In the vast store-house of the world's legends there is none more beautiful than that of the immaculate maiden Devaki, who in a divine ecstasy, amid strains of celestial music, brought forth the child of Mahadeva, Sun of Suns, in perfect serenity and bliss; while the story of Krishna's life, his dangers and temptations, his virtues and his beauty, his wisdom and his final supreme initiation, has provided the Hindu world with conceptions of a grandeur, originality and depth rarely met with elsewhere. To this well of wisdom came Plato and Pythagoras, and drew from it the chief ingredients of their philosophies; and here, too, we receive from the lips of Krishna, thirty centuries before the birth of Christ, the first faint intimations of the immortality of the soul. He taught his disciples that man, living upon earth, is triple in essence, possessing spirit, mind and body. When he succeeds in harmonising the two first, he attains the state of _Sattva_, and rejoices in wisdom and peace. When he succeeds in harmonising mind and body only, he is in the state of _Raja_, which is unstable and dangerous. When the body preponderates, he is in the state of _Tamas_, "that bindeth by heedlessness, indolence and sloth." Man's lot depends therefore on the correlation of these three states. When he dies in the state of _Sattva_, his soul rises to regions of the utmost purity and bliss, and comprehends all mysteries, in close communion with the Most High. This is true immortality. But those who have not escaped from _Raja_ and _Tamas_ must return to earth and reincarnate in mortal bodies. In later years Hermes Trismegistus, the Thrice-Greatest One, further developed these principles, adding to them the mystical treasures of Egyptian wisdom. It has been said by Lactance that "Hermes, one knows not how, succeeded in discovering nearly all the truth." During the first few centuries of the Christian era his works enjoyed a considerable vogue, and he also had a very great influence on the Renaissance period. The Hermetic books, with all their mysteries, have become part of the theosophical gospel, as well as the doctrines of Plato and of the Neo-Platonists, Plutarch's treatises on Isis and Osiris, the philosophies of Plotinus and Iamblichus, the teachings of Philo and of the Gnostics, and the works of innumerable others, who in seeking to throw light on the super-physical realms seem often only to have succeeded in plunging them into greater darkness. Augmented by all these obscure products of philosophy and metaphysics, the new Theosophy gives the impression of a gigantic and impenetrable maze, but it must be admitted that its followers have drawn from it maxims whose justice and high morality are beyond question. The general trend of its teachings is indicated by the following sublime passages from the Bhagavad Gita, or Lord's Song:--