134 
 
 NEW JERSEY. 
 
 P H I Ij A D E L P H I A : 
 
 J. B. LIPPINCOTT COMPANY. 
 1891. 
 
NEW JERSEY. 
 
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 PHILADELPHIA: 
 
 J. B. LTPPINCOTT COMPANY. 
 
 1891. 
 
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 Copyright, 1891, by J. B. Lippincott Company. 
 
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 ca 
 
 NEW JERSEY. 
 
 New Jersey, one of the thirteen original states of 
 the American Union, is bounded on the N. by the 
 state of New York ; E. by the Hudson River, Staten 
 Island Sound, Raritan Bay, and the Atlantic ; SW. by 
 Delaware Bay ; and W. by the Delaware River, which 
 separates it from Pennsylvania. Its greatest length is 
 167 miles; its width varies from 32 to 59 miles. It 
 has an area of 7577 sq. m. ; it is the smallest of all 
 the states save three, but it ranks eighteenth in popu- 
 lation. 
 
 In the north-west part of the state there are two 
 portions of the Appalachian system. The Blue or 
 Kittatinny Mountains extend along the Delaware from 
 the Water Gap up, attaining a height of 1400 to 1800 
 feet. The highlands south and east of these consist 
 of many ridges, their greatest height 1488 feet. In 
 this part of the state are many small lakes. The 
 Palisades, the Orange Mountains, and other hills are 
 in the red sandstone region, which extends from the 
 north-east to the central part of New Jersey. The 
 Navesink highlands, south of Sandy Hook, reach a 
 height of 282 feet, support two lighthouses, and are 
 
4 NEW JERSEY. 
 
 the only considerable elevation on the Atlantic coast 
 south of New England. The central portion of the 
 state is generally level and fertile ; the southern part 
 is in large measure sandy, covered with pine-woods, 
 and marshy near the coast. The state is abundantly 
 watered ; its chief rivers, the Passaic, Raritan, Little 
 and Great Egg Harbor, flow south-east into bays. 
 The coast from Sandy Hook to Cape May is generally 
 protected by peninsula or island beaches; the only 
 considerable exception to this rule being the strip of 
 mainland, about i8 miles long, between Monmouth 
 and Squan beaches. 
 
 In agriculture the state occupies a prominent 
 position in proportion to its area. The farms com- 
 prise some 3,000,000 acres, more than three- fourths 
 under tillage ; the value of farm lands approaches 
 ^200,000,000, and that of farm products is about 
 ;^30,ooo,ooo annually. The chief products are maize, 
 oats, wheat, rye, hay, potatoes and sweet potatoes, 
 cattle, butter, and milk. The leading mineral products 
 are iron ore, limestone of various kinds, zinc, and slate. 
 Glass, pottery, machinery, leather, silk, and sugar are 
 among the chief manufactures. 
 
 New Jersey returns seven members to congress. 
 The state legislature meets at the capital, Trenton, in 
 January ; a senator is chosen from each of the twenty- 
 one counties (one-third each year) for three years ; the 
 assembly has about sixty members, who serve one 
 year. The annual taxes are about ;^3,ooo,ooo, of 
 which full half is devoted to education. There are 
 (besides seven county asylums) two large lunatic 
 asylums near Trenton and Morristown, the latter ac- 
 
NEW JERSEY. ^ 
 
 counted a model ; an institution for the deaf and dumb, 
 an industrial school for girls, and a large state-prison, 
 at or near Trenton ; a reform school for boys near 
 Jamesburg; and a home for disabled soldiers at New- 
 ark. There are 1400 school districts. In the cities 
 over 100,000 pupils are enrolled, and some 240, 000 
 in the rural districts. The state normal school is at 
 Trenton, and its preparatory school at Beverly ; and 
 the state agricultural and scientific school is connected 
 with Rutger's College, at New Brunswick. The Col- 
 lege of New Jersey, founded in 1746 at Princeton 
 (q.v.), is the most famous institution in the state. 
 
 New Jersey has two canals, the Morris and the 
 Raritan, and some fifty railroads, with nearly 3000 
 miles of length. The position of the state, between 
 the two great eastern cities and bordering upon both, 
 has powerfully stimulated travel, industry, and popu- 
 lation. Its south-west portion has Philadelphia for a 
 market; its north-east section, including its two 
 largest towns, is a suburb of New York. Its coast 
 from Navesink to Squan is covered with villas, cot- 
 tages, and hotels. Cape May and Long Branch for 
 half a century, and Atlantic City for twenty years or 
 more, have been noted seaside resorts. Asbury Park, 
 Ocean Grove, Seabright, &c. are now growing places, 
 crowded in summer. Newark and Jersey City are by 
 far the largest cities ; next come Paterson, Camden, 
 Hoboken, Trenton, Elizabeth, New Brunswick, and 
 Orange. Pop. (1800) 21 1,149; ('^40) 373. 30^; (1880) 
 1,131,116; (1890) 1,444.933. 
 
