The Theosophical Path Illustrated Monthly Volume 1, July-December, 1911

by Unknown

The
Theosophical Path

Illustrated Monthly

Edited by Katherine Tingley

Volume I
July — December, 1911

Published by the New Century Corporation

Point Loma, California, U. S. A.

The Aryan Theosophical Press
Point Loma, California

Index to The Theosophical Path

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VOLUME I

JULY — DECEMBER, 1911

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A
America, Ancient (ill.)	An Archaeologist	[323]
American Nation, an Unknown (ill.)	H. S. Turner	[347]
American Woman in Poetry, The	Grace Knoche	[56]
Archaeologists, Recent Admissions by	Student	[107]
Aroma of Athens, The (ill.)	Dramatic Critic	[39]
Aroma of Athens, Notes on The (ill.)	Kenneth Morris	[42]
Art, The Scope of	R. W. Machell	[20]
Astral Body, The	H. Coryn, M. D., M. R. C. S.	[24]
Astronomy, Ancient (No. 1)	F. J. Dick, M. INST. C. E.	[64]
Astronomical Notes	C. J. Ryan	[287]
Australian Marsupials (ill.)	Nature Lover	[296]
B
Birth of Day, The (verse)	A. F. W.	[27]
"Black Age," The	Ariomardes	[196]
Blavatsky, H. P., and the Theosophical Society (with portrait)	W. Q. Judge	[28]
Blavatsky's Teachings, Recent Confirmation of H. P.	H. T. Edge, B. A. (Cantab.)	[172]
Blavatsky a Plagiarist? Was H. P.	H. T. Edge, B. A. (Cantab.)	[271]
Bluebells of Wernoleu, The: A Welsh Legend (verse)	Kenneth Morris	[404]
Book Reviews: Life of Leonardo da Vinci (Osvald Sirén)	Carolus	[233]
Il est ressuscité (Charles Morice)	H. A. Fussell	[307]
Commentary upon the Maya-Tsental Pérez Codex (W. E. Gates)	C. J. Ryan	[378]
A New Magazine		[383]
The Strange Little Girl		[385]
Les derniers Barbares: Chine, Tibet, Mongolie (d'Ollone) (ill.)	H. A. Fussell	[452]
The Plough and the Cross (W. P. O'Ryan)	F. J. D.	[456]
Bridges of Paris, The (ill.)	G. K.	[96]
British Association, The Soul at the	Henry Travers	[406]
Bronze, Incorrodible	Henry Travers	[148]
Brynhyfryd Garden, Old (verse)	Kenneth Morris	[97]
Buckingham Palace, London (ill.)		[275]
C
Calendars, Ancient	Henry Travers	[205]
Cathedrals in Ancient Crete	a Student	[262]
Christianity, The Rebirth of	H. T. Edge, B. A. (Cantab.)	[11]
Christmas	Kenneth Morris	[387]
Confines of Science, The	Investigator	[349]
Conflict of the Ages, The (verse)	S. F.	[435]
Copán, and its Position in American History (ill.)	W. E. Gates	[419]
Counterfeits vs. Reality, Tempting	Lydia Ross, M. D.	[126]
Crucifixion, The Parable of the	Cranstone Woodhead	[328]
Current Topics	Observer	[447]
Cycle, The New	H. P. Blavatsky	[165]
Cyrene, Classical	Ariomardes	[280]
D
Dipylon and the outer Ceramicus, The (ill.)	F. S. Darrow, A. M., PH. D. (Harv.)	[189]
Drama, Open-Air (ill.)	Per Fernholm, M. E. (Roy. Inst. Tech., Stockholm)	[415]
Dutch House Court by Pieter de Hooch, A (ill.)		[338]
E
Education Wasted? Is	H. T. Edge, B. A. (Cantab.)	[102]
Egyptian Art, 26th Dynasty (ill.)	C. J.	[200]
Egyptology, and the Theosophical Records, The New (ill.)	C. J. Ryan	[15]
Ekoi: Children of Nature, The	H. T. Edge, B. A. (Cantab.)	[344]
Energy, Intra-Atomic	H. Coryn, M. D., M. R. C. S.	[417]
English Lady's Letter, An (ill.)	F. D. Udall	[442]
Eros: Painting by Julius Kronberg (ill.)	R. W. Machell	[125]
Eucalypts? Who Made the (ill.)	Nature Lover	[295]
Evolution in the Light of Theosophy	H. T. Edge, B. A. (Cantab.)	[311]
F
Fairylands, The Two	Kenneth Morris	[115]
Folk-music, The Origin and Nature of	Kenneth Morris	[174]
Forest Waste, Saving	Student	[34]
G
Geniuses, The Incarnation of	H. Travers	[339]
Genius for Music, Cultivating	E. A. Neresheimer	[182]
