Theosophical University Press Online Edition
(Lecture delivered November 10, 1929)
A question from a little child: "What makes the moon, sun, and stars shine?"
Can you answer that? That is indeed a difficult question. Do you know that the greatest minds in modern science have not yet solved that question? No scientist knows what makes the celestial bodies luminous. Many and various have been the theories concerning this matter since the renaissance of scientific thought in European countries, which means a period many centuries after the downfall of the Roman Empire, and scientific men don't know much yet of the reason why the stars shine. Now a little child comes and says: "What makes the moon, and sun, and stars shine?" thus asking the same question which has perplexed the greatest of our scientific minds!
Of course the moon shines by reflected light. The moon is a dead body; which does not mean, however, that there is no life in it; on the contrary, the moon is full of life as all dead bodies are, for every atom everywhere of any body whatsoever, living or dead, as the phrase goes, is full of life, full of movement, full of energy.
But where, then, is the difference between living bodies and so-called dead ones? Only this, that what men call a living body is one which is under the control of an all-permeant oversoul, whether this oversoul be the soul of a man, or the soul of a beast, or the soul of a plant, or the soul of a star, or of a true, individualized, non-optical constellation, or of a universe: this oversoul is the indwelling mental life, the indwelling individualized energy. But a dead body is one in which the various parts composing that dead body are no longer held in the control of a governing, over-seeing, over-enlivening power, commonly called soul. Your answer, therefore, is comprised in the last few sentences that I have uttered.
It is the soul of the sun and the souls of the stars, the other cosmic suns, which make it and them shine. What is this luminosity pouring through the sun, or through the stars? An exhibition of energy; a manifestation, as we Theosophists say, of vital power. It is the soul of the sun, the spirit of the sun, if you please, which makes the sun shine. Had we the eyes to see the marvel, had we the vision to sense the wonder, we should see everything animate or so-called inanimate, shining, luminous, filled with light and splendor; and this light is merely the manifestation of the vital power thus pouring forth through the physical vehicle; as happens in the case of our sun whose luminosity we see because our optics, our organs of vision, are able to sense one particular range of the electromagnetic vibrational energy that it pours forth.
It is the soul of a star which makes it shine; and more: I will tell you that had we the eyes keen enough, properly attuned to the vibrations, we should see that everyone of us is shining like the sun. We should see the luminosity, the light, that we emanate. Actually we are shining like gods. This is truth, and it is merely our quasi-blindness — unattuned, unevolved, as our optics are to sense these ranges of vibration — it is only the imperfection of our sense of vision which prevents us from seeing the light that each one of us emanates.
Oh, what wonders we should see could we perceive what takes place! Such marvelous play of light and color, such splendorous exhibitions of vital energy, which each one of us and all other things are constantly pouring forth; and the sun in the celestial spaces, and the stars in their places, do just that — pour forth the vital energy within. This energy rushes out from the heart of each in a vital stream, and one phase of this vital stream we humans call light when we see it; and when we cannot see it, we nevertheless are conscious of other ranges of energy, and therefore speak of electricity and of magnetism and radiant energy, and give to the different phases of this vital energy different names.
But now our ultramodern scientists are telling us that electricity and magnetism and a number of other things are simply different ranges of vibration of electromagnetic substance-energy.
The marvels of the universe in which we live are very great — and how blind we humans are! When theosophists taught these things to the public twenty, thirty, forty, nearly fifty years ago, how we were laughed at; but we had great fun out of it nevertheless! We worked, and taught and waited, and now we are beginning to see that the things we then taught are now recognized as scientific truth. It is a great thing to be on the right side. I had liefer ten thousand million times be a martyr in the cause of truth than simply run with the multitude.
Here is a touching communication that I have received; it is in this instance not from a child, but it is from one between the age of childhood and, I dare say, middle age. The communication has reference to a few remarks that I made during the course of a private meeting last night, and I shall read it to you in order to show you one sort of questions that I receive and am asked to answer. One of these days I am going to answer some questions a great deal more openly than I have hitherto done, and then I shall say things that will make people — wonder!
"That was such a beautiful, beautiful speech that you delivered last night, in answer to the children's question about the fairies, that I am going to ask you if you will, at one of your Sunday afternoon lectures, speak about the fairies, so that the people may know how the little ones believe in them, and also how they love to play "Fairies"; and then too, your audience will get a touch of the heart of Lomaland.
