advanced thought v1 n8 oct 1916

8/19/2019 Advanced Thought v1 n8 Oct 1916

1/65

October, ig i6

P rice lO C ents

Y o g i P h il o s o p h y . . . . . .

C o n s t r u c t iv e O c c u l t i s m

M e ta p h y s ic a l H e a lin g , e t c


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HERE IT ISFinal Solution of the

Vibrator Problem Absolutely Astonishing

NEWESTand Greatest Invention

I You know th at electrical vibration■ mea ns now life—now pow er—newFh ealth- now beauty. You know it»i> natu re's way to banish pain- to• improve eireulation o f the blood— •to send the hlood surging through

"the body. g oing you added energyami vitality- you know nil this, butdid you know th at hereto fore one ofthe rnggvst problems of science has

be en to inv en t a pr ac ti ca l h an d v ib ra tor th at would be in evi ry way absolutely satisfactory?

Now th a t prob lem ha s vani shed —

we h ave solved it —science has a tlast made one of the gre atest dis-coveries m years- invented a wonderful device guaranteed positivelyto give all the astonishing benefits

vtofo ro impossible wit li nnv othe r method. From nowi: 's good-l y e to al l vibra tors an d m assag e machines—

All Other Methods Discarded!Owners ofoth er devices will r.ow throw them aw ay .Theirgreat trouble is their impracticability, their connectionwith electric wires, and their excessive weight. Thisremarkable, r.ew. scientific invention—the great SOSP uls er i he W ireles s Vib rator - is absolutely differentin every way* from all oth er devices. It conta ins thefew good points o f other vibrators, but i ts remarkableexclusive feature is the wonderful patented improvements that m ake i t the greate st achievement of i ts kind.

Everyone Can Afford This Marvelous InstrumentEverybody—you—have alway s wan ted n v ibrato r ofsome kind, hut heretofore the high prices have de-

> prived you of one. We have set t led the price quest ionon vibrators —we have wrecked all prices—we have

placed th e lowes t po ss ib le pric e —fa r be low al l o th ers — on th 's wonderful SOS P uls er the Wireless Vibrator .

Makes no difference what other machines sel l at .they posit ively cann ot be anything l ike this gre atinvention we offer at a rock-bottom price.

H E A L T H - P O W E R Don't be « < rr.‘ nr.j'Iv dull,depressed Awaken your energy,

bu ildup vitality kvi'i: the wonderful SOS PuNer. Use it forBti'T. 1*1ire muiclrt. { •r rheianati.-tn, neuralgia, lumbago. pain orl v- cal depri •,-i -. !• .1 ti e new life ro ire ini •>yourcheeim a:.d . .iirferent from all u feel bow it

R vo* j. u r.ew life ar.d eae rry—bi->re you

BEAUTYWILL BE YOU RS

nii

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This is a special offer for a short time only. Tak e ad van tage of this opportunity while it lasts, and send your ordertoday to

| Prof. Anthony Barker

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bu rn in g , a ch in g , te n d e r n e ss o r so re n ess : be l t o f con s tr i c

t ion or pain around body: nu m bn ess of f ingers or

feet or co ldness o r ting l ing like p r i ck ing o f p in s ; pecu l i a r ,

a lmos t indescr ibab le pa in s o r d i s t res s in h e a r t, s to m a c h ,

kidneys o r o t h e r p a r t s o f c h e s t o r a b d o me n ; backache ;

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Our e legan t , i l lu s t ra ted book le t t e l l s how. Price, 10 ce nts .

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0 . S . P U B . C O ., 1 2 3 2 1 7 t h S t . , S a n D i e g o , C a l.

THE SECRET OF STRENGTH —str en g th of will , m in d, sp ir it —strength of nerve, muscle, body

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for “Marvelous St rength,” atypewritten treatise that- showshow all strong men got theirstreng th—an d explains how you,t o o . c a n f o ll ow t h a t l a w o f n a t u r ea n d w i n ma s t e r f u l p o w e r


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CONCENTRATION s p e l l s SUCCESSw h e n r igrht ly u s e d , b u t w h e n w r o n g l y u s e d i t is s u r e to b r i n g f a i lu r e . M o s t p e r s o n s c o n c e n t r a t e o n t h a tw h i c h a n n o y s , i r r i t a t e s a n d m a k e s f o r f a i lu r e a n dl o ss o f m e m o r y . W h e n w e a r e s i c k i t i s h a r d toc o n c e n t r a t e o n t h e t h o u g h t o f b e i n g w e l l . W h e nw e a r e d e s p o n d e n t f r o m a n y c a u s e i s i s d i f f i c u l t t oc o n c e n t r a t e o n t h e i d e a o f o u r e v e r b e i n g h a p p y a g a i n .W h e n w e h a v e l o s t m o n e y i t i s ea s y To c o n c e n t r a te

o n o u r l os s , b u t a l m o s t im p o s s i b l e t o c o n c e n t r a t e o no u r h a v i n g a n a b u n d a n c e a g a i n .W e a l l lo c k t h e d o o r s a n d w i n d o w s o f o u r h o m e

t o k e e p o u t in t r u d e r s , b u t d o y o u lo c k t h e d o o r s a n dw i n d o w s o f y o u r t h o u g h t w o r l d , a n d s o k e e p o u t th«*t h o u g h t s w h i c h t a k e a w a y o n e ' s s t r e n g t h , h o p e , f a i th ,c o u r a g e , m e m o r y , a m b i ti o n , p o w e r a n d a b i l i ty ?

D o y o u b e l o n g t o t h e c l a s s o f p e o p l e , w h o h a v eu s e d t h e i r C o n c e n t r a t i o n r i g h t l y o r “w r o n g l y ? D oy o u o w n y o u r o w n m i n d ? H a s y o u r C O X C K X T R V- T I O N b r o u g h t y o u S u c c e s s o r f a i l u r e ; h a p p i n e s s o rs o r ro w ; h e a l t h o r s i c k n e s s ; b r i l li a n c y o f m i n d o r l o s so f m e m o r y ? C a n y o u c o n c e n t r a t e f o r f iv e m i n u t e so n a n y o n e t h i n g y ou w a n t , s h u t t i n g o u t e n t i r e l ye v e r y r a n d o m , s t r a y , t ra m p t h o u g h t ? T r y i t .

“ C O N C E N T R A T I O N a n d Psychology”I Iy F . \ V . S E A R S , 31, P , ( M a s t e r o f P s y c h o l o g y )

t e a c h e s h o w t o do t h i s .T h e p e r s o n w h o c a n c o n c e n t r a t e r i g h t l y f o r w h a th e w a n t s , w h e n a rid w h e r e h e w a n t s t o — w h e t h e r i ti s f o r m o n e y , h e a l t h , l ov e , i n c r e a se d , b u s i n e s s , a b e t t e r jo b . p o l i t ic a l p o w e r , s o c i a l p o s i t io n , g o o d m e m o r y

o r a n y t h i n g e l s e h e m a y d e s ir e — h a s a t h i s c o m m a n d t h e G R E A T E S T P O W E R I N T H EW O R L D , a P O W E R w h i c h , w h e n h e l e a r n s to u s e i t r i g h t l y , g iv e s h i m t h e m a s te r y o f h ims e l f a n d h is e n v i r o n m e n t .

