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User talk:Linnea

— billinghurst  sDrewth  14:44, 13 May 2012 (UTC)

Re: Your floating image template comment
Hi. I saw your comment on my reversion of the image template on this page. The idea of eliminating the paragraph break is very good, except the template lacks the versatility required by the variety of layouts and captions of the PSm project. Regarding this particular page, I believe the image size and the caption was the issue. Img float also notes some exceptions, which render it unusable for many images in PSM.

Furthermore, Inductiveload who designed the template, hasn't been around for the past month, and there is no one who has the time to study and modify the template to make it suitable under all our circumstances.

Even as I write this, User:Mpaa and I are striving hard to standardize the PSM project elements, and trying to convince others to follow one format throughout the project.

On a separate note, about the images themselves, we are aware that some of the early images have poor contrast and we are replacing them when time permits. We mark the page by placing the PSMImages tag in the header so it doesn't show up in the main namespace. Your replacement image, is full of grey blotches and will also have to be replaced. — Ineuw talk 22:01, 29 May 2012 (UTC)

 * Thanks for replying! I think some of those images should be edited from the original scan and not from edited version as I did. I didn't notice before but now that you said I see there is some grey stuff. I have some experience with templates, css and html so maybe I can help with img float template to better suit your need if you can specify what is needed. Linnea (talk) 16:25, 30 May 2012 (UTC)

 * Thanks for your offer, and please go for it. This template issue is only relevant for images that on the left or right of the page. Also feel free to create a new template since we should refrain from modifying originals. (At least, that's my approach).

 * 1. The major issue is the mix of small caps, regular, and italics.
 * 2. Captions are always 85%.
 * 3. If two lines or less, it's centered.
 * 4. If over 2 lines it's justified, with a hanging indent.

 * This is the original publisher's approach, to which they adhered to in the first 50 volumes. (I haven't proceeded proofreading any further.

 * As for image quality, my initial work was often poor because this is my first foray into graphics and graphics software. I often replace or mark for later replacement with the template. I use the downloaded .JP2 file of the volume from Internet archive. There is an explanation of the process Science_Monthly_illustrations here.

 * For individual images' replacement, I magnify the online page to the extreme and then copy and paste into Irfanview, which is a great image batch processor.

 * I hope this helps, and feel free to ask any questions. — Ineuw talk 17:04, 30 May 2012 (UTC)

title: User talk:Linnea


text:
User:Linnea

 * Help:Proofread
 * WikiProject Popular Science Monthly

To read

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 * Popular Science Monthly Volume 2
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User talk:Gyopi

— billinghurst  sDrewth  14:47, 13 May 2012 (UTC)

title: User talk:Gyopi


text:
Page:The White Peacock, Lawrence, 1911.djvu/71

Rh “Come across to my wife and have a cup of tea. Buried in these dam holes a fellow gets such a boor. Do come—my little wife is lonely—come just to see her.”

My mother smiled and thanked him. We turned to go. My mother hesitated in her walk; on the threshold of the room she glanced round at the bed, but she went on.

Outside, in the fresh air of the fading afternoon, I could not believe it was true. It was not true, that sad, colourless face with grey beard, wavering in the yellow candle-light. It was a lie,—that wooden bedstead, that deaf woman, they were fading phrases of the untruth. That yellow blaze of little sunflowers was true, and the shadow from the sun-dial on the warm old almshouses—that was real. The heavy afternoon sunlight came round us warm and reviving; we shivered, and the untruth went out of our veins, and we were no longer chilled.

The doctor’s house stood sweetly among the beech trees, and at the iron fence in front of the little lawn a woman was talking to a beautiful Jersey cow that pushed its dark nose through the fence from the field beyond. She was a little, dark woman with vivid colouring; she rubbed the nose of the delicate animal, peeped right into the dark eyes, and talked in a lovable Scottish speech; talked as a mother talks softly to her child.

When she turned round in surprise to greet us there was still the softness of a rich affection in her eyes. She gave us tea, and scones, and apply jelly, and all the time we listened with delight to her voice, which was musical as bees humming in the lime


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Clairvoyance (Leadbeater)

CLAIRVOYANCE

The Theosophical Publishing Society

London

 * Chapter I: What Clairvoyance is
 * Chapter II: Simple Clairvoyance: Full
 * Chapter III: Simple Clairvoyance: Partial
 * Chapter IV: Clairvoyance in Space: Intentional
 * Chapter V: Clairvoyance in Space: Semi-Intentional
 * Chapter VI: Clairvoyance in Space: Unintentional
 * Chapter VII: Clairvoyance in Time: The Past
 * Chapter VIII: Clairvoyance in Time: The Future
 * Chapter IX: Methods of Development

title: Clairvoyance (Leadbeater)


text: Category:620s works

title: Category:620s works


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User talk:173.76.15.86

Welcome

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ResScholar (talk) 21:03, 13 May 2012 (UTC)

title: User talk:173.76.15.86


text:
Page:The White Peacock, Lawrence, 1911.djvu/72

64 trees. Though she said nothing significant we listened to her attentively.

Her husband was merry and kind. She glanced at him with quick glances of apprehension, and her eyes avoided him. He, in his merry, frank way, chaffed her, and praised her extravagantly, and teased her again. Then he became a trifle uneasy. I think she was afraid he had been drinking; I think she was shaken with horror when she found him tipsy, and bewildered and terrified when she saw him drunk. They had no children. I noticed he ceased to joke when she became a little constrained. He glanced at her often, and looked somewhat pitiful when she avoided his looks, and he grew uneasy, and I could see he wanted to go away.

“I had better go with you to see the vicar, then,” he said to me, and we left the room, whose windows looked south, over the meadows, the room where dainty little water-colours, and beautiful bits of embroidery, and empty flower vases, and two dirty novels from the town library, and the closed piano, and the odd cups, and the chipped spout of the teapot causing stains on the cloth—all told one story.

We went to the joiner’s and ordered the coffin, and the doctor had a glass of whisky on it; the graveyard fees were paid, and the doctor sealed the engagement with a drop of brandy; the vicar’s port completed the doctor’s joviality, and we went home.

This time the disquiet in the little woman’s dark eyes could not dispel the doctor’s merriment. He rattled away, and she nervously twisted her wedding ring. He insisted on driving us to the station, in spite of our alarm.


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Clairvoyance (Leadbeater)/Chapter 1

WHAT CLAIRVOYANCE IS Clairvoyance means literally nothing more than "clear seeing", and it is a word which has been sorely misused, and even degraded so far as to be employed to describe the trickery of a mountebank in a variety show. Even in its more restricted sense it covers a wide range of phenomena, differing so greatly in character that it is not easy to give a definition of the word which shall be at once succinct and accurate. It has been called "spiritual vision", but no rendering could well be more misleading than that, for in the vast majority of cases there is no faculty connected with it which has the slightest claim to be honoured by so lofty a name.

