Karma is thought: spiritual, mental, psychic, physical thought.

Mental thought is of atomic life-matter in the mental zodiac.

—The Zodiac.

THE

WORD

Vol. 8 FEBRUARY, 1909. No. 5

Copyright, 1909, by H. W. PERCIVAL.

KARMA.

VII.
Mental Karma.

Continued.

A FEATURE of the mental karma of a person who allows his mind to be drugged into a belief which opposes his reason, is that he is unhappy and restless. He becomes a mental weather-cock. His mind no longer has a direction of its own, but turns in the direction given by any prevailing influence. Such a weather-cock will accept the belief of the person or body with whom he is, and also take the belief of the next one. He drifts from one belief to another and is never sure which is right.

We remember such a person. He was a “joiner.” He had become identified with different religious and mildly philosophic bodies in different places where he had been. His faiths became too numerous for him to reconcile them. He could not decide which one was right. In a letter to a friend, he described his mental state as being unsettled and unhappy, because, he said, he did not know just what he did or did not believe. Each of his faiths seemed right while thinking of it, but as he turned to the next, that, too, appeared right. Having no assistance in this dilemma, his thought began to brood successively over his faiths. Then his mind whirled madly from faith to faith until he did not know which one to rest upon. Finally he resolved upon an original plan. He said that he found that his mind changed so often and as he was not able to prevent its changing from one belief to another he must get somebody to change his mind for him, so that it would stay changed. So he wrote and later went to a “scientist” who he was sure did know and the “scientist” changed his mind for him. But did that help him any?

These false “scientists” stand as obstacles to progress. Though their beliefs appear amusing, and unworthy of serious thought, and though they and their claims seem harmless enough, yet they are more dangerous than any physical foe. They are enemies to mankind. They prevaricate and speak falsely concerning existing facts. They make front against facts. They subvert the reasoning faculty by training it to deny the facts which are known, and affirm as facts theories which are untrue alike to sense and reason. Their existence would seem unjust, and it would seem that they should have no place in the world; but they are a part of the mental karma of the age. Those who become of these “scientists,” of whatever branch, and feel themselves as such, have come into the inheritance of their past mental karma.

The karma of the “scientist” who denies facts and affirms falsehoods, is the karma of the mental liar who becomes inoculated with and the victim of his own lies. Having deceived many, he at last deceives himself. This state is not reached quickly and at once. At first a “scientist” attempts to deceive or delude others in a mild form, and finding success in his attempts, he continues. The recoil is sure and he becomes the victim of his own practice. Many who are unable to determine a thing for themselves are receiving their just deserts.

The “scientist” thought is the mental karma of the thought age. These scientists are karmic agents. They interfere with and make mental progress difficult because they confuse the minds and beliefs of the people. Seizing on a fact, they beat it out of shape and parade it in a dress of illusions. However, their work is not without service. They are acting as horrible examples to Religions and Science of what might become of them if they do not follow truth for its own sake, instead of insisting on authoritative dicta and the bigotry of authorities. They are of value in demonstrating to religion and to science that neither can rest on past traditions, nor initial efforts, but that they must grow out of the traditions.