Y o u p o s s e s s t h i s P O W E R a n d c a n l e a r n to u s e i t r i g h t l y b y p e r s i s t e n t l y a p p l y i n g t h el e ss o n s t a u g h t in th i s b o ok . N o m a t t e r ho w m a n y b o o k s y ou m a y h a v e r e a d , T H I S R O O KIS D I F F E R E N T . Y o u n e e d t o le a r n t h e l e s s o n s it t e a c h e s . P r i c e 50 c e n t s , p o s t p a i d . O n eo r t w o - c e n t s t a m p s a c c e p te d . W o r th a t h o u s a n d d o l la r s . M o ne y b a c k i f y o u w a n t i t.

CENTRE PUBLISHING CO., - S u i te 6 5 3 , 1 0 8 - 1 1 0 W e s t 3 4 t h S t r e e t ( a t B r o a d w a y ) N e w Y o r kN O T E — D r . S e a r s le c t u r e s e v e r y S u n d a y a t 1 1 : 1 5 a . i n. in t h e C r i te r io n T h e a t r e , B r o a d w a y a t

4 4 t h S tr e e t . N e w Y o r k C i ty ._____________________________________________

The Science of BreathThe Hindu Yogi Deep Breathing Methods

for the Development of Health and Power.

The Hindu Yogis—SomethingAbout The ir Teachings. “ Breathis Life” —̂ Teachings of the Orientand Occident Com pared. TheExoter ic Theo ry of Breath . Esoter ic Theory of Breath—Prana.The Nervous System— Yogi Teach ings Concerning the Solar Plexus—

The Solar Plexus a Store-House ofPrana . How to B rea the— Or ien ta lMethods. Four Methods of Res

p ir a ti o n as Cla ssifi ed b y th e Yog is — T he Yog i C om ple te B re a th .How to Acquire the Yogi Com

ple te B re a th . Phy si ol og ic al E ff ec tof the Complete Breath. YogiLore—The Yogi Cleansing Breath

— T ne Yo gi N erv e V italizin g B re a th — T he Yo gi Vo ca l B re a th . Se ve nYogi Developing Exercises. Vibration and Yogi Rhythmic Breath ing

— How to A sc ertain the H e a r t B ea tUnit Used by the Yogis as theBasis of Rhythmic Breath ing .Phenomena of Psychic Breath ing—Directions for Yogi Psychic Breathing—Prana Dis t ribu t ing— Inh ib i ting Pain— Self Healing— Healing

Others— D istant Healing . MorePhenom ena of Yogi Psychic Breathing—Though t P ro jec tion—Formingan A ura— Recharging Yourself—

Recharging Others— C h a r g i n gW ater—Acqu i ring M en ta l Q ual it ies

— C o ntr o ll in g th e E m oti ons— T ra n smuta t ion o f R ep roduc t ive Energy

— B ra in S ti m u la ti ng— T he G ra ndYogi Psychic Breath . Yogi Sp ir i tual Breath ing— Soul Consciousness

— How U nfo ld ed— T h e U n iv e rs a l

C onsc iousness—H ow th e Y og i A ttain This Consciousness— GeneralDirections.

In M arch , T h e L a d i e s ’Home Jou rna l pub l i shed a r em arkable ar t icle in which th is book wasendorsed in the highest, terms.

The a r t ic le was ca lled “ GoodHeal th in One S imp le Exerc ise . ”The writer, referring to an exorcisei n “ T h e S c i e nc e o f B r e a t h , ”said that if we all followed it it“ would mak e s ickness a cur iosi ty ,”

p rev en t co ld s a n d p u lm o narytroubles , create pure b lood, rel ievedyspepsia, etc.

No am o un t of m one y could hav e purc hased th is s tr o n g e ndo rs em en t by th e m ost po w er fu l w om an’smagaz ine in the wor ld . I t was

freely pr in ted , because the m anager ' swife had der ived a great deal of be ne fi t a n d re cog niz ed “ T h eS c i e n c e o f B r e a t h ” w a s a b oo k

of u n u s u a l a n d p e c u l ia r v a l u et h a t w o u l d b e o f g r e a t b e n e f it t om a n y r e a d e r s.

“ T h e S c i en c e o f B r e a t h ” acom ple t e m anua l o f t he H indu sys t emof deep b rea th ing fo r hea l t h ands t reng th T hese m e thods have beenhanded dow n f rom fa the r t o sonthrough many generat ions , unt i l arzgulgr sys tem has been developed.

P r i c e o f " S c i e n c e o f B r e a t h , ” 5 5 c .

Yogi Publishing Socie ty1 6 6 N . M i c h ig a n A v e .

C H I C A G O


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T H E M A N O R W O M A NOF

S T R O N G P E R S O N A L I T YW I N S S U C C E S S T O D A Y

MONEY—POSIT ION—LOV E—HON OR — andeverything else worth while. Th ere are big oppor

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Persona l Magnet i smBe one of the men who dominate and controlthe business world. Any man or woman can in-fiuence the judgment and consent of another if they possess Person al Magnetism. By its aid humblest individuals have risen to heights of power and success. In the br ut e ag e th e st ro ng er were vic tors. In th e presen t erathere is but one infallible weapon of advancement— Personal M agnetism. It is capable of accomplishinganything that is possible—the best friend of man andwoman, and th eir best defense. You can easily develop a

Strong Magnetic PersonalityProf. Dumont, has discovered a new method for the developmentof Personal Magnetism. The results are instantaneous and the pow er in cr ea se s c onst ant ly . M ag ne ti sm is no t h yp no tis m . T he la tt e rdeadens the facult ies , the form er give them life and energy.Magnetism doubles your power—inspires thrills, enthuses .

Each Individual is endowed with Perso nal Magnetism but few knowit. Men and women tha t have been failure s, are soon changedafter s tuding th is course in to af ir m d e t e r m i n a t io n t o w i n .I t wil l g ive you better controlover yourself . B etter c ontrol overothers. Show you how to unmaskthe unscrupulous, and learn theirreal tra i ts . Personal Magnetismis the subtle, irresistable, fascinating power that a t tracts onemind to another I t ru les theworld and gives you great ad vantage over o thers .The** Remarkable Instruction*, two cloth volume*, 44 2 pages, $2.00 .

Money refunded If not satisfactory , or write for full p articulars.

A D V A N C E D T H O U G H T PU B . C O . . D e a l. M F e d er a l l i l e B l dg. . C h i c a g o

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TO DEVELOP ASTRONGPERSONAirrr

T h e M o s t i m p or ta n t SE X B O O K i n Y ears

Never Told Tales”By Dr . WILLIAM J . ROBINS ON J A C K L O N D O N ea ys : “I w ish every ma n and wom an cou ld have a copy o f

y o u r N eve r Tol d T a le s. ”

Priralacc Tnit'ic are contained in the chap-r n c e i e s s I r u i n s t e r s o n T h e S t o ry o f R os eand Edward, The Case of Lydia Swinton, The Caseo f I rene La r rabee Wes t , Who Wou ld Blame H er— Would You, and other ch apters .

Very Special OfferIn order to in troduce th is work, for a l imited time,we will send our $2.00 edition to any reader of thismagazine fo r $1.10 postpaid. FR EE —Special circularfree on request — but to be sure of securing th isSURPRISING VOLUME send remittance of $1.10AT ON CE; money refunded if not sa t isfactory .