"I am so happy that I am here: I don't know that any more words would express what I have in my heart. I love the work, and I just want to do all I can to help you."
Now, isn't this a beautiful and touching note! It shows the spirit that our wondrous theosophical teachings, when they are understood and not merely talked about under the guise of highfalutin phrases and long names, can arouse in the deepest recesses of the human heart.
Here is a question which is marked: "An easy one!" and it is signed: "Yours truly, Inquisitive." This is it:
"When did cause begin, and when shall effect cease?"
That is indeed a question, isn't it? I will tell you what I think about it. I think that cause, causation, never began. I think that effects, consequences, will never cease. I cannot conceive such a state of things. When men talk about a First Cause, do they realize what they mean? What preceded this supposititious First Cause? Who or what put it there, or whence came it — this supposed First Cause? Who or what introduced causation? If it had a beginning, it obviously will have an end. No, there never was a First Cause, and there never shall be an ending of things. Causation never began, and effects will never end. This is indeed an easy question to answer!
If you are not fully satisfied with these brief observations, then examine our wonderful books, wherein you will find these matters much more fully set forth than a public speaker can tell you about in the short time that he has at his disposal. One of the most symmetrical and satisfying parts of our majestic theosophical philosophy is precisely that which deals with the so-called origin, course, and destiny of the universe. Theosophists do not say, however, that things never had a beginning and that things never will have an end. On the contrary, we emphatically say they do, but my reference here is to things or entities which are all finite in form and function, as for instance any one particular universe, which of course had a beginning of its present life-cycle, and will reach a term of that same life cycle; but in the frontierless spaces of space, other universes shall be in the full flower of their being, until their time to pass away also comes; and then those which have passed away return into physical manifestation again, reimbody themselves in the same general way as men reincarnate — for reimbodiment or reincarnation are simply expressions of the same fundamental law working throughout nature and governing the incoming, the culmination, and the out-going for the time being, of entities and things, whether infinitesimal or cosmic.
But infinity or eternity, which after all are merely words expressing limitless space and limitless duration, never had a beginning and never shall have an end. The one would not be infinity, nor would the other be eternity, were there any absolute beginnings and absolute endings.
"Please define the subconscious mind. So many things and happenings are ascribed to it that it would be interesting to learn the extent of its functions and responsibilities."
What a question! How can I define something that nobody knows anything about? I don't. I know these words well enough, subconscious mind; I have heard them until I am tired of them, but I have never yet heard them explained. Nobody seems to know just what they do mean. Subconscious mind seems to be a phrase, or a name or a definition, if you like, given to certain latent or hid aspects and powers and faculties and energies and forces, or states of consciousness, of the human being, of which our modern investigators are beginning to know a few results; and they group together these results under the name the 'sub-conscious mind.' Why this center of consciousness should be called subconscious is somewhat of a mystery, perhaps because it is supposed to be below the ordinary consciousness of the brain-mind.
But I will tell you just what I think the psychologists are trying to say by using this phrase. The subconscious mind evidently is the vegetative part of the human intermediate being, which intermediate being is commonly called the mind or soul; and the vegetative part is that aspect of the soul which has become so habitual in function and action that we are not conscious of its working. It works along smoothly because of the ingrained habits originating in innumerable ages of the past, much as the heart beats, as the blood flows, as we grow unconsciously, as we wink almost unconsciously. These functional activities I call the vegetative part of us, signifying those things which we have learned and which have become so habitual with us that they act automatically.
Let me also here allude to the many, many things that are laid up in the storehouse of this intermediate part, called the mind or soul. Countless millions and billions of experiences and lessons that we have learned and have forgotten and which are unknown to our present brain, but which, nevertheless, form part of us, composing a storehouse, as it were; and in certain states into which we may put ourselves consciously or unconsciously, we tap, as it were, this reservoir, and then something rushes forth or comes forth, or pours out, through the average, ordinary mentality of the human being; and then men talk, when these forgotten events of consciousness occur, about another personality, and say that it is a case of multiple personality; and this storehouse of ancient memories and experiences is what is commonly called the subconscious mind. It is not a high part of our intermediate being. It is the lower part of that intermediate being.
