The Universal Brotherhood and Theosophical Society
Founded at New York City in 1875 by H. P. Blavatsky, William Q. Judge and others
Reorganized in 1898 by Katherine Tingley
Central Office, Point Loma, California
The Headquarters of the Society at Point Loma with the buildings and grounds, are no "Community" "Settlement" or "Colony." They form no experiment in Socialism, Communism, or anything of similar nature, but are the Central Executive Office of an international organization where the business of the same is carried on, and where the teachings of Theosophy are being demonstrated. Midway 'twixt East and West, where the rising Sun of Progress and Enlightenment shall one day stand at full meridian, the Headquarters of the Society unite the philosophic Orient with the practical West.
MEMBERSHIP
in the Universal Brotherhood and Theosophical Society may be either "at large" or in a local Branch. Adhesion to the principle of Universal Brotherhood is the only pre-requisite to membership. The Organization represents no particular creed; it is entirely unsectarian, and includes professors of all faiths, only exacting from each member that large toleration of the beliefs of others which he desires them to exhibit towards his own.
Applications for membership in a Branch should be addressed to the local Director; for membership "at large" to G. de Purucker, Membership Secretary, International Theosophical Headquarters, Point Loma, California.
OBJECTS
THIS Brotherhood is a part of a great and universal movement which has been active in all ages.
This Organization declares that Brotherhood is a fact in Nature. Its principal purpose is to teach Brotherhood, demonstrate that it is a fact in Nature, and make it a living power in the life of humanity.
Its subsidiary purpose is to study ancient and modern religions, science, philosophy, and art; to investigate the laws of Nature and the divine powers in man.
H. P. BLAVATSKY, FOUNDRESS
AND TEACHER
The present Theosophical Movement was inaugurated by Helena Petrovna Blavatsky in New York in 1875. The original name was "The Theosophical Society." Associated with her were William Q. Judge and others. Madame Blavatsky for a time preferred not to hold any outer official position except that of Corresponding Secretary. But all true students know that Madame Blavatsky held the highest authority, the only real authority which comes of wisdom and power, the authority of Teacher and Leader, the real head, heart, and inspiration of the whole Theosophical Movement. It was through her that the teachings of Theosophy were given to the world, and without her the Theosophical Movement could not have been.
BRANCH SOCIETIES IN EUROPE AND INDIA
In 1878 Madame Blavatsky left the United States, first visiting Great Britain and then India, in both of which countries she founded branch societies. The parent body in New York became later the Aryan Theosophical Society and HAS ALWAYS HAD ITS HEADQUARTERS IN AMERICA; and of this, William Q. Judge was President until his death in 1896.
It is important to note the following:
In response to the statement published by a then prominent member in India that Madame Blavatsky is "loyal to the Theosophical Society and to Adyar," Madame Blavatsky wrote:
It is pure nonsense to say that "H. P. B. ... is loyal to the Theosophical Society and to Adyar" (!?). H. P. B. is loyal to death to the Theosophical CAUSE and those Great Teachers whose philosophy can alone bind the whole of Humanity into one Brotherhood.... The degree of her sympathies with the Theosophical Society and Adyar depends upon the degree of the loyalty of that Society to the CAUSE. Let it break away from the original lines and show disloyalty in its policy to the cause and the original program of the Society, and H. P. B., calling the T. S. disloyal, will shake it off like dust from her feet.
To one who accepts the teachings of Theosophy it is plain to see that although Theosophy is of no nationality or country but for all, yet it has a peculiar relationship with America. Not only was the United States the birthplace of the Theosophical Society, and the home of the Parent Body up to the present time, but H. P. Blavatsky, the Foundress of the Society, although a Russian by birth, became an American citizen; William Q. Judge, of Irish parentage and birth, also became an American citizen; and Katherine Tingley is American born. America therefore not only has played a unique part in the history of the present Theosophical Movement, but it is plain to see that its destiny is closely interwoven with that of Theosophy; and by America is meant not only the United States or even the North American continent, but also the South American continent, and, as repeatedly declared by Madame Blavatsky, it is in this great Western Hemisphere as a whole, North and South, that the next great Race of humanity is to be born.
