual and moral leaders of all times and peo- ples have founded innumerable philosophies, religions, sects and cults. Its supreme lesson is that men are bound to unhappy planes of thought and achieve- ment only through their ignorance and their beliefs; while the awakened and sovereign spirit is unfettered, to the extent that it dis- cerns and claims its freedom. Once the ego has clearly perceived and defined itself, it becomes master of its at- tachments, and is enslaved no longer by the promptings of the flesh. It chooses and pro- duces qualities for itself and for its world. Conscious of its powers, it remains serene in the midst of chaos. From oppression, fear, pain and sorrow, it takes refuge in divine ecstacy and the calm paths of its own infinities. Through this illumination, the self acquires a new importance and a new dignity, and life reopens under a totally novel aspect. Serene confidence and enduring purpose are born in the mind; weariness, apathy, sorrow and dis- 8 may are banished; cheerful expectancy pre- vails, and a glorious future is known to reward the resolute outreaching of the spirit. As we never can secure a good that we have not first foreseen, to picture the good is the first process of conscious evolution; and this is followed by a perception of the steps that must be taken in order that we may attain the ob- jects of our desires. Then, and then alone, can our efforts bring realization. To those who crave 4 wisdom, world-love, material plenty and the worthy joys of life, the Great Teaching can supply the clew; but the end that is of paramount importance is not that we discern this truth or that, nor that we surround ourselves with certain material objects and conditions, nor that many are de- voted to us in response to our particular favor and service. The all important goal is the be- nignant bias of mind we acquire, the establish- ment of those qualities in the ego which irre- sistibly and continuously draw to it the bless- ings and love of the world. This desirable state of Belf is attained with and through the habit of generous thought and effort, and is lost by conscious and direct self-seeking, The truths reviewed in The Pansophy set forth the known, as distinguished from what i- onlv fancied, coveted and believed: and so 9 real and persistent are they that, were every record of them effaced from the earth, a new embodiment would soon appear, and would once more be held the most momentous and precious of man's discoveries. Although the verbal expression of the Great Teaching has changed and will continue to change from century to century, truth is never new, the same facts forever endure, and will forever inspire the discerning, comfort the distressed and enrich the needy. So long as a man remains an elemental spirit, unawakened and untaught, he thinks and speaks and does evil, or he thinks and speaks and does good, without discrimination. Through experience, memory and reason, he learns that unhappiness and pain and destruc- tion distinguish the paths of those who fail thus to discriminate, and who fail to choose the right. Thenceforth, he becomes a searcher after truth; he has unwittingly entered upon his noviciate in the school of eternal life. He discerns that psychic limitations and imper- fections are sources of misfortune and unhap- piness and ill health. In the processes of refor- mation and advancement, by adopting a course of conduct that accords with the laws of na- ture, the harassed and imperiled soul enters the path that leads to welfare, peace and joy. 10 In proving this in daily life, the advancing ego discovers in himself an element of the creating and compelling power of the universe. He perceives that he impresses his surround- ings and his associates with his own qualities; and that the external world echoes back to him, in its coersions and restraints, the forces evoked by his own thoughts and sent forth by his own acts. Thus does each individual de- termine his own measure of joy in life, by the qualities that he cherishes, the course of con- duct that he adopts and the habits of thought that he forms. No human experience surpasses, in grand- ure and impressiveness and joy, the attainment of that clear vision by which the ego becomes conscious of its own compelling powers, and perceives its true relation to the universe; while the knowledge that there exists an avail- able teaching, from which it may draw at will the inspiration and guidance for its future infinite growth, reveals a vision of possible wisdom, power, usefulness and felicity, hither- to undreamed of. As the first awakening of the spirit may be viewed ns a nature-initiation, so likewise the later consciousness of benign power is felt to be ;i confirmation. It is at once nature's ful- fillment of its promise, and the sealing of the 11 spirit's harmonious and irrevocable alliance with the divine plan. The novice has passed to the condition of a soul uplifted, developed and emancipated. Here the spirit rests for a period, while that which it has learned becomes inbred and established. As a conscious center of benignity, the ego looks out upon all the multiform ele- ments of the universe, and sees them illumi- nated with its own penetrating rays. It grasps the full value of the simple truth that the Supernal, the whole, is greater than any part in extent and power. It perceives that its own greatest well-being is indissolubly bound up with the welfare of all humanity ; and thence- forward, it devotes its powers to augmenting the sum of human knowledge, prosperity and happiness. In its highest estate, the aspiring soul be- comes a consoler for every sad heritage of the past, a wise counselor in all present perplex- ities, and a revealer of joyous paths for the future. It is at once a conscious conserver and vehicle of wisdom, a pathway and limitless well-spring of world-love, and an exhaustless treasury of divine power. The verities embodied in the Pansophy are antagonistic to no other true philosophy or religion, but form a central fire illuminating 12 all faiths ; and the ideal of every student of the Great Teaching is still, as it has ever been in previous ages, to see the whole world quick- ened and harmonized through the salutary power of these undying truths. THE THIRTY-THREE FORMULAS OF THE PANSOPHY THE FIRST FORMULA OF THE PANSOPHY. INSPIRATION The true worth of every man is measured by the happiness he bestows, and not by the knowledge, property or fame he acquires. All the forces of the universe are the ser- vants of man's knowledge, and lie ready to respond to his intelligent desires and labors. Each living being is an attractive center of powers that correspond in nature with the forces that he sends forth. He who labors in the spirit of rivalry and selfish aggression prepares for himself a fu- ture of incompleteness, discord, odium and alienation. He who takes from mankind its wealth, without yielding to society the measure that he receives, invites inharmony, enmity, unrest and misfortune. He who grudgingly yields to society merely the equivalent in wealth of the wealth he se- cures establishes only the inertia of evenly balanced powers. 