A D A MS PU B L I SH I N G C O MPA N Y De pt. 1239 — 40 2 Morton Bu ilding, C hicago

LUXURIANT HAIR

The Studio''S

By my m ethod, you Awaken. Vitalize and Energize the Scalp: Keep itSoft, Cool, Flexile and Fertile: andFeed, Lubricate and Cultivate theHair, in an easy, natural way.

D o c t o r N a t u r e ** o w n a n d o n l ycu re for Baldness, Falling Hair , Dandruff. and other ills, saved my hair,and since 1903 1 ha. e helped manythousands.

So many a re askin g for it that I havewritten full, detailed direc tions for you,in my C o m pl e t e, Spe c i a l C o ur se . I; is plain and concise, ami* an be used

by an yo ne , an yw he re .

1.00T he pr i ce i s on l y N o fu rt he r ex pe ns e. N ot hi ngto sell. Course positively guaran teed.

Prof . EARL WA RD PEARCE D ept . 58 , L os A nge l e s , U .S . A .

Bv C. V. CHRISTENSEN, President of thePSYCHOLOGICAL RESEARCH SOCIETYOF NEW YORK, INC., and Editor of “THESPIRITUALIST.”

C o n t e n t s : H o w t o C o n c e n t r a te . H o wt o C o n t r o l Y o u r s e l f as W e l l a s O t h e r s , e t c .

Published by the

P s y c h o l o g i c a l P u b l i s h i n g a n d D i s t r i bu t i n g C o r p o r a t i o n

P r i c e 2 5 c e n t s - P o s t a g e 4 c e n t s - S e n d S t a m p sT h i s c o u r s e w a s s o l d o r ig i n a l l y in t y p e w r i t t e n

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E v e r y th in g w o r th w h in s to c k .

T h e C u r t i s s ’ P h i lo s o p h i c B o o k C o . , I n c .1 73 1 C h e s t n u t S t r e e t P h i l a d e l p h i a , P a .

KEEPING YOUNGRebuild your cells; ward off old age. Arrive at ninety

looking only fifty, with robust health and perfect intellect. Newly discovered laws for retainin g youth.Practical methods to insure reduction of weight withouta s tarvation die t ; or increase of weight without apparatus or drugs. Booklet, 10 cents (-;oin).

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d e s t r o y s t he aut o t ox i ns I n t h e s y s t e m a n d c o n s eq u e n t l y r e m o v e s n i n e t e n t h s o f a l l h u m a n d i se a s e s . P r o l o n g s l i fe for

d e c a d e s , r e s t o r e s y o u t h f u l s t rengt h and beaut y . C o n s t i p a t io n , s t o m a c h - b o w e l -b l o o d , nervous d i so r d e rs , p r e m a t u r e s en i l i t y , ear l y deat h l arge l y due t o in t e s t in a l s e l f - p o i s o n in g . Spec i a l O bes i t y T reatm e n t . P a r t i c u l a r s . YOGHURT CO., (7) B e l l i n g h a m ,

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meat — never before offered b y other, m Am ence. f a c ia l disf igurements is well known

I to generation; mother 8 u oc loveliness o f their akin, the absence o f an ysecret tvbicb they regard

al m os t aa sacred as their religion.

Treasuret j* Kntirim'r we realized was a pract ical necess i ty to the beau ty and

0 / *b * j3 P a D e S e - . o f t h e A m e ^ v r o t n a n ^ is so th a t We eou Id offer

i t to the ladies on this continent. A nd now that d a y h a a a r r i v e We have ju st published the Princess Tokio Bean * y d o

^ ny woman who has wrinkles and does not write fo r ̂ hisbooki. ^ . _ c + n n r l i' n f r i n h n r O W U l l SZ h t b y P & *

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I M

VIM CULTUREVitalize your body! How to vitalize the Solar Plexus and other great

e rv e centers; how to increase brain efficiency. Condensed and practi-

” might easily have been padded to make a dollar book but we put itan, in a 25c. edition.

CONTENTS

ATU RE AND ORIGIN, eek vitality. N ature ’s

THE AIR. Something tar more subtle. Vital the life.ISES. How to take regarding practice,

ng. Results ot toll xercise. How to use ality.

ERVE CENTERS. rs. Vitalizing the

REE PHASES otFull Instruc

RS. How to gain How to overcome% ejhanstlon.

ETHODS.Hon the body.

VITALIZING EXERCISES FOR SPECIALPURPOSES. A system designed to p rom ote v i ta l i t y o f the whole body. The full bre ath .The tensed muscles. The concentrated at tention. The wIlL

W A T E R A N D VITALIZATIOY. The vital ene rgy In w ater. Proof* of I ts exiatence. How to g e t t h e benefi t of it .

THE TWO POLES OF THE BODY. The head and the feet. How the two poles act. Care of the head and scalp. To itreagth en the hair. Care of the feet. Peculiar nerve

action of the fee t yTHE REPRODUCTIVE ORGANISM. The

effect of the sexual organism upon general health and vitality. The new sexual science.

BUILDING UP VIRILITY. The secret of

v i r il ity . W a t e r and virility. Air and virility. Effect of the vitalising exercises upon virility.


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E~ S h*d T H E D R . C . 0 . S A H L E R S A N I T A R I U MA pr iva te i ns t i t u t i on fo r the t r ea tm en t o f M e n ta l , Nervous a n d Funct ional Disorders by t he

PSYCHO-THERAPEUTICAL METHOD OF TREATMENT

Two Resident Physicians, Turkish, Russian and Electric Cabinet Baths. All forms of Electrical Treatment.

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This is a beautiful and healthful resort at all seasons of the year where city conveniences combine with country advantages. Air invigorating. Magnificent Scenery.Delightful Walks. No Insane Cases Received.

RATES:—$15 .00 to $4 0.0 0 A WEEK. WRITE FOR PART ICULA RS. _

TH E D R. C. O. SA HLER S A N IT A R IU M , Kingston-on-Hudson, New York

THE SPIRITUALISTA M O N T H L Y M A G A Z IN E D E V O T E D T O P S Y C H IC A L R E S E A R C H a n d O C C U L T I S M

Publ i shed by the

PSYCHOLOGICAL PUBLISHING AND DISTRIBUTING CORPORATION.Tuxedo Building, 637 Madison Avenue, New York, N. Y.

Copyr ight by the Psycholog ica l Publ i shing and Di s tr ibut ing Corporat ion

This magazine deals with various sciences: hypnotism, mag

netic and mental healing, mind reading and telepathy, trance andtrance mediumship; and explains the various phenom ena.

This magazine has made wonderful progress, and has a largecirculation, not only in the United States but abroad, and hassecured the valuable services of well known writers such as W. J.Colville, Dr. Grumbine, Dr. Peebles, Hudson Tuttle, and others.

To our yearly subscribers we offer the follow ing benefits:To send in questions each month pertaining to material,

I spiritual, medical and legal m atters . Y early sub scrip tion $1.00.

j . Sample copy free. Address corre spondence to “T he Spiritual-J^ist,” 637 Madison Avenue, New York, N. Y.