MADAME BLAVATSKY FOUNDS THE
ESOTERIC SCHOOL; HER LIFE-LONG TRUST
IN WILLIAM Q. JUDGE
In 1888, H. P. Blavatsky, then in London, on the suggestion and at the request of her Colleague, William Q. Judge, founded the Esoteric School of Theosophy, a body for students, of which H. P. Blavatsky wrote that it was "the heart of the Theosophical Movement," and of which she appointed William Q. Judge as her sole representative in America. Further, writing officially to the Convention of the American Societies held in Chicago, 1888, she wrote as follows:
To William Q. Judge, General Secretary of the American Section of the Theosophical Society:
My dearest Brother and Co-Founder of the Theosophical Society:
In addressing to you this letter, which I request you to read to the Convention, summoned for April 22nd, I must first present my hearty congratulations and most cordial good wishes to the Society and yourself—the heart and soul of that body in America. We were several to call it to life in 1875. Since then you have remained alone to preserve that life through good and evil report. It is to you chiefly, if not entirely, that the Theosophical Society owes its existence in 1888. Let me thank you for it, for the first, and perhaps for the last time publicly, and from the bottom of my heart, which beats only for the cause you represent so well and serve so faithfully. I ask you also to remember that on this important occasion, my voice is but the feeble echo of other more sacred voices, and the transmitter of the approval of Those whose presence is alive in more than one true Theosophical heart, and lives, as I know, pre-eminently in yours.
This regard that Madame Blavatsky had for her colleague William Q. Judge continued undiminished until her death in 1891, when he became her successor.
Madame Blavatsky, in 1889, writing in her Theosophical magazine published in London, said that the purpose of the magazine was not only to promulgate Theosophy, but also and as a consequence of such promulgation, "to bring to light the hidden things of darkness." She further says:
As to the "weak-minded Theosophists"—if any—they can take care of themselves in the way they please. If the "false prophets of Theosophy" are to be left untouched, the true prophets will be very soon—as they have already been—confused with the false. It is high time to winnow our corn and cast away the chaff. The Theosophical Society is becoming enormous in its numbers, and if the false prophets, the pretenders, or even the weak-minded dupes, are left alone, then the Society threatens to become very soon a fanatical body split into three hundred sects—like Protestantism—each hating the other, and all bent on destroying the truth by monstrous exaggerations and idiotic schemes and shams.
We do not believe in allowing the presence of sham elements in Theosophy, because of the fear, forsooth, that if even "a false element in the faith" is ridiculed, the latter is "apt to shake the confidence" in the whole.
... What true Christians shall see their co-religionists making fools of themselves, or disgrace their faith, and still abstain from rebuking them publicly as privately, for fear lest this false element should throw out of Christianity the rest of the believers?
The wise man courts truth; the fool, flattery.
However it may be, let rather our ranks be made thinner, than the Theosophical Society go on being made a spectacle to the world through the exaggerations of some fanatics, and the attempt of various charlatans to profit by a ready-made program. These, by disfiguring and adapting Occultism to their own filthy and immoral ends, bring disgrace upon the whole movement.—Lucifer, Vol. iv, pp. 2 & 3
WILLIAM Q. JUDGE ELECTED PRESIDENT
FOR LIFE
In 1893 there openly began what had been going on beneath the surface for some time, a bitter attack ostensibly against William Q. Judge, but in reality also against H. P. Blavatsky. This bitter attack threatened to disrupt the whole Society and to thwart the main purpose of its existence, which was to further the cause of Universal Brotherhood. Finally the American members decided to take action, and at the annual convention of the Society held in Boston in 1895, by a vote of 191 delegates to 10, re-asserted the principle of Theosophy as laid down by H. P. Blavatsky, and elected William Q. Judge President for life. Similar action was almost immediately taken by members in Europe, Australia, and other countries, in each case William Q. Judge being elected President for life. In this action the great majority of the active members throughout the world concurred, and thus the Society was relieved of those who had joined it for other purposes than the furtherance of Universal Brotherhood, the carrying out of the Society's other objects, and the spiritual freedom and upliftment of Humanity. A few of these in order to curry favor with the public and attract a following, continued among themselves to use the name of Theosophy, but it should be understood that they are not connected with the Theosophical Movement.
