the trackless realms of infinite space; vegetation clothing the earth with eternal verdure and holding the stored forces of nature ready to be transferred to the multifarious genera and species of animal life through whose organisms pour the life-forces of universal mind; thus proving to us that all things are full of Divinity, and inspiring us to say Great and marvelous are thy works, O Lord of hosts, the earth is full of thy glory!"

The natural man thinks the universe is God, or that God is the soul of the universe, thus confounding God with nature and believing that He exists in nature, while his darknened understanding will not let him see that He is before and above nature and the free author of nature.

When all the data of the material world are exhausted in trying to arrive at the final conclusions of Science within the domain of the sentient, they will recoil upon themselves in an ocean of dreamy emptiness. The study of physical science is inspiring and ennobling; but it is only a link in the chain of what is infinite, and above and beyond the realm of the physical there is the antetype of our highest conceptions and aspirations. Sense is the medium from the physical world to our physical consciousness; but we live in the realm of the spiritual by faith, and faith brings as true evidence of reality as sense; for our spiritual consciousness may be so assured as to amount to demonstration. The existence and action of mental qualities and universal principles is primarily referable to the world of mind, and evolution of ideas is a bringing out and a representation to human intelligence.

The physical world is the answer of nature to mind in physical correspondencies. Man is the expression of love and wisdom according to divine intelligence.

"Love is the root of Creation; God's essence; worlds without number lie in His bosom like children; He made them for this purpose only; only to love and to be loved again He breathed forth His spirit into the slumbering dust; and upright standing it laid its hand on its heart and felt it was warm with a flame out of heaven."

Man's five corporal senses are for the perception of natural objects-the material world, and he cannot perceive spiritual bodies with them, but his spiritual constitution is such that he can discern spiritual realities.

The spiritual world is much engaged in the affairs of terrestrial life. Plato said: "All things are full of divinity, and we have never been neglected through the forgetfulness or carelessness of spiritual beings." When the host of Syria had invaded the land of Israel they were interrupted by the prophecy of Elisha who could hear the words of the king of Syria in his bed-chamber while he was a great distance from him, and the eyes of Elisha's servant were opened and he saw horses of fire and chariots of fire on the mountain round about. These things might be seen by us if our spiritual perception were made susceptible by a predominance over our propensities. Apollonius of Tyana was addressing an audience at Ephesus when the murder of Domitian occurred at Rome and described it as it occurred, through his power of second sight. Man is the myterious link between the material and the immaterial, or rather the epitome of both. While he is deeply rooted in the earth, and organized on the physical side by the action of infinitesimal molecules, he breathes ethereal airs and is a part of universal mind moving in universal space.

Glady, N. C.

D. N. CURTIS.

THOUGHT.

Physical conditions are expressions of mental states, and these are either true or perverted forms of thought; hence the underlying force of disease is a perverted form of mental energy.

When a true, or divine thought finds entrance into the mind, it is germinal and unperceived; but it is a positive force that expands and destroys the false conditions resulting from perverted thought.

Between the thought held in the mind - which is the cause,

and the effect physical conditions, there is an intermediate state of invisible energy flowing from the thought, that finds its ultimate expression in the body.

And it is here, and in this realm of inner force, that the divine thought acts, changing its conditions, and influencing and transforming both mind and body.

Thought is the condensation of all the forces of the organism.

Thought and feeling are forms of vital force and are convertible one into the other.

Thought is a form of feeling, and feeling is thought unexpressed in form.

Vital force is life, or spiritual energy. When thought and feeling become perverted, then life becomes perverted.

To change physical conditions we must change the thoughts of the mind.
To influence others we must work
their mental energy.
Thought is transferable and is a mode of motion.

upon

A true, or divine thought lodged in the mind of another, is so much more vital force conveyed to that person wherewith to build up, sustain, and renew the organism.

We are thought-creations of God, and thought is the underlying force of being. NEITH.

Brooklyn, N. Y.

A FEW MAXIMS FROM CONFUCIUS.

To rule with equity is like the North Star, which is fixed and all the rest go round it.

Worship as though the Deity were present.

If my mind is not engaged in my worship, it is as though I worshiped

not.

Some proceed blindly to action without knowledge; I hear much and select the best course.

