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A CALL TO THE "AWAKENED" FROM "THE UNSEEN AND UNKNOWN," FOR AN ESOTERIC COLLEGE, AND FOR G.....R DEPT. NO. 1.

The G.N.K.R

About the beginning of the last quarter of the present century, there was placed in the hands and into the guardianship of a small body of men, a complete series of Laws embodying the physical, mathematical, and quantitative formulation of all the Forces of Nature, and affording a correct explanation of all the phenomena of Life, Mind, and Spirit, and of all mentally and spiritually cognizable phenomena. Given therewith was a description of a series of hitherto unknown phenomena and general facts, relating to various objects, cognizable by the six senses (as well as by the seventh sense); and a natural system for the classification of aggregates (objects) and forces. Relating directly to the Seen, and tangible universe, there are 36 forces of which they have the exact definition and laws, and with whose properties they are experimentally acquainted.

Relating to the Unseen and intangible universe, there are 72 forces of which they have the exact definition and laws, and with the properties of which they are capable of making exact experimental investigations.

The remainder of the forces belong to the secret knowledge of the Mahopanishada, and will be revealed to no one except those who have made the attainments requisite for entering into the interior of the innermost of the G...K.. The forces which have hitherto been known by name and a few of their properties are completely understood and all their laws formulated. The formulation of a law does not mean simply the statement of the ideas involved, but the exact mathematical relations in terms of exact physical concepts.

To formulate a thing means a great deal more than to write it out in the form of a description. These discoveries explain what a force is, and the physical method of all attraction and repulsion, and this knowledge is capable of practical application. These Laws are known exoterically as ENS, MOVENS, and OM. They explain not merely the well known phenomena of Nature, but they embrace the theoretical and the experimentally obtained physical formulation of the fact of man's triune duality, and the greatest of all facts, the demonstrable existence of an Universal Consciousness!

These laws constitute the first physical and mathematical explanation of the chemical formation and dual origin of life; of the formation, and construction, and distribution of suns, planets, constellations, systems, galaxies and ether globes; of the material conservation of the universe, and the origin and nature of meteoric matter; of the cause of the revolution of planets, of the order, succession and form of all organic beings, and the phenomena they present; of intellection, intuition, heredity, telepathy, sleep, death, psychity, psycognomy, psychism, memory, consciousness, sensation, hypnotism; of prayer, yoga, concentration, love, sex, reincarnation, karma, growth, life, and all allied subjects. It is not to be supposed that all phenomena have yet been studied — to do so will require all the successive lives between our present stage of evolution and our complete emancipation from individuality and personality. But it is claimed that these laws are the Key for the unravelling of all mysteries, because all phenomena must be the result of forces acting according to definite quantitative relations; and the knowledge of what a force is, and of the necessary methods of its operation will point out the exact experimental steps necessary for the complete mastery of any subject. These laws are at present kept where it is not probable that thieves will break through and steal, and the secrets of the fundamental portion of the processes will, like the laws themselves, remain the permanent property of the executive head of the G.N.K.R. Special portions of the practical part of the laws will be given into the hands of the branches as fast as they are able to utilize, and these branches will dispense methods and means to the special departments belonging to them as fast as these departments commence to utilize according to their needs.

These laws do not consist of mere formulae and of hitherto unknown facts: they embody myriad processes, industries, methods, opportunities and enterprises of incalculable value to humanity when properly and wisely utilized. They were not furnished for instruction merely, and there was a wise purpose in the mind of the Universal Consciousness in bringing about their discovery or in permitting their revelation, and it is the work of the G.N.K.R to carry out that purpose. The work of that body of people has succeeded because they have devoted everything they possess to the accomplishment of that purpose, and it will continue to succeed as long as they remain faithful to the work assigned them by PANTOGNOMOS, acting under the further guidance of the Inmost.

THE HISTORY OF THE LAWS OF ENS, MOVENS, AND OM.

About the commencement of the last quarter of the Nineteenth Century, PANTOGNOMOS delivered into the hands of three people the above mentioned Laws, and these three people were charged with the preliminary-organization and management of the special branches of work over which they had temporary control, and these three men were ETHNOMEDON, EKPHORON, and VIDYA-NYAIKA. They were first to organize a body of trustworthy people whose duty it should be to protect and elaborate the Laws, to arrange for their practical application, and to guide their use towards the realization of the object of PANTOGNOMOS, and this first organization was the G.N.K.R.

It has been said that ETHNOMEDON is a Buddhist priest filled with the wisdom and erudition of the Hindoo and the Egyptian philosophies of antiquity, and that it is his mission to organize the better minds of the different races of people on the globe into nuclei for the reception of truths, of a class suitable to the needs of those special races, and to collect a body of men capable of looking after the interests and progress of the special races, over which they have severally been placed, according to the necessities of the method which the laws involve. A majority of the twelve double departments of the G.N..... were organized in 1883. These departments have the interests of the various races for their study, and it is their duty to collect all sociological and ethnological facts respecting them. It is also their duty to aid, in a manner unseen and unknown, the progress of all that tends towards the unfolding of those races over which they have charge.

It has been said that EKPHORON is a young man to whom has been entrusted the elaboration, scientific development, and practical application of the laws to the needs of humanity — the disbursement of the results and processes being subject to the decision of PANTOGNOMOS. Others, have maintained that he is a centenarian filled with the accumulated knowledge and expedience of a long life-time of earnest study and investigation, and that having made in his old age remarkable discoveries regarding the forces and laws governing the universe, and being too old and feeble to present them to the public in a proper form, selected from among the young men of the Occident one to whom he confided his secrets having previously exacted a promise that they should not be given to the public until they had been thoroughly perfected, and that even then they should be given only to those endeavoring to elevate humanity by a definite method and without selfish interest. And there are others who think him only a personification of the transmitted mental qualities and phylogenetic experiences of a long course of heredity: that EKPHORON is simply the higher and better nature of the student who feels himself unworthy of the momentous work made possible by the scientific application of the Law — and who feels unwilling that the experimental evidence and the formulation of principles leading to the enunciation of the fundamental law governing all organic action and duty (the Golden Law of Morals) should be made by one whose personal weaknesses and foibles might retard their reception by the world. Whoever EKPHORON may be when the time comes matters not; truth needs no advocate except its inherent harmony to all that is — it does not have to be attested by miracles, or to be received through inspiration in order to be true — if these laws fit and harmonize with all other facts they are true: but if there is a single known fact or a single fact yet to be discovered that will not fit these Laws, then they are not true and no miracles or evidences of supernatural revelation could make them so. EKPHORON has been entrusted with the preparation of the methods, knowledges, and means, according to the Laws of ENS, MOVENS, and OM, and upon him rests the responsibility of mistake, in all details of the application of the same to the wants of the departments of the association to which the three belong.

It was his duty to organize the twelve departments of the first branch of the G.N.K.R, and seven of the G...K.. were started during the year 1883 — the first one was, however, started previous to that year. Four are yet to be organized. All experimental work and collection of knowledges will be done under the supervision of the G...K..

It has been said that VIDYA-NYAIKA is a very old, old man bowed down with the weight of centuries and tremulous with the weariness of completed tasks innumerable; that in his time he has witnessed the rise and fall of empires and creeds, and the growth and decline of races and religions; that like the wandering Jew he has made for himself familiar paths in every land and clime, and gathered from the skill and lore of men the secret learning of the years gone by. Acquainted with the temples, caves and tombs of every age, — with ceremonies, rituals and shrines of every creed, he stored away the weighty truths with a miser's care, until congenial minds, by nature reared, could foster and perpetuate the embodied culture among the sons of men. It is thought by some that it is his mission to effect a union between the Occident and the Orient and to unite into one religion the a priori and sambudhistic philosophy of Kapila with the modern inductive and deductive methods of research, others, that he only intends to effect a union of the highest minds in either, but it is more reasonable to conclude that he simply intends to embody and collect into one system the religious knowledge and culture of all times for the special use of the members of the G.N.K.R. This is to be inferred from the fact that the above organization will not accept any philosophy as the basis of action or guidance, and therefore its teachings can never retrograde into a creed, or become the basis of a new sect. To him belongs the organization of the twelve departments of the second branch of the G.N.K.R, that is, it is his duty to collect and prepare the twelve departments of the G.....R, the first department of which is now being organized under ADHY-APAKA.

WHY WERE THE LAWS TO BE KEPT SECRET?

It was plainly seen by those who were conversant with the Laws at the period of their discovery, that they contained many facts and many Laws, and a knowledge of many Forces that would prove dangerous to society if they were made known to the world. There are those who contend that all knowledge is too sacred to be kept a secret — that all that can be known by any man should be known by all. If this were true, then all people would be capable of living up to the ethical standard; and the Terra del Fuegian and Australian savage would be capable of utilizing the same knowledge and philosophy suitable to the most advanced people of the white race. If this were true, then the higher trusts capable of being discharged by the best and wisest men among us, would be safe and effective for good in the hands of the lower races. If it were true that all that can be known by the highest minds should be taught to the lowest, then there would be no wisdom in teaching to the people of the Messianic Cycle a different line of knowledge than to those of the Kali-Yug, or to those of the Great Cycle. Suppose for instance that a body of people were in the possession of a secret that would enable them to manufacture foods at no expense; suppose foods were free to all in consequence thereof, what would be the effect upon society? Those having attained that development and that higher consciousness prompting them to be ever busy in attaining a higher culture, would be benefitted and would have more time to devote to the good of the world; and those who had not reached that stage of evolution, would betake themselves to a warmer climate where they needed no clothes, and would cease to be active; they would quit work, enterprise would cease, and retrogradation would ensue. The necessity of maintaining life by means of food compels people and all animals to keep busy — without action life cannot exist — and if foods could be had without effort the majority of the human race would cease to be occupied in the various enterprises and industries through which the necessary experience is obtained to enable them to take a higher step in their upward way. Perhaps no greater mistake could be made than to publish a process for making foods as inexpensive as air and water.

Until people have passed through the struggles for the maintenance of the body, and have acquired all the experience derivable therefrom, they must continue to work for their living in one way or another, as suited to their wants. Suppose a wise Master had given the world a dynamo, a telegraph instrument, and a steam engine, as soon as they were needed, suppose this process had continued until the present. We would have had our shops filled with apparatus and instruments the principles of whose construction no one would have understood; and the culture derivable from their construction, and the laws they explain, would have belonged to the master, and we would still have to acquire the experience. Would you give to a man of low moral impulses an instrument that would noiselessly shoot poison into a person, or into any number of people, in such a manner that no one could detect the crime? Would you entrust to a man capable of executing revenge a knowledge of the forces of the higher mind and psychic powers? If the members of the Association into whose hands this knowledge was placed were capable of allowing public use to be made of it, they would be unable to carry out the work entrusted to them, — but the Infinite consciousness has that under control.

