"When men tell us that the great religious teachers are neuropaths, that Buddha, Christ, S. Francis, are neuropaths, then we are inclined to cast our lot with the abnormal few, rather than with the normal many. We know what they were. They were men who saw far more and knew far more than we; what matters it whether we call their brains normal or abnormal? In these men's consciousness is a ray of the Divine splendour; as Browning says: Through such souls alone God, stooping, shows sufficient of Hill Light For us in the dark to rise by. And if in those cases the brain change from a normal to an abnormal state, then humanity must ever remain thankful to abnormality. That was the first answer which may be made to this statement of Lombroso, and you find a man like Dr. Maudsley, the famous doctor, asking whether there is any law that nature shall use only for her purposes what we call the perfect brains? May it not be that for her higher performances she needs brains which are different from the ordinary, the normal brains of man?"

“There is no suffering for him who has finished his journey, and abandoned grief, who has freed him self on all sides, and thrown off all fetters.”

“But it must not be supposed that the work of the Christ for His followers was over after He had established the Mysteries, or was confined to rare appearances therein. That Mighty One who had used the body of Jesus as His vehicle, and whose guardian care extends over the whole spiritual evolution of the fifth race of humanity, gave into the strong hands of the holy disciple who had surrendered to Him his body the care of the infant Church. Perfecting his human evolution, Jesus became one of the Masters of Wisdom, and took Christianity under His special charge, ever seeking to guide it to the right lines, to protect, to guard and nourish it. He was the Hierophant in the Christian Mysteries, the direct Teacher of the Initiates. His the inspiration that kept alight the Gnosis in the Church, until the superincumbent mass of ignorance became so great that even His breath could not fan the flame sufficiently to prevent its extinguishment. p. 142”

“Profoundly interesting is this world-tragedy of conflict to those who see in it a necessary preparation, a clearing of the ground, for the coming of the World-Teacher and for the new civilisation... The terrible lesson now being taught, the widespread suffering, the devastation by sword and fire, the poverty caused by the dislocation of trade, the tension, the bankruptcies... But through this Armageddon the world will pass into a realm of peace, of brotherhood, of co-operation, and will forget the darkness and the terrors of the night in the joy that cometh in the morning...”

“There is, in the Buddhist philosophy, a wonderful sentence of the Lord Gautama Buddha, where he is striving to indicate in human language something that would be intelligible about the condition of Nirvana. You find it in the Chinese translation of the Dhammapada, and the Chinese edition has been translation into English in Trübner’s Oriental Series. He puts it there that, unless there were Nirvana, there could be nothing; and he uses various phrases in order to indicate what he means, taking the uncreated and then connecting with it the created; taking the Real and then connecting with it the unreal. He sums it up by saying that Nirvana is; and that if it were not, naught else could be. That is an attempt to say what cannot be said. It implies that unless there existed the Uncreate, the invisible and the Real, we could not have a universe at all. You have there, then, the indication that Nirvana is a plenum, not a void. That idea should be fundamentally fixed in your mind, in your study of every great system of Philosophy. So often the expressions used may seem to indicate a void. Hence the western idea of annihilation. If you think of it as fullness, you will realize that the consciousness expands more and more, without losing utterly the sense of identity; if you could think of a centre of a circle without a circumference, you would glimpse the truth.”

“Those who have in any sense realised that God is around them, in them, and in everything, will be able to understand how a place or an object may become "sacred" by a slight objectivisation of this perennial universal Presence, so that those become able to sense Him who do not normally feel His omnipresence... This is the rationale of places of pilgrimage, of temporary retreats into seclusion; the man turns inward to seek the God within him, and is aided by the atmosphere created by thousands of others, who before him have sought the same in the same place....The effect produced will, of course, vary with the relative strengths of the vibrations... the laws of vibration are the same in the higher worlds as in the physical, and thought vibrations are the expression of real energies.”

“And it is not only in the labor world that we feel that this deadlock is seen. Along many other lines of human thought and human activity there is the same feeling that we have worn out our old methods and need a new departure in order that progress may be continued. You see it in the world of Art where the old ideals are fading away, and efforts in every direction are being made to body out new forms of art, new conceptions of the beautiful for the growing longings of man. You see it not only in the world of industry and art but in the world of science — the same demand for a new departure because the old methods are beginning to be outworn, and along these lines no further progress seems possible. Endings in every direction! p. 141”