KATHERINE TINGLEY SUCCEEDS
WILLIAM Q. JUDGE
One year later, in March 1896, William Q. Judge died, leaving as his successor Katherine Tingley, who for several years had been associated with him in the work of the Society. This Teacher not only began immediately to put into actual practice the ideals of Theosophy as had been the hope and aim of both H. P. Blavatsky and William Q. Judge, and for which they had laid the foundations, thus honoring and illustrating the work of her illustrious predecessors, but she also struck a new keynote, introducing new and broader plans for uplifting humanity. For each of the Teachers, while continuing the work and building upon the foundations of his predecessor, adds a new link, and has his own distinctive work to do, and teachings to give, belonging to his own time and position.
No sooner had Katherine Tingley begun her work as successor, than further attacks, some most insidious, from the same source as those made against H. P. Blavatsky and William Q. Judge, as well as from other sources, were inaugurated against her. Most prominent among those thus attacking Katherine Tingley were some referred to by Madame Blavatsky in the article above-quoted (pp. 159-60), who by their own actions had removed themselves from the ranks of the Society. There were also a few others who still remained in the Society who had not joined hands with the disintegrators at the time the latter were repudiated in 1895. These now thought it to their personal advantage to oppose the Leader and sought to gain control of the Society and use it for political purposes. These ambitious agitators, seeking to exploit the Society for their own ends, used every means to overthrow Katherine Tingley, realizing that she was the greatest obstacle to the accomplishment of their desires, for if she could be removed they expected to gain control. They worked day and night, stooping almost to any means to carry out their projects. Yet it seemed that by these very acts, i. e., the more they attacked, the more were honest and earnest members attracted to the ranks of the Society under Katherine Tingley's leadership.
KATHERINE TINGLEY GIVES SOCIETY
NEW CONSTITUTION
SOCIETY MERGES INTO BROADER FIELD
To eliminate these menacing features and to safeguard the work of the Theosophical Movement for all time, Katherine Tingley presented to a number of the oldest members gathered at her home in New York on the night of January 13th, 1898, a new Constitution which she had formulated for the more permanent and broader work of the Theosophical Movement, opening up a wider field of endeavor than had heretofore been possible to students of Theosophy. One month later, at the Convention of the Society, held in Chicago, February 18th, 1898, this Constitution was accepted by an almost unanimous vote, and the Theosophical Society merged itself into the Universal Brotherhood and Theosophical Society. In this new step forward, she had the heartiest co-operation and support of the vast majority of the members throughout the world.
THEOSOPHY IN PRACTICE
It is of interest here to quote our Teacher's own words regarding this time. In an article published in The Metropolitan Magazine, New York, October, 1909, she says:
Later, I found myself the successor of William Q. Judge, and I began my heart work, the inspiration of which is partly due to him.
In all my writings and associations with the members of the Theosophical Society, I emphasized the necessity of putting Theosophy into daily practice, and in such a way that it would continuously demonstrate that it was the redeeming power of man. More familiarity with the organization and its workers brought home to me the fact that there was a certain number of students who had in the early days begun the wrong way to study Theosophy, and that it was becoming in their lives a death-like sleep. I noticed that those who followed this line of action were always alarmed at my humanitarian tendencies. Whenever I reminded them that they were building a colossal egotism instead of a power to do good, they subtly opposed me. As I insisted on the practical life of theosophy, they opposed still more. They later exerted personal influence which affected certain members throughout the world. It was this condition which then menaced the Theosophical Movement, and which forced me to the point of taking such action as would fully protect the pure teachings of Theosophy and make possible a broader path for unselfish students to follow. Thus the faithful members of the Theosophical Movement would be able to exemplify the charge which Helena Petrovna Blavatsky gave to her pupils, as follows:
"Real Theosophy is altruism, and we cannot repeat it too often. It is brotherly love, mutual help, unswerving devotion to truth. If once men do but realize that in these alone can true happiness be found, and never in wealth, possession or any selfish gratification, then the dark cloud will roll away, and a new humanity will be born upon the earth. Then the Golden Age will be there indeed."
Here we find William Q. Judge accentuating the same spirit, the practical Theosophical life:
"The power to know does not come from book-study alone, nor from mere philosophy, but mostly from the actual practice of altruism in deed, word, and thought; for that practice purifies the covers of the soul and permits the divine light to shine down into the brain-mind."