For the purpose of this treatise we may, perhaps, define it as the power to see what is hidden from ordinary physical sight. It will be as well to premise that it is very frequently ( though by no means always ) accompanied by what is called clairaudience, or the power to hear what would be inaudible to the ordinary physical ear; and we will for the nonce take our title as covering this faculty also, in order to avoid the clumsiness of perpetually using two long words where one will suffice.

Let me make two points clear before I begin. First, I am not writing for those who do not believe that there is such a thing as clairvoyance, nor am I seeking to convince those who are in doubt about the matter. In so small a work as this I have no space for that; such people must study the many books containing lists of cases, or make experiments for themselves along mesmeric lines. I am addressing myself to the better-instructed class who know that clairvoyance exists, and are sufficiently interested in the subject to be glad of information as to its methods and possibilities; and I would assure them that what I write is the result of much careful study and experiment, and that though some of the powers which I shall have to describe may seem new and wonderful to them, I mention no single one of which I have not myself seen examples.

Secondly, though I shall endeavour to avoid technicalities as far as possible, yet as I am writing in the main for students of Theosophy, I shall feel myself at liberty sometimes to use, for brevity's sake and without detailed explanation, the ordinary Theosophical terms with which I may safely assume them to be familiar.

Should this document fall into the hands of any to whom the occasional use of such terms constitutes a difficulty, I can only apologize to them and refer them for these preliminary explanations to any elementary Theosophical work, such as Mrs. Besant's  Ancient Wisdom or Man and His Bodies. The truth is that the whole Theosophical system hangs together so closely, and its various parts are so interdependent, that to give a full explanation of every term used would necessitate an exhaustive treatise on Theosophy as a preface even to this short account of clairvoyance.

Before a detailed explanation of clairvoyance can usefully be attempted, however, it will be necessary for us to devote a little time to some preliminary considerations, in order that we may have clearly in mind a few broad facts as to the different planes on which clairvoyant vision may be exercised, and the conditions which renders its exercise possible.

We are constantly assured in Theosophical literature that all these higher faculties are presently to be the heritage of mankind in general — that the capacity of clairvoyance, for example, lies latent in every one, and those in whom it already manifests itself are simply in that one particular a little in advance of the rest of us. Now this statement is a true one, and yet it seems quite vague and unreal to the majority of people, simply because they regard such a faculty as something absolutely different from anything they have yet experienced, and feel fairly confident that they themselves, at any rate, are not within measurable distance of its development.

It may help to dispel this sense of unreality if we try to understand that clairvoyance, like so many other things in nature is mainly a question of vibrations, and is in fact nothing but an extension of powers which we are all using every day of our lives. We are living all the while surrounded by a vast sea of mingled air and ether, the latter interpenetrating the former, as it does all physical matter; and it is chiefly by means of vibrations in that vast sea of matter that impressions reach us from the outside. This much we all know, but it may perhaps never have occurred to many of us that the number of these vibrations to which we are capable of responding is in reality quite infinitesimal.

Up among the exceedingly rapid vibrations which affect the ether there is a certain small section — a very small section — to which the retina of the human eye is capable of responding, and these particular vibrations produce in us the sensation which we call light. That is to say, we are capable of seeing only those objects from which light of that particular kind can either issue or be reflected.

In exactly the same way the tympanum of the human ear is capable of responding to a certain very small range of comparatively slow vibrations — slow enough to affect the air which surrounds us; and so the only sounds which we can hear are those made by objects which are able to vibrate at some rate within that particular range.

In both cases it is a matter perfectly well known to science that there are large numbers of vibrations both above and below these two sections, and that consequently there is much light that we cannot see, and there are many sounds to which our ears are deaf. In these case of light the action of these higher and lower vibrations is easily perceptible in the effects produced by the actinic rays at one end of the spectrum and the heat rays at the other.

As a matter of fact there exist vibrations of every conceivable degree of rapidity, filling the whole vast space intervening between the slow sound waves and the swift light waves; nor is even that all, for there are undoubtedly vibrations slower than those of sound, and a whole infinity of them which are swifter than those know to us as light. So we begin to understand that the vibrations by which we see and hear are only like two tiny groups of a few strings selected from an enormous harp of practically infinite extent, and when we think how much we have been able to learn and infer from the use of those minute fragments, we see vaguely what possibilities might lie before us if we were enabled to utilize the vast and wonderful whole.

Another fact which needs to be considered in this connection is that different human beings vary considerably, though within relatively narrow limits, in their capacity of response even to the very few vibrations which are within reach of our physical senses. I am not referring to the keenness of sight or of hearing that enables one man to see a fainter object or hear a slighter sound than another; it is not in the least a question of strength of vision, but of extent of susceptibility.

For example, if anyone will take a good bisulphide-of-carbon prism, and by its means throw a clear spectrum on a sheet of white paper, and then get a number of people to mark upon the paper the extreme limits of the spectrum as it appears to them, he is fairly certain to find that their powers of vision differ appreciably. Some will see the violet extending much farther than the majority do; others will perhaps see rather less violet than most, while gaining a corresponding extension of vision at the red end. Some few there will perhaps be who can see farther than ordinary at both ends, and these will almost certainly be what we call sensitive people — susceptible in fact to a great range of vibrations than are most men of the present day.

In hearing, the same difference can be tested by taking some sound which is just not too high to be audible — on the very verge of audibility as it were — and discovering how many among a given number of people re able to hear it. The squeaks of a bat is a familiar instance of such a sound, and experiment will show that on a summer evening, when the whole air is full of the shrill, needle-like cries of these little animals, quite a large number of men will be absolutely unconscious of them, and unable to hear anything at all.

Now these examples clearly show that there is no hard-and-fast limit to man's power of response to either etheric or aerial vibrations, but that some among us already have that power to a wider extent than others; and it will even be found that the same man's capacity varies on different occasions. It is therefore not difficult for us to imagine that it might be possible for a man to develop this power, and thus in time to learn to see much that is invisible to his fellow-men, and hear much that is inaudible to them, since we know perfectly well that enormous numbers of these additional vibrations do exist, and are simply, as it were, awaiting recognition.

The experiments with the Röntgen rays give us an example of the startling results which are produced when even a very few of these additional vibrations are brought within human ken, and the transparency to these rays of many substances hitherto considered opaque at once shows us one way at least in which we may explain such elementary clairvoyance as is involved in reading a letter inside a closed box, or describing those present in an adjoining apartment. To learn to see by means of the Röntgen rays in addition to those ordinarily employed would be quite sufficient to enable anyone to perform a feat of magic of this order.

So far we have thought only of an extension of the purely physical senses of man; and when we remember that a man's etheric body is in reality merely the finer part of his physical frame, and that therefore all his sense-organs contain a large amount of etheric matter of various degrees of density, the capacities of which are still practically latent in most of us, we shall see that even if we confine ourselves to this line of development alone there are enormous possibilities of all kinds already opening out before us.

