VIII. The last member includes the four _dhyánas_. _Sammá Samádhi_, or

Right Meditation, is the last member of the Supreme Path. In religion _Samádhis_ are of various natures, but now we will confine ourselves to one particular _Samádhi_. It is that state of mind in which dispersed thoughts are brought together and concentrated on one particular object. The chief feature is composure of the mind, and its essential characteristic is the restriction of thoughts from dispersion. Stability aids its sustentation and undisturbed happiness is its natural result. The primary stage of this state of mind is known as Upachára Samádhi,[26] the second, or advanced stage, as Uppaná Samádhi.[27] It is also divided into two classes. _Lokiya_[28] which any one may enter into; and _Lokuttara_,[29] which can be entered into only by those who are free from worldly desires. The first is a preliminary step to the attainment of the second. For the first, the devotee must give himself up to devotion in the manner prescribed in 3d, 4th and 5th angas of the _Arya_ astangikamarga chatuparisuddhi silas, and then free himself from the ten worldly troubles, which arise: from building houses; connections with family; excessive gains; the duties of a teacher; from manual work; journeys for another or for one’s own gain; sickness of teacher, pupils and parents; bodily sufferings; constant study, and worldly power and its loss. Being free from these he must then be acquainted with the systematic process of meditation, instructed by a friend or an eminent preceptor. Meditation is of two classes. First, that wherein the devotee exercises universal love of mankind, reflects that death is close at hand, and that the human body being liable to decay is not to be regarded with consideration. The second is that which applies to a man according to his moral nature.[30] These are forty in number. Taking one let us see how meditation should be practised. Man’s moral nature is divided into six classes: Sensuous, irascible, ignorant, faithful, discreet, reflective. The first three are evil, and the last three good qualities. If in any man’s nature an evil and virtue combine, that which predominates will influence his moral character. The process of meditation, then, is to be decided by the preceptor according to the tendency of the moral character as thus influenced.[31] The devotee then seeks retirement resigned to Buddha. A PROPHECY ABOUT THEOSOPHY. There are alleged to exist in India certain Sibylline books called _Nadigrandhams_. As the name indicates, they are compilations of astrological statements or predictions, and are supposed to contain actual prophecies fitting into the lives of inquirers as well as into the history of a village. They resemble the Sibylline books of Rome, which prophesied, it is said, for over two hundred years, all the important events in the affairs of the Eternal City. In May, 1885, Col. H. S. Olcott, President of the Theosophical Society, hearing of some of these books in Madras, had an interview at the headquarters with the astrologer who possessed them, in the presence of two witnesses. In reporting the predictions in the May article[32] he left certain blanks saying that he would speak regarding it in twelve months, and that the unpublished portion concerned the welfare of the society. The prophecy was: “The society is now, April 3, 1885, passing through a dark cycle, which began August 24, 1884; it will last nine months and sixteen days more, making seventeen months for the whole period. By the end of fourteen months next following the seventeen dark months, the society will have increased threefold in power and strength, and some who have joined it and worked for its advancement, shall attain gnyanam.[33] The society will live and survive its founders for many years, becoming a lasting power for good; it will survive the fall of governments. And you (H. S. O.) will live from this hour, twenty-eight years, five months, six days, fourteen hours, and on your death the society will have 156 principal branches, not counting minor ones, with 50,000 enrolled members; before that, many branches will rise and expire, and many members come and go.” At the time the society was founded in 1875, the editor of this journal was present in New York when the proposed name was discussed, and it was prophesied after the selection had been made, that the organization was destined to accomplish a great work, far beyond the ideas of those present. Since then many members have followed the example of Buddha’s proud disciples and deserted the cause—others have remained. In Paris, in 1884, the Coulomb scandal had not exploded, but warnings of it were heard. One night in the Rue Notre Dame des Champs, an astrologer consulted a _nadigrandham_ for a reply to queries as to what was brewing. The reply was:[34] “A conspiracy; but all will be suddenly discovered, and will come to nothing.” Such was the result as to the discovery and for the balance of the later prophecy let time disclose. “The desire of the pious shall be accomplished.” REVIEWS AND NOTES. APOLLONIUS OF TYANA.