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THE BOOK OF THE BEAHREES
The Manifesto of the Religion of Beauty
The world is full of religions, built on some dogma
of supernatural beings or future life. But the
Beahree Religion is different. It says beliefs about
Gods and spirit belong to your private religion, with
which it has nothing to do and leaves to you. Other
religions try to convert you to an infallible moral
code—this religion refers you to your own Ideal of
Right. It says, Be what you believe most beautiful
and convert yourself. It leaves your own mind,
conscience, doubts, beliefs, unbeliefs, absolutely free.
But it opens a Door to Heaven right here and now—
to Peace, Serenity, Beauty, Companionship, and the
Ever-Upward Road. ...
It believes it has uncovered two religious princi-
ples that really underlie all Religion, but which all
other religions, so far, seem to have overlooked, for-
gotten or purposely hidden away. On these two
principles, it says, all men could stand with ease
and joy in world-wide unity. .
Other religions are for the pious, or for a Pan-
Union of the Pious, but this religion does not in-
quire whether you are “good” or “bad,” and the
Atheist and the Criminal are as welcome as the
Saint. It is for All, and Now, and not for a select
few, or after a period of probation. If the Beauty
of Nature, and of Nature’s sunshine, includes you,
it includes you. <\ } lº
If you wish to know more, you can get a copy of
this little book for thirty-five cents, postpaid, from
the author—
J. WILLIAM LLOYD,
“The Swallow's Nest,”
Freedom Hill,
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THE BOOK OF THE BEAHREES
The Manifesto of the Religion of the Beauti-
s: ful—of the Mystery and the Unity
A New-Old Religion for the Deist and the
Atheist - -
The Believer and the Doubter
The “Good” and the “Bad” --
For All the Human in All the World
By J. WILLIAM LLOYD
%9%hº
Beauty is Revelation
Beauty is Inspiration
Beauty is Consolation
Beauty in all its Manifestations is the Divin-
est Expression of the Universe
Religion is Idealization, Aspiration and
Worship of the Most Beautiful we
conceive, perceive or feel
%Wł%%5%
A Second Edition of the Manifesto, Rewrit-
ten and Improved -
-- " -- " --- - 1923


& PREFACE
The purpose of “The Book of the Be-
ahrees” is to explain what the Beahree Re-
ligion is, to those who wish to know, and
also afford a Manual of Exercises for those
gathered in its Temples, so that each one
can follow the responses, etc., intelligently
and without confusion. It is confidently
hoped that it will seem so plain that those
who read, even if at the antipodes, and hear-
ing of it for the first time, can, if they wish,
create new Temple-Groups and act upon its
order of exercises, as here given, or intelli-
gently vary these exercises to accord with
different ideals or conditions of different re-
lation. º --
In the world today, a multitude of peo-
ple hardly let themselves consider beauty.
They regard it as “unpractical,” and as
something almost to be ashamed of, left to
the young and frivolous, or ignored. There-
fore their lives are hard, cold, prosaic or
even sordid. And this is perhaps even more
particularly so among the religious. If peo-
ple could be brought to regard Beauty as
an ESSENTIAL of Religion, and the cul-
ture of it a moral duty—what a difference 1
What warmth and color and added loveli-
ness would be given to life! … …
What a different, delightful, happy world,
if all were converted to the Religion of
Beauty and Kindness. —J. W. L.

THE BEAHREE AFFIRMATION
IN PLACE OF A CREED
I believe in Beauty
I love Beauty
I will live Beauty.

ExPLANATORY

WHAT IS THE RELIGION OF
BEAUTY 2 .
Those who are not Beahrees naturally
want to know what Beauty-Religion, the
Beahree Religion, really is. And those who
are Beahrees sometimes need to be re-
minded.
The Religion of the Beautiful may per-
haps be summed up in these words:
The Universe is Mysterious.
The Universe is Beautiful.
The Mystery we cannot understand.
But Beauty is always present and may
always be recognized if we have the Will
and Vision to perceive it. x . . . .''... . . . . . . . . . .
Beauty is always adorable, always in-
spiring, always consoling to those who live
in the appreciation of its charm. -
All normal human beings are moved by
the power of Beauty and regard it with wor-
ship, that is, profound admiration.
It is felt by all to have qualities mysterious,
ineffable and sacred, therefore religious.
It is therefore truly a religious principle
of universal acceptance, and, as such, the
best foundation on which to reach a recon-
ciling religious unity of all mankind. And
Unity is our final aim.
. 6

Understood and appreciated in a large
way, and accepted and idealized as the In-
spiration, Aspiration and Model of Life,
Beauty inevitably creates a joyous and
healthful condition of body and mind and
a pleasing and harmonious relation of hu-
man beings to the universe and each other—
creates Beautiful Living, and Beautiful Liv-
ing is always humanity’s greatest need.
Therefore, those who live constantly in
the Loving and Living of Beauty become
both happy and healthful, both religious and
moral, as it were, unconsciously and with-
out effort. 3. § §§§.....::::::::::::::::::...;
Therefore the Beahree and the Beautiful
Religion. . .
- TO THE BEAHREES
O Beahrees, Children of Beauty, your Re-
ligion is Beauty-Religion, the Religion of
Beauty, the Religion of Mystery, Beauty and
Unity, the Religion of the Beautiful, the
Beautiful Religion, the Beahree Religion, the
Religion of Beauty and Kindness, and by
these names may be called. .
And you are Beahrees (Be-ahr-ees—ac-
cent on second syllable—a word derived and
formed from the first two letters of Beauty
and the first two letters of Religion, spelled

out and modified) a Brother-Sisterhood for
the loving of Universal Beauty and the liv-
ing of the Beautiful Life. 3.
O Beahrees, Children of Beauty, you offer
Beauty to all the world as a reconciling re-
ligious principle on which all may unite
with you and each other—the religious and
the irreligious, the believer and the unbe-
liever, the “good” and the “bad”—in a com-
mon worship of the beautiful, a common as-
piration and resolve to live beautiful lives.
O Beahrees, Children of Beauty, you are
not to haggle, split hairs, or divide over
words or terms—for these things spoil the
calm beauty of human harmony. You are
free to understand by Beauty a name for
Deity, or for a principle, or for a natural
fact, or fortunate accident in Nature. By
Worship you may understand religious ad-
oration in the old sense, or simply deep ad-
miration, or idealization. By Invocation you
are free to understand prayer to Divinity, or
an out-reaching, in-drawing aspiration or
asking or desire for that which you feel you
need to enable the Beautiful Life to become
real in you, addressed to whatever powers
or influences you feel you may attract or
command. :
O Beahrees, Children of Beauty, in the
Beautiful Religion there is no dogmatism or
8