Another class of people are those who speak of a “law of opulence.” They declare that all things are contained in the Universal Mind, that they may demand of the Universal Mind anything they wish and that if their demand is made properly and strong enough they will get what they demand, be it a piece of cloth or millions of dollars. The rule by which they work is to make a clear cut picture of the thing that they wish, then to desire that thing earnestly and with persistence, and then to believe positively that they will get it and that it will surely come to them. Many have had remarkable success in thus obtaining what did not rightfully belong to them. This method of demand and supply is as unlawful as any act of highway robbery. All things are of course contained within the Universal Mind. Each individual mind is a unit within the Universal Mind, but no one unit has the right to demand of other units what they possess, nor to demand of Universal Mind (God) what it, the unit, has not already. Universal Mind or God should have as much intelligence as the little unit, man, and should know what he is entitled to. Acting from intelligence, Universal Mind will give to the little man, what belongs to him, without his demanding it. When man makes his mental picture and attracts or takes the object after the method of the believers in the supposed law of opulence, he is acting on the principle of a burglar or a highwayman. Learning that a carriage is to pass along a certain road, the highwayman arms himself, awaits the arrival of the carriage, stops the driver, and demands the purses of the passengers, who, because of the advantage of his arms, comply with his demands; and so he gets what he demands. The demander of opulence forms the picture of what he wishes, uses the ammunition of his desire, and the object of his desire comes to him. But some one has to supply his demands. As he takes the money which he is advised to demand by those who champion this plan, he deprives those who supply his demands just as the highwayman plunders his victims. But the law of justice rules, notwithstanding all opulence and its demanders. Everyone must pay for what he gets and the mental culprits and thieves and vagabonds and outlaws will as surely pay for their stealings as the highwayman does for his in the end. They will be found out by the law, the memory of which does not fail. The highwayman at first rejoices in his lawlessness, and glories in the exercise of his power of depriving others of their possessions. But he must live apart from men, and as he grows older he feels and regrets his isolation from mankind. He sees that what he gets does not bring him happiness and his deeds of outlawry haunt him in visions of the night. He begins, at first unconsciously, to feel that the law will overtake him; at last it does and he is incarcerated behind prison walls, forced to abstain . The opulentist outlaw is not so very different. When he discovers that he may wish for a thing and get it, he derives the same pleasure from his act as does the thief. Then he becomes more daring and confident and is a bold highwayman in his mental world where he demands opulence and gets it, but as time wears on he feels an isolation, for he is acting against the law of the mental world. He is taking unfair advantage; his deeds in which he first exulted begin to recoil upon him. Though he uses all his specious arguments to the contrary, he feels and knows that he is acting against the law. The law of the mental world is just in its inexorable operation on all such criminals and mental sharks, and the opulentist, too, is overtaken by the law. The law may affect him physically as well as mentally. All possessions may be swept away from him and he may be reduced to penury and utter poverty. He will he haunted by mental creatures who constantly pursue him and from whom he cannot escape. These visions often end in insanity. The karma of such actions will in another life, according to the height to which he carried his practice, either endow him with the same tendencies of mental theft or it will make him a prey to others who take from him what he has. When one comes with such tendencies, he carries over what has been engendered in the past. If these practices are continued they will usually make of the practitioner a mental wreck.

Those who follow what they consider the law of supply and demand, and attempt to make demands on nature without working according to legitimate methods for what they demand, are not all impostors. Many begin in good faith and act on the advice of others. When they so begin they may be honest enough in their practice, but as they continue, experience will teach them that the practice is unlawful. Those who attempt to enter consciously into the world of thought will be subjected to more rigid lessons than the ordinary man of the world. One who attempts an entrance into the world of thought is given the lesson that he should not wish for anything related to his personality or from which he will receive personal advantage, until he knows the nature of his thoughts, is able to discover his motives, and to distinguish between right and wrong action. Conscience will warn them that they are treading on dangerous ground. Conscience will say “stop.” When they listen to conscience, they will have one or two experiences which will show them the error; but if they try to make a bargain with conscience or heed it not and continue in their practice, they then become outlawed in the mental world, and will receive the lessons which are given to outlaws. Wishing for a thing will bring that thing, but instead of being a help it will prove a burden and will precipitate on the inexperienced wisher many things which he did not expect.

Besides him who thinks with the view of profiting by a supposed law of opulence, there is the ordinary person who knows of no such term, but who simply wishes for and desires things. The philosophy of wishing is important to the student of mental karma. The act of wishing sets in motion many forces and the one who wishes and continues to think and wish for some particular thing will obtain that thing. When he gets the thing he wished for, it is seldom had in the manner he wished for it, because he could not see all of the factors with which he was dealing when he wished, nor could he see all of the things which were connected with the object of his wish. This is the experience of many who have been successful in wishing. This is so because, while he does see mentally the thing which he wishes for, he does not see the things which are attached to and which follow it. He is like one who sees and desires a silken scarf hanging from the top of a shelf, and who reaches up, takes hold and pulls, and as he does he gets the scarf and with it are precipitated on his head many things which had been placed upon and near the scarf. One such experience should prevent the rash wisher from committing the same blunder again, and in the future cause him to work for the scarf and then make sure that nothing else will come with it. So should the wisher first negotiate for the object of his wish, that is to say, work for it. Then he can obtain it by complying with the laws which will make it his.

If one pays attention to the facts he will find that he may get what he wishes, but that he never gets it as he wished for, and he will often be glad to be without it. Of course, there are those who like the “scientists” will never admit the facts and who will always try and persuade themselves and others that it all happened just as they wished it, but in their hearts they know better. It is not wise for one who would enter the mental world of thought to long or wish for any object which has to do with his personality. The only thing which he may long for wisely and without any ill effects to anyone is to be divinely illuminated as to how best to act. But then his longing ceases for he grows upward and expands naturally.