[35]—This volume is the result of a gage thrown down by a well known Brooklyn clergyman, who some few years ago said that he “challenged any one to produce anything which rises to the sublimity of the miracles of ‘the Blessed Redeemer,’ or the simplicity of his life, or to produce from the dust of eighteen centuries, a record of the life, sayings and doings of any personage so well attested, and by so many reputable witnesses, as is that of our Savior in the account of Matthew.” When we reflect upon the well known fact that the writings of the alleged time of Jesus, contain no reference to him, and that every precept of morality ascribed to him, can be found abundantly through the well attested and written sayings of his predecessors, and upon the grave doubts clustering about the same Matthew gospel, we are not surprised to find that Mr. Tredwell has succeeded in fully meeting the challenge. But no one ever suspected the “Brooklyn clergyman” of being in earnest or of expecting any reply. The book before us is replete with information, and especially in its bibliographical references. Our only regret is that the author has altogether put aside the so-called miracles of Apollonius. We would like to see, in treating the subject, those occurrences taken account of, not as miracles, but as actual incidents, the result of natural forces, and not subject to chance, nor being a proof of claims to divinity. In the preface he well says, that error courts investigation and is nearly always the prelude to the discovery of truth, but, “Falsehood seeks exemption from every scientific régime, and recoils from the light and scrutiny of investigation, and postulates its own canon, setting up a claim to miraculous interposition; such is revelation.” And further on he quotes the celebrated Moody, who said: “It is not only every man’s privilege, but every man’s duty to make _honest_ inquiry into the truth of the gospel; but should we conclude that it is not true, _then we will surely be damned_.” This book, and that of John Henry Newman, D. D., on the same subject, with Rev. Edward Berwick’s translation of the great philosopher’s life by Philostrates, should be in the library of every student, for comparison, if for nothing else.[36] A great deal of time and careful study have been devoted to the preparation of this book, from a love of the subject, which increased so fast as the author proceeded, and grew so strong, that he says he entirely forgot the clergyman who stirred him up to the task. We are sorry that lack of space prevents us from going further into this valuable work. THE SECRET DOCTRINE.—Madame H. P. Blavatsky is now engaged upon this work, in Germany, where she went last year for her health. The subject is interesting, and the result of the author’s endeavors will mark an era. It will not only be an amplification and explanation of _Isis Unveiled_, but will contain mines of further information. There will be in it verbatim passages from the Book of Dgyan and Limri of Tsong-ka-po, and old commentaries, to which hitherto, access has not been possible, and great attention will be paid to the doctrine of Human Evolution, to Divine or White Magic, and Human or Black Magic. The portion in which the subject of the Divine Hermaphrodite is considered, should be of absorbing interest. It will be divided in four parts: Archaic, Ancient, Mediæval and Modern, presenting the complete sequences of the development of Occultism and Magic in their religious and anti-religious aspects. BIBLE MYTHS, AND THEIR PARALLELS IN OTHER RELIGIONS.—J. W. Bouton, New York; Royal 8vo., 600 pages.—This book should be in the hands of all students. It is clearly the result of years of patient and plodding research made over a vast field of reading. By an overwhelming amount of evidence, the author proves that that which is miraculous, found in the New Testament, cannot be of Christian origin, nor can anything of the same kind found in the Old Testament be of Hebrew origin, the conclusion being irresistible, that if the Christian Bibles are of Divine origin, so must also be all the other and older books which contain these parallels. Orthodoxy has passed this work over in silence, leaving the people still in their ignorance. One clerical paper said that those whose theological opinions or faith was not settled should avoid the book. Truth-seekers, however, cannot afford to avoid it. WHAT IS THEOSOPHY?—By a fellow of the Theosophical Society. Cupples, Upham & Co., Boston, 1886.—This little book has just come out of the press, and is very attractively dressed. The sheets, all loose, have been merely placed between covers, which are tightly bound with cords of the same color as the covers. It is dedicated by the author to a son whose inquiring mind daily asked his father and mother, “What is Theosophy?” The result is good, and we are sure that this unpretentious little waif will do much toward aiding the cause; for when mothers and fathers all over the land see that there are families in which Theosophy is preached and practised, as this book evidences, they will feel attracted to it. The author rightly says, that “Theosophy means God’s wisdom.” The principal Aryan doctrines of use to the west, are adverted to, such as Karma, Reincarnation, Devachan, and Nirvana. One of the exalted beings referred to by the author has said, “that it is quite probable that the sons of Theosophists will become Theosophists.” Such is undoubtedly the case, and if the parents of other children will follow the example to be found in the family of our author, by inquiring into and trying to practise real Theosophy, teaching it to their children, instead of sneering at phenomena which never were claimed to be Theosophy, the great Day will soon dawn when our race may prepare to take a higher place. This book is written in an easy, pleasant style. On page 17 we find: “In a small apple seed there lies the harvest of many summers, and in the human soul there lie the possibilities of hundreds of lives.” True, and more true, that there may be tens of thousands of lives in the human soul. Natural arguments thus addressed to children produce great effects in their minds and life, and as from children grow the men, we ought to see to it that our own theories are right before we permit the youthful ones to drift with a prevailing current, and when we are really convinced of our own it should be inculcated. THEOSOPHICAL ACTIVITIES. THE ROCHESTER BRANCH.