controversy; all are free, each member, each
group, to interpret and live, to change and
grow, as intelligence and conscience point
the way. What we all unite on, our com-
mon ground, is that each one shall idealize
the Beautiful Consciousness and the Beauti-
ful Life as he, or she, visions it, and en-
deavor to live it into objective reality. This
is the Religion of Beauty, and within the
Religion of Beauty, esoterically, as your own
Private Religion, you may each hold any
belief that seems to you true, or any doubt
or scepticism. The Religion of Beauty may
be said to present to each one a printed form
of religion, suitable for universal use, but
with blank spaces in it for the individual
Beahree to fill in to suit himself, and which
he is urged to fill in with his highest ideals
and most beautiful conceptions. .
O Beahrees, Children of Beauty, this re-
ligion is for all men in all the world, it is
truly a World-Religion, but it is especially
for those who have lost touch with and faith
in the older religions, yet who feel that loss
as a void, who vaguely long for and seek
again a center of peace and rest, a source of
inspiration for the spiritual impulses, and
who, for these reasons, are sometimes al-
most tempted to go back, at least in out-
ward and hypocritical form, and are there-
fore in spiritual conflict. To such, by af-
. 9

fording a center of poetic peace and spiritual
inspiration and uplift, it should seem like
a godsend.
O Beahrees, Children of Beauty, yours
is the most tolerant religion on earth, for
it not only accepts and includes all other re-
ligions, but it also does what no other re-
ligion does, or perhaps ever did, accepts
and includes all those who reject all re-
ligions, including itself, and all the unbeau-
tiful lives as well as the beautiful ones. It
asks only that all should be quiet, respect-
ful and well-behaved, who attend its gath-
erings, and not interrupt or disturb the ex-
ercises of the others. If you are in sympa-
thy with it you may call yourself a member
of it, and, whatever your attitude, it always
includes in its sympathy you. -
O Beahrees, Children of Beauty, the Re-
ligion of Beauty reminds you that every-
where in the universe all men, even athe-
ists, must recognize a Great, Mysterious
Power. It calls this Power, The Mystery, but
it leaves you to give it any other name, or
any definition you please, to deify or belittle
it as you will. But it reminds you that ev-
erywhere, in expressing itself, The Mystery
takes on forms of beauty, and that in this all
men may find comfort and unity.
And, finally, Beahrees, Children of Beau-
ty, your Religion reminds you that perhaps
% - 10

all the beauty of human manners, of be-
havior and relationship, may be summed up
in the one word, Kindness, wherefore it
often calls itself The Religion of Beauty and
Kindness, though kindness itself is only one
form of beauty. . . .
In its worship of Beauty, therefore, and
in its practice of the Beauty of Kindness, it
offers a religion and a morality sufficient
for all men to unite on and be happy in,
without superstition, without intellectual re-
striction, without dogmatic disputes, and
beliefs. *... ---->
Above all else it calls upon you to wor-
ship and put in practice the beauty of your
own highest ideals, thus bringing your own
life to its highest beauty of growth and at-
tainment. . .
And it lovingly advises you to perceive,
cultivate and practice that principle of
Unity which will bring you into an attitude
of acceptance of the Universe and a rela-
tion of harmony with your fellow men.
x -.'-'. - . . . . . ... ----. " . . . . . . . .”... . W-- " " --M. 11 .

TO THE STRANGER VISITING THE
. TEMPLE . .
We wish you to understand our Religion.
Its purpose is to supply a World-Religion,
on which all men may unite. .
It is not based on God, because the God-
idea is something about which honest men
may and do dispute, and because, if we
based it on God, we would have to exclude
all God-doubters and all God-deniers. But
neither is it based at all on any doubts or
denials of God. .
And it is not, for the same reasons, based
on any affirmation or denials of immortality.
But it is based on what are, perhaps, the
two most evident and accepted facts in hu-
man observation—that the universe is mys-
terious and that beauty is everywhere. .
Its two bases, then, are The Mystery and
Beauty.
We do not emphasize The Mystery, be-
cause it is a mystery to all of us—if we are
Deists we must admit we cannot understand
God; if we are Atheists or Agnostics we must
acknowledge, with Herbert Spencer, that
there is an Unknowable or, at least, an Un-
known.
But Beauty is close to us, our Inspirer and
Consoler, and it is on it as a foundation,
12

then, that we chiefly build our Religion, as a
reconciling, joy-giving platform for all hu-
man beings to stand on. ź:::::::
Our Religion might be likened to a road
entering a beautiful landscape. On one side
are wildwoods, hills, streams, and flowers—
representing the Beauty of Nature; on the
other side cultivated fields, a city, homes,
temples, factories, parks, art galleries, hos-
pitals, towers, libraries, cars on earth, planes
in the air and ships on the sea—represent-
ing the Beauty of Human Nature in creative
genius and goodness; while overhead arches
heaven, space, and the stars—representing
the All-Including Mystery.
We call this religion of ours new, be-
cause, so far as we know, no other religion
on earth, now, or in the past, ever made
Beauty its central principle, or emphasized
Beauty, as a religious principle, at all.
And we call it old, because men have al-
ways, everywhere, given Beauty, in some
form, a worshipful admiration. It would ap-
pear to the observing naturalist, also, that
even many of the animals admired and ap-
preciated beauty in many forms, though
perhaps unconsciously. And the worship
which man has given it has also been largely
unconscious, unrecognized, unemphasized,
too often even condemned and repressed.
Therefore we call it a new-old religion, and
13

we propose to give Beauty its proper place
in the affection and honor of mankind as the
Revealer, the Inspirer, the Consoler. So we
feel justified (though many other religions
have beautiful features, and have appreci-
ated and employed the beautiful to some ex-
tent) in claiming for ours, particularly, the
name of The Beautiful Religion.
We believe that religion is something latent
and inherent in all normal human beings, but
today a multitude of our finest minds have
repudiated it, and put it out of their lives,
because they have become so disgusted and
repelled by the superstition and archaic un-
reasonableness of the creeds usually offered
them. We believe that most of these “in-
fidels,” “atheists,” “materialists,” are really
of the finest minds of our times, because so
sincere and idealistic, so eager to find truth
and serve mankind, and are really religious,
therefore, in the best sense of the word,
though largely unconsciously so. We are
therefore eager to incorporate them with us,
and offer them the warmest welcome. And
we believe that a sense of beauty is latent and
inherent in almost every so-called “wicked”
person, and that if that sense of beauty
could be aroused and made into an ideal of
life and conduct that person would be “re-
deemed” and “saved.” And of course we
want all the religious who know they are
14