16 He who joyously labors for the happiness of the world, and without thought of self gives freely of himself, becomes a focus of those beneficent powers that are the sources of deep and enduring welfare and, harmony. As a pebble cast into a pool sends forth its waves in ever widening circles, so each act of man sends forth excitations that pass onward and outward without end, through space and time. Thus, I am conscious of a new dignity and a new responsibility; for I perceive that, no mat- ter how humble and brief my worldly life, the field of my effluence is universal, and the re- sults of my deeds are eternal. THE SECOND FORMULA OF THE PANSOPHY. OPPORTUNITY. Man can achieve the fulfillment of his de- sires only through the medium of his intelli- gent efforts. All existing things are, in some measure, unlike one another in their intrinsic qualities. To the extent that my nature and powers are peculiarly my own, my opportunities differ from those of all other lives. All existing things are, in some measure, unlike one another in their periods and dura- tion of being. In so far as my era and the span of my life, from the moment of my advent to the moment of my dissolution, are unique, my opportunities are likewise unique. All existing things are, in some measure, unlike one another in their forms and in their positions in space. As my external relations are dissimilar to those of other lives, my op- portunities are likewise dissimilar. Thus, every life is unparalleled in its inher- ent nature, and differs from all others in its 18 relation to time and its relation to space, so that each new moment and circumstance of its being confers upon it an unprecedented gift of experience, and presents an unexampled oppor- tunity, which can never be exactly repeated. Hence, whatever I am, no other can ever be like me, or can exactly fill my place. THE THIRD FORMULA OF THE PANSOPHY. TRUTH AND ASSUMPTION Hope, faith and belief presuppose igno- rance and are founded upon incertitude. Hope is but a substitute for confidence — a wish that some flattering dream were real. Faith is an unsubstantial phantasm of knowledge — a blind acceptance in the stead of understanding. Belief is but a mimicry if certainty — the dogged embrace of semblance in lieu of actual- ity. Although a state of contentment founded upon nothing more stable than faith and belief is more desirable than the emptiness of doubt ; yet above them, as a worthier object of our attention, stands the knowledge of truth and reality, for this alone is the source of perfect and enduring wisdom and happiness. Both religion and philosophy aspire to in- crease the welfare of humanity. The weak- ness of popular religions lies in their acknowl- edged aim to establish nothing more substan- 20 tial and abiding than faith and belief ; but phi- losophy disseminates knowledge and truth, and its proclaimed object is to evoke reason, wisdom and certitude. The follower of conventional religion is re- pressed by authority, tradition and fear, and his liberties are curtailed by arbitrary admo- nitions ; while the student of philosophy is in- spired by its progressive doctrines, uplifted by its convincing ethics, sustained in time of trial by its evidences of supernal goodness, and en- nobled by its ideals of social service and hu- man progress. Through philosophy, we recognize our- selves, not as worms in the dust, not as inevit- able victims of original sin, not as fabrics woven to prescribed patterns, not as helpless recipients of nature's thrusts nor Aveakling victims of her lures, but as parts of the crea- tive and compelling forces of the universe — as elements of the Supernal Intelligence. THE FOURTH FORMULA OF THE PANSOPHY. KNOWLEDGE. Throughout life in all its phases, our dis- appointments are due to the unwisdom of our aims and efforts ; and our worthy attainments and satisfactions are but reflections of our own foresight, born of our intuitions, experi- ence and wisdom. Through my knowledge of the laws of mat- ter, I can direct the forces of nature, and thus create, secure and dispense material riches and well-being. Through my knowledge of the laws of mind, I can excite, attract and control the in- terest, sympathy and affection of other minds, and secure their sufferance, protection and help; I can extirpate from my nature weak- ness and triviality and malignity, regret for the past, mistrust of the present and fear of the future; I can replace all my undesirable qualities with world-love, joy of life and di- vine power, and thus become and remain a part of the world's goodness. 22 From knowledge springs strength for every need, wisdom for every emergency, fortitude for every trial, the pleasure of quest and the delight of unselfish conquest, the glory of attainment, and the possibility and supreme joy of service. THE FIFTH FORMULA OF THE PANSOPHY. THE SUBLIMINAL AND THE SUPERNAL, I am. My mind is associated with a body, by which it is symbolized and distinguished. I choose and wish and will and accomplish, and thus I perceive that a master power re- sides in mind. The repetition of the same wishes, the rep- etition of the same acts of will and the repeti- tion of the same experiences, establish habits, predispositions, tastes, instinct, intuition, tem- perament and conscience ; and these constitute the subconscious mind or subliminal self. The subliminal exists, and I acknowledge and affirm its power; for without it, niinds would have no distinctive character and all men would act alike under the same propul- sions and incentives. My thoughts and desires and efforts are suggested, and their fulfillments are limited, by forces that are more potent than I; and 24 these compelling and restraining influences, which are united in the abstraction known as natural law, necessity. Providence, God and Supreme Power, constitute the Supernal. Gods, whether idols or ideals, are but sym- bols of elements of the Supernal, evolved by man from the qualities of nature and the at- tributes of