But what is the higher part of that intermediate being or soul? Genius, inspiration, almighty love, compassion, pity, willpower which is stayed not nor can it be held. These are a few of the manifestations of the god within, of what we may perhaps call the superconscious man.
Here is the difference between the lower and the higher parts of us; and it is with this latter part, the higher part of us, that it is our bounden duty to ally our present conscious being, to become it, to grow into it, in other words to become consciously the god within. Some have called this inner god the immanent Christ; in Buddhist countries it is called the inner Buddha. But whatever name men may give to it, there it is: a fountain of wisdom, love, inspiration, power, knowledge, in fact the source and fountainhead of each and every faculty, past, present, and to come in the aeons of the future.
Compared with this higher part, the so-called subconscious mind is but the vegetative part of us: that part of us which has become habitual in act and function, automatic like the to us unconscious functionings of the physical body — yet often not consciously known by the brain-mind.
I have answered many kinds of questions, but I have never been asked before to speak about snoring. Here is the question:
"I have sometimes been startled to hear myself, just upon waking up, emitting a last loud snore! By covert inquiry I find that this is not an uncommon experience; but this is the interesting thing about it: it seems as though the sense of hearing awakens before the sense of sight, because my eyes are still shut when I hear the sound. Do the five senses awaken at different and regular intervals? And what are these senses: are they universal, in the sense of being cosmic, or do they pertain only to this globe?"
I am trying to think how I myself have felt when I have doubtless at times heard myself snore! I believe — I prefer to put it in that way — that the five senses do not awaken at the same time: that they awaken one after the other, and that the sense of hearing is one of the first to awaken.
Why should one have five senses, and not more and not fewer? You must know that this is not an uninteresting question. In fact it is a very interesting one. It is known that some of the humbler creatures have not as many senses as we humans have, and yet some of these humbler creatures have senses which in their own spheres of activity are keener than any one of our senses is.
It is our theosophical teaching that these senses (numbering five at the present time, and two more to come in the future before mankind shall have finished its evolutionary course on this globe) are expressions of five different energies of the intermediate nature of man; that these five senses themselves are very far from being perfected; and that these five energies expressing themselves in and as the five senses are our avenues, or function as such, by which we may become self-consciously aware of the outer world. In a way these senses are a help to us; and in another manner they are a detriment to our progress. They are a help because they show somewhat of the nature that is around us, and it is through our senses that much of our ordinary consciousness at the present time functions. We learn much about the world around us, and much about our fellow human beings, by means of the avenues of communication and portals of awareness that the five senses are to us.
This learning ultimately teaches us lessons of self-control, and helps to awaken within us the faculties of pity, of love, of compassion, of the will to do better; but someday in the far distant future these senses shall have evolved into something else entirely, and then they will have been outlived and will be completely forgotten; and the physical sense organs shall remain merely as physiological remnants, so to say, in the body of splendor that mankind then shall have. In those future aeons we shall have so evolved our inner faculties that we shall have become cognizant not only of the outside world through finer faculties, but shall have become cognizant of the universal field of consciousness within ourselves.
Man's inner spirit is the temple of infinitude, of its manifold life-energies and life powers; and in the course of our cyclic progression into matter, these life-energies and life powers manifest themselves outwardly; but we are now on the ascending arc of progressive development, and the whole trend of future evolution will be the development in mankind of the urge towards, and therefore the ultimate facility of, looking inwards, so that individual man may know himself — know himself as one of the collaborators with the gods in the construction and government of the universe: as one of the sparks of the infinite, cosmic Fire: for man has everything locked up within him, every power and energy that exists in the infinite spaces; and all evolution is but the bringing out of these locked-up powers, the unfolding, as a flower unfolds, of what is within. The five senses distract our attention away from the temple of the Most High, the spirit within the human constitution manifesting through the human body.
Such are the senses. They are cosmic in a sense, because they are derivative ultimately from cosmic principles, cosmic substances; but they are particular to the mankind of this globe, because our humanity on this particular globe is passing through one of the phases of its long evolutionary journey. On other planets the inhabitants of those planets have other senses, have other means of cognizing the outside world. Just as their bodies are shaped differently from ours, so are their senses somewhat different from ours.
Forget the idea that we men of this planet Earth are the sole measure of perfection in the boundless universe! What arrogant stupidity, what stupid arrogance! We are but one humanity on one planet, and there are many humanities on many planets.