But besides and beyond all this we know that man possesses an astral and a mental body, each of which can in process of time be aroused into activity, and will respond in turn to the vibrations of the matter of its own plane, thus opening up before the Ego, as he learns to function through these vehicles, two entirely new and far wider worlds of knowledge and power. Now these new worlds, though they are all around us and freely interpenetrate one another, are not to be thought of as distinct and entirely unconnected in substance, but rather as melting the one into the other, the lowest astral forming a direct series with the highest physical, just as the lowest mental in its turn forms a direct series with the highest astral. We are not called upon in thinking of them to imagine some new and strange kind of matter, but simply to think of the ordinary physical kind as subdivided so very much more finely and vibrating so very much more rapidly as to introduce us to what are practically entirely new conditions and qualities.

It is not then difficult for us to grasp the possibility of a steady and progressive extension of our senses, so that both by sight and by hearing we may be able to appreciate vibrations far higher and far lower than those which are ordinarily recognized. A large section of these additional vibrations will still belong to the physical plane, and will merely enable us to obtain impressions from the etheric part of that plane, which is at present as a closed book to us. Such impressions will still be received through the retina of the eye; of course they will affect its etheric rather than its solid matter, but we may nevertheless regard them as still appealing only to an organ specialized to receive them, and not to the whole surface of the etheric body.

There are some abnormal cases, however, in which other parts of the etheric body respond to these additional vibrations as readily as, or even more readily than, the eye. Such vagaries are explicable in various ways, but principally as effects of some partial astral development, for it will be found that the sensitive parts of the body almost invariably correspond with one or other of the chakrams, or centres of vitality in the astral body. And though, if astral consciousness be not yet developed, these centres may not be available on their own plane, they are still strong enough to stimulate into keener activity the etheric matter which they interpenetrate.

When we come to deal with the astral senses themselves the methods of working are very different. The astral body has not specialized sense-organs — a fact which perhaps needs some explanation, since many students who are trying to comprehend its physiology seem to find it difficult to reconcile with the statements that have been made as to the perfect interpenetration of the physical body by astral matter, the exact correspondence between the two vehicles and the fact that every physical object has necessarily its astral counterpart.

Now all these statements are true, and yet it is quite possible for people who do not normally see astrally to misunderstand them. Every order of physical matter has its corresponding order of astral matter in constant association with it — not to be separated from it except by a very considerable exertion of occult force, and even then only to be held apart from it as long as force is being definitely exerted to that end. But for all that the relation of the astral particles one to another is far looser than is the case with their physical correspondences.

In a bar of iron, for example, we have a mass of physical molecules in the solid condition — that is to say, capable of comparatively little change in their relative positions, though each vibrating with immense rapidity in its own sphere. The astral counterpart of this consists of what we often call solid astral matter — that is, matter of the lowest and densest sub-plane of the astral; but nevertheless its particles are constantly and rapidly changing their relative positions, moving among one another as easily as those of a liquid on the physical plane might do. So that there is no permanent association between any one physical particle and that amount of astral matter which happens at any given moment to be acting as its counter part.

This is equally true with respect to the astral body of man, which for our purpose at the moment we may regard as consisting of two parts — the denser aggregation which occupies the exact position of the physical body, and the cloud of rarer astral matter which surrounds that aggregation. In both these parts, and between them both, there is going on at every moment of time the rapid inter-circulation of the particles which has been described, so that as one watches the movement of the molecules in the astral body one is reminded of the appearance of those in fiercely boiling water.

This being so, it will be readily understood that though any given organ of the physical body must always have as its counterpart a certain amount of astral matter, it does not retain the same particles for more than a few seconds at a time, and consequently there is nothing corresponding to the specialization of physical nerve-matter into optic or auditory nerves, and so on. So that though the physical eye or ear has undoubtedly always its counterpart of astral matter, that particular fragment of astral matter is no more ( and no less) capable of responding to the vibrations which produce astral sight or astral hearing than any other part of the vehicle.

It must never be forgotten that though we constantly have to speak of "astral sight" or "astral hearing" in order to make ourselves intelligible, all that we mean by those expressions is the faculty of responding to such vibrations as convey to the man's consciousness, when he is functioning in his astral body, information of the same character as that conveyed to him by his eyes and ears while he is in the physical body. But in the entirely different astral conditions, specialized organs are not necessary for the attainment of this result; there is matter in every part of the astral body which is capable of such response, and consequently the man functioning in that vehicle sees equally well objects behind him, beneath him, above him, without needing to turn his head.

There is, however, another point which it would hardly be fair to leave entirely out of account, and that is the question of the chakrams referred to above. Theosophical students are familiar with the idea of the existence in both the astral and the etheric bodies of man of certain centres of force which have to vivified in turn by the sacred serpent-fire as the man advances in evolution. Though these cannot be described as organs in the ordinary sense of the word, since it is not through them that the man sees and hears, as he does in physical life through eyes and ears, yet it is apparently very largely upon their vivification that the power of exercising these astral senses depends each of them as it is developed giving to the whole astral body the power of response to a new set of vibrations.

Neither have these centres, however, any permanent collection of astral matter connected with them. They are simply vortices in the matter of the body — vortices through which all these particles pass in turn — points, perhaps, at which the higher force from planes above impinges upon the astral body. Even this description gives but a very partial idea of their appearance, for they are in reality four dimensional vortices, so that the force which comes through them and is the cause of their existence seems to well up from nowhere. But at any rate, since all particles in turn pass through each of them, it will be clear that it is thus possible for each in turn to evoke in all the particles of the body the power of receptivity to a certain set of vibrations, so that all the astral senses are equally active in all parts of the body.

The vision of the mental plane is again totally different, for in this case we can no longer speak of separate senses such as sight and hearing, but rather have to postulate one general sense which responds so fully to the vibrations reaching it that, when any object comes within its cognition, it at once comprehends it fully, and as it were sees it, hears it, feels it, and knows all there is to know about it by the one instantaneous operation. Yet even this wonderful faculty differs in degree only and not in kind from those which are at our command at the present time; one the mental plane, just as on the physical, impressions are still conveyed by means of vibrations traveling from the object seen to the seer.

On the buddhic plane we meet for the first time with a quite new faculty having nothing in common with those of which we have spoken, for there a man cognizes any object by an entirely different method, in which external vibrations play no part. The object becomes part of himself, and he studies it from the inside instead of from the outside. But with this power ordinary clairvoyance has nothing to do.

The development, either entire or partial, of any one of these faculties would come under our definition of clairvoyance — the power to see what is hidden from ordinary physical sight. But these faculties may be developed in various ways, and it will be well to say a few words as to these different lines.

We may presume that if it were possible for a man to be isolated during his evolution from all but the gentlest outside influences, and to unfold from the beginning in perfectly regular and normal fashion, he would probably develop his senses in regular order also. He would find his physical senses gradually extending their scope until they responded to all the physical vibrations, of etheric as well as of denser matter; then in orderly sequence would come sensibility to the coarser part of the astral plane, and presently the finer part also would be included, until in due course the faculty of the mental plane dawned in its turn.