THE PARTING OF THE WAYS
On February 18, 1898, at the Convention of the Theosophical Society in America, held at Chicago, Ill., the Society resolved, through its delegates from all parts of the world, to enter a larger arena, to widen its scope and to further protect the teachings of Theosophy. Amid most intense enthusiasm the Theosophical Society was expanded into the Universal Brotherhood and Theosophical Society, and I found myself recognized as its leader and official head. The Theosophical Society in Europe also resolved to merge itself into the Universal Brotherhood and Theosophical Society, and the example was quickly followed by Theosophical Societies in other parts of the world. The expansion of the original Theosophical Society, which Madame Blavatsky founded and which William Q. Judge so ably sustained, now called the Universal Brotherhood and Theosophical Society, gave birth to a new life, and the membership trebled the first year, and ever since that time a rapid increase has followed.
INTERNATIONAL HEADQUARTERS AT
POINT LOMA, CALIFORNIA
In 1900 the Headquarters of the Universal Brotherhood and Theosophical Society were removed from New York to Point Loma, California, which is now the International Center of the Theosophical Movement. This Organization is unsectarian and non-political; none of its officers or workers receives any salary or financial recompense.
In her article in The Metropolitan Magazine above referred to, Katherine Tingley further says:
The knowledge that Point Loma was to be the World-center of the Universal Brotherhood and Theosophical Society, which has for its supreme object the elevation of the race, created great enthusiasm among its members throughout the world. The further fact that the government of the Universal Brotherhood and Theosophical Society rests entirely with the leader and official head, who holds her office for life and who has the privilege of appointing her successor, gave me the power to carry out some of the plans I had long cherished. Among these was the erecting of the great Homestead Building. This I carefully designed that it might not stand apart from the beautiful nature about it, but in a sense harmonize with the sky, the distant mountains, the broad blue Pacific, and the glorious light of the sun.
So it has been from the first, so that the practical work of Theosophy began at Point Loma under the most favorable circumstances. No one dominated by selfish aims and ambitions was invited to take part in this pioneer work. Although there were scores of workers from various parts of the world uniting their efforts with mine for the upbuilding of this world-center, yet there was no disharmony. Each took the duty allotted him and worked trustingly and cheerfully. Many of the world's ways these workers gladly left behind them. They seemed reborn with an enthusiasm that knew no defeat. The work was done for the love of it, and this is the secret of a large part of the success that has come to the Theosophical Movement.
Not long after the establishment of the International Theosophical Headquarters at Point Loma it was plain to see that the Society was advancing along all lines by leaps and bounds. Letters of inquiry were pouring in from different countries, which led to my establishing the Theosophical Propaganda Bureau. This is one of the greatest factors we have in disseminating our teachings. The International Brotherhood League then opened its offices and has ever been active in its special humanitarian work, being the directing power which has sustained the several Râja Yoga schools and academies, now in Pinar del Rio, Santa Clara, and Santiago de Cuba, from the beginning. The Aryan Theosophical Press has yearly enlarged its facilities in answer to the demands made upon it through the publication of Theosophical literature, which includes The Theosophical Path and several other publications. There is the Isis Conservatory of Music and Drama, the Department of Arts and Crafts, the Industrial Department, including Forestry, Agriculture, Roadbuilding, Photo-engraving, Chemical laboratory, Landscape-gardening, and many other crafts.
DO NOT FAIL TO PROFIT BY
THE FOLLOWING
Constantly the question is asked, what is theosophy, what does it really teach? Each year the life and work of H. P. Blavatsky and the high ideals and pure morality of her teachings are more clearly vindicated. Each year the position taken by William Q. Judge and Katherine Tingley in regard to their predecessor, H. P. Blavatsky, is better understood, and their own lives and work are seen to be actuated by the same high ideals for the uplifting of the human race. Each year more and more people are coming to realize that not all that goes under the name of Theosophy is rightly so called, but that there is a counterfeit Theosophy as well as the true, and that there is need of discrimination, lest many be misled.
