AROUND THE TABLE

T had been a very quiet Christmas day for the Family. With Big Brother in Service, and Student banished to the mountains upon Doctor's orders for the length of her vacation recess, it didn't "seem like Christmas at all", Mother remarked more than once as the day progressed. Christmas dinner was a very simple affair indeed, save for a real plum pudding, prepared out of regard for Mentor's Canadian ancestry.

"Let's sit and chat awhile", said Mother, when dessert was finished. "Anna is out for the evening, so there is no hurry to clear away".

"Well, the usual Christmas orgy is about over for this year, isn't it?" remarked Doctor, pushing back his chair and crossing his legs comfortably. "The down-town streets yesterday reminded me of nothing so much as an active mob scene".

"That's putting it rather strongly", said Mentor, with a smile, "but Christmas does seem to be made a time of strain and rushand quite unnecessarily so."

"It's the indiscriminate giving, isn't it, Mentor, that makes most of the trouble?" asked Spinster thoughtfully.

"No doubt of it", was the answer.

"But we ought to remember there's a whole lot of kindness and good feeling behind much of the strain and effort," put in Mother, "even if it is perhaps misapplied."

"Good motive, but not much knowledge", answered Mentor, "that's true of many things done which were better left undone. You see, good motive is not enough", he continued earnestly. "The Inquisition used to burn men's bodies in order to save their souls The motive was good but the results were not-that is certain".

"It's all right, Mother, for you to look for the kindness and good feeling that animates the Christmas nonsense", said Doctor, shaking a playful finger at her across the table. "Of course you'd see that side of it because that's the way you yourself feel; but there are just as many, or even more, who do not feel that way. They give because they think they have to, or because they know others will give to them-or even in order to get a return, or because they want to be thought well of".

"What an arraignment of our human kind, Doctor"! exclaimed Spinster, with a little shiver.

"But isn't it true, Mentor?" persisted the Doctor, who enjoys an argument now and then, though his old-time aggressiveness of speech, and tenacity or obstinacy of opinion, has been greatly toned down since he began sincerely to apply Theosophy to himself.

"Of course it's true," answered Mentor, with a whimsical wink for Spinster, "but Mother is right, too, you must remember. There are worthy motives in giving, and unworthy motives too. There

are times and seasons in gift giving like anything else. And wisdom is needed in these things-a standard by which we can judge what we ought and ought not to do. Do you remember that passage in the Bhagavad-Gita," he added, turning to Spinster-"Seventeenth Chapter, I think?"

"Yes, and I wish everybody could know it, and know how to apply it too", she replied: ""Those gifts which are bestowed at the proper time to the proper person, and by men who are not desirous of a return, are of the sattva quality, good and of the nature of truth. But that gift which is given with the expectation of a return from the beneficiary or with a view to spiritual benefit flowing therefrom or with reluctance, is of the rajas quality, bad and partaketh of untruth. Gifts given out of place and season and to unworthy persons, without proper attention and scornfully, are of the tamas quality, wholly bad and of the nature of darkness' ".

"There you have it", said Mentor, with an approving nod for Spinster's good memory. "One needs knowledge if he is to give wisely; and it is only by knowing and applying the standard that Theosophy presents that such knowledge can be gained. It's a discrimination, an understanding of, as well as a compassion for, all others that is most sorely needed."

"Good old Gita," said the Doctor thoughtfully. "It always seems to hit the nail on the head, doesn't it?"

"It certainly does", answered Mentor vigorously. "Mr. Judge used to say it was the study of Adepts, and it is one of the most necessary books for the student who would acquire the wisdom in action which Krishna teaches."

"Would you say it was the "Theosophy' of its day, Mentor"? asked Mother.

"Yes, that would be correct in one sense", was the answer. "But it's equally for today and for all time-a portion of the old Wisdom-Religion given out by that Teacher, and coming down to us intact-whereas most of the pure old teachings reach us so mutilated as to be almost unrecognizable".

"Somebody at the Theosophical Rooms the other day said that the philosophy came from the Gita and other old writings, and was just put together' by H. P. B.", remarked Spinster rather aggrievedly, "and it was an old student at that. Of course I said it wasn't so, but I fear I didn't bring out the right idea very well. What would you say to such a statement, Mentor-just what is the Source?"

"It's a fact that people do have all sorts of notions about the Source of Theosophy", interrupted Doctor. "An old scholar I know told me the other day it came from the Vedas, and I have heard several students say that Theosophy came from India. What is the best way to meet such statements", he added, turning himself around in his chair so he could face his old friend.

"One at a time, please", answered Mentor with a smile. "You say, Spinster, that an 'old student' told you something as to the

Source. What do you mean by the phrase 'old student', merely one who has been studying Theosophy for some years? In that sense the phrase is a misnomer. No one who was really an ‘old student' by which I mean an advanced student-would ever make the mistake the one you mention made. An 'old student' is not one who has just studied Theosophy for a number of years in this life, but a person who by his speech and example shows that he really knows something of Theosophy, though in this life he may have studied it but a relatively short time.

"And now as to the Source: the statements mentioned are not true", he continued. "And it is necessary that every sincere and grateful student should be able to meet them, and others of their kind, in an effective way. Questions like 'What is the Source' are often rather contemptuously considered 'elementary' by Theosophical students. Ask them about Karma or Reincarnation, the 'Sheaths of the Soul', or even the evolution of the earth and they might be able to give a somewhat lengthy, if not very logical, answer. But a question of the Source is too 'elementary' to interest them particularly-in fact many Theosophical students have not given it any special attention, though we can at once see, as soon as our notice is directed to it, that this 'primary concept' is of the utmost importance. For if Theosophy is the truth about life, both as a whole and in all its particularities of manifestation, we must have an idea of the reliability and worthiness of the Source, and a definite understanding of just what that Source is, if we are to present a logical and explainable answer to those who ask us reasons for the faith and conviction that are in us.