The different “scientists” have demonstrated that certain cures are effected. Some effect their cures by denying the existence of that which they cure; while others accomplish the same result by insisting that the cure already exists, until it seems to be actually effected. The results are not always what they expect; they can never tell just what will occur in the treatment, but they do occasionally appear to effect their cure. The one who cures by denial of that which he treats removes the trouble by a vacuum process of thought and the one who effects cures by insisting that there is no trouble where the trouble is, removes the trouble by a pressure process of thought. The vacuum process lifts the trouble above the victim, the pressure process forces it below.

All that the “scientists” do for a sufferer is to remove the trouble by supplanting it with the force of their own thoughts. The trouble remains to the debit of the victim, and when the next cycle for its reappearance comes it will precipitate itself with the accumulated interest that it has drawn. What these “scientists” have done to their victim is similar to what a physician does to his suffering patient, if he gives morphine to relieve suffering. The “scientist” gives a mental drug, the effect of which is that it takes the place of the trouble, which he has temporarily removed. The morphine is bad, but the mental drug of the “scientist” is worse. Neither of the drugs will cure, though each will make the victim insensible to his complaint. But the drug of the “scientist” is an hundred-fold worse than that of the physician.

The cures of the vibrationists, mental doctors, trouble doctors, worry doctors, opulentists and the like, all have to do with the lower world of thought. All interfere alike with the process of the mind in relation to disease and all alike will reap the mental disorders which they have caused to be set up in their own minds and in the minds of others, if their doctoring opposes the eternal principle of light and reason, justice and truth.

A lesson of great value which the Christian, Mental and other “scientists” of the so-called new schools should teach to the Christian Church is, that the miracles of the Church and the cures of Science may be performed without the authority of the Christian Church or the science of the scientists. This is a bitter lesson for the Church and Science; but unless the churches learn their lesson, they will be superseded by another faith. Unless the scientists admit the facts and propound new theories to explain, their theories will be discredited by facts. The lesson of particular value to the church and science is that there is a power and reality in Thought, which had not before been understood, that thought is the real creator of the world and of the destinies of man, that the law of thought is the law by which the operations of nature are performed.

The power of thought is being demonstrated by the “scientists,” by each according to the character of his cult. The “scientists” will compel science to recognize the facts demonstrated. When clear and unbiased thinkers intelligently enter the mental world of thought they will see and explain the relation of cause to effect and effect to cause in physical appearances, psychic phenomena and mental disturbances. Not till then will it be possible for people to become acquainted with the facts concerning the power and proper use of thought in the curing of diseases and other troubles. The causes of disease will be clearly seen and the claims of “scientists” will be shown to have no place. It will then be seen that more harm has been done by them to themselves and others than can be remedied in one life.

At present, the minds of men may be prepared for the use and knowledge of such power by each living up to his present knowledge of the laws of health, by a control of his desires, by living as clean a life as he understands, by purifying his mind of the intensely selfish thoughts which now fill it and by learning the proper use of money. If men now could become acquainted with the laws governing the different processes by which thoughts are regulated in their dynamic effect on other organisms this knowledge would bring disaster to the race.

One of the crazes of the time is “Yogi” breathing exercises which consist in the inhalation, retention, and exhalation of the breath for certain periods of time. This practice has most injurious effects on the nerves and mind of those in the West who follow it. It has been introduced by some from the East who know little of the nature of the Western mind or of the psychic constitution of our people. This practice was outlined by Patanjali, one of the greatest of Oriental sages, and is intended for the disciple after he has qualified in certain physical and mental degrees.

It is taught to the people nowadays before they have even begun to understand their physiological and psychic nature and while they know practically nothing about the mind. Full of desires and with many active vices, they begin breathing exercises which will, if persisted in, shatter their nervous system and throw them under psychic influences which they are ill prepared to understand and combat. The avowed object of the breathing exercises is to control the mind; but instead of gaining a control of the mind they lose it. Those who now teach this practice have not yet explained what the mind is, nor what the breath is, nor how they are related and by what means; nor what changes go on in the breath, and mind and nervous system. Yet all this should be known by one who teaches the inhalation, retention and exhalation of the breath, called in Sanskrit pranayama, else both teacher and pupil will meet with mental karmic results according to the extent of the practice and the ignorance and motives of each.

