recognized, and
given the largest hospitality, nevertheless, the "Secret Doctrine" and, in
a broad sense, the whole movement was an effort to present to modern
times, and particularly to the Western world, the most ancient and pure
philosophy of old India, the _Vedanta_ or "Wisdom-Religion."

An immense work of rejuvenation has gone on in India, particularly in the
establishment and maintenance of Schools for Girls, and in the relief of
poverty and discouragement of the teeming millions.

An immense literature was created, not yet appreciated, except by students
here and there, who found light, explanation, and encouragement in their
studies of the mysteries of Nature and of life.

Since the death of the founders of the Society, in this country at least,
only a few branches and fragments of the original organization now
remain.

"Leaders" and "Official Heads" often wholly ignorant of the Philosophy,
which colossal egotism and exploitation could hardly supply, have brought
the very names "Theosophy" and "Brotherhood" into contempt and ridicule in
many sections.

As some of these "official heads" are still in evidence, final results
cannot now be formulated, and need not be here considered or forecast. The
evidence is not all in.

Personally, I desire to record my great indebtedness and highest
appreciation of a noble life and a magnificent work accomplished by one of
the most remarkable and unselfish women known to history, and for the
light and knowledge which she made accessible, and which I still hold,
practically unchanged, but with the theorems of Natural Science, in place
of the postulates of Philosophy as better fitting "the progressive
intelligence" of the present time.

The two lines of presentation when clearly apprehended are not
antagonistic, but supplementary. Their aims and purpose are the same.

CHAPTER IV

THE MEASURE OF VALUES

This is a very utilitarian age. Start almost any subject, propose almost
any scheme, adventure, or investment, and the question is asked, "Will it
pay?" The multitude are cautious; the lower stratum, the unsuccessful--the
poor and the oppressed--are envious and often bitter and resentful; the
successful are often reckless, dissipated, and proud.

I am not writing an essay on Economics, but on Ethics and Psychology; on
the character, value, and use of the resources _within_ ourselves; our
_real possessions_. Here only may be found _actual values_.

I am not c