"I have heard it said that venomous reptiles are, in a very real sense, the evil thoughts of humanity in an objective form. To what extent are we responsible for the noxious elements in nature?"
This is a profound question, one very difficult to answer offhand. I can give you an answer which will contain the elements of truth, but I cannot elaborate that answer this afternoon. I have spoken of this subject on a number of other occasions also. Not only venomous reptiles, but the entire range of the families of beings and entities beneath the human, are, as I tried to point out in a series of lectures delivered from this platform in 1927, ultimately derived from man. Hence they are derivatives in a sense, offspring, instead of being ancestors. Man is the chiefest entity on earth, the oldest. He is the chiefest because he is the oldest, therefore the most evolved; and all the other families of beings ultimately sprang from humanity, from mankind, in a very fascinating, wonderful way which you can read about in our books, and in the present and recent issues of our monthly magazine, The Theosophical Path, wherein have been running for many months past the series of lectures just spoken of that I delivered here in 1927.
But that is not all. That is what you might call merely the biological aspect. There is something much more difficult to understand, more profound, about this matter, and the explanation of it belongs really to our esoteric teachings, which are our secret teachings, and about these teachings I cannot here say much, except this: Man is a focus of creative powers; he is a focus of energies constantly throwing forth from himself innumerable streams, rivers, of little lives. Through his physical emanations these atomic lives, these life-atoms, leave him. Through his mind they leave him likewise, and in his mind they are thoughts, which are thus cast into the thought-atmosphere of the world; furthermore, each thought is an entity, because obviously it could not exist for a fraction of a second if it did not have an individuality of some kind inhering in it and composing its essence which holds it as an entity in individualized form.
Thoughts are things, because thoughts are substantial. Thoughts are substantial entities — not composed of the substance of our physical world, but of ethereal substance, etheric substance if you like the term better.
Now these streams of emanations from the creative center which man is, from this focus of life which man is, pass into the invisible realms as thoughts, and into our physical, visible realms also as his physical emanations; but the invisible ones — the thoughts good, bad, indifferent, highly colored, almost colorless, highly emotional, cold, hot, clean, sweet, infamous, and whatnot — all kinds of energies — leave the focus of life which man is; and it is these life-atoms, leaving man which begin to evolve thenceforth on their own account and in time become the intermediate nature of animals as they so evolve.
Man's emanations thus build up the animal world; the animals feed on these life-atoms of many kinds —= physical, vital, astral, mental, and whatnot. As man thus emanates streams of life-atoms, so does the sun pour forth its vital essence in space, giving life and energy and ethereal substance to all that its invigorating rays touch, as well as its own atoms, its electrons, and whatnot belonging to the physical sphere.
Thus does man continually pour forth his vitality. These life-streams issuing from him give life and evolutionary impulse and characteristics to the entities of the kingdoms below the human, because these subhuman kingdoms are the evolved productions of the thoughts and vital emanations of the human race. Man's thoughts of hate and antagonism, his often beastly passions, and the various energies of an ignoble type which flow forth from him, are the roots of the things and entities in the subhuman kingdoms which man considers to be inimical and antagonistic to his own kingdom; while, on the other hand, human vital and mental emanations of a different type — of aspiration, harmonious, kindly, amiable, symmetrical, character — act in a similar way in providing the intermediate or psychical principles of the nonvenomous, harmless, and shapely beasts, as well as the large range of plants and flowers of beauty and usefulness in the vegetable kingdom.
Contrasted with the animal and vegetable kingdoms, man stands as a god, having both a creative and inspiring post, so far as these inferior entities are concerned.
What has been said is only a brief outline of the very fascinating subject of thought that this answer has touched. I have told you that I could not elaborate it today, but in what I have said you have the key to the facts. Study our theosophical works, and you will understand more fully. In the sense that I have just outlined, we humans are responsible for the evil entities and things on this globe; but to say that man is responsible for the noxious elements in boundless nature would be using too particular and strong an expression.
Here is a question of a different type:
"Christ called his disciples 'the salt of the earth.' Does this signify that a few good men can prevent the corruption of society in general?"
Yes, and this Oriental figure of speech is well chosen, for physical salt is an excellent preservative, saving from decay; and similarly the influence of a good man can be very great. One good man can save a nation. Think of the lessons of history in this connection. I will tell you, likewise, conversely, that one evil man can damn a community if they ignorantly and foolishly allow him to do so. You know the saying of the Christian Scripture: "Evil communications corrupt good manners."
