Cbc Prophet...lined U r ib«...

Brotherhood of the Eternal Cooenaat.w‘ Thou h is t made as for Thyself, and our heart is wtguiet, until

it find satisfaction in lying upon Thy breast/ '“ And no=o> abideth health, science, and holiness. these three;

but the greatest o f these is holiness."

■9

Kenneth Sylvan Guthrie,A. V.. Fa rear 4. rh. D.. C«Oa*/.

oL I, No i i . C O N T E N T S December, 1899C H R IS T M A S X U M B E R

Poem: The Soul's Appeal fo r the Christ's Coming Two Meditations, by Sister Eunike.

Monthly Calendar o f the Moon.Spiritual Advice f o r Knee• W m en , by Sister Anastasia

Meditation-topics for the Months o f Selr-examinarion & Meditation How to Control the M ind

The Tree h e Deifying Tirtues First Degree Manual: Hammering end Forging

Charafter-study Department: Knee-Persons

Copyright, 1899, by Kenneth Sylvan Guthrie. AU Rights Reserved.

Kntertd at the Oaklvn, N .J ., P .O ., as Second-Class Mail Matter.

Terms: 10c a copy; per annum, /£ c in advance; lY nor, 5 1 .co,

O A K L Y N . N .J .

REGENERATI ON The Gate of Heaven

By Ke n n e t h j>y ia \ n Gu t h k i e . A. M.. Harvard, Pli. D., Tulanc. was written for the following purposes :

I To show that the doctrine of Regeneration, or Sexual Continence is only the application to mau of rhe universally recognized laws of biology, as set forth bv the rjHxt recent aiithnntftt. , , A 4

11 To <how that Regeneration is. according to the facts taught by the most recognized medical writers, a physiological piocess ♦jornial in man, and that en tire cont nonce pos>il'.c and beneficent,

111 To explain scicntiitca’h the methods to gain eutire control over the crea-

' that the New Testament enforces it so clearly that languageut;i d not be more emphatic. . . . . . , . „

V That the fathers ol t he Christian church from the beginning taught Re generation as the secret how to attain immortality, and as the central content of tlicit re ig: u ^ . , _ ,

\ 1 To show the ration ility of Continence, and that Regeneration alone sup plies an universally possio'e ui.n of life, winch alone makes it wolth living.

It is the only book in tht field. Embodies years of research. It is the one standard book of reference, giving full quotations.

Pages, 105. Pi ice. $1 50. postpaid.

Regeneration Applied of tiie above^scientific^tacts. Ito 1 1 * discusses Regeneration from the*

standpoint of Conservation of Euergs. Hypnotism, Hygiene, Stoicism. Devotion and many others, in preparation Advance erders, #i.2>, to be paid when book, is received PROPHET PUB. HOUSE, Box 9. Medford, Mass.

Communion with GodBy Kenneth Sylvan Guthrie.

Philosophy of P lo tinosBy Kenneth Sylvan Guthrie.

In four books: Of Love: Of the Pres ence of God; Of Adoration; Of Peace.

It was the aim of the author to write a book of Devotion, free from the mys tic incoherence of Theologia Germani cs. and from the repulsive dogmatism of other books that have frightened so many soul? away from personal com- munion with God.

“Is not unworthy to belaida’omrside of Go d I) and the Imitation as loud lor the so d »n its most sacred hours.M— Literary Word.."All the characteristics of a rub

Christian life are presented attrac *ive ly -D r Mhrl, Ea. L'Avenir.

'*Valuable to promote devout medi- tatu>n "-Living Church.

'Expresses tender spiritual sensi tiveness . ‘The Congregational 1st.

"Admirable."—Bishop Gailor.Price. 35c anJ 2c postage.

PtoplietPub. House, Medford, Mass.

This is a lucid, scholarly system atic 4 zation of the views of Plotinos, giving 1 translation of important and useful! j passages. It is preceded by a careful

indication and exposition of his forma- 1 tive influences, and a full biography ! dealing with his supposed obligations j to Christianity.

Dr. Harris, S commissioner of : education, has written about it in the [ highest termsi Dr. Paul Carus, editor of the Open I Court, devoted half a page of the July,

1S97, issue to an appreciative and com mendatory review.

"Those who desire to enter into tho Plolinian precincls of the temple ot Greek philosophy by the most expedi tious path, can not ao better than take this little pamphlet for their guide. Theosophical Review, London.

Price, 50c, with 2c postage.Prophet Pub. House, Medford, Mass.

It \ ou want Sample Copie* of 100 ditfcrent Magazines semi 10 cents to AM V.R1CAN SUBSCRIPTION AGENCY, Box In , INDIANAPOLIS Ind,

T H E “ P R O P H E T ” LIBRARYR\ Rev. K e n n e th S y lva n G v tlf r ie , A . M . Harvard, P h . D . ,TuUne.

Price of each Volume, 25 cent*. Double Volume, 50 cent*.Yol. I. S ix P la in In stru ctions H ow to Become D iv in e B efore

Physical D e a th : Devotional Meditations sufficient to attain l;ullPersonal Acquaintance with the iln ly O nes .Content*: I Immortality. II Mental Development. I l l Regeneration. IV 'TheV.vtrUfcling Covenant. V Intelligible l.ight. VI Practical Di\nt:on.Yol. 11. P a ra b le s , P r in i spies & Poem s: Sharp Allows for Those who H un t the Causes of their Pailurcs in Attaining Divinity.Vol. H I . H jw S o C o n serve V i ta l F a r m a:.r in g IV.iVmg Ilnurs.Explains the variot iurms of Energy, aid u ) ~t a.e ti e causes of its liinipaiiur..Yol. IV T h e S p ir i tu a l G is t o f th e I V c r .T s G rea te s t D ram as: Pt.IContents: Ibsen’s Brand} Hugo’s Dicu; AischuhV and Shelby's Prometheus} Ba ton's Manfrcdj Kcbes* Picture; Bunyan'a Pilgrim's Tregress.

Vol. V . How t* Conserve V ita l Energy a’nrirg Sleep.Points out the various causes and periods of ilcrp, and hew to exade them and it.

Y o l. V l - V I I . Voices from the Inner Throne. Spiritual Poems.An exquisite, gift-book and companion for the hours of devotional meditation.Y o l. V III . The Hygienic Habits Indispensable to Regeneration.Full of suggest ions invaluable to the Conservators.Vol. V IIII . The Second Book o f Arts. Chapters X 1- XI.Professes to be a lately discovered continuation of the Book of Ads, giving the Virgin Mary's account ©f t ie former incarnrtions of herself and of Jc*ue.V ols. X -X III . F irst Degree M anual. T w c h e InsirudEons on the permanent topics o f 1st Degree, B .E .C ., for novices & inquirers.Will be published in 4 separate volumes, each one containing three instructions.V ols. X IV Sc X V . The L ife, W ords, and Deeds o f Appoionius ofT y ana, condensed from the Greek o f Fhilostratos.------- Not ReadvrV ols. X V I-X IX . Outlines of, and Advice f o r the T w elve Classes o f Human Char after. Each Volume separate, as follows: Volume xvi, for men born March-June 22} xrii, to Sept.5 xviii, to Dec.; xix, to Mch 22. V ol. X X . Spiritual Advice f o r the T w elve Char afters o f Women.By Miss Rose Boyd. Meets the special difficulties of Women in the path of light,V ol. X X I. How Far to use Stoicism in Conserving V ita l Energy.

THE PROPHET PUBLISHING HOUSEP.O.Box 9,

M E D F O R D , M A S S ., U .S .A .

C H U R C H ofthcCONSKCRATiOxNV> i Mv.Vgon.cry Ai'-mie, Fn:.a(2e.£h;a, Fa. •

Divine Service, Sundays, 10.30 a.rn., and 8 p.rn.\\] -a no :eci led or the Spirit fo ton e will be welcomed.

F U L L C L A S S E D f ^ r T e r m J a n . 2 *o A p r i l J .

I nc Origin anJ Growth of the Biole, Thursdays, 8 p.m, French, Frida;, i. German, Mondays. At 7.30 p.m.

7Vvv (Aa m art free. • AdmD.uon only b\ Membership C ard ,vh:cn n.av uc procured on depo*if or 52.00, to be returned at md o: term in ca*e t/»e rudent ha^ been absent twice only.

Mc-JiUnLp CjH, fo *CLat* re'ar), 160* Montgomer) Avenue', \G !, er>Grjr.r.* f> c t* > a .

T r :r* O u .f M i^a/w in Grrr^n;.. SELF. METAPH YSISCHE RUND- SC MAI Mona?'*! hrifT Pi :.o»< fcr*\oef y^-ci io!o r he olckulte Forichungen

W . v'ns.h^tr, K .mt, Ke/gjon Mo:i:hi;, 6 or 8 art.xJe* v.ith portrait* an4 .••M '/r.t# *hr he;? »cLoL:» in t..<r High-r Scien-.e.. Half-yearly, S i, 50.

e fir re Fiji Z !!rr.amf h i., t Car.*r., Grotv-Lickrerfekfe, Germany.h r e e -amp!* "i Y*\ magazine* ar;'I teadin^ news-

K r t to your a C o n i upon roc'-ipt of 10 c*nts to pay to rrr.alLrAMERICAN NEWS l M O > , 112 Lawrence S'rcrt, NEW* YORK CITY

F R L h — >rj<: o x 1 1 w e ... j " .r e s »/v>*;nK m any o f th e otca o fTHE VEGETARIAN SOCIETY MILL

».*.*» i r.) Recipe*. ar.i r^a.iy VoGn?ary TrtUmoni*;*Al norr nal oc/v? the M**l m*kn a: a j lurvi* 0/ Fx/ur & 30 other Fryxi*

Aiao c^y of roo9liioxxie'«A»bcj«/o V.S A.,1023 FrrJkrod St.ySu.F9Pkik.P«.