The Forces concerned in the production of thought psychity, and in the production of intuition and inspiration, would be a dangerous power in the hands of those susceptible of ambition, for there are instruments capable of making forces of this kind very much more intense than can be given off by the action of the brain, and the use of such instruments would enable those of evil inclinations to work incalculable damage. A knowledge of the forces concerned in the production of psychity and phychism would enable the man of Hate to use an instrument capable of transmitting forces many times more intense than can be given out by the human mind, and would enable him to control the wills of those whom he wished to use for purposes of his own — and while the will of a person is thus controlled he is not only liable to be used as an instrument for evil, but during that time the person controlling is getting the development, and not the individual, whose will is being used.

It is evident that to know what a force is, is to possess a key to all phenomena, and that this key should be placed only in the hands of those who can be trusted. No one should possess knowledge they are incapable of applying — it is useless lumber in the storehouse of memory — and to understand a philosophy above the scale of our attainment makes us dissatisfied with the necessary duties of the special work which we are called to do!

These Laws necessitate the reorganization of the entire body of Science and Philosophy, and they were placed in the hands of this body of people with that understanding; and with the further understanding that the three lines of work should be carried out as indicated by the Laws, and as prescribed by the method given therewith; and in order that it might be done, there was given this body of people a practical secret which would enable them to carry out the enormous work involved — a work as will be seen involving the expenditure of many millions of money per year, and the assistance of the ablest intellects in the world; — a work which would be too expensive to be undertaken by any government, or any corporation; and which, as will be evident on explanation, can be performed only by the means indicated by the "practical secret" and this secret would not be adequate to furnish the necessary material means if it were revealed to the world. If the Laws were published or explained in full to those who are not ready to receive the knowledge it would enable them to appropriate that which would make them no richer, but would prevent the association from utilizing the same to defray the fabulous expenses of the experimental tests, connected with the work, without making a single individual any poorer. Therefore the Laws have not and will not be explained except to the few.

WHY CONFINED TO A SELECT PEOPLE?

There is another and a better reason why the Laws and the secrets are confined to those who have attained a higher growth, and who have within themselves the immediate possibilities of a higher spiritual and intellectual culture, and that reason is this: people receive from the universal source, only as fast as they are able to wisely utilize in their own individual growth, but if they have with them in the same community those who are not adapted to that higher knowledge, the reception of it would endanger the best interests of those lower in the scale of evolution. If we desire a higher knowledge and power upon this earth than that which is adapted to the medium or average culture of the masses, we must collect a body of people of the highest growth and take them to a separate place and still further isolate them by special culture and to such persons there will be revealed an order of knowledge that would not be adapted to the mixed conditions of society. Such a people must be capable of using this higher knowledge not only for their own higher growth, but for the needs of the lower races. The conditions for the highest and most productive thought cannot be obtained in the midst of present adverse social conditions, for reasons too numerous to mention. The first requisite is complete physical and mental peace, and second, complete physical and mental health; among the other necessary conditions may be mentioned the absence of adverse sambudhisms and phychisms. Freedom from interruptions of every possible character, and a locality congenial to the specific mental temperaments is desirable. Among that select body of people there must be no inharmony either of a mental or a physical nature.

The main reason however is that the application of the laws must be not merely by good people, but by the ablest intellects in the world. The capacity to utilize ideas depends upon the ability to give definite formulation to the same in the terms of mathematical and physical conceptions; and according to the doctrine of the G...K.. these become the ultimate criterion of truths viz,: — Concepts, and the Laws inductively and deductively derivable therefrom.

If it is really true that there is in the world a collection of laws and knowledges not in the possession of the public, is it not a matter of momentous import? Has it not a significance greater than that which is local to time and place?

Announcements have been made from time to time of the discovery of a new force and the world became a willing listener; but here is an organization that stands ready to give the proper persons theoretical, mathematical, and physical demonstration of the fact that they are in possession of not one but scores of hitherto unknown forces! Shall not such a knowledge be confined to those who would sacrifice their lives for the perpetuation and elaboration of these opportunities?

This is not an attempt to confine ether in a tube (as well talk about confining air in a coarse sieve), neither is it a theory claiming that all forces are corpuscular emissions, or that soul is immaterial, or that spirit is independent of all actions and reactions upon matter. Neither does this knowledge uphold the theory of a certain chemist who announced that all forces are included in 139 octaves, from sound to gravity, thinking doubtless that gravity is the supreme and the highest force, and being evidently unaware of the existence of the numerous other forces included within the same domain. These laws embody an order of knowledge not mentioned in the literature of the world; — if this is in reality a truth, surely it is a wise provision to entrust them only to those who are incapable of selfish motives, and who have the highest intellectual capacity obtainable.

The other requisite for the reception of knowledge from the universal sensorium is, the ability to use it for the good of humanity, not as a mass, but as special subdivisions each having peculiar needs and abilities to use. First, the select people must have the highest intellectual capacity and that capacity must have been cultivated to the highest state possible: second, they must be able to use for their own growth that which they receive, in order that they may have a higher wisdom to aid them in disseminating their knowledge among those who have no ability to judge from the same standpoint, and third, they must not measure their standard of receptivity by the needs of humanity as a whole, for that would lower the standard of their own reception, but, of humanity as classes of people having attained different stages in the course of evolution, each stage thereof needing knowledge peculiar to itself. The select people must therefore be able to discriminate wisely regarding the needs of the different races and the different stages thereof or they would not be able to wisely use their knowledge.

WHY ORGANIZED UNDER SPECIAL DEPARTMENTS?

To completely elaborate and arrange for the application of the Laws involves not only an amount of work — more than can be accomplished by a hundred or a thousand men in one life-time, but it requires concerted action according to a system which requires the performance of the proper work at the proper time; to do that first which will be required to complete the rest. Not to have done this would have been throwing away one of the golden opportunities of the age. To have made them public would have been throwing away the only means of completing and applying the discoveries. To apply them to human needs, to perfect them in detail, and to extend them to their legitimate possibilities, was seen to require a larger and a more complete laboratory than the world affords; a numerous corps of trustworthy and skilled scientific men for assistants; an enormous amount of money — more than would ever be furnished by any corporation or government.

Progress in art and industry follows an increasing knowledge of natural things. Applied science presupposes the existence of pure science. Conduct, according to the G...K.. finds its only criterion of right and wrong in Science (true science) and especially in that complete unification of science called Philosophy. Humanity has had no glimpse of the possibilities of Science: as long as Force, the cause of all phenomena, was not understood, how could Science exist? Real science points out all possibilities; directs discovery and investigation; makes prevision possible; furnishes us with an unimpeachable standard for the rectification of our ideals, and points out the conditions and means of progress.

It is to pure science that we must look for the ultimate test of the truth and value of all our intuitions, inspirations and sambudhisms. The application of the laws will complete and unify science: to commence with, the "barrier" experiments must be made; by which is meant those untried experiments in every science, so difficult and expensive, that they confront progress with a Gorgon's gaze. They are not likely to be performed except slowly as man by man, through the halting years, contributes his little mite towards the completion of the great work; — each man often wishing that he might have access to the instruments and the apparatus of his fellow laborer in the same or different spheres of thought. The sum of labor thus required will be almost infinitely greater than if the research were organized and assisted by skilled assistants, working according to a definite plan, in a laboratory containing all the apparatus capable of being used in such investigations. But the domain of human knowledge and investigation is so vast that no one person can hope to cover the whole ground: the division of labor must take place, and those spheres of duty be assigned to persons especially fitted for that particular class of work. One member has entire charge of the astronomical matters, and it is his duty and pleasure to keep an accurate account of all that happens in that line that is new; this requires a research into all the periodicals in the world, and the reading of all literatures, and this cannot be done by one man unless he has under his charge a number of assistants whose duties are to collect and report to their chief all that can be discovered in the line of astronomy. So each science must have its chief or Genio under whom there are a sufficient number of assistants. A Genio is a man with a particular turn of mind, and above all things else he has a love and a fitness for the particular science in which he is engaged.

There are as many Genii as there are sciences: a Genio is also a guardian and it is his province to look after the welfare and the progress of the science over which he has surveillance. The different Genii of the sciences collectively are called the G...K.. and they belong to branch One of the G.N.K.R. Each one devotes his time to the complete mastery of his special subject in all its details and relations. No one but a mathematician should have charge of matters mathematical; no one but a religious person should have charge of matters devotional; no one but an intellectual person should have charge of matters relating to exact knowledge, and to processes of induction and deduction; no one but an intuitional person should have control of matters incapable of being decided by processes of reasoning.

In order to organize a harmonious and effective body of people, the individuals composing that association should previous to their cooperation be highly developed in their special sphere: this is in accordance with the general principles of evolution.

"The tendency of evolution is the functional aggregation of previously differentiated units, and these units do not therefore loose their individuality but must, previous to forming a part in the complex structure, undergo a special development and distinct differentiation from cells or units of the same class; that is, those special structural changes and functional adaptations which makes possible the division of labor must have taken place, and this means that their fitness for their special work must be the result of a very high evolution within their own organism; and this division of labor which is contemplated in the G.N.K.R does not render the individuals who compose it subordinate to anything but the organization, of which they are the integral parts. Their special faculties are needed by this larger organism, and in working for the common end they will each acquire a more complete and harmonious development of their special faculties. The tendency of the time is not only division of labor, but as necessary preparation for that division, and as an accompanying result of such a division, there is taking place a more complete specialization of mental and bodily powers in the more highly developed portion of the human race. That which distinguishes civilization from savagery, is the development of various trades and professions, and the internal differentiation of society into minor social aggregates; but the internal cohesion of these aggregates, as well as mutual cohesion, has not yet been established: — there have indeed been numerous momentary adhesions brought about by various creeds and theories which again produce disruptions as soon as knowledge advanced, and social conditions were changed."

Ekphoron.

WHAT IS THE G.N.K.R?

The G.N.K.R is an association having under executive charge the three branches called respectively the G.N...., the G...K.. and the G.....R. The latter organization is called the Genii of Religions, and will consist of twelve distinct departments, the first of which is now being formed. The one next to the latter is called the Genii of Knowledges and will consist of twelve distinct departments, seven of which were formed in 1883, and the first of which was formed in 1876. The other branch is called the Genii of Nations and eight of the departments thereof were organized in the year 1883. The G.N.K.R was formed in the year 1873, under the direction of PANTOGNOMOS, who placed in the hands of the heads of the three branches (ETHNOMEDON, EKPHORON, VIDYA-NYAIKA) the Laws of ENS, MOVENS, and OM, and the secrets connected therewith. EKPHORON was given entire charge of the scientific elaboration and application of the same, subject to a covenant to use the opportunity and the means at his disposal for certain definite purposes, and according to definite methods: to each of the 36 departments of the three branches sufficient means and knowledge was to be given to empower them to carry out their special work which would enable them to contribute to the ultimate objects of the G.N.K.R.

