of many of the things that are. Entities, incapable of grasping com. prehensively the "all truth" that is Divine, have fallibly grasped parts of truth, and employed them invidiously and mockingly, while quite naturally and erratically, and by doing so, displayed the spirit of error," under the assumption of being guided by "the spirit of truth!"

66

Now we are better prepared to confront the question, what is Error? and to answer it more pointedly and definitely. Being assured it exists, we are therefore assured that it is right; so then, we are tied down to the position that it is a fragment separated from the one great and all-embracing science of all truth." We have shown that the most erratic, mischievous and, death-dealing heresies or evils on record, may logically and happily resolve themselves - upon close and critical examination into fragments of the one great science aboved named. Anything more mischievous or death-dealing than fragments of truth, accepted as more than fragments, or treated as if the whole, we cannot conceive of. Then why should we regard error as being anything more or other than fragments of truth foolishly torn from their proper surroundings, their other helpful, working parts? Yes: why should we? If we see that "whatever is, is right;" then the fact of erratic workings in proving the reality of error, can only be logically accounted for by the position we now take and defend, and that is that error necessarily and logically resolves itself into detached, fragmentary, and therefore unpracticable and mischief-working, portions of the truth. That conclusion seems to us to satisfy all requirements much more logically and harmoniously in every way, than any other; while it does away with the idea of two antagonistic forces in the universe, ranged under two very widely different and distinctive heads.

Now, while we are dealing in this way with truth and error, the same process of thought and reasoning comes to the assistance of good and evil. Truth and good are counterparts, error and evil,the same. From the altruistic stand-point evil cannot be seen; from the imperfect stand-point, proportionately, and to the degree of imperfection manifested, evil will be very apparent. All evil is, in truth, a relative good, a potency temporarily employed by an all-wise and all-loving Ruler to correct erratic and imperfect causes. To those who are on the dark side, and see nothing but the shadowy form of the manifested potency, a nameless terror is bound to blanch the cheek, and cause the limbs to totter and tremble, as in the dread presence of an evil. To those who are in the light of God, however, and who therefore see the thing as it is, and also its intention, the manifestation will show itself in brightness and beauty, and as the very thing of all others most beneficial under those peculiar circumstances; therefore by them, it will be recognized and accepted as a relative good.

Truly the ways of God are past finding out! Truly man's highest wisdom is folly! Truly man's ways are not as God's ways, nor man's thoughts as God's thoughts; for as the heavens are higher than the earth, so are God's ways higher than man's ways, and God's thoughts, than man's thoughts. But it is the purpose of God to make man at one with Him, and not to allow him to remain thus in perpetual discord. And His purpose is ever progressing slowly and surely towards its goal. And for this end a middle-man was given to the race, when that race was ripe for his appearance, that is, when the fullness of time was come for before man more clearly what was the mind and will of God.

him to set Now those

who apprehend that middle-man's intention, and keep it, thereby become his very disciples, and shall assuredly know the truth, and by it be made free. Free! Yes; gloriously so! Free from erratic partialities and preferences; free from fleshly lusts which war against the inner and higher life; free from the pernicious entanglements of superstition; free from everything ritualistic and merely seeming; free from unreality in every form, and from every false way; free from the bonds of all fleshly imitations and surroundings; free from the Fall, its curse, and consequences; free from any fear of any description, seeing that man is impotent, and God is love; free to soar away from, and above, the fleeting and transitory things of time and sense, and to realize the realities of the eternal and immovable state.

This is the wondrous freedom of the altruistic state.

EDITORAL NOTES.

THEODORE WRIGHT

OWING to the press of other matters the poem, "A Prayer For Knowledge," is omitted from this number of THE ESOTERIC.

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THE

ESOTERIC.

A Magazine of Advanced and Practical Esoteric Thought.

Copyrighted 1889.

VOL. III.]

SEPTEMBER 2 TO OCTOBER 22.

[No. 4.

SOME OCCULT PHENOMENA AND FORCES FROM
THE SCIENTIFIC STAND-POINT.

BY VIDYA-NYAIKA.

WISDOM OF THE LAW, (CONCLUDED.)

To recapitulate by re-explaining; I desire it to be clearly understood that the harmonics to which allusion is made have never, in their relation to emotions, been studied outside of the G. N. K. R class-rooms, and have never been applied practically except by this Association. The laws given in this article relate to that which has hitherto been unknown, and they open up a wide field of theoretical application, and introduce a new ele ment of moral culture. It is not new that there are harmonics in tones, but it is new that each harmonic relates to a definite emotion, and to a definite mental and bodily effect; it is also new that the relative loudness of these harmonics, compared to the fundamental tone, determines the emotional quality of a tone; and that the relative loudness of the harmonics among themselves, with reference to the dominant harmonic, determines the shadings of sentiment belonging to the various emotions. It is a new discov ery that the emotional character of tones is dual. It is also new that every mental and moral characteristic is expressed by the dominant harmonics of the voice, and that the hearing of these harmonics produce not only like mental and moral states, but actually produce structural changes in the organism of the hearer. The instruments and methods by which this knowledge is practically applied to mental and moral growth is also new. No one can hope to partake of this culture till they have given, for a period of at least two years, satisfactory evidence of having conquered anger, hate, revenge, resentment, and selfish ambitions.

It would be entirely useless to attempt to deceive on this point: the harmonics of the voice register with absolute accuracy the moral growth. Of course we do not depend entirely upon the voice for detecting the lingering remnants of the evils.

All there is of gesture, feature, physiognomy, attitude, contour, and personal habit, is brought to our aid.