YOU. EVEN YOU. CAN H E L P T H E CAUSE. B Y (1). £ub»cr.b*ng, or getting your fr;*n<js to aubfioribfj.U'). Py g.vlng any a d i i t io ra l copies th a t may b<> &ent you

" h e re lb*y tnay 4o th* most good.Gj. b y vrA\z\% narr cf your fr^enda, or of persons Inter-

!n the fcl<L*r ..f*Oj. I;y Join.rtf tb* ExVnGon L/:a*ru<:—tha t ia. ^ c u r i n g ten

• ub^rrlptP-rj!. a n i re '* \ '.n^ IGVi worth of l i terature fro*.• 2;. Ey jo.riii < U* C.r' u at m G«ra£u*-that 1» by subscrlb*

lr>r ir .r .ua ly. for v/h!'h 10 ^opbrs v/iil be h^nt you mr/nthly.‘C;. V.’h*-n ; ou hav*: Ooro* your utmost In any or all of thes^

»ay«, by T‘% 1*.r It.#:» p i T AhOVK ALl> JiY GIVING AC'CGKHING TO YOUII

r»v.;; CONHCTENCE. IN V/HICH YOU WJEE H E A P T H E FTII.E RMAI-E VGN'E \ T Y O U E lHTEN F O R IT PRKYAIE- INGET: ar,«l If Btiil Honal'i VoP^ a/2v1r*:fi corn pi witha^Tl^a* af'v*-n In Prophet,’' th^n *.**e tha t you live what Ittaught you. ONE P?:itHON UONHECRATKD AND R E G E N ERATED HEEI'B TH E CAUHE MORE THAN P/l SUR2CRIP- T;c»N3. If you cannot r r r.*^r rat>t to OM the !lv*;a of oth^m 7 'u »t l^a^t <f •V'T'* f f your**.!'

‘J U L ' S A P P E A I * b O R T H E C H R I S T ' S C ( ) M / 1*<t.

Presence t oh Presence, Presence Thou d iv in e ,

J.oose not T h y grasp! Lei f I f rom T h ee dec

I cu»p T hy feet, and bai.-.c rnem with my tears,0 U nseen Pm.'-rv'*, Bridegroom "I hou d iv in e ;

1 w ould detain T h e e , leal T h o j pas* aw a y ,

Unworthy though I be *.o keep I dec mine.Presence , o/> Presence, Presence 'Thou d iv in e ,

Loose not Thy g ra sp ! L est / from T h ee decline.

I am not worthy to he called Thy Brice:My marriage-garment is all soiled and torn;M y face is scarred, my hands are both bbxxi-stained My heart desires it never had been born.

Presence, ch Presence, Presence Thou divine0 Loose not Thy grasp! Lest / from Thee decline.

M y heart is full o f idols o f the World,I have, for Thee alone, no sacred place;I am so wayward that, spite o f myself.M y heart has fled, while still 1 T hee embrace.

Presence, oh Presence, Presence Thou divine,Loose not Thy grasp! Lest I from Thee decline.

I am not worthy to be touched by T hee,Yet, touch my soul, to hush its wild unrest;That yet someday Thou lift me from the ground, r And call me Thine, and press me to T hy Breast.

Presence, oh Presence, Presence Thou divine,Loose not Thy grasp! Lest / from Thee decline.

Long since the Temple Hail is filled with Guest*, Waiting, with tears, so long for me, the Bride;And yet, I linger! Stray! And suffer here!M y better self distrafted by my pride!

O Bridegroom, fe tch me! That I may be Thine, I And taitb Thee seek the lost, with Thee divine. f

I

T H E M E D I T A T I O N O F T H E H E A R T By Sister Eunikc

One o f the sweetly solemn things in connexion with meeting

together for divine worship is the fad that it recalls us again and

again to our better selves. T he same beautiful words repeated week by week come to the devout heart over and over with a new

and deeper meaning.A sentence which has dwelt with many, and has brought them

many thoughts is the familiar L ei the words o f my mouth, and the

meditation o f my heart he always acceptable in Thy sight, O Lord,

my strength, and my redeemer.

This short prayer comprises much. It presupposes purity o f

heart and carefulness o f tongue. I f w e be not pure o f heart, how

can the ‘meditation o f our heart* be acceptable unto God? And

the words o f our m outh! A h, how careful w e should be in that

resped. H ow often do we kneel and pray, and think not o f what

we say! H ow often do we sing a prayer utterly unmindful o f the import o f the words we use!

Does not anybody need a preparation to be able to use these

words honestly? Should not this preparation be a man’s whole

life? It is well known that this purity, this uprightness, this care fulness of speech and adion, does not come in an hour or a day,

but that w e must so order the doings o f all our days that as a na tural result the words o f our mouth, and the meditation o f our

hearts may be always acceptable in the sight o f our G od, our Strength, and our Redeemer.

J U D G E N O T .By Sister Eunike.

The charity that thinketh no ev il of bis neighbour is the charity that ‘judgeth not*. It is not only that our finite minds are not able to realize all the causes that lie behind and lead up to an a&ion that is evil, as, for instance, murder or theft, but more important is the fadl that neither are we able to discern the motives that un derlie the daily adlions of our friends and neighbours.

Often, perhaps, we misconstrue an aClion that may have cost our friend considerable moral courage to perform. Wc need to exercise the widest charity in daily life, especially for those near est and dearest to us, upon whose aCts \vc often get a wrong per spective.

Above all, let us be very sure that that charity we demand for ourselves and our own adfions, we mete out in fullest measure to our friends and neighbours.

Judge not. Leave that to God, who will, and who alone can.

C A LE N D A R OF TH E M O O NConservators cannot succeed without accurate knowledge of the positions of

Con-to day. How to use this calendar is explained in “ TheDanger" advertised elsewhere.

i P (Solar Plexus) HP vi, or njj, Dec. 22, 4 a.m.A (Reins) ▼ii, =*, ------H* 4 P-ra-G (Secrets) viii, IV ------ 27» 3 a m*T (Thigh) / , ------29, 11 a.m.K (Knee) ------31. SP-"»-A (Ankle) *. 4 P-m-F (Feet) xii. X . ------ 4 . S P ">-B (Brain) T» ------ 6» 1 P-m-N (Neck) «» 8 t ------ *. p n>-S (Shoulders) iii, O , ------ 11, S a.m.C (Cheat) 25, ------ 1J, 1 p.m-H (Heart) SL. ------»5* " P"*-P ▼*# n j, ------i* . 11 a.m.R vii, ----- 21, i a.m.G riil, TV ------ 23, 12 a.m.

!< <*!• > ** •

Mil* , , .

• **M«

* •. «i||

U/ “ '•** V .* ./ r,

H I . U ,* « « ,

................ »• ...........k~ ' ”ij •............ - ...... ........... ............................................... —. . I V . • •* '''* ••••■ I" •• In . . .

' “ **••» •• - | ........ |.„, . „IV II. 1 • “ *“ *' » .......................

“ “ ................. I . . . . ,

........... ..... - ........ .......................>.. ..... ....... l "'........... ................... ............

. , , ••. K.................................. VI,.1 1 * • '- *•< V ... . . ,t.,** * • ' * /'»•*/» //••# mt 0t-,*4

IV ^ . 1 M • |*tlll»*.| r t r . i l i ,

• ** n «*< l im n .\ lit H j* M .t |«# | ,

M M»# («UKi«l»< f M I !m*V Ii » .;] ,» ! ............fc<

V I I H i . , ;•*•« 4*fct ‘I '* ' , ». I till III •• « Ii,r«#

V l i l I ln i iW < » r« m ti | •IwMMli )* (Im ii M y n .f iU , itr* <4m m

V l \ I i, l iO o ir « • '•* » itij , Im h i* tu^w Y l* »jn v in i^ iti it**),

V \ /» » M t . |t> | | II v r .» l , J , * " tt t t o f Util* Im i If * *«ji*r)f

V \ I '* l l f r f I* m m i u ! | i » < »»••*»• iii # » • / • f ly <»m | » i n i m •«*» i

• • I* l«*r», ll*# I fK K A»# I i» >

VV I I - r . l t h t d r-ln vfoi'i** (h im • if »♦** « * • ' • I 'K ItMfi, U *

W i l l W iilv h ha* i i i i i f n ^ H f r * I* l«# *»•'♦»<* •». ***»

V l X C V « J 0 7 M I* «0 JU tif* rn ir* r) ( <*.*f 10 I* lu^fr##4,

M HO *l«**#)uf* <!( 1'*# V 1*0 » 1* )l*» *• • ’*

W f I/< * h •#) *W'* „ %* 11 »»»#• Ii*r i» ir> 11* » P \ *

\ \ I I H o r f » r-rviiifV' to to* 'l* ‘ • •

W i l l M # ' 4 > f f0 f ^ »«. • ' »rn.*, «' d«X X IV f t ftr f i r l i tH i r i n t f i x f *■ r »** *ir l.«‘*

X X \ ' 4 - % r r |l* f / 'm i ; - * * . t l f « ,u - ‘ * * —*

X W I T h f • i h ^ P u f r 'h '* * « -h * »

XXV II f . -n ; tu**irf 0.|T I# d'm* ^XX VrTJ M ^ ^ *^rr,r , m.'l #m*XXIX I f rot. krr* dnf;*r>t. T‘* hr m " t ~ • ' t 9*1

XXX TV»i* t** wW *>»© ^ * km fhrt ^

i l t n 1 «

• «* v ?

f f *• m ’ « m1 . . * » • ;*» r .. I .»

f i . r • % » < ' * “ ‘ • %« t ** 1 1 • ( « r t i i «

r-» r * l «« » • •*■ 1 »• 4 j^ *•w ■»*

« ««.. -« *.*"* * .r >%/*«'« I'Vt

• • *• ^‘V- •«« •»•* t « * •’. •»!*»=

rs • m

r •** » -• V » T

X- V • «*«• •»•«« '■* *< »* » ’ I ' •> f T %> - j• s Mf N | * t ’" » * < • ► « V ' < «

» • *. ▼ • ♦ r “*-» V n#* ^ •. . . * »>»,i »n •>•> > >« ■»%»•*% •* ■ N-» %*<%•-

•• • i ’( ««.« «' »*■ » « ’ S»f v*» .* *• «•'•»•*« Pw* * V« t.« t »£•••% «f|«I i • | « . » • t » i - t r *•** I ' I T * f » » • • ->

>• « ••+ <r- » .« ■« ♦>» .» . . f» i »♦ -* * - - w

>*• % - * * - * • • • *1 • * - » t< p . « . ' « « ’■ I > ^ »* ' . 1 ^* ' ■•— •! «.. »W T*-» l - ; — ■' -«* r * i r —••• * V .' ««•••*• *»• * *«t >• • >'< n« t *'w* ^ 1 t rfi

• *K . . ., ^ \ - • • S-V \ • .**-;:«*' * "• • • • ,» I • ' *,1 V * - l»j *V‘> !v |*

' x *' * ’*•’* > ' v* r% w - • %,. i- • » t y » ’ r *'* ^ ■* « » •><! t r*w V« tt* • •'**'* * f * N< 'W

"* N "* ■* V >f k* CM *tW<w 4 N « *i«*

T H E T W E L V E D E I F Y IN G V I R T U E S

T h e tw elve ‘mortal sins’ arc so nam ed because those habits pro

duce death o f soul and body, beginning w ith sorrow , pain , dis

ease and decay. O f course, i f you m ust, i f you w i l l indulge in

them , you must be permitted to have your w a y ; fa r e w e ll . But, ra

ther, be warned by the light-house signal, and even steer in the

opposite dire&ion, i f your helm is not strong enough to stem the

current in sim ply avoiding the rocks, w h ile going straight on . You

"'cannot get too far away from the rocks, even i f it does delay at tim es. Such delay pays. T ake no chances, m an!