In real life, however, development so regular as this is hardly ever known, and many a man has occasional flashes of astral consciousness without any awakening of etheric vision at all. And this irregularity of development is one of the principal causes of man's extraordinary liability to error in matters of clairvoyance — a liability from which there is no escape except by a long course of careful training under a qualified teacher.

Students of Theosophical literature are well aware that there are such teachers to be found — that even in this materialistic nineteenth century the old saying is still true, that "when the pupil is ready, the Master is ready also" and that "in the hall of learning, when he is capable of entering there, the disciple will always find his Master". They are well aware also that only under such guidance can a man develop his latent powers in safety and with certainty, since they know how fatally easy it is for the untrained clairvoyant to deceive himself as to the meaning and value of what he sees, or even absolutely to distort his vision completely in bringing it down into his physical consciousness.

It does not follow that even the pupil who is receiving regular instruction in the use of occult powers will find them unfolding themselves exactly in the regular order which was suggested above as probably idea. His previous progress may not have been such as to make this for him the easiest or most desirable road; but at any rate he is in the hands of one who is perfectly competent to be his guide in spiritual development, and he rests in perfect contentment that the way along which he is taken will be that which is the best way for him.

Another great advantage which he gains is that whatever faculties he may acquire are definitely under his command and can be used fully and constantly when he needs them for his Theosophical work; whereas in the case of the untrained man such powers often manifest themselves only very partially and spasmodically, and appear to come and go, as it were, at their own sweet will.

It may reasonably be objected that if clairvoyant faculty is, as stated, a part of the occult development of man, and so a sign of a certain amount of progress along that line, it seems strange that it should often be possessed by primitive peoples, or by the ignorant and uncultured among our own race — persons who are obviously quite undeveloped, from whatever point of view one regards them. No doubt this does appear remarkable at first sight; but the fact is that the sensitiveness of the savage or of the coarse and vulgar European ignoramus is not really at all the same thing as the faculty of his properly trained brother, nor is it arrived at in the same way.

An exact and detailed explanation of the difference would lead us into rather recondite technicalities, but perhaps the general idea of the distinction between the two may be caught from an example taken from the very lowest plane of clairvoyance, in close contact with the denser physical. The etheric double in man is in exceedingly close relation to his nervous system, and any kind of action upon one of them speedily reacts on the other. Now in the sporadic appearance of etheric sight in the savage, whether of Central Africa or of Western Europe, it has been observed that the corresponding nervous disturbance is almost entirely in the sympathetic system, and that the whole affair is practically beyond the man's control — is in fact a sort of massive sensation vaguely belonging to the whole etheric body, rather than an exact and definite sense-perception communicated through a specialized organ.

As in later races and amid higher development the strength of the man is more and more thrown into the evolution of the mental faculties, this vague sensitiveness usually disappears; but still later, when the spiritual man begins to unfold, he regains his clairvoyant power. This time, however, the faculty is a precise and exact one, under the control of the man's will, and exercised through a definite sense-organ; and it is noteworthy that any nervous action set up in sympathy with it is now almost exclusively in the cerebro-spinal system.

On this subject Mrs. Besant writes:

"The lower forms of psychism are more frequent in animals and in very unintelligent human beings than in men and women in whom the intellectual powers are well developed. They appear to be connected with the sympathetic system, not with the cerebro-spinal. The large nucleated ganglionic cells in this system contain a very large proportion of etheric matter, and are hence more easily affected by the coarser astral vibrations than are the cells in which the proportion is less. As the cerebro-spinal system develops, and the brain becomes more highly evolved, the sympathetic system subsides into a subordinate position, and the sensitiveness to psychic vibrations is dominated by the stronger and more active vibrations of the higher nervous system. It is true that at a later stage of evolution psychic sensitiveness reappears but it is then developed in connection with the cerebro-spinal centres, and is brought under the control of the will. But the hysterical and ill-regulated psychism of which we see so many lamentable examples is due to the small development of the brain and the dominance of the sympathetic system."

Occasional flashes of clairvoyance do, however, sometimes come to the highly cultured and spiritual-minded man, even though he may never have heard of the possibility of training such a faculty. In his case such glimpses usually signify that he is approaching that stage in his evolution when these powers will naturally begin to manifest themselves, and their appearance should serve as an additional stimulus to him strive to maintain that high standard of moral purity and mental balance without which clairvoyance is a curse and not a blessing to its possessor.

Between those who are entirely unimpressible and those who are in full possession of clairvoyant power there are many intermediate stages. One to which it will be worth while to give a passing glance is the stage in which a man, though he has no clairvoyant faculty in ordinary life, yet exhibits it more or less fully under the influence of mesmerism. This is a case in which the psychic nature is already sensitive, but the consciousness is not yet capable of functioning in it amidst the manifold distractions of physical life. It needs to be set free by the temporary suspension of the outer senses in the mesmeric trance before it can use the diviner faculties which are but just beginning to dawn within it. But of course even in the mesmeric trance there are innumerable degrees of lucidity, from the ordinary patient who is blankly unintelligent to the man whose power of sight is fully under the control of the operator, and can be directed whithersoever he wills, or to the more advanced stage in which, when the consciousness is once set free, it escapes altogether from the grasp of the magnetizer, and soars into fields of exalted vision where it is entirely beyond his reach.

Another step along the same path is that upon which such perfect suppression of the physical as that which occurs in the hypnotic trance is not necessary, but the power of supernormal sight, though still out of reach during waking life, becomes available when the body is held in the bonds of ordinary sleep. At this stage of development stood many of the prophets and seers of whom we read, who were "warned of God in a dream", or communed with beings far higher than themselves in the silent watches of the night.

Most cultured people of the higher races of the world have this development to some extent: that is to say, the senses of their astral bodies are in full working order, and perfectly capable of receiving impressions from objects and entities of their own plane. But to make that fact of any use to them down here in the physical body, two changes are usually necessary: first, the the Ego shall be awakened to the realities of the astral plane, and induced to emerge from the chrysalis formed by his own waking thoughts, and look round him to observe and to learn; and secondly, that the consciousness shall be so far retained during the return of the Ego into his physical body as to enable him to impress upon his physical brain the recollection of what he has seen or learnt.

If the first of these changes has taken place, the second is of little importance, since the Ego, the true man, will be able to profit by the information to be obtained upon that plane, even though he may not have the satisfaction of bringing through any remembrance of it into his waking life down here.

Students often ask how this clairvoyant faculty will first be manifested in themselves — how they may know when they have reached the stage at which its first faint foreshadowings are beginning to be visible. Cases differ so widely that it is impossible to give to this question any answer that will be universally applicable.

Some people begin by a plunge, as it were, and under some unusual stimulus become able just for once to see some striving vision; and very often in such a case, because the experience does not repeat itself, the seer comes in time to believe that on that occasion he must have been the victim of hallucination. Others begin by becoming intermittently conscious of the brilliant colours and vibrations of the human aura; yet others find themselves with increasing frequency seeing and hearing something to which those around them are blind and deaf; others, again, see faces, landscapes, or coloured clouds floating before their eyes in the dark before they sink to rest; while perhaps the commonest experience of all is that of those who begin to recollect with greater and greater clearness what they have seen and heard on the other planes during sleep.