Glaciation, Past and Present (ill.)	T. Henry	[209]
God and the Child (verse)		[211]
H
Hawthorne's Psychology	C. T.	[51]
Heredity and Biology	H. T. Edge, B. A. (Cantab.)	[145]
Hoa-Haka-Nana-Ia (ill.)	P. A. Malpas	[299]
House of Lords, London, The (ill.)	R.	[201]
Humanity and Theosophical Education	Elizabeth C. Spalding	[375]
I
Illusion and Reality	Lydia Ross, M. D.	[362]
Irish Scenes (ill.)	F. J. Dick, M. INST. C. E., M. INST. C. E. I.	[400]
K
Karma, Reincarnation, and Immortality	H. T. Edge, B. A. (Cantab.)	[243]
Killarney, Ireland (ill.)	F. J. Dick, M. INST. C. E., M. INST. C. E. I.	[282]
L
Lands now Submerged, The	D. Churchill	[305]
Lapland (ill.)	P. F.	[180]
Light Corpuscular? Is	T. Henry	[332]
Light, Physical and Metaphysical	H. Coryn, M. D.	[122]
Linnaeus and the Divining Rod	P. F.	[154]
Lomaland Cañons (ill.)	W. J. Renshaw	[155]
Lorelei, The (ill.)	Student Traveler	[225]
Louisiana Sugar Plantation, A Visit to a	Barbara McClung	[223]
M
Magic Boat, A	D. F.	[399]
Magic Place, A: A Forest Idyll for Young Folks (ill.)	M. Ginevra Munson	[443]
"Magnetons," Force and Matter	H. Travers	[267]
Man and Nature	R. Machell	[410]
Man, The Real	H. Coryn, M. D., M. R. C. S.	[229]
Modern Civilization, A Japanese Writer's Views on	E. S. (Tokyo, Japan)	[418]
Music and Life	William A. Dunn	[22]
Music Notes	C. J. Ryan	[202]
Music of the Spheres, The	H. Coryn, M. D., M. R. C. S.	[258]
Mysteries of Eleusis, The (ill.)	H. T. E.	[207]
N
Names in Art, Great (ill.)	Art Student	[111]
Natural History Museum, London (ill.)		[270]
Nirvâna Mean Annihilation? Does	T. H.	[261]
P
Path, The: Some Words by William Q. Judge		[32]
Path, The	Gertrude van Pelt, M. D.	[68]
Peace on Earth: Good Will towards Men	R. Machell	[391]
Photography and the Invisible	P. A. Malpas	[142]
Platonic Succession, The Golden Chain of	F. S. Darrow, A. M., PH. D. (Harv.)	[276]
Poetry and Criticism	Kenneth Morris	[247]
Point Loma Notes	C. J. R.	[354]
Power	Lydia Ross, M. D.	[212]
Powers, Misused	R. W. Machell	[98]
Psychism, a Study in Hidden Connexions	H. T. Edge, B. A. (Cantab.)	[393]
Pythagoras, Life and Teachings of	F. S. Darrow, A. M., PH. D. (Harv.)	[52], [130]
Pythagorean Solids, The	F. J. Dick, M. INST. C. E.	[194]
R
Reincarnation? What are the Bases of an Intelligent Belief in	F. S. Darrow, A. M., PH. D. (Harv.)	[317]
Rotation, The Mysteries of	Student	[316]
S
Salamander, The Western four-toed (ill.)	Percy Leonard	[227]
San Diego (ill.)	Kenneth Morris	[70]
Scandinavian Mythology, Glimpses of	Per Fernholm, M. E.	[184]
Scientific Brevities	Busy Bee	[427]
Scientific Oddments	Busy Bee	[149]
Sokrates (ill.)	F. S. Darrow, A. M., PH. D. (Harv.)	[215]
Spade of the Archaeologist, The	Ariomardes	[303]
St. Paul's Cathedral, London (ill.)	Carolus	[293]
Sun-Life and Earth-Life	Per Fernholm, M. E. (Stockholm)	[300]
T
Theosophy and Modern Scientific Discoveries	C. J. Ryan	[87]
Theosophical Torch, The	Grace Knoche	[190]
Theseus, The Temple of, Athens (ill.)	R.	[106]
Tower of London, The (ill.)	Carolus	[352]
Turkish Woman, The	Grace Knoche	[439]
U
Universal Brotherhood and Theosophical Society, The	J. H. Fussell	[77]
V
Venice (ill.)	Grace Knoche	[366]
Victory of the Divine in Man, The	Rev. S. J. Neill	[320]
Vivisector, The Plight of the	H. Coryn, M. D., M. R. C. S.	[341]
Vrbas Defile, The, Bosnia (ill.)	F. J. B.	[286]
W
Warwick Castle (ill.)	C. J. Ryan	[409]
Will as a Chemical Product, The	Investigator	[413]
Womanhood, The World of	Grace Knoche	[264]
Woman's International Theosophical League	A Member of the League	[357]
Women who have Influenced the World	Rev. S. J. Neill	[436]