But the ship m ust, besides avoiding rocks, and the correspond ing rocks on the opposite side o f the sh ip’s course (an d w hich are

Dulness, Asceticism , Visionariness, Self-m istrust, Foolhardiness, Credulousness, Stolidity, Lukewarmness, A bjeftness, Pedantry, Laziness;) but he must be driving onwards to his goal. T he* m o tive force that drives a ship onwards to the H aven o f D iv in ity is supplied by twelve engines w hose names are as follow s:

I Beauty-appreciation.IT Firmness.III Obedience.IV Economy.V Endurance.VI Discernment.V II Spiritual Vis ion.

, „— V III Utilitarianism .V 1111 Faithfulness.X Organizing Pouter.XI Kindliness.XII Laboriousness.

W hich o f these motive forces are you lacking, that your pro gress towards divinity is so slow? Examine yourself, and see which is lacking; and then work at each daily.

W hen you reach port, you shalTreceive a crown with twelve jew els, one for each Virtue— so meditate carefully about them.

May your crown not lack a single one o f them— not anel

M E N T A L T R A IN IN GHow to Control th t Mind.

Familiar as this is, to ‘control the mind*, it is the first step of a higher life. No salvation without a self-controlled mind. It is the first step in health, science, healing, spiritual power, immortality, and above all, the first step towards righteousness.

H ow do you exped to rule the mind? By magic? N o; rather by learning the causes of failure, and pradising overcoming them.

Causes o f failure, with Remedies.1. Physical restlessness, involuntary motions.— Pradise body-still ness, regularly and long til l successful.2. Scattered interests.— Reduce yoilr business, social, and other interests to the minimum, and attend to each thoroughly.3. Vanities o f dress, worldliness, and entertaining.— Must be cut off, root and branch. Also politici and newspapers.4. Personal feelings, envy, hate, revenge, passionate love, jealousy e: — Learn to love all, equably, as God does.5. Lack o f mental grip.— Be stoic, fast, do not oversleep, be en ergetic, plan and be sure to carry our.6 . Lack o f discipline.— There must be some regular accurate dis cipline to keep the mind ‘in training’ , whether it be memorization o f fad or poem; anything that calls out mental effort.7. Haziness.— Sanity and divine things both are known by definite ness, accuracy and healthy touch with objective fads. Some souls need thorough training in mathematics and history. H ealthy,if dull.--8. Lack o f system or order.— Daily marks about what you want to make yourself do; keeping diaries, accounts.9 . Talking too much.— Speak slowly and well; count your words, and compare the daily record daily.10. Lack o f regular privacy.— You must have a sanduary.11. Lack o f regular meditation.— T o ‘gather yourself together*.1 2. Irregularity.— Do some one small thing thorougly each day.

Result.Wrestle with yourself fiercely and continuously until you can,

at any time, and in all places pick up, and lay down, any thought you please, without exception, like a book on a table. Success to you!

DAILY MEDITATION TOPICSfa " the M on th 0 / M ed ita tion

I MeJirarion is the G ate of* H eaven .II Not only (he words of* the m outh, hut the heart's m editation

III T h e daily ■pradicc o f the contem plation of* H e a v en ’.IV M eJi ation on God alone excludes earthly interests.V A* it only needs the hiding of the sun ro discover the stars, so the hushing o f the external self* discovers the soul w ithin .VI O nly in the hush of* meditation is the D iv in e T ou ch felt.V II M editation calls back our principles. Sc questions practices.V III M editation ‘rc-collefts’ ourselves from the w orld .

IX H ow rarely are we ‘ourselves*, our better selves.X Peace cannot com e until the mind has straightened itse lf out.XI W ho fears to meet him self may tremble at the Judge.XII ‘He shall neither strive, nor c r y .’XIII ‘And angels came and ministered unto H im ’— m editating.X IV Moses and Elijah came and com m uned with H im .X V Jesus spent the nights on the mountains in G alilee , praying.X V I Give God and the angels a chance— by m editating.X V II Give yourself, your better self, a chance— by m editating.X V III T o forget meditation is the first step away from G od .X IX W ho loves G od cannot keep him self from m editating.X X Meditation is the best paying investment o f time.XX I It takes some study to learn how to be quiet.*X X II W hen the silent tear flows, God is not far.X X III Know thyself, thy better self, is the secret o f the ages.X X IV M en seek salvation everywhere except in them selves, in silent meditation.X X V M en lc*m to know anything but themselves.X X V I Business men meditate about their business; w ise arc they.D o you expeft to attain heavenly things at less price?X X V II You owe it to yourself to take time to be your best self.X X V III Meditation is not a favor to G od, but a chance for you.X X IX Pun&ually keep your tryst with G od; H e is not your valet.X X X Those who least need meditation use it most.

Those w ho most need meditation use it least— the G ate!

4° First Degree Manual/

E X P E R I M E N T SI. Consecrate yourself formally to G od, either by writing, or

publicly, or secretly. T hen re-consecrate yourself daily as long as

you live, invoking divine help on your life, till you daily feel that you arc accepted w ith G od.

II . T h e beginner is often sorely put to it to know whether the

Voice he may hear be divine or not. Let him appeal to God for

protection from mistake, as having sincere desires to know G od’s

w ill. Rarely is the guidance given much before the ‘nick o f time’,

often, at time o f prayer, the assurance is given that guidance will

be given at the right time. Or it may come on waking.

III. A ny guidance that comes as an imperative command, or

that is unreasonable, or that purports to come from a being that

gives its name, or that is morally questionable, is o f the opposing

pow ers. T h e divine guidance never comes except as a suggestion which may or may not be heeded. It is never irrational or silly; it always aCh as an aid to, and enlightener o f reason. One often feels

as i f one could ‘kick oneself’ for not having seen the suggested course before; it is the honest, safe, practicable, unselfish course.

IV . Sometimes the Voice remains silent as the grave. That is a sign God considers it best to train the reason to self-dependence; let the soul do its best, nothing doubting, and if any bad results follow , let the soul confidently demand explanation o f what was wrong from Him who can overrule the mistakes o f his children.

V . T h e most potent adjuration in case o f continued inner silen ce is as follows: O God! I have sincerely sought to find takere in me lay the fa u lts that must cause this inner silence, and my consci ence is perfectly clear. I f there be s till anything wrong, and I do not know it, and since thou canst at any time speak to whomsoever thou pleasest, it is Thy fa u lt, and I w ill hold Thee on the Day o f Judgment responsible fo r my having gone wrong. I challenge thee to show me where the trouble is; i f Thou dost not answer, it is not my fa u lt. Few souls will be able to repeat this to the end; those who can will be within three days confronted with their sins.

about w h ich the w isest are but foo lish . N o n e sh ou ld dare to p r o fe ss being guided by G od unless he su c ce ssfu lly freq u en tly seek s to h ea r the silent Inner V o ice .

5. Unwortbiness. — A rare i f h o n o u ra b le d ifficu lty is that o f u n - worthiness. But it is w ith G o d n o t a m a tter o f h u m a n w o r th in e s s , but o f hum an n eed ; so even those w h o are still in th e c h u r c h e s c a n i f they honestly seek find h im . A s to o b jec tiv e w o r th in e s s , n o t e v en the holiest saint is w o r th y ; but th e g rea test s in n e r c a n s tr a ig h te n his heart before G o d in full rep en tan ce . H o w e v e r d iffer e n t th e ir tasks, the kindergarten ch ild and th e c o l le g e s tu d e n t c a n e q u a lly fulfil their duties, being equally a cc e p ta b le to G o d .

6 . Convenience. — A fter h a v in g a tta in ed th e G u id a n c e , th e r e is

the danger o f m aking a c o n v e n ie n c e o f i t , e sp e c ia l ly b y u n d e c id e d

persons w h o w o u ld like to esca p e th e r e sp o n s ib ility o f m a k in g d e cisions. N eed less to say that th e in n e r V o ic e d o e s n o t e n c o u r a g e

this w eakness, and rem ains still in su ch c a se s . T h e ru le is to d e c id e

first, and then con su lt th e ora c le— but n e v e r to a f t w i t h o u t th is .7 . Headstrongness. — I f th e V o ic e b e d iv in e , it s h o u ld b e c o n

sulted in all m atters, great or sm a ll. A m o n g th e b e s t w a y s o f s i l e n r -

cing the V o ice is to n e g le ft asking its a d v ic e in d e ta i ls , th o u g h c o n sulting it in great th in gs. E q u a lly e f fe f t iv e it is to c o n s u lt in sm a ll

m atters, but to n e g le ft I t in great m a tters . S u c c e ss in th e in n e r life depends on sanity o f con secra tio n b o th in sm a ll a n d g re a t m a t ters. N o a ftion , h o w ev er sm a ll, sh o u ld b e u n d e r ta k e n w it h o u t a

prelim inary invocation o f th e d iv in e favou r o n i t , b e it a j o u r n e y , an excursion , a m ea l, a jo b o f w o r k , d r e ss in g , s le e p in g , a v is it .

O f the faults m en tion ed in th e t w o last p a rag ra p h s, th e fo r m e r is the least, and in fa ft it is an o fte n u n a v o id a b le sta g e in th e a tta in m ent o f a sane th orou gh co n se c r a tio n , a n d m a n y so u ls h a v e s e l f - w ill so d eep ly engra in ed in th e ir n a tu re th a t it is ju s t as w e l l th a t they should delib erately err in th e o th er d ir e f t io n . T h e" r ig h t a t t i tude m ay be gathered from th e r e a liza tio n th a t h e is l iv in g f o r

God's purposes o n ly , and that h is only desire is to g u e s s , th in k o u t , or h a ve revea led h o w b est to carry it o u t w i t h o n e ’ s r e s o u r c e s .