Counterfeits exist in many departments of life and thought, and especially in matters relating to religion and the deeper teachings of life. Hence, in order that people who are honestly seeking the truth may not be misled, we deem it important to state that the Universal Brotherhood and Theosophical Society is not responsible for, nor is it affiliated with, nor does it endorse, any other society, which, while calling itself Theosophical, is not connected with the International Theosophical Headquarters at Point Loma, California. Having a knowledge of Theosophy, the ancient Wisdom-Religion, we deem it as a sacred trust and responsibility to maintain its pure teachings, free from the vagaries, additions, or misrepresentations of ambitious self-styled Theosophists and would-be teachers. The test of a Theosophist is not in profession, but in action, and in a noble and virtuous life. The motto of the Society is "There is no religion higher than Truth." This was adopted by Madame Blavatsky, but it is to be deeply regretted that there are no legal means to prevent the use of this motto in connexion with counterfeit Theosophy, by people professing to be Theosophists, but who would not be recognized as such by Madame Blavatsky.
It is a regrettable fact that many people use the name of Theosophy and of our Organization for self-interest, as also that of H. P. Blavatsky, the Foundress, and even the Society's motto, to attract attention to themselves and to gain public support. This they do in private and public speech and in publications. Without being in any way connected with the Universal Brotherhood and Theosophical Society, in many cases they permit it to be inferred that they are, thus misleading the public, and honest inquirers are hence led away from the original truths of Theosophy.
The Universal Brotherhood and Theosophical Society welcomes to membership all who truly love their fellow men and desire the eradication of the evils caused by the barriers of race, creed, caste, or color, which have so long impeded human progress; to all sincere lovers of truth and to all who aspire to higher and better things than the mere pleasures and interests of a worldly life, and are prepared to do all in their power to make Brotherhood a living energy in the life of humanity, its various departments offer unlimited opportunities.
The whole work of the Organization is under the direction of the Leader and Official Head, Katherine Tingley, as outlined in the Constitution.
OBJECTS OF THE INTERNATIONAL
BROTHERHOOD LEAGUE
1. To help men and women to realize the nobility of their calling and their true position in life.
2. To educate children of all nations on the broadest lines of Universal Brotherhood and to prepare destitute and homeless children to become workers for humanity.
3. To ameliorate the condition of unfortunate women, and assist them to a higher life.
4. To assist those who are or have been in prisons to establish themselves in honorable positions in life.
5. To abolish capital punishment.
6. To bring about a better understanding between so-called savage and civilized races, by promoting a closer and more sympathetic relationship between them.
7. To relieve human suffering resulting from flood, famine, war, and other calamities; and, generally, to extend aid, help, and comfort to suffering humanity throughout the world.
Joseph H. Fussell, Secretary
BOOK LIST
OF WORKS ON
THEOSOPHY, OCCULTISM, RELIGION, PHILOSOPHY, SCIENCE, AND ART
PUBLISHED OR FOR SALE BY
THE THEOSOPHICAL PUBLISHING COMPANY
INTERNATIONAL THEOSOPHICAL HEADQUARTERS
POINT LOMA, CALIFORNIA, U. S. A.
The office of the Theosophical Publishing Company is at Point Loma, California
It has no other office and no branches
FOREIGN AGENCIES
THE UNITED KINGDOM—Theosophical Book Co., 18 Bartlett's Buildings,
Holborn Circus, London, e. c., England
GERMANY—J. Th. Heller, Vestnertorgraben 13, Nürnberg
SWEDEN—Universella Broderskapets Förlag, Barnhusgatan, 10, Stockholm
HOLLAND—Louis F. Schudel, Hollandia-Drukkerij, Baarn
AUSTRALIA—Willans and Williams, 16 Carrington St., Wynyard Sq., Sydney, N. S. W.
CUBA—H. S. Turner, Apartado 127; or Heredia, Baja, 10, Santiago de Cuba
MEXICO—Samuel L. Herrera, Calle de la Independencia, 55 altos, Vera Cruz, V. C.