"Theosophy did not and does not come 'from India', though undoubtedly some of those who dwelt in what we now call India knew Theosophy, and some few now dwelling in that country know it today. There are in India some three hundred different and differing religious sects, with their doctrines, systems, priests and followers. There are likewise a few thousand students of Theosophy, and perhaps a few real Theosophists-that is, those who know and live in accordance with the teachings of Theosophy. But modern India is even more sectarian than the Europe or the United States of today. So it cannot truly be said that Theosophy 'comes from India'.

"Nor does Theosophy come from the old Vedas or the Gita, though both undoubtedly 'came from' the teaching that in our day we call Theosophy. These old writings are in effect that portion. of the ancient Wisdom-Religion which was given out by the beings who knew it, at that time and to that people. Some part of this was transcribed by the teachers and students of that time, and this transcription we call the Vedas. One who really knows Theosophy would doubtless find it in the Vedas; but the enquirer unfamiliar with Theosophy might spend a lifetime upon the Vedas without ever becoming able to work out a synthetic philosophy of life such as Theosophy presents.

"Then what is the Source of Theosophy? The Source for us is the writings of H. P. Blavatsky, the Messenger of our day; and the writings of Wm. Q. Judge as well. For she presented the Philosophy, as a system, and he showed its practical application to everyday life. These two acted as the Agents of the Masters of Wisdom-conscious Agents, who themselves possessed the knowledge as is abundantly proved by the internal evidence of the writings. The ultimate Source is therefore the Masters Themselvesmen who have learned through observation and experience in many lives and ages the meaning and purpose of life itself, and have so perfected Their instruments for contacting life upon any and all planes of being that nothing is hidden from Them and They know what there is to know. Through the Teachers named, Masters gave out to the world, under the name "Theosophy', that portion of the Ancient Wisdom which They deemed assimilable by the minds of men in our day. 'It is wisdom about God for those who believe that he is all things and in all, and wisdom about nature for the man who accepts the statement found in the Christian Bible that God cannot be measured or discovered'; 'a knowledge of the laws which govern the evolution of the physical, astral, psychical, and intellectual constituents of nature and of man'. Therefore what could be the Source of Theosophy other than the statements of Those who Themselves have consciously acquired the knowledge.

"The Masters do not themselves reside in India. They are not Eastern nor Western, but Universal. That They exist is well known to some who, having proven for themselves the truth of the teachings of Theosophy, have complied with the conditions necessary for contact with such Beings. But belief and blind faith in Masters is not essential to the student or enquirer who would test out the philosophy of Theosophy and its Source. Abundant evidence as to the existence of beings wiser than man is to be found in all religions, in history, and in myth and tradition which are in fact much more reliable than written 'history'. Furthermore, if one would really know, let him examine the philosophy merely from an intellectual point of view and in the light of cold reason; and the conviction will inevitably come home to him that here is a 'system', to use a word, that really agrees with itself and with the facts of life: that from self-evident bases through the balanced course of logical reasoning and objective proof 'checks up' in every particular. Once this is seen, the Source is implied. We cannot affirm the truth of the philosophy and deny the existence of Those who know it. The word 'knowledge' implies something known, and as knowledge does not exist of itself, there must always be KNOWERS.

"Then what is the Source of Theosophy? The Masters of Wisdom, the Knowers of Theosophy. Not any place, nor any book or books, but conscious, living men whose equally conscious Agents ---H. P. Blavatsky and Wm. Q. Judge-have written down the very words and sentences by which we may come ourselves to know

the book of life. Books are necessary to us in order that an intellectual grasp of the philosophy may be had; and so the books have been given us. They are the chart, but we must do the travelling. Recognition of the Source, and gratitude toward it, are the first steps in moving upon that Path."

The Family sat quiet for a time after Mentor had finished; for when he speaks of the Teachers, and the Great Ones who are behind, there is in his voice a certain ring of conviction that seems to "bring home" to those who listen some sense of the reality of it all.

"Quite a lecture", he said at last, smiling a little; and then, more earnestly, "but in Theosophy everything depends upon the right 'approach'. If the Source is not recognized, the gain from the study of the philosophy is almost altogether intellectual and not spiritual at all, and the student will never sense the reality behind the written words. No man ever 'found himself' alone, nor can anybody acquire real knowledge without help; and how can he receive help if he does not know of whom or how to ask it? A grateful recognition of the living Source is really the first stepand students ought to know that, and dwell on the idea.

"But we started to talk of Christmas gifts and giving, didn't we, Family", he added. rising from his chair. "Let's go into the living-room and open the packages I saw Mother and Spinster laying out for us in there-when they didn't know I was looking. I left two or three myself after you went out, just so you wouldn't think I was getting to be a forgetful old man, Spinster dear . . . come on, I want to see you open them".

"I just know that the gifts you make are 'bestowed at the proper time to the proper person' and that you are 'not desirous of a return', Mentor", said Spinster softly as the Family moved through the folding doors. "I tried to make those I gave of that kind this year-of the sattva quality, good and of the nature of truth.'"

CANNED GOODS

The printing press may become a machine for destroying original thought, as well as our taste for fresh food. We live too much on canned goods. Our Libraries are stacked full of canned Science. canned Philosophy, canned Religion,—everything under the Sun is now canned. Lacking preservative much of the stuff is rotten and should be thrown out, and many cans have nothing in them—never had. The Art of intelligent discussion, of polite conversation, of connected reasoning, is being crowded out by trivialities. Yet the heavens and the earth, the seas and all that in them is, are as full of fresh meat today as they were before ever a line had been written about any thing in them.