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mastering anger of a jealous man, the effect of which was like a stroke of apoplexy in his weak condition. The word anger is derived from the Latin angor, which means "compression of the neck; strangling; from angere, to press together; to choke, especially of the mind; to torture; to vex." Anger is a passionate emotion, in which oxygen is discarded and nitrogen is generated. The spasmodic muscular distortions of the heart produce violent valvular agitation; there is a rapid circulation of the blood; the will acts as an inhibitory function; the muscles grow tense and rigid; and extreme rage, when forced to its final limit, ends in impotence, destruction, and death.

With Svengali's death La Svengali virtually passed out of existence, for it takes two to sing like La Svengali, the one who has the voice and the one who knows what to do with it. When the controlling power passed out of her life, it had been too long established for her not to feel the loss of it. Her own will had been completely subjugated and could no longer rally when she had need of it. The long-continued practice and the abnormal life she had led now showed its fatal result in her complete exhaustion. She fades away before the very eyes of those who had loved her, no longer able even to respond to their love, and all unconscious of the world-wide sympathy that is felt for La Svengali.

Perhaps no incident in the book has been more generally questioned as beyond the range of possibility than the scene which follows.

The invalid is gazing at the picture of Svengali which was sent to her "from out the mysterious East." She beholds him there true to the life, "all made up of importance and authority, and his big black eyes full of stern command." It was entirely possible that this face should have had a hypnotic influ ence upon her, by the law of association according to the principles of echolali as previously given, for the habit in her was already well established. That was a great climax when La Svengali's voice sang again as if to satisfy an unfulfilled desire, and she sang "with the essence of her voice, the very cream of it:"

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It was as if breath were unnecessary for so little voice as she was using, though there was enough of it to fill the room-to fill the house-to drown her small audience in holy, heavenly sweetness. . Those four watchers

by that enchanted couch were listening not only to the most divinely beautiful, but also the most astounding feat of musical utterance ever heard out of a human throat."

With the influence of the picture still upon her, Trilby sank back exhausted and breathed her last under the fatal spell of that name, the last upon her lips, "Svengali, Svengali, Svengali."

Trilby has come to be known as a real personage, with a deep hold upon humanity, broadening our sympathy by her genuine camaraderie, and winning our affection by her frank and generous character. As La Svengali she is no longer the object of affection because she is purely impersonal. Here she enters the realm of art; she becomes the object of admiration, removed from her audience into a higher sphere; they look up to her and greet her with enthusiastic applause. She is inspiring, uplifting, and beautiful, but as completely unresponsive as are all objects of art. The subjective emotion is solely within the observer. It is for this reason that Trilby with all her human faults is more loved than La Svengali. But the miracle of art is always to be found with the infusion of vitality, and it is Svengali who breathes upon her the breath of life. The perfect vocal organs of Trilby, who was tone-deaf, were brought under the masterful control of a foreign power that possessed all the requisite tone conception. It was the genius of Svengali playing upon a human instrument, and thus giving expression to the music of his soul.

VOL. II.-4

THE TRUE OCCULTIST.

BY FRANZ HARTMANN, M.D.

THE grand truth, which so few understand and so few are willing or able to grasp, is that Divine Wisdom does not consist in the acceptance of any opinion or person, but in the understanding of Truth. No one can be "converted" or persuaded into this understanding if it is not already in his heart. It is not sufficient to believe any authority blindly, nor to accept opinions that are based upon circumstantial evidence, external appearance, logical deduction, or reasoning. He alone is a true occultist in whom the truth is a living and conscious power-who does not need to draw inferences, because he sees and knows the truth itself, the truth being the essential part of his own constitution. This is not a theory, but a living power. "Occult instruction" does not consist in eloquent speeches, in effusion, or in the telling of wonderful stories; but in spiritual unfoldment and growth, in the expansion of heart and mind, in the awakening to a higher state of existence, in the realization of the unity of all, and in the practical realization of the ideal of universal brotherhood and harmony.

The truth is always self-evident, and he who has realized it requires no other proof for its existence. Unless we awaken to the consciousness of its presence, all our theories and opinions will constitute no real knowledge of truth. Unless the soul awakens to the realization of its own divine wisdom, all our speculations about the nature of divine mysteries will be as useless as a description of a paradise in the moon.

What must we do to enter into that higher state of consciousness? The answer embraces the sum and substance of all religious and philosophical teaching; it is a science which for its acquisition requires ages of instruction and experience dur

ing many incarnations. Nevertheless, the answer may be given in a few words: To enter into a new state of consciousness we must relinquish the old one; to enter into the waking state, we must cease to be asleep. This surely no one can do by his own power, no more than a corpse can cause itself to be alive, or an unconscious body make itself conscious. It can be done only by the power of the Master, the higher Self, which dwells within and beyond the terrestrial self, and whose consciousness and state of existence are of quite a different character from those of the mortal personality which they overshadow. Thus our own God is the Master, and if we cannot enter within the sphere of his consciousness, which is our own higher self-consciousness— if we cannot enter his kingdom of heaven, which is our own highest region of feeling and thought-all our learning and philosophical speculations will be nothing but the threshing of empty straw.

How can we know the Master, and enter into his sphere of consciousness? Surely in no other way than through the door of Love. Love is the power that links together, not only worlds but also the Master and the disciple. If we wish to approach the Master, we must love him unselfishly; in loving him we learn to know him, for divine love is the beginning of divine wisdom. Love attracts; doubt repels. If we love the Master, he will be attracted to us in spite of our personal imperfection; while the most moral, pious, and virtuous man who does not love the Master will not be attracted to him. Not an assumed selfish morality and personal sanctimoniousness, but unselfish Love is the highest law. The love of God, the realization of divine harmony, is the beginning of real knowledge; for, as the disciple advances in love to divine wisdom, he will approach the Master. The Master's image will become a living reality within the disciple's soul; the Master's power and consciousness will become the power and consciousness of the disciple, and the Master become identified with him. In such moments of unification the disciple is the Master himself, and what the disciple does will be done by the Master through him.

What has been said about the instruction received from the Master, the divine higher Self, whose voice not everybody is able to hear, is also true in regard to the instruction that comes from the influence emanating from the great souls of those spiritually illumined and awakened. He who loves such a Master unselfishly becomes ultimately identified with him, partaker of his consciousness, his perceptions, his thoughts, and his knowledge, even if the physical body of the Master is thousands of miles away, and if he has never seen him in his physical form. Nor does the Master select his disciples according to their worldly respectability and erudition; but only according to their qualifications in unselfish love, which is in itself the indispensable link of harmony that connects the Master with his disciple.

Many claim that they are seeking the Master, while in reality they do not seek him, but only the profits which they expect from him. They never think for a moment of becoming one. with him in divine love and self-knowledge; they doubt him, and, keeping their eyes closed to his light, ask for external proof of the existence of that light; they fancy themselves to be all-wise and dispute the teachings of the Master, which do not agree with their own narrow opinions and prejudices. They even ask by what right the Master is entitled to teach, and ask to be shown his certificates for establishing him as an authority in which they may blindly believe. They have no love and no real knowledge; they only wish to be amused and have their "scientific" curiosity gratified; and as divine love is the only key that unlocks the door for the understanding of divine truth, the door of the sanctuary remains forever closed to them. A holy science can never be taught to the unholy, and no one is holy if he is not in possession of that love which is selflessness.

Truth does not rest upon proof; it is self-existent. Its understanding rests upon its recognition, and needs no other support. While the understanding does not depend upon proof, yet the proof is not possible without the true understanding. The true understanding is real knowledge, it is true love itself;

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