mankind, and these products of his brain are but visions that differ and change with his own environments, qualities and needs; but the Supernal is the very substance of himself and of the universe, as real and potent and omnipresent and eternal as the universe is real and potent and omnipresent and eternal. The Supernal exists, and I acknowledge and affirm its power; for without it, everywhere and at all times my mind would be supreme, and my hodv imperishable through my desire. THE SIXTH FORMULA OF THE PANSOPHY. SUPERNAL GOODNESS The forces of nature act and react without reference to the needs or wishes of individual men, and may at any moment destroy their bodies ; but the wishes of man, expressed in his will and works, can, in a great degree, assist, direct and thwart the forces of nature. Nature's forces are pronounced good or bad only as they promote or restrict man's wel- fare ; but in proportion to the knowledge and virtue of men, the goodness of the Supernal is revealed to them, and becomes their ally. The more vivid man's consciousness of the need of Supernal help, the more his mental action is stimulated, and the greater becomes his power to claim and assimilate the desired wisdom. Every man possesses a pure soul at his ad- vent, and his potency for good endures throughout his life, beneath whatever mask of evil he assumes. Evil brings warning and destruction, and 26 is therefore self-limiting; while good is an en- during force, which ultimately overcomes and eliminates all obstacles to its own growth and persistency. Heedless of the past, the Supernal, embod- ied in all-forgiving nature, at once showers its blessings on those whose will and efforts are wisely and forcefully directed in accordance with its laws. Thus is the goodness of the Supernal re- vealed; and thus, to every intelligent seeker, it becomes as a protecting father, a guiding mother, a friend, an inspiration, a consoler and a ministrant. THE SEVENTH FORMULA OF THE PANSOPHY. SUPERNAL JUSTICE. The desire for happiness is not abnormal, nor is the eager strife for it immoral; for all normal life inclines towards happiness, and recoils from discord, misery and pain. De- ferred or immediate happiness, in some degree and form, is the conscious aim, or the subcon- scious motive, of all human activity and pass- ivity. Several material things are essential to hu- man happiness. Among them is food; for should this need be unsupplied, death must en- sue. Another is air, for death is the penalty of its denial. A third is home — the blessing of shelter, hearthmate and offspring — for with- out it, life is incomplete, the body wastes, the mind suffers and the race declines. If, in man's struggle for happiness, he has incurred, through ignorance or desperation, the disapproval of his fellow men, and even though he has broken the laws of man, he should not be prostrated with sorrow or shame, 28 since forgiving nature offers at once its boun- teous blessings to every willing soul and force- ful mind and striving hand. The lessons of unhappiness, disaster, de- feneration and sickness are given by the Su- pernal to those who harbor discord, error, de- ceit, hatred or fear ; but those in whom abide harmony, virtue, truth, world-love and cour- age, find, in the Supernal, a deliverer and guardian, a source and conserver of felicity. THE EIGHTH FORMULA OF THE PANSOPHY. HEALTH. The human body is composed of living cells, and the products of their chemical activ- ities; and a modicum of elementary mind is associated with each cell. The physical welfare of these cells, the har- monious state of the mind element in each, determines the health of the composit body. The conscious mind through its will and works, and the subconscious mind through its specific means, can promote or restrict the wel- fare of the elementary cells. Consequently, the mind can influence health, and the happiness dependent upon health. The causes of sickness may be removed by works, and symptomatic pains may be allayed by works; but the cure of disease, involving the progressive tendency to well-being in the 30 cells, can be instituted by desire, suggestion and will, and promoted and sustained by the subconscious mind. THE NINTH FORMULA OF THE PANSOPHY. FOUR RULES OF CONDUCT. Seek joys that neither deprive of greater joys nor bring greater pains. Seek pains that deliver from greater pains or insure greater joys. Avoid joys that deprive of greater joys or bring greater pains. Avoid pains that neither deliver from greater pains nor bring greater joys. THE TEXTH FORMULA OF THE PAXSOPHY. CHANGE. All forms, states and substances are in a constant condition of change. All material and immaterial things are sub- ject to progression and retrogression, increase and decrease, while vibrations, pulses and tides sway all matter. Through the action of opposing forces, even change becomes inertia, while inertia quickly becomes a seat of decay or a field of growth. Knowing these things, we can profit by the present and foresee the future, and thus in our wisdom maintain the interrelated harmonies that already encompass us, and our harmonies therewith, and we can attain and create new ha rmonies. THE ELEVENTH FORMULA OF THE PANSOPHY. HARMONY, In proportion to man's knowledge, he can summon and direct and thwart the physical forces outside his body, by his will, when sup- plemented with his works. In proportion to man's knowledge, he can summon and direct and thwart the physical forces within his body, in many fields directly by the exercise of conscious will, elsewhere through his subconscious influence, and in yet other domains through his works. Men have power to distinguish between good and evil, and by the intelligent exercise of that power can fashion their natures at will, through the establishment of habits and tastes. I perceive my power to modify my external conditions, determine my material states, se- lect the trend of my thoughts, shape my char- acter and influence my future. When man attempts to thwart or reverse his social influences by the force of his will, the power of persuasion or the arts of subterfuge, 34 he recognizes, and establishes more firmly, those antagonisms that his efforts are intended to destroy. To discern and assist the good in all cir- cumstances, to define and approve the good in all acts, to appreciate and proclaim the good in all characters, and thus establish bonds of accord, must form the first step in the at- tainment of enduring harmony. We have only to receive the suggestion in order to know at once that opposition, aggres- sion and selfish