He who attempts to teach breathing exercises, is either qualified or not fitted himself. If he is qualified, he will know whether an applicant for discipleship is also qualified. His qualification should be that he has passed through all practices he teaches, has developed all the faculties of which he teaches, has attained the state which he claims as the result of the practices. One who is qualified to teach will not have as a pupil one who is not ready; because he knows, not only that he will be karmically responsible for his pupil during his instruction, but he also knows that if the pupil is not ready, he cannot go through. One who attempts to teach and is not qualified is either a fraud or ignorant. If he is a fraud, he will pretend to a great deal, but can give little. All that he will know will be what others have said and not what he himself has proved, and he will teach with some object in view other than the benefit of his pupil. The ignorant supposes that he knows what he does not know, and who, having a desire to be a teacher, attempts to teach what he really does not know. Both the fraud and the ignorant are answerable for the ills inflicted on the follower of their instruction. The teacher is mentally and morally bound to the one whom he teaches, for any wrongs coming as the result of his teaching.

The “Yogi” exercises of breathing consist in the closing of one nostril with one of the fingers, then exhaling through the open nostril for a certain number of counts, then in closing with another finger the nostril through which the breath was exhaled; then in stopping the breath for a certain number of counts, after that the finger is removed from the nostril first held and through which then the breath is inhaled for a certain number of counts, then in closing that nostril with the same finger and holding the inhaled breath for a certain number of counts. This makes one complete cycle. The breather continues the operation. This out-breathing and stoppage, in-breathing and stoppage is continued uninterruptedly for the time set by the would-be-yogi. This exercise is usually practiced in some posture of the body strikingly different from postures usually assumed by Western people in their meditations.

To one who hears for the first time of this exercise it will seem ridiculous, but it is far from being so when one is acquainted with its practice, observes its results, or has a knowledge of its philosophy. It is considered silly by those only who are ignorant of the nature of the relation of the breath to the mind.

There is a physical, a psychic and a mental breath. Each is related to and connected with the other. The nature of the physical and mental breath is related by the psychic breath. The psychic breath is that which arranges and adjusts life in the physical body by the physical breath, to and with the mind and its mental operations, by the processes of thought. The physical breath, strictly, consists of the elements and forces acting on the physical world. The mental breath is the Ego incarnated in the body, the psychic breath is an entity which exists within and without the physical body. It has a center outside and a center inside the physical body. The seat of the psychic breath in the body is the heart. There is a constant swing between two centers. This psychic swing of the breath causes the air to rush into the body and to rush out again. The physical elements of the breath, as it rushes into the body, act on the blood and the tissues of the body, supplying it with certain elemental food. The physical elements which are breathed out are those which the body cannot make use of and which cannot be well removed in any other way than by means of the physical breath. The proper regulation of the physical breath keeps the body in health. The psychic breath establishes the relation between these physical particles with the desires of the organic structure, and between the desires and the mind. The relationship between the desires and the physical with the mind is made by the psychic breath through a nerve aura which nerve aura acts on the mind and is either used by the mind or controls the mind.

The intention of the would be yogi is to control the mental by the physical breath, but this is unreasonable. He starts from the wrong end. The higher should be master of the lower. Even if the higher is mastered by the lower, the servant can never become master of itself by dominating that which should be its master. The natural result of the mental, being controlled by the physical breath is the lowering of the mind without a raising of the breath. The relationship having been severed, confusion follows.

When one holds his breath he retains the carbonic acid gas in his body, which is destructive to animal life and prevents the outflow of other waste products. By holding his breath he also prevents his psychic breath body from swinging outward. As the motion of the psychic body is interfered with, it in turn interferes with or suppresses the operations of the mind. When one has exhaled all the air from the lungs and suspends the breath he prevents the inflow of the elements needed as food for the tissues of the body and for the use of the psychic entity in the body, and he prevents the inswinging of the psychic breath. All this has a tendency to suspend or retard the action of the mind. This is the object aimed at by the “yogi.” He seeks to suppress the functions of the mind in connection with the physical body in order to control it and to pass into a psychic state usually called spiritual. The result is that the heart action is seriously disturbed and injured. Of those who follow this practice persistently, the great majority will become psychically unbalanced and mentally deranged. The heart will fail to perform its functions properly and consumption or paralysis are likely to follow. Such is the karma of the majority of those who persistently do their “yogi” breathing. But not in every case is this the result.