religious, and all the “good,” and all the
conscious worshippers of beauty, with us.
So it appears that we want all mankind and
have a place for each and every one.
But of course the atheist cannot honestly
join in religious exercises that commit him
to an open or tacit declaration that God ex-
ists, nor can an unbeliever make affirmations
that seem to make him say that he believes
things which he does not believe. For athe-
ists and unbelievers are particularly honest
and sincere. On the other hand, deists do
want their religion to give them an oppor-
tunity to express their love and worship of
Deity. As the Beauty-Religion wishes to
include both these honestly differing classes,
and reconcile and satisfy both, the effort has
been made to make all the exercises, ser-
vices, affirmations, symbols, used, of such a
form and character that each can be under-
stood in either a materialistic or spiritual-
istic sense, either a deistic or atheistic sense,
and to make it distinctly understood that each
Beahree is supposed to interpret each exer-
cise or symbol to suit his own conviction
and conscience. By this means hypocrisy
and stultification are avoided, and the Be-
ahree is honest with his fellows and his own
soul. It is also constantly affirmed and al-
ways understood that if anything uttered or
expressed in the affirmations or exercises of
15

the Religion of Beauty offends the individ-
ual Beahree, he, individually, has the under-
stood right to repudiate it, completely, with-
out losing standing thereby. .
Absolute honesty and absolute liberty
are understood to be fundamental in the Re-
ligion of the Beautiful, provided always that
there be decent, considerate and kindly be-
havior, therefore not only is the individual
Beahree free to dissent, but each and every
Temple-Group is free, absolutely, to change
or modify anything, in any way, according to
its differing ideal of what would be most
beautiful. Most of the world’s great re-
ligions have, at first, lifted a great ideal, but
then have almost instantly petrified into a
dogmatic affirmation of infallibility, and fos-
silized right there, becoming, thereafter,
themselves, stones and obstacles in the path
of religious progress. There is nothing of
this in the Beahree Religion. It avoids dog-
ma and prefers to avoid all arguments and
disputes between members, or between it-
self and other bodies. It makes no affirma-
tion of infallibility. It depends always on
the sweet reasonableness of its being and the
silent charms of Beauty to plead for it. As
Growth is one of the most beautiful and
constant principles in the universe, it par-
ticularly approves of it, perfectly under-
standing that growth involves change. The
16

Beahree Religion, the Religion of Beauty, is
one, then, that can always keep step with
the growth and progress of mankind, or, it-
self, most appropriately lead the way.
Because the Religion of Beauty is a Free
Religion, in the fullest sense of the word, it
does not take up collections, or have tithes
or taxes of any kind. It depends upon those
who love it, and love the Beauty of Giving,
to support it freely and gladly. If such sup-
port does not come, it feels it has no right
to exist. . § z:::: *
Its Templers are not, like other ministers
or priests, committed to any particular
creed or doctrine, to defend or be damned.
The Templer will be expected, of course, to
love Beauty and, in the Temple, devote him-
self to explain and proclaim it without in-
truding his private religion, but otherwise
he may hold any religious or sceptical opin-
ions he pleases and voice them as he pleases.
The Temple-Group elects him, and is free,
at any time for any reason, to depose him,
and elect his successor, but not to condemn
him for heresy. If deposed, the usual rea-
son will be, probably, that he has not filled
his position beautifully enough. :
The Beahrees, as an organization, will be
shocked and grieved, of course, if any of
their members so far forget the beauty of
life as to become vº, or criminal, just be-

cause such conduct is so unbeautiful, but
they will not hold themselves in any way
responsible, nor will they take any action,
as a body, to condemn or excommunicate the
erring one. They feel that his or her need
of them and their healing influence has only
become all the greater. :-
Because of our deep conviction of the
beauty of tolerance, and mental and spirit-
ual liberty and honesty, we want to make it
very plain that the Religion of Beauty is in
no attitude of quarrel with any other re-
ligion, and if you become a Beahree, that
does not, so far as we are concerned, cut
you off from any other religion. As a mem-
ber of ours you may belong to any other or
others—unless that religion itself cuts you
off you may still be Greek or Roman Cath-
olic, Mahometan, Behai, Parsee, Jew,
Quaker, Presbyterian, Devil-Worshiper, or
what you will, it is no concern of ours—and
if you love Beauty, and endeavor to live it,
we claim you anyway, and love you, even
if you condemn us.
Religion is a state of psychological exalta-
tion and enthusiasm that lifts into the sphere
of the Ideal and the Infinite—blossoming and
fruiting thence into serene peace of con-
sciousness and beautiful dreams and deeds
of life.
-: 18

The consciousness and worship of Beauty
is one thing that has this power to enthuse
and exalt, to lift into the ideal, and few exist
who are not susceptible in some degree to
its inspiration and appeal. The Love of
Beauty and Art, the creation of Beauty, are
therefore truly religious and this fact has
been too little, or not at all recognized,
strangely enough, for it is a fact that only
needs to be stated for most fine minds to in-
stantly acknowledge its truth.
One form of beauty is Moral Beauty, or
Goodness, and here again is something that
is capable of exalting to the greatest en-
thusiasm and inspiring to the most beautiful
visions and immortal deeds, and yet its re-
lation to Beauty is not only often not recog-
nized, but its relation to Religion, also, is
often not seen, or denied. .
This is so because Religion has continu-
ally lost itself in Dogmatism, in definitions,
formulas, and assertions about God or the
gods, the future life, creeds, rites, ceremon-
ies, ritual, and disputed questions. Now it
is not intended here to criticise any of these,
where held important, only to point out that,
whatever their worth, they are properly
matters of private Religion, belonging to the
individual conscience and judgment, and not
only do not afford grounds for a Universal
Religion, but actually, more than all else,
. 19

perhaps, stands in the way of Religious
Unity. .
The Religion of Beauty then, presents to
men the Goodness of Beauty and the Beauty
of Goodness (both forms of the same thing)
as a common principle and field on which
all souls may unite for spiritual inspiration,
growth, rapture, worship, and ideal achieve-
ment—for Religion. ; :... . .
Its two Apostles, its two Examplers, are
the lover and creator of beauty—or the
artist—and the doer of beautiful deeds of
goodness, or the Saint—and these two are its
Types and Patterns. .
This Religion does not involve itself in
disputed questions, therefore does not say to
the Atheist that God exists, or to the Deist
that God does not exist. But it points out
to both that Beauty exists and is worthy of
adoration. And it says to the latter: If God
exists, God Himself must live by the Law
of Goodness, it is impossible to think other-
wise and believe Him God. That means that
God Himself worships Goodness. Let us
then worship what God worships, Goodness,
and so become God-like. And it says to the
former: If God does not exist, still Good-
ness remains, let us worship that and create
the God-like to the best of our imagination
and ability. .
We present to you Beauty as Virtue and
20