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ILLUSTRATIONS

A
Alaskan Views	[209]
Albert Memorial, London: Five Panels of Decorative Frieze	[111]
Amsterdam, Views	[143], [306]
Archaic Colossal Statues of Kiang-K'eu	[454-455]
Aroma of Athens, Groups in The	[254], [255], [266], [267], [311], [322]
Aroma of Athens, Scenes from The	[35]-38, [47]-50, [87], [243], [246], [247], [316], [317], [324]
Athens, Greece, Ruins of Dipylon Gate	[188]
Athens, Greece, Stoa, Gymnasium of Hadrian	[108]
Athens, Greece, Temple of Theseus	[107]
Australian Scenes	[298]
B
Blavatsky, Helena Petrovna	[29]
Bosnia, Seraejevo, Capital of	[434-435]
Buckingham Palace, London	[275]
C
Copán (six illustrations)	[418]-[423]
Coronado, San Diego, California, The Surf at	[434]
Cuba, Avenue of Royal Palms; Country Scene	[222]-[223]
D
De Lesseps, Monument of, Port Said	[110]
D'Ollone, Commandant	[454]
Dutch House Court by P. de Hooch, A	[338]
E
Eleusis, Part of the Ruins of	[208]
Eros: Painting by Julius Kronberg	[125]
F
Farmhouse on the Norfolk Broads, England, A	[274]
Florida, Palm Beach	[223]
Forest, In the	[443]
G
Giants' Causeway, Antrim, Ireland	[403]
Grant Hotel, San Diego, California	[72]
H
Hoa-Haka-Nana-Ia	[299]
Horus, Symbolic Statue of	[18]
House of Lords, London, The	[201]
Houses of Parliament, Dublin, The Old	[402]
Houses of Parliament, London, The	[353]
I
Irish Farmer, An	[402-403]
Irish Peasant Woman, An	[402-403]
K
Karnak, Egypt, Hall of Columns	[17]
Killarney, Ireland, Views of	[282], 283
Klamath Reclamation Project, Oregon-California	[435]
Kronberg Julius: Family Group	[125]
L
Lapland, Sweden, Views of	[180]
Leaders of the Theosophical Movement, The	[30]
Lolo Men, and Warrior	[454-455]
Lomaland Cañons	[154], [173]
Lorelei, The Rock of	[226]
M
Mammoth Cave, La Jolla, San Diego, California, The	[434-435]
Miao-Tseu Dancing	[455]
N
Natural History Museum, London	[270]
Neshoron, Statue of	[200]
O
Oil Creek Falls, Canada	[307]
P
Paris: Pont au Change and the Palais de Justice	[96]
Paris and the Seine	[97]
Pérez Codex, Maya-Tzental	[379], [380]
Pevensey Castle, Ruins of	[442]
Portraits: Heads of Departments at the International Headquarters, and Contributors to The Theosophical Path	[4]-9
Point Loma, Looking Eastward	[172]
Point Loma, A Eucalyptus Grove	[295]
Point Loma Hills at Eventide	[339]
R
Râja Yoga College, Point Loma, S. E. View of	[387]
Rocking-Stone Pinnacle, Tasmania	[287]
Rothenburg, Germany, Views of	[390-391]
S
Salamander, Western four-toed	[227]
San Diego, California, View of	[71]
San Juan Teotihuacán, Panoramic View of	[327]
Sarpi, Fra Paolo	[366]
Seminole Indians	[346], [347]
Sokrates and Seneca (Berlin Museum)	[222]
St. Paul's Cathedral, London	[294]
Sweden, Trollhättan Canal	[142]
Sweden, Visingsborg Castle, Visingsö	[142]
Switzerland, Views of	[271]
T
Temple in the Greek Theater, Point Loma, California	[165]
Tombs, Ancient Athenian	[189]
Tower of London, The	[352]
Trafalgar Square, London	[353]
V
Venice, Views of	[367], [370], [371], [374], [375]
Vikings, The Noble	[414-415]
Vrbas Defile, Bosnia, The	[286]
W
Warwick Castle, from the Avon	[408]
Warwick Castle, Inner Court and Tower	[409]
Y
Yucatan, "Governor's House," Uxmal	[327]
Yucatan, "The Castle," Chichén Itzá	[326]