"In your theosophical book The Voice of the Silence, it is stated: 'Close thy mind to pleasures, as to pains.' What is the teaching of theosophy as regards innocent amusements?"
The questioner has answered his own question. If they are innocent, they are harmless — there is no harm in them. By all means enjoy yourself in innocent and stimulating amusements. But this beautiful saying of The Voice of the Silence, "Close thy mind to pleasures as to pains," refers to the training of certain disciples whom theosophists call chelas, who are in fact disciples of the Life Beautiful, for the ideal man is one whose will is not swayed nor is his judgment biased either by pleasure or by pain; and this is in fact also the doctrine of the ancient Stoics of Greece; the Superior Man, as the Chinese say, is one who stands firm and is not led astray by pleasure, nor does he weaken under pain.
Innocent amusements are not only helpful but often decidedly advantageous. I like innocent amusements. I think tennis, for instance, is a delightful pastime. If anybody told me that I had to give up my games of tennis, I think that I would tell him to — tell me something else.
The next question is as follows:
"We are told to concentrate our thoughts upon the work in hand. Some people are occupied in repeating a few simple movements of the hand throughout the working day. Are they required to think of nothing else?"
Why, of course not. Otherwise they would simply be human machines. It is bad enough as it is among some of our poor factory workers. But such movements repeated day after day finally become so habitual that they are done automatically, and no particular attention is paid to them. It would be foolish to do so. The mind can be raised with high and noble thoughts. The worker, while his hands are busy, can trace his ancestry in thought to the gods in space, and feel the inspiration of a divine ancestry flowing through the veins of his soul, so to speak. He can thereby be truly a man.
People talk about freedom and slavery. Oh, what mockery! Real freedom is within. You can have freedom though bound in chains; and when men of our age begin to realize these high truths, all their patter about political nostrums of one kind or another will become utterly unimportant in their view. The greatest and most effective way of changing men and of getting better conditions even in the physical world is to teach them how nobly to think and grandly to feel. You won't be bothered after that with any other kinds of trouble so far as men are concerned; and that is what theosophist are trying to do — I repeat it: trying to do!
From the list of questions before me I pick up what is a beautiful thing. It is not exactly a question: it is rather a comment:
"In the course of your lecture on Sunday, November 3rd, you stated that 'on some of the other planets of our own solar system there are inhabitants who would look so queer to us that the average man here would say they are "monstrosities." '
"I have been thinking that were the native flowers of our planet Earth possessed of a consciousness sufficiently developed to observe and appraise man, they might bring in a verdict that man today is unspeakably grotesque and monstrous. His lust for the blood of animals and his fellow beings, his relentless pursuit of material power, have robbed him of all semblance of beauty, and his face, instead of being radiant as the sun, is all nose and chin, and the words of Shakespeare — 'in whose eyes there is no speculation' — do not apply to him. What a contrasting tragic figure we make when standing by a bowl of dew-laden roses!
"How will you ever restore the battered form to perfect grace and fragrance?"
Evolution, growth, learning: these take place in time, and it is time which brings beauty out of deformity, and grace from awkwardness. It is time which heals all wounds and mends all things. Time is the blessed river of Lethe, of Forgetfulness. Evolution brings in time the symmetry of a great and noble mind reflected in the physical body, unwraps and unfolds the faculties of the inner god, the powers of the Christos-spirit within — the life, the harmony, the beauty, and the love, of the Buddha within — when these come forth, unroll themselves, unwrap themselves, so that the very physical body follows the lines of energy thus forthcoming, then shall we have a humanity beautiful, of beauteous form, men of symmetrical and beauteous mind — and this state of things will ultimately come to pass.
The next question on my list is as follows:
"This question of heredity is a terribly interesting and vital one to both parents and their grownup sons and daughters. The young folk blame their parents for their very being and everything else. I've heard them say: 'I did not bring myself into existence, so I can't help what I am, good or bad. I'm not to blame. Granddad and Father, or both, did this or that, or Grandma and Mother did this or that: it is heredity, therefore; I have to do it; how can I help it?' How can justice be done to both sides, parents and their young folk? The actual suffering on both sides affects thinking folk in a larger degree in family life than anyone can conceive of."