Duty, and Virtue as a manner of Beauty.
We do not define for you either Beauty
or Goodness. To define them would be to
limit them, and they both take hold on the
infinite. Yet though no one can define them
we all know what they are and recognize
them instantly when before us. We all know
them and all love them, all instinctively wor-
ship them, and are all uplifted and consoled
by them. Yet if any feel the need of defi-
nitions, it might be said, in a weak and
partial attempt to describe, that Beauty is
a consciousness of the Perfect as present
and at least partly revealed, and that Good-
ness is the art of kindness and of beautiful
helpfulness. But always each is a form of
the other. .
We all suffer from the unbeautiful, we are
all brother-sinners, wickedness is simply
unbeautiful life; let us come together and
see if we cannot inspire each other and
uplift each other to beautiful living and
doing in a Religion of Beautiful-Goodness
and Goodness-Beauty. For we feel that this
is a religion that all can understand and all
unite in. . .
And the unity of mankind is our final end
and aim, coupled, if possible, with a philo-
sophical acceptance of the Universe which
will make Unity complete and bring serenity
and peace. . .
21

RECOMMENDATIONS
The Religion of Beauty would leave to
each congregation or group of its members
the decision as to the form of their meet-
ings, worship, ritual, or religious expres-
sion—everything being admissible from
Quaker simplicity to the extreme of ritual-
ism—recognizing that there are an infinity
of tastes, each capable of its own beautiful
evolution and charm, and an infinity of
roads to the religious end, and all should
be free to develop in their own way. .
It would have each community free to
evolve its own religious forms in its own
way. And it would leave each individual
his own convictions on religious truth.
The main thing that the Beautiful Religion
wants is to inspire each and everyone of its
members (no matter what his declared re-
ligion or contempt of religions) with an
impulse to evolve out of his own soul or
consciousness an ideal of the Beautiful and
the Best in thought, feeling, life and con-
duct, and to resolve to live up to that ideal
with all his strength. Lives beautiful and
good are the world’s greatest need just now,
always have been and always will be, and
such lives are the final fruit and proof of a
truly religious devotion.

But, as doubtless many may be attracted
to Beauty-Religion, and moved to form
groups, who do not belong to any present
religious body and have no programme and
no clear idea of what to do or how to pro-
ceed, the following suggestions are submit-
ted to meet their need—it being understood
that nothing is authoritative, or dogmatic,
and may be accepted, refused or modified in
any way or any detail.
As the temples of olden times were the
centers of what art life there was in the
community, and represented its conceptions
of the good, the true and the beautiful, it is
recommended that the different divisions,
or congregations, of this Religion, call them-
selves Temple-Groups, and their houses of
meeting or assemblage Temples, and those
who officiate therein as leaders, Templers.
And all Beahrees, taken collectively, the
Beahree Circle. -
The Temple may be a simple room, or
even an out-door meeting place, or it may be
the most beautiful piece of architecture that
genius and wealth can erect, appropriately
adorned with domes, minarets, towers,
steeples, painting, carving, statuary, stained-
glass, organs or orchestras, and all that
human inspiration and devotion has lavished
on the most glorious temples of antiquity or
the sublimest cathedrals of the present.
- 23 - . -

Whatever it is, it should be the home of Art
and the inspiring center of radiating Virtue,
the fountain of Idealism. %
The love of Nature goes inevitably with
the love of Beauty and it would seem appro-
priate, therefore, wherever possible, for the
Temples of the Beauty-Religion to be placed
in groves, on hills, commanding wide views,
as the ancients did with theirs, and that
these groves should be refuges and sanctu-
aries for all harmless animals, birds, plants,
and that on fine days, in mild weather, the
services be held out of doors, in these groves,
under the blue sky and the golden sun of its
symbolism. The most appropriate spot for
dances and symbolic and inspiring dramas.
A wise religion considers psychology and
employs it in symbolism and many other
ways to inspire its members to enthusiasm
and devotion, unite them, and make itself at-
tractive. It is therefore recommended that
the symbolism be as follows: .
The colors of the Beahree Religion are
ALL colors, but especially it might employ
White, Blue, Gold, Red and Green.
As all colors are blended in White it be-
comes a beautiful symbol of Unity and prac-
tically everywhere is accepted and under-
stood as a symbol of Peace, Purity, Forgive-
ness, Reconciliation, Truth, Sincerity—in
brief, of Goodness. .
24

Blue is the color of heaven in its mildest,
gentlest moods. It suggests naturally and al-
most inevitably ideas of Inclusiveness, Calm-
ness, Harmony, Aspiration, Kindness, Benefi-
CenCe. º …
Gold is the color of the most precious, the
purest of metals, therefore is a symbol of
Goodness; is the color of the sun, therefore
a symbol of Light, Knowledge, Teaching,
Wisdom, Warmth and Fruitfulness. .
Red is the symbol of the heart, of Love,
Affection, Emotion, Generosity—and is an
accepted symbol of the Unity of Races and
Peoples.
Green is the color of Youth, Hope, Cheer-
fulness, Growth, Enthusiasm. :
But all colors suggest Beauty and create
Beauty, inspire to the love of Beauty.
The Sphere or Circle is a symbol of Unity,
of Perfection, of the Universe, of the World,
of the sphere of Humanity, and is made up
of those curves which are credited with
being the lines of Beauty—therefore be-
comes the most appropriate form-symbol of
our Religion. N.
The Rainbow, one of the most beautiful
things in Nature, unites and harmonizes all
colors, is curved, and therefore is a symbol
of Beauty, of Unity. Not a perfect circle,
but an arc, it is a beautiful symbol of the
soul that has not attained perfection, but is
25

striving after it, of Aspiration and Idealism.
Following the storm it is a symbol of the
survival and triumph of Beauty and Good-
ness. Why should not it be one of our sym-
bols? .
All flowers are appropriate symbols for a
Beauty Religion, but the Lily is a flower that
grows in all lands and climes, with many
forms, out of muck, mud, flood and desert,
and is everywhere a symbol of Beauty, Vir-
tue, Peace, Purity, Good Intention, and Tri-
umph Over Evil, and always has this char-
acteristic that IT GROWS FROM WITHIN
OUTWARD, evolving its own beauty and
fragrance. Why should it not be the espe-
cial Flower of the Beautiful Religion, to be
borne in processions, decorate the Temples,
etc.? %:. . . :::::::::... ::::::::::::
It is recommended that the banner of our
Religion be a White field, bearing a Golden
sphere in its center. There is nowhere such
a flag on earth today. w
Now a great religion, a World-Religion,
should move not only to a sense of Unity
with Beauty, Goodness, the Universe, Life,
the Infinite, and the Ideal, but particularly to
the harmony, cooperation and Unity of Man-
kind. For ages untold it has been observed
that to dress men alike, or even put similar
badges or regalia upon them, was a potent
means of suggesting and creating a sense of
26

unity, comradeship, brotherhood, work-fel-
lowship and mutual kindness. By all means
we should take advantage of this psycholog-
ical fact and induce this atmosphere of har-
mony by forming the custom of wearing
something inexpensive, easily adjusted, and
symbolical, which would create such an ap-
pearance of being at-one. ~... ---... ---------. ... ------------------------- " -
To this end it is suggested that as each
member enters the Temple, he puts on (of his
own, or loaned him by an attendant) the
following symbolical garments:
A hemispherical Blue Cap, without brim
or peak, bearing a round spot or sphere of
Gold on its front.
A pure White Robe, consisting of a strip
of cloth a yard wide and about three yards
long, with a three-inch marginal stripe of
Blue; a hole in its center with a one-inch
marginal border of Blue, and on the front
of the robe a spot or sphere of Red. This
forms a sort of poncho, and when the head
is put through the hole the robe falls in-
stantly into place, draping the person, and
may be further confined by a Blue cord or
girdle if desired, but is complete without.
The effect of this regalia would, of course,
be the immediate transformation of the
whole company into uniform, and the room
to resemble a flower-garden of the symbol-
ical colors. . .
27

