< Errors of the Theosophists (continued from page 11-147) >
lull themselves into the sweet dream that by virtue of half-a-dozen jaw-breakers they are in advance of the world. These are the learned Theosophists.
Some again saddle themselves upon “the Kabbalists.” These have “Isis” on the brain, and chronic Anacalypsis-Higginsism in the mental system; they suffer also from acute evolutionary fever, and are subject to astrological theories. Their minds being a perfect chaos, they find traces of all their favourite theories in “the Kabbalists.” These are the mystically profound Theosophists.
Some enterprising individuals have joined the ranks with the futile hope of obtaining power and wealth by magic; hitherto no one has succeeded in going beyond the pale of mere foolery, although many have capacities for higher things. For this magical power some look to India, some to Thibet; one learned individual attempted to lead to Rome, but he had to leave, for Rome is not in Thibet, sir.
Let us piously hope that the theosophical boots were not defiled by actual contact with the recalcitrant body.
Some look to Yogis; some to Fakirs; now “the Brothers” are in high fashion, while some direct their regards to me; but all seem to ignore that the original source of all knowledge is the individual soul when in communion with the absolute.
Even as the founder of the Alexandrian school, Ammonias Saccas, the self-taught philosopher, by soul-knowledge attained to a knowledge of the absolute, and thereby to a knowledge of all things, so can every earnestly striving individual arrive at this knowledge (Gnosis) which is the fountain-head of all knowledge. Once in communion with the absolute one need learn nothing more than the mere technical terms of things. The absolute is absolute thought. In whatever direction one then desires information, he will get absolute truth from the Divine mentor, his own soul. It depends, however, on the development of the individual whether he will be able to communicate scientifically this knowledge, or whether he will remain in an incommunicable ecstatic state. A knowledge of the mathematical and physical sciences is therefore of great value to the occultist.
In every human creature there lies latent in the involitional part of the being a sufficient quantity of the omniscient, the absolute. To induce the latent absolute, which is the involititional part of our volitional conscious being, to become manifest, it is essential that the volitional part of our being should become latent. After the preparatory purification from acquired depravities, a kind of introversion has to take place; the involitional has to become volitional, by the volitional becoming involitional. When the conscious becomes semi-unconscious, the, to us, formerly unconscious becomes fully conscious. The particle of the omniscient that is within us, the vital and growing, sleepless, involitional occult or female principle being allowed to express itself in the volitional, mental manifest, or masculine part of the human being, while the latter remains in a state of perfect passivity, the two formerly dissevered parts become re-united as one holy (wholly) perfect being, and then the divine manifestation is inevitable. Necessarily this is only safely practicable while living in uncompromisingly firm purity, for otherwise there is danger of unbalancement-iusanity, or a questionable form of mediumship.
If anything is necessary to demonstrate the power of Thought over Matter, it is this Absolute State, where Thought can be said to be in full action. In this state Thought is action, and illimitable action. The Divine Will and Imagination combined, form the “Mirific” Word or Logos. Man's physical body generally becomes the first instrument which the regenerate and united soul and spirit (the involitional now volitional, the volitional now involitional) select to play their pranks upon. For the universe is full of joy, and the Adept’s God is a God of joy, but he is an angry God, a very devil, to those who oppose him. The manifest soul has the power to reduce or to magnify, to lighten or to increase the weight of the physical body. The object of this effect is best known to the soul, as it occurs spontaneously; to us it appears merely as the soul’s fun joy at her emancipation from the tyranny of the devil (man’s unregenerate being), and also to indicate her power. Behold now the error of the 'Theosophists in following the track of the mystifying and mystified Hindoos; they consider the four above faculties (Sidhis of Krishna), Anima, Mahima, Laghima and Garima to be the power they have to strive for, This is a ludicrous confusion of effect with cause. Our aim should be only to arrive at the Absolute State of the Kabbalists, when all these things and many more shall be added unto us. If a man, while in the microcosmic state, strives ever so much for magical power, according to the directions of “Brothers,” Yogis or Fakirs, or even according to those of Eliphas Levi, he will at best but develope into a curious medium, believing that be commands spirits, while in reality the spirits use him as a tool. This, I believe, is the position of Madame Blavatsky, much as she may resent the insinuation.
Everything the Theosophical Society has attempted, it has but perverted and cast a gloom over. The Theosophical books have spread more error· than truth, and I heartily wish they had been left unwritten.
Adeptship versus Mediumship
Sir,—With reference to your note to my last week’s letter, I will endeavour to supplement the latter, as you think I should do, by some further remarks.
No phenomenon has ever been recorded as occurring in Madame Blavatsky’s presence, which was not in direct pursuance with her previously declared intention, or for a directly practical purpose. This fact alone proves that the forces employed are either under control, or by some “pre-established harmony, never obtrude themselves when they are not wanted.” You will, perhaps, refer, to the “signal calls” (bell sounds), which are sometimes heard, though not expected, and will say that we are not entitled to accept her explanation, that these are telegraphic calls for her attention, by her invisible adept correspondents. But I submit that when I find a phenomenon perfectly appropriate to its alleged purpose, I am entitled to classify it as occurring for that purpose. Take any medium, or number of mediums, at their strongest power. True it is that the agencies operating, when able, are also sometimes willing to oblige the sitters, and carry out their wishes, though more often the desired test is evaded, and something quite unlooked for, though perhaps as remarkable, is done. Take all the facts in Mr. Sinnett’s book; you will find none superfluous, none disorderly, but always just that done which is in response to an intelligent exigency. I do not say confidently that any one single phenomenon mentioned in this book could not occur <... continues on page 11-173 >
Editor's notes
- ↑ Adeptship versus Mediumship by C.C.M., London Spiritualist, No. 464, July 15, 1881, p. 28
Sources
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London Spiritualist, No. 464, July 15, 1881, p. 28