Nature, which is the work-shop of the Infinite All, produced the people at the head of the association and the thoughts they think; both the organization and the laws they have in charge; both the duty and the means for accomplishing the work. It is, to say the least, the result of that adaptive and directive process in nature which has brought about the universal evolution. The first exoteric department of the entire movement is department No. 1 of the G.....R, the rest of the departments of the other two branches were all organized secretly and remain a secret except to those who are members. Department No. 1, is also a secret department but it is being publicly organized. The G.N.K.R, was conceived in 1873, the child will be born in 1890, it will be able to walk in 1896, and can commence to care for itself about 1900, or at least in 1907. The work of the three heads will then be accomplished, and abler persons will arise to take charge of the movement.

"There are coming crises in social and national affairs that will require the calm guidance of unseen forces and powers, whose personal interests are not entangled with affairs local to time and place. The ferments and antagonisms of religions and states — the disintegrative effects of revolutions, and the subsequent reformation of social and national institutions will all require the guidance of minds unexcited by the local turmoil, — of minds unprejudiced by sectional interests or temporary influences, — of minds filled with the highest knowledge; the purest wisdom and the best forethought; — a matter possible only to Association of Effort and Aim, acting UNSEEN and UNKNOWN, in an organized and SYSTEMATIC manner.

"Association of Effort and Purpose gives strength; mature Forethought overcomes formidable obstacles by avoiding them; long preparation insures consciousness of ability; Secrecy precludes betrayal and prevents opposition; accurate Knowledge justifies Hope; noble Aims redouble the enthusiasm and good done to others, sweetens and purifies the entire Mind and Heart, and makes life more and more worth living." — Ehphoron.

WHAT ARE ITS OPPORTUNITIES?

It possesses not only the true knowledge of all forces and a true formulation of all the laws governing forces and phenomena, but it also possesses numerous industrial processes and secrets relating to the various arts; it is not necessary to say how many, but there are sufficient to supply all the departments under the three heads, [as well as other movements of a deserving character] with the necessary knowledges, methods and means for the realization of their special aims. The association is also in the possession of a secret, or rather of a natural product which will enable the parent organization to fulfil all that it has started out to do. Ought this opportunity to be turned into money, and distributed among the poor and needy? Or should it be devoted to personal ambitions?

"This opportunity for getting practically unlimited wealth from Nature, opens up possibilities far greater than those of mere financial transactions. This wealth stored up by the past should be used for purposes more universal than the gain or benefit of any one people, nation or age. This accumulation of opportunities belongs in justice to the entire world: — to the world's interests it should be devoted. Not to the interest of the American race alone — not to the gain of this century alone but to all centuries and peoples that are to come. In this gift of the years that are gone by, one thinks the benificent voice of the PAST has spoken, the cry of the present is heard, — and the hum of the future greets our ears. To divide this money equally among the poor of the world would for a short time alleviate a few wants, and then things would be about the same as ever; but to spend it in giving man more power to help himself would be to leave the world a perpetual legacy, capable of increasing, the more it is used! To spend it in giving the world more accurate ideas and facts, to spend it in acquiring a more accurate idea of ourselves and surroundings, to spend it in gaining a more perfect mastery over the powers of Nature, to spend it even in improving the earth, is to spend it for the greatest good of the present, and at the same time for the greatest good of posterity! Beliefs will come and go, philosophies will rise and fall, and creeds will grow and decay, but as long as men inhabit this earth it will be their only method of ethical guidance to study the THE THINGS UPON WHICH THEY ACT, IN THE PRESENCE OF WHICH THEY ACT, AND THE THING THAT ACTS. As long as reason is the only way we have of forming our judgment about any act, and as long as reason depends upon a knowledge of facts for its action, that is upon accurate concepts, just so long will the most valuable possession of mankind be an accurate and extended knowledge of Nature. And the only way to start to get this knowledge is to collect the facts known to the world, test them to know that they are true, and continue to search Nature for more facts; — and the best way to do this is to accept the gift of the past and apply it to the systematic study of Nature in a laboratory filled with all apparatus needed, and with skilled experimenters, and then classify the result by means of the Hierarchy. Facts, Laws, and Principles will thus be learned of which it would now be rashness to prophesy. It is the only way possible for man to arrive at a true knowledge, the only road that will ever lead to the ultimate TRUTH.

"Behold, we have pointed out to you through the grey morning twilight the direction and place of the sacred mountain in the far distance; if you have the energy, courage and skill you will begin at once to climb to its heights, and from that more lofty position you will see much that we have not been able to see; and if it seem cold in those upper regions do not turn back, for it will require time for moral acclimatization, — and if you remain long enough you will catch the first glorious glimpses of a more wonderful dawn. Do not be discouraged with difficulties, — there are no shadows until the sun rises. Others before you encountered mental obstructions, the removal of which required the best years of a long and useful life; if you follow them plant flowers in their footsteps, and when you come to the end of the Path, have the courage to mark out a road into the BEYOND, with facts for your landmarks and guideposts; do not be deceived by some philosophical mirage that promises to allay your thirst with a shadow." — Ekphoron.

ITS OBJECTS.

It was once a favorite form of expression in the Association that it was its purpose to do for Science, what the Past had done for Religion: TO DO FOR THE KNOWN, WHAT RELIGION HAD TRIED TO DO FOR THE UNKNOWN. But this very imperfectly expresses the real meaning. The idea is that this association shall, as assiduously and as devotedly study the known, — study Nature — as ever any zealous religionist studied his bible, supposed to contain the true revelation from the Deity in which he believed. And that having studied Nature, its teachings shall be as zealously lived, as ever a Buddhist attempted to live the teachings of the Vedas. It contemplates a systematic study of natural phenomena, in a complete Laboratory, and with a regularly organized corps of Investigators. At the headquarters of this Association, will be all the various instruments and apparatus ever known to Physics, or to the various Arts. In it will be found all the apparatus capable of being used in the investigation of Nature. This apparatus will be made for constant and repeated use, and not merely to show how the apparatus will work. The specialists in charge of the various departments of the sciences will not be ordinary workers, but the ablest men the world can furnish; and they will labor to perfect, not some money making device, but our knowledge of Nature: the discovery of more facts than the world at present possesses, their systemization, and the induction therefrom of principles capable of universal application. This Laboratory will cost many millions of dollars; the apparatus will cost many millions; the experimenting will cost many millions; and the Hierarchy will cost millions.

The first great work to be undertaken is: the Collection of the Sum of ascertainable Knowledge of the world. There will ultimately be collected in the Archives of the G...K.. all known facts; and this collection will constitute the bible of the Association. Every tested FACT will be a verse in that Book. Every principle will be one of its Doctrines. Every Fact is a special revelation from all that is. Every fact, principle and LAW, in that book is an inexorable commandment! To carefully determine exactly what are Facts and what are not, the Laboratory will constantly be required. All the Knowledge in all the books and manuscripts in the world can be collected and systematically arranged, and every separate Fact recorded in its proper place, and it will require but a very few books to contain (without repetition and tautology) all that is now scattered through millions of volumes.

To collect those facts from the literatures of the world will require quite a number of linguists, and an enormous amount of clerical work. But it will require more than mere ability to sift assertions — these assertions must all be tested in an experimental way before being recorded. The opinion of no one man, nor of any body of men can be taken as authority. Every fact before being recorded in this bible must be carefully tested in a fully equipped laboratory; and this will require an army of the ablest Physicists, Chemists, Electricians, Mathematicians, Philosophers, Astronomers, Botanists, Biologists, Geologists, Paleontologists, Mineralogists, Anatomists, Philologists, Physiologists, Physicians, Microscopists, Archaeologists, Entomologists, Statisticians, Ethnologists, Experimentalists, Mechanics, etc., procurable in the world. It will require all the instruments, apparatus and devices that experimenters have used, in working out the permanent collection of scientific FACTS and PRINCIPLES. It will require systematic and concerted work under able guidance. To completely accomplish this collection during the life-time of one man, is quite improbable, but nearly all the most important facts can be collected in ten years if a sufficient number of specialists can be secured and supplied with the needed apparatus, and the requisite clerical assistance. The experimental testing of all these supposed FACTS will require the performance of innumerable experiments.

Judging from what has already been done by the Association in the collection of the sum of knowledges during the fifteen years of its existence, it may be safe to conclude, that the entire record when completed, will be contained within the limits of a score of quarto volumes. To do this, properly, will cost many millions. Yet it must be done!

WHY MUST IT BE DONE?

Because a knowledge of Nature is the only criterion of conduct known to man. Accurate concepts of the things and phenomena of the ego and non-ego are the only tests of the truth or untruth of sambudhism, intuition, or inspiration. By their aid alone can an idea be applied or embodied.

Facts are the only GUIDES by which man can correct his REASON, adjust his CONSCIENCE, and correctly guide his CONDUCT. We act according to the weightier motives. Our judgment is one of the motives which determines a course of action. The human race has advanced, only as it has applied to human needs some new fact. All that constitutes progress is brought about by a more perfect adaptation of our organism to its environment. This adaptation, as far as it is aided by the mind or "will," presupposes a knowledge of the environment, and of the organism. To recognize the lack of perfect adaptation in either, is to perceive a fact, or a series of facts, having a direct bearing upon further progress, and serving as guides to a better conduct, i.e., conduct producing a more perfect inner adaptation of the parts of the organism, to the needs of the organism as a unit; or to the more perfect adaptation of the organism to its environments. To properly adjust conduct, implies a knowledge of the conditions and needs of the organism, and of the conditions and laws of the environment. This means that in order to use our judgment in any case whatever, in the guidance of our conduct, we must have a knowledge of "the things upon which we act, in the presence of which we act, and of the thing that does the acting." And having such a knowledge of ourselves and our surroundings, we are able to weigh the consequences of an act, and by the aid of reason we are able to select a proper line of action, and to judge of any particular course of action, is to correlate, arrange, and collect facts, and in proportion as our knowledge of these FACTS IS ACCURATE AND EXTENSIVE, will our judgment be accurate and safe. If we use our judgment in any case whatever, we must have a KNOWLEDGE OF THE THINGS UPON WHICH WE ACT, IN THE PRESENCE OF WHICH WE ACT, AND OF THE THING THAT DOES THE ACTING.