7/65

H a v e Y o u t h e A b i l i t y

o E a r n M o r e M o n e y ?L y c e u m and Chautauqua A t t r a c t i o n s '

E a r n u p t o $ 1 , 0 0 0 . 0 0 a W e e k

e c t u r e r s , R e a d e r s , V o c a l i s t s , M u s i c i a n s , C o nr t C o m p a n i e s , R e c e i v e u p t o $ 1 0 , 0 0 0 p e r W e e kI f y o u h a v e a b i l it y a s S p e a k e r , E n t e r t a i n e r ,n g e r , M u s i c ia n , e tc . , s e n d f u l l in f o r m a t i o n a n dk f o r o p p o r t u n i ti e s o p e n, w h e n y o u s e n d y o u r

u b s c r ip t io n to T H E L Y C E U M W O R L D . T h e r ea g r e a t d e m a n d f o r t a l e n t e d , u n i q u e a b i l i ty a n d

e rs o n a l it y in th is fi e ld .

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e c t u r e C o u r s e s; 15 ,0 00 C h a u t a u q u a s , a t t e n d e d b y8 ,000 ,000 peop le , pa t ron i z ing a t l e a s t 200 ,000ssions.M a n y w e l l- b r e d , in t e l li g e n t , e d u c a t e d m e n a n d

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o t h i s w o r k , a n d m a n y c u l t u r e d p e o p le a r ea n t e d . S t a t e y o u r e x p e ri e n c e , t im e y o u c a nve , a g e , e t c ., a n d m a k e a p p l i c a ti o n .

The Lyceum World A R T H U R E . G R I NG L E , E d i t o r . In d i a n a p o l i s , I n d .

I t is a n a b s o l u te l y in d e p e n d e n t L y c e u m M a g a n e , c o n t a i n i n g t h e a b l e s t d i s c u s s i o n s o n L i t e r a r y ,u s ic al , E n t e r t a i n m e n t , O r a t o r i c a l a n d R e f o r m

b j e c t s. I t g iv e s t h o s e h i n t s w h i c h m a k e t h efe c ti v e P u b l i c S p e a k e r , A f t e r -d i n n e r , C o m m e n c e e n t a n d S p e c ia l O c c a s io n O r a to r , a n d t h e p l e a s g R e c i t e r a n d M u s ic ia n , w h i l e i t b r o a d e n s a n d

p l i f t s a l l l i f e t h r o u g h i t s v a r i e d l i t e r a r y a r t i c l e s ,h i ch d u r i n g t h e y e a r w i l l i n c lu d e s u b j e c t s n o ts cu s s e d in s u c h a m a n n e r e ls e w h e r e .

W O F E A T U R ES N O W R U N N IN G“ T H E M A N B E H I N D T H E M ASK "' — A d is c u s

o n o f t h e P s e u d o - S h a k e s p e a r e a n D r a m a s a n d t h ee n t i t y o f t h e co n c e a l ed a u t h o r . B y t h e H o n .o y e W i ck s , p a s t m a s t e r o f E n g l i s h C o m p o s i ti o n,

c c o m p l is h e d s c h o l a r a n d e m i n e n t la w y e r , w h oi ll g iv e a n i n s i g h t in t o t h e p o l i t i c a l, d i p l o m a t i c ,

n d l i t e r a r y c o n d i t i o n s w h i c h p r e v a i l e d i n t h es p a c io u s d a y s o f g r e a t E l i z a b e t h , ” a n d b r i n g u n s co v e r e d f a c ts t o b e a r u p o n t h e B a c o n i a n a u o r s h i p . T h i s s e r i e s b e g u n i n M a y , w i ll ru n

w e l v e Is s u es . T h o s e w h o s u b s c r i b e n o w c a n h a v ea c k n u m b e rs free — a s lo n g a s p r e s e n t s u p p ly

“ M A N T H E M A C H I N E " — A r ti c l e s o n H e a l t h .a p p i n e ss , a n d P r o s p e r i ty , s h o w i n g h o w t o g ro w

o u n g e r w i th t h e y e a r s , a n d w h a t f o o d s, d r in k s ,x e r c i s e s ( i n c l u d i n g f u l l e x p l a n a t i o n o f t h ea n d l e r - G r i n g le S y s t e m o f P h y s i c a l C u l t u r e ) t os e t o c u r e a n d p r e v e n t d i s e a s e s . T h e s e a r t i c l e sy P ro f . W a l te r H . C a n d le r a r e a lo n e w o r th m a n ym e s t h e p r i c e o f s u b s c r i p t io n .V E R Y S P E C I A L O F F E R . — T h o s e w h o s e n d o ne

ol lar for a year ’s subscr ipt ion w i l l r ece ive T HE Y C E U M W O R L D f r o m n o w u n t il D e c e m b e r R E E , m a k i n g t h e s u b s c r ip t io n t o b e g in w i t h t h e anuary , 1917 , Issue . No free co pie s ; sam ples 15c.

H E L Y C E U M W O R L D , A r t h u r E . G r i n g le , E d i tor ,

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A d v a i i c e d T h o u g h tA M o n t h l y J o u r n a l o f

I h o N e w T h o u g h t , P r a c t ic a l P s y c h o l o g y , Y o g i

P h ilo s o p h y , C o n s t r u c tiv e O c c u l t is m ,

M e t a p h y s ic a l H e a lin g , K tc,

WII. I . IAM WAI.KEIt ATKINSON, l i . l i fo r

V o L 1 ( K T O l i l i l ! , I!(U; N o . S

CONTENTS

Chips from the Old Block . . . William Walker Atkinson 347 New Thought Thera peutics . . William W aller Atkins on . . 348The Path of Love . . . . . Yor/i Ramacharaka . . . . 354The Meaning of Ba thing . . Frederick Vollrath . 357

C o n t e m p l a t i o n..........................

. C arolyn Woodsw orlh . . . 360The Constitution of M atter . William Walker Atkinson . 363

Defensive Magnetism . . . . Theron Q. Dumont . . . . 367Developing Clairvoyance . . . Swami Bhakla Vishita . 370

HEART-TO-HEART TALKS(By the Editor)

J o h n D. n m l D y n a m i c F a i t h ........... 373 H ea rt and H ead : A Pe rson al Coti -She l ton Rai ses t he J>—ead ................ 378 fessio n .................................................. 3"."

O u r R e p o r t o f t h e C o n g re s s . . . . 380

QUESTIONS AND ANSWERS

(Conducted by the Editor)In r e : T h e S i le n c e ................................... 381 T est i t for Yo urse l f ............................... 3*3Occ ul t O rde rs and B roth erh oo ds . .'183 Elect ive A ffini ty..................................... 3*4T h e P a r a s i t i c G a d f l y ............................. 38(5 S pir i tua lism ........................................... 3SSP s y c h o - A n a l y s i s ..................................... 389

THE INTERNATIONAL NEW THOUGHT ALLIANCE

SECOND CONGRESS IN CHICAGO

Who W ere There, and W hatThey D i d ..........................................William Walker Atkinson . . . . 392

(Full Report of Each Day’s Proceedings, Names of Speakers, Gossip,

Chit-Chat and Impressions of the Gathering.)

S u b s c r i p t i o n R a te s , E tc ,

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10/65


11/65

A D V A N C E D T H O U G H T A M o n t h l y J o u r n a l o f

The New Thought, Practical Psychology,

Yogi Philosophy, Constructive Occultism,Metaphysical Healing, Etc.

WILLIAM WALKER ATKINSON. Editor

Vol. I OCTOBER, iq16 No. 8

Chips From the Old BlockBy William Walker Atkinson

It is good to have the assistance of teachers and preachers, and it is

good to be able to get along without their assistance.