If desired, the dress of the Templer might
be made distinctive in any way the Group
might decide upon.
The floor of the Temple could be carpeted,
painted or stained Green, the seats also, and
Green could be used freely in the decora-
tions, say with branches of trees, or in
draperies, etc. . .
The Temple-room itself might very well
be made symbolical. It could, for instance,
be circular in form, with the Templer’s ros-
trum in the center, and from the domed
ceiling could be securely suspended a globe
or sphere. As to the order of exercises in
the Temple, all that could be decided and
varied according to the judgment and taste
of the Temple-Group concerned, but it is
recommended that music, perhaps the most
inspiring, consoling, uplifting of all the arts,
form a very large part—instrumental music,
and singing, solo, choral, congregational—
for nothing could be more expressive of
Beauty or more attractive to membership.
There should be intervals of Beautiful
Silence, during which the members, sitting
with closed eyes and bowed heads, could
pray to the god they believed in or medi-
tate upon the Ideal, the Good and the Beau-
tiful.
To the ancients, dancing was always asso-
ciated with religion. Why have the moderns
28

avoided it? It is one of the most beautiful
of the arts and most appropriate in a Beauty
Religion. Let there then be decorous danc-
ing, symbolical, interpretative, expressive
of sacred, mystical things, and of the har-
monious fellowship of the members.
The utterance of the Templer could be on
any topic of Beauty, Truth or Helpfulness,
especially the latter, with practical plans for
social betterment. . . . . . . . . . ...
Humanity is profoundly ignorant and the
universe and life are profoundly mysterious.
All religions have related to this and it
would not be becoming in a World Religion
to ignore it. The Infinite is always before
us and The Mystery, sublime, ferrible, beau-
tize. It is sufficient to contemplate and medi-
tate and be humbly conscious and rever-
ential. Why not, on the suspended sphere
before recommended, place therefore the
words, THE MYSTERY, that all may silently
see and consider? Let each man seek his
own solution. %
Many expressive rites and ceremonies
could doubtless be appropriately used, but
these can be left to evolve out of the genius
of the Temple-Groups as the spirit of the
Religion grows and inspires.
But it is recommended that there might
be processions on the streets, in uniform,
& 29

with music, singing, chanting, dancing and
symbolical banners, to create interest, get
the good will of the public and attract mem-
bership. Nothing attracts humanity more
than the pageant and it can be made both
beautiful and instructive. .
Let the Watchwords of this Religion be
BEAUTY and KINDNESS. .
It is recommended that the Beautiful Re-
ligion, as soon as possible, collate and com-
pile from all existing Bibles, Scriptures, and
the world’s best literature generally, all those
precepts, proverbs, parables, poems, stories,
or relations, that inspire or incite to kind-
ness, helpfulness, heroism, co-operation,
beautiful manners or behavior, truth, hon-
esty, generosity, purity, cheerfulness, philos-
ophy, the love of Nature, music, health, de-
votion to creative art, to social welfare, and
all forms of idealism—to form the Beahree
Bible. A Bible of Beauty, never finished, but
going on forever, volume added to volume,
a library of virtue, esthetics and the ideal,
to inspire all future generations, not neces-
sarily consistent, but representing truly the
best vision of those who wrote and selected
in their place and time; glorious, emotional,
thrilling, convincing, inciting. But in this
Bible dogmatic questions or assumptions
should have no place or promulgation. Let
. 30

them remain outside for theologians or crit-
ics to concern themselves with at their
pleasure, in the Bibles of their own kind.
The Sabbath, or “Beauty Day” of the
Beahrees need not be uniform throughout
the world, but may appropriately conform
to the custom of the majority in that time
and place. It should be a day devoted to
idealism, inspiration, beauty and good deeds,
especially of inspiration TO beauty and
good deeds. .
THE SYMBOLISM of THE ROBEs
The purpose of the robes, etc., of the
Beahree Religion, is to secure that feeling
of unity which comes from all dressing alike.
The symbolism of the various garments
is as follows: .
The robe signifies by its length the prob-
able longevity of a beautiful, virtuous life.
By its square corners it symbolizes the
Beauty of Rectitude, of right relations, of
“living on the square.” The four corners
also symbolize the “four corners of the Uni-
verse”—North, East, South and West. The
left hand front corner is for North, the right
hand front corner for East, the left hand
back corner for West, and the right hand
back corner for South. Standing in his robe,
31 .

then, the Beahree faces North-East, symbol-
izing that his outlook is between the mate-
rialistic science of the North and the mystic
spirituality of the Orient, and that he is
backed by the energy of the West and the ar-
tistic, romantic love-warmth of the South—
appreciating the beauty of all these. The
four corners also symbolize the four great
virtues and watchwords of Sincerity (North),
Spirituality (East), Kindness (South), and
Service (West). :
The keystone-shaped opening, from which
the head emerges, (the head symbolizing
knowledge) symbolizes that Wisdom is the
keystone of the arch of human existence,
sprung between the two bases of Birth and
Death. .
The usual derivation of the word religion,
is from re, back, and ligare (to bind), and is
understood to mean a binding back or fast to
some sacred principles or beliefs. When
the Beahree, then, buttons or ties the two
sides of his robe together, he symbolizes
that he thus binds on himself the principles
and practice of a beautiful life. . 3
The white robe, in its color, symbolizes
many things, but particularly the Beauty of
Unity, reminding all members of the Group
to work together in comradeship. Blue sig-
nifies many things, but particularly Serenity
32