To know these things is to know SCIENCE. Science is only a systemized knowledge of NATURE. A knowledge of Nature is a knowledge of ALL that is. In no way can we procure better homes, clothes, foods, tools, books, pictures, statues, roads, fruits; in no way can we procure better health, minds, government; or better men, women and children, than by applying some of the FACTS directly relating to these things; and in no way can we progress in these things unless we learn new facts and apply them to the bettering of these conditions. Whether it be in direct self-preservation that prevents the loss of life by a knowledge of the dangers of the environments; or whether it be indirect self-preservation by those means of livelihood which procure our homes, food, and clothing; or whether it be in the duties of parents or of citizens, the broad fact remains the same, that all of these actions and duties become more and more productive of the results desired, as the acting individuals acquire a more and more accurate and extensive knowledge of these things. If our knowledge of facts is inaccurate and limited, the best reasoning in the world will mislead: if we suppose that to be a fact which is not, our judgment will be deceived. If we do not know all the facts regarding the foods we eat, we will not be able to select the proper foods for the different requirements of the system; and we will often eat that which is not healthful, and sometimes that which is poisonous. If we suppose a thing to be nutritious which is not, our judgment will be misled to our detriment, — our ignorance of the fact will in no wise mitigate the injury that will be done us. If we are ignorant of the laws of thought, if we do not know all the facts regarding the hygiene of the brain, and the physiology of the mind, we are continually apt to form habits and do things that directly destroy the power of thought. If we suppose that to be a healthful habit which is not, then in determining our course of action under a given circumstance, our reason and judgment will be misled, and in endeavoring to remedy the evils consequent therefrom, we are apt to do that which increases the evil — being ignorant of its cause. To guide ourselves under any and all circumstances that occur during life, we must have a knowledge of ourselves and our surroundings, and in no other possible way can we correctly guide conduct. There is no class of facts connected with a knowledge of ourselves and our surroundings that is not included in the word Science, or in the words "a knowledge of Nature." Space — the dwelling-place of Nature — the Temple of Existence, is infinite in extent, and could have had no beginning, because it could at no time have been non-existent. It is infinite in domain because it can have neither a centre nor a circumference — it can have no boundary, because beyond any assignable limit there must still be infinite extension. It cannot be a cause for it is incapable of action and reaction — it is simply infinite room; the Stage whereon UNIVERSES have their exits and entrances; where Matter and Motion, and Om, in the eternal drama of EVOLUTION, play many parts; their acts being Cosmical Cycles — their scenes, all Phenomena!

A knowledge of the facts, principles, and laws expressing the uniformity of the processes forever taking place in this infinite sea of Matter in motion is, a knowledge of ALL that IS, — it is a knowledge of Nature. That which constitutes the material Entity of all that is must have been coeternal with Space and Duration, and uncaused: for if there was nothing but Space from all eternity, then there never could have been anything else, for there could have been nothing to cause a change from nothing to something. This material Entity could never have had a beginning, it must have been an eternal unchangeable quantity, accompanied with an eternal unchangeable quantity of Motion. If the broadest general fact of Nature be true: that Force is persistent and correlative — that force must always come from an equal amount of energy — then it is true that the sum of the energies in the universe is an unchangeable quantity. And from these eternal properties of Matter and Motion, and these eternal and unchangeable principles which underlie their manifestations, must be deduced the laws of all phenomena, and from the phenomena must be induced successively higher and higher generalizations, until the eternal properties and principles of Matter and Motion are derived, and the exact agreement between the two revelations will prove their correctness. From first (or general principles) must be deduced all phenomena, and from the phenomena must be deduced the primordial principles. The properties of Matter and Motion lie outside of all the phenomena they produce — these eternal conditions and properties lie above all the results of evolution, and anterior to all qualities and all intelligences. There can be no knowledge except it be a knowledge of the things produced by Matter and Motion, and this is Nature. The recognition of a Fact is a revelation from a higher source than that of any of the intelligences produced by the evolution in material forms, by the interactions of Matter and Motion.

There can come to man no knowledge except through the seven senses or through the interpretation of sambudhisms and psychisms by means of concepts, for without the concepts given by the senses to the mind, thought would be impossible, and reason could never have a dawning in the intellect. Did not the senses like trusty sentinels continually warn us of pain, pleasure, and danger, life would simply be impossible. If through the senses we did not acquire a knowledge of our surroundings we would be burned to death by the first fire with which we came in contact killed by the first vehicle that passed us or we would perish the first time we became thirsty, or hungry, for we would not know where to find either water or food. If we had no memory we would not lay up food for winter, we would have no homes, and we would forget during the day where we had taken our sleep the night before; we would handle the fire every time we came in contact with it, not remembering that it had burned us frequently before; being thirsty we would drink from the stagnant pool forgetting that it had poisoned our friends the hour before, we would walk off the cliff into the water, or play with the viper as readily as we would handle a tame kitten. If we had no memory we would be absolutely unable to guide our conduct in any particular whatever. Is this admitted? Do YOU admit that if you had no memory you would be unable to form any judgment about anything whatever? Do you admit that if you had no memory you could not reason? If you do, then you must admit that science is the only possible guide to conduct, for what is memory but a recollection of the objects around you and of their relations to each other, and to yourself! Is it admitted? Then the more you have in the memory about the things around you, the more you can recollect, and the less apt you will be to do that which is destructive to your life. The more accurately you have observed the things around you the more accurate will be your memory of the things that are injurious or beneficial to you.

Memory is a collection of facts. The Reason decides between any two courses of action by weighing the good and the bad consequences resulting from either course, and these good and bad consequences are determinable only, by the memory of the experiences and facts relating to the things acted upon, or acted in the presence of, or the thing that acts, and if the memories about these things are accurate and extensive, the reason will never deceive us; but it will mislead us just in proportion as our knowledge of the facts involved is inaccurate or insufficient. A belief cannot be selected without using the judgment; and the judgment cannot act thereon in choosing said belief without weighing the facts known to the memory, and if the memory has stored up an accurate and extensive collection of the facts relating to that subject, then the choice of the belief will be accordingly accurate, but just to the extent that we are ignorant of the facts involved will we be ready to accept as true, a belief that does not harmonize with nature. Are you, kind reader willing to admit that in no way can the judgment act, or the reason operate, unless it has facts to operate with? Are you willing to admit that in no way are you able to correctly guide your conduct without using your reason of judgment? (We are not talking about being guided by someone else or by something else). If you admit this, you will admit that it is your duty to acquire as rapidly as possible an accurate and extensive knowledge of the things around you, and of yourself, for by that means alone will you be able to have your actions correctly guided.

NEITHER REASON NOR JUDGMENT IS THE CORRECT GUIDE OF MAN.

Strange contradiction, I hear you say! Have I not been showing that without the reason we could not guide conduct? That judgment weighs the good and bad consequences, and then chooses between them.

Reason is simply the lamp which Nature has placed in our hands to enable us to see the guides to correct conduct: — and these guides are the facts of Nature. The more of them we see the less we will wander from the true path; and the more accurately we see them, the more accurately will we be able to steer our ship, of hopes and fears, in the exact course across the shoreless ocean of Life! The facts are the guides, — Observation detects them; Memory maps them down; Reason arranges, correlates and reads them. It follows from what has been said that a correct knowledge of Nature is the only oracle, the only criterion, the only guide by which reason can properly direct conduct, and rectify conscience.

Conscience is a creature of education and circumstances, modified by inherited and acquired tendencies, and can be no reliable guide until it has been correctly trained, by a thorough knowledge of Nature. Conscience being an automatic alarm, that rings when our actions do not correspond with our belief, in no way justifies that belief.

It has now been fifteen years since the Association first accepted as the concrete expression of the first principle of its action the following formula: "It is the whole duty of man to learn by observation and experiment (which is systemized and definite experience), facts, principles and laws of ALL that IS; apply them to the acceleration of individual and universal evolution, by producing a more perfect mutual adaptation of the organism, and its environments; to teach to others the knowledge and experience thus acquired, for the purpose of improving the environment, and creating in humankind the disposition to act according to the concepts thus acquired."

When stated in the correct and compete way, so as to express its quantitative relations on terms of organic action, and in the terms of force mathematically expressed; when it is stated so as to include that fundamental ethical conception which underlies all modes and conditions of organic action — when so stated, as it will be, after the 11 years sitting of the Hierarchy, it will be the Kingly Mystery, the real philosopher's stone, the fundamental moral law of the G.N.K.R. After fifteen years of earnest investigation and discussion with many of the leading thinkers in the world, the heads of the three branches still believe that this law expresses the leading feature of the duty of man.

Without reason man could not correctly guide his conduct — for he could not compare and arrange the facts which are the only guides. You cannot use your reason safely unless your knowledge of these facts are accurate and extensive. The very foundation of all progress is a knowledge of the facts of Nature, and if some of the facts known to mankind are not known to that particular person we have in mind, then that person cannot be said to be living up to the possibilities of his time. The religions of the past were of benefit in the guidance of conduct, only to the extent that they taught these facts or induced men and women to apply them to practice; and were mischievous and hurtful only to the extent that they taught that which was not a fact, and inculcated principles and habits that were contrary to Nature. As will be shown later in this paper, religions have a higher sphere of use than that of the determination, of methods and rules of conduct, that this is not the natural sphere of the devotional and moral culture. Its place in the great plan of the Infinite is the creation of capacities and conditions; the refinement of the mental and bodily structure; the culture of the moral disposition; the development of the aspirations, emotions, and desires; the eradication of the evil passions and propensities; and the practice of Prayer, Yoga and Will.

Among all races and in all spheres of life we find people holding to opinions relating to matters of fact, that are not only contradictory to other known facts but contradictory to each other; and while the mind is filled with such erroneous concepts, the reason cannot by any possibility be a safe guide in the affairs of life. That a large number of facts have been collected by humanity cannot be denied — that the race possesses a sum of knowledge that is accurate, mixed with much more that is neither accurate nor true, is an observable fact. For the sake of human progress it is very desirable that all the known facts upon any and all subjects should be collected so that they may be learned, or at least readily referred to. No man in a long lifetime could even glance at the titles of all the books in which the knowledge of the race is at present recorded: — yet scattered throughout these millions of volumes lies the recorded thought and facts of the world. Every separate fact must be collected from this wilderness of assertions, mistakes, ideas, and fancies, and printed without repetition, and carefully classified and then it will be found possible for a man in one lifetime, to read and learn the "sum of knowledge;" and it will be possible for the thinker and investigator to refer at leisure and with ease, to all known and proven facts.

The first work to be done by the Association is to sift from the literatures of the world, and from the conversations of the peoples in the world all facts from supposed facts, and to test their truth in the laboratory by careful experiment, and to make a classified record of the sum of facts known to the people of the world: this record will be known as the archives of the G.N.K.R.