domination can never lead to concord, and that this state can be attained only through the paths of understanding, sym- pathy, trust and concession. THE TWELFTH FORMULA OF THE PANSOPHY. TOLERANCE. Malign activities may be viewed as mis- directed virtues; and the possible usefulness of our powers when rightly governed is meas- ured by their evil efficiency when wrongly controlled. That very stability in one beloved which is the foundation of confidence may appear disloyalty, when our loved one fails to sympa- thize promptly with our own change of view- point. The efficiency and hardness that make a husband a capable earner and provider may also make him an unsympathetic, arbitrary and unloved master in his home. The strength of purpose that we applaud as a virtue when we approve its object, we de- plore as unreasonable stubbornness when it is slow to harmonize with our own opinions or when it is permanently opposed to them. Thus, those identical traits of character in 36 another which we applaud as virtues under the circumstances of one period appear unpardon- able faults under changed conditions; and hence, the unvarying* perfection of another in our sight is impossible. THE THIRTEENTH FORMULA OF THE PANSOPHY. FORGIVENESS. I perceive that while I hate my enemy, I am no better than he and no happier than he ; that I am sustaining the malign train of cir- cumstances established in the past, inviting more evil and unhappiness in the future, and thus I am actually helping to prolong my enemy's baneful influence over myself and my affairs. Though my enemy may have prospered at my expense, if I be glad for his happiness and success, I at once, through my knowledge and the strength of my world-love, participate in his good fortune, and thus transmute my very adversity into joy. I know that evil, like good, is espoused in the hope that it will bring happiness, but I know that this hope is born of self-deception due to ignorance. By acknowledging this and forgiving my enemy for his weakness, I at once allv mvself with the forces of love and 38 harmony, and thus re-establish my own peace of mind. I perceive that evil evokes the warnings of doubt, fear and despondency, which, when unheeded, evolve into the retributive justice of misery, sickness and destruction; while good is a creative power that perpetuates itself and must ultimately prevail. Such are the lessons of experience, and thus they who seek welfare and happiness through selfish and malevolent aggression, instead of through world-love, forbearance, sympathy and service 1 , do so in ignorance, and their states and acts call not for blame but for com- passion and forgiveness. THE FOURTEENTH FORMULA OF THE PANSOPHY. BENIGNITY. All evils center in him who is himself a source of evil, and all blessings flow to the spirit that is an outpouring source of be- nignity. Hate is heaped upon the hateful, and love is showered upon the loving. Terrors are marshaled before the fearful, and fields and rewards of usefulness are dis- covered to the courageous. The most prolific sources of human welfare are world-love and joy of being, and both are infinite in supply to our enlightened minds. To claim and exert them with constancy and power enhances our usefulness to human- ity, establishes our felicity and prolongs our lives. Fear, hatred, sorrow, jealousy, malice and the spirit of selfish aggression are also free to our desires; but their powers are limited, since they lead to future inharmony, isolation, unhappiness, sickness and death. 40 Which then shall my sovereign spirit choose i Recognizing that to him that hath is given in kind, and that affection, tolerance, sym- pathy and radiant happiness are the sources of my most precious harmonies, I refuse to harbor a thought undominated by world-love and transcendent joy. As I laugh at will when joyous, so at will I ean contemplate the sources of felicity to the exclusion of all else, and thus command lifers blessings; for he who posseses this secret of inward harmony creates, discerns, attracts and sends onward the miracle-working forces of benignity. THE FIFTEENTH FORMULA OF THE PANSOPHY. HAPPINESS. By desire and will, I can control my mind and mold my spirit. Against my will and my conscious power, no temptation from without and no discord from within can dominate me. So great is the force of mind that I can efface a host of evils with a single joy, or I can entertain one evil thought that will daily blot out the beauties of the world. There is no limit to the happiness I can command, save that imposed by my own de- ficient understanding. World-love, creative vision and confident aspiration are mighty forces ; and through my knowledge, my desire and my will, I am part of these forces, and their beneficence is mine. Where I have sown thistles in the past, I have reaped thistles; and I am thankful for the lessons their stings have taught me. As I build henceforth, so shall my future be sheltered; and though I accomplish but a 42 little each day, I soon shall have fashioned a new dwelling. Man's unhapiness is evaded, and his joys secured, chiefly through his development of his own spirit, rather than through his adjust- ment of external conditions; for though all the wealth of the world be laid at his feet, and the love of all humanity be directed towards him, he can know the blessing of enduring happi- ness only as the ideals that inspire him, and the demonstrations of world-love that he sends forth, are perfect and boundless. THE SIXTEENTH FORMULA OF THE PANSOPHY. BROTHERHOOD, All men are of one origin, one substance and one ultimate destiny. Some wander in darkness ; some are seek- ing the light; some are ascending the path of knowledge. He who is impressed with the conscious- ness of his brotherhood to ail humanity must arouse the benighted, encourage the seeker, guide the pilgrim, love all. There is a bond of interdependence between all men ; and those who are weak in body, de- ficient in knowledge, evil in spirit or poor in goods, retard the material and intellectual progress of the race. The existence of poverty debases and con- strains all mankind, and not the poor alone; and the paradox of want and misery in the midst of plenty, and despite the bounty of nature, clamors to both man's prudence and world-love for his heed and counsel and aid. The road to human freedom and felicitv 44 leads through the plowed field, through forest and stream, through mine and quarry, since by their use is evolved the substance of shelter and food and raiment and utensils. A world-wide and stable welfare can never