2. Parental Relation.— The whole problem of how to be guided can be deduced from the consideration that God is our Fa ther. N o father would let his child wander in error unless the latt er insisted on going his own way. Thus God may be said to be pining for an opportunity to speak clearly to his children. If this does not occur, therefore, there must be something wrong with then's; human soul. What this is, each must find out for himself, and the divine Spirit never fails to answer such a prayer immediately, butit is usually found to be either failure to ask counsel from God, or wilfulness, intoxication of any kind, hate, anger, or any earthly

or personal interest. Until the human conditions are right, God

simply stays away, as any refined person would do.3. God's Conditions.— Many complain that God permits so

much suffering and trouble, in spite of his goodness and power.ut God does not pretend to take such immediate personal charge

over those who are living for their own purposes, as seems good

in their own eyes. T o these God leaves perfeft freedom of aftion,

letting them take their chances in the circumstances of the world.

But as soon as they begin to live for God's purposes, they may ex

pert and claim divine guidance and proteftion. This applies even to

the desire for spiritual gifts for one’s own purposes.

4. Need fo r Guidance.— Those who most need the Guidance

are those who realize this least. Blessed are they who are, in the

world’s estimation, sufficiently unfortunate to realize that their own

way is at best pitiable, and who seek wisdom where it ma;' be

found. Hence the poor, the ignorant, and the foolish frequehV

progress better than the rich and learned, though learning and in\

, telligence could help God’s work more than a man can imagine.

Worst off o f all are the “ orthodox” who refuse to seek this Guid

ance on the plea that they are doing God’s will all the time by "rofcssing publicly. But how far would even an earthly master be

> ontent with a servant who albeit he publicly professed obedience efiised to listen to daily instrurtions and did just what and as much s he pleased? H ow much more unreasonable in matters of the soul

Tenth lnstruftion 37

TEN TH IN STR UC TIO N

The Divine Guidance

To be studied yearly between December 22 and January 21>

I. Authority.— Like the other branches of the Semitic race the an

Hebrews were in the habit of attributing everything to the divinity v-

from robbing Egyptians to murdering Canaanites, as well as all en

goodness. Such also were physical tests for guidance, as the fall of ae'ir

dew on the fleece, the “ sound of the going in the mulberry trees” u lly j

and the Urim and Thummim of the high-priest. However much

moral confusion these childish tests and doubtful commands may e is

have wrought, they had the good effeft of making men realizeecidecl /

that even in daily details they lived in the presence of the divining de. '

ties. The prophets abandoned these crudities and advanced to t l courage jsublimely spiritual conception of a silent Voice from behind speak- decide *

ing between the ears telling which way to go, either to the r ig h t s ,

hand or to the left. And in the Scriptures are various instances of con.

its occurrences in four distinft offices or roles: (1 ) it leads to re- c sileib—T

pentance, as when wrestling with Jacob at Jabbok; (2 ) it instrufts^ con.

as in the case of Moses on Mount Sinai, or Paul being caught up small

to the inmost heavens and being taught mysteries; (3 ) it direfts^, ‘mner

those who desire it, as Paul in his journeys, and Abraham led up at mat_

out of Ur into Canaan; (4 ) and it gives advice to those who ask thout a

for it or need it: as the apostles who were told not to meditate in

advance what they should say if accused, inasmuch as they should- a vjsjt#

be inspired at the right time. So also Balaam consulted and later former *ls

wrestled with the inner Voice, but could not go beyoud it in bless- e Gain ing Israel. The classical instances are of conrse those of the childm e se\f.

Samuel, and Elijah on Horeb. The vision of the young Solomor we]| that seems to have been more of a soul-experience than an instance 0/ rjght atlj.

hearing the divine Voice, inasmuch as Solomon was asleep durin jjvjng y^r

his true dream, whereas what we have called the divine Voice onl out^

comes to those who are fully awake. jsources.

B E G ETTIN G S-PER SO N S (023—N21).I. OUTLINE.

B egettings-people a re I m agnetic, (a) their hands possessing m uch m ag n e tic power, (b) and are often able to heal, (c) If in good h ea lth , they can stan d cold well, (d) Their mere presence m ak es itself felt, (e) T hey are silent, dignified, (f) Their ap p earan ce of su p erio rity gives them success.

II. T hey are how ever selfish, (a) They always think of self first, (b) T hey m u st be flattered to be easily dealt with(c) T hey a re friends or enemies only during their actual ne cessities. (d) They are extrem ely tactfu l, (e) conventional, ( t proud, (g) p re ten tious, (h) subtle, (i) and vindictive.

III . T h eir genius is bureaucratic , (a) They enforce authorit: ty ran ica lly , obeying it unquestioningly. (b) W hen marrie* th ey ex ac t obedience, (c) They had ra th e r be idle than wor! w ith th e ir hands.

IV . T hey a re d istin c tly passionate, (a) Fierce anger, (b m u rd ero u s jealousy , (3) b ru te passion characterize them, bu(d) th ey a re very careful of appearances, (e) especially th wom en, w ho a re dressy.

V. T h ey a re studious, (a) They desire knowledge, (b) an rev eren ce it and those who possess it. (c) They study assidu ously, (d) re ly ing on th e au th o rity of those they trust. Nevei tbeless, (e) th ey long for b e tte r social conditions, and woul g lad ly form new social groups.

V I. T h eir diseases a re (a) h ea rt disturbances, (b) lumbag< a n d (c) gout.

II. FAULTS.(1) Selfishness and passion, w hich close the eyes of the soi:

fo r long periods. (2) T heir reverence for authority make them , in th e field of learning, liable to be misled .

T hey hav e every th in g to succeed with, spiritually, exce\f th a t one m onster-sin , selfishness, which others having less o y e t can m ake sp iritu a l a tta in m en ts with less natural powe Selfishness m ay conquer earth , but not heaven.

III. GOOD QUALITIES. r(1) B ureaucracy . (2) M agnetism. (3) Utilitarianism,

S tud iousness. . * '

IV. GOOD QUALITIES TO BE ATTAINED.From (B) persons, mental and ar tis tic harmoniousness. From

(N) persons telepathic concentrativeness, and the power of in dependent abs trac t thought. From (S) persons, the willingness to work with the hands, in mechanical and artistic labors. Not th a t (G) people cannot with the most consummate skill perform operations, or delicate tasks with their hands; but they will not labor connectedly. From (C) persons, (G) persons might well learn u tte r paternal unselfishness, and the genius for de tail, which makes (C) persons able to th ink things out thor oughly, trust ing to no authority, verifying everything, thus getting new results. This is most im portan t for (G) persons. F rom (H) persons, independent, original, inventive philoso-

from "r ical D°wer an(* entire unselfishness. F rom (P) persons, om rental discrimination, or power o f criticising. F rom (R ) per-

goodr^ns, natura l intuition, and scientific curiosity. F rom (T) per sons prophetic power, and kindly fa ithfulness; something

dcw.vhich (G) persons need, as otherwise they dismiss a life-com- j panion the moment it is to their advantage. F rom (K) persons,

d ,u the power to organize, and sincere faithfulness. F rom (A) per- nv sons mental pliability and diagnostic intuitions. F rom (F)

** persons, honor, modesty, self-depreciative devotion to others, ha V. WRONG ENCOURAGEM ENT.a Selfishness and overbearing should not be encouraged by th a t

of (N), (P), (K) and (F) persons. Nagging, suspicion, jealousy, ti should not be encouraged by th a t of the nervousness and in

stability of (S), (C), (P), (R) persons. Their obedience to au- Sl thority, should be cured by (C) carefulness of thought, not en-• ' couraged by like blind obedience, on the p a r t of (S), (P), (R),

* (T) and (A) persons, though each of these proceed from aha different source.

Brute passion should not be encouraged by the (N) sensa- if tionalism, or the (K) bossiness, or the (A) love of society and t sociality.• VI. DISEASES.f If (G) persons are continent, their hea lth will be perfect,

w ithout fu rthe r medication. As with all others, (G) persons to only need continence to restore them to health. Especially with .v (G) persons, on account of their marvellous v ita l i ty and m ag- u netism.ou VII. HOW TO DEAL W IT H O TH E R CHARACTERS.

There is little need to inform (G) persons how to deal with tor other characters, because they possess th e g rea tes t am ount

j , ° f policy, astuteness, and ingeniousness. F o r instance, Eon de Beaumont was in his day famous for personating women-

be pharacters, when acting as a spy. As long as they need a per son, they will be friendly with them, bu t when it is more to

' vr(Vneir advantage, they will cast them off into the street; like• \ Augustine who, because his concubine who had loved and

® erved him twenty years, and borne him his only son Adeoda-Samtts, was in the w ay of his ecclesiastical prefer-

lent by baptism, cast her off into the street seeiMthout more ado. H aving cast off the ir friends, a t need they uearnow how to use them again by adroit policy. Cunning and 11 deceit are useful tools in self-advancement. Of course when his continent and regenerate, (G) persons m ay develop more con-

lence, bu t their u til itarianism is ever a serious danger to comejr jtua j advancement. W arnings will here be given lest un-

lsclously they injure other persons' characters.

T h e y s h o u l d p e r m i t ( B ) p e r s o n s to h a v e t h e i r w a y , a n c i f r o m t h e m m e n t a l a n d a r t i s t i c h a r m o n y . T h e (G ) j e a * a n d s u s p i c i o n w i l l d e s t r o y t h i s , a n d d r i v e ( B ) p e r s o n s f r e n z y a n d s e r i o u s h e a d - a c h e s , i f t h e y r u l e t h e m . O f co i t is g o o d f o r ( B ) p e r s o n s t o h a v e t h e i r c a p r i c i o u s n e s s ant*— j o y m e n t o f p h y s i c a l t h i n g s c u t o u t ; b u t n o t h i n g c a n b e / w i t h t h e m b y n a g g i n g .

W i t h ( N ) p e r s o n s t h e y w il l f in d t h a t t h e y c a n do n o th i i o p p o s i t i o n , f o r t h e ( N ) a b s t r a c t t h o u g h t w il l s e e t h r o u g h a n d t h e ( N ) d e t e r m i n a t i o n o p p o s e t h e m . J e a l o u s y a n d n a i w i l l o n ly b r i n g a b o u t a r u p t u r e , f o r w h i c h ( N ) p e r s o n ' \ q u i t e s t r o n g e n o u g h . B u t t h e (G ) p a s s i o n a t e n e s s m a y a \to t h e ( N ) s e n s a t i o n a l i s m , a n d t h u s t h r o u g h t h e i r s y m p a Ir u l e t h e m .