 History. — In 16 17 the Dutch settled at Bergen, near 
 New York. In 1623 Cornelius May ascended the 
 
6 NEW JERSEY. 
 
 Delaware and built a fort four miles below the site of 
 Camden. Some English colonists in that region were 
 driven away in 1638 by the Swedes, who were con- 
 quered in 1655 by Peter Stuyvesant. In 1664 the 
 territory was granted by Charles II. to the Duke of 
 York, and by him to Lord John Berkeley and Sir 
 George Carteret, with full power of government to 
 them and their assignees. There was no trouble with 
 the Indians, whose titles were peacefully purchased. 
 The proprietors soon divided the territory into East 
 and West Jersey. In 1674 Berkeley sold West Jersey 
 to two Quakers, who settled Salem and Burlington; 
 and in 1682 a society under Penn bought the Carteret 
 rights in East Jersey. In 1702 the proprietors sur- 
 rendered their power of government to the crown, 
 and the two provinces were reunited; and from 1738 
 New Jersey had its own royal governors, always at 
 issue with the assembly and the people. New Jersey 
 bore its part in the colonial wars, contributed 10,726 
 men to the Continental army, besides militia, and 
 spent over $5,000,000 in the cause of liberty. It 
 suffered heavily during the revolution, and was the 
 scene of several important campaigns and battles. 
 The state sent nearly 7000 men to the war of 1812, 
 and for the civil war thirty-seven regiments of infantry, 
 three of cavalry, and five batteries. See the History 
 of Neiv Jersey^ by Raum (1880). 
 
HEOSOPHY 
 
 'd 
 
 AND ETHICS. 
 
 C. T. STURDY, F.T.S. 
 
 •♦}>4^®«<!)i+S<** 
 
 IiOflDOHs 
 
 THEOSOPHICAL PUBLISHING SOCIETY, 
 
 7, Duke Street, Adelphi, W.C. 
 The Path, 132 Nassau Street, New York, U.S.A. 
 
 THEOSOPHICAL HEADQUARTERS, ADYAR, MADRAS, INDIA. 
 
 189I. 
 
 PRICE ONE PENNY. 
 
P00K5 FOR QENERflL ENQUIRER5. 
 
 Students are advised to read the books in the following order : 
 
 s. d. 
 
 Echoes fro7n the Or. ent. William O. Judge 2 6 
 
 The Key to Theosophy. H. P. Blavatsky 6 o 
 
 Esoteric Buddhism. A. P. Sinnett 4 o 
 
 Reincarnation. E. D. Walker 3 ^) 
 
 FOP? mORH ADVAHCED S T U D E fl T S . 
 
 his Unveiled. H. P. Blavatsky 42 o 
 
 The Secret Doctrine. H . P. Blavatsky 42 o 
 
 ETHI C AU. 
 
 The v'^oice of the Silence. Trans, by H. P. Blavatsky 2 6 
 
 The Bhagavad Gitd. (American lidition.) 4 6 
 
 The Light 0/ Asia. Sir Edwin Arnold 3 6 
 
 P A ]VI P H Ii E T S . 
 
 Light from the East. (Speeches on Theosophy) o 6 
 
 Wilkesbarre Letters on Theosophy. A. Fullerton o 6 
 
 JT. P. B:. In Memory of Helena Petrovna Blavatsky., by Some of Her Pupils I o 
 
 Epitome of Theosophical Teachings. William 0. Judge o 3 
 
 77/1? Higher Science. W. Kingsland o 2 
 
 Theosophy and Its Evidences. Annie Besant o 3 
 
 Why I Became a Theosophist. Annie Besant o 4 
 
 The Theosophical Society and H. P. B. Annie Besant and H. T. Patterson o 3 
 
 Short Glossary of Theosophical Terms. Annie Besant and Herbert Burrows o i 
 
 LUCIFER. 
 
 A cnonthly magazine of 
 
 Tbeo^opbi] aod the Occult: ScieDce^. 
 
 (Founded by H. P. BLAVATSKY.) 
 
 EDITOR, ANNIE BESANT. GUD-EDITOR, G. R. S. MEAD. 
 
 Subscription, 175-. 6c/. [^e:- annum. Single Copy, is. 6d. 
 