prevail, until the world's resources are so ad- ministered as to abolish poverty and the fear of poverty. Our finest sense of duty and our highest personal interests both invite us to secure to every world-loving fellow man the widest pos- sible freedown, and the highest attainable re- wards, for his industrial efforts. Man proves his world-love by his service to his race, and his brotherliness must be judged by the conformity of his life to this truth. THE SEVENTEENTH FORMULA OF THE PANSOPHY. PROSPERITY. There is a great law of harmonious pro- gression, conformity to which enables man to avoid the pitfalls and profit by the havens in his path. Through knowledge of this law, he can evoke patterns for his future happiness, and promote the realization of his aspirations. No unit of any group of human beings can differ much from his fellows without inviting eviction or destruction. An individual man can make but imperma- nent progress, unless many others advance with him. The poverty of the many measures their ignorance, their lethargy and their selfishness ; and the future wealth of the many will be as great as their visions, their wills and their united endeavors. A fraction of the effort that men devote to despoiling one-another could draw, from the 46 inexliaustable stores and fecundity of nature, a surplus of wealth for all mankind. If a man's vision compass but a limited supply, then does he deserve but the pittance that is his share ; but if he intelligently claim, from the bounty of the world, abundance for all men, then is he in harmony with the law of progress ; and he, and all who labor with him, will reap a plentious harvest in prosperity and joy of life. THE EIGHTEENTH FORMULA OF THE PANSOPHY. PRAYER, Prayer is the defining of our aspirations, and is a useful step towards their realization. When all internal and external relations are harmonious, good flows to us without our expressed desire and without our conscious effort. Our prayers are never answered when the eternal laws of nature are adverse in trend; they are answered tardily when either the re- building of the body, the growth of the sub- conscious self or the readjustment of external conditions, is necessary; but they are answered with speed and certainty when required har- monies are prepared. Our harmonies are determined and meas- ured chiefly by our world-love given and re- ceived, by our physical health and by the na- ture of our material acquisitions; and our world-love and health and acquisitions evolve in harmony with our knowledge, ambitions, prayers and labors. 48 Prayers that blindly solicit a listening intel- ligence to suspend or reverse the ways of nature in our behalf are impotent, save through the lessons of their failures; but prayers that con- form to truth, in denning our desires, bring us foresight, confidence and efficiency, and invite rewards consistent with our wisdom and works. THE NINETEENTH FORMULA OF THE PANSOPHY. IMMORTALITY. The forces and existences of the past, upon every plane, prepared my garden plot and im- pressed my seed with my potencies. These powers, which formed me, held in them the potentiality of myself, and in this wise I have always existed. The present inspires and curbs me, and shapes my passive self as a vessel shapes its contents; but the passing instant, which links the gone with the not yet, is the vulnerable point in time, in which the quickened spirit modifies the without, builds and reforms the within, and so coerces its destiny. Wherever and whenever my effluence has been unfelt in the past, thus far have I re- mained dead. In so far as I am in the present unknown and unfelt in being and in promise, I am now dead. The body dies and is resolved into its ele- ments; but those trains of circumstances that 50 have their beginnings in the dimness of the past, and converge in the life of the individual, end not with the individual body, but roll on to the end of time, quickened and purified or retarded and defiled by their association with the man of flesh. In this wise does the self endure upon the plane of matter. I mold and use that fragment of being that is my material embodiment, and those frag- ments that it sees and touches; and I mold and use that fragment of being that is my conscious mind and that which is my subconscious self; but the ultimate self which transforms its sur- roundings, chooses its contacts and fashions its embodiments upon every plane, is the Supernal Power, infinite and unending. In this wise, I am all-inclusive and eternal life. THE TWENTIETH FORMULA OF THE PAXSOPHY. HEALING FORMULA. The compelling power of the Supernal is manifested through me. From the infinite supply, I draw that which I claim with confidence. It is an immutable law of nature that, with the concurrence of material harmonies, our conscious ideals impress their patterns upon our subconscious minds, and that our bodies attune themselves, in form and function, to these subconscious patterns. Thus, with my thoughts I can ordain my health. By intelligent action, I can institute the material conditions of perfect life. By attributing health and strength to each part of my frame, I can convey to it welfare and power. By loving, serving and guarding my bodily organs and members, I can establish and sus- tain their well-being. Hence, with unfaltering conviction I af- firm : Health is mine by right, because I have banished from my surroundings all that is ad- verse to my welfare, and the conditions neces- sary to my health surround me upon the plane of matter. Health is mine by right, because I harbor only the creative thought of health in my con- sciousness. Health is mine by right, because my sub- conscious mind impresses upon my body my chosen pattern of physical perfection. Health is mine by right, because I have cast from me all fears, hatreds and unworthy de- sires; and by my ineffaceable joyousness and universal love, I sustain the spiritual condi- tions of divine attraction. Since the law of harmony forbids physical imperfection to endure against the purpose of my enlightened powers, I view with serene confidence the certainty of my restoration. THE TWENTY-FIRST FORMULA OF THE PANSOPHY. PARENTS' FORMULA. A child's mind is like an unwritten page, for its future value and beauty will depend on what is there recorded. The mind of my child is in my keeping, and nothing can influence it save through my will, consent or neglect. As character is molded by habitual thought, the character of my child will depend upon the impressions it daily receives under my guid- ance. Its lifelong