No tru th really becomes Tru th to you unti l you have transmuted it

into your own thought—until it comes to you as if you had thought it

all out yourself.

There is first the stage of taking into your mental system the food

of the teachings, from the words or books of the teachers and p reac he rs;

then comes the digestion of that food, in which you take such of it as is

needed by you at that time, the rest being discarded; then comes the

final stage of the assimilation of that food, in which it becomes a part

of your own mental being, so much so that when you express the assimi-

lated ideas they seem to have been thought out. originally by yourself.

If you take into your mental system more than you can digest and

assimilate, you will probably be troubled with mental dyspepsia; inwhich case you should go on a mental fast for a while, refusing to take

further mental food until you have digested and assimilated that which

has already been fed to you.

Take your own wherever you find it. Accept only tha t which you

can digest and assimilate—that is enough for the time being; let the

rest go for the present. Make your own that which appeals to the best

in you—that which makes you stronger, better, and more efficient.

But do not accept anything whatsoever as your own if it does not

meet with the test, of the best in you; no matter though it may appearto come to you direct from heaven, borne by a special messenger.

The best possible teaching is that which teaches you how to get

along without teaching and teachers


12/65

New Thought TherapeuticsB y W i ll ia m W a l k e r A t k i n so n

1 have before 111c a letter written by a reader of this magazine

asking that in my series of articles upon Ihe subject of Metaphysical

Healing, in which 1 have considered and described (lie various schools

of metaphysical healing, I devote one article to an exposition of “ New

Thought Therapeutics.’’

I would be very glad to comply with this request were it possible.

But in view of the fact that, as I have so often said, New Thought is

a general mental attitude, rather than an organization, creed, or school

of healing, it is practically impossible to point to any one particular

theo ry or method of metaphysical healing and say: “ This is the theory

and method of New Thought Therapeutics!” The reason for this I

shall now try to explain.

In Ihe first place, New Thought is not a school of healing, nor is it

a system of metaphysical therapeutics. While metaphysical healing

plays an im portant part in New Thought, it still remains merely a

pa rt and not the whole thing. And, in the second place, there is not

even a formal creed or set of beliefs which are accepted as authorita

tive by New Thought which all New Thought students and practitioners

must accept and by which they must be governed. New Thought isnot even an organization.

To understand the meaning of New Thought one must first, under

stand its history. And in view of the somewhat nebulous condition

of its earliest years this history is not easily ascertainable. When I

hear Ihe claims of different ones of the older teachers and writers to

the effect tha t each one, and lie or she only, originated Ihe term “ New

Th ou gh t” T cannot repress a smile—or alas! sometimes a yawn. For

long before even these good “ old timers” were born the term had

been coined and given a positive meaning.

In the first quarter-century of the 1800s there was a great, spiritual

unrest followed by striking developments in religious circles. New

England was the hotbed of the now schisms, although the influence

spread rapidly to the limits of our then comparatively small country.

Two of the most striking phenomena manifested were the rapid rise

of Unitarianism, on the one hand, and the strange revival of mysti

cism, transcendentalism, and Neo-Platonism, on the other hand. In

both of the great movements we find th at the term “ New Thought”

was employed not as indicating a new creed, however, bu t as dis

tinguishing between the old orthodox 1bought and theology and the


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NEW TH OUGHT TilK KAPK UTICS

now concept ions of the One Mod, and 11is Immanence. The ear lier

Unitarians used this term frequently, as may he seen by reference to

their earlier publication, and the Transoondontalists also used it more

or less, as may be ascertained in the same way.

'Plie frreat,“ Transcendental Movement,’’ in which Channing, Ripley,

Emerson, Margaret Fuller, IJrownson, and Hedge, and later Hawthorn \

Aleott, Curtis and others who joined in the Brook Farm Community ex

periment, gave a great impetus to this new manner of thinking about

spiritual things. Emerson was the hub around which the wheel

revolved. The star ting of the journal, “ The Dial,” in 1840, with

Margaret Fuller as the first editor, and Emerson, Charming, Aleott,

Theodore Barker, Ripley and Thoreau as contributors—Emerson after

ward becoming the editor—this is regarded by careful thinkers as

forming the first crystallization of what was afterw ard known as “ the

New Thought Movement.”At the same time, although apparently without reference to the

Transcendental Movement, there was manifested a remarkable public

interest in certain new methods of healing disease by psychological

methods of various kinds, under many strange theories. Lec turers

took tours through the country, drawing large audiences and convert

ing many persons to the idea that disease could be cured without the

use of drugs. Many schools of the new methods of healing were

formed; each school insisting upon the truth and originality of its

theory and methods. In most of the schools there was practiced “ the

laying on of hands” as one of the instruments of Ihe cure, although

the healing power itself was generally regarded as spiritual, or mental,

in its essential nature. There also arose a renewed interest in the

world-old tru th of Prayer Cure, Faith Cure, etc. It seemed as if some

strange force were at work bringing persons of different minds into a

common agreement, and moving more or less unconsciously toward

a common goal.

And now we notice a very significant occurrence or state of affairs.

While in the beginning there was apparently little or no connection

between the Transcendental Movement, and similar manifestationsof the “ new tho ught” of the people, on the one hand, and the many

new healing theories and methods, on the other hand; nevertheless

both were found to att ract many of the same persons. And, as a

natural consequence, the two great conceptions began to merge, blend,

and to be held and taught at the same time. The work of such men

as Quiinby, Dresser, Evans and others whose names are now prac

tically forgotten and lost, did much to consolidate and merge the

two great streams of thought. The three men jus t named, and their

less-known contemporaries, combined much of the “ new thought”


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ADVANCED THOUGHT;u.o

of Transcendentalism with a high form of metaphysical healing. With

their work arose the second great, crystallization of New Thought.

The influence of Mary Baker Eddy, in the earlier days of her new

school of “ Christian Science,” must not he underrated in considering

the history of the New Thought, movement. Even those who could

not, and would not, accept her metaphysics or philosophy still were

influenced by her “ mind cures,” as they were called by the public.

Many schools of “ mind cure,” “ faith cure,” and “ prayer cure” sprang

into existence; some independently, and some as an offshoot of the

Mind Cure of Quimby, Dresser, and Evans, on the one hand, and of

Mrs. Eddy on the other hand. In the latter ’70s and the earlier ’80s,

of the last century, there was a wonderful interest shown in this sub-

ject—the people began to “ talk about it.”

Then came Theosophy, with its earlier emphasis upon the Power of

Mind. This, too, had its influence, and the budding New Thought of

that time, true to the spirit which has always characterized it, “ took

its own wherever found, on heathen as on Christian ground,” and

frankly took from Theosophy that which seemed to fit in with thegeneral trend of thought which was beginning to be generally known

as “ New Thought.”

Then, in the later years of the ’80s came that insufficiently appre-

ciated genius, Prentice Mulford, with his famous “ White Cross Li-

bra ry ,” with its strange mixture of Theosophy and much that sincehas become quite orthodox New Thought. The influence of the writingsof this man was wonderful. He popularized the fundamental prin-

ciples of New Thought, and laid the basis for future writers andteachers. Much that now is the main “ stock in trad e” of NewThought writers and teachers was first plainly stated by PrenticeMulford—yet his name is almost forgotten, and credit is seldom given

him. His was the brilliancy of the real diamond, which, alas! was

allowed to become dimmed by dust, and replaced by the meretriciousglitter of paste imitations.