 The above works can all be ol tained at the offices of the Theosophical Pub- 
 lishing Society, 7, Duke Street, Adelphi, W. C. 
 
 In America they are sold at the Path Office, 132 Nassau Street, New York City, 
 In India, at the Theosophical Headqua;ters, Adyar, Madras, 
 
^ 
 
 ^u 
 
 A 
 
 ^^ 
 
 Tl)eosopl)y ai)cl Ebl^ics. 
 
 IN his search after a rule of life, man's first necessity would 
 seem to be an ethical code by which to think and act ; yet 
 as soon as he sets himself to formulate this code, he finds that 
 ethics cannot stand alone, but must be correlated with meta- 
 physics and science. 
 
 Aletaphysics, science and ethics, then, stand to the student of 
 Theosophy as an inseparable trinity ; metaphysics must be scien- 
 tific and ethical ; science must be metaphysical and ethical ; ethics 
 must be metaphysical and scientific. These three factors must be 
 in harmony ; where they clash there is some false conclusion in 
 one or more of them. The head and the heart, intellect and 
 aspiration, must not contradict each other ; for if they do, either 
 the reasoning is false, or the aspiration futile. 
 
 Starting, then, from this wide basis, all the events of life have a 
 threefold significance. We learn some scientific fact, and if we 
 are suflficiently intuitive, its interest may be intensified for us by 
 its conveying a moral lesson also, and. thus becoming a guide in 
 the attitude we should strive to maintain towards our fellow men 
 and the whole of nature. An ethical rule founded upon such con- 
 clusions as these, although it may have limitations, does not err 
 within these limitations, unless indeed reasoning and observation 
 are perverted in all three cases. A code founded upon dogma, 
 since it must be accepted blindly by its follower, is out of harmony 
 and does not satisfy the two ofher requirements of his nature, viz: 
 metaphysics and science. 
 
 If we diligently maintain this position, we eliminate, to a very 
 large extent, the liability to error : we must constantly check our 
 knowledge and our aspirations in all three departments. Some- 
 times the heart rebels and would coerce intelligence ; more often 
 the senses, misinterpreting the data given them, would overthrow 
 both the head and heart. But head, heart and senses must learn 
 
4 THEOSOPHY AND RTHICS. 
 
 to walk hand in hand, and be in perfect harmony and equihbrium. 
 
 Since ethics form our subject, in attempting to lay down ethical 
 rules, we may just as aptly start from ethical as from metaphysical 
 or scientific statements, so long as we are prepared to support the 
 former by the latter. When therefore we say, for instance, "Serve 
 thy neighbour as thy very self," we are prepared to endorse this 
 with all the conclusions we draw from our metaphysics and our 
 science. And since to say, "All men are myself," would create a 
 confusion on this plane of limitation and separateness, we say here, 
 "All men are brethren," z>., they are one in origin, and one in 
 essence. 
 
 We are putting forth no new idea; rather is it the new idea to 
 draw arbitrary lines and shut up different "departments" of know- 
 ledge in water-tight compartments. Knowledge is one. In the 
 East for thousands of years, as far back as record or tradition will 
 carry us, even up to the present day, we find no distinction arbi- 
 trarily drawn between metaphysics, science and ethics : they are 
 treated "religiously." A Brahman will discuss with you from the 
 scientific standpoint the deepest problems of his religion. If you 
 have his confidence, he will unfold to you the scientific reasons he 
 has for his ethics. 
 
 Our Western science, boring away into a groove of its own and 
 ignoring other knowledge, has limited itself, nor can it understand 
 science as blended with metaphysics and morality as it is pursued 
 in the East. 
 
 Our Western religion, fighting for centuries against science, and 
 severely shattered by it, cannot understand the religious thought 
 of the East. 
 
 But the inevitable result of this antagonism is at hand, for a 
 mutual destruction of all that is contradictory in our science and 
 religion is proceeding apace. It will not end until the two are 
 amalgamated ; it will not cease until the offices of our priests and 
 scientists have become one, and from their union, with a good 
 deal added, the teacher of the future, theologian, moral expositor 
 and scientist of a new type, will arise. It is at this critical period 
 when science and theology alike fail to satisfy man's cravings, that 
 Theosophy has sprung once more into manifestation in the West 
 it has come into manifestation again, it has not been reborn, for 
 there is no century throughout the Christian era when it did not 
 live in the hearts of the few, and further East is its true home 
 where it has always been in evidence for those whose time had 
 come to receive it. 
 
 To the student of Theosophy his researches bring a vast illum- 
 ination to bear upon the ethical codes of all the great religions of 
 the world. 
 
