The Psychology of Religious Belief, by James Bissett Pratt. Professor Pratt has written a most interesting and readable book, to which we unhesitatingly commend our readers. His work is of value, because it brings science and religion one appreciable step nearer together, and because he shows that true religion is distinctly mystical in character.

Approaching the subject of religious belief from a psychological standpoint, he divides it into three main categories: belief based upon authority; belief based upon reason; and belief based upon feeling. He shows that the belief of all children and of humanity, when in its primitive condition is based upon authority, and in his development of his theme he traces the religious concept through and out of this stage until we have religion of reason or of the understanding. But this type of religious belief has also proved unsatisfactory. There is not a single system of thought invented by the mind of man which does not break down upon analysis. Although a professor of philosophy himself, he says that the world has never been satisfied and never will be satisfied with any mind-made system of philosophy. "If you tell me that a man has been converted to Christianity, I know in a general way what you mean. If you should tell me he had been converted to Philosophy, would you be saying anything at all?"

In an eloquent paragraph he points out the fading away of religions based upon both authority and reason, and being himself an essentially religious man, he fears for the welfare of the race, unless religion of the Feeling can be made to take the place of the two other dying forms. Of this he thinks there is distinct hope. He believes he sees, what so many other writers also see at the present time, numerous signs of a religious revival; of a quickening of the spiritual life; of increased interest in the Inner Life, of the things of Spirit. But this new interest in religion is purely individualistic in character. It springs from the heart of man, and has little or nothing to do with Ecclesiasticism or Theology. In a word, it is mystical in character. We believe that Professor Pratt's thesis is sound, and while some of his historical work is open to minor criticism, and while he does not seem to understand the deeper sides of mysticism, he has written a most interesting book that advances the scientific investigation of religious phenomena a distinct step forward in the right direction. C. A. G., JR.

An Abridgement of the Secret Doctrine. Miss Hillard's abridgement of the Secret Doctrine was published too late to permit of an adequate review in this issue of the THEOSOPHICAL QUARTERLY, but in order to give some idea of the character of the work, we quote the editor's preface: "The Editor of this Abridgment has long felt the need of a shorter, a simpler and a less expensive version of the Secret Doctrine. The wealth of material that embarrassed the author of the book-or perhaps we should say the transcriber-gave rise to endless digressions wherein the thread of the subject is often lost for whole chapters, while many quotations, comprehensive only to special students, increase the bulk of the volumes, and add to the difficulty of understanding their contents. Many foreign idioms (notably the use of the word actual in the sense of present) and frequent misprints make the meaning of the text more obscure, and the many and complicated parentheses add to the labor of the reader. The enormous length of the book makes it so expensive that comparatively few students can afford to buy it, and the most valuable legacy of theosophic information yet given to the world is unavailable to many of those who most need it.

Fifteen years' study of the Secret Doctrine, together with the help of many other students, has enabled the Editor to trace the thread of the argument far more clearly than at first, and the remorseless cutting out of what is now obsolete science, and of all controversial matter (while carefully retaining all ethical and spiritual teachings), together with occasional transpositions of sentences and paragraphs, have made the whole text very much simpler. All Sanskrit terms have been put into English, and the triune constitution of man (as body, soul and spirit) adopted wherever possible, instead of the more complicated seven-fold division. There has been nothing added to the text, except a few notes and one or two diagrams, all marked "Ed." and it is hoped that what is transposed and what is altogether omitted will render the book-by reducing its difficulty as well as its cost-more available to the general reader, and to the seeker after truth prove a guide and stimulus to the study of the original work."

The Macmillan Company, New York. $1.50.

†May be ordered from the Secretary of T. S. A., 159 Warren Street, Brooklyn. $2.00. Postage, 16 cents extra.

MAGAZINE LITERATURE.

International Journal of Ethics, Philadelphia. The April issue offers a wide variety of subjects. "The Ethics of the Gospel," by A. C. Pigon, considers the teachings of Jesus, regarding love in a somewhat unusual way; William M. Satter writes upon the Russian Revolution, and "Women and Democracy" are considered in a paper of interest and value by F. Melian Staevele, of London, and the "Elevation of the College Woman's Ideal," by Amy E. Tamer, takes an encouraging view of woman's advance in ethical relations. This number also contains articles upon "The State Absorbing the Function of the Church," and "Student Self-Government in the University of California," the latter deriving much interest from the fact that it is the result of personal observation. The Book reviews are, as usual, interesting and important.