In the ’90s the movement attained a wonderful impetus, and some brilliant names were added to its roster during that decade. I can-not begin to run over the list, but there come into my mind twonames that stand out with particular strength at that time, thoughrepresenting diametrically opposed interpretations, namely: EmmaCurtis Hopkins, that wonderful teacher who lighted with her spiritthe lamps of knowledge of her students, many of whom have risen tothe front rank, and Helen Wilmans, that rugged, staunch, much mis-understood, and too little appreciated soul who reached thousands thatcould have been reached by no one else. The rest is a matter of current


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NEW THOUGH'I' THERAPEUTICS .‘551

history. The principal active teachers of today, in New Thought,

have entered the movement during the past twenty-five years.

Hut “ What is New Thought?” I hear you asking. I fear tha t I

cannot find space in this shoi't article to even give you a summary ofwhat I conceive it to be, in its broadest meaning and widest content—

I may be able to do so later. For the present, I must content myself

with quoting from the article on “ New Thought” appearing in the

“ New International Encyclopedia” (2d Edition). In this connec

tion I would suggest that you read the entire article, also those on

“ Mental Science,” “ Mind Cure,” etc., in the same work. If you

are not so fortunate as to possess a set of this valuable work, you

will find it in any large public library. The article in question says

among other things:

“ The name (New-Thought) commonly given to the mental atti

tude which affirms the creative power of spirit, and as a corollary the

origination and control of conditions and circumstances by mental

causes. ’ ’/

Rather a good definition, isn’t it? .1 like the use of the term

“ mental atti tude” in this connection—I ought to, for I used it in thisconnection, myself, about ten years ago, in my endeavor to explain

that the New Thought was not an organization or a creed, or a schoolof healing. But the writer of the article fell into an odd error whenhe afterwards states that the term (New Thought) came into popularusage about 1906. I have reasons for knowing better than this, person

ally, for in the winter of 1901 1 assumed the position as editor of a newmagazine called “ New Thought,” which during the years 1902-03attained a circulation (subscription and newsstand) of 100,000 monthly

—looks as if the term was “ popular” even at that time, doesn’t it?And, at that, I claim no great influence in making it popular, for itwas already popular when I became interested in the movement in1900, and, frankly, the term was adopted as the title for the magazine

by the publishers and myself, because it was already so popular and sogenerally used by persons “ in this line of thought.” Well, what difference does that make, after all? The writer of the article in this goodencyclopedia caught the idea of the spirit of the movement, and that’sthe main thing.

If you would realize the great variety in the interpretation oftheory and methods of healing in the ranks of the New Thought, youneed but to run your eye over the list of the names of the speakers

at the forthcoming Congress of the International New Thought Alliance. You will find there the names of some whose teachings andmethods come very close to being Christian Science: others of the“ Divine Science” phase or branch; others who come very close to the


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352 ADVANCED THOUGHT

phase of “ straight Mental Science” as taught and practiced by HelenWilmans; some sailing quite close to the shores of orthodox religion,and others steering a course as far as possible away from those shores,though not quite getting out of sight of land; some interpreting the

New Thought in the terms of Christianity, others in the terms of Oriental Philosophy: and so on, and on. And the methods of the healersvary about as greatly as their metaphysics, philosophy, and religion.

But, and here comes in the wonderful thing, there is always to befound the common agreement upon certain essentials—this is the binding-tie, the nexus, that holds these apparently diverse elements together. Am I too bold when I venture to state my conception of thiscommon belief as at least fairly representing the truth of the ease? Ihope not—I have no desire to set myself up as a final authority on thesubject, for I am “ only one of the crowd.” But at any rate, here iswhat seems to me to be the general binding-tie holding the phases,schools and branches of New Thought together:

A belief in: (1) An Infinite and Eternal Principle of Being;spiritual in its essential nature; transcending all finite conceptions of

being, yet capable of being actually known by reason of its abiding presence in the soul of each and every human being; from which allthings proceed in orderly sequence; and “ in which we live, and move,and have our being.” (2) That this Principle of Being is beneficent tomankind, and will respond to demands upon it for help, aid and assist

ance, not only as regards future existence, but also as regarding thethings of the Here and Now. (3) That this Principle of Being is theDivine Spark within the soul of each of us, which will kindle within usa Living Flame, if we will but remove from it the accumulation ofrubbish which the ages have placed around its altar. (4) That, in theend, and when rightly perceived, all Life is One, and that there aremental and spiritual filaments connecting each apparently separatedmember of the "Whole. (5) That, therefore, the spirit of the NewThought is this: “ The recognition, realization and manifestation of

the Godin ourselves.” (6) That “ Thoughts are Things,” and that “ Asa man thinketh so is he,” and that “ All that we are is the result ofwhat we have thought;” and that therefore we may make of ourselveswhat we will, by Right Thinking accompanied by Right Action.(7) That we are not “ miserable sinners,” or “ worms of the dust,” fitonly for eternal damnation; but rather we are Children of God, andthat, therefore, there is nothing too good for us to claim, demand, andto attain. ,

And as for the common principle underlying the various healingmethods, will I be accused of lack of modesty, or as claiming authority,■when I say that here, too, as in all forms of Metaphysical Healing, Ican see present the three great elements of Healing, as stated in these


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NEW THOUGHT THERAPEUTICS 353

articles of mine on the subject, viz.: (1) The Imaging Power of theMind; (2) Faith and Belief in the Something that Cures; and (3) TheHealing Power itself, by whatever name it may be known, by whatevertheory it may be explained, and by whatever method it may be invoked.

Do you get this idea?—The Pattern in the Mind, the Faith or Beliefthat the Ideal will become Beal, and the ONE POWER that underlies,

and is immanent in the healing process! Here at least is a-commonground of agreement, upon which there is little chance for quarreling,and an infinite opportunity for interpretation and application. But it

is necessary in order that one may stand on this ground to admit this:that Truth may be viewed from many angles, and is capable of manyforms of application!

At least, that is how it seems to me.

“ AS A MAN THINKETH”

The space necessitated by our Report of the New Thought Congress lias caused us to carry over the conclusion of James Allen’s interesting essay entitled “ As a Man Thinketh” until our November issue.We published the first installment in our September issue, under our“ Old-New Thought” department; and pui-posed giving you the secondand final installment in the present issue. But the Congress intervened, and our space was used in its report. However, “ all’s well that

ends well,” and you will have the pleasure of reading the final installment of this interesting essay next month, and at the same time willhave the opportunity of enjoying the account of the “ doings” of the New Thoughters in Chicago at the Congress a month sooner than you

would have otherwise.

T HE P OW E R OF CA L M N E S S

“ The virtuous put a check upon themselves, and

set a watch upon their passions and emotions; in this

way they gain possession of the mind, and gradually

acquire calmness; and as they acquire calmness they

acquire influence, power, greatness, abiding joy, and

fullness and completeness of life.”


18/65

['he Path of LoveBy Yogi Ramacharaka

In India, the people are taught that there are many paths to God.

They are taught that all roads lead to God, in the end. Their Scrip

tures are quoted to prove this, emphasis being laid upon those pas

sages in which God is represented as saying that all worship, no

matter to whom directed, rises to him invariably, and that no true

prayer or worship is lost to him.