happiness and usefulness de- pend upon me, for happiness and usefulness depend upon character. The future welfare of its body is in my hands; for as it is nourished, tended and trained, so will its future health and vigor be secured. I desire wisdom, discernment and strength of purpose, in order that I may lead it to hear onlv what is true and beautiful in dailv con- 54 verse, and in melody and story, and to see only objects that are fair in form and harmonious in color, and pictures that are true to nature and pure in motive. In order that it may be truthful in speech, trustworthy in act, wise in judgment and strong- in resolution, I desire that I may be the same, and that I may be able to create for it an environment of sympathy, unselfish love and joyous service, which it will be its lifelong effort to perpetuate. THE TWENTY-SECOND FORMULA OF THE PANSOPHY. EVENING FORMULA OF PEACE. At the leading of my will, I follow calm pathways into peaceful fields. I listen for divine voices, and they speak to me in the stillness. I glimpse and enshrine the Mystery. Its harmony is my passion. I incarnate the Divine Spirit, and its be- nign powers give purpose and strength to my designs. I claim its love and its joy as my attributes. I give myself and my all to its service. The good that I send forth returns to me in infinite supply. It molds me in the likeness of my ideal. Thus, I am the creature of the conditions I create, and a divine circle completes itself in me. I know that conscious suggestion before sleep determines mental inclination on awak- ening. 56 Therefore, I will that in the morning my mind shall be filled with courage and confi- dence and strength, and love for all humanity. I will that regret and animosity and fear, which are horn of ignorance and weakness, shall vanish before my reason and determina- tion. I will that my knowledge of the joy of world-love and of the imhappiness of strife shall defend my serenity from the inroads of aggression. I will that my spirit of love shall overcome in me all discord and impatience and enmity, and shall enfold and soften and regenerate all whom I approach. THE TWENTY-THIRD FORMULA OF THE PANSOPHY. MORNING FORMULA OF WORTHY DESIRE. I know that my mind has power to pre- conceive and influence the future. I know that thoughts which are selfish, im- pure or sinister, repel and abort conditions of well-being, invite adversity, and lead to sin and remorse, fear and sickness, despair and death. I know that thoughts which are generous, exalted and cheerful, create, attract and aug- ment conditions of well-being, inspire courage and ambition, and lead to worthy attainment, felicity and longevity. Therefore, with confidence born of this knowledge, I desire and will that my creative vision presage a future of virtue, prosperity, health, happiness and peace. To that end, I recall and affirm and send forth my love of righteousness, and my desire for a life of rectitude. 58 To that end. I recall and affirm and send forth my love of virtue, and my desire to live a pure life. To that end, I recall and affirm and send forth my love of verity, and my desire to lead a life of truthfulness. To that end, I recall and affirm and send forth my love of serenity, and my desire for a tranquil existence. To that end, I recall and affirm and send forth my sympathy and love for my fellow men, and my desire for their sympathy and love in return. THE TWENTY-FOURTH FORMULA OF THE PANSOPHY. FORMULA OF REFUGE, I rule my visions, my contacts and my at- tachments. When temptations arise in my path, I turn from them calmly. When evils assail me, my knowledge sub- dues them and my love transforms them. Though my days be passed in a hovel, my thought is free to choose its abode. Though my form be clothed in rags, the garment of serenity protects my spirit in its needs. Though burdens bear my body to earth, my eyes are gladdened with the light of another existence. Closing the eyes of the body, I open the eyes of the mind, and at once I am beyond the confines of materiality. The sources of felicity are limitless in their bounty, and my ability to claim happiness is measured onlv by mv will. 60 I leave the material body to its material associations, while my spirit seeks its chosen realms and alliances, until the sense of divine completeness fills me. The power of knowledge, the self-destruc- tion of evil and the supremacy of good are clear to my enlightened vision. I resolve that every divine ray shall hence- forth be my path, and that all whom I en- counter shall be cheered with my joyousness. Through these qualities, sustained in me by will and custom, I send forth and attract all blessings. I return to the material world refreshed and re-inspired, forgiving and compassionate, wisely discerning and benignly empowered. THE TWENTY-FIFTH FORMULA OF THE PANSOPHY. KARMA AND THE WILL. Every past thought and act of man has helped to mold his existing qualities and sur- roundings, so that his present abilities and field of choice are in some degree of his own making. Through his ignorance and recklessness, he calls down his own punishments; and in proportion to his knowledge and wise activ- ities, he determines his own happiness. His selection of good smooths the way for future welfare, and his choice of evil opens the door to misfortune and destruction. Karma is this destiny that each man earns by his own choice between alternatives, and by the habits of thought that he thus cultivates. It is the reaction of man's effluxes upon him- self. There is an individual karma and a national karma and a race karma, for no karma is isolated and unblending. All must suffer for 62 the errors and incompleteness of each, and each must suffer for the imperfections and limitations of all. Every good that man sends forth blesses the world to its end, while every evil that he enacts sullies its future; and thus the happi- ness of the unit is limited by the ingloriousness of the race, and the grandure of the race is built upon the perfections of all its units. "Whether willing or not. man is in truth his brother's arbiter and keeper, through the universal effects of his own faults, perfections, inertias and activities ; yet he must consciously exert himself as such a guardian, through the cultivation and application of virtues, if he would secure the highest happiness for his fellows, and his own greatest welfare and safety. Man's ignorance of the relative powers of karma and volition leaves him a subservient toy of every outward and inward impulse; while the awakened and self-confident ego finds in karma, not