| Address by Katherine Tingley at San Diego Opera House, March, 1902 | $ .15 |
| An Appeal to Public Conscience: an Address delivered by Katherine Tingley atIsis Theater, San Diego, July 22, 1906. Published by the Woman's TheosophicalPropaganda League, Point Loma | .05 |
| Astral Intoxication, and Other Papers (W. Q. Judge) | .03 |
| Bhagavad Gîtâ (recension by W. Q. Judge). The pearl of the scriptures of theEast. American edition; pocket size; morocco, gilt edges | 1.00 |
| Concentration, Culture of (W. Q. Judge) | .15 |
| Devachan; or the Heavenworld (H. Coryn) | .05 |
| Echoes from the Orient; a broad Outline of Theosophical Doctrines. Written for the newspaper reading public. (W. Q. Judge) Sm. 8vo, cloth | .50 |
| Paper | .25 |
| Epitome of Theosophical Teachings, An (W. Q. Judge); 40 pages | .15 |
| Freemasonry and Jesuitry, The Pith and Marrow of the Closing and ComingCentury and Related Position of, (Rameses) | .15 |
| 8 copies for $1.00; per hundred, $10.00 | |
| Katherine Tingley, Humanity's Friend; A Visit to Katherine Tingley (by John Hubert Greusel); A Study of Râja Yoga at Point Loma (Reprint fromthe San Francisco Chronicle, Jan. 6, 1907). The above three comprised in apamphlet of 50 pages, published by the Woman's Theosophical PropagandaLeague, Point Loma | .15 |
| Hypnotism: Hypnotism, by W. Q. Judge (Reprint from The Path, vol. viii, p. 335);Why Does Katherine Tingley Oppose Hypnotism? by a Student (Reprint fromNew Century Path, Oct. 28, 1906); Evils of Hypnotism, by Lydia Ross, M. D. | .15 |
| Incidents in the History of the Theosophical Movement; by Joseph H. Fussell. 24 pages, royal 8vo. | .15 |
| Isis Unveiled, by H. P. Blavatsky. 2 vols, royal 8vo, about 1500 pages; cloth; withportrait of the author. Point Loma Edition, with a preface. Postpaid | 4.00 |
| Key to Theosophy, The: by H. P. Blavatsky. Point Loma Edition, with Glossaryand exhaustive Index. Portraits of H. P. Blavatsky and William Q. Judge. 8vo., cloth, 400 pages. Postpaid | 2.25 |
| Life at Point Loma, The: Some Notes by Katherine Tingley. (Reprinted fromthe Los Angeles Saturday Post, December, 1902) | .15 |
| Light on the Path (M. C.), with Comments, and a short chapter on Karma.Authoritative rules for treading the path of a higher life. Point LomaEdition, pocket size edition of this classic, leather | .75 |
| Embossed paper | .25 |
| Mysteries of the Heart Doctrine, The. Prepared by Katherine Tingley and herpupils. Square 8vo, cloth | 2.00 |
| Paper | 1.00 |
| A Series of 8 Pamphlets, comprising the different Articles in above, paper,each | .25 |
| Nightmare Tales (H. P. Blavatsky). Illustrated by R. Machell. A collection ofthe weirdest tales ever written down. Cloth | .60 |
| Paper | .35 |
| The Plough and the Cross. A story of New Ireland; by William Patrick O'Ryan. 12mo, 378 pages. Illustrated. Cloth | 1.00 |
| Secret Doctrine, The. The Synthesis of Science, Religion, and Philosophy, byH. P. Blavatsky. Point Loma Edition; with Index. Two vols., royal 8vo,about 1500 pages; cloth. Postage prepaid | 10.00 |
| Reprinted from the original edition of 1888, as issued by H. P. Blavatsky | |
| Some of the Errors of Christian Science. Criticism by H. P. Blavatsky andW. Q. Judge | .15 |
| Voice of the Silence, The. (For the daily use of disciples.) Translated andannotated by H. P. Blavatsky. Pocket size, leather | .75 |
| Yoga Aphorisms (translated by W. Q. Judge), pocket size, leather | .75 |
| GREEK SYMPOSIA, as performed by students of the Isis League of Music andDrama, under direction of Katherine Tingley. (Fully protected by copyright.) 1 The Wisdom of Hypatia. 2 A Promise. Each | .15 |
| NEW CENTURY SERIES. The Pith and Marrow of Some Sacred Writings. | |
| Ten Pamphlets; Scripts, each | .25 |