A good man regards the ROOT; he fixes that and all else flows out of it. The root is filial piety; the fruit brotherly love.

Learn the past and you will know the future.

Speaking of himself Confucius says "At fifteen years I longed for wisdom. At thirty my mind was in the pursuit of it. At forty I saw clearly certain principles. At fifty I understood the rule given by heaven. At sixty everything I heard I easily understood. At seventy the desires of my heart no longer transgressed the law.

"I daily examine myself in a threefold manner; in my transactions with men, if I am upright; in my intercourse with friends, if I am faith. ful; and whether I illustrate the teachings of my master in my conduct."

ESOTERIC CONSISTENCY.

[Paper read before The Society Esoteric by C. H. Mackay.]

Let us, through the impartial channels of a clear understanding, reason together. Let us exchange our inmost thoughts, desires and general ideas upon this matter of soul-culture, and thus arrive at a satisfactory comprehension of the basic attributes which should be embraced within the character of the faithful, consistent follower of esoteric principles.

First, are we really awake to the importance of the work in which we are now fully enlisted? If not, it is highly necessary to seek a thorough enlightenment upon this point at the very commencement, of our efforts. Do not for an instant lose sight of the fact that the object for which we labor is of vital interest to all the world, although the world may at present be unconscious of it.

Remember that our aim is nothing less than the ultimate redemption of mankind from self; the awakening of the true soul-life to a conscious, spiritual entity; the freedom of the chained spirit-force within from the thralldom which elemental and adverse influences have exerted since the human family lost sight of the eden state of existence; the perfect triumph of the internal over the external; finally, to state our esoteric idea in a brief and comprehensive manner, the development of the man to that plane of perfection and use where he will no more go astray where he will govern all acts by direction of the infallible monitor within; where the reason will no longer respond to the selfish promptings of externals, but be governed by the pure influence of a true understanding; then will be brought about in his life perfect accord with the universal idea of Love, Harmony and Order.

Here we have a general view of the work at hand, with its immeasurable importance.

Only generalities can be touched upon in this connection. The details of the work are innumerable and will be brought out only through the in dividual experiences of each and every co-laborer.

And now the main point at issue. Are we consistent? Realizing as fully as possible the unprecedented vital importance of Esotericism, are we sufficiently en-rapport with its great principles to live the life of consistency? Upon this question hinges the ultimate success or speedy disrepute, partial or complete, of our labor.

We are the disciples and upholders of a practically new principle. It has, inherently, all the elements of phenomenal success. The remarkable growth of that most powerful ally, THE ESOTERIC, the increasing volume of correspondence in which are manifest the heart throbs of our people throughout the land; these and many other evidences, daily impress us with the fact that a great awakening is taking place.

The time is ripe for it, the people are yearning for substantial food in spiritual teachings. Their souls have revolted at the superficial doctrines of the sects and creed-supporters of the world. The pure religion of Christ has been so warped and distorted through selfishness, misunderstanding and ignorance that they find little left to meet their pressing needs. In fine, the hollowness of life has met them in the full force and hideousness of its appalling vacuity and lack of purpose. Now therefore of all ages since Reason came to man, is the Harvest Time.

*The lower, personal self. (Ed.)

And we of the earth's millions may, if we will, be the chosen ones to form the atom around which the people shall gather. With their endorsement and the strength of their support will our efforts be given the stamp of eternal permanency.

Do we intelligently grasp the full prominence of the situation as to what the harvest will be when this seed which now we sow, shall have come to the light of day? In one phase of the case we are pioneers in this work. True, the ground has been cleared for us of much rubbish and refuse material through the labor of others, yet we are at the threshold of a higher series of attainments, and upon our management depends largely the weal or woe of future efforts in the same line of thought.

The stamp of purity, and above all consistency, which we impress upon our movement will therefore be of influence through all the ages to follow. Realizing the full importance of this, we cannot be too zealously careful in guarding our daily life from all inconsistencies which would react upon the principle. Know that sin and vice, as individual drawbacks, act with inestimable power and severity against principle. A whole grand body may be destroyed through an inconsistency in movement or influence of one member or function.