The Annals of Psychical Science, London, mainains its high standard, giving definite accounts of the many activities now known as psychic per se, and thus bringing constantly before the public the latest opinions in regard to telepathy, animal magnetism and electricity. In the April issue M. Cæsar de Vesme has an exhaustive article upon “Ordeals,” in which he considers Trial by Fire and Water, and the subject of miraculous intervention, so called, in all its bearings. In conclusion, he compares the experience of incombustibility among modern mediums with the results of historic ordeals as apparently of the same general character.

Education. Perhaps the most important article in the March number of this periodical is that upon "The Teachings of English," by Lucy Hages MacQueen, a subject now much before the public. The number also contains papers upon "Plant Physiology" in secondary schools, and "Forensic Training in Colleges."

The Open Court, Chicago, Ill. The May number of the Open Court opens with an interesting contribution to higher criticism, by Philip Stafford Moxom, D.D., entitled "Jesus' View of Himself in the Fourth Gospel," and treats of the apparent difference in style and purpose between the Gospel of St. John and the records of the Synoptics. Dr. Carus adds a few words on the Fourth Gospel and related article upon the Messianic hope of the Samaritans, by Jacob, son of Aaron, High Priest of the Samaritans follows.

The Monist, Chicago, Ill., for April, devotes a large proportion of its space to a consideration of Christian Science in its various aspects. Henry White deals with it as Medievalism Redivious, showing the close analogies of its teachings to those of middle age mysticism; E. T. Brewster writes of the Evolution of Christian Science, and the Editor, of the reason of its strength, altogether a series of timely and enlightening articles upon a subject of much present interest. The Editor also contributes a paper upon Friedrich Nietsche, and the number also contains articles upon "Plant Breeding," by Hugo de Vries; "Human Choice," by G. Gore; and “A Few Historical Data of the Modern Science of Languages." The criticisms and discussions are of the usual interest.

Of strictly Theosophical Periodicals we have to acknowledge:

Theosophisches Leben, Paul Raatz, Berlin, which forwards with its magazine notice of the Theosophical Convention which will take place in May, unfortunately after we go to press, and also a catalogue of forthcoming publications, showing increasing interest in Theosophy and its activities. In the April issue we have articles by Charles Johnston, Jasper Niemand, and one by Paul Raatz upon Karma and The Self. Sandor Weiss writes upon Toleration, and Leo Schoch upon Free Will.

Theosophischer Wegweiser, for March, has as its opening article extracts from Herman Rudolph's lecture upon the "Suffering and Death of Christ," which gives in bold, plain and simple manner the mystic view of Christ within the heart. Fr. Marius under the form of an allegory sets forth "The Great Secret," and the first instalment of a series of questions and answers, based upon Franz Hartman's "White and Black Magic" adds great interest to this issue.

Neue Metaphysische Rundschau, Berlin, devotes considerable space to a consideration of the so-called Black Obelisk, of which plates have recently been published by Dr. I. Lans Liebenfels, who thinks that in the curious animal forms portrayed in it he has found the "missing link" of Darwin, with proof that far from owning his being to animal descent man is of spiritual origin. This article will doubtless arouse discussion at a time when interest in Hæckel's views is so pronounced. The number contains also an interesting Psychological study, by Dr. Franz Hartman, and a critic of Harnach's Theology.

The Herald of the Cross, Paynton, England, calls for our special notice for its high teachings and full interpretation of hidden truths.

ANSWERS

QUESTION 73.-What is the best way of really helping others?

This is one of those indefinite questions which would take two volumes to answer. The first to explain the question, the other to cover the details which might readily be exposed by any such attempt. Broadly speaking, however, we may venture to submit that if the "others" in question are starving on the physical plane the help they really need at the moment is that of the common, ordinary kind comprised in food, clothing, warmth, shelter, medical attendance, etc., and I regard as sophistical and far fetched the treatment that would ignore these factors upon the ground that the body and its concomitants are transitory or impermanent. We are here for a purpose; are provided with a physical nature for use on this plane and that physique should be fed, clothed and nurtured with due and appropriate care. If our brother is lacking in means necessary to this end we should endeavor to share our supply with him in a discreet manner.

The same is true as to his lower or psychical nature which should be taught and trained to discriminate between psychical foods and psychical poisons; to feed upon the former and eschew the latter. In this effort to be helpful a modicum of precept and a large amount of example make up best in a prescription.