Having now to some extent cleared our ground, we may proceed to consider the various phenomena of clairvoyance.

They differ so widely both in character and in degree that it is not very easy to decide how they can most satisfactorily be classified. We might, for example, arrange them according to the kind of sight employed — whether it were mental, astral, or merely etheric. We might divine them according to the capacity of the clairvoyant, taking into consideration whether he was trained or untrained; whether his vision was regular and under his command, or spasmodic and independent of his volition; whether he could exercise it only when under mesmeric influence, or whether that assistance was unnecessary for him; whether he was able to use his faculty when awake in the physical body, or whether it was available only when he was temporarily away from that body in sleep or trance.

All these distinctions are of importance, and we shall have to take them all into consideration as we go on, but perhaps on the whole the most useful classification will be one something on the lines of that adopted by Mr. Sinnett in his Rationale of Mesmerism — a book, by the way, which all students of clairvoyance ought to read. In dealing with the phenomena, then, we will arrange them rather according to the capacity of the sight employed than to the plane upon which it is exercised, so that we may group instances of clairvoyance under some such headings as these:

1— Simple clairvoyance — that is to say, a mere opening of sight, enabling its possessor to see whatever astral or etheric entities happen to be present around him, but not including the power of observing either distant places or scenes belonging to any other time than the present.

2 — Clairvoyance in space — the capacity to see scenes or events removed from the seer in space, and either too far distant for ordinary observation or concealed by intermediate objects.

3 — Clairvoyance in time — that is to say, the capacity to see objects or events which are removed from the seer in time, or, in other words, the power of looking into the past or the future.

title: Clairvoyance (Leadbeater)/Chapter 1


text:
Page:The White Peacock, Lawrence, 1911.djvu/73

Rh “But you will be quite safe with him,” said his wife, in her caressing Highland speech. When she shook hands at parting I noticed the hardness of the little palm;—and I have always hated an old, black alpaca dress.

It is such a long way home from the station at Eberwich. We rode part way in the bus; then we walked. It is a very long way for my mother, when her steps are heavy with trouble.

Rebecca was out by the rhododendrons looking for us. She hurried to us all solicitous, and asked mother if she had had tea.

“But you’ll do with another cup,” she said, and ran back into the house.

She came into the dining-room to take my mother’s bonnet and coat. She wanted us to talk; she was distressed on my mother’s behalf; she noticed the blackness that lay under her eyes, and she fidgeted about, unwilling to ask anything, yet uneasy and anxious to know.

“Lettie has been home,” she said.

“And gone back again?” asked mother.

“She only came to change her dress. She put the green poplin on. She wondered where you’d gone.”

“What did you tell her?”

“I said you’d just gone out a bit. She said she was glad. She was as lively as a squirrel.”

Rebecca looked wistfully at my mother. At length the latter said:

“He’s dead, Rebecca. I have seen him.”

“Now thank God for that—no more need to worry over him.”

“Well!—He died all alone, Rebecca—all alone.”


text:
The Encyclopedia Americana (1920)/Jay, James

JAY, James, American physician, brother of John Jay (q.v.): b. New York, 27 Oct. 1732; d. Springfield, N. J., 20 Oct. 1815. He studied medicine and established himself as a physician. He was associated with Rev. Dr. William Smith in 1755 in securing an endowment for the present University of Pennsylvania; and in 1762, while on a visit to England, he represented to George III the need for higher education in the colonies, and was successful in securing funds for the endowment of King's College, now Columbia University. He was knighted in 1763. He was prominent in the passage of the New York act of attainder, and was imprisoned during the British occupation of New York, but was released in 1782 upon the arrival of Sir Guy Carleton. Author of two pamphlets concerning the collections of funds for colleges (1771, 1774); and ‘Reflections and Observations on the Gout’ (London 1772).


text:
Page:The White Peacock, Lawrence, 1911.djvu/74

66 “He died as you’ve lived,” said Becky with some asperity.

“But I’ve had the children, I’ve had the children—we won’t tell Lettie, Rebecca.”

“No ’m.” Rebecca left the room.

“You and Lettie will have the money,” said mother to me. There was a sum of four thousand pounds or so. It was left to my mother; or, in default to Lettie and me.

“Well, mother—if it’s ours, it’s yours.”

There was silence for some minutes, then she said, “You might have had a father——”

“We’re thankful we hadn’t, mother. You spared us that.”

“But how can you tell?” said my mother.

“I can,” I replied. “And I am thankful to you.”

“If ever you feel scorn for one who is near you rising in your throat, try and be generous, my lad.”

“Well——” said I.

“Yes,” she replied, “we’ll say no more. Sometime you must tell Lettie—you tell her.”

I did tell her, a week or so afterwards.

“Who knows?” she asked, her face hardening.

“Mother, Becky, and ourselves.”

“Nobody else?”

“No.”

“Then it’s a good thing he is out of the way if he was such a nuisance to mother. Where is she?”

“Upstairs.”

Lettie ran to her.


text:
Author:Ahmad Shah Massoud

Works

 * Massoud's Letter To The People Of America (1998)

title: Author:Ahmad Shah Massoud


text:
The Encyclopedia Americana (1920)/Jay, John

JAY, John, American statesman and jurist: b. New York, 12 Dec 1745; d. Bedford, Westchester County, N. Y., 17 May 1829. His father was a wealthy merchant of Huguenot stock; and his mother a daughter of Jacobus Van Cortlandt. His father, — early discovering, to use his own words, that Jay was of “a very grave disposition, and took to learning exceedingly well” — sent him to a school in New Rochelle similar to Dotheboys Hall in ‘Nicholas Nickleby.’ Three years at school were followed by study under a tutor until he entered King's College at 14. He was graduated in 1764, the subject of his oration being the blessings of peace, of which he was to have still keener appreciation. Two weeks later, on payment of £200, he entered the office of Benjamin Kissam, a prominent lawyer of New York, as an apprentice bound to serve five years, the last two years to be devoted to the study of the law. Admitted to the bar in 1768, he soon attained prominence in the profession, forming a partnership with Robert R. Livingston, afterward chancellor of the state, and secretary of foreign affairs. In 1773 he began his public career, as secretary to the Royal Commission to determine the boundary between New York and Canada; and for the following 28 years his public services were constant, varied and of supreme importance to the country so fortunate in being his birthplace.

