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vol. title: vol. period: 1876-1878 pages in vol.: 247 |
< Mad. Blavatsky`s Forthcoming Work (continued from page 4-79) >
Properly, the disembodied souls of the depraved; these souls having at some time prior to death separated from themselves their divine spirits, and so lost their chance for immortality. Once divorced from their bodies, these souls, (also called astral bodies,) of purely materialistic persons, are irresistibly attracted to the earth, where they live a temporary and finite life amid elements congenial to their gross natures. “After a more or less prolonged period of time these material souls will begin to disintegrate, and finally, like a column of mist, be dissolved atom by atom in the surrounding elements.” I have, in these quotations, italicised those passages which, in my opinion, are apt to become points of issue between the Spiritualists and Madame B.
At the same time I suggest that to avoid further confusion of “elemental and elementary spirits” it would be advisable to designate the latter by some other name, as for instance, “rudimentary.” If they, as Madame B. assures us, are liable to be “dissolved,” there must have been some deficiency in their germ, which would justify their designation as “rudimentary.”
On Evolution, our authoress makes these highly appropriate remarks: “The development of higher orders of animals from the lower, modern, or so-called exact, science, holds but to a one-sided, physical evolution, prudently avoiding and ignoring the higher, or spiritual evolution, which would force our contemporaries to confess the superiority of the ancient philosophers and psychologists over themselves. The ancient sages ascending to the unknowable, made their starting-point from the first manifestation of the unseen, the unavoidable, and from a strict logical reasoning the absolutely necessary creative Being, the Demiurgos of the universe. Evolution began with them from pure spirit, which, descending lower and lower down, assumed at last a visible and comprehensible form, and became matter. Arrived at this point, they speculated in the Darwinian method, but on a far more large and comprehensive basis.”
An important declaration is found under the head of “Materialization.” It reads:
Materialization. A word employed by Spiritualists to indicate the phenomenon of a “spirit clothing himself with a material form.” The far less objectionable term “form-manifestation” has been recently suggested by Mr. Stainton Moses, of London. When the real nature of these apparitions is better comprehended, a still more appropriate name will doubtless be adopted. To call them “materialized spirits” is inadmissible, for they are not spirits but “animated portrait-statues.”
Here a wide field of strife opens between the unveiler of Isis and the Spiritualists. A great many of the latter, at least, in view of the latest and most wonderful experiences of Mr. O’Sullivan in Paris, will be prone to contend that the forms produced through the mediumship of Mr. Firman must be more than “animated portrait-statues,” supposing even that Madame B. should be prepared to demonstrate that the fable of Pygmalion may still become a reality.
“Soma.” “This Hindu sacred beverage, answering to the Greek Ambrosia or nectar drank by the gods of Olympus,” prompts the authoress to make the following spicy remarks: “Thus the Hindu Soma is mystically and in all respects the same that the Eucharist supper is to the Christian. The idea is similar. By means of the sacrificial prayers — the Mantras — this liquor is supposed to be transformed on the spot into real Soma, or the Angel, and even into Brahma himself. Some missionaries have expressed themselves very indignantly about this ceremony, the more so that, generally speaking, the Brahmans use a kind of spirituous liquor as a substitute. But do the Christians believe less fervently in the transubstantiation of the communion wine into the blood of Christ, because this wine happens to be more or less spirituous? Is not the idea of the symbol attached to it the same? But the missionaries say that this hour of Soma-drinking is the golden hour of Satan, who lurks at the bottom of the Hindu sacrificial cup.”
The very vague and promiscuous use of the terms spirit and soul, causes the authoress to state this as her definition of them: Referring to the work itself, she remarks here only that “spirit” is the “Nous (νοῦς)” of Plato, the immortal, immaterial and purely divine principle in man, the crown of the human triad, whereas “Soul” is the Psyche or the nephesli of the Bible, the vital principle or the breath of life which every animal, down to the infusoria, shares with man.”
Space and time forbidding, I must resist the temptation of making further quotations, but I trust that what has been quoted will impress the attentive reader of the Banner with the fact that the forthcoming book of Madame B. will, under all considerations, range among the most important contributions to the literature of the modern science of spirit, and be worth the attention of every thinking student of this. Whether the authoress will make good the proud title of her work, and this will prove a true “Unveiling of Isis, i. e.,” the lifting of the curtain from the inner temple of the mysterious goddess, and solve the enigma of nature and life, I am not prepared to say. I am satisfied, however, that it may tear some rents into the hitherto indestructible Veil, and allow some peeps into the sanctissimum of the Unknowable. But not being an adept of the Esoteric Arcana of “theosophical wisdom,” I would, in view of malevolent opposition, have preferred a less pretentious title for the meritorious work of our learned authoress. Although great things have been done since, nearly a hundred years ago, Goethe wrote his great theosophical poem, “Faust,” I believe that to these very days, the days of “materialization,” or “animated portrait-statues,” remains true what that student of mediæval magic expressed as the ultimate result of his studies:
“Mysterious even in open day, |
Brooklyn, Aug. 1877.
The Khedive`s Gift to America
...
Isis Unveiled
“Isis Unveiled,” a work purporting to treat on Oriental literature, magic and religion, has just been published by J. W. Bouton, of this city. The typographical execution—everything coming within the province of the printer and publisher—is complete. The work itself, occupying a field so new to many readers, will be judged according to the interest taken by them in the topics which it discusses. Sciolists will hurry to discard it with some scornful remark, in the hope that their admirers will accept their judgment without further investigation. But “Isis” cannot be dismissed thus unceremoniously. There are too many investigators who do not receive opinions thus submissively. These will welcome the new publication as a most valuable contribution to philosophical literature. Even those who hesitate to accept the bold conclusions of the author will yet gladly receive the book as affording a vast amount of information in regard to topics about which there exists a vivid curiosity but little accurate conception. So thoroughly have the storehouses of ancient and mediæval learning been ransacked, that few subjects of much interest appear to have been left unnoticed. The genesis of the human race, the emigration of peoples, the submerged continents, the relationship between the myths and worships of the peoples of the Old and New World, Buddhistic, Braminic, philosophical and theological ideas, as they once were believed, and their influence upon modern thought and dogma, have all received the fullest attention. This was necessary in order to render the work, which it professes to be, “a master key to the mysteries of ancient and modern science and theology.” In accordance with this purpose Mme. Blavatsky has divided her treatise into two parts, one devoted to science and one to religion. She handles with little ceremony the claims and assumptions of modern savants, however imposing their pretensions, when they are adverse to her views. She believes that ancient philosophers, Oriental not less than Grecians and Egyptians, have been conversant with much of the science that is now regarded as modern discovery; also that pundits, lamas, and other sages in the heart of Asia and India are still in possession of knowledge transcending that of occidental scientists of latter centuries as much as the erudition of the professor exceeds the attainments of the pupils of his class.
In taking such ground she is far from being pretentious. There is no doubt of her abundant assurance; but she speaks from the card. She has been a traveler in the principal countries of the East; spending her childhood in Armenia, the Caucasus, Persia and Turkestan, and many years of adult life among the Hindoos, Singalese, Thibetans and Egyptians. All the time she was eagerly acquiring knowledge. She had no scruple to learn from lamas or fakirs; and wherever it was practicable she entered the secret lodges and associations of the East, passing through the ordeals of initiation. Of course she has not ventured to reveal what had been disclosed in the crypt; but when it has become already known she makes abundant quotations, which contain the gist of the matter. Numerous translated <... continues on page 4-81 >
Editor's notes