HPB-SB-8-94

H. P. Blavatsky Scrapbooks

from Adyar archives of the International Theosophical Society

T i

vol. 8, p. 94	volume 8, page 94 vol. title: Vol Four of The Theosophical Society of The Arya Samaj of Arya-wart vol. period: Sept 1878 – Sept 1879 pages in vol.: 350
Legend HPB note HPB highlighted HPB underlined HPB crossed out <Editors note> <Archivist note> Lost or unclear SBT, DT Restored

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eng • рус

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“No leprous churl, no wretch consumed of cancer, No weeping boor possessed of searching pain, Spake unto me, to whom I did not answer, ‘Go free of fear and stain!’

“And I who hearkened to their prayers and praises, I who had heard them call, upon my way, ‘Hail to the King who flesh from darkness raises!’ Did marvel more than they.

“Then came the time when I, the gentle master, Was sorely tempted by the wiles of Hell— Disgrace, derision and supreme disaster Upon my calm life fell.

“Scoffed at in insolent ways, but still undaunted, I reed-like bowed before my shame unique, Although my every step was tried and taunted, Although I could not speak

“Or curse the fools that harmed me, for those voices— Those suave seraphic voices I had heard, ‘Murmured, ‘ Thy Father in thy strength rejoices, Utter no hasty word!’

“And in the depths of my great degradation, I found new fervor for the coming strife; And hopeful, felt in my humiliation, That God would grant me life.

“So, when poor Judas, one whom I had trusted, One who had shared with me my bread and home, One whose weak brain for paltry silver lusted, Sold me to pagan Rome,

“I pitied him, and pardoned him, and waited, Knowing I would receive celestial aid; And with strong faith intact and unabated, Unto the Unknown prayed.

“But shame! oh shame! my enemies and foemen, Dragged me from sweet Gethsemane, and bound Before one Pontius Pilate, judge and Roman, I stood, and no word found!

“Certain that he would haughtily and proudly Cry ‘Nazarene this is my just … Get thee now forth, oh holy man, for loudly My voice proclaims thee free!’

“But he, a timorous hireling, would not save me, And to the rabble clamoring at his side, He cried, ‘ I give Barrabas,’ and he gave me There to be crucified!

“Then odious doubt o’erwhelmed me swift and horrid. Was I abandoned in this dire distress? The sweats of death oozed chill upon my forehead, I was all wretchedness.

“For how could he, this God superb and powerful, Take life like mine, when he had said to me, ‘More great than Kings thou shalt be on the flowerful Green slopes of Galilee!’

“No, no, my righteous hopes were not prostrated; Surely, I thought, I cannot perish here; Enoch, Elijah were to Heaven translated, Why should I foster fear?

“So blind with doubt and hideous dread repulsive, I wept not when the crowds that wished my loss Dragged me forth thorn-crowned, palpitant, convulsive To that world-worshiped cross!

“And though the heavy huge nails rent and tore me, Although mine eyes in agony grew dim, I saw the martyr’s promise shine before me, And still believed in Him!

“And there beside me in the gloom, repenting, A thief called loudly on my worthless name. I pardoned him, for the last time relenting, Waited, but no help came.

“Oh man, oh man! I then called out in anguish. “God, why forsake me? Now recall thy words!” ‘Oh Lama Lama Sabachthani, I languish!’ Hear me! but no thing stirred!

“Ah then I knew by lies he was degraded, And on my cheeks there rose the red of shame; Disgust resistlessly my mind pervaded, Like a quick leaping flame!

“And from my lips like some swift loosened torrent, A withering curse to Heaven, in my despair, Unheard of man, rang out supreme, abhorrent, Upon the deathless air!

“I now can scorn all hatred to dissemble, But I say to thee, mortal that thou art, Its utter anguish would have made God tremble, Had he possessed a heart!

“Gaze in my pallid face, my worn eyes tearful, Look at my lacerated palms that bleed, Gaze on my body scourged, and thin, and fearful, Thou of my race and creed!

“And seeing me here, borne down by Fate’s contention, Learn from my lips the awful truth, that when I died, God gave me not the grand ascension Believed by many men.

“Cast out of Heaven and Hell my woful spirit, Is no more great or less than thine will be; No realms of peace did my sad soul inherit, There is no rest for me!

“Betrayed, beguiled, an object of derision, For hours upon the cross I hung! In song Tell unto men, oh man, thy truthful vision, Sing of my nameless wrong!

“Let all the world know of my anguish dormant, Let truth be heard by all that Earth have trod; And tell to all when I have flown in torment, How Christ loathes God!”

* * * * * * * *

Then the sad silence of my vision rending, I heard a wail of terrible despair! And saw a hundred spectral hands descending, Clutch at his gory hair!

’Twas o’er, the martyr ghost far from me fluttered, Sighing, I woke; and gaining thought’s control, Suddenly felt the truth of all he uttered! And terror seized my soul! . . . . .

F. S. Saltus

Science and Speculation

“Step by step mankind move around their circumscribed circle of knowledge, science constantly correcting its mistakes and readjusting on the following day the erroneous theories of the preceding one.”—Madame Blavatsky.

This statement, in various forms, is often put forth by those who should be aware of its falsity. That it is received and echoed by those who are not able correctly to define the word science, is no matter of surprise. It is only surprising that those who, like the brilliant Russian lady above quoted, are able, if they will, clearly to discriminate between science and hypothesis or conjecture impute to one the unstable character of the other.

Science never corrects its mistakes, for it never makes any. The mathematical demonstration of yesterday is not corrected to-day, and it will not be readjusted to-morrow. The brilliant discoveries of Kopernik, Galileo, Newton, and a host of savans, in former times encountered the bitter opposition of ignorance, mistaken zeal, and blind reverence for ancient dogmas, and the same opposition has met the no less important discoveries of more recent times.

It is a fact within the recollection of many at the present day that the study of geology was excluded from some of the higher institutions of learning in this country, because it conflicted with what is now considered an erroneous interpretation of the book of Genesis. It was thought to be one of the mistakes of science, which was to be corrected as mankind moved “around their circumscribed circle of knowledge.” The learned men who rejected it failed to discriminate between a theory or hypothesis, which originated in tradition, and a science based on observed facts. The same lack of discrimination is manifested with regard to discoveries which have recently been made or which are now in progress.

In ancient times the deductive method of reasoning was followed in almost everything. People sought to establish relations between assumed causes and observed phenomena, instead of tracing those phenomena back to their causes. The conclusions arrived at were oftener wrong than right, and the so-called science of those times was certainly open to such criticism as that of Madame Blavatsky. Since the time of Bacon, the inductive method of <... continues on page 8-95 >

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