W i t h (S ) p e r s o n s (G ) p e r s o n s s h o u ld b e v e r y c o n s id e r a t c a u s e t h e y c a n n a t u r a l l y d i r e c t t h e m , w h e r e a s i t is bes u ,n ^(S ) p e r s o n s t o l e a r n i n d e p e n d e n c e o f t h o u g h t , a n d p o w t t h i n k i n g f o r t h e m s e l v e s . he ,

(C ) p e r s o n s , b e i n g n a t u r a l l y r e f o r m e r s , h a v e l i t t le o r . s y m p a t h y f o r t h e (G ) i n s t i n c t f o r b u r e a u c r a c y . Y e t b e / 1 d e v o t e d l y u n s e l f i s h , (G ) p e r s o n s c a n u s e t h e m a s m u c h a s th jk p le a se , a n d t h e n d r o p th e m , w h e n t h e y h a v e g o t t e n f ro m th e -^ a l l t h e y w a n t . L e t (G) p e r s o n s a s k th e m s e lv e s h o w f a r th is io| h o n o r a b le .

( H ) p e r s o n s c a n b e e n t i r e l y c o n t ro l le d , a n d d r iv e n to all in* i n t e r i o r m e a n n e s s b y (G) p o w e r . I t w e r e b e t t e r fo r (G) p e rsons to r e f le c t h o w f a r i t is j u s t to t h e ( H ) p e r s o n to be t h u s s u m m a r i l y u s e d a n d d r a i n e d to t h e co re ; f o r w h i le (G) p e rso n s a re m o s t u n c t i o u s to th o s e t h e y need , t h e y do n o t h e s i t a t e to be b r u t a l l y s u m m a r y in d e a l in g w i th th o s e w h o m th e y ca n di- - r e c t .

(P ) p e r s o n s t h e y sh o u ld n o t d r iv e to c r i t ic is in g , a n d t h u s ' h u r t th e m s e lv e s . T h e y c a n u s e th e m , on a c c o u n t of th e (P> g e n e r o s i ty , w i th i t th is . P’v /

(R ) p e r so n s , L g i n tu i t io n a l m a y r e f u s e to h a v e anyth. -P* to do w i t h (G) p ins, b u t will c e r t a in l y be n ag g e d to deijs** t h r o u g h j e a lo u s y su sp ic ion . T h e i r i n s t a b i l i ty m a y ben g b y s t r o n g , w ise , t o n tro l . '9

(T ) r a s h n e s s , a n d c o n s e q u e n t re p e n ta n c e , p u t s (G) p r e s o r t s o m e w h a t a t a d i s a d v a n t a g e w i th th e s t e a d y policy of (G ) p e r so n s ; b u t t h e i r open k in d ly f a i t h f u ln e s s will desp ise (G) falta-r* less u t i l i t a r i a n i s m , a n d th u s t e a c h th e m to avoid them. 7 . r-

(K ) p e r so n s will h a v e to be se rved , o r obeyed, to be golfMe? a lo n g w i th ; a n d it m a y be good t r a i n in g fo r (G) pe rsons to h ^ a l ? to do th is . can x

(A) m e n ta l incoherence, a n d k indness , p u t s th e m a t a disalove, v a n ta g e , w h ich shou ld no t be abused . rers;

(F ) m o d e s ty and honor a re n e c e ss a r y le s so n s f o r (G ) per (K ) so n s , w h o se s e l f -d e p r e c ia t iv e d ev o tio n m a k es them vulr*-w b le to (G) cra ft. •

W h en (G) p erson s u se th e ir p ow ers for th e benefit o f c<±race , cou ld a n y ea u a l them a s sa v io r s o f m an ? »»

V III. M E T H O D S O F M E N T A L D E V E L O P M E N T . vF o r C on secration to God: E n tire su rren d er o f desire t j, \

p ow er to c ircu m ven t, use, com m and, others, and r e f r a in m o f a ll lu st, hate, an ger, je a lo u sy and su sp icion . E n t i r e resigV — \tion o f p erson a l ow n ersh ip or lead ersh ip seem s a lm ost n essa ry .

?r

C o rm c rv a t lo n of E n e r g y : T h e y c o n s e r v e n a t u r a l l y . T oth e e n j o y m e n t of l u x u r io u s s leep is p e r h a p s th e

ta sk .r S p i r i tu a l A t t a i n m e n t s : T o l e a r n to a c c e p t n o th in g on

ooily a a u t h o r i t y , am i to t r u s t n o th in g w h ic h th e y do no t “y is th e o m y n e c e s s a ry lesson, a p a r t f ro m s u b t l e fo rm s of 'hncsji a n d d es ire for f la t te ry .

IX . C l 11 L I »H E X - H O W D E A L T W I T H , o r d e r to s a v e (G) p e rso n s th e a l m o s t s u p r e m e s t r u g g le is t se lf i shness a n d policy, th e y sh o u ld in e a r l ie s t ch i ld - be re p re s se d f ro m d o m in e e r in g , w h ic h b ab ie s will beg in u t once, f re tfu l , c ry ing , d e m a n d in g c o n s t a n t a t t e n t io n a n d

ce. T h e y m u s t no t be Indulged , b u t t a u g h t to a m u s e .selves, a n d no t t a k e m o re t h a n th e i r j u s t s h a r e of a t -

o r g^HHl th in g s . T h e i r p a s s io n a t e n e s s sh o u ld be le f t to '^ tse lf ouL

li t t le o n e9 a r e o f ten ca re le ss of th e s u f fe r in g of o th e rs , f a n im a ls ; so t h a t th e y shou ld a s soon a s poss ib le be a c -

in ted w ith the full e x t e n t of th e s u f fe r in g a n d in ju r y th e y let on o the rs , a n d th e i r sense of ju s t ic e a p p e a le d to.

fh e y shou ld be t a u g h t to ex a m in e th e m se lv es , to d esp ise a n d J e d f la t te ry , an d g lad ly to ac k n o w led g e th e i r f a u l t s .

T h e y should be t a u g h t s im plic i ty of d ress , a n d s im p l ic i ty of ood. hygienic hab i ts , and. of course , p u r i ty . So m u c h th e

m ore is th is necessary , as it m a y keep th e m b a c k l a t e r f ro m > ass tona te selfishness, an d b r u te e n jo y m e n t .

X. T E M P T A T IO N S .Dressiness. Power. M a ter ia l W ell-be ing .

X I. W E A K N E S S E S BY W H IC H T H E Y C A N B E M A N A G E D .F la ttery w ill do m ost. S o m etim es th e im p a r tin g o f su p p o sed

k n o w led g e w ill be of som e a v a il. U su a lly , e x c e p t for th o se str o n g en ou gh to d efy them , or to q u ell th em , th e b e st p lan is to h a v e a s few b u sin ess re la tio n s w ith th em a s p o ss ib le . H e w ho ••uns a w a y w ill live to fight an o th er d ay . P e r so n s d ea lin g w ith

person s should not feel hurt a t (G ) d eser tio n of th em a fte r y h ave been used . This^?an be ex p ected of a ll o f th em , and

fs t be reckoned w ith in ad van ce. A s a ru le, one m a y be su re r t if a (G ) person m ak es a d v a n ces it is for som e v e iled p u r se. T he sa fe s t course is to exp ect n o th in g from them , and

iv e n o th in g to do w ith th em excep t a s fr ien d s.X II. HOW T H E Y CAN B E E D U C A T E D M O R A LL Y .

"t is u n w ise to undertake th e ta sk o f ed u cator: b u t if c ir- ^ s t a n c e s perm it their w ide a sp ira tion s for a b e tter socia l -*r m ay be m ade use of to v;oo th em to se lf-co n secra tio n

fd ium anity . If th ey conserve their energry th ey w ill, o f th em - ves. be purified sp iritua lly .

f X IV . FAM O US E X A M P L E S .T h e typ ica l (G) person is A u gu stin e of H ippo, in you th a ro/ligate. ca st in g off h is concubine as soon a s sh e stood ih h is \rrc and w ith ou t education in Greek ch a n g in g C hristian th e-

«r to su it h im self, the tyrant. ln&?formers: M ontefiore, V oltaire.SanJerary: K eats, passionate; Schiller, M ilton, the tyrant.

m in lstra tors. Charles I. untrue to h is fr iends; Julian , to sccn,eligion. I>omitian, V espasian .he*hiscon

T w / f t b J

t w e l f t h i n s t r u c t i o n

H a m m e r in g a n d F org ing a t C haracter

To be.studied yearly between February 22 and March 22 0

I . A u th o r i t y . — W i t h s t i n g in g s a r c a s m t h e h a g io g r a p h is t \v n

Y e h a v e no t y e t re s is te d un to blood . N o t m u c h d a n g e r th a t th e . \

e r a g e p e r s o n h a d ! j ^ f e m n g t o t h e O l y m p ia n g a m e s h e r e m in d

t h e m t h a t t h e y w h o r a n in a r a c e d id it t o o b ta in a c o r r u p tib 1

c r o w n , h o w m u c h m o r e s h o u l d t h e y n o t r e s is t u n t o b lo o d for ?

i n c o r r u p t i b l e ! S o h a r d is it t o s u c c e e d th a t th e g re a t m a jo r ity fq

A l l r u n , b u t o n l y o n e r e c e iv e t h t h e p r iz e : s o ru n th a t y e m a y 0

t a i n . ‘ S t r iv e t o e n t e r in a t t h e s tr a it g a t e : fo r m a n y , I sa y u n r y o u , w i l l s e e k t o e n t e r i n , a n d s h a l l n o t b e a b l e . ’ M a n y sh a ll th

b e u n s u c c e s s f u l , ‘ y e t , I s a y u n t o y o u , s t r i v e / M a n y are ca llc b u t f e w a r e c h o s e n . -‘ W o r k o u t y o u r o w n sa lv a t io n w ith fear an1 t r e m b l i n g / ‘ W i t h p a t ie n c e ru n t h e r a c e th a t is se t b e fo r e y o u lav i n g a s id e e v e r y w e i g h t , a n d t h e s in w h ic h d o th so e a s ily b eset u. ‘ P u t o n t h e a r m o r o f s a lv a t io n , a n d f ig h t th e g o o d f i g h t /

2. Orthodox Conservatism .— I f such words mean anything

with their conception o f life as a struggle so dire that the great ma jority fail, as a high strenuous effort even not to lose what one a ready has, let alone attaining more, as a lesson how to attain tens resiliency, as a growth, development, evolution germination an maturatioji o f so critical a nature that for suc^ it demands t most felicitous judgment and laborious perse J3PUce,— these wore I say, bear an import that is nothing short 3 PU when placedin contrast with the teachings and practice ^ 03.hose who above air others publicly profess to revere them orthl 3l y , <md who con tent themselves with present conditions a n S3l° ils, iv 'ever thci be at the time, as slavery in the South, oSUI-Ilf tocratic ty nny in the North. They cheat their consciences -Iusting ; e Y^ari-pus atonement o f somebody else, in the 43 ^ e / ^ ey neither

j Xpir

»t nor can become perfect, and their business is to submit to rumstances and dcxflrines, whether righteous or unrighteous; to -the troublesome habit o f thinking beyond the lines, and be"eful praftically. T o such the Church forgives sins regularly, *asts the mantle o f charity over the heavy contributor who .s w ell socially. W hat is the result m orally? Lives remain

h the same except professions and external conform ity.3. N ew Thought Frivolousness.— In sharp contrast to the texts

oted above stands the frivolous incapacity o f reasoning o f the 'Jew T hought’, m ostly dependent on Jack o f education in arts id sciences. A ll is good; so as soon as physical disease is master-

* there is nothing further to work for except patting o n ese lf on

e back. But worldliness remains, and objeftive , p ro va b le im m ort-

Jity is not attained.*4. A ppeal to N a tu re . — W hich is right, the texts w ith s tru g g le ,

'the O rthodox and N ew -T h o u g h t d r if t? For decision , let us

urn to Nature, G o d ’s indubitable and unprejudiceable handiw ork.

