Amid luxuriant vegetation, in an enchanting position overlooking the Pacific Ocean, flourishes the religion of reincarnation "without beginning and without end." Its followers, gathered there from all parts of the world, steep themselves in the atmosphere of fraternal love and general benevolence which is exhaled by this doctrine of the evolution of souls, leading to ultimate perfection.

The scenes which greet the dazzled eyes of the visitor are of such extreme beauty that he might well believe himself to have been miraculously transported to ancient Hellas. Greek theatres and temples gleam whitely in the shade of majestic palm-trees, and groups of young people dressed like the youths and maidens of ancient Athens may be seen taking part in rhythmic dances and elaborate processions.

Amid the dirt and chaos of our modern world this Grecian city seems to have sprung up as by a miracle, fully reconstituted not only in its outer appearance but also in its inner life of harmony and peace. Theosophists of every degree, who in other lands seem so often to lose themselves in a mist of vague dreams and metaphysical speculations, have here succeeded in expressing their ideals in concrete form.

Why postpone the paradise promised by Karma, the fundamental law of life? Why not seek to enjoy it now, without delay? So a number of the scattered disciples of Madame Blavatsky, following their new guide, Catherine Tingley, set to work to construct their holy city in California, on the shores of the Pacific, like the Jews who followed Moses to the Promised Land.

These teachings, handed down through untold ages, rejoice to-day in a setting that would surely have astonished their Hindu or Egyptian progenitors; and the revelations which came to Madame Blavatsky after her discovery of the forgotten truths of a dim and distant past bid fair to revivify our time-worn planet. Since the war there has been a tremendous revival of theosophical propaganda in allied and neutral countries, in the Old World and in the New, and without doubt Theosophy, together with Christian Science—to which it is in many ways opposed—is destined to undergo striking developments.

The new theory of metempsychosis saw the light about fifty years ago. It was brought to the United States by Helena Petrovna Blavatsky, a Russian lady of noble birth and high educational attainments, whose thought had been influenced partly by the esoteric wisdom of the past and partly by the religious unrest of her native land.

The doctrine of reincarnation has been accepted in India and Egypt for at least three thousand years. It was taught secretly in the Eleusinian mysteries. The philosophy of Pythagoras and of Plato is deeply impregnated with it. The Early Christian Church, as well as the Gnostics, admitted it tacitly, but in the fourth century it was condemned by the Fathers of the Church and banished from orthodox Christianity. Nevertheless it has always had an irresistible attraction for thoughtful minds, and many of the greatest thinkers, artists and poets of all ages have been firmly convinced of its truth.

Once installed in New York the Russian prophetess sowed far and wide the seeds of her new faith, whose consolatory doctrine attracted many who were saddened by the phenomenon of death, while at the same time it brought her many enemies.

After a time she departed for India, where her teachings became considerably enriched and widened by local and historical influences. She died in London in 1891.

We will pass in silence over the calumnious and dishonourable accusations which poisoned her years of triumph, and with which it has been sought to tarnish her memory. In these days we slander our prophets instead of killing them—a procedure which may cause them greater suffering, but has no effect upon the spread of their doctrines.

Madame Blavatsky's philosophy is set forth in a series of elaborate works of which the chief are The Secret Doctrine, the Key to Theosophy, and Isis Unveiled, constituting, according to the author, a key to the mysteries of ancient and modern science and theology. To this medley of thoughts and facts drawn from the mystical wisdom of all countries and all ages, the magic of the writer's style gives a peculiar force and flavour, and though she may not always convince, she certainly offers food for thought and speculation—which is, perhaps, even more essential.

Her frequent lack of precision and clearness seems only to enhance the effect of her affirmations and revelations. A prophet who could easily be understood by intelligences of all grades would soon come to grief, for religious teachers, like philosophers and metaphysicians, seem to be esteemed and admired largely in proportion to the vagueness of their doctrines. The works of Madame Blavatsky are worthy of being classed among the most obscure, and for that very reason have every chance of endurance.

In spite of the differences that arose among the principal Theosophists (who included Colonel Olcott, William Q. Judge, and Annie Besant) after their leader's death, Catherine Tingley succeeded in rallying large numbers of the American believers to her banner, and founded a colony at Point Loma, California, under the name of "the universal and theosophical brotherhood," which was approved by the Theosophical conferences held in New York and Chicago in 1898.

Theosophy is in fact a philosophy of altruism, whose main tenets are brotherly love and justice. By following truth the soul becomes purified, and after a life consecrated to others and guided by the laws of justice, the individual may hope to reincarnate in some higher form. As the poet of Sakuntala has said—"In other existences we all have loved and wept"—but the divine Kalidasa teaches that past lives should not be spoken of, "for the mystery of rebirth is sacred."

The duality of our being is shown, on the one hand, in our earthly sins and failures, and on the other in the spiritual aspirations which ever urge us on to greater heights. The law of Karma affirms the relationship between cause and effect, and teaches that "as a man sows, so shall he also reap"—and consequently, the better our thoughts and actions now, the greater our advancement in the next life.