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Front cover.

THE PATH

THE illustration on the cover of this Magazine is a reproduction of the mystical and symbolical painting by Mr. R. Machell, the English artist, now a Student at the International Theosophical Headquarters, Point Loma, California. The original is in Katherine Tingley's collection at the International Theosophical Headquarters. The symbolism of this painting is described by the artist as follows:

The Path is the way by which the human soul must pass in its evolution to full spiritual self-consciousness. The supreme condition is suggested in this work by the great figure whose head in the upper triangle is lost in the glory of the Sun above, and whose feet are in the lower triangle in the waters of Space, symbolizing Spirit and Matter. His wings fill the middle region representing the motion or pulsation of cosmic life, while within the octagon are displayed the various planes of consciousness through which humanity must rise to attain to perfect Manhood.

At the top is a winged Isis, the Mother or Oversoul, whose wings veil the face of the Supreme from those below. There is a circle dimly seen of celestial figures who hail with joy the triumph of a new initiate, one who has reached to the heart of the Supreme. From that point he looks back with compassion upon all who still are wandering below and turns to go down again to their help as a Savior of Men. Below him is the red wing of the guardians who strike down those who have not the "password," symbolized by the white flame floating over the head of the purified aspirant. Two children, representing purity, pass up unchallenged. In the center of the picture is a warrior who has slain the dragon of illusion, the dragon of the lower self, and is now prepared to cross the gulf by using the body of the dragon as his bridge (for we rise on steps made of conquered weaknesses, the slain dragon of the lower nature).

On one side two women climb, one helped by the other whose robe is white and whose flame burns bright as she helps her weaker sister. Near them a man climbs from the darkness; he has money bags hung at his belt but no flame above his head and already the spear of a guardian of the fire is poised above him ready to strike the unworthy in his hour of triumph. Not far off is a bard whose flame is veiled by a red cloud (passion) and who lies prone, struck down by a guardian's spear; but as he lies dying, a ray from the heart of the Supreme reaches him as a promise of future triumph in a later life.

On the other side is a student of magic, following the light from a crown (ambition) held aloft by a floating figure who has led him to the edge of the precipice over which for him there is no bridge; he holds his book of ritual and thinks the light of the dazzling crown comes from the Supreme, but the chasm awaits its victim. By his side his faithful follower falls unnoticed by him, but a ray from the heart of the Supreme falls upon her also, the reward of selfless devotion, even in a bad cause.

Lower still in the underworld, a child stands beneath the wings of the foster mother (material Nature) and receives the equipment of the Knight, symbols of the powers of the Soul, the sword of power, the spear of will, the helmet of knowledge and the coat of mail, the links of which are made of past experiences.

It is said in an ancient book: "The Path is one for all, the ways that lead thereto must vary with the pilgrim."

