higher and more interior senses by virtue of its activities on whatever plane it manifests. For this perception three conditions are necessary, an actuating force, a form which is actuated and that which perceives the form in motion. The terms "latent", "potential" or "dynamic" heat are misnomers, because heat, whether on the first or the seventh plane of consciousness, is the perception of matter or substance in motion.

Is the discrepancy between the above statement and the teaching of the "Secret Doctrine" apparent or real?

A. Why should heat on any other plane than ours be the perception of matter or substance in motion? Why should an occultist accept the condition of [1] the actuating force; [2] the form which is actuated; [3] that which perceives the form in motion, as those of heat?

As with every ascending plane heterogeneity tends more and more to homogeneity, so on the seventh plane the form will disappear, there being nothing to be actuated, the acting Force will remain in solitary grandeur, to perceive but itself; or in Spencer's phraseology, it will have become both "subject and object, the perceiver and the perceived". The terms used are not contradictory, but symbols borrowed from physical science in order to render occult action and processes more clear to the minds of those who are trained in that science. In fact, each of these specifications of heat and force, corresponds to one of the principles in man.

The "heat centres", from the physical standpoint, would be the zero-point, because they are spiritual.

The word "perceived" is somewhat erroneous, it should rather be "sensed". Fohat is the agent of the law, its representative, the representative of the Manasa-putras, whose collectivity is the eternal mind.

Q. In the passage of a globe into Pralaya does it remain in situ, i. e., still forming part of a planetary chain and maintaiming its proper position in relation to the other globes? Does the dissociation by means of heat play any part in the passage of a globe into Pralaya?

A. This is explained in "Esoteric Buddhism". When a globe of a planetary chain goes into "obscuration" every quality, including heat, retires from it and it remains in statu quo, like the "sleeping Beauty", until Fohat, the "Prince Charmant", awakens it with a kiss.

Q. The sons are spoken of as dissociating and scattering. This appears to be opposed to the action of returning to their "mother's bosom" at the end of the "Great Day". Does the dissociating and scattering refer to the formation of the globe from the universally diffused world-stuff, in other words emerging from Pralaya?

A. The dissociating and scattering refers to Nitya Pralaya. This is an eternal and perpetual Pralaya which is taking place

ever since there were globes and differentiated matter. It is simply atomic change.

Q. What is meant by the expression expanding and contracting through their own "selves and hearts" and how is this connected with the last line of the sloka, "They embrace Infinitude"?

A. This has already been explained. Through their own inherent and imprisoned force they strive collectively to join the one universal or free force, that is to say, embrace infinitude, this free force being infinite.

Q. What is the relation between electricity and physical or animal magnetism and hypnotism?

A. If by electricity, you mean the science which unfolds on this plane, and under a dozen various qualifications the phenomena and laws of the electric fluid-then I answer, none at all. But if you refer to the electricity we call Fohatic, or intra-cosmic, then I will say that all these forms of phenomena are based on it. (To be concluded).

SH

AROUND THE TABLE

HE is a very enthusiastic lady indeed, this good neighbor of ours. And she had maintained successfully a sprightly and accentuated monologue for more than an hour about the "welfare work" she is doing among the prisoners in the County Jail.

Doctor vented his feelings with a half-suppressed "Woof!" of relief, as the door closed upon her exit; to which Mother responded with a deprecating nod and a cautious, "Ssh! she'll hear you."

"That lady talks in italics," remarked Spinster with a sigh of relief, coming back to the room after accompanying our visitor to the door, "she might better save her energy for her convicts."

"Oh, she won't hurt them any, I guess," said Mentor. "She's as good as gold and thoroughly well intentioned, but a little more restraint and considerably more silence would conserve her powers and permit her to listen a little now and then."

"I won't have you say a word against Mrs.

Father," said good-hearted Mother, noting signs of an explosion in the Doctor's face.

"But what has become of our real 'home evening'," queried. the latter, of the Family at large, after walking up and down the room to relieve his feelings. "Just about once a week that we can have it," he continued with a comic pantomime of grief, "and all broken up by the lady with the mission!"

"What better exercise would you want, Doctor, for your Theosophic patience?" returned Mentor, with a tolerant smile

for the kindly but quick-spoken Doctor. "Remember," he added, turning to Spinster, "what Mr. Judge once said: even when you are busily studying the philosophy, if a bore comes in and claims your attention, lay down your book pleasantly, and attend to the visitor-we can make our application from this circumstance tonight."

"Yes, but I've never seen you turn to prison work," answered Doctor, turning skillfully from the point at issue.

The Family laughed at the subterfuge, and the Doctor, seeing himself discovered, laughed with them.

"I thought it was only ostriches that hid their heads in the sand, Father," mocked Spinster.

"Touché, my Dear-and I admit that I was peevish," answered Doctor, ceasing to pace the floor and settling back comfortably in his chair. "But seriously, Mentor, what do you think of this prison work-is it advisable and does it do any real good?”

"I can speak only for myself-not for our good neighbor,” Mentor answered seriously. "It's quite a large question and, generally speaking, cannot be disposed of so easily. There's a lot of false sentiment and misdirected energy put into that kind of philanthropy; but equally is there kindly intent, self-sacrifice— and some benefit accomplished." And he added with a smile, "I often think that the 'welfare workers' themselves get a whole lot more good from their efforts than the poor prisoners do, as a matter of fact."