It is in the teachings of the divine Krishna that we find the original source of the greater part of modern Theosophy. His precepts are full of consolation for restless minds, and have the power to reconcile us not only to death, but to life.

In the vast store-house of the world's legends there is none more beautiful than that of the immaculate maiden Devaki, who in a divine ecstasy, amid strains of celestial music, brought forth the child of Mahadeva, Sun of Suns, in perfect serenity and bliss; while the story of Krishna's life, his dangers and temptations, his virtues and his beauty, his wisdom and his final supreme initiation, has provided the Hindu world with conceptions of a grandeur, originality and depth rarely met with elsewhere. To this well of wisdom came Plato and Pythagoras, and drew from it the chief ingredients of their philosophies; and here, too, we receive from the lips of Krishna, thirty centuries before the birth of Christ, the first faint intimations of the immortality of the soul.

He taught his disciples that man, living upon earth, is triple in essence, possessing spirit, mind and body. When he succeeds in harmonising the two first, he attains the state of Sattva, and rejoices in wisdom and peace. When he succeeds in harmonising mind and body only, he is in the state of Raja, which is unstable and dangerous. When the body preponderates, he is in the state of Tamas, "that bindeth by heedlessness, indolence and sloth." Man's lot depends therefore on the correlation of these three states. When he dies in the state of Sattva, his soul rises to regions of the utmost purity and bliss, and comprehends all mysteries, in close communion with the Most High. This is true immortality. But those who have not escaped from Raja and Tamas must return to earth and reincarnate in mortal bodies.

In later years Hermes Trismegistus, the Thrice-Greatest One, further developed these principles, adding to them the mystical treasures of Egyptian wisdom. It has been said by Lactance that "Hermes, one knows not how, succeeded in discovering nearly all the truth." During the first few centuries of the Christian era his works enjoyed a considerable vogue, and he also had a very great influence on the Renaissance period. The Hermetic books, with all their mysteries, have become part of the theosophical gospel, as well as the doctrines of Plato and of the Neo-Platonists, Plutarch's treatises on Isis and Osiris, the philosophies of Plotinus and Iamblichus, the teachings of Philo and of the Gnostics, and the works of innumerable others, who in seeking to throw light on the super-physical realms seem often only to have succeeded in plunging them into greater darkness. Augmented by all these obscure products of philosophy and metaphysics, the new Theosophy gives the impression of a gigantic and impenetrable maze, but it must be admitted that its followers have drawn from it maxims whose justice and high morality are beyond question.

The general trend of its teachings is indicated by the following sublime passages from the Bhagavad Gita, or Lord's Song:—

"He attaineth Peace, into whom all desires flow as rivers flow into the ocean, which is filled with water, but remaineth unmoved—not he who desireth desires. Whoso forsaketh all desires and goeth onwards free from yearnings, selfless and without egoism—he goeth to Peace. . . . Freed from passion, fear and anger, filled with Me, taking refuge in Me, purified in the fire of wisdom, many have entered into My Being. However men approach Me, even so do I welcome them, for the path men take from every side is Mine, O PÂrtha."

But the many imitations and variations of this wonderful Song have despoiled it of some of its freshness and beauty, so that in these days it is rather like the airs played on barrel-organs whose original tunefulness is forgotten through wearisome repetition.

Theosophists are also concerned, with studying the sevenfold nature of man and of the universe, with the existence of invisible worlds, the graduated stages of death and rebirth, and the attainment of divine wisdom through perfect purity of life and thought. They are opposed to racial prejudices, social classifications, and all distinctions that separate and divide mankind, and they inculcate the greatest possible respect for, the widest possible tolerance between, the world's different religions. Like Christian Scientists they do not believe in the practice of hypnotic suggestion, but they disagree with the materialism of the Scientists, holding that, in the search for truth, purity of life is the one essential, and worldly prosperity of small importance.

In 1912 and 1913 Mrs. Tingley visited Europe and made numerous converts in England, Italy, France, Germany and the Scandinavian countries, while the Theosophical Conference held at Point Loma in 1915, in the interests of peace and universal brotherhood, was an immense success. The Theosophists have always been ardent workers in the cause of international peace, and while awaiting the dawn of a New Age when war shall be unknown, they strive to forestall its advent in their Californian paradise.

Dramatic and musical performances are given in theatres built in the Greek style; there is a college of Raja-Yoga, where thousands of pupils of all races are initiated into the mysteries of Karma and Reincarnation; a School of Antiquity, "temple of the living light," where the secret of living in harmony with nature is taught; frequent lectures, conferences, sports and games; while animated conversations concerning memories of past lives have an undying fascination for the adherents of this doctrine which sends so many missionaries out into the world every year.

Unlike other sects, the Theosophists do not seem anxious to publish their numbers abroad—whether because they make too many converts, or too few, it is impossible to say!—but there must certainly be hundreds of thousands scattered throughout the United States, India, and the Anglo-Saxon countries.