THEOSOPHY AND ETHICS. 5 
 
 Pursuing science in connection with metaphysics and ethics, 
 constantly welding these into the homogeneous whole of knowledge, 
 which stands for him as his total of experience of life, constantly 
 trying and chastening this knowledge by deep analysis of his own 
 mind, thus casting out all bias, until in what he knows there is no 
 flaw, he proceeds to ever deeper and deeper problems ; and always 
 by conforming in thought, word and act with what he, so far, 
 understands. Standing thus to some extent untrammelled, he 
 may study those profound problems. Karma and Reincarnation. 
 Whilst he has not freed his mind from prejudice, whilst he has not 
 felt the limitations and selfishness of his personality, he may take 
 a general view of these conceptions, but he cannot seek deep into 
 them and understand in all their scientific and moral bearings 
 doctrines which treat the personality honestly at its true worth 
 and rise to questions far beyond it. 
 
 Therefore fulfil what you know ; harmonize what you have of 
 knowledge in metaphysics, science and morals ; cast out what you 
 find does not harmonize, and start on this small stock of know- 
 ledge as your foundation. Use many "working hypotheses;" 
 they are the ladders and scaffold of your building, but work 
 nothing into vour edifice that may have to come out again, if you 
 can help it. 
 
 A great Indian sage has said : 
 
 "One who, having passed through the said preliminaries, desires 
 kiioivledge for final absorption, must set himself seriously to 
 think:' 
 
 Knowledge is not produced by any means other than right 
 tJiinkiug ; just as objects are never perceived but by the help of 
 
 In another Eastern book it is said : " What a man thinks, that 
 he inevitably becomes ; this is the old secret." The Jewish scrip- 
 tures and the teachings of Jesus bear evidence to the same fact. 
 
 Now, proceeding by the methods herein advocated, a Theo- 
 sophist can take these statements as 2. theorem and utilizing his 
 researches can trace in the three departments the truth of them, 
 and each will support and blend with the other. 
 
 Thoughts are things upon their own plane, and Eastern science 
 knows this. Man is the producer of thoughts, therefore of things; 
 he is bound to what he produces and is answerable for the good 
 or ill caused by his productions, first on the plane of thought, then 
 through speech, and lastly by action. A man may sit at home 
 and feel satisfied with himself that he has done no harm ; but he 
 thought angrily of his neighbour, and sent forth from himself, 
 formed of his own substance, a winged thing to go out and work 
 evil ; that evil form which he has produced and imbued with life 
 
6 THEOSOPHY AND ETHICS. 
 
 continues in existence and is part of himself, and must inevitably 
 return and build itself into him, somevvhen, unless he recalls it 
 and destroys it by its opposite. So thought follows thought, and 
 these, both good and evil, clothe themselves in us, and take shape 
 as body, moulding our features, and selecting our surroundings, 
 which we are bound to accept and suffer or enjoy in, as our 
 thoughts were evil or good. So I read Eastern science and ethics. 
 
 Understanding thus, the field of our responsibility is enormously 
 increased ; thought is immeasurably more far-reaching than word 
 or deed. The greatest originators of misery and evil, to them- 
 selves and to others, may never appear in the world as any- 
 thing beyond quite insignificant beings ; yet the thoughts 
 emanating from them may be intense and virulent, and scattering 
 over the world like the spores of a disease may settle in the minds 
 of weak, unguarded or naturally receptive people. Vast as is the 
 mischief caused by an ambitious soldier, bringing death, disease 
 and misery to hundreds of thousands, yet he may withal be gener- 
 ous, open-handed and forgiving : his evil activities are mostly on 
 the most limited plane of all — the material — and he may rank far 
 behind some unknown, undreamed-of demon in human shape who 
 revenges himself in thought, hates and envies with an active mind, 
 through most of his waking consciousness. 
 
 And so too the reverse of all this stands. The most far-extend- 
 ing benefits the human race receives may come from those who 
 are unseen and little heard of, beings whose quiet lives are spent 
 in benevolent thought, and the consequent production of thought- 
 forms of purity and right aspiration, which floating over the world 
 like crystal vases filled with light, may settle wherever they -find 
 reception, driving out the spores of evil and giving rise to hope 
 and aspiration, and the perception of possibilities never seen before 
 And this production of thought-forms, either good or bad, goes 
 on unconsciously with the mass of mankind, but consciously with 
 the few. 
 