The applicant for entrance into the G.....R, or G.... K departments cannot hope to hide the history of his mental and emotional experience, or the state of his moral growth. Experience shows that grief rapidly chisels

its care-worn look in the facial lines, but even if these have become obliterated by years of quiet, his speech will reveal his past.

Sorrows past, as well as sorrows present, sing their dirges in the tones of the voice. Long practised deception betrays itself, not only in pose and gesture, but in the very formation of sentences, as well as in the accents and intonations in which they are delivered. Every wrinkle is the grave of a buried hope, a furrow washed by a deluge of tears.

Worry throws over the face the white shroud of pallor; and vice writes upon the human countenance the daily bulletin of disaster, disease, and death.

On the other hand, the joy that is born of moral rest, and pure purpose divinely illuminates the face with a halo of gentleness and love. If anger has congested the cerebral fibres, and left a foreign deposit in the tissues, the lack of development thus occasioned will produce a lack of proper harmonics in the voice. Those organs which are most often used will develop at the expense of others, and anger develops the lower and basilar organs of the brain, the very ones that ought not to be unduly stimulated,, if you wish the higher ones to be active.

Anger is an emotion which is usually intense: as a rule, those who are capable of the disease feel it very intensely for minutes, hours, and even days at a time, and this state, even if it be only a slight irritability, disorganizes the entire mental and emotional condition, and builds up, during that time, abnormal brain structure. Its effect can be most rapidly eliminated by the aid of the harmonics producing the opposite emotional state.

Glorious will be that time in the pupil's attainment when he can harbor a pure emotion, and a holy desire, with an intensity equal to that with which he once felt anger. Happy will be the day when he can retain a joyous serenity with equal intensity and continuity, interspersed with moments of sublime enthusiasm and rapturous thought, instead of moments of petulance and restlessness. Only after the mind has been free from these intense evil emotions for a long, long time, will it be able to continuously entertain for days and weeks those delicate sentiments and aspirations and receptive moods, necessary for the higher growth. "Anger puts out the lamp of the mind," says Buddha. The Yoga says that the mind should be likened to a lamp in a windless place.

Fertile philosophic thought is prone to have its birth during moments when we are filled with sentiments of symmetry and poetry, yet it is exactly these mental conditions which are most effectually destroyed by feelings of irritability and resentment. The mind should be as the mountain lake, unruffled by the adverse winds of circumstances. The lake with the smooth surface reflects, with distinctness and continuity, every star shining in the sky above it, and so the mind, when undisturbed by all that which may agitate it; it mirrors the truths of Nature with completeness. We are impelled to plead with those who aspire to a mastery of these knowledges regarding the great importance of conquering the evils once and forever. It is a tenet of the Society under the charge of the G. N. K. R that every new acquisition of knowledge should bring a new moral obligation, the practice of which must precede further study in that domain.

I therefore implore you to eradicate from your nature every tendency to use knowledge for a selfish end, before you attempt to acquire the skill and power in the use of your voice hinted at in these pages. If you do not,

the circumstances and events of your life (the doings of the Infinite) will form an insurmountable barrier to your progress.

Do not think to apply these laws for the unworthy purpose of improving your voice, for the sake of its effect from a social stand-point.

The object in view is the immeasurably larger one of emancipating your own soul, and putting it in harmony with ALL THAT IS. The voice-tones simply indicate the progress you are making, and aid you in your growth. Begin at once to use those tones in your daily speech, which are indicative of the condition to which you wish to attain. Maintain unalterably the mental, emotional, and moral condition which you wish embodied in your organism. Do not destroy a year's growth by a momentary relapse into the feelings of selfishness. Every frown leaves a scar upon the soul, and it will continue for a long time thereafter to work evil upon yourself and others, in every word you utter. Every scowl is a sirocco in the human heart, and it destroys the fairest foliage you have so carefully nurtured. All scolds and grumblers breed a pestilence in their own minds. Fret undermines the will and the health, as effectually as fury.

To harbor hate against your enemy, is like killing yourself with a deadly infection, in order that the corruption of your corpse may poison him you hate.

Hate is a miasm engendering every moral disease, and to harbor the unholy feeling for any length of time, will make you hated in turn.

The psychismic effect of the hate of enemies will pass you unharmed, if there be not in your brain abnormal chords capable of sympathetically responding to forces of the same kind and pitch.

Learn to love everything, and avoid the expression and feeling of disgust, for it leaves in the fountains of your emotional nature, the poison which will estrange your friends. Think especially of the unhappy fate of a person who is at such a low moral ebb that he is capable of insulting or slandering you, or of doing you evil from motives of selfishness he injures himself most, and truly deserves your pity. He knows not your opportunity. The karma of former lives gave him an evil disposition, and circumstances stronger than himself, developed these evils into activity. It may be that you have made mistakes and done wrong yourself, and have censured yourself severely, but this gives you no right to condemn him.

He may be vile beyond conjecture, all the more he needs your love, your gentle tones, and your kindly looks: the look of contempt would leave within your soul shadows in which would lurk demons more dangerous than sin-weakened man.

May this "music which calls the past out of its grave, and the future out of its cradle " sing you into a sweet forgetfulness of all the evils of this world, and may pure and harmonious tones God's voices

over you the spell of pure thoughts and holy motives.

(To be continued.)

breathe

"IF man and woman at the present time will begin with their eating and drinking, and bring their appetites and passions up to pure nature, we shall wield a power that will ramify through every department of domestic, social, and religious life; and our government will be made a government for the benefit of all the people, and not a government of oppression and repression of the higher faculties." From Butler's "Narrow Way of Attainment."