Here is at least partially explained that seeming indifference to

the importance of denominational distinctions and difference which so

perplexes the Western visitor. He sees on the one hand the greatestvariety of religious distinctions; the greatest detail of interpretation

of theological doctrine; the greatest attention paid to little points ofritual and worship; and yet, at the same time the almost utter absenceof “ heresy hunting” and excommunication from the great fold of

the Hindu religion. The secret is simply this the Hindu believes thatall roads lead to God! Therefore, to him, all travelers on the manyroads are bound for the same goal.

In the same way, the Hindu is taught that he may grow in spiritual

knowledge and attainment in either of four great ways—there areFour Paths of Knowledge of God open to him. These four paths arc

as follows: (1) Raja Yoga, or the Path of Unfoldment, of Conscious

ness, by which the seeker strives to tear down the barrier of senselimitations, and to train his powers of consciousness to unfold, so thatfinally’- he may see with the eyes of the S pir it ; (2) Gnani Yoga, or thePath of Philosophy, by which the seeker strives to solve theRiddle of the Universe by the power of his intellect, so tha t

finally by knowing Truth he may become One with it; (3) Karma

Yoga, or the Path of Action, in which the seeker strives to unfold anddevelop his soul by Right Action, or Work Without the Hope of Gain,

striving to do well his work in the world, his duty to God and to man,so that he will eventually become free from the bonds of selfish desireand reach the common goal—unity with the One; and (4) BhaktiYoga, or the Path of Love, in which the seeker strives to become absorbed in the being of God by reason of his passionate love, devotion,and attachment to him. This last path, Bhakti Yoga, or the Path ofLove, will be briefly considered in this article.

The love of God is a far more real thing to Ihe oriental soul thanto the occidental. The western devotee feels that though his Godmay be near to him, rnav even dwell in himself, still it is not proper


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THE PATH OF LOVE 355

to assume too close a relationship to Deity, lest he offend Deity there

by. So, accordingly, he approaches his Deity with more or less ceremony, as a subject might approach a mighty monarch, with statelytread and with many bows and prostrations betokening awe andreverence.

Xot so the Hindu following the Path of Love. He, on the eon-

t rary, tries to get as near to his God as is possible. In order to do sohe thinks not only of God in the familiar relationship to the Fatherand the child, but also of what seems to him to be a still closer rela

tion, i. e., that of Mother and child. He will cry out to God as the babe to its mother; he will beg to be fed from the divine breasts, andheld close in the divine arms. It is quite startling to the westernvisitor when he hears a devout Hindu worshiper calling alond toGod, his Mother, to love him and to accept his love. And yet, why

not? There surely can be no sex in the Supreme Being (though men, being male, have sought to attribute masculinity to Him), and at leastone great body of western worshipers uses the term “ Father-MotherGod.”

But, this is but the beginning of surprises for the western visitor toIndia. Some day he stumbles across some devout Hindu mother—perhaps one who has lost her babe; and he is shocked at what to himseems the blasphemous prayer in which God is spoken to as a little

babe, the woman calling herself “ the Mother of God.” Poor woman!

she is not blaspheming, nor is she insane; she is simply addressing herGod in the terms which to her indicate the deepest, tenderest, and mostunselfish love of which her mind can conceive. She is sure that Godwill understand her intent and feeling—and who can deny this possi

bility!

Again, it is not so very uncommon to hear Hindu religious enthusiasts addressing God in terms that a lover might use in voicing hi>love for the object of affection; or if it be a woman, in the terms inwhich she thinks of her lover. This, indeed, has always been common

to the mystics of all ages and lands. Again, we find Hindu worshipers thinking and speaking of God as the Elder Brother, whose lovingguidance and aid is sought. This is not without parallel in ChrLtianlands, in which Christ is sometimes spoken of as the “ Elder Brotherof Mankind.” Xo one, however, who does not know the important

place occupied by the Elder Brother in the Hindu family can thoroughlyappreciate the meaning behind the prayer of the Hindu who thusaddresses his God.

Again, it is frequent to see some of the humbler worshipers seeking

God through the medium of some of His creations. They will addressHim through the sun, the moon, the stars, the trees, and many other


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ADVANCED THOUGHTS5G

objects of nature; seeking Him through the objects of Ilis expression.This is regarded as rank idolatry by the western visitor, but the wor

shiper does not so regard it—he knows to whom he is praying, though

his observer does not.

While there are many time-serving Hindus (as well as the same

class in western lands) who would seek to please and cajole God byostentatious worship, ceremonies, and bribes to the priests in the tem

ples, the true Bhakti Yogi, cultured or uncultured, has no such idea.

He does not think that he pleases God by loving Him—he does notseek to bribe God by his love. On the contrary, he feels that by pouring

out his love to God he, himself, gradually blends into the divine nature,and tends to gradually become one with it.. He loves, as do all truelovers, not with the idea of gain or praise, but with the instinctive con

viction that true love tends to bind and blend soul to soul. The western

mind may smile at this, to it, naive and childlike conception—but, afterall, it may be true that “ from the mouth of babes come forth words ofwisdom” ; and that the Hindu God, like the Christian God-Man, may bidthem let the little children come unto Him, for of such is the Kingdomof Heaven.

If you would know how the Bhakti Yoga loves his God, listen to this parable told by the Hindu gurus to their chelas: Once upon a time (soruns the fable) a chela came to a guru and asked for the higher teachings; for, he said, he did not need to be taught to love God—-he had

already learned that part of the lesson. The guru smiled, and shookhis head.

The youth persisting in his claims, the guru took him to a greatriver, and leading him out into it he plunged his head beneath thewater, and held hirn there until he was nearly drowned. The youthfought and struggled, but could not raise his head to the surface to

breathe. At last the guru allowed him to lift his head above the water,so that he could once more breathe to his heart’s content.

When the youth had recovered sufficiently, the guru put this ques

tion to him: “ Son! what didst thou desire most when thy head was beneath the water?” “ Oh, reverend one!” replied the youth, “ de

sired I above all things a breath of air; all else would I have given fora single breath of air!” “ Yea, son!” answered the guru, “ thou speak-est truly. And, when thou desirest God as truly, and as earnestly as

thou didst desire the breath of air, then, and then only, canst thoutruly say that thou Invest Him!”

To desire God as the youth desired the breath of air—this is thegoal of the Bhakti Yogi. Is it an unworthy one for a “ poor heathen” ?


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The Meaning of BathingBy Frederick Vollrath

Many persons who bathe with more or Jess regularity and fre

quency have no realization of the real reason and meaning of that par

ticular feature of their toilet performance. To them it is simply

something performed because it is proper, respectable, and decent; or,

at the most, something which is necessary to get rid of the “ d ir t”

which would otherwise accumulate. It is something that all “ nice”

persons do, and which it is not “ nice” to leave undone. But this is as

far as the ir thinking on the subject usually goes. That there is a

physiological and hygienic meaning to, and reason for, the performance seldom occurs to them.

While I do not seek to underrate the aesthetic value of bathing,

nor to lessen one’s regard for the tub based upon this motive alone,I wish here to point out and emphasize the more elemental and universal meaning and reason of bathing. In my last month ’s paper in

this magazine I called your attention to the importance of waterwhen used internally; in this paper I wish to perform a like duty in

calling your attention to the value of water when used externally.