 It must not be concluded from this that seclusion, silence and 
 external inactivity are advocated ; very far from it. The man 
 who is starving is not saved by your wishing he had bread, but by 
 your making your wish intention, and your intention accom- 
 plished act. Good will must be accompanied by good activities, 
 otherwise it becomes a mere philosophical abstraction, and with 
 much time spent in pondering over good theories we may remain 
 in actuality intensely selfish. ''''The road to Hell is paved ivith 
 good intentions P 
 
 With the conception of this expansion of responsibility comes 
 the ethical necessity of controlling the thoughts, emotions and 
 passions. With the control and right direction of the mind, sel- 
 
THEOSOPHY AND ETHICS. 7 
 
 fishness, diminishes, and the personaHty dwindles to its right 
 proportions. But consiousness does not dwindle, it increases im- 
 measurably ; it is expanded over thousands unseen and unknown 
 to the personality, but seen and known as minds by the sovereign 
 indwelling mind upon its own plane ; devoid of names, devoid of 
 forms as we understand these, but nevertheless bcijis^s^ and beings 
 immeasurably superior to the forms they inhabit. Thought-forms 
 can only proceed from corresponding activities on the plane of 
 thought, and consequently from actors on that plane. They can- 
 not be originated there by the physical brain, which is only the 
 register of what takes place there. 
 
 Reasoning thus, we learn that there are sources of evil which 
 man must cut off. He must crush all evil productions within 
 himself, and he must be proof against those coming from without. 
 By sterilizing the soil within himself he leaves nothing in which 
 evil from without can strike root. This is only done by long 
 effort, by abstraction from evil trains of thought and concentra- 
 tion upon good ones. The higher at length kills the lower ; they 
 cannot flourish on the same soil. And this effort needs method, 
 perseverance and courage. Day following day, year by year, the 
 effort tells and transforms the very mind of the man ; thoughts 
 and temptations which were dangers to him no longer trouble ; 
 they seem no longer to exist for him. And so by analogy he knows 
 that he will continue to conquer as long as he makes effort. We 
 find how" easily we acquire some slack habit or way of thinking ; 
 it is because we follow our desires ; equally we may acquire good 
 habits and the power of right thinking by following our fixed wz'll^ 
 once we have centred it on its proper object. Will and desire 
 are the divine and infernal manifestations of the same force. 
 
 Men sacrifice time, youth and strength, love, society and friend- 
 ship, to the satisfying of their ambition, greed or vanity, and the 
 w^orld looks on and says nothing ; but when these things are re- 
 nounced for the pursuit of truth, then there is an outcry of in- 
 humanity, selfishness and the like. The world legitimatizes the 
 former, but she loves not the latter. Her very foundations are 
 laid in sensualism and strife, but truth is the mighty solvent 
 which at length dissipates all this. Hence in both Buddhism and 
 Christianity the earth is described as quaking when their respec- 
 tive founders made their greatest conquests. 
 
 To every man some especial thing has the highest value, and 
 for that he makes his supreme sacrifice ; it may be little or great, 
 according to his character and will. To the true Theosophist 
 Wisdom is the jewel valuable beyond all other possessions, and for 
 it he makes his supreme sacrifices in life. But the measure of 
 his sacrifice is the precise measure of the price he is willing to pay 
 
THEOSOPHY AND ETHICS. 
 
 for Wisdom. He himself is the price, and he offers himself up 
 little by little as his will and his estimate of the value of truth 
 serve him. The altar upon which he sacrifices himself is the 
 World, for the good of the world and for the satisfaction of his 
 expanding consciousness, whi^J^noring the selfish conditions of 
 the personality passes beyon^Hps and lives by higher laws of its 
 
 It will be seen that fronil^ Theosophical standpoint it is im- 
 possible to treat of ethics alone, and that the New Testament^ the 
 Bhagavad Gitd or any other book of moral teachings cannot be 
 learnt and understood properly without the gaining of other 
 
 knowledge also, 
 gained. 
 
 Ignorance must be removed if wisdom is to be 
 
 E. T. Sturdy, F.T.S. 
 
 -^-S" 
 
 \The Theosophical Society is not responsible for the individual 
 opinions of its members?^ 
 
 •••••••••••• 
 
 The objects of the Theosophical Society are : 
 
 First. — To form the nucleus of a Universal Brotherhood of Humanity ^without 
 distinction of race, creed, sex, caste or colour. 
 
 Second. — To promote the study of Aryan and other Eastern literatures, religious, 
 philosophies and sciences, and demonstrate the importance of that study. 
 
 Third. — To ifwestigate unexplained laws of nature ayid the psychic powers latent 
 in man. 
 
 Full information can be obtained from the General Secretary, 17 and 19, Avenue 
 Road, Regent's Park, London, N.W. 
 
 LIBRftRY OF CONGRESS 
 
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