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- Lucifer, vol. 6, no. 33, May 1890, pp. 251-253
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DATA
Title for references: Buck J.D. - Hiero-Salem
Short description:
251
THIS is in many respects a very remarkable volume, from its recognition of the fact that what is may be developed into what might and ought to be, so rendering the individual “perfectly happy and perfectly powerful”: to give to each individual and to the family this high development, is the goal at which the author aims in this story. The problem of human life, and those relations of individuals that go to make up the family, are handled in a masterly way that shows deep thought, clear discernment, a philosophical grasp of the relations of principles and things, and straightforward loyalty to the highest convictions. It is a Herculean task to attempt to apply these principles to a story of to-day, and to utter them through the dramatis personæ of a handful of living beings. The wonder is that the author has succeeded so well and accomplished so much. The story is sometimes overloaded, but the philosophy is never lame, while some of the characters are genuine creations whose nobility and profundity would do credit to the finished dramatist.
The book has a special interest for students of Theosophy, both on account of the occult view that runs through it and which frequently comes unobtrusively to 252the surface, and because reincarnation is taken as a matter of course and without argument pro or con, and set in its proper place in the life of the individual.
The first principle upon which the life of the individual proceeds is the equal and unqualified freedom of both man and woman, and this is the foundation of the family. When the individual has gotten rid of “fear, fighting, and desire”; when, from having ceased all attempts to constrain other lives, he has earned the right to his own personal freedom, he begins to realize his own capacity to transform what is into what may and ought to be; in other words, to realize the possibilities of true manhood and true womanhood. When the individual has thus ceased to tyrannize over others, and has begun to restrain and to reform himself, he becomes possessed with a strong desire to help others, and this can only be done by putting them in the way of seeing for and helping themselves. To learn in order that one may teach, to rise that one may be worthy to help others up, is the principle of altruism, and the rapid unfolding of the powers of man under such an impulse is well shown in the progress of the story. Here is a glimpse of real occult power and the right way to use it.
Daniel Heem, the hero of the story, is a fit representative of those later incarnations whom the church has always found troublesome; it being far easier to burn or crucify their bodies than to answer their questions or to endure the scorching light of their souls. The “age of science” and “Christian civilization” understanding these souls born out of season but little better, sequesters them in asylums for the insane. The sane man, according to a fair construction of the average standard, is one who looks thoroughly after his own interests. Hence, to ignore one’s own personal advantages, or to be unduly solicitous about the well-being of others, is a mark of diseased mental power. In thus making sanity synonymous with that selfishness that leads inevitably to personal success, society is unconsciously sowing broadcast the seeds of insanity, of which selfishness is the root and branch. Egoism is the seed, selfishness the blossom, and insanity the fruit. In classing with these as insane the rarest individuals, who are simply in advance of their age, society shows itself incompetent to comprehend either class, though its treatment of the latter class has often driven them to real insanity. In the fostering care of home Daniel Heem solves the equation of life and leads forward to his own high plane his family and associates. It is Daniel’s life and influence rather than his sayings that seem to bring about this result. Loyal to his wife, Althea Elvi, to the last degree, he evinces that loyalty by no restraint or domination. She never stands to him as in the possessive case, but as free to do and to be her best. Daniel's “Lady of Life” proves to be his daughter Ethel. She alone comprehends him, and through his instructions, bestowed from earliest childhood, at last enters into her kingdom to possess it. Ethel’s brother Robert is a typical character, representative of man’s regard for woman, wherein with gallantry he woos, with chivalry he defends, and with slavery subdues woman; deceiving both himself and her till the awakening comes, when both realise that man never regards woman as an equal or a true companion till he has first conquered his own innate egotism. When woman can feel sure of her liberty, she will fill the measure of her humanity, and lead man with her to Divinity.
To hang such weighty problems on the thread of narrative is a great undertaking indeed. The book is never tedious, never tiresome, but interesting and often fascinating. It is a book to hold one till the “wee sina’ hours”: not like a romance, but for that truth, stranger than fiction, which broadens thought, clarifies vision, strengthens hope, elevates ideals, and encourages life.
The book is in line with theosophical thought, and if its author fails to grasp the full-orbed truth of Occultism, she is surely far on the way to it, and has had glimpses such as only the truest intuitions can give to one who is loyal to her 253highest conviction of Truth and its beneficent use for the elevation of humanity. The book abounds in wise sayings and quotable passages, but these can be left to the discriminating reader, as our space necessarily limits us here.
Footnotes
- ↑ “Hiero-Salem, The Vision of Peace”, by Mrs. E. L. Mason. Boston: J. G. Cupples and Co.