| Subscription (Series of 10 Pamphlets) | 1.50 |
| Script 1—Contents: The Relation of Universal Brotherhood to Christianity—NoMan can Serve Two Masters—In this Place is a Greater Thing | |
| Script 2—Contents: A Vision of Judgment—The Great Victory—Co-Heirswith Christ—The "Woes" of the Prophets—Fragment: fromBhagavad Gîtâ—Jesus the Man | |
| Script 3—Contents: Lesson of Israel's History—Man's Divinity and Perfectibility—TheMan Born Blind—The Everlasting Covenant—Burdenof the Lord | |
| Script 4—Contents: Reincarnation in the Bible—The Money-Changers inthe Temple—The Mysteries of the Kingdom of Heaven—The HeartDoctrine—The Temple of God | |
| Script 5—Contents: Egypt and Prehistoric America—Theoretical andPractical Theosophy—Death, One of the Crowning Victories of HumanLife—Reliance on the Law—Led by the Spirit of God | |
| Script 6—Contents: Education Through Illusion to Truth—Astronomy inthe Light of Ancient Wisdom—Occultism and Magic—Resurrection | |
| Script 7—Contents: Theosophy and Islâm, a word concerning Sufism—Archaeologyin the Light of Theosophy—Man, a Spiritual Builder | |
| Script 8—Contents: The Sun of Righteousness—Cant about the Classics | |
| Script 9—Contents: Traces of the Wisdom-Religion in Zoroastrianism,Mithraism, and their modern representative, Parseeism—The Druses ofMount Lebanon | |
| Script 10—Contents: The Religions of China | |
| Script 11—(Supplementary Number) Contents: Druidism—Druidism andits Connexion with Ireland | |
| OCCULTISM, STUDIES IN (H. P. Blavatsky). Pocket size, 6 vols. cloth; each | .35 |
| Per set of six vols. | 1.50 |
| Vol. 1. Practical Occultism. Occultism vs. the Occult Arts. The Blessing of Publicity | |
| Vol. 2. Hypnotism. Black Magic in Science. Signs of the Times | |
| Vol. 3. Psychic and Noetic Action | |
| Vol. 4. Kosmic Mind. The Dual Aspect of Wisdom | |
| Vol. 5. The Esoteric Character of the Gospels | |
| Vol. 6. Astral Bodies; The Constitution of the Inner Man | |
| THEOSOPHICAL MANUALS. Elementary Handbooks for Students. | |
| 16mo, price, each, paper 25c; cloth | .35 |
| No. 1 Elementary Theosophy | |
| No. 2 The Seven Principles of Man | |
| No. 3 Karma | |
| No. 4 Reincarnation | |
| No. 5 Man After Death | |
| No. 6 Kâmaloka and Devachan | |
| No. 7 Teachers and Their Disciples | |
| No. 8 The Doctrine of Cycles | |
| No. 9 Psychism, Ghostology, and the Astral Plane | |
| No. 10 The Astral Light | |
| No. 11 Psychometry, Clairvoyance, and Thought-Transference | |
| No. 12 The Angel and the Demon (2 vols., 35c each) | |
| No. 13 The Flame and the Clay | |
| No. 14 On God and Prayer | |
| No. 15 Theosophy: the Mother of Religions | |
| No. 16 From Crypt to Pronaos; an Essay on the Rise and Fall of Dogma | |
| No. 17 Earth: Its Parentage, its Rounds and its Races | |
| No. 18 Sons of the Firemist: a Study of Man | |
| THE PATH SERIES. Specially adapted for Inquirers in Theosophy. | |
| Already Published: | |
| No. 1 The Purpose of the Universal Brotherhood and Theosophical Society | .05 |
| No. 2 Theosophy Generally Stated (W. Q. Judge) | .05 |
| Reprinted from Official Report, World's Parliament of Religions, Chicago, 1893 | |
| No. 3 Mislaid Mysteries (Herbert Coryn, m. d.) | .05 |
| No. 4 Theosophy and its Counterfeits | .05 |
| No. 5 Some Perverted Presentations of Theosophy (H. T. Edge, b.a.) | .05 |
| Thirty Copies of above Path Series, $1.00; one hundred copies, $3.00 | |
| MISCELLANEOUS. Souvenir Postal Cards of the Theosophical Headquarters.Two for 5c; postage 1c. extra; 50 copies, postpaid, $1.00;100 copies, postpaid, $1.50 | |
| Lomaland. An Album of Views and Quotations; 10½ × 13½ in. (postage 6c. extra) | .50 |
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Order above from the Theosophical Publishing Company, Point Loma, California.