Bound by no ancestral ties to England, and having married in 1774 a daughter of the famous Whig and Revolutionary governor of New Jersey, William Livingston, many would suppose that in the conflict impending between the colonies and mother country, Jay's voice,

like those of James Otis and Samuel Adams, would have been from the first “still for war.” But he was constitutionally so calm and conservative that he was unwilling to be too precipitate in determining upon a change in the mode of government. When, however, the colonists decided that their only safety lay in separation, Jay was found to be as staunch and aggressive a patriot as any, and represented the citizens of New York on the committee to settle the question arising out of the Boston Port Bill. Jay drafted the suggestion of that committee that “a Congress of Deputies from the Colonies in general” be convoked — in fact, the convocation of the Continental Congress. He was a member of that Congress, and met with it in Philadelphia on 5 Sept. 1774. Congress at once appointed a committee to “state the rights of the colonies in general,” of which Jay was made a member. This committee designated him to draft an address to the people of Great Britain, which was so satisfactory that it was at once reported to Congress, and adopted by it. Jefferson, without knowing who was the author, pronounced it “a production certainly of the finest pen in America.”

Jay was also sent to the 2d Continental Congress, but in the interim devoted himself to shaping the public mind in the direction of obedience to Congress and in hostility to enforcement of Parliamentary taxation. When the 2d Congress convened, the signal shot — “heard round the world” — had been fired at Lexington, and Congress, realizing that a condition of war existed, deputed Jay to draft an address to the people of Canada, which was prepared and adopted, and circulated in that country. He also wrote an address to the people of Jamaica and Ireland by request of Congress, but the second petition to the king that he prevailed upon Congress to make was written by Dickinson. Other important and effective work by him in that general direction might be cited, but I shall be content with the assertion I deem supported by the facts, that as a creator and molder of public opinion at that particular juncture Jay stands unrivaled; and all this was in the main accomplished through the wise use of his pen, the efficacy of which was strongly presented by John Adams when he wrote regarding it to Jefferson, “I never bestowed much attention to any of those addresses, which were all but repetitions of the same things; the same facts and arguments; dress and ornaments rather than body, soul or substance. I was in great error, no doubt, and am ashamed to confess it, for these things were necessary to give popularity to the cause, both at home and abroad.” Jay's contribution to the debates in Congress, like all his public work, showed that he followed in all things and upon all questions the path illuminated by the light of his well-balanced judgment, and his conscience, thinking not of personal popularity, but simply of the right. He served actively upon the committee that carried on negotiations with foreign powers friendly to America and inimical to England. Indeed, during the year 1775 he was a member of so many committees, each having different and important objects, that it is difficult to understand how he was able to accomplish so much important and laborious work.

If it be asked why so good a patriot as Jay was not a signer of the Declaration of

the answer is, that in 1776, while a member of the Continental Congress, Jay was also elected to the New York Provincial Congress, and the Continental Congress having directed the colonies to each adopt a government, Jay, on the call of his colony, proceeded to New York to take part in the formation of the local government, where he was forced to remain while the Declaration of Independence was being signed. During 1777, and while the war was going on in the vicinity of New York, the Provincial Congress, then styled the Convention of the Representatives of the State of New York, was laboring with exceeding difficulty, the members, as is recorded, performing “all the various and arduous duties of legislators, soldiers, negotiators, committees of safety and ways and means, judges, juries, fathers and guardians of their own families, flying before the enemy, and then protectors of a beloved commonwealth.” Yet amid all this turmoil and unrest a constitution was drafted by Jay which was, in the main, adopted as drafted, and was published upon 22 April 1777, by being read in front of the courthouse in Kingston. A committee was at once appointed, Jay being a member, to organize a new government; and a council of safety was created to act until the legislature should meet. Robert R. Livingston was appointed chancellor and Jay chief justice, and the judicial department of government was temporarily organized.

Jay was urged to be a candidate for governor at the first election under the constitution, but declined. General Clinton was elected over his opponent, General Schuyler, and took the oath of office, it is said, while “clothed in the uniform of the service, standing on the top of a barrel in front of the Court-House in Kingston.” On 9 September following, Chief Justice Jay delivered an address to the grand jury at Kingston, which is to be found in the first volume of his correspondence and public papers. The address is a much prized document of Revolutionary times, and was, undoubtedly, intended to reach and affect a much larger constituency than the grand jury to whom it was delivered. Of course, in those unsettled days, with the struggle between the old and the new countries raging, but little litigation of importance came before the Supreme Court, so that during Jay's chief justiceship the work of the court was mainly confined to criminal trials, and the court never sat in banc. During 1778 he was active in the Council of Revision, of which he was a member ex-officio. The legislature in 1779 appointed Jay to Congress without requiring him to vacate the office of chief justice, it being resolved that owing to serious questions between certain States “a special case” obtained under the constitution. Shortly afterward Congress elected him its president. Later in the year, however, he resigned the office of chief justice, designing, he said, to recoup his failing fortunes. But his desires in that direction were not to be gratified. More than 20 years elapsed before the public he had served so well would submit to be deprived of his services.

In October, 1779, Jay resigned the presidency of Congress to accept the office of Minister to Spain. His instructions in part were to secure if possible a commercial treaty with Spain similar to that existing with France, to acquire a

port in Spanish dominion on the Mississippi, and to negotiate a loan of $5,000,000. That his mission was not entirely successful, and was personally disagreeable, was due to the fact that Spain disliked the new nation because it occupied lands formerly held by Spain, and it was apprehended that with increasing strength it might reach out and take more — fears that we know now were not groundless. While Minister to Spain, Jay was appointed, with Franklin, Jefferson, Adams and Laurens, commissioner for a general peace. Their instructions rested on the mistaken theory that France would aid in procuring for us the best possible terms. In June 1782, Jay joined Franklin, then Minister to France, in Paris, and promptly but cautiously entered upon an investigation which disclosed that France had other interests to serve than those of the United States. Possessed of the situation, he boldly entered upon negotiations with England's representative without even consulting his only colleague in Paris, whom he regarded as necessarily embarrassed by his position as Minister to France, and his instructions. With firmness, and yet with great tact, he conducted the negotiations alone until joined by Adams, who enthusiastically approved of his action, and so advised Mr. Franklin, who, after consultation, agreed that the negotiations should be concluded without consulting the French court The result of these most interesting negotiations with England was a treaty by which the United States gained more than Congress had ever ventured to propose. And Jay's part in this great triumph of diplomacy is well summed up in a letter written by his fellow commissioner John Adams to Jonathan Jackson, “a man and his office were never better united than Mr. Jay and the commission for peace. Had he been detained at Madrid, as I was in Holland, and all left to Franklin, as was wished, all would have been lost.” He was appointed by Congress Secretary of Foreign Affairs. This office he filled with his usual ability, settling international questions, and advocating the building of a navy, and the organization of a Federal government under a constitution. His papers in the Federalist evidence both his activity and forcefulness in this direction; and his influence contributed in no small degree in bringing New York to the support of the Federal Constitution.