Occasionally there may be among those who practice pranayama one more determined than the others and who has some power mentally, or one who is possessed by fierce and steady desire. When he continues the practice he learns how to become consciously active, as the psychic action increases. He becomes at last able to act on the astral plane, to see the desires of others and to know how to use them for his own ends; if he continues he will bring about his own destruction, being not freed from his desires, but controlled by them. The only difference between his former and later states is that he is able to sense things more intensely than before and to have more power over others. He will finally fall into excesses of the sex nature and he will commit crimes and become insane.

Hatha Yoga, or breathing exercises, require a long and severe discipline which few Westerners have either the will or endurance to follow, and so, fortunately for them, it is only a fad for a little while and then they take up with another fad. One who does adhere to the practice receives his karma as the results of his motive and acts and so does the one who attempts to teach him.

In the thought of the day are teachings of persons who appear and collect a following by the strange claims of mahatma cults, cults with themselves as heroes, claiming to be God’s anointed and the reincarnation of a savior, archangel, or prophet of old. Some even claim to be God incarnate. We cannot say that these claimants are insane, because of the many followers whom they have. Each seems to vie with the other in saintliness and recklessness of his claim, and each has his devout crowd about him. It would appear that heaven has become depopulated by the recent incarnations on earth. Each of the incarnations is strictly up to date, in so far as his price is as high as his followers will stand. As to the cause of their accepting coin, these teachers cheerfully give the double reason: that the pupil cannot value and benefit from instruction unless he pays, and, that the laborer is worthy of his hire. These teachers are the karma of the time and of the people who are deceived by and believe in them. They are living examples of the weaknesses, credulity and shallow-mindedness of their followers. Their karma is that of the mental liar, explained previously.

One of the signs of the times is the Theosophical Movement. The Theosophical Society appeared with a message and a mission. It has presented Theosophy, old teachings in modern garb: of brotherhood, of karma and reincarnation, giving with them as a basis the sevenfold constitution of man and of the universe and the teaching of perfectibility of man. The acceptance of these teachings gives man an understanding and a grasp of himself as nothing else does. They show an orderly progression through all parts of nature, from the lowliest and seemingly most insignificant of her forms through all her kingdoms and beyond, into the realms where the mind alone may soar in its highest aspiration. By these teachings man is seen to be not a mere puppet in the hands of an omnipotent being, nor to be driven by a blind force, nor the plaything of fortuitous circumstances. Man is seen to be himself a creator, his own arbiter and the decreer of his own fate. It has been made plain that man may and will attain through repeated incarnations to a degree of perfection far beyond his loftiest thought; that as ideals of this state, attained through many incarnations, there must be even now living, men who have attained to wisdom and perfection and who are what the ordinary man will be in time. These are doctrines necessary to satisfy all parts of man’s nature. They possess what science and modern religions lack; they satisfy the reason, they satisfy the heart, place an intimate relationship between the heart and the head, and demonstrate the means by which man may attain to the highest ideals.

These teachings have made their impress on every phase of modern thought; scientists, writers, originators and followers of all other modern movements, have borrowed from the great fund of information, though those taking have not always known the source from which they borrowed. The theosophical thought, more than any other movement, shaped the tendency to freedom in religious thought, has given a lift to scientific impulses and a new light to the philosophic mind. Writers of fiction are illuminated by its doctrines. Theosophy is evoking a new school of literature. Theosophy has largely removed the fear of death and of the future. It has brought the idea of heaven into mundane affairs. It has caused the terrors of hell to dissipate like mist. It has given to the mind a freedom which no other form of belief has conferred.

Yet some theosophists have done more than all others to belittle the name Theosophy, and make its teachings appear ridiculous to the public. Becoming members of a society did not make people theosophists. The charge of the world against members of the Theosophical Society are often true. The greatest of its doctrines and the most difficult to realize is that of Brotherhood. The brotherhood spoken of is the brotherhood in spirit, not of the body. Thinking brotherhood would have brought the spirit of brotherhood into the physical life of the members, but failing to see and act from this high stand, and acting instead from the low level of personal aims, they let lower human nature assert itself. Ambition blinded them to brotherhood, and petty jealousy and bickerings split the Theosophical Society into parts.

The Masters were quoted and messages from them claimed; each side declaring to have messages from the Masters and to know their will, much as the bigoted sectarian claims to know and to do the will of God. The profound doctrine of reincarnation in its theosophic sense has been ridiculed by such theosophists asserting a knowledge of their past lives and the lives of others, when their very claims convicted them of ignorance.

