766 



SCIENCE. 



[N. S. Vol. XI No. 281. 



"2. Whatever is true to me must some- 

 how come into my thought; I must think 

 it else it is not true. This accords with the 

 great axiom of Descartes — ' I think, there- 

 fore I am.' 



"3. Conversely, what I think is true, 

 which is therefore true to me is part of 

 the Universal Truth. This follows from 

 the discovery of Bishop Berkeley, that one 

 thing is as real as another if as clearly ap- 

 prehended, and its application to all things 

 brings the Universe within the transcen- 

 dent domain of Sciosophy. 



'' Through all the ages, men have striven 

 to carry thought into action. All thought 

 which cannot be thus treated, men have 

 scorned as unpractical. They cannot use it 

 in their business, therefore they will have 

 none of it. But a higher aim is to carry 

 action into thought, to bathe sensation in 

 cognition, to dissolve low actuality in the 

 Nirvana of the higher possibility. 



" To this end man should believe all 

 things, the impulse from within as well as 

 the impact from without. No dream is too 

 fair, no speculation too bold, no hypothesis 

 too hazardous, no sensation too weird for 

 the wise man's acceptance. The more oc- 

 cult beliefs he has, the greater foundation 

 for higher astral credence. The courage of 

 acceptance is the glory of Sciosophy. 



"In all this one danger first arises. Be- 

 ware of all Authority, whatever its name or 

 nature. Whether it comes with the sacred 

 sanction of religion or with the strident 

 tongue of material science do you ever re- 

 ject its claims. Trust no assertion, no con- 

 vention, no tradition, no investigation. 

 Whether it be the council of Nice or the 

 Eoyal Society it is the same to you. What 

 men have agreed upon has lost its occult 

 value. Its efflorescence has perished in the 

 dust of compromise. Only heresy is truth. 

 The conventions of man, whether of priest, 

 scientist or clodhopper, hamper the soul 

 alike. Shun Science, shun Orthodoxy, shun 



Wealth. These be the trio of deceivers 

 who have stolen the birthright of man. 

 These be the sisterhood of delusions who 

 linger cloud-like between humanity and the 

 Karmal light of the ever- toiling stars. 



" The evil of Orthodoxy whether of re- 

 ligion or science lies not in its beliefs but 

 in its methods. It suboi'dinates the soul to 

 objective, collective beliefs to which it arro- 

 gates the name of Truth. Its teachings, 

 indeed, for the most part, are consistent 

 with Sciosophy. The evil lies in its fetters. 

 The orthodoxy which does not bind you 

 may be indeed precious. The orthodoxy of 

 Ceylon or Baluchistan you may accept 

 without i-eproach. If you do not under- 

 stand its principles as its followers interpret 

 them so much the better for your accept- 

 ance. From its occult meanings, you have 

 a wealth of new ideas in store. The Hindu 

 Orthodoxy will be as rich to you as the 

 principles of Westminster to the convert 

 Hindu Sciosophist. 



" New ideas only can be made true. Only 

 the will created the world out of nothing- 

 ness. Only volition enters at the gate of 

 Nirvana. What men have asserted, that 

 is dead. The schools, the churches, the 

 laboratories all deal alike with the dead. 

 With the dead there is no reincarnation 

 into Life's fruitage. 



"To untrammeled transcendentalists, 

 wherever banded together, we must look 

 for the red vintage of the future. These 

 be the brave souls who scorn matter and 

 matter's laws, who rise above matter's 

 method. These be the Mahatmas of our 

 sceptic age, the reincarnation, in Psj'chic 

 Society, in Karmal Club, in Astral Associ- 

 ation and Atmal Initiates, of the Djinns 

 and G-iaours of the past. In their hands 

 time and space will lie at last like facile 

 wax, and the tales of Odin and Minerva, of 

 Thor and Jupiter, of Gautama and Manitou, 

 all that we modern weaklings, belated 

 eagles who have lost our wings in the hu- 