Will not these archives be a great boon to the world? Will it not be the real bible? Do you not think it will be the most important book ever compiled? There exists no one or any dozen books, upon any of the sciences, containing all the ascertained facts of that science; and even these imperfect records are mixed with numerous known errors. No attempts have been made to determine the exact accuracy of these statements, and when a new fact has been discovered it is announced in some periodical, and forms no part of the accessible knowledge of the world until some new book appears, including some of the new facts, with most of the old ones left out. No man in a lifetime could collect all of the facts ascertained in Electricity with approximate accuracy, and it would require a greater number of men to experimentally determine the accuracy of all of these statements; and yet of what is the electrician more in need than a comprehensive picture of all electrical phenomena? To read through all the books in which they are at present recorded is a task greater than can be accomplished by any one man. If one volume could be had containing all these facts, briefly and systematically stated without repetition, it would be an invaluable contribution to the means by which the world's progress is to be effected.

What for instance is more in need of revision than the empirical art of medicine? Its literature is by far too vast for even a hasty examination in a life time; a cautious man can accept as true only a small portion of the statements to be found in any existing medical book; and one who has experimented with the action of medicine upon an organism cannot believe that even most of their alleged effects are probable. Perhaps no other subject of thought and no other art, exhibits such a mass of contradictions as that of Therapeutics, Diagnosis, and Clinical Medicine; and yet is it really so difficult to determine the truth about these things? Not only do the different medical systems contradict each other, but the different books under the same system are contradictory, and these contradictions are upon matters that everyone can try for himself, and the exact truth of which is readily determinable. Even the provings of drugs upon healthy men made by the Homeopathists in order to determine the specific pathological and toxicological action of medicines, is involved in a mass of contradictions, and what is much worse, the honest experimenter finds that he is generally unable to reproduce the symptoms recorded. Clinical experience rests chiefly upon isolated cases and hasty observations made under ever-varying conditions; and those in whose hands has been entrusted the collection of these facts were dependent upon the opinion of their patients for a living, and to get careful clinical reports from doctors whose reputations were at stake, and who depend so much upon the confidence which the physician is able to inspire in his patient, is to expect that which does not often happen. Theories bias the observation of the majority of the practitioners, and a good and busy physician cannot be a good experimenter. No department of knowledge lies more nearly at the basis of human well-being than a knowledge of those subjects generally called medical. Upon no other subject of human thought (except religion) is there such a diversity of opinions as in the matter of the proper treatment of disease. Yet what more directly affects the welfare of the individual life? What is of more importance than a correct knowledge of those processes of the reproductive organs, upon which the next generation of men and women depend, not only for their very life, but for the very happiness and value of that life when once brought into the world? The only way to eliminate from the medical knowledge of the world those supposed facts is, to carefully and experimentally determine them under systematic and disinterested guidance, and to make them under conditions whereby repetition of multitudinous observations and all inaccuracies could be eliminated. When once the Hierarchy has collected and tested all the facts bearing upon the subject, and has had them classified, it will be easy to formulate a correct system of treating disease.

What is more in need of disinterested investigation than the various political and social theories of the time? The only way to settle such disputes is to collect all the facts relating to that subject, being careful that no statements are included in the list that are not true. The prosecution of this work requires that nearly all of the experiments of the past must be remade — the assertions of the world must be tested — and the SUM OF HUMAN KNOWLEDGE RECORDED.

These Archives will be preserved by the G.N.K.R, and all corrections will be made as soon as discovered, not by adding a supplement, but by rewriting the paragraph to which the correction belongs. When this is done, it will be possible for a scholar to say "I have read the sum of knowledge." No one has ever yet been able to say that. But is this all that needs to be done? Not by any means! The greatest part of the work has not yet been commenced, — the former work can be finished but this other work can never be completed! The world needs not only an accurate knowledge of the sum of facts that have been ascertained, but it needs NEW FACTS.

A SEARCH FOR NEW FACTS.

New facts make the old ones more intelligible. They enable us to apply the old ones. A fact is always of use to humanity; we may not be able to apply it immediately after its discovery, but it will sometime be of great utility in completing some other series of facts, or in showing the truth or falsity of some principle. It may serve as the Key-stone to some incomplete archway, or as the connecting link in some great chain of thought. In order to progress we must have new facts to apply to human needs, and in order to judge more accurately of our surroundings and of our conduct, we must have a more accurate and precise knowledge of our organism and its environments. This demands of us original research into the ways and processes of Nature. These original investigations must be done in a systematic manner, and this is the highest of duties, and it is the most sacred of all kinds of work, for we are dealing directly with the very source of all knowledge. In order to solve a matter of doubt, or discover the proper course of action under some new conditions of environment, we must know more about the particular matter under consideration; and where shall we go for the desired knowledge? Shall we ask a priest? Shall we consult a book? Shall we ask some professor? Suppose none of these can tell us, what shall we do? If they tell us, how shall we find out whether to rely upon their dictum or not — shall we accept human testimony? Or shall we go to Nature and interrogate her, through the sacred language of experiment, and receive from the Infinite All the answer to our questionings. Reason is the only Oracle that enables us to judge what to do under given conditions AS WE UNDERSTAND THE CONDITIONS. We can only understand the conditions by interrogating Nature. We interrogate Nature when we make an experiment. Nature answers us in the result of the experiment; and Reason correlates and arranges these results and facts, and both the facts and the reasonings are part of Nature.

Nature is the evolved being of the all, and Nature depends upon the properties and limitations of Matter and Motion, and therefore, when we read the phenomena of Matter and Force we are learning from the highest of possible sources of truth — there can be no higher and better source. Even a master would necessarily be subject to the conditions and limitations of Nature. Even a god must be subject to the conditions by which he exists; and dependent upon the properties of the material of which he is composed — a conditionless god would be a nonentity, without parts, relations, and which is a still greater absurdity: — without substance! If All that Is — if that infinite organism that fills all space is conscious and intelligent — then my reasoning is still true: that the proper study of mankind is Nature. The question of the existence or non-existence of a deity can in no wise affect the general argument of the vast importance of an accurate knowledge of Nature. If the supposition was admissible that Nature was created by a deity outside of Nature and independent of it, the truth would still be patent that it is still our highest duty to understand those laws which Infinite Wisdom has placed over all the phenomena of life, and which affect us favorably or unfavorably in accordance with (not our belief) the immutable relation between cause and effect.

How much more is it evident that we must acquire an accurate knowledge of Nature, when we realize that All that Is constitutes one Infinite Conscious Organism, of which we and the other portions of existence, are but parts!

The laws lead up to the conception of Om, which is a knowledge too sacred to be talked about, until the prospective recipient has acquired the necessary previous knowledge and culture. Most of the revelations of an intuitional and inspirational nature that have been made to man, and most of the revelations that have been made through the senses, during the long and dark days of the past, have been recorded in the writings of the world; and from these books and manuscripts and tombs; from statue and from stone; from papyrus, pyramid, and cave; from hieroglyphs and coins and tools; and from every object that can be known to man, the Association must collect the various items of knowledge, test them by means of the unerring criterion of experiment, and record them in the Archives of the G.N.K.R.

The Archives will contain all that has ever been revealed to man: such has been the promise made to the Association by those who always fulfill.

The work of the Association will be as follows: —

First: — To collect at once from all sources all of the ascertainable knowledge of the world; to experimentally determine the accuracy of all these alleged facts, and then to make a systematic and classified record of them in the Archives of the G.N.K.R. This record is to contain the "sum of human knowledge."

The second class of work consists in the search for further revelation, in a series of investigations for new facts. The laboratory will therefore be in constant use, making this second class of experiments, and the ablest scientists will be constantly working to discover more of Nature's secrets. Here will be conducted systematic tests of theories. Here the Infinite will be constantly conversed with. New facts will be sought, with as much eagerness and zeal as ever any disciple listened to the sacred words falling from the lips of Buddha, Confucius, or Christ. The G.N.K.R will humbly listen to that which is greater than any possible incarnation; greater than any Gautama, than any Zoroaster, than any Christ, than any book; for they will listen to that to which they all are subject, viz: — the conditions, laws, and limitations of existence: to Nature. None of the great reformers of the Past who were deified, could change any of the properties of number, or the geometrical relations of dimension, or the inherent properties of Matter and Motion, or the sequence of cause and effect, and surely the laws and conditions to which all the great of the past were subject is a proper study for us.

This investigation for new facts will require new apparatus, and instruments on an extensive scale. The new forces must be exploited, and the new laws of Matter and Force must be elaborated, investigated, and applied in the extension of our knowledge of Nature. The measurement of these forces will require very accurate and complicated apparatus. The direct object, however, being first and last and always, the discovery of new facts, principles and laws.

Ordinary assistants and workmen will not do for this kind of research; these High Priests of Science, who are in constant and intimate communion with Nature, who are the mediators between the masses and the INFINITE, should be selected from the very blossom of humanity, and should possess the very highest order of mental, moral and physical integrity. In this sacred work there should be no room for personal ambitions. Sectional prejudices and individual sentiment should be eliminated from this holy work. The desire for gain and emoluments must not find a place in the heart or mind of these Apostles of Truth. To extend our knowledge of Nature must be their sole aim. Each fact must be recorded in its proper place in the Archives as soon as it has been discovered and thoroughly tested. The record must be brief, must not repeat anything that has been previously recorded. Better rewrite an old paragraph so as to include the new fact, than to make a new paragraph. The year's discoveries must not be added as a supplementary volume, but the preceding volume must be interleaved or rewritten or interparagraphed; and the classification must be maintained at all events. All the new work at present done in one year could be told in a few pages, if it were written in the body of previous treatises upon the same subject; for then all preliminaries and explanations could be omitted, and the fact recorded generally in a single sentence. To record as a fact that which is not, is to commit the greatest of all crimes, for thereby you poison and pollute the very fountain of revelation — the criterion of Reason.

It is to falsify a verse in the sacred book.

This bible will always be growing, and, like a running stream, will always be purifying itself.

It cannot, therefore, become a barrier to progress as the creeds of the past have done.

Surely it is a matter of supreme importance to eliminate from the catalogue of the accepted facts of science those which are not facts, and which serve to misdirect the thinker and experimenter. Surely it is of momentous importance that the very materials of thought and reason should be unmistakably correct — surely the only guide to conduct that humanity possesses, should be kept free from imposition and mistake! This is not a work that will especially engage the attention of the masses, but it will unmistakably engage the support of the thinking and acting men of the world, for therein they can do themselves and the world the greatest possible immediate and remote good. There will never be any doubt about the truth of our creed, or the value of our teachings.

It is not a philosophical system that will change with the advancement of knowledge, or a religion that the race will soon outgrow.

As long as organisms are brought into existence by evolution, their highest duty will consist in learning the facts, conditions, limitations and laws of their surroundings, and their progress can take place in no other way than by applying to the needs of life the knowledge they possess, of themselves and their environments. In all worlds and in all times those organisms that have the most accurate and extensive information regarding the facts, principles and laws of Nature, will realize the highest possibilities, the greatest civilization; will make the most rapid progress, and enjoy living at the highest watermark of happiness.