It is said that after the first election of Washington to the presidency he offered Jay the choice of any office tn the government, and that he chose that of chief justice of the Supreme Court of the United States, which he justly regarded as the most exalted position next to the presidency; but be that as it may, Washington appointed him to that position, and in his letter to Jay, advising him of the nomination, said, “I not only acted in conformity with my best judgment, but I trust I did a grateful thing to the good citizens of these United States.” His term of office was effective in shaping the foreign policy of the United States as well as in establishing the dignity and independence of the Federal judiciary. He resigned in 1795; but in the meantime and in 1792 the Federalists supported him unsuccessfully against Governor Clinton for the governorship of New York. In 1794 President Washington urged him to go to Great Britain as special envoy to settle differences growing out of the failure of that country

to keep the obligations of the Treaty of 1784, — differences which had aroused a strong war spirit all over the land. It was easy for Jay to foresee that the outcome of the situation would in all probability be unpopular with the people, but he did not hesitate to meet the responsibility that Washington believed he could meet better than any other man, partly because of the reputation he had established in England while negotiating the Treaty of Peace of 1784. A treaty resulted, known on this side of the ocean as “Jay's Treaty,” which settled the eastern boundary of Maine; recovered for illegal captures by British cruisers $10,000,000; secured the surrender of the Western forts still garrisoned by the British, and came to a point of agreement about the West India trade. With the exception of the latter article the treaty was approved by the President and ratified by the Senate. But many were not satisfied, and they denounced him with tongue and pen, and even burned him in effigy in Boston, Philadelphia and at his own home, New York.

He found on his return that he had been elected governor of New York — before the public had knowledge of the terms of the treaty, of course. Before the close of that term, and in April 1799 he was re-elected by a majority so large as to constitute a personal triumph. During this term the statute was passed providing for the gradual emancipation of slaves within the State, then numbering about 22,000. The six years of his incumbency of the office of governor were crowded with interesting legislative and executive events in which he performed his part with that staunch devotion to the public interests which ever characterized his efforts throughout his career as a servant of the public, as is well illustrated by his refusal to be a party to the scheme of certain leaders of the Federalists to secure the electoral vote of New York for the ensuing election. The unexpected result of the spring elections of 1800 assured the Republicans of a substantial working majority on joint ballot, and hence of the Presidential electors under the law as it then stood. It was generally conceded that New York would determine the choice of the next President. Although the Federalists had, in March prior to the elections, defeated the attempt of the Republicans to redistrict the State, and had insisted that it was necessary that the State should act as a unit in the choice of Presidential electors, the leaders changed their position after the election had gone against them and insisted that the electors should be chosen by districts. Alexander Hamilton wrote Governor Jay on 7 May advising that he call an extra session of the legislature to enact such a statute before July first, the end of the legislative year. Philip Schuyler also wrote a letter strongly urging that such a course furnished the only means of saving the “nation from more disasters.” But Jay, although a staunch Federalist, who had received the votes of New Jersey and Delaware, five votes from Connecticut and one from Rhode Island for the Presidency in the preceding electoral college, refused to take such action, and endorsed on Hamilton's letter these words: “Proposing a measure for party purposes which I think it would not become me to adopt.” He refused a renomination for the office of governor on the ground that he now

intended to retire from public life, and his purpose was unshaken by President Adams announcing to him his nomination and confirmation a second time as chief justice of the United States. This office he held until 1801 when he retired from public life.

Consult ‘Correspondence and Public Papers of John Jay’ edited by H. C. Johnston (1890-93); Jay, William, ‘Life of John Jay’ (1833); Whitelocke, ‘Life and Times of John Jay’ (1887); Pellew, ‘John Jay’ (1890).

JOHN JAY

Chief Justice of the United States Supreme Court, 1789-1795


text:
Tirukural/Chapter 51

501 How treats he virtue, wealth and pleasure? How, when life's at stake, Comports himself? This four-fold test of man will full assurance make. Let (a minister) be chosen, after he has been tried by means of these four things, viz,-his virtue, (love of) money, (love of) sexual pleasure, and tear of (losing) life.

502 Of noble race, of faultless worth, of generous pride That shrinks from shame or stain; in him may king confide.

(The king's) choice should (fall) on him, who is of good family, who is free from faults, and who has the modesty which fears the wounds (of sin).

503 Though deeply learned, unflecked by fault, 'tis rare to see, When closely scanned, a man from all unwisdom free.

When even men, who have studied the most difficult works, and who are free from faults, are (carefully) examined, it is a rare thing to find them without ignorance.

504 Weigh well the good of each, his failings closely scan, As these or those prevail, so estimate the man.

Let (a king) consider (a man's) good qualities, as well as his faults, and then judge (of his character) by that which prevails.

505 Of greatness and of meanness too, The deeds of each are touchstone true.

A man's deeds are the touchstone of his greatness and littleness.

506 Beware of trusting men who have no kith of kin; No bonds restrain such men, no shame deters from sin.

Let (a king) avoid choosing men who have no relations; such men have no attachment, and thereforehave no fear of crime.

507 By fond affection led who trusts in men of unwise soul, Yields all his being up to folly's blind control.

To choose ignorant men, through partiality, is the height of folly.

508 Who trusts an untried stranger, brings disgrace, Remediless, on all his race.

Sorrow that will not leave even his posterity will come upon him chooses a stranger whose character he has not known.

509 Trust no man whom you have not fully tried, When tested, in his prudence proved confide.

Let (a king) choose no one without previous consideration; after he has made his choice, let him unhesitatingly select for each such duties as are appropriate.

510 Trust where you have not tried, doubt of a friend to feel, Once trusted, wounds inflict that nought can heal.

To make choice of one who has not been examined, and to entertain doubts respecting one who has been chosen, will produce irremediable sorrow.

title: Tirukural/Chapter 51


text: Talk:Devotions/Meditation 6

title: Talk:Devotions/Meditation 6


text:
Tirukural/Chapter 52

511 Who good and evil scanning, ever makes the good his joy; Such man of virtuous mood should king employ.

He should be employed (by a king), whose nature leads him to choose the good, after having weighed both the evil and the good in any undertaking.

512 Who swells the revenues, spreads plenty o'er the land, Seeks out what hinders progress, his the workman's hand. Let him do (the king's) work who can enlarge the sources (of revenue), increase wealth and considerately prevent the accidents (which would destroy it).

513 A loyal love with wisdom, clearness, mind from avarice free; Who hath these four good gifts should ever trusted be.

Let the choice (of a king) fall upon him who largely possesses these four things, love, knowledge, a clear mind and freedom from covetousness.

514 Even when tests of every kind are multiplied, Full many a man proves otherwise, by action tried!

Even when (a king) has tried them in every possible way, there are many men who change, from the nature of the works (in which they may be employed).

515 No specious fav'rite should the king's commission bear, But he that knows, and work performs with patient care. (A king's) work can only be accomplished by a man of wisdom and patient endurance; it is not of a nature to be given to one from mere personal attachment.

516 Let king first ask, 'Who shall the deed perform?' and 'What the deed?' Of hour befitting both assured, let every work proceed.

Let (a king) act, after having considered the agent (whom he is to employ), the deed (he desires to do), and the time which is suitable to it.

517 'This man, this work shall thus work out,' let thoughtful king command; Then leave the matter wholly in his servant's hand. After having considered, "this man can accomplish this, by these means", let (the king) leave with him the discharge of that duty.