The teaching in which most interest is shown is that of the astral world. The manner in which they approach it would indicate that the philosophy is forgotten and that they are dealing with its lethal, rather than the diviner side. The astral world was sought and entered by some, and coming under the alluring glamour and hypnotic spell, many became victims of their fancies and of its deceptive light. Brotherhood has suffered violence at the hands of some Theosophists. Their actions show that its meaning has been forgotten, if ever understood. The karma as now talked about, is stereotyped and has an empty sound. The teachings of reincarnation and the seven principles are rehashed in lifeless terms and lack that virility required for growth and progress. Fraud has been practiced by members of the Society and in the name of Theosophy. No different from those in other movements, many of the theosophists have incurred the karma which they have taught.

The Theosophical Society has been the recipient and dispenser of great truths, but such honor entails great responsibility. The karma of those who have failed to perform their work in the Theosophical Society will be greater and reach farther than that of those in the other movements, because members of the Theosophical Society had a knowledge of the law. Great responsibilities rest on those who know the doctrines but fail to live up to them.

Judging from present action, the split factions of the Theosophical Society are in sad decay. Each, according to its human weaknesses is drifting into the little pools of decaying forms. Some prefer the social side, where meetings are for favorites and friends. Others prefer the arts and kindergarten methods. Others prefer to live in the memories of the past and fight over again the Society’s squabbles they have won or lost. Others again prefer the ceremonial, the homage due a priest and the authority of a pope, while others are attracted by astral glamour and are becoming deluded and ensnared in chasing its elusive lights. Some have left the ranks and work the divine teachings to get money and an easy life.

The social side will last as long as social fads do last. The karma of such members is that they who knew of Theosophy will be in future kept from it by social ties. Those following the kindergarten method will be absorbed by petty duties of life when their work in the world is begun again; the petty duties will prevent them from entering upon the duties of a larger life. The karma of those who live in the memories of the past strife of the Theosophical Society will be, that their strife will prevent them from taking up the work again and benefiting from its teachings. Those who desire to build up a theosophical church with its priest and pope, will in the future be born and bred and bound to ritual and a church where their minds will yearn for freedom, but where education and conventional forms will restrict them. They must work out that terrible price which they are now preparing as their future debts. Preaching against priestcraft and authority while practicing the very opposite of what they preach, they are making prisons for their minds in which they will be bound until they pay the debt in full. Those who seek Theosophy in the astral world will incur the karma of weak and impotent psychics who put themselves under control to gratify sensation. They will become moral wrecks, lose the use of mental faculties or become insane.

The karma of these different sects may not be put off to the future, much of it will be suffered here. Should it be experienced now, it will be their good karma if they can rectify their wrongs and get on the true path.

The Theosophical societies are dying slowly. They will pass away, if they refuse to awaken to and realize the doctrines which they teach. There is yet time for the different leaders and members to awaken to the present truth of brotherhood, and to reunite their forces. If this can be done, much of the karma of the society informer ages will be worked out. Old debts will be paid and a new work entered upon which will excel anything which has as yet been done. It is not too late. There is still time.

Claims of authority as outer heads or commissions from Masters must be put aside. The feeling of tolerance is not enough; the love of brotherhood must be yearned for and experienced before results will become apparent. All those who would have the Theosophical Society as one again, must first begin to long for it and to think about it and be willing to see and rid themselves of their self-deception, willing to give up their personal claims and rights to any place or position, and to put aside all prejudices for or against those engaged in theosophical work.

If this can be done by a large enough number, union of theosophical societies will be effected again. If the majority will so think, and desire the union on principles of right and justice, they will see it an accomplished fact. One or two or three cannot accomplish this. It can be effected only when it is desired by the many who think, and who can free their minds from personal prejudice long enough to see the truth of things.

Those who sanction these faiths, beliefs and systems which the present cycle has brought out, will be responsible for the ill and harm which their sanction does to the faiths of the future. The duty of everyone interested in religion, in philosophy and in the sciences, is to sanction only such doctrines as he believes true, and to give no word of approval to those he believes to be false. If each is true to this duty, the welfare of the future will be assured.

Out of the tumult and chaos of opinions will develop a philosophical, scientific religion, such as history does not record. It will not be a religion, but rather an understanding of the inner myriad forms of thought, reflected or expressed in nature’s outer forms, through all of which divinity will be perceived.