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THE PATH
The Theosophical Path
An International Magazine
Unsectarian and nonpolitical
Monthly Illustrated
Devoted to the Brotherhood of Humanity, the promulgation
of Theosophy, the study of ancient & modern
Ethics, Philosophy, Science and Art, and to the uplifting
and purification of Home and National Life
Edited by Katherine Tingley
International Theosophical Headquarters, Point Loma, California, U.S.A.

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The Secret Doctrine is the common property of the countless millions of men born under various climates, in times with which History refuses to deal, and to which esoteric teachings assign dates incompatible with the theories of Geology and Anthropology. The birth and evolution of the Sacred Science of the Past are lost in the very night of Time.... It is only by bringing before the reader an abundance of proofs all tending to show that in every age, under every condition of civilization and knowledge, the educated classes of every nation made themselves the more or less faithful echoes of one identical system and its fundamental traditions—that he can be made to see that so many streams of the same water must have had a common source from which they started. What was this source?... There must be truth and fact in that which every people of antiquity accepted and made the foundation of its religions and its faith.—H. P. Blavatsky, in The Secret Doctrine, II, 794

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The Theosophical Path

KATHERINE TINGLEY, EDITOR

VOL. I

NO. 1

JULY, 1911

THE REBIRTH OF CHRISTIANITY:
by H. T. Edge, B. A. (Cantab.)

AMONG ideas which Theosophists have been proclaiming for many years, and which are now finding expression through other channels, though in piecemeal and modified form, are those connected with the Christ story and Christianity. Current Literature, in reviewing "The Christ Myth," by Professor Dr. Arthur Drews of Karlsruhe, says:

In essence the argument of the book is that all the main ideas of Christianity existed in the world prior to the birth of Christ, and that the hero of the New Testament is an imaginative conception rather than an actual personality. The opening chapters illuminate the history of the Messianic idea. This idea, Professor Drews contends, is rooted in Persia and Greece, as well as in the Jewish consciousness. The Persians dreamed of a divine "friend" or "mediator" who should deliver them in the eternal struggle between light and darkness, between Ormuzd and Ahriman. The Greeks conceived a mediatory "Word" or Logos which should come to the aid of human weakness and identify man with God. Even more strongly, among the Jews, persisted the thought that "a Son of God" must intercede with Jehovah in behalf of his people.

Such utterances as the above are growing common, both from without the churches and from within. People are beginning to realize that they have not made the most of their religious traditions; that there is more in them than they have so far gotten out of them. They suspect that the Gospel narratives contain valuable truths that have been missed. The Christ is not merely a personality, but also a symbol, as is shown by the above writer; a symbol of the Divine in Man, recognized by the world ages before the Christian era.

The importance of the Christian Gospel today consists in its power to help us to realize that we are Divine in essence, and to aid us on the Path or Way which leads to a realization of that Divinity. Is it possible that now, for the first time, after all these centuries, the real import of that Gospel is about to be grasped? that the age-long worship of a wrong ideal—that of the personal God and his rewards and punishments, his propitiations and forgivenesses—is about to depart and make room for a more virile and ennobling, as well as more rational and holier faith?

Is it possible that a Resurrection is in progress, a Resurrection of Christ from the tomb in which we have buried him?[1]

[1] The reader of course will not think any allusion is here made to a possible physical appearance of Christ. Such preposterous suggestions are made in some quarters, but it is needless to say Theosophy has nothing to do with them.—H. T. E.

What we understand by a Resurrection of Christ is the Resurrection of the ancient but buried truth that Man is essentially Divine—to replace the idea that he is essentially evil. This latter idea emphasizes the lower side of man's nature and actually weakens his faith in the Divine Power. Having thus lost his faith, he assumes an attitude of expectation and deprecation, praying to an imaginary deity instead of invoking by action the real Divinity within.

Ancient symbology, to which the above writer refers as being substantially identical with that of the Christian Gospel, speaks of the "Father" and the "Son." By the word "Father" was understood the Supreme; the "Son" was the Word, the Divine life in Man, which turned him from an animal being to what he is. Through the Son we approach the Father; that is, man must invoke the power of his own Higher Self. Another ancient teaching, taught in fables as well as sacred allegories, is that only by acting can man invoke the Divine aid. The Divine gift to Man is the Will, and he himself is the only one who can exert it. The fable tells that a carter invoked Hercules to lift his cart out of a rut, and Hercules told him to put his own shoulder to the wheel. For Hercules means strength, and strength is invoked by exerting it. In the same way we have to assert our Divinity by acting in a Divine way; and it seems that the Gospels give us ample instructions.