Of course these items of knowledge will be capable of innumerable applications to human welfare, and as far as it will be possible for the masses to apply it, should be freely taught. As far as this knowledge can be assimilated by the world at large, it should be freely and graciously given; but that high attainment which is possible to the select few who make investigation the work of their lives, would be out of order in the mental and moral armamentarium of those who have not been slowly educated up to the higher standard. To give to those who are incapable of understanding, a moral philosophy above them, would not only be endangering philosophy but doing them an injury.

Only those incapable of mental and moral disease and decline should be intrusted with secrets capable of being used to the detriment of society.

The question of what will be done with the secrets that will remain the special property of the G.N.K.R needs not to be here discussed.

The second class of work is the following: —

To systematically investigate Nature for new facts, principles and laws, and to extend, by all possible means, the sum of human knowledge; and to secure a much larger knowledge than has yet been acquired by the race. To record these new facts in the Archives. To make, as fast as possible, the "Barrier Experiments."

The third division of the work of the Association belongs to the previous two classes of work in one sense, and in another sense it belongs to the culture, about which explanation will be made hereafter.

In order to acquire that efficient standing among the peoples of the world; and in order to improve our environments as much as possible; and in order to open the way for a more direct experimentation in matters social; and also in order to perfect those arts which make possible further researches, it will be the duty of the G.N.K.R to apply these laws and these acts to results of direct and immediate benefit to humanity. This will at first consist in applying the laws to the various industries and needs of man. This application will be of two classes, — esoteric and exoteric. One set of applications will be made for the good of the public, and will generally be donated free to its use. The only compensation that will be asked is that the public adopt the improvements. The other set of applications will be for the good of the departments, and for their own private use.

An improved machine adds a new power to mankind — a new phase to civilization. Suppose all the money and time spent in maintaining standing armies were devoted to the improvement of the earth whereon we live, — to the supply of purer air and water, to the drainage and disinfection of malarious districts, and to the supply of healthful foods in abundance to the public! The question of reformation is a more practical one than the world suspects. Creeds and theories will never accomplish it. A man cannot be pleasant and cheerful when he is underfed, or when he has the dyspepsia — a sick man cannot be as good a man as one that is well, and more kinds of sickness come from improper eating than the known medicinable maladies. There are more conditions capable of affecting the health of the people than have been recognized by the sanitary sciences of the world. Improper colors and sounds are often more insidiously detrimental than improper plumbing. Wrong mental habits have more to do with the moral nature of man than all the ethical teaching the world has seen.

Therefore, the third portion of the work will consist in making application of the laws to the needs of the Association, and to the needs of the world.

Third: — Application of the known facts, principles and laws to the betterment of the environment, and to the improvement of humanity; the donation of certain industries and processes to those departments of the Association needing special resources, and the reservation of certain secrets by the Association for its own use.

Having secured the temple or laboratory; furnished it with all the instruments of scientific research; secured all the needed assistants; recorded in the ARCHIVES the knowledge of the world; made the new investigations and barrier experiments; and having made practical application of the facts and laws, then will begin the fourth class of work of the Association: — the application of the laws to the phenomena of mind, and the systemization of the processes of deduction and induction in the classification of the facts recorded by the previous classes of work. This will all be done by the Hierarchy. Hence the next class of work is as follows:

Fourth: — The application of the method of the Hierarchy to the classification of the sum of knowledge, and to the processes of deduction and induction.

In the Maha-Sudassana Sutta-77, there is found the following significant prophecy: — " Suppose I was to make a grove of palm trees, all of gold, at the entrance of the Chamber of the Great Complex under the shade of which I might pass the heat of the day..... Now ascending up into the Great Chamber of the Great Complex, I broke out into a cry of intense emotion, 'Stay here, O thoughts of lust I stay here, O thoughts of hatred!!'"

THE MOST IMPORTANT FEATURE OF THE G...K..

A new and accurate classification of science is needed whereon to base a more extensive system of inductions and deductions than has as yet fallen to the lot of the world. In order that this may be done so as to include all facts and all aspects of each fact, and that the conconcomitant experiments may be performed systematically, without losing the connection they bear to each other and to the general body of science, it will be essential that it shall all be conducted by a central mind capable of taking a comprehensive view of the domain of nature, and at the same time, be able to consider the meaning of each special fact. Now, no one mind can, by any possibility, hold in solution a sufficient number of these many classes of facts to make possible the complete inductive and deductive working of all natural phenomena. To carry on an extensive chain of reasoning extending over the realms of several different sciences, requires that many more facts shall be considered than any one mind can retain. But if the central mind can have each mental faculty supplemented by a specialist in that department of knowledge over which that particular faculty has eminent domain, then these specialists can hold in their memories all the facts in the realm of human knowledge. If each department of science be represented by the greatest living master of that department, and these masters be all placed in one building wherein they can hold direct communion with the head mind, then it will be possible for the central mind to pass in review, by the assistance of these specialists, all of the facts and known phenomena. That central mind will be EKPHORON, and the three or four hundred members will be Hierarchs. If for a moment EKPHORON forgets the formula upon which depends the solution of the subject under consideration, he can at once turn to the speaking-tube and ask the mathematician; if he needs a list of all minerals containing platinum to be found in Australia, he simply asks the mineralogist; if he desires the chemical composition of a certain species of plants, he asks the botanist; if, to finish a thread of thought, he needs an accurate comparative view of vocal sounds, he asks the phonetician, for he could not take the time to make such a list himself. By no possibility could EKPHORON remember even a considerable portion of all the facts necessary to carry on processes of continuous thought; neither could he take the time to look them up for himself. It would require a lifetime to master a few of the sciences with sufficient accuracy to enable him to do this upon a few subjects, yet while engaged in thinking, he should be able to have placed at his disposal any one of the innumerable facts of science. He cannot take time to look them up, nor can he acquire sufficient skill to do so. Each member of the Hierarchy is master of some department of knowledge, and, at a moment's notice, can give correctly, any of the facts relating to that department. He keeps himself accurately informed of the progress of that line of thought throughout the world. If, to settle some point not determinable by the data at hand, experimentation will be necessary, it will be performed under the direction of that Hierarch to whose department it belongs. In thinking out some law, EKPHORON often finds himself in need of certain groups of facts that could be obtained in a moment if he were in the company of certain specialists; but to undertake to collect them for himself would require several months, and by that time he would have lost the thread of his reasoning, besides not being himself an expert in that particular department, he would find it difficult to estimate correctly the relative importance of the different facts. Beside, he could not, by any possibility, keep himself informed of the monthly progress of more than one or two departments of science. In a few weeks he could do, by the aid of the Hierarchy, what would otherwise require him many years. To the extent that the Laboratory, Hierarchy, etc., is realized, will depend the success of the Great Work contemplated by the G.N.K.R.

EKPHORON is to control the Hierarchy only until it has been fairly started (which will take about 11 years), and then it will be managed by an abler mind, — one trained up under the new regime.

Instead of having the apparatus of the astronomer in one country and the instruments of the physicist in another country; instead of having the tools of the mechanic in one state and the foundry in another; instead of having the different necessaries and conveniences of the various sciences scattered throughout the world, let us place them together, so that the chemist can use the microscopes of the histologist; and the astronomer can call in the physicist, and the mechanic can call in the draughtsman. Do not allow the geologist to puzzle for a week over the composition of a crystal, but call in the chemist and have it decided at once. No one line of work or of thought can be carried on without the aid of all other lines of work and thought. Therefore, place them together, and make them subordinate to some central mind.

Not only will this wonderfully facilitate the operations of the mind, but it conserves the strength of those minds capable of deducing conclusions from facts. Such minds are somewhat rare in the history of the world; they are the worlds greatest possessions and should be taken advantage of. Suppose that such men as Newton, Galileo, Kepler, Davy, Pascal, Gassendi, Ampere, Dalton, Faraday, Darwin, Haeckel, Spencer, could have had their energies conserved by a Hierarchy! How much more might they not have done! How much more might not the world have known! The great men and the men of genius are the Saviors, let us prepare to care for them when they are found.

Original thought is not like other kinds of thought — it is not as easy, and it is more wearing. No line of thought or action requires as much surplus vitality for its successful accomplishment as that of original thinking. Unless the times and amounts of such labor be carefully regulated it will wear out the life as rapidly as dissipation. Study requires principally memory, attention, understanding, reasoning, and a concentration of those particular mental faculties called forth by the line of study in which the person is at the moment engaged; and not only certain groups of faculties must be on the alert at once, but in original thinking the entirety of the mental and bodily forces are worked to their utmost capacity — the entire contents of memory must be held in readiness — every fact must be in complete solution, and the entire sum of mental and emotional experiences must be pictured bodily, and looked at with steady gaze while the deductive faculty makes its inferences, and the logical faculty its criticisms; and the ultimate conclusion when shaped and formed by the imaginative faculty must balance with our intuitive sense of the eternal fitness of things. To do this, every fibre of the brain must be in a state of continuous tension and simultaneous action, and this mental state must be continued uninterruptedly, with unremitting attention and abstraction, save during sleep, for weeks and months at a time, and this will soon exhaust the most virile of men.

Rest conduces to calm thought. Solitude favors meditation. The tired man has used up too much of his energy to bear the strain of putting all the wires in tune, upon the thousand stringed instrument of his soul. A long and complete mental and physical rest should precede original investigation, and during this time there should be complete freedom from hatred, anger, worry, and all carking cares, for they wear away the very force that should be husbanded, and expended upon a higher order of work. Those organs grow most in health and strength which are oftenest used, and according to the manner in which they are used; and if the brain be daily filled with anger or depressed by worry, the lower faculties predominate. Anger and fatigue produce a deposit of debris within the brain tissues which affects directly their sensitiveness and susceptibility. Complete mental and physical serenity is the mirror in which Nature glasses herself to her votaries, and men capable of controlling their intellectual calmness, to a uniform standard, are the world's beacon lights. They should be given every opportunity, for one mind of this type will give the world more light than a million other minds. The Hierarchy systemizes the process of higher thought — and makes possible a degree of intellection of which the world has as yet had no conception. The Hierarchy may be called a complex mind — a social organism developed into a new unit: a brain IN WHICH EACH CELL IS THE MIND OF A MAN. The special distinction of that which is not developed, from that which is highly developed, is found in its more complex relation of functional parts — the number of subdivisions within any organ becomes greater and greater as the internal adaptations become more and more accurate. But not only does evolution take place by differentiations within an organism, but also by the aggregation of like units or individuals among which the division of labor has taken place. Society is an accumulation of units each one performing his or her special function in the social aggregate. The "Complex Mind" is a mind whose mental faculties are supplemented by specialists in each of the departments belonging to that faculty supplemented. Memory cannot contain all the facts necessary for the proper classification of all phenomena — the G.N.K.R Archives represent the memory of the Hierarchy — each Hierarch holding in his memory all of the facts in his special department, and can be called upon to give any of the facts in his province. Several hundred men can memorize all the known facts of science, that which they cannot memorize can easily be referred to in the Archives. EKPHORON can then say that in his memory are all the facts of human knowledge, for he can at any moment refer to any Hierarch and immediately get any fact within the domain of Science — the Archives and the Hierarchy become his highly organized Memory; his power of recollection is co-extensive with the combined memories of all the Hierarchs, and the association of ideas takes place in a complex mind holding in solution all facts. The testimony of the senses in any matter of observation will be the united testimony of the whole Hierarchy. This systemizes what is now done by the world in a chaotic manner. Great minds arise from time to time and collect as many facts as they are capable of holding in the memory, and deduce therefrom a few conclusions, from less than half of the facts bearing upon that subject; but as no one mind can contain any considerable portion of the facts upon any one subject, the world has labored at a great disadvantage. The Hierarchy removes this weakness and makes it possible for the thinker to pass in rapid review all the facts of human knowledge.