The real thing, however, is found in the case of one whose higher nature is awakening; wherein the soul is beginning to arouse itself and demand its dominion. This is likely to be a period of great stress and racking trial. Ill health, depression of spirits, conflicting views, incongruous judgments, misdirected effort, disappointing results, are among the various conditions, some or all of which seem to accompany the new birth.

The help herein required is of the most subtile and refined character. Physical supplies obviously have no application to the case. Argument avails little. It is here that we perceive most convincingly the value of the so-called saintly qualitiespatience, charity, tolerance, endurance of rebuff or reproach, the watchfulness that is instant of attention, yet wary of offense-in a word, shorn of all its coarseness, Love; as turns the mother tortured in her childpains to the strong yet gentle nurse, so clings the weary heart to him who thus can minister. ALEXIS.

ANSWER.-The first thing we have to look into is: What is the matter? Why should we need help, or need to help?

To understand this, we have to turn back to the time of the early morning when the great evolution of human life was started. The monads who were ready for evolution got an order from the gods "to commence to create."

One part of the monads obey, the other part refuse the order and commence to work in their own way; and it is this part we will try to follow, because it is they who need help.

Time passed on, and the will of the rebels was growing stronger and stronger, the personality of each one was the only ruler he would obey. The will of the gods and the laws of the Universe were more and more forgotten.

Larger and larger were their mistakes against the divine laws, harder and harder came the Karmic effect; and when the personality was no longer able to stand the press of Karma, came despair and fear in their hearts, and a cry for help rose to their lips.

The order of the gods was, given in the early morning of time, and the same order is still given to the same souls, go and fulfill that order and the struggle shall end.

The fight we also have to make is against our personality-the little idle god of our lower world, who likes to rest and dream, and the more of rest we give him

the more he takes and the more he dreams, until he feels sick and lost, unable to help himself, unable to help others.

Every situation on the path, however bad and however complicated it may be, has always a solution in obedience; find this and we find the help.

Only they who make opposition are suffering and need help.

The daily duty our lives brings us to fulfill is the voice we have to follow; it is the fresh breath of our lost divine laws which is pushing us forward, homeward. The duty is twofold and we have to pay our tax to both sides, to the emperor and to the gods. The tax to the emperor is repeated to us every day and presses us until it is paid. The tax to the gods presses us just as hard, but it is harder to grasp, and we neglect to pay it. We neglect our natural way of life and we suffer. It is this duty we have to teach: "Commence to create."

To create is to make and to give. To help-is to give. To love-is to give. To live is to give. Only from the fruit that is produced by our tree of life can we find what help we can give. A dry branch without fruit, without originality, can never help.

He who is able to find the way and travel it is the real helper of others, because he gives from his whole system help and peace to the whole creation. He gives himself for a sample, and that is the least we can do.

"Go ahead and let the followers look for footprints," said the old Farao.

B. E.

ANSWER.-Shankaracharya has a quaint aphorism: "I can ask you to dinner, but you must eat for yourself!" So we can only help people to help themselves. Individuality, individual freedom is sacred, and must never be invaded, for otherwise we shall have, at best, a race of lopsided archangels. We can help people to recognize their own divine powers, and that is the only help they either need or can receive. Our help must come to them through their own individuality, through the spirit in themselves. It may lawfully so come, since the Spirit is one, indivisible. C. J.

ANSWER.-What is the best way of really helping others? To help another in the best and only real sense is to show him the possibilities of his own being, and this is best done by endeavoring to live in the highest possibilities of our own nature, by having faith in the essential divinity of things, and by expressing that faith always, not in words only, but in life.

Example is the best help a man can give to his fellows. It was the method (if such a term may be used) of Buddha, Jesus, Lao-tze and all the great teachers of mankind. What they believed, they were; and the very fact of their existence has helped and still helps mankind. When we live in our best and highest, we attract, by sympathy, the best and highest in others. No rules of help are necessary (history is full of the disastrous consequences following the enforcement of another's standard of right and wrong); but if the human heart be given up as a vehicle for the expression of the Divine will, help cannot fail to radiate from it. It is a blessed truth that man in striving upward cannot walk alone, but draws his fellows with him. NORA KENNEDY.

ANSWER.-The true way to help others seems to me to be in certain fundamental principles of thought and conduct.

(i) Let us forget ourselves, and above all, our preconceived notions about others.

(2) Let us study attentively, intelligently, and sympathetically the real needs of those we seek to aid.