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GERMAN
An ihren Früchten sollt Ihr sie erkennen—Wer ist ein Theosoph?—Was Theosophie über manche Punkte lehrt und was sie weder lehrt noch billigt
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Theosophische Handbücher:
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Theosophical Manuals, Series No. 1
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No. 1 Psychometrie, Clairvoyance, en Gedachten-Overbrenging
SWEDISH
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The Theosophical Path
An International Magazine
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Edited by Katherine Tingley
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The philosophy that teaches selflessness contains the balm for the pain and suffering of today. False ideas, false ambitions, inharmonious methods of living, selfishness, and an unbrotherly spirit, are accountable for the unhappiness and dissatisfaction....
Humanity has long wandered through the dark valley of bitter experiences; but the mountain heights are again seen, suffused with the glow of dawn and the promise of a new Golden Age, and a pathway is once more shown to that realm where the gods still abide.
Katherine Tingley
The Theosophical Path
MONTHLY ILLUSTRATED
EDITED BY KATHERINE TINGLEY
NEW CENTURY CORPORATION, POINT LOMA, CALIFORNIA, U. S. A.
Entered as second-class matter July 25, 1911, at the Post Office at Point Loma, California
under the Act of March 3, 1879
Copyright, 1911, by Katherine Tingley
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Vol. I No. 3
September 1911
CONTENTS
| Southwest Corner of the Temple in the Greek Theater, Point Loma, Cal. | [Frontispiece] | |
| The New Cycle | by H. P. Blavatsky | [165] |
| Recent Confirmation of H. P. Blavatsky's Teachings | by H. T. Edge, b. a. (Cantab.) | [172] |
| View in the Grounds of the International Theosophical Headquarters (ill.) | facing | [172] |
| Lomaland Cañon and Hillside (illustration) | facing | [173] |
| The Origin and Nature of Folk-music | by Kenneth Morris | [174] |
| Lapland (illustrated) | by P. F. | [180] |
| Cultivating Genius for Music | by E. A. Neresheimer | [182] |
| Glimpses of Scandinavian Mythology | by Per Fernholm, m. e. | [184] |
| The Dipylon and the Outer Ceramicus (ill.) | by F. S. Darrow, a. m., ph. d. (Harv.) | [189] |
| The Theosophic Torch | by Grace Knoche | [190] |
| The Pythagorean Solids | by F. J. Dick, m. inst. c. e., m. inst. c. e. i. | [194] |
| The "Black Age" | by Ariomardes | [196] |
| Egyptian Art Under the XXVIth Dynasty (illustrated) | by C. J. | [200] |
| The House of Lords, London (illustrated) | by R. | [201] |
| Music Notes | by Charles J. Ryan | [202] |
| Ancient Calendars | by Travers | [205] |
| The Mysteries of Eleusis (illustrated) | by H. T. E. | [207] |
| Glaciation, Past and Present (illustrated) | by T. Henry | [209] |
| God and the Child (verse) | [211] | |
| Power | by Lydia Ross, m. d. | [212] |
| Sokrates (illustrated) | by F. S. Darrow, a. m., ph. d. (Harv.) | [215] |
| Sokrates and Seneca (illustration) | facing | [222] |
| Scenes in Cuba and Florida (illustrations) | facing | [223] |
| A Visit to a Louisiana Sugar Plantation | by Barbara McClung | [223] |
| The Lorelei (illustrated) | by a Student-Traveler | [225] |
| The Western Four-Toed Salamander (illustrated) | by Percy Leonard | [227] |
| The Real Man | by H. Coryn, m. d., m. r. c. s. | [229] |
| Book Reviews (by Carolus); and Notices | [233] |
Copyright by Katherine Tingley, 1911 Lomaland Photo. and Engraving Dept.
SOUTH-WEST CORNER OF THE GREEK TEMPLE IN THE GREEK THEATER
INTERNATIONAL THEOSOPHICAL HEADQUARTERS, POINT LOMA, CALIFORNIA
The Theosophical Path
KATHERINE TINGLEY, EDITOR
VOL. I
NO. 3
SEPTEMBER, 1911
There is but one Eternal Truth, one universal, infinite and changeless spirit of Love, Truth, and Wisdom, impersonal, therefore, bearing a different name in every nation, one Light for all, in which the whole Humanity lives and moves and has its being.—H. P. Blavatsky