—This is the elder brother in America. It was formed in 1882, by Mr. W. B. Shelley and Mrs. J. W. Cables, who had been engaged with several friends, before that, in studying the problems presented to thinking minds in life and death. The coincidence is rather curious between the first Theosophical Branch starting in Rochester and the first sounding there so many years ago of the spiritualistic rappings. A great deal has been done by this Branch. They have constantly studied _The Theosophist_, and many people have, so to say, made pilgrimages there to become members of the Society. Here was started the first distinctively American Theosophical paper. It is called _The Occult Word_, and appears monthly. We believe the Branch meets in Mrs. Cables’ house, at 40 Ambrose street, where inquirers in that section should address her, as she is willing to answer all. We would also suggest that correspondents enclose return postage, which is in the majority of cases ignored or forgotten. * * * * * THE ARYAN THEOSOPHICAL SOCIETY OF NEW YORK.—This Branch was formed with the idea of cementing together the New York members taken into the Parent Society while Col. Olcott and Madame Blavatsky were here, but it was found that a good many had merely joined under the impression that it was a new kind of spiritualism, and then had retired. But some staunch ones remaining, the Branch has grown gradually. Every now and then it holds meetings, to which a great many are admitted who are not members. Bro. Gopal Vinayak Joshee, of Bombay, now travelling here, delivered an address on Theosophy in India and America, and on the same evening Bro. Judge explained the object, drift and method of Theosophy, and also read a paper on Jacob Böhme. In March, Bro. A. Gebhard delivered a short lecture on “The Ideals of Richard Wagner, as they bear on Theosophy.” Several visitors from Boston attended, and a general discussion on ancient myths in the light of Theosophical ideas was held. On March 25th, Mr. C. H. A. Bjerregaard, of the Astor Library, gave an address on Historic Cycles, but we then were so near going to press that we cannot give its substance. The Branch is actively engaged in spreading Theosophical literature, and now has requests for books from all parts of the U. S. It has reprinted Mrs. Sinnett’s “Purpose of Theosophy” very cheap in form, but well done, and has other reprints in mind. At present, meetings are held in a private house of a member, but other permanent quarters will soon be obtained. All inquiries should be addressed to the Secretary, box 2,659, New York City. * * * * * THE PIONEER THEOSOPHICAL SOCIETY OF ST. LOUIS, was formed in 1884, by the efforts of Brother Elliott B. Page, who is also Secretary of the American Board of Control. It is pursuing its way quietly and surely, and has sent out some members to other parts of the United States, whose influence will further spread the cause of Universal Brotherhood. Brother Page’s address is 301 South Main Street, St. Louis, Mo. * * * * * CINCINNATI.—A branch is ready here, and no doubt will be very active. * * * * * THE CHICAGO BRANCH was founded the 27th of November, 1885, Stanley B. Sexton, President, No. 2 Park Row, Dr. W. Phelon, Corresponding Secretary, 629 W. Fulton. Meetings are held every Sunday at 2 P. M. All the fellows except the President are a little over a year old in Theosophy. The President became an F. T. S. in 1879. One of the members is Rev. Mr. Hoisington, the blind lecturer on Egypt, who is one of our most earnest workers, and has been a Theosophist for many years. We are all working with heart and soul for the spread of Theosophy. * * * * * THE BRANCH IN MALDEN, Massachusetts, originated in the spring of 1885, with a few persons who casually discovered that they had mutually had an interest in Theosophy. Informal meetings were held to discuss Theosophical subjects, and were conducted in this way without organization until December 27, when a formal organization was affected under the customary provisional charter from the American Board of Control. The name chosen was the Malden Branch, Theosophical Society. At the organization valuable assistance was rendered by Brothers Arthur H. Gebhard of New York, and Hollis B. Page and Charles R. Kendall of Boston. Two open meetings were held the past winter, at which addresses were made by Brothers William Q. Judge and Arthur H. Gebhard, respectively, and considerable outside interest was awakened. The members have devoted themselves chiefly to the spiritual, moral and philosophical aspects of the subject, and have laid little stress upon the phenomenal, and have discouraged marvel-seekers from membership. The President is Sylvester Baxter, and Frank S. Collins is Secretary. * * * * * THE SOCIETY’S EXTENT may be understood by the number and ramification of its branches, of which in India there are 106; in Europe, 7; in the United States, 9; in Australia, 1; and the West Indies, 1. * * * * * BOSTON has a Branch of the Society also. In various intellectual circles in the city there is much discussion of Theosophical literature, and in general, of the subject. Notwithstanding recent malicious attacks on our harmless and studious Brotherhood, the current of truth flowing through the Society’s channels makes itself felt in Boston. * * * * * THE AMERICAN BOARD OF CONTROL.—The general and routine work of the Society in America, is under the jurisdiction of the _Board of Control_, of which the President is Prof. Elliott Coues, Washington,