In the sw eat o f thy fa c e sh a lt thou eat thy bread. A ll along the

le line o f evolution, from the amoeba up to. m an, fierce struggle

or life. A nd in human life, everything that is w orth having has

its price, its com pensation. C leanliness, cooking, w a lk in g / food-

r~ -procuring, all demand serious effort. A r t is long a n d life is b r ie f .

F ew succeed at it. Fam e and popularity are paid for in v itality and

ffe&ion. N oth in g com es unpaid for, though m any persons are

isled by their vain efforts to get things for noth in g . Such are sin

d crim e; too late the w retch finds out that he has on ly m ore to

P~y for in the end. It is not so m uch a question o f evading p a y

m en ts, but to work only for that w h ich pays best, on account o f

w h ich all other things are don e.

5. A p p ea l to E xperience.— Besides the theory deduced from the »bove appeal to Nature, there is the argument f r o m experience than which, one would suppose, no better argument \ *re w a n t t i—Let anyone try to get or keep perfect physical health, and he will have to exercise unremittingly ;for inaftion, comfort, disuse simply mean

Twelfth Imtruftion 47

decay. Again, let a man but begin the definite conservation strug gle and he shall soon find out what kind of a struggle he is in for i f h e p r o p o s e s to he s u c c e s s fu l .

6. Ostrichisrn.— This attempt to evade the power of evil, and the trouble of resisting it by denying its existence is as puerile as the legendary manner in which the ostrich was said to dispose of its foes, by hiding its own head in the sand. The Opposing Power'1 first wile is to make his captives forget and ignore their servitude, and such.a puerility as ostrichisrn would have as much power over him as a lamb’s bleating on a vulture. Not that it is of any imp ortance whether or no one believe in the existence of the Oppos ing Powers so long as one manfully struggles Godzvards, for they who do this will, some day or other, find out the fa£h of the ease for themselves. But they need the warning who use ostrichisrn as an excuse to remain where they are patting themselves on the back and condemning hammering and forging of char after.

7. M oral Justification.— The reason why. if a human being dare say so, this serious and critical moral endeavour is exa&ly what should be the case, is that in no other way would it be poss ible for a man to be more than a puppet in the hands of unseen powers, but to have genuine moral worth, with the possibility of earning divinity in his own right. Without this, human life would not be more than a Punch and Judy show. There can be no merit i f there has not been an at least equal chance of failure, and where can this be if ‘all is good’, and so forth?

8. Fool's Paradise.— There is nothing healthier than to be tho roughly shaken up out o f one’s optimistic hope-insanity, or fool’s paradise that one expefts to be better someday by the realization that we w ill inevitably f a i l in becoming better unless we introduce in our lives a new adequate cause, yea, far more than adequate, to allow for natural waste and mischance. When all earthly impro vement comes by struggle, why should chara&er improvement alo ne come by talking? Hammer! Forge! Good, strong words, these! Full o f sanity, o f suggestiveness, o f legitimate hope, of power!

E X P E R I M E N T S

I. Make it your business some time of leisure to p u t you r life in

order. For this you should have regular daily, weekly, and month ly appointed times. Consider ( I) how much of your time is your own to dispose of, and make such plans as will employ it to the best advantage, and not negle&ing always to enter a new field of research or endeavour once a year at least. (2 ) Remember that e- very soul has a r ig h t to some daily leisure for cu ltu re , and it must be taken i f sou l-grow th is expe lled . Tell the folks at home just w h y

you want the regular p r iv a c y , and then take i t unflinchingly. If this be done wisely, gently, but in exorably , there will never be failure in obtaining this daily privacy. (3 ) Plan exa&ly what you would and carry it out exaftlv. (4 ) Keep a scientific record of this, and see to it that you improve.

II. Realize that definiteness and accuracy are essentials of soul- culture. Happy-go-lucky spiritual people who never touch ground anywhere cannot progress. How could anyone “ in the night in which all cats are grey” of ecstatic ‘spiritual’ (?) enthusiasm?

III. Be on the look-out for any mental or spiritual attainment that you find difficult, impossible, or incomprehensible, seize it and hold on like a bull-dog until it is mastered. Memorizing of long series of fafls is the best mental training possible for s e l f cu ltu re ,

for this demands not imagination but true m in d- or sou l-ejfort.

IV. Look out for all undisciplined motions of heart, temper or passions. This is the special work of the First Degree of the Bro therhood of the Eternal Covenant, without which the Second De gree is impossible: for if you cannot control yourself while awake, what ghost of a chance is there that one will be able to do so dur ing sleep? Women take to the First Degree w ork more readily than men, but have far greater difficulty in the Second Degree. With men it is the contrary; they cannot even be persuaded of the need of the Firs:, until after years of failure in the wrork of the Second.

V. Whether in the Second Degree or no, try bodv-taming in all its phases; but the necessary knowledge is given there only,

•le (T) fa ith * b e a t

(K )

K N E E - P E R S O N S ( D 2 1 - J a l9 ) . >r .I . O U T L I N E . >ir

K n e e - p e r s o n s (I .) a r e o r g a n iz e r s , (a ) p r o m o tin g a n d ua tin g s o c ie t ie s a n d a s s o c ia t io n s , (b ) d o in g se v e r a l th in gs ^ t im e , (c ) a b s o r b in g th e th o u g h t s o f o th e r s w h ich th e y o u t . g

( I I . ) T h e y h a v e th e te n d e n c y to “ b o s s ,” or d om in eer. T h e y a r e p ro u d , (b ) in d e p e n d e n t, (c ) h ig h -m in d e d , (d ) n o t la b o r w ith th e ir o w n h a n d s e x c e p t fo r th e ir ow n circle; m u s t b e h e a d or lo se in te r e s t ; (h ) a re n ot d o m e stic u n le s s , c a n d ir e c t , ( i) a n d a r e go o d e n te r ta in e r s .

( I I I .) T h e y a r e u to p ia n ; (a ) y e t th e s e U to p ia s m u st be p. i c a l ly e m b o d ied , a s (b ) p h y s ic a l s e r v ic e o f so m e k ind or o th e r . ' *

( I V ) . T h e y a r e s in c e r e ; (a ) a b h o r fla tte r y , (b ) are sy n th e t ic , (c ) lo y a l to th e d e a th , (d ) lo v ers o f art, (e ) u tilitav ( f ) s p e a k s im p ly , b u t w e ll, (g ) c o n s id e r th e ir p rom ise as cred , (h ) a n d d o n o t lik e d e m o n s tr a t iv e n e s s .

(V .) D is e a s e s , (a ) N e r v o u s e x h a u stio n , an d (b) k n ee and hv d is e a s e s .

II. F A U L T S .(1) A tendency to domineer, to rule, direct, which is aim*

inseparable from their genius for organizing schemes, or a reeting m any persons at a time. Beloved in their capacity" teacher or head of a factory, at home they can be insuppor*. ble tyrants.

(2) Their moods vary from despair to great ex hilaration, inflicting them more or less on those with whoir they have to do.

III. GOOD QUALITIES.(3) Their dislike for doing things in a — small

way, or w ith their hands, outside of their own circle, may often result in their ruin. They prefer to be idle, rather than" to work, as they think menially, or to do small things.

(1) Sincerity. (2) Utopian desires. (3) Power of organization.(4) Wisdom in teaching according to capacity.

IV. GOOD QUALITIES TO BE ATTAINED.F r o m (B) p e r s o n s , t h a t in te l le c tu a l a n d a r t i s t i c h a r m o n y d is

t i n c t iv e ly th e i r s . F r o m (N) p erso n s , t h e i r m e n ta l te lep a th y , a n d t h e i r g r e a t p o w e r o f a b s t r a c t th o u g h t . F r o m (S) persons, s o m e th in g w h ic h t h e y n eed to c o r re c t th e i r unw ill ingness to* do s m a l l t h in g s —m e c h a n ic a l in g e n u i ty a n d a d a p ta b i l i t y in d o in g \ w h a t is r e q u ir e d . F r o m (C) p e r so n s econom y a n d ca re fu lness of th o u g h t . (C) p e rso n s ask , I s it t r u e ? (K ) pe rsons ask, Is it w o r k a b le ? a s (G) p e rso n s ask , I s i t a d v a n ta g e o u s ? an d (P) pe r s o n s a sk . I s i t o r th o d o x ? a n d (A) p e rsons ask , Is it popu la r? F r o m (B) p e r so n s o n e expects . I s It b e a u t i fu l? F ro m (N) per sons, I s i t s e l f - c o n s is te n t? F r o m (S) persons, Is it usable? F r o m (H ) persons , Is it k in d ? F ro m (R) persons, I s is sp ir i tua l? a n d f ro m (F ) persons . I s i t rea so n ab le ? (K) persons can le a r n f ro m (H ) persons, w ho a r e a lso u top ian , unselfish love, a n d h a r m o n y a t home. F ro m (P ) persons,, cr it ica l powers; f ro m (R ) persons, pow ers of in tu ition , which It is h a rd for (K)

om etim es to believe in, f ro m (G) p e r s o n s a d a p t a b l e ' w n >dience a s well a s to c o m m a n d in g ; f ro m (T ) p e rso n s , it n " pow er; f ro m (A) persons , m e n ta l p l ia b i l i ty , a n d k in d -

i r o m (F ) p e rso n s s e l f -d e p re c ia t iv e n e s s , m o d e s ty , hono r , pums ite l lec tua li ty .