"But to relieve distresses, isn't that doing good?" asked Mother.

"In some cases, yes; in others, no," was the reply. "If we can relieve distresses and at the same time supply the unfortunate the means by which his thought and action will be truer, thus enabling him to gather strength and get on his own feet, so to speak, the work performed is indeed worth while and noble. But," turning to Doctor, "the mere poulticing of a boil does not cleanse the blood, or remove the cause, as you medicos well know. Sometimes the unfortunate will learn only through his distressesand then to relieve them is an ill service to him indeed."

"Then you don't approve of prison work, Mentor?" asked Mother.

"I didn't say that," was the quick rejoinder. "I have done some of it myself in the past and may well do my bit in that direction in the future for aught I know. But there are a great many more people out of jail than in it and just now I am trying to help some of them-they often need it more than the prisoners do, you know."

"And that's a fact," interrupted the Doctor heartily.

"Then each one of us has to find his own work, isn't that what you mean, Mentor?" asked Spinster.

"Exactly, my Dear, for if we will only all do what we find before us to do, and the best we know how to do it, we are in a way to discover larger and more comprehensive work and to become better fitted to do it. Mr. Judge used to say that there is no one method that is right for everybody; each must find for himself what is best for him.

"That which those of us who are 'prisoners' most need," he continued, "is a knowledge of the action of Law. Some are prisoners in jail, others prisoners to circumstance, still others prisoners to ideas. With all such the greatest need is an understanding of Law-not our human and errant man-made statutes, but the great underlying spiritual Law of Karma. The most effective service to humanity therefore that anyone acquainted with the Law can perform for 'prisoners' of any and every kind is to add his energies to the work of those who are trying to spread a knowledge of Law, so that any who can receive it will have an opportunity to do so. Just now Theosophical work seems to me to be the best and most vital method-so my own energy goes to that."

"Theosophy goes primarily to causes and not to effects-isn't that a good way of putting it, Mentor?" asked Doctor thoughtfully.

"Exactly" was the answer. "The sooner men in general learn for themselves that the effects, pleasant or unpleasant, now being experienced by them, individually and collectively, are the exact return or reaction of the causes set in motion by themselves, the sooner they will accept the responsibility for present conditions and perceive the necessity for setting up a better and wiser line of causation for the future."

"How true that is, Mentor," confirmed Doctor, bringing down his hand on the chair arm with a hearty slap. "A man comes to me and says, 'I'm sick, Doctor, my digestion's all out of whack— fix me up, won't you,' and wants me to do it so that he can go right on committing those same errors of diet he has found so pleasureable. But when I examine him, put him on diet, dose him a bit perhaps, and at last get him into good condition again, I feel that I'm not doing my full duty unless I show him that he's been abusing his stomach, and lay down for him a more rational mode of procedure for the future. Now, if I can make him feel that he really is responsible-in short, bring home to him the reality of the action of the Law of cause and effect-I've done all I can for him because he sees his responsibility. But if I merely 'fix him up,' as he asks, by temporarily relieving his distress, the chances are he will only go to repeating his old courses and come back to me again worse off than ever-to be relieved and 'fixed up' once more."

"Just apply that, Doctor, to 'welfare work' for prisoners," remarked Mentor with a nod of approval. "It's a good illustra

tion. Much of such work is an attempt to mitigate or relieve present distresses, without in the least giving the prisoner a rationale of his own responsibility for his present condition-nor pointing the real way out."

"But that doesn't mean we should not relieve distress anywhere if we can, does it, Mentor," broke in Spinster.

"Not at all, child," was the answer. "But let us never forget," he added impressively, "that real relief has to come from the own nature of the one who is distressed, and try to stimulate that to action. All other 'reliefs' are partial and temporary. It is true that one cannot talk philosophy to a hungry man, with much benefit to the man. But let the feeding be done with a view to making acceptable the greater help, and then a truer view of 'welfare work' will be had.”

"Well, Doctor, our talkative neighbor did not rob us of our theosophical evening after all, did she," said Mother with a little laugh.

"I guess I was a bit hasty, Mother," answered Doctor fondly, "she really helped us to it.'

"And now you see, Doctor, why every circumstance supplies an opportunity, don't you," said Mentor.

"They seem to when you're around, Mentor," was the answer, "and no mistake."

"They ought to for all of us," said Mentor gravely. "No circumstance, no environment need be detrimental to right thought, right speech and right action-nor will they be if we are right. Everything in life, from large to small, presents an opportunity for experience and growth; looked at that way, even trivial events become of moment-and distresses and mistakes no longer break us down but are seen as aids to growth in strength and knowledge."

I

OBSERVATION AND EXPERIENCE

N an article published just after H. P. B. had passed from the sight of the students, Mr. Judge spoke of her methods of work; that is, as a soldier would say, of her tactics. In this sense strategy may be taken to mean what we are trying to do; tactics the ways and means by which the desired object is to be achieved. He said: "Her method was to deal with the mind of the race as she found it."

In other words, Her method was and is the only practical one. It is useless to deal with a slave as if he were a freeman; equally useless to endeavor to reform a weakness or a vice. On the destruction of slavery there is freedom. On the destruction of vice there