an enslaving power, but the docile means by which to build the self and mold the noil - self. THE TWENTY-SIXTH FORMULA OF THE PANSOPHY. THE LESSONS OF OCCULTISM Maintain thy body in purity and health, for the bodies of men are as ships in which they journey, and upon the well-being of the ship depends that of its pilot and the success or failure of his voyage; yet perform thine offices to thy flesh, not for thine own glory, but for that of the Supernal. In thy search for the Fortunate Life, strive not against evil and sorrow; but with all the might of thy will, choose virtue and joyous- ness, for thus may the bonds of inharmony be left behind without pain. Covet not the fruits of ambition, but estab- lish in thy nature the habit of aspiration ; for the fruits of ambition are but fleeting and elu- sive, while the joy of habitual aspiration will bring immeasurable blessings to the world and to thyself. Seek not that which is earned by thy world- 64 love, but cultivate a loving disposition; for that which flows to thee from without changes with every passing hour, while the world-love within thy spirit will forever light thy path. Foster no virtue and no talent as a means to the attainment of thine own felicity, but as a crutch to thy power of service, for then shall men's love for thee be unalloyed with envy. Reach out in love towards beauty, merit and genius, for thus shalt thou become worthy of their possession; but beware of vanity of person and pride of power, for the fruit of these is hatred in others, and inharmony and isolation of spirit in thyself. Be thankful for thy graces, thy virtues, thy discernment and thy strength, but view them as but minute fragments of the beauty, benefi- cence and power of the Supernal, lent thee in sacred trust for the gladdening of thy fellow men. THE TWENTY-SEVENTH FORMULA OF THE PANSOPHY. REGENERATION. I know and affirm the power of the wish to inspire will, and the powder of the will to prelude attainment. I know that temperament, or the subcon- scious self, is the sum of traits created by the repetition of thoughts and acts, until they have become habit. I possess the ability to distinguish and choose between salutary and elevating thoughts, surroundings and companions, and those that are baleful and debasing. Thus, I foresee that, by persistently exer- cising this power of choice and by daily and hourly filling my mind with serenity, confi- dence and brotherly love, all my malevolent habits of thought must inevitably give way to new T and worthy habits of thought, and quickly remodel and regenerate my character. I perceive that, in the mastery of weakness, infirmity and injurious habits, it is better to hold no evils in mind, even for the purpose of 66 combating them, but to replace and forget them, through emphatic affirmation of con- structive truths. Hence, I affirm: I have power over my spirit ; my own doubt, ignorance, fear and re- fusal, have heretofore prevented my partici- pation in Perfect Life; but now, in the light of my knowledge, and through the strength it has given me, tranquility, progress and joy of being are free to my desire. The translation I have hoped to attain in some future state awaits my wish, my will and my acceptance, here and now. IN THIS KNOWLEDGE, I AM BORN AGAIN. THE TWENTY-EIGHTH FORMULA OP THE PANSOPHY. THE NEW DAWN. Here is the golden strand in the fabric of life; here our eager fingers at last touch the fabled clew. The human being is a mind with a bodily symbol, and the spirit of that being is its tem- perament or subliminal self. Excitations reach the mind from without, and human activities are restricted from with- out, thus indicating the power of the Supernal. Thoughts, born of such excitations, differ as the subliminal differs in each being. Desires, born of thoughts, differ as the sub- liminal differs in each being. Acts of will, born of desires, differ as the subliminal differs in each being. Attainments, born of the will, differ as the subliminal differs in each being. Thus, the development of the subliminal, the spirit, is the key to welfare, health and serene happiness, and to that divine power by 68 which we can comfort and heal and bless our fellow men. A veil has fallen, a hidden door is re- vealed, and I thrill to a mysterious welcome . I bow before the Supernal, while my mind exults in the new meanings, and my spirit is awake in a new dawn. THE TWENTY-NINTH FORMULA OP THE PANSOPHY. RESOLUTIONS. I refuse to waste my forces in discordant and unhappy thoughts. My knowledge and reason shall free me from every evil bondage of tradition, author- ity and heredity. I will abandon, eliminate and replace all evil conditions and inclinations. By bestowing sympathy and deserving it, I will inspire it in all whom I meet. I will use all forces at my command to promote the welfare and happiness of those about me. My world-love shall preclude in me all im- patience, animosity, deception, envy and greed. Each joy that comes to me I will endeavor to share with others, and thus multiply it. Every impression of eye and ear shall be shorn of its evil before it inspires my tongue. In every apparent error I will find a lesson, and so transmute it into a blessing. My cheerfulness and world-love shall il- 70 lumine my path, until, like the sun. I see only my own radiance, and all shadows are hidden from me ; for so can I best inspire and serve mv fellow men. THE THIRTIETH FORMULA OF THE PANSOPHY. THE OVERLIFE, Man gropes in darkness. He aspires. He enters the Path. He glories in lofty ideals. He acquires the nature of the truths upon which his mind is feci. Each point of space and each moment of time becomes to him a haven. From his havens, he gazes upon the grow- ing effulgence shed by his own spirit. He perceives that the here and elsewhere, the gone, the now and the not yet, are one, and that he permeates and embodies that one. Pride of material possession, pride of per- son, pride of intellectual attainment and pride of power, are lost through his sense of unity with the Supernal. In calm security, he views, as from a dis- tant height, the vicissitudes of his material body. 72 He looks upon the fears and sorrows and longings and rebellions yet domiciled in his poor flesh, and in an instant they are banished and replaced and forgotten, for a universal soul is their master THIS STATE IS THE OVER- LIFE. THE THIRTY-FIRST FORMULA OF THE PANSOPHY. THE APOTHEGMS, From the Overlife, I view the sad world, in which men toil in sorrow and contend in rivalry; and I picture a time of fraternity, amity and serenity. From the Overlife, I