V. W R O N G E N C O U R A G E M E N T , y d if fe rence b e tw e en (B), (K ) a n d (G) p e r s o n s w o u ld se em

th is : (B) p e rso n s lead, a n d e n jo y th e good t i l in g s of life, j e rso n s a im a t th e su b s ta n c e , n o t t h e s h a d o w o f a d v a n -

o ^ st' a n d use fo r it all m e an s , f a i r o r foul. B u t (K ) p e r s o n s a r e isrs . id in to d o m in e e r in g h a b i t s o n ly f ro m th e i r o r g a n iz in g

js. T h e re is n o th in g u n d e r h a n d , d i s h o n o r a b le a b o u t th e m ; h f a r e loyal to th e end, s incere , a n d h a t i n g f l a t t e r y a s m u c h

G) p e rso n s a r e th e e x a c t opposite . T h e y shou ld , h o w ev e r ,3* 1 be en c o u ra g e d b y th e s e a n d o th e r s p e r s o n s in t h e i r d o m -

otcd r in g w a y s —which, a s f a r a s t h e y a r e selfish, w ill s u r e ly , c o u t sp i r i tu a l l ig h t f ro m th e m .

New VI. D IS E A S E S ,i • nee-troubIe3 , s l ig h t or se r ious , will a p p e a r w h e n e v e r t h e

,a sc tern is ru n down. T h e se d ifficu lt ies a r e th e r e f o r e n o t local, ^ v in d ic a t iv e of w e a k n e s s g e n e ra l ly . ^

VII. H O W TO D E A L W I T H O T H E R C H A R A C T E R S . yu c b a c h e re is no polit ic e le m e n t in th e ( K ) n a t u r e , a n d th e r e f o r e ar

j. f ;.ey need c a re fu l c o n r id ra t io n h o w to a d a p t th e m s e lv e s to o th e r ,lv e rsons .

m a ’W i th (E ) persons , w ho w a n t to do so m e of th e d o m in e e r in g -L -,r * # .cm se lves—a l th o u g h ill a w in n in g , ca p r ic io u s , b e a u t i f u l w a y ,* thd*) p e rso n s will on ly h a v e to r e p r e s s t h e i r d o m in e e r in g t e n - >

. .icies. Boti* h a v e good sp ir i ts , a n d jo l l iness , a n d t h e y will urn hen ;fo re feel s y m p a th y w i th e a c h o th e r .j n ^-"With (N) p e rsons (K ) p e r so n s will f a l l a b s o lu t e ly fo u l u n le s s > 'h e y rea lize t h a t th e y m u s t be wooed, b u t c a n n o t be c o n - ie luered . n o r d ra g g e d in to t h e i r s c h em e s . N e v e r t h l e s s a b s t r a c t

th o u g h t a n d o rg a n iz in g p o w e r a r e k in d re d , a n d b o th e n jo y or e a r th ly good th ings , f o rm in g a s t r o n g b a s is o f f r i e n d s h ip .

W i th (S) persons, (K ) p e r so n s w ill g e t a lo n g v e r y w ell b y ^directing th e m n a tu ra l ly , j u s t a s (S) p e r s o n s will b e g r a t e f u l f o r

n r th e open, s incere a n d k in d ly d irec t io n .W i th (C) persons (K ) p e rso n s sh o u ld r e a l iz e t h e i r g e n e r o s i ty

** in g r e a t th ings , a n d le a r n f ro m th e m e c o n o m y in s m a l l th in g s , , i a s th e fo u n d a t io n of so l id i ty in g r e a t th in g s .1 W i th (H ) persons , (K ) p e rso n s sh o u ld n o t n \ l e to o d e s p o t i c a l

ly. th o u g h b o th s y m p a th iz e in th e m a t t e r o f op ias .W i th (P ) persons, (K ) p e rso n s sh o u ld n o t b*. b r ig h te n e d a w a y

by c r i t ic ism s a n d o b je c t io n s—a l th o u g h th i s m e a n s s e r io u s s e l f - d isc ip line—w hich m ig h t , a t t im es, do good—b e in g a b le to c o u n t

I c n t h e i r gene ros i ty . T h e y will find th e m u s e fu l h e lp e rs , j W i t h (R ) persons , (K ) p e rso n s sh o u ld r e c o g n iz e t h e in tu i -

U o n a l i ty of th o u g h t a n d decision, a n d r e s p e c t w h a t o th e rw is e t h e y m ig h t desp ise—In s ta b i l i ty a n d u t t e r u n p r a c t i c a ln e s s . It

N w e r e w^ell t h a t (K ) p e rso n s l e a r n t som e in tu i t i o n a l i s m f ro m th e m , fo r th e i r ow n sp i r i tu a l dev e lo p m e n t .W i t h (G) p e rso n s , (K ) p e rso n s in sp i te o f t h e i r d o m in e e r in g w ill

b e a t a d is a d v a n ta g e .b e in g th e m se lv e s loya l a n d s in c e r e .m a tc h e d w o g a i n s t s h e e r u t i l i t a r ia n is m . I t w ou ld b e d e g r a d in g to f igh t

fire w i th fire; s im p ly to h a v e n o th in g to do w i th (G) p e r so n s in an a b u s in e s s w ay , wrho, how ever, will a lw a y s be to t h e m v e r y

>n»ooth-spoken.

\ J

W ith (T) persons, c i th e r th e (K) dom ineering or the (T) com bat ivoness will h av e to give way. B oth are kindly, f a i t h ful, an d s incere : imt the m ore sp ir i tu a l (T) n a tu re will be a t a d i s a d v a n ta g e w ith the m ore e a r th ly and s te a d fa s t (K.) nal lire.

W i th (A) persons, who a re th e ir n a tu ra l a s s is ta n ts , (K> p e r sons will have l i t t le to do, except to avoid t rea d in g on th e ir in te re s t s too obviously . O therw ise they can do with them w h at th e y p lease , a s they supp ly w h a t a t t r a c t s the (A) na tu re .

W i th (K) persons, w ho labor laboriously , and are se lf-de ny ing , a n d h o n o rab le . (K ) persons will h ave no trouble, aR long a s th e y m a k e it w o r th while to the (F ) closeness.

V II I . M K T. OIJS OK M E N T A L D EV ELO R M K N T.F o r S t r i c t ly M en ia l D eve lopm en t: S tu d y for the sake of the

t r u th , a s th e t r u th , q u e s t io n in g all au th o r i t ie s , or p rac tica l r e flections.

F o r C o n sec ra t io n to God: R e l in q u ish m en t of all k inds of cov e ted success , schem es, an d plans. R ay ing down and dom ineer ing, a n d a c k n o w le d g m e n t of th e G u id an c e of the Still Small Voice. Roving, gen t le , obedience to God is necessary .

F o r C o n s e rv a t io n of E n e r g y : To conque r o thers, and rule th e m is th e p oo res t possib le w ay of con q u e r in g oneself. All ex t e r n a l i t y will h a v e to be dropped , an d th e whole a t ten t io n cen te re d on oneself . T h is c h a n g e of s ta n d p o in t will cost a g rea t dea l, b u t it is a b s o lu te ly n ecessa ry , ju s t a s also w illingness to m a k e th e sm a l le s t possib le ga ins , r a t h e r th a n d rea m of g re a t a t t a i n m e n t s . O ne b ird in th e h a n d is w o r th two in the bush.

F o r S p i r i tu a l A t t a in m e n t : All th e y need will come to them a t th e r i g h t t im e ; su b t l e d o m in e e r in g m a y still be a h ind rance G o d -w a rd s .

IX . Cl 11RD K E N - H O W D E A L T W IT H .C h i ld re n shou ld In th e f irs t p lace be t a u g h t silence, u n o b t r u

s iveness , q u ie tn e s s . T h e y shou ld be k ep t hum ble , gentle, w ith all lo v in g m e a n s possible. I t shou ld be m a d e a s pla in as pos s ib le to th e m in e a r l ie s t y e a r s t h a t w h a t th e y consider ty ra n n y is on ly th e n a t u r a l t r e a m e n t of p a re n ts , b u t t h a t th e fau l t lies In th e i r o w n u n h a p p in e s s if th e y c a n n o t dom ineer and rule e v e r y th in g ; c e r ta in ly a n i r ra t io n a l p roposit ion from the phil o soph ica l s t a n d - p o i n t t h a t all shou ld h a v e equal chances of the m e a n s of h ap p in e s s . I f th i s th o u g h t is im pressed on them in m o m e n ts w h e n th e y a r^ recep tive , a n d a re rea lly convinced of th is , a g r e a t s t e p will be ga ined .

I t Is b e t te r , fo r th i s pu rpose, t h a t th e y should not h ave op- V 'ortunit ies of d o m in e e r in g over o th e r ch i ld ren which they will, beg in im m e d ia te ly , let a lone d o m in e e r in g over persons a t home, a n d s e r v a n t s . B u t w i th a l th e y a re so t r u e and s incere and loy al, th e y ca n bo rea ch ed th r o u g h ap p e a l to noble motives.

I t is no t t h a t th e y a re so moody, b u t w h a te v e r th e y feel th e y inflic t on o the rs .

T h e y sh o u ld a lso be convinced of th e i r ra t io n a l i ty of moods of dep re ss io n o r e x a l ta t io n . E v e n -m in d e d n e s s an d calm g e n t le ness shou ld be th e ideal.

T h e y shou ld be t a u g h t t h a t do ing th in g s well t h a t a re small is a v i r tu e , on w h ich all g re a tn e s s is bu ilt . L i t t le m enial ta sk s will do no h a rm , b u t good, if done for love’s sake.

T h is will a t th e s a m e t im e te ac h se rv ice of o thers , s ince ’’all t r u e s u p e r io r i ty is s u p e r io r ab i l i ty to se rv e .” L e t these ch i ld ren m a k e it th e i r ideal to se rv e all th e o th e r ones, gladly, lovingly, h u m b ly , a n d b e a u t ifu l ly .