and Idealism, as the eye of one inspired
naturally lifts to the calm beauty of the sky.
The red disk symbolizes the Sphere of Kind-
ness and of Love. Gold, being the symbol
of Light and Wisdom, is appropriate for the
one to wear on his head who conducts the
exercises in the Temple. The blue cap of
the Beahree, symbol of the vault of heaven,
reminds him of the calm inspiration he
should feel in the beautiful atmosphere of
the Temple, and the disk of gold on its front
that he should be wise and receive wisdom;
it is a symbol of the Sphere of Wisdom. .
It is suggested that the Sacred Dancers of
the Temple wear the following garments:
On the head a golden cap. Around the cap,
turban-wise, a roll of ribbons of the sym-
bolic colors, white, blue, red and green; the
ends floating behind. On the body a robe,
like the usual one, except short, reaching
only to the hips, or waist, and split up to
the shoulders to give perfect freedom to the
arms. On the legs, white tights, with full-
fashioned trunks of green, slashed to show
red beneath. On the feet, sandals, or bus-
kins of green, or bare feet. The arms, usu-
ally bare. 2. :: .
It is suggested that the Musicians of the
Temple wear the usual long robe of the
Beahree, but split up the shoulders to give

the arms more room. On the head the same
cap as the Dancers. And around the waist
a green sash of generous proportions, green
being particularly the color of the Beauty
of Joy. .
But there is no law in the Beahree Re-
ligion that commands or compels the wear-
ing of these robes. It is only suggested—
and requested-for the poetic impression and
the promotion of the spirit of Unity. But if
to the individual Beahree the robes are re-
pulsive, or if the principles of Liberty and
Self-Expression are more sacred and imper-
ative than those of Unity and Cooperation,
he or she is perfectly free to wear the usual
dress or to fashion for self any other robe
of any other color, form, or symbolism that
may seem more desirable and still be a mem-
ber in good and welcome standing.
For the Beahree Religion is a free religion
and each member and each Group is free.
34

MANUAL FOR THE TEMPLE

AN ORDER OF EXERCISES FOR
THE TEMPLE
Instrumental Music
Symbolic Gesture by the Templer
Reading of the Prelude
Music or Singing
Temple Echoes
Music or singing
Invocation for the Sacred Silence
A Sacred Silence, Consecrated to the Beauti-
ful, the Ideal and the Worshipful
Music, Singing, or Sacred Dancing
Invocation for the Utterance
An Utterance by the Templer–Speaking or
Reading .
Responsive Reading of the Daily Inspiration
Music, Singing or Dancing
Concluding Gesture
* 36

THE SYMBOLIC GESTURE
Standing erect, lift the face toward the
zenith, then stretch upward the two hands,
the finger tips touching, then bring the
hands, finger tips still touching, back to the
crown of the head. (This is the first of the
Nine Movements of the Gesture.) .
Then bring the finger tips to the fore-
head. (Second Movement.) .
Then bring the finger tips to the breast.
(Third Movement.) . 3.
Then opening the hands, bring them, with
palms outward and upward, to the top of
the head, till the finger tips touch again,
and then wave them outward with some-
thing like a swimming motion. (This is the
Fourth Movement.) .
Recovering the hands from this Move-
ment, bring them together, tips touching,
palms outward, in front of the forehead and
wave outward from the brow. (Fifth Move-
ment.) x -: : .
Using the hands in the same manner, wave
outward from the breast. (Sixth Move-
ment.) :-->
Extend the right hand, laterally and hori-
zontally, out from the side; then extend the
left hand similarly; then bring both to-
gether in front, with an embracing motion,
37 . . .”

till the finger tips touch. (Seventh Move-
ment.) -
Now extend the two hands straight out
forward, not touching, arms horizontal or
a little upward, palms outward and upward.
(Eighth Movement.)
Sweep the hands down from the Eighth
Movement, slowly to the sides, at the same
time bowing the head. (Ninth Movement.)
THE UTTERANCE AND THE
MEANING OF
THE SYMBOLIC GESTURE
(Its In-taking and Out-giving, or Invocation-
Affirmation-Blessing.)
O Beauty of the Universe, my whole being
is filled with the consciousness of Thy In-
spiring Creative Beauty! (First Movement.)
The Beautiful Understanding of Wisdom!
(Second Movement.) §
The Beautiful Beneficence of Love! (Third
Movement.) - .
I am moved to broadcast to all the Inspir-
ing, Creative, Appreciation of all Thy
Beauty 1 (Fourth Movement.)
The Beautiful Companionship of Under-
standing ! (Fifth Movement.)
The Beautiful Helpfulness of Kindness!
(Sixth Movement.)
38

With the Right Hand of Sincere Service,
the Left Hand of Sincere Sympathy, to em-
brace all! (Seventh Movement.)
And to give to all the Beauty of Peace!
(Eighth Movement.)
And Blessing! (Ninth Movement.)
PRELUDE
O Beahrees! In this hour of our meeting
in the Temple forget all your troubles, for-
get all the world's troubles, and yield your-
selves to the sweet influences of serenity and
repose. Let the Spirit of Beauty take you
into its Paradise of Peace! Y.
For your troubles, and the world’s trou-
bles, are not such dreadful evils as they
seem. Rather are they the means and oppor-
tunities for the human soul to rise and grow
toward perfection. Beauty of Character is
what it all means. So let us now accept, be
reconciled, be happy, and enter into the
inner world of the Vision of Beauty.
2: 3: ...:. ......: ...::::::::::::::: 39

TEMPLE ECHOES
The Templer speaks:
Laying aside all disputed questions, and
the problems that torture and perplex, let
us, who come here together, feel and create
an atmosphere of peaceful calm, like that
felt in the presence of the beauty of Nature.
The Congregation, responding like an echo:
An atmosphere of peaceful calm, like
that felt in the presence of the Beauty
of Nature.
Templer: .
A beautiful atmosphere of mutual recon-
ciliation, harmony and good will.
Congregation: *
A beautiful atmosphere of reconcili-
ation, harmony and good will.
Templer: .. . :-
A soothing atmosphere of serenity and
rest. .
Congregation: .
A soothing atmosphere of serenity
and rest. .
Templer: -
Let us make our Temple a resting place
for the weary and the troubled.
40

Echo: . : ..
A resting place for the weary and the
troubled. . . .x. . .
Templer:
A Center of Inspiration for the Aspiring
and the Dreamers of the Ideal |
Echo: -: * : - - - - - - - - - - - - - - W. " . . . .” - . . . - M. º
A Center of Inspiration for the As-
piring and the Dreamers of the Ideal |
Templer: . 3.
A place to find Beauty and meditate upon
the beauty of our ideals |
Echo: . . . . . . . . . . . . . . . . ; x .
A place to find Beauty and meditate
upon the beauty of our ideals |
Templer: º
Religion is the exaltation of the soul in the
worship of the most beautiful it knows, im-
agines, or aspires to do or become!
Echo: º .
Religion is the exaltation of the soul
in the worship of the Most Beautiful!
Templer:
There is some unseen, mysterious Power
in the universe, to which we may give any
name we please, and Beauty appears to be
an ever present revelation of this omnipres-
ent Mystery 1
41