Internal cleanliness and external cleanliness are twins; water performs very important offices when applied to the exterior of the body,

as well as when taken internally.

In my last month’s paper I called your attention to the importance

of normal perspiration in the direction of carrying off the waste prod

ucts and debi’is of the system. I called your attention to the fact tha tthe work of the perspiration was second only to that of the kidneys in

that respect, though few persons realize this. But I did not go intodetails in explaining just how the perspiration performs this impor

tan t function. You should understand this in order to realize “ justwhy” bathing is necessary for normal health.

In the first place, there are about three million sweat-glands in

your body, each of which terminates in a pore of the skin. Theseglands constantly exude a fluid which we call “ perspiration” or“ sweat.” This fluid is secreted by the blood and is sent to the surface

of the skin, carrying with it the excretions, waste products, and other

debris of the system. This debris, as you learned from the papers on breathing, is carried in the venous blood on its return journey. A

portion of the debris in the blood is burned up in the. lungs; another portion is cast off through the kidneys; and a third portion is ex

creted through the skin by means of the perspiration.


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358 ADVANCED THOUGHT

The perspiration, of course, has other purposes in the humaneconomy; as, for instance, that of cooling the body in warm weather

by means of evaporation; but its excretory functions arc most important, indeed. In the ease of weakened or inactive kidneys, the skinis frequently called upon to perform a greater part of their work, inaddition to its own.

Many persons imagine that they are not perspiring unless they become aware of the moisture on the surface of the skin; but they arereally perspiring all the time, in winter as in summer, though usuallythe moisture is evaporated ns soon as it reaches the surface, andconsequently is not noticed in such cases; it is only when the weatheris very warm, or very humid, or when one is exercising more thanusual that the perspiration gathers in drops, by reason of slow evaporation, and thereby becomes noticeable.

The perspiration when analyzed is found to be very similar in

composition to the urine, although more diluted and of less strength.In cases where constipation has been allowed to develop as a habit,the perspiration often becomes quite offensive, as Nature uses it tothrow off some of the waste products that ordinarily are got rid ofotherwise. Tt, needs but a moment’s thought to realize that while thefluids of the perspiration evaporate, the, more solid particles containedin it remain on the surface of the skin.

The skin also exudes thin oily fluid, the purpose of which is torender and keep the skin soft and flexible. This oily substance takesup the tiny particles deposited by the evaporating perspiration, and

forms a thin deposit on the surface of the skin. But this is not all,as we shall see in a moment.

The outer skin, or epidermis, is composed of minute cells, whichare being constantly cast off and discarded, and which arc replaced

by new cells which are constantly forming. The discarded cells com bine with the thin oil and refuse of the perspiration, in the surface ofthe skin. We do not notice these tiny flakes of discarded epidermisordinarily, although thousands of them arc east off during every dayof our lives. One notices them only when they have been allowed toaccumulate on the skin by lack of bathing, in which case they roll up

into little balls or rolls when one finally gets around to the too-longdeferred bath. Where, plaster casts have been applied to the body ineases of fractured limbs, etc., a very perceptible amount of a very finePowder is noticed when the cast, is removed. This powder is eomposedof the discarded cells of the epidermis.

The condition of the surface of the skin when allowed to becomeSummed up with the oily exudations of the skin, combined with thedeposit of the perspiration, and 1ho cast-off cells of the epidermis, is


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MEANING OF BATHING 363

not calculated to add to the health of the skin; not to speak of theunpleasant appearance and odor resulting therefrom. Such conditionof the skin does not make for health and physical well-being, forseveral reasons. Filth is not healthy at any times; and then again,

such accumulations interfere with the normal functions of the pores.By permitting such condition, a person invites stray germs and bacteria to find a happy home on his body; and also at least partiallyseals up his pores and prevents them from functioning normally.

Of course the clothing absorbs and brushes off much of this un pleasant and unhygienic debris; this is why it is necessary to changeone’s underclothing in the customary way. Tn the natural state,

primitive man got rid of this debris by his contact with bushes, grass,and trees, as well as by his frequent plunges in streams, exposure torain, etc. But civilized man gets rid of it, only by having it rubbed off

or absorbed by his clothing, or by voluntary bathing.All races have recognized the value of the bath, particularly as

they have advanced in civilization. The ancient Greeks and Romansexalted the bath to a high place in their life, and went to what seemsto us like extremes in the matter. Tn some lands bathing was prescribed at certain times as a religious ceremony; the priests recognizing the hygienic importance thereof, and impressing it upon the peopleas a religious ceremony in order to have them practice it faithfullyand thoroughly. Of modern peoples, taken as a whole, the Japanesearc perhaps the most constant and faithful bathers. The poorest andmost uncultured Japanese bathes as religiously as he prays. It issaid by travelers that in Japan one may mingle with the densest mixedcrowd, on the hottest day, without perceiving even the slightest un

pleasant odor; a fact which, alas! cannot always truthfully beasserted of our own lands and peoples.

Here, then, you have the real meaning and reason of the bath—the physiological and hygienic reason and meaning, in addition to the aesthetic one. But this does not mean that you should become faddistson bathing—bathing in season, and out of season, and apparently liv

ing only to bathe, and then bathe again. No matter how good athing may he, it should not he carried to silly extremes. One mustuse common sense in the matter. The rational bather docs not makea fetich of his bath; he takes it calmly and sanely.

In my next month’s paper, \ shall have something to say to yonregarding the different kinds of baths, and Ihe virtues and faults ofeach.

Forget it; look forward, not backward!


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ContemplationBy Carolyn Woodsworth

The fifth of the Nine Stages of the Mystic Path, or The Steps ofInitiation, is that known as Contemplation. This phase constitutesthe subject of this paper.

In this stage, or step, tiie soul learns and enters into the joys ofMeditation upon the higher things of being. Here it discovered greattruths and principles of life and being. Here it turns over and overthe leaves of the Book of Truth.

In this stage of Contemplation there is manifested by the mysticthat strange “ power of knowing,” or intuitive cognition, which is

experienced by creative artists in their moments of inspiration, and byIhe spiritually awakened soul in its moments of transcendental experi-ence. At such moments the highest reports of the intellect are fusedwith the deepest emotions of the soul; and both are blended with thatstrange mystic consciousness of beauty which must be experienced inorder to be understood. The Good, the True, and the Beautiful, are all

perceived at the same moment, not as separate things, but rather asaspects of one reality.

As Delacroix has said of this stage: “ When Contemplation ap- pears, it produces a general condition of detachment from material

things, a state of liberty and peace, an elevation above the world,and a sense of beatitude. The soul ceases to perceive itself involvedin the multiplication and division of its processes of consciousness.It is raised above its personal self. A deeper and purer state of beingsubstitutes itself for the ordinary state of conscious existence. In thisstate, in which consciousness of personality, and consciousness ofmateriality disappear, the mystic is conscious of being in immediaterelation with his .Source of Being—of participating in Divinity. Con-templation installs a method of being and of knowing. Moreover,

these two things tend at bottom to become one. The mystic has moreand more the impression of being that which he knows, and of knowing

that which he is.”

As the mystic’s contemplation always includes some object or aspectof the infinite Existence, he sees this obje

advanced thought v1 n8 oct 1916

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