There is another feature that will commend itself to the notice of the Thinker in the light of the new Philosophy: the Concepts of this complex mind will be accurate to a degree unapproachable by any one unaided mind. To an uncultured person a flower is nothing more than a plant —

"The primrose by the river's brim,
A yellow primrose was to him:
And it was nothing more!"

The physician, seeing the same flower, is reminded of its medical properties, and, perhaps, of the countries to which it is indigenous. The same physician, who is also a microscopist, will recall in addition the histological structure of the plant; while the same man, being also a chemist, will add to the concept aroused in his mind by the word primrose, the further elaboration that it is composed of such and such simple elements and of such and such proximate compounds, and may at the same time think of the properties of these compounds; and if he has studied crystallography will recall their crystalline forms. But to complete the concept of the primrose it will be necessary to understand the whole science of botany, for only when a thing is understood in all of its relations can the mind entirely grasp its full significance; and even botany cannot be thoroughly understood without the study of all forms of life. We perceive an object and the mind retains a record or a memory of that object, and of the sensations which it produced, and this record is a concept. If the observation was inaccurate, or too limited, then the concept will also be imperfect and inaccurate. Concepts form the material of reason, and, if they be wrong, the reasoning must also be wrong. The word cell calls up in the minds of different people very different concepts. Those who have simply read about cells will have a very abstract and imperfect picture of a cell, and although that concept may be very complex, it will yet be built up of erroneous simple concepts, and the most complete and perfect concept that may thus be formed, will be very far from the truth; for no one can so accurately describe even the most common of natural objects that, one reading that description, having never seen that object, can form an accurate idea of what constitutes the essential features of the object described; for not only do words fail to convey the same meanings to different persons, but different persons have different concepts out of which to build the concept required by the description. One man, on hearing a cell spoken of, will think of a place of confinement — a dungeon — of iron bars and cold stone floors. Another will remember that cells are ultimate physical units out of which all living creatures are constructed — they are abstractions to him, and necessarily prove more misleading than the former concept. Other persons who have accurately read all about cells, and have taken a course of instruction in some university, will be able to say that a cell is composed of a lump of jelly surrounded by a membrane, and containing within the jelly a harder nucleus, and that the cell is very small.

Others will be able to add to that concept the memory of a nucleolus, and the fact that there are several species of cells. The histologist will think of the innumerable cells that he has microscopically examined, and to him, taken in all their various forms and sizes and varying chemical compositions, the concept of a cell is a very complex one indeed. He will think of their protean forms — the globular, the longitudinal, the disk-shaped, the capillary, the spiral, the tetrahedral; of their multiform colors; of their segmentation; of their membranes; of their chemical compositions; of their division of labor; of their contractile motions; of their nuclei and nucleoli and nucleoloni; of the sarcolemma that generally encloses a fibrilla; of the method of the contraction of a fibre; of the distinction between vegetal and animal cells; of their densities, and of the difference in density between the cell jelly and the nucleus; and thus it comes that the concept of a cell in the mind of a modern man of science is very definite and complex. But when he looks at the cell in the light of the new laws, he will add yet a few more complexities: he will add the electrical phenomena developed within the cell during action, and the conception of the method and cause of the absorption of the food and the elimination of the debris, and the further important conception of the duality of all cells, and the mutual relations between the atomic organism and the atomolic.

As long as there remains a single fact connected with a cell that has not been seen and understood the concept of a cell is incomplete.

Now, to acquire complete concepts of the objects belonging to the different sciences, will require more time than is at the disposal of any one man. He can only do so in some one department of science. There must therefore be as many Hierarchs as there are special sciences, and each Hierarch, having made a lifelong special study of his special subject, will in that department have accurate, extensive and complete concepts. EKPHORON as the centre and will of the whole organization can any moment confer with any of the Hierarchs, and thus have placed at his disposal all of the accurate concepts that science has to offer. A suggestion by EKPHORON will call forth an association of ideas in the whole Hierarchy, and all facts relating directly or remotely to that subject will be quickly presented to the Central Mind. EKPHORON can thus say with truth of any subject discussed, — "there are no other facts known to man relating to this matter." He could never say this without the aid of the Hierarchy. He could by no possibility remember all the facts of Science, neither could he look them up for himself. But the Hierarchy possesses within its complex brain all the facts of human knowledge, ready for presentation without hunting them up, and accurate concepts of all objects and all facts, and when in a train of thought he desires a certain class of facts, he can be certain that the Hierarchy has given him all upon that subject that forms part of the sum of human knowledge. He can go over more territory in his mental excursions by aid of the Hierarchy in one month than he could without the Hierarchy in a long lifetime. And he can do it more perfectly.

In the systematic observation of any object or of any class of objects, the sum of all the senses of the several hundred Hierarchs, will accomplish more than the prolonged observation of one man, and the result of such a series of observations will be far more accurate and reliable than that made by a single person. In the human body there has undergone a specialization of cells: some cells are osseous, some muscular, and some are nervous; and these have divided up into groups constituting different organs, and they all together are required to perform those complex functions in the organism of a man, which makes his existence possible. The Hierarchy is a larger organism in which each Hierarch is a Cell, and in which EKPHORON is the Will; in which the Archives is the Memory, and the Hierarchs the power of recollection, and the means by which the association of ideas is accomplished. EKPHORON represents the Reason of the organism, aided of course by the reasoning of the Hierarchy as a whole.

It is expected that the application of the method of the Hierarchy to the classification of the facts collected by the G.N.K.R, and to the systematic induction and deduction of principles and laws therefrom, will unfold new TRUTHS, FACTS, PRINCIPLES, AND LAWS. And that therefrom will be developed numerous applications to the higher as well as the lower needs of the human race.

The philosophy thus deduced will doubtless be far in advance of that which is now possible: but by no means must it ever become a prospective creed.

The Association must never allow its Truths to become formulated into a definite philosophy.

A philosophy can only be a transcript of the state of the mind at the time that it is written and it cannot adapt itself to the growth of mind and increase of knowledge.

A creed or philosophy immediately becomes a wall or barrier to further progress, and must be changed with advancing knowledge — and this will always cause in future what it has always caused in the Past: temporary anarchy and painful readjustment. A Fact is always a safe guide: — a philosophy can never be.

Fifth: — The Application of the Laws of Intellection, Transference, Sambudhism, and the correlated Forces in the production of higher orders of Intellection.

This is to be done with reference to the Hierarchy as a whole and with reference also to the individual members of the Hierarchy. The phenomena of Mind are just as subject to the control of definite forces as are the functions of the liver or of the ganglia. The application of the laws governing the brain will produce a different order of thought than that to which we are accustomed. We are not independent of immutable law in our most evanescent thought. We are not free agents. Our choice is governed by impulses and stimuli beyond our control; all mental tendencies and all mind operations are the result of adequate and efficient causes — they are always the result of an adequate cause — to deny this is to assume that something can take place without a cause, and this would be the introduction of chance into the universe. To admit that the mental operations are the result of a cause, is to admit that we are not free agents. If mind is the result of a cause, then it follows that those operations and conditions which are known as mental and emotional are the effect of a force. The Laws prove that all possible forces are vibratory, and therefore, intellection, in all its forms and stages is the result of vibratory forces, and must be transformed into other vibratory forces in the process of thought. During the process of thought there must be oscillations somewhere, capable of producing these vibratory motions in the medium between the creative force and the attractive. The knowledge of the forces and the manner of their action will be of incalculable value to the thinker.

Our minds are warped by the fallacies of our early beliefs, and distorted and diseased by the improper training of youth, and becomes incapable of either collecting the truths and facts of Nature, or of digesting them when they have been collected. When we cease to try to love that which we have never perceived, and devote our attention to that which we can perceive all the time, and learn the inherent relations of all objects to all other, we become gradually filled with a sweeter and a purer love for All that Is. The Mind of man is clouded by the very customs and habits of the age. Wrong habits produce atrophy of the mental faculties. Under proper conditions the mind expands and releases dormant powers. We have not only neglected our senses but we are unconscious of the existence of some of them. The baby born within a room whose walls were covered with ticking clocks would, if never taken out of the room, become so familiar with the ever present sound that it would be unconscious of its existence. Now there are sounds freighted with the melodies of life — there are wonderful tones filled with the burden of strange and exalted emotions, and there are audible harmonies capable of awakening thoughts and feelings of a kind unknown to any except those who have heard them. It is not an allegory to say that the most continuous of all sounds you have probably never heard at all. In order to hear that wonderful series of melodies you must be taken out of the room in which you were born, and in which you have been all your life — out of the room of habit — and then you will hear that which is more wonderful than all you have ever before heard. The most conspicuous of all sights is so very conspicuous that the masses of mankind have never beheld them. Just so in the mental world as with the senses — the most important and natural of all of the mental faculties have been allowed to lie dormant for want of a consciousness of their existence. The study of these Laws will not only open up new avenues and by-paths for the mind but will give us faculties which, because of their inaction, might as well not have existed.

"Under the new order of knowledge you will find within yourself possibilities of which you have never dreamed. There is a moral and mental greatness in your make-up that has never been aroused. Remove that mask of mental habit and you will find that Nature will no longer flee from you; eradicate those acquired and hereditary diseases of the intellect and you will uncover astonishing capabilities. Within your sympathetic and loving nature you will find unexplored continents. Upon the sea of your life there are numerous fairy-isles that you have never beheld even in a dream. Within the limits of your emancipated mind there are flower-enclustered paths upon which your feet have never trod; there are landscapes whose outlines your eyes have never scanned; there are streams in whose vivifying waters you have never bathed; there are skies in whose horizon you have never beheld the dawn; shady bowers and vistas in which you have never sat for contemplation; and a whole galaxy of truths and beauties and joys at present unknown to your experience." EKPHORON.

THE PRACTICE AND DEVELOPMENT OF THE CONDITION OF SAMBUDHISM.