S im p lic i ty of life, d ress , food a n d a m u s e m e n t s will c o u n t e r a c t th e n a t u r a l t e n d e n c y to d ress , a n d s e e k in g soc ia l ^ u u rw * T h e t r u e p u rp o se of all th i s sh o u ld be ex p la in e d , t h a t so c ie ty e x i s t s fo r th e in d iv id u a l , no t o th e rw is e . T h a t d r e s s is of n a c c o u n t in t h e s ig h t of God. w h o looks on ly on th e h e a r t T h a t , o n th e c o n t r a r y , th e one s t r u g g le of life is w i th in , no t w i th o u t , r e f o r m in g oneself , a n d no t o th e r s ; t h a t p e r fe c t s e l f - c o n t ro l is in c o m p a t ib le w i th d o m in e e r in g o v e r o th e r s , a n d t h a t t h r t y r a n t in ju r e s h im s e l f s p i r i tu a l ly m o re t h a n th e s la v e is in ju r e d E v e r y u n la w f u l a c t of t y r a n n y will be r e q u i t e d a t th e b a r of b o a v e n ly ju s t ic e , a t w h ic h th e s la v e will be f r e e r t h a n th e m a s te r .

T h e y sh o u ld b e g iv e n a n e x c e l le n t e d u c a t io n , on th e p r i n c ip le t h a t k n o w le d g e is pow er , a n d t h a t t h e i r o r g a n iz in g . o r d e r in g t a l e n t s will find e x e rc is e in o r g a n i n n g th e i r k n o w le d g e p e r fe c t ly . A n d th e i r e d u c a t io n sh o u ld be ao w ide. t h a t th«-y will n o t be in d a n g e r of m a k in g th e m i s t a k e of l i t t l e know ing** , t h a t th e s p i r i tu a l , s u p e r s e n s u a l . does n o t ex is t . Th.* w id es t r e a d in g w ill co n v in c e th e m t h a t t h e r e is a s o m e th in g bey o n d , w h ic h m u s t b e looked fo r in i n tu i t i v e s^u l exp-rb*n»'es.

T h e s e c h i ld r e n w ill u p h o ld a n y r e l ig io u s s«*'iety th*»y a r e a s s o c ia te d w ith , a n d it m a y t a k e th e g r e a t e s t \vr**nrh **v*r to o pen th e i r m in d s f u r t h e r t h a n i t s c re e d . T h e r e f o r e t h e c h i l d r e n s h o u ld be t a u g h t t h a t t r u t h fo r t r u t h ’s s a k e . I rresp**e ti \#• o f th e t e n e t s o f a n y b o d y o r o r g a n iz a t i o n is th e r i g h t p r i n c i ple- I t w ou ld b e b e t t e r to e d u c a t e t h e m to t h e id e a t h a t f*>r t r u t h - s e e k e r s t h e r e is n o t o n ly n o n ee d to b e lo n g to a n o r g a n iz a t io n open ly , b u t it is b e t t e r to be e n t i r e ly i m p a r t i a l , w h ic h can o n ly be t h e c a s e w i th a p e r s o n e n t i r e ly i n d e p e n d e n t In thcs-» rcsr»ects- T r u t h , n o t o r g a n iz a t i o n .

v X. T E M P T A T I O N S .F o r W o m e n . P r e s s . Socia l su c c e s s . D o m in e e r in gF o r Mt*n. C o r p o r a t io n s c h e m e s a n d so c ia l e x p e r i m e n t s

X I . W E A K N E S S E S BY W H I C H T H E Y C A N B E M A N A G E D .U n n o t ic e d f la t te ry , b u t if d e te c te d , it w ill be s p u r n e d , o t h e r

w ise t h e i r po licy is r u le o r r u in .X I I . H O W T H E Y C A N B E E D U C A T E D M O R A U - Y .

O n ly in c h i ld h o o d : w h e n a d u l t , t h e r e is l i t t l e hop** o f a l t e r i n g th e m f o r t h e b e t t e r . T h e y m u s t be " c a u g h t y o u n g . "

X I I I . F R I E N D S H I P .T h e y o f te n f o r m i n t i m a t e f r i e n d s h ip * w i th <N) o r (P ) per

sons .X IV . F A M O U S E X A M P L E S .

R e l ig io u s : M olinns.S o ld ie r s : R. E. Lee . N a p ie r , J o a n of A rc .T e a c h e r s : P e s ta lo z z i .L i t e r a r y : C icero . M oliere . M o n te s q u ie u . A b t .B u s in e s s : G la d s to n e , K in g J o h n . A lex . VI, B o r g ia . RenJ

F i a n k l in .

T11K BROTHERHOOD OF Til!'Eternal Covenant

T i n s Kn'thcrhcKvl or irrs to all m en and w o m e n w h o ate s t iong enough to take, or .u r w ill ing to t n to t a k e , th e K T K R X A l . C O V E N A N T as formulated below as th e i r ac k n o w le d g e d s tandard of I ih \ th e know ledge and encouragem ent which v ill p ro m o te th e safety o! th.e rucccssivc a t ta in m e n ts n c \e s sa n tor becoming divine. T h e host a t t a i n m e n t is abi!i:\ to heat con>eiousl\ and unm is takab ly the Still Small V o ic e . Xolxxly will he perm it ted to e n te r fu r the r degrees o f a t ta inm en t unti l Mth** l i o n e x a m in a t io n in th is a t t a in m e n t has been passed. 'This is the G a te -c o v e n a n t :

I b e r t h J r v c l t , *:xd s je r if itt w r x t b h * I *;•*,

atsd h f t to k t to 7 V \ v , o D ivin e F .i:bcr% t j I t used f \rf A i

7 V v purposes, bothbat« v./ b n end and f o r e v e r . I resert

tb /rt£ . I : v i b ! o b e y in n e d ia te y , i f th e S t HI I W.1 am tceary r f tryse lf and c f mx D - 'I by

n r , th a t I nayhr r e fo r m e d to the purposes. n r as

b lin d to do T b y if'ill;I cn!\ ,:>k to

No fees o f any kind will rver he permitted; but stamp for reply should be enclos

ed when an an wrr is r\pe\flrd. T he General Secretary will appoint local Srcretjr-

e, as needed, and attends to the management o f the Rrothrihood.

T h e G e n e r a l M e e t i n g is l icM m o n t h l y on th e : ; i n l i lay .

l*mp T o review the life o f the past month, and to adopt definite plan* to in-

crease .‘lr fruitfulness o f the nett month. Attendance is reckoned by reporting to

the General Secretary in person or by mail. Non-attendance at six General Meet

ings constitutes suspension. Rehabilitation in the hands of the Secretary.

T h e R e g u la r M e e t i n g is h e ld w e e k l y o n T u e s d a y s , 8 p . m . , F . .T .

P u rp o se : T o renew' th e Consecra tion V o w , r u T i t a t i o g o n tlvr th o u g h t : o t h a t i

m i g h t KNOW WHAT (.on S WILL KOR Vlf n o w 15, THAT t MIGHT *0 IT I MM EDI AT* f r v . M e m bers will join in xhi> w h o e v e r they m a t he, at the ir local tim e co rns-

jiV * 0 S p .m . F a stern t im e , m u r d e r to secure unity of desire.All WTll-mtairng people .ire inv ited to join in this.

T h e D .t i lv D e v o t i o n - h o u r is N o o n .

T h e D a i lv I n t c r c c s s io n - h o u r is at fta.jtf.

W a n k application^ for admission to mem bersh ip may be h*d ol

THE GENERAL SECRETARY H.E.C.r . o . H o x

M b W O R D , M A S S . , l . S . J .

SPIRITU AL A D V IC E FO R SUBSC R IBERSSubscribers who are trying to lead the regenerate life will receive

spiritual advice to aid them in this endeavor from Sister Anastasia, on forwarding to the Editor hour, date, place o f birth; also sex. Full bona fide name and address o f applicant must- accompany re quest. No notice will be taken o f any request which may be judg ed to have been dittated by curiosity, or to be undesirable.

Universal custom forces the Editor to omit notice of all communications that an anonymous, or without full correct name.

E. B. March 9, 1858. No hour or place given.Times of Danger, E-hp, F ; m-hp, K.Restlessness ajid anxiety for fu tu re e a r th ly w elfare will be

cured by trust in your loving H eaven ly F a th e r . Depend on the society of none but God. Your g r e a t business schemes should be a t the disposal of the Spirit. Your bes t self should be given expression to: harmonious, zealous, affectionate sym pathy. Bless the worid w ith this. P r i e an d conventionality will of course be eradicated. Your g re a t sp ir i tua l danger will be being misled by visions of m yst ic n a tu re . In s is t on under standing fully all th a t comes to you, or re jec t it immediately. The only safe guide is the Spirit. J u s t because you are in clined to this it will be hard for you to ta k e th is advice. Your safeguard will be your desire to u n d e r s ta n d every th ing clear

ly.J. O. C. Sept. 22, 1S42. No hou r or place given.Times of Danger. E-hp, R. p robab ly ; m -hp , B.Clear spiritual vision, with superio r u n ders tand ing , will be

your main spiritual gift. Cul t iva te it. Y our consecration will keep your marvellous power safe and useful. P a in is your friend; be stoic. Emotional, harm on ious love rounds your spir itual nature; preserve it. The world is you r fam ily ; it is well; all your brethren have one F a th e r . Care n o th in g abou t earthly splendor of home; neatness and order, h a rm o n y an d peace are yours; but heaven is your home. See th a t w hen you eat your companions be harmonious. Aspire c o n s ta n t ly to the unseen, God’s beauty shall yet be revealed to you.

H. 8. H., Dec. 11, 1854. New E ng land . No h o u r given..Times of Danger: E-hp, T; m -hp, P.A strong spiritual na tu re ; a n a tu ra l m ystic . But, some ex

tremely hard spiritual bars. (1) F a i th fu ln e s s to men rather than to the spiritual be t te r inner self. (2) R a sh fighting zeal used in other people’s business*; consequence: difficulties, continual. F igh t yourself, b ro ther ; leave everybody in the hands of God, who will redeem them . B u t p u t y ou r whole fierce spirituality on conquering yourself, in g e t t in g evenmindedness. Mistrust all visions th a t a re no t abso lu te ly clear, and built on organizations, ra the r than priciple. T he H ig h e s t God alone; thus are you safe. Get the guidance an d hold to It; you need it above many men; the guidance t h a t will lead you In the paths of external peace and in ternal a t ta in m e n t ; m ia tru a t the voices calling to battle against th e W Q jtd . I f you do this, w ha t will you not a t tain?