(3) Having discovered these, as we always can if we conduct our search in this manner, let us then determine to awaken these others to a sense of those needs, and inspire them with the understanding of them, which we ourselves have acquired, remembering that what we wish to do is not to give of our Light to another, but to illumine his own. We are not to serve as props for others to lean upon, but we must point out and make clear the path they themselves should tread. We should be the ladders by which others climb, the scaffolding by which others build; but we may not lose sight for one moment of the fact, our vanity would delude us into ignoring, that the important matters are that our brothers should climb; that the building should be erected. Only as we look always towards our brothers, and always away from ourselves, does this become possible: "The power which the disciple shall covet is that which shall make him appear as nothing." Few helpers are willing to occupy this humble place, and thus often half their labor is fruitless in any true sense, or even distinctly harmful, because of the taint of a personal grasp

ing for power, for influence or for appreciation. If we believe that the Light of the World lies hidden in every human breast, our work is plainly to discover and make clear that Light, that the whole world, now in so much darkness, may be illumined by it. Finally we must remember that the power to see, the power to hear, the power to understand, and the power to speak, being divine powers, can only be acquired by self-conquest. So that we must live ourselves the life we would show to others; be those things to which we would inspire them. Then we can cause the blind to see, the deaf to hear, the lame to walk, and cast out devils, even raise the dead to life. We help others, therefore, each time we resist a temptation or conquer an evil inclination, the level of humanity is raised just so much; it will be just that much easier for anyone coming after us to do the same; it will give us the power directly to aid another to overcome in like manner. We shall realize as we pursue this course, how closely we are bound together, that where we faltered, others falter also; where we conquered, they, too, can achieve victory. From this will grow a sense of what is meant by a "united spirit of life."

Any method of assistance planned on these lines cannot fail, I believe, in effectiveness. Temperament, circumstances, opportunities, must determine such details. But once the underlying principles of procedure are clear and are courageously and vigorously attempted, success is assured, since we are working in accordance with Divine Law, and have all the powers and might of that Law behind us.

QUESTION 74.-Is it true that all things are absolutely for the best?

CAVÉ.

ANSWER. Certainly; otherwise they would be different. I cannot understand the mind that asks such a question. It is fundamentally illogical. If we believe that the universe is a mechanical contrivance, formed out of dust in accordance with a lot of laws, some of which we understand something about and most of which we do not even pretend to know, we must still believe that things as they are are for the best, and the best they can be, for are they not in accordance with the laws of the universe? How much more must we think so, therefore, if we believe that the universe is the manifestation of Divinity, the expression of God's will. And the more Deistic we are by belief, the closer and more personal is our conception of God, the firmer must we hold to this belief in the eternal excellence of things as they are. To believe in any otherwise would be to stultify ourselves and to limit our conception of God.

One of the great Teachers of Humanity told us that the very hairs of our head were numbered, and that our Father in Heaven knew the separate blades of grass. He also told us that this same Father which was in Heaven knew our wants and needs and would provide us with what it was good for us to have. How, then, can we doubt that all things are absolutely for the best?

The crux of the matter is this. From our personal material point of view, in other words, from the usual point of view, is everything for the best? To this the materialist has a different answer from the religious man. The materialist says, "By no means. The world is obviously full of trouble and pain and suffering, and if all things were for the best, these defects in our system would be eliminated." A by no means uncommon view. A view, too, which is actually held by many whose religious opinions are directly contrary to it. The religious man, however, says, "Of course, but it is not easy for us to see it. We must put away the worldly point of view and look at the eternal verities. If we do this, then there is no doubt as to our answer. If the world was designed to give a man a field for his seventy years of life, then it is full of defects. From this aspect we can even understand the strictures of the atheist. But the world was not designed for any such temporary and evanescent object. We are here, not to enjoy ourselves, but to learn how to reach full self-conscious union with Divinity. And God, to bring about this end, may be depended upon to arrange circumstances down to the minutest detail to bring this about in the easiest and quickest manner. Hence all things must be absolutely for the best, and it does not take very much faith nor very much experience on the journey towards this reunion for us to be able to appreciate this, even when undergoing the greatest torments to which our poor human nature can be put. G. HIJO.

ANSWER.-Can any man believe in the immanence of God and doubt that everything is for the best? Or can he believe in Divine Law and doubt it? Let us realize our personal limitations somewhat better, and what these imply of blindness, igno