It may be that this was after all the real message, and that those who gave it have been waiting all this time for man to get up off his knees and be somebody.

There are many religious gospels in the world, but they are all modifications of one great eternal gospel. That one gospel, clothed in many garbs, legendary, allegoric, theological, is the Drama of the Soul in its pilgrimage through life, its struggles with great adversaries, and its final victory. Christianity contains the same ancient wisdom; it has been covered over with accretions of theology and ecclesiasticism; it is now being disentombed. The process is a long and eventful one; for people cling fondly to old habits, and many still hope that they will be able to admit everything and yet set early medieval theology on the summit as the crowning revelation. The success with which they can do this depends upon what they can make of Christianity, for the less cannot contain the greater.

The personal Christ and the doctrine of the Atonement (in its familiar theological form) together constitute the rock on which there is most likelihood of a split. But this doctrine (that is, in its present form) will have to go, for it is inconsistent with the views of life that are now gaining ground. For one thing, it is not sufficiently international; it is too much like a gospel of salvation peculiar to Western civilization. Eastern religions are already amply provided with similar machinery in their own systems, and are not likely to give up their own for ours.

Again, the theological doctrine of Atonement includes the remission of sins, in the sense that the sinner is relieved from the consequences of his sins by a special act of intercession and vicarious suffering. It is useless for Christians to deny that such is the teaching, for it is expressly stated thus by eminent authorities whom we might quote; besides it is this very fact of remission that lends force to the appeal made to our weak desires and hopes; it is held up as a great advantage possessed by Christianity. This teaching is repugnant to our innate sense of justice, to our manliness, and to our best conceptions of Divine Wisdom. It is felt to be more in harmony with Law that man should work out the full consequences of all his acts, both good and bad, reaping the consequent joy and grief. The remission of sins does not mean an excusing from the penalty, but a purification of the man so that he will not commit any more sins. Man is justified, sanctified, and saved, by the Divine grace acting within and changing his heart—not by a propitiatory sacrifice and a mere formal act of belief.

And so the real doctrine of Atonement will have to take the place of the other. The making one, or reconciliation, between the human soul and its Divine counterpart—that is the real Atonement. By it, man repudiates his false "self," and recognizes his real Self; deposes the animal nature from the throne of his heart and establishes the kingdom of righteousness therein. But in the world just now there is a mighty battle between powers that tend to enslave man and keep him down, and powers that tend to liberate him. The former will try to perpetuate theological dogmatism and man's fear of himself. The latter will ever strive to give him back his self-respect and faith in his own Divinity.

Christians love to speak of the greatness of their religion, but little do they realize how great it is. The Bible is printed in hundreds of millions, and enthusiastic evangelists place a copy in every hotel room; but it is a more precious treasure than they wot of. Enshrined within the verses of that strange literary compost, preserved in the misunderstood symbols of that religion, are records of the Wisdom-Religion, the world's eternal gospel of Truth. Its teachings can indeed "make us free," for they show us how to evoke the power of the "Word." Unless we can use our Will—the Spiritual Will, not the feeble, selfish, personal will—we cannot be saved; else would the Creator have his heaven furnished with rescued dummies. When Man was gifted with Divine prerogatives of Will and Intelligence, he was thereby made a responsible self-acting being; he must redeem himself by his own (God-given) volition, not lay aside his initiative in weak reliance on some other will.

And the Spiritual Will is of the Heart; and of the Heart also is Wisdom; yet man in his unredeemed state obeys the leading of the desires and the false images they breed in the imagination. Therefore he will remain enslaved to these desires and will fail to understand the meaning of life unless he cultivates the impersonal Divine life within him. The teaching of the Gospel is directed to showing us how to enter this Way. To the ignorant the Master speaks in parables; but "to you it is given to understand the mysteries of the kingdom." A priceless privilege, but how repudiated! If we would but carry out the injunctions of Jesus the Christ, instead of making his personality into a God—which surely he himself would never have wished—we should be worthier disciples and the greater gainers.

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