This Sixth work will be developed separately in each individual, with particular reference to its exercise by the Hierarchy as a unit. As this will remain, for some time at least, the peculiar property of the G.N.K.R it will only be hinted at in this paper. Sambudhism is the opposite process to that of intellection: intellection is an internal function as much as that of the stomach performing the process of digesting the foods which have been eaten. The stomach can manufacture nourishment only from what foods have been furnished it, — the foods having been previously prepared by a preliminary process of mastication. If for mastication you substitute observation you will have in the mental life the exact analogy of the operation in the "physical" life.

If for digestion you substitute the word intellection you will carry a true analogy still further. Concepts are the food of the Brain, just as the various edibles are the food of the stomach. By association of ideas, by comparison — by induction and deduction is carried on the process of Intellection. The study of the phenomena of Intellection forms the Fifth division of G.N.K.R work. The Sixth relates to those mental processes which are caused and carried on by forces outside the organism entirely. Intellection produces a transmissive force, caused by the oscillation of atomolic aggregates, and this transmissive force is, like all other forces, capable of producing sympathetic vibrations in other similarly circumstanced aggregates, and such other aggregates are to be found in other brains; and they must in accordance with the general law of sympathetic oscillation respond to the transmissive forces projected upon them, and the result of such vibrations must be the production of mental and emotional conditions similar to the ones which produced the original transmissive force. The 75th Law proves that mental pictures and emotional conditions are thus transmitted, and a knowledge of these laws and of the rules by which they are to be practically applied, will constitute the sixth kind of work to be undertaken by the Association. This applies to that sympathetic concord between mind and mind which makes possible the exchange and interchange of mental pictures and emotional conditions, wherein each mind acquires the growth and experience of all the minds in the Hierarchy. The absorption of the ideas of other minds constitutes that condition which the Eastern Culture has called Sammadhi, and which will here be systemized and developed according to a rational principle. Not only is (rapport) with other minds in the Hierarchy a practical feat, but the communion with all other highly cultivated minds in the world. This requires complete mental and physical equilibrium, and absolute serenity. To have been angry but once during the year will absolutely prevent the performance of Sambudhism and Sammadhi. Revenge and ambition, fear and hatred, scorn and contempt, fatigue and pain, are absolute barriers to the attainment of this condition. Thus it appears that a mind that would be capable of misusing the secrets this makes possible, would be incapable of the Sambudhistic condition. Its first attainment requires a complete repose from all exciting mental, physical and emotional conditions: such as sexual passion, enthusiasm, jealousy and the Evils. By means of this, the Hierarchy will keep pace not only with the published thought of the world but also with the unexpressed thoughts of the people who live therein.

Sammahdi is a communion with another mind: Sambudhism is a communion with all other minds; and both of these conditions will be practised and experimentally perfected by the Hierarchy.

But it is not necessary that the transmissive forces shall come from other minds; these forces can be otherwise produced than by brain function — they can be produced by the overtones of electricity, or by the undertones of that force lying immediately below Psychity. They are produced by cosmos and by those operations that are concerned in the atomolic chemistry of the Ether Globe in which this solar system and galaxy are floating. Those higher pitches are operating upon the earth at all times, and when a mind is in perfect equilibrium, and all its chords in tune, these universal forces are just as capable of producing thought as the transmissive forces from the brains of our fellow men and women. The condition that enables the mind of man to be influenced by the universal sensorium, must be the result of a very high culture, and will always be productive of a high class of results, it is one of the conditions and states that belongs to the Mahopanishada.

Seventh Work: — The application of the laws of Psychity, Teleferism, and Psychism, to the production of harmonious surroundings, the curing of diseases, the development of the moral disposition, and the obtaining of accurate experimental knowledge of those things lying outside of the domain of the seven senses.

The Hierarchy will possess a power apart from their work in the Temple. Such a body of men selected from the best and the ablest minds in the world, and subjected to a training such as no one has ever had before, will ultimately become a social factor of the highest importance capable of wielding the widest and most beneficent influence over the affairs of humanity. These Pontiffs of Science belong to the world and to no particular country, they cannot be influenced by sectional strife and turmoil nor bribed by party or sectarian feelings. In constant contact with Nature, and in daily use of the reasoning faculties under circumstances best calculated to develop them, they will acquire a wisdom and a prudence in judgement, that will enable them to enter a community unseen and unknown and often turn the torrent of vandalism and riot, in more peaceful and economic directions.

All this will require two years; and then six years; and then eleven years! The G.N.K.R do not expect during that time to have accomplished all that needs to be done! They simply hope by that time to have made a good start in the right direction. They hope to have removed from the valleys of humanity, some of those miasmatic vapors exhaled from the stagnant pools of superstition that have so long poisoned the atmosphere of human hope and human duty; and to have surveyed the road that leads upward and onward toward the mountain heights of a purer thought, and a more beautiful and more picturesque ideal of life and society. They do not claim to have found the ultimate truth, but they do claim to have pointed out the only way by which the highest possible truth can always be found, and to have indentified the only Criterion of Reason and the only Guide to Conduct. At the expiration of nineteen years from the present year 1888, the G.N.K.R will have collected within its Archives the entire sum of human knowledge, and will have made all the "barrier experiments" of science, and conducted all those researches capable of revealing new items of knowledge, and will have explored all the fields of science and philosophy, also have applied the Hierarchy to the systemization of the Facts thus obtained, and to the induction and deduction of new principles, and new laws; and have made application of these new facts and laws to the needs of humanity; have developed to a higher condition the processes of intellection, and will have perfected the sambudhism and psychism of the Hierarchy; and have systemized the application of intellection and psychity to the uses of humanity. All the alleged facts will have been tested, and all theories will have been examined by the impartial verdict of experiment, and all that man knows will be recorded in the Archives free from all mistakes and errors — as far as possible. From the literatures and beliefs and theories of the world will have been sifted all the grain from the chaff, and from Nature will have been acquired a vast store-house of new Facts, and Principles, and in the minds of the Hierarchy will have been developed new mental powers and new skill in the use of the well known powers.

The dead blossoms of the Past have no longer any honey to yield, but from a study of the dried husks we can learn a more valuable secret — that of raising the original flowers.

Gigantic undertaking! Momentous enterprise! To collect from the thought, the experience, and the work of man, the sum of human knowledge; and to organize the collective concepts and experiences of humanity during the past and the present! In comparison with this the Pyramids of Egypt and Yucatan, the Pharos of Alexandria, the Walls and Hanging Gardens of Babylon, the Temple of Diana at Ephesus, the Statue of the Olympian Jupiter, the Mausoleum of Artemisia, the Colossus at Rhodes, the Aqueducts of ancient Rome, the Stone Walls of China, the Cave Temples of Ellora and Elephanta, and the Sacred Temples of Central India dwindle into insignificance, not merely in comparison with the expense, magnitude and costs of these undertakings, but with reference to the benefits derivable therefrom by the Present and the Future. Did the gods make humanity mad with a theory in order to induce them thus to build monuments for the edification of the future? How else could they have been prevailed upon to neglect their present needs, and divert their energies from the more immediate wants of life? Can we not draw from these personified hopes and dreams of immemorial time, facts and conclusions of value to the present? Cannot these crumbling ruins of the ages — these pyramids and temples; these caves, columns, carvings, statues and stones — these works reared in the sad cradle of slavery under the iron hand of oppression: — cannot these spectres of other civilizations and of other peoples teach us truths more glorious than the creeds and philosophies which created them?

The G.N.K.R will have gathered the facts of their Bible from the past as well as the present. Nature has written the world-life upon tables of stone, in which every fossil is a word and every stratum of the earth's crust a chapter! Systematic borings of the crust, and paleontological and mineralogical collections will slowly aggregate the scattered pages of this wonderful manuscript of the Infinite All which has proven more durable than inscriptions upon walls and tombs, than papyrus, parchment, or vellum.

That record of past civilization which has been given us by our archaeologists and philologists must be supplemented by records from those other civilizations whose countries were the continents now lying at the bottom of the five great oceans. From all the ceremonies, creeds, religions, and rituals of the past, must be collected the substratum of truth and the admixture of fact that gave to them their momentary life. From the gods and ghosts, and devils and demons, and heavens and hells, and curses and creeds of yore will be drawn conclusions most forbidding to all philosophies that may come hereafter. Those aspirations and questionings that gave rise to Poseidon worship among the Atlanteans — to sacrificial ceremonies to Baal among the Phoenicians — to the belief in Thor among the ice-fields of the North — and to the conception of the Great Spirit among the Aborigines of America, will here be systemized around a work of immediate use to man. Here in the Archives will be found all that is of value in the thought and doings of the Past.

As far as is allowable in an exoteric communication the work of the Association has been explained. Two years yet will be devoted to the formation of departments and to general preliminary work leading up to the October meeting in 1890 when the departments of the three branches will be organized into three separate and permanent executive Senates, each Senate having control of the movements and operations of the branch of which it is the embodiment. Six years will then be devoted to the collection of the apparatus, instruments, machinery to be used in the Laboratory of the G...K..; to the selection of the members of the Hierarchy, and to the construction of the building to contain them. During the next eleven years the work of the Hierarchy will be carried on — under the supervision of EKPHORON until 1900, after which under the supervision and control of one that will be selected for the purpose. The same line of work will be continued as long as internal coherence can be maintained. As this harmony of effort does not depend upon any philosophy or belief, and as the general purpose of the Association will not change materially with the advancement of knowledge, and as the need for more knowledge will continue through all possible changes of environment and through all changes of organism, it is expected that the work will continue indefinitely: — according to the promise of PANTOGNOMOS.

Silvia could not formulate the exact route to carry him out of the wilderness in which he had been lost, or by means of a triangulation of the entire continent, map out the relative earth position of all the lines and turns in the path which he proposed to follow, or give a quantitative estimate of the time and strength required, and the dangers and difficulties to be met before getting out; but he knew that if he were to follow the course marked out by the rising sun each morning, it would eventually lead him by an almost straight line out of the heart of the forest. He also knew that if he were to follow the course of the stream from which he had been quenching his thirst it would lead him by many a backward turn and winding curve through many a marsh and wild morass to the ocean from which it came.

Every new fact adds another ray to the light of the rising sun of knowledge; every new principle disperses another cloud from the horizon of the mind; and every new law teaches how to utilize the sunlight of truth. It is not enough to know intuitively that the sunlight is there behind the clouds; or to be told by inspiration that it is going to shine bye and bye; the benefit therefrom cannot be experienced until you have actually seen and felt its influence; and it cannot be applied to the uplifting of those who cannot see, until you thoroughly understand the facts, laws, and principles of its action, — and you cannot understand those by allowing someone else to do the studying and experimenting for you; you cannot deny the benefit or gain the growth except by doing it yourself.

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