Echo:
Beauty appears to be an ever-present
revelation of the Mystery 1
Templer:
What is there more beautiful than human
kindness? .
Echo:
There is nothing more beautiful than
human kindness! .
Templer: .
What is more beautiful than human har-
mony, the dream of all the poets, saints
and sages since the world began?
Echo: . -
Human harmony is divinely beauti-
full .
Templer: .
Let us, like the ancient Greeks, the most
beauty-loving of the ancients, idealize the
Health and Beauty of the Human Form!
Echo:
Idealize the Health and Beauty of
the Human Form 1
Templer: . s .
The hope of the race is in the healthful
beauty of the next generation 1
Echo:
Let us live to promote the health and
beauty of the next generation

Templer: . . .
Life is rhythmic, music is the Voice of Life
—let us especially take to ourselves the com-
fort and inspiration of the beauty of Music
and of all the Rhythmic Arts! §
Echo: 2.
The comfort and inspiration of Music
and the Rhythmic Arts |
Templer:
Does not the human spirit in all the arts
endeavor to interpret and express the Beauty
of The Mystery?
Echo: º --> §
In all the arts the human spirit en-
deavors to interpret the Beauty of The
Mystery ! --------- .
Templer: . . .
Is it not in the presence of the Beauty of
Nature that the Beauty and Sublimity of The
Mystery seem most revealed? .
Echo: ...’ . . .
Let us bathe and refresh our spirits
continually in the worship of the Beauty
of Nature! . §: ....:::::::::::::::::::::::::::::::::::::::::::::
Templer:
Leaving each one free to define Religion
according to the personal ideal, let us all
idealize Religionſ
Echo:
Let us all idealize Religion 1
43

Templer:
Leaving each one free to define Morality
according to the personal ideal, let us all
idealize Virtue! .
Echo:
Let us all idealize Virtue!
Templer: w. -
Let us idealize serenity and peace and
calm; let us idealize reconciliation and good-
will; let us idealize kindness and helpful-
ness; let us idealize harmony; let us ideal-
ize the health and beauty of the human form;
let us idealize the beauty and sublimity of
The Mystery; let us idealize music and all
the arts; let us idealize Nature; let us ideal-
ize the Religion of the Most Beautiful; let us
idealize Virtue; and, finally, let us derive and
build from all these the beauty of our own
lives! .:::: ... :::... : : :: 3
Echo: 3. .
Let us idealize the Religion of the
Most Beautiful and build the beauty of
our own lives! :
All, rising, and in unison:
For the Beautiful Realization and
the World’s Need, let this be so!

THE SACRED SILENCE
(A five minute period of quiet and “going
into the silence” for the purposes indicated
in the Invocation given below.)
INvocation For THE SACRED
SILENCE
O Mystery of the Universe, may we, in the
mystery of this period of Sacred Silence,
enter into that spiritual realm of adoration,
meditation, idealization and communion of
soul, which will enable us to unite with the
Universe and each other. .
If we have any enmity, or blame, or hate
for another, may we, in this period of silence,
understand, be reconciled, forgive, and send
a vibration of peace—for only on a founda-
tion of peace with others can our own peace
securely stand. . .
(Uttered with appropriate gestures.)
. 45 .
INvocation For THE UTTERANCE
O BEAUTY of the Universe!— º
For a union with Thee that would enable
me to deliver Thy message!—
That would touch my brain with inspira-
tion, -
My eyes with vision, ^
My lips with eloquence,
My hands with gesture and expression l—
To deliver Thy messageſ— *------------------
For the Beautiful Realization and the World's
Needſ
(Uttered with appropriate gestures.)
THE DAILY INSPIRATION
O Beauty of the Universe—everywhere
revealed ! - -
This day the Inspiration of Beauty and the
Ideal is upon me!
This day my whole being is to feel more
beautiful and young—more radiant, hope-
ful and sweet! w -
This day Health is to course thru me like
sap thru a thirsty tree!
This day my eyes are to smile, my lips be
eloquent, my hands helpful! -
This day I am to find a new joy in achieve-
ment; a new glamor in the sunshine, earth
and air; a new beauty in human faces!






46

This day I am to appreciate with generous
delight the excellencies of others, and to see
thru and behind their faults to a new under-
standing, sympathy and power to assist!
This day, with joyous independence, I am
to obtain the things I need by my own use-
ful activity, or by giving value for value, in
fair exchange! > ---> jº
This day I am to be glad I live—make
others glad I live—and make others glad
that they live! -
in sky, I am to live above! º
For the Beautiful Realization, and the
World’s Need, let this, to-day, be so!
THE CONCLUDING GESTURE
This is the solemn concluding ceremony
in the Temple: º
The Templer rises and lifts his hands as
a signal for the Group to rise, and then
SayS:— ::::::::::: -
O Beahrees! (arms outstretched).
I believe in Beauty 1 (finger tips to fore-
head). -
I love Beauty' (finger tips to breast).
I will live Beauty (arms out, palms up).
For the Beautiful Realization, and the
World’s Need, let this be so! (palms
rotated, swept down). - - - -
& 47

The Group then respond:—
O Templer! (arms outstretched).
I believe in Beauty' (touching forehead).
I love Beauty' (touching breast).
I will live Beautyl (arms out, palms
up). : .
For the Beautiful Realization and the
World’s Need, let this be so! (palms
rotated outward and downward and
then swept down to side).
THE SIXTEEN REMINDERS OF
BEAUTY-RELIGION
Other religions have had their Command-
ments, but Beauty-Peligion has no central
authority or infallible revelations of Deity
where with to command. It therefore offers
Reminders instead. As follows:
Consider the Beauty of Health—It is the
basis of beauty of body, soul and mind, of
being good and doing good, of sweetness
and joy. Understand it and take care.
Consider the Beauty of Beautiful Manners—
Contempt is the Parent of Hatred. Coarse-
ness is like a scar. Respect yourself and
treat all others with respect. Dignity, Con-
sideration and Kindness are the bases of
beautiful etiquette.
Consider the Beauty of Goodness—You have
48 .

been helped, help others. As you help
others, so will you be helped—it is the So-
cial Circle. 3. º
Consider the Beauty of Work—Laziness and
Hurry are both unbeautiful. Be serious,
earnest, orderly. Pride yourself on excel-
lence and the beauty you create. Finish
what you begin. §.
Consider the Beauty of Character in Business
—Be punctual, reliable, responsible, trust-
worthy. Give satisfaction. And make your
customer, employer, helper, your friend.
Nothing helps harmony more than honesty.
Consider the Beauty of Love in Sex—Make
sex a matter of conscience, an agent of the
soul. As a son loves and honors his moth-
er, as a woman is tender to her babe, so
let your attitude be toward sex. Under-
stand it, reverence it. Beauty begins here.
This is the Springhead of Life—keep the
fountains Pure.
Consider the Beauty of Chivalry—Let a free-
masonry of sensitive Honor between the
sexes be the crux of the Social Code. Let
it be a matter of course that the sexes
may always turn to each other for sym-
pathy, assistance, loyal Comradship; that
no advantage be taken; that Trust be not
betrayed. .
Consider the Beauty of Parenthood—Let the
passion and chief concern of human society
49 .