The heart, for example, is the most important member of the physical organism. Any derangement of this vital centre gives an uncertainty and lack of permanency to the whole structure. This perhaps is an apt illustration of the point at hand. We will suppose that each member of our body was conscious and thus capable of thought and reason (as they really should be, were we sufficiently developed in the spirit). If, this be ing the case, they were cognizant of the fact that there was an irregularity at the centre of their very life, the heart, there would be a greater or lesser degree of relaxation or loss of energy on the part of every function of the body. And although the real effect of the diseased heart might be of such a nature that its office would continue to be performed through the natural period of the body's existence, yet the demoralization and general depressing effect upon its dependents would be none the less real.

Now as to our work. The analogy afforded by the above, as applied to our aim and principle, is too apparent to necessitate following out at length. The heart is taken as the basis of the illustration because a leader's example and influence in our movement is of vastly greater importance than the example and influence of him who stands in the rank and file. But even though we carry the illustration further and there consider the private and seemingly unimportant members, we quickly learn that each individual laborer in the vineyard is dependent on others, and that a neglect or inconsistency in the work of one is soon felt by all and the general effect is depression and stagnation.

And here also consistency of thought is to be considered. In fact the fountain-head of all our hopes for advancement is our quality of thought and our ability to control and direct the waters of that fountain into their proper channels, independent of external influence. How few among us seek light for themselves upon original lines of research! In this particular we may reasonably be compared to a parasite.

Strict watch and prayerful constant desire must be followed, or we drift surely and swiftly into the dogmatic ruts of the principles of sectarianism The church is overflowing with people who will not think independently. Parasites, full-fledged and hopeless, who week after week listen to their

spiritual instructors, so called; and raise no queries of objection, nor seek further light by individual investigation. Accepting blindly the declarations of those who may be superior in intellectuality, but below them in spiritual unfoldment, they drift into the veriest dependence and finally become spiritually unconscious.

Natural history describes a certain water-animal which, soon after coming into sensuous existence, develops into a remarkably active sphere of life. With great independence, it seeks its food and pursues its allotted routine of unconscious adherence to duty, with a steadfastness which promises a life of use and great activity. But alas! in an unguarded hour the circumstances which surrounded man at the fall, now encompasses, in a somewhat different manner, the object of our illustration. A temptation of such a subtle nature is presented that, although the example afforded by a previous life of activity and general usefulness should cause a revolt at the very principle, yet the step is taken. In an evil moment the sprightly little animal is brought in contact with the crab, and through an inherent sense for protection attaches itself to the larger body.

Then its doom is sealed. Its Fall has been accomplished even as effectually as the other great calamity so vividly set forth in the book of Genesis. It soon finds that further effort is unnecessary. It not only obtains protection from enemies, but food as well, for from the body of the crab it gets full nourishment, and the life of the greater is really the life of the lesser. And now the sequel.

Nature despises a useless thing and speedily annihilates such when brought to her notice.

Thus in the case of the parasite. The formerly active little object becomes in a short time, a shapeless mass. The symmetrical members with their beautifully delicate muscles, are soon reduced, atrophied and lost. All the useful characteristics of former life and use are mercilessly cut off and the offices of motion and independence are completely absorbed in the larger being. Nature is avenged and satisfied.

Does this simple relation of fact need further comment or explanation? Is not the illustration apparent in its application to those who allow other minds to do their thinking? Remember that nature despises, abhors, a useless agent. She endorses independence and those who strive to help themselves will never lack her most willing assistance when needed.

And so in spiritual affairs, receive truth from every available source, but weigh it with care, and if found wanting in the balance of your independent reasoning, or failing of application to your particular case, reject it and look within for a substitute. Whenever a truism is expressed it is fruitful of good. It may lack of appreciation by you, but in some mind it will take root and fructify. Do not therefore condemn the honest utterance of any man. What is fallacy to your mind may be of inestimable help to another. Labor diligently with the end always in view of perfect harmony with the principles of our God-given esoteric ideas, and bring about in each and every breast the hypocrite's despair, the true Esoteric's hope and light, consistency.

Absolute perfection in this matter is neither required nor expected. We can be far from perfect and yet present to the common people lives of unexampled purity and consistency. This is the object for which this idea of consistency is being advanced. Earnestly desire a life of faithfulness. Shake off once and for all the barnacles which hold you back and which