518 As each man's special aptitude is known, Bid each man make that special work his own.

Having considered what work a man is fit for, let (the king) employ him in that work.

519 Fortune deserts the king who ill can bear, Informal friendly ways of men his tolls who share.

Prosperity will leave (the king) who doubts the friendship of the man who steadily labours in the discharge of his duties.

520 Let king search out his servants' deeds each day; When these do right, the world goes rightly on its way.

Let a king daily examine the conduct of his servants; if they do not act crookedly, the world will not act crookedly.

title: Tirukural/Chapter 52


text:
Tirukural/Chapter 53

521 When wealth is fled, old kindness still to show, Is kindly grace that only kinsmen know.

Even when (a man's) property is all gone, relatives will act towards him with their accustomed (kindness).

522 The gift of kin's unfailing love bestows Much gain of good, like flower that fadeless blows.

If (a man's) relatives remain attached to him with unchanging love, it will be a source of ever-increasing wealth.

523 His joy of life who mingles not with kinsmen gathered round, Is lake where streams pour in, with no encircling bound.

The wealth of one who does not mingle freely with his relatives, will be like the filling of water in a spacious tank that has no banks.

524 The profit gained by wealth's increase, Is living compassed round by relatives in peace.

To live surrounded by relatives, is the advantage to be derived from the acquisition of wealth.

525 Who knows the use of pleasant words, and liberal gifts can give, Connections, heaps of them, surrounding him shall live.

He will be surrounded by numerous relatives who manifests generosity and affability.

526 Than one who gifts bestows and wrath restrains, Through the wide world none larger following gains.

No one, in all the world, will have so many relatives (about him), as he who makes large gift, and does not give way to anger.

527 The crows conceal not, call their friends to come, then eat; Increase of good such worthy ones shall meet.

The crows do not conceal (their prey), but will call out for others (to share with them) while they eat it; wealth will be with those who show a similar disposition (towards their relatives).

528 Where king regards not all alike, but each in his degree, 'Neath such discerning rule many dwell happily.

Many relatives will live near a king, when they observe that he does not look on all alike, but that he looks on each man according to his merit.

529 Who once were his, and then forsook him, as before Will come around, when cause of disagreement is no more.

Those who have been friends and have afterwards forsaken him, will return and join themselves (to him), when the cause of disagreement is not to be found in him.

530 Who causeless went away, then to return, for any cause, ask leave; The king should sift their motives well, consider, and receive!

When one may have left him, and for some cause has returned to him, let the king fulfil the object (for which he has come back) and thoughtfully receive him again.

title: Tirukural/Chapter 53


text:
Tirukural/Chapter 54

531 'Tis greater ill, it rapture of o'erweening gladness to the soul Bring self-forgetfulness than if transcendent wrath control.

More evil than excessive anger, is forgetfulness which springs from the intoxication of great joy.

532 Perpetual, poverty is death to wisdom of the wise; When man forgets himself his glory dies!

Forgetfulness will destroy fame, even as constant poverty destroys knowledge.

533 'To self-oblivious men no praise'; this rule Decisive wisdom sums of every school.

Thoughtlessness will never acquire fame; and this tenet is upheld by all treatises in the world.

534 'To cowards is no fort's defence'; e'en so The self-oblivious men no blessing know.

Just as the coward has no defence (by whatever fortifications ha may be surrounded), so the thoughtless has no good (whatever advantages he may possess).

535 To him who nought foresees, recks not of anything, The after woe shall sure repentance bring.

The thoughtless man, who provides not against the calamities that may happen, will afterwards repent for his fault.

536 Towards all unswerving, ever watchfulness of soul retain, Where this is found there is no greater gain.

There is nothing comparable with the possession of unfailing thoughtfulness at all times; and towards all persons.

537 Though things are arduous deemed, there's nought may not be won, When work with mind's unslumbering energy and thought is done.

There is nothing too difficult to be accomplished, if a man set about it carefully, with unflinching endeavour.

538 Let things that merit praise thy watchful soul employ; Who these despise attain through sevenfold births no joy. Let (a man) observe and do these things which have been praised (by the wise); if he neglects and fails to perform them, for him there will be no (happiness) throughout the seven births.

539 Think on the men whom scornful mind hath brought to nought, When exultation overwhelms thy wildered thought.

Let (a king) think of those who have been ruined by neglect, when his mind is elated with joy.

540 'Tis easy what thou hast in mind to gain, If what thou hast in mind thy mind retain.

It is easy for (one) to obtain whatever he may think of, if he can again think of it.

title: Tirukural/Chapter 54


text:
Author:Alton Brooks Parker

Works

 * Letter to Carl Schurz (August 29, 1904)

Works about Parker

 * Letter to the Parker Independent Clubs by Carl Schurz, 1904. This is mostly a diatribe against Theodore Roosevelt and the Republican Party, but toward the end Parker and the Democrats are discussed.
 * Letter to the Parker Independent Clubs by Carl Schurz, 1904. This is mostly a diatribe against Theodore Roosevelt and the Republican Party, but toward the end Parker and the Democrats are discussed.

title: Author:Alton Brooks Parker


text:
Tirukural/Chapter 55

541 Search out, to no one favour show; with heart that justice loves Consult, then act; this is the rule that right approves.

To examine into (the crimes which may be committed), to show no favour (to any one), to desire to act with impartiality towards all, and to inflict (such punishments) as may be wisely resolved on, constitute rectitude.

542 All earth looks up to heav'n whence raindrops fall; All subjects look to king that ruleth all.

When there is rain, the living creation thrives; and so when the king rules justly, his subjects thrive.

543 Learning and virtue of the sages spring, From all-controlling sceptre of the king.

The sceptre of the king is the firm support of the Vedas of the Brahmin, and of all virtues therein described.

544 Whose heart embraces subjects all, lord over mighty land Who rules, the world his feet embracing stands.

The world will constantly embrace the feet of the great king who rules over his subjects with love.

545 Where king, who righteous laws regards, the sceptre wields, There fall the showers, there rich abundance crowns the fields.

Rain and plentiful crops will ever dwell together in the country of the king who sways his sceptre with justice.

546 Not lance gives kings the victory, But sceptre swayed with equity.

It is not the javelin that gives victory, but the king's sceptre, if it do no injustice.

547 The king all the whole realm of earth protects; And justice guards the king who right respects. The king defends the whole world; and justice, when administered without defect, defends the king.

548 Hard of access, nought searching out, with partial hand The king who rules, shall sink and perish from the land.

The king who gives not facile audience (to those who approach him), and who does not examine and pass judgment (on their complaints), will perish in disgrace.

549 Abroad to guard, at home to punish, brings No just reproach; 'tis work assigned to kings.

In guarding his subjects (against injury from others), and in preserving them himself; to punish crime is not a fault in a king, but a duty.

550 By punishment of death the cruel to restrain, Is as when farmer frees from weeds the tender grain.

For a king to punish criminals with death, is like pulling up the weeds in the green corn.

title: Tirukural/Chapter 55