see naught alone, but each thing in its relation to all others ; and I seek to learn the origin, history, essence and destiny of all existences. From the Overlife, my vision penetrates the gloom of superstition, where men prostrate themselves in ignorance and sacrifice in fear; and I dispel the illusions of belief with the mighty power of knowledge. From the Overlife, it is clear that evil is self -destructive and transient, while good en- dures ; and I discern that each apparent error is in reality, through its discipline, a lesser or incipient good. From the Overlife, the limitless store of 74 good is free to my desire, and joy in boundless volume is open to my call. From the Overlife, I am conscious that my labors are empowered by my accepted harmo- nies, and that my strength to command the blessings of the world is limited only by my knowledge and my wishes. From the Oveiiife, I scorn the illusive and transitory joys of luxury, lust and worldly power; and with my conscious might, I rule the vision and the desire and the will. From the Overlife, purged of greed and sensuality and hatred, all obstacles and foes to my happiness melt away ; and I comprehend the limitations of those who yet walk in dark- ness. From the Overlife, my boundless pity goes out to those whose trials rend them; and I foresee a period when all men shall desire and embrace the truth. From the Overlife, T repudiate evil, weak- ness, ugliness and sloth: and with unfaltering- will and untiring effort, T choose that which is good, that which is benignly powerful, that which is beautiful and that which is undying. Prom the Overlife, fear for the future, im- patience with the present and grief for the past, are beheld as but the foibles of children ; and I bestow upon their victims my courage, my calm and my joy of being. From the Overlif e, I send forth infinite for- giveness, and I hold out my arms to all man- kind in welcome to the Fortunate Path. From the overlife, I feel my federation with all other things that live; and the world's love answers my love, which encompasses the world. THE THIRTY-SECOND FORMULA OF THE PANSOPHY. THE INVOCATIONS Awaken, Divine Aspiration. Appear, O Fortunate Path. Arise before me and be thou my guide, O Vis- ion of Perfection. Wisdom of the Ages, lead me with thy light. Show me my duties. Deliver me from sin. Disclose to me the lessons of my retributions. Reveal to me my fitting atonements. Let my love encompass the world. Purify my ideals, that I may uplift my fellows. Gladden my spirit, that I may cheer and com- fort all whom I meet. Strengthen and preserve my body, that T may serve mankind. Banish my fears. Vive me Prom prejudice. Liberate me from the thraldom of belief. Quicken my discernment of undying truth. Through reason and meditation, lead me to Universality. No fit me for Infinite and Eternal Life. THE THIRTY-THIRD FORMULA OF THE PANSOPHY. SELF COMMUNION. O thou perfectly awakened self, who per- ceivest the Supernal behind the vision; con- scious wielder of divine power ; molder of the universe — Thou who hast sat in judgment upon thine own spirit; selector of thy qualities; arbiter of thy contacts; fashioner of thy destiny — Thou pilgrim of the Fortunate Path ; pha- ros of love and joy; initiate of the Overlife. The truths of all religions are thy truths ; all shrines are thy shines; all saints and sa- viors are thy divinities. Summon thou the Buddha Gautama with thy desire, and his spirit shall enter thee and become thy guide. Crave thou Mohammed's grace, and the wisdom of the Prophet shall empower thee. Call thou upon Christ Jesus with thy long- ing, and thou shalt reincarnate him, and his benignity shall allure to thee the love of all the world. 78 Fashion thou thine own ideal of conscious being, and that shalt thou unerringly become ; for harmonious change must follow change, cause beget effect, and effect become in turn a cause. Thus must thy spirit grow and progress, thy vision beget desire, thy desire awaken the will, the will inspire effort, effort bring reali- zation, and this in turn arouse a broader vision, leading on to new attainment. Causal and resultant changes, linked in necessary sequence, speed through the uni- verse, like rays. The elemental and una wakened being is their toy, but thine is the power and privilege to choose thy guiding and inspiring beams. At will, thou canst ride the favoring waves of circumstance. Thou shalt blend with the rays of thy choice, discerning their qualities and their courses ; and thou shalt evolve with them to the limit of thy desire. There are three crucibles in the fire of hu- man life — the crucible of hate, the crucible of sin and the crucible 1 of fear; and in them must tin 1 spirit be purified of dross, like the found- er's metal, before it can be cast in holy image. I Inst thy substance been debased and thy brilliance sullied with the dark alloy of hate? 79 Rejoice! for thus hast thou learned to know the worth of love. Though thy sins have brought to thee the scorn of the world, regret not ; for so hast thou been prompted to earn its favor with thy ser- vice. Though bowed beneath the burden of thy fears, thou, shalt regain thy peace; for even though the stern karma of thy past creation can never be effaced, yet can it be outweighed with good. In proportion to thy pains, thy sorrow and thy yearning, thou shalt be redeemed. Expand, then, in freedom, O my spirit, for boundless is thy chosen realm. Thou hast groped as one blind. Now thou canst see. Thou has abandoned gross passions for subtle powers. Anger, hatred and fear hast thou sur- mounted. Pride and jealousy no longer disturb thy peace. The lusts of riches, power and the flesh hast thou left behind. Well lost is all that thou hast lost upon the Path, for so hast thou gained the Grate. Thy recompense is certain ; for as gravita- tion draws to earth all things material, so does universal love in the spirit attract all things divine. Thou that hast sought the Buddha art thy- self a Buddha. The God of Vengeance is thy Redeemer. Thou that hast sought the Law through Islam art tlrvself the Law. Thou hast borne to the mountain's sum- mit thy cross of sin, and on it thou hast died that thou mayst live. Thou that hast sought the Truth hast be- come the Living Truth. Henceforth, builder of Destiny, no power can estrange thee from thine own. Thy body is the universe; thy spirit is all- inclusive love; thy soul is the Supernal. Each moment of thy consciousness, rapture unutterable awaits thy claim. ADVANCE, O THOU INITIATE. BEFORE THEE LIES THE PROMISED LAND. ENTER THOU IN.