You should know that such a question never could arise in the mind of anyone who has studied theosophy and has understood what theosophy, the ancient wisdom, teaches. In the first place, what men call heredity is merely the obvious transmission of certain traits from parent to child; and its power, so called, has been enormously overdrawn. Heredity is not an energy: heredity is merely a name for certain visible results that are seen in human life.
It is a strange situation where children blame their parents for what the children themselves are, and where the parents blame their own parents; and thus each generation passes the responsibility back indefinitely. I will tell you that I have never done this. I should feel ashamed of myself if I blamed my parents for what I know perfectly well I myself am responsible for, and every decent man and woman who thinks knows the same.
The explanation of what is called heredity lies in the teaching of reincarnation: that every soul comes into each new body that it takes up, carrying in its very being the seeds of what it has built itself in the past to be; and in the new body it will build for itself another body in the next life on earth; and we come to the family or to the parents whose vibrations, to use a popular term for easy understanding, are the most akin to our own. That is all there is to it.
What we call heredity is simply the transmission of certain traits from parent to child, which traits follow a certain stream of life-atoms. That is all there is in this wonderful heredity that we hear so much about; and many of the bigwigs of science today are beginning to wonder just what heredity is after all.
Strictly speaking, there is no heredity, unless, as I say, we restrict that word merely to this observable passage of a stream of life-atoms carrying certain qualities through parent, through child becoming a parent, through child again, and so forth; and the reincarnating ego is a certain bundle of qualities, of characteristics, of passions, of energies, of thoughts, emotions, loves, aspirations and inspirations — in fact a bundle of everything that man ordinarily is; and it is drawn psychomagnetically to the bosom of the family where it finds vibrations most like its own, synchronous with its own.
Wordsworth says: "We come trailing clouds of glory from God who is our home." Quite a Christian idea. But the theosophist says very differently: We come out of the past bringing ourselves with us, advancing, evolving, learning, growing better and better and better as the ages pass. Yes, we make ourselves, and we ourselves are responsible for what we are.
Look at the immoral doctrine that the other idea is: "I am not responsible; I can do anything I like; nature has no hold on me; what is the use of trying?" Is that the kind of doctrine that appeals to any courageous man or woman, or to any thoughtful human being? No! Nature makes no such mistakes as that. Think the matter over. I repeat: You are precisely what you make yourselves to be. You are now what you have made yourselves in the past, and you are making now what you shall be in the future. Therefore, be your best, which is equivalent to saying the best of what you are within. Choose to be the god within, rather than a human weakling; for you are either one or the other.
"What is the inner significance of the Biblical quotation, 'Consider the lilies: they toil not, neither do they spin, etc.'?"
Well, this is from the Christian New Testament, the so-called Gospel of Matthew, chapter six, and it is preceded by passages wherein the great sage then speaking was trying to show that the wise man does not worry, does not pass — or should not pass — his existence in fretful and feverish anxieties, but should live free from pleasure or pain, free, manifesting the sublime spiritual qualities in his own inner being.
The great sage who spoke did not expect that his words should be taken literally: that we should take no thought for our raiment, nor for what we should eat or drink. The sage was not speaking to idiots, for it is obvious that we must eat, drink, and clothe ourselves decently. But in order to point his moral, he pointed to the lilies of the field. He said: "Consider the lilies of the field. They toil not, neither do they spin. They grow. And yet I tell you that even Solomon in all his glory was not clothed as one of these." And this statement is true. In a flower we see peace, beauty, harmony, symmetry, restfulness, quiet, strength, complete indifference to results, and we sense an odor which charms, and we see a form which delights. There, then, is the lesson given to us by the lilies of the field, or by any other flower.
Does beauty tell you nothing? Does harmony make no appeal to you? Does fragrance affect you not? Do restfulness and peace, and the exhaling of the inner life, of the inner beauty and splendor, make no appeal to you? Then your souls are dead.
Why cannot a man be a flower of humanity, expressing the divine energies of the living god within? For they are there! I will tell you that not only does a great and good man, as the ages pass, grow quickly beautiful — not only does his very body exhale a fragrance — but his very form, his face, become luminous, lighted with intelligence and fire, and he is clothed with peace, so that his very presence is strength-giving and brings to all who have the eyes to see and the hearts to feel, inspiration and the appeal of almighty love.
Vol 1, No 23