be the Next Generation—idealism, con-
science, science in procreation and nurture
–MORE and BETTER children of the Best
Stocks, until the wise limits are reached,
and then wise restraint—the Better Race
and the Superman. .
Consider the Beauty of Gentle Speech—The
tongue is a sharp tool—take kindly care
of its edge. º
Consider the Beauty of Serenity—Hopeful
Cheerfulness is the oil and medicine of life.
Consider the Beauty of Sincerity—by the
light of this all eyes will read your soul.
Consider the Beauty of Appreciation—Love
and Happiness flow to those who see and
praise what should be praised. -
Consider the Beauty of Courage—The Hero is
the world's inspiration and admiration. . . . . . . . . .
Consider the Beauty of Wisdom—Survey all
the circumstances, fulfill all the conditions,
face the facts, clear the vision of prejudice,
purpose prudently, act deliberately, yet
with firmness and promptness when the
moment arrives—be Right rather than con-
sistent—be honest with your own soul—
be Wise.
Consider the Beauty of Spirituality—That
mystical faculty which appears to lift into
the sphere of the transcendent and the
pure, to irradiate with light, and to give
50

recognition of the unity with the ineffable.
Consider the Beauty of Beautiful Life in ALL
ways, and let your person, dress, manner,
home, conversation, occupation, enthusi-
asms—all that you do and are reflect this
—that Grace and Beauty and Charm are
Virtues—and, finally, remember that a kind
smile, a kind word, and a helping hand
are the least costly, yet most precious and
beautiful of human gifts.
THE REMINDER FOR EATING
(To be uttered silently before eating, or
aloud, or printed and hung on the wall of the
dining room.) :---- § .
Inviting all beautiful influences and pres-
ences, and with grateful hearts, let us, when
we eat, compose our minds to ease and calm.
Let us love the food we eat, that it may
build our bodies to health and beauty. r
Let us regard with smiling kindness those
who eat with us, that our souls may be fed
by our mutual good-will.
Let us eat like superior beings, wisely,
temperately, loving our appetites, but con-
trolling them. . x -- " . . . . . . . . .” ---.' ... . . . . . . . . . ... ---
So shall our eating be a worthy and beauti-
ful exercise and part in our Religion. :-
For the Beautiful Realization and the
World’s Need, let this be so!
51

THE BEAUTIFUL REALIZATION
When all the Human feel their Harmony
and Unity with the Universe—and each
other;
When their bodies are as strong as the
trees; sº .
When their thoughts are as beautiful as
the flowers; sº .
When their impulses are as kind as the
sunshine;
When to mingle with the crowds of them
is as peaceful and soothing as to walk alone
in the presence of Nature—
Then we shall have the Beautiful Realiza-
tion.
THE AT-ONE-MENT
The Templer, rising, speaks to the Group:
“Let us now recite the At-one-ment.” The
Group, rising, repeats in unison with the
Templer:- .”
“My faults and your faults are mistakes,
accidents, or forms of Sickness—let us not
blame, but understand, pity and restore to
Beauty.”
(While uttering these words, each Beah-
ree turns to his fellow on one side and clasps
both hands with that one—then turns to the
one on the other side and, taking both hands
52

of that one, again repeats the words.)
“My virtues and your virtues are realized
forms of Beauty—let us recognize, appreci-
ate, and generously praise.” .
(These words also to be repeated twice,
each time with hands clasped with the neigh-
bor on either side.) - .
Then, with the right hand clasped with the
neighbor on the right and the left hand
clasped with the neighbor on the left, let
the finish be with these words, uttered only
On CC :
“Let us all be At-One in the Harmony and
Unity of Beauty ſ” .
(To be used in the services of the Temple
or not, at the discretion of the Group.)
AN UTTERANCE FOR DEATH
O strange, mysterious Death, we stand be-
fore thy silent, inevitable power and the
sublime, restful beauty of thy peace.
Never again will this one be with us here,
but we are not left desolate, for the memory
of the departed is beautiful for those who
loved them. And to remember the love and
goodness of the dead is to still possess the
best of them. ..º. .
Like the blossoming of a flower, like a bub-
ble on a river, like the song of a passing
bird—yea, perhaps like the lightning that
.” 53

flashes out of the darkness and returns to
it again—is this mystery of the earthly life
of man—quickly done, yet adding, haply, a
little more to the value and beauty of ex-
istence. Our life is a procession of deaths
and death is but a pulse-beat in the Eternal
Life. The superscription, Change, is written
upon all things, and that which hath been
can never be, exactly, the same again.
But what matters it? Change does not
destroy: there is no real annihilation; in
some form everything persists; and under
this name or some other name, with this
form or some other form, as this self or some
other self, we shall go on, to new adven-
ture, new experience, new growth. And the
wise are reconciled to death and so neither
fear nor suffer. And the brave put pain
under them as a step to victory, and the
hopeful double their joys by anticipating
them. -
What if we do not know? If we do no
know, there and then is where we may
hope all.
And beyond the horizon there is always
hope. ×
O Beahrees' Nature hideth the dead quick-
ly and meaneth not that we should ponder
upon them. She covereth their dust with
verdure and flowers and the glory of her
. 54 .

sunshine. And Beauty remains, and joy and
affection are ever potentially with us. Let
us sorrow not, for the living need joy and
not weeping, and tears do not soothe the
dead. --->
The Present is our sure portion—let us fill
it with the loving and living of Beauty, with
kindness and the giving of joy.
If the weight of grief is upon you, go out
alone into the quiet places of Nature and
there the beauty and peace of the Universe
will soothe and heal you. §
And doubt not that, finally, all is well.
This one, departed, had virtues—let us
think upon them and follow their shining
example—had faults—let us take care or we
also shall have them. Let us live a beauti-
ful life, worthy of a beautiful death.
Let us make our lives and the lives of those
about us rich and wonderful with the hap-
piness of Beauty, while the daytime of this
existence is with us, for we shall grow
aweary, by-and-by, and sleep will come with
who knows what beauty of dreams, what
sunrise of morning? .
Sleep on, O Sleeper—yet a little while and
we, too, shall be with thee! :
The Peace of the Universe be upon thee
and with us all! .
55

The price of this book is thirty five cents and may be
obtained from J, William Lloyd at
“The Swallows Nest,”
Freedom Hill,
Burbank,
California.
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