Lucifer/Vol4/Text
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No. 19 – March 1889
On Pseudo-Theosophy
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God is invisible and indefinable; what we can define or see is not God. Men desire in their speculations to apprehend God: they apprehend in his place – the Devil, who would also pose as God. . . .
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[A wild spot by the Lake. Judas lying motionless on the ground; after a long silence he raises his wild, haggard face and speaks in a hoarse, despairing tone.] |
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Or friend . . . . no humanness, no softening |
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Ah God! God! God! |
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Thy friend and brother! . . . . God, look down, look down! |
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The fragile cord in twain. . . . Unmoveable, |
| Evelyn Pyne. |
“There are nine thousand licensed dens of crime here in the city of New York. A community which boasts of Christian civilisation tolerates and legalizes a business which is nothing else than a curse to the people who are compelled to submit to its presence. Not one word can be spoken in its favour, not one argument cited to support it. A thousand policemen, a dozen criminal magistrates and courts, asylums, jails and penitentiaries are needed to take care of the consequences of this business. . . . Among the Buddhists with five hundred million followers and the Mahommedans with two hundred and fifty million, drunkenness is unknown. The so-called heathens of the world, the “vile and despised of the earth,” forbid the use of alcoholic drinks and crush intemperance, and we Christians encourage and legalize it. Ministers of the church of Christ are labouring in the cause of the license, while heathen teachers are fighting for its suppression (read Theosophists); and yet we send missionaries to these people to convert them to our religious civilization! God forbid!”
The superiority of the Christian over Heathen religions, is proved, indeed!
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The Seven Geometrical Vowels
“TEN is the number of Jehovah, the typical personal God.” See Lucifer, December, page 291.
The word “Jehovah” contains the five vowels, therefore, according to “The Geometrical Vowels,” page 317, it expresses a combination of Air I, Earth E, Water V, Fire Λ, with one consonant, H, added. The letter H is only an aspirate – a breath; it is repeated, therefore TWO breaths.
From a geometrical point of view, two Hs at once suggest solidity; put in perspective they would be 
As the vowels IEOVA express the elements named, these combined with the two Breathings are those elements in concrete form; or as given in our text, a “personal God,” by reason of those two Breathings.
IEHOVAH: – This is the form of it, 
which from a side view is 
Its two pyramids rest upon the plane of the horizontal line.
The vowel E and the letter H are intimately connected, the H completing the solidity of the vowel E, making it 
E, as representing Earth, is a combination of Elements in tangible (solid) form, which, as we have just deduced, is completed by the breathing of H.
Therefore, of the vowels we have only Four left AIOV.
We came to the conclusion, page 318, that water was only a reversed condition of Fire, therefore a form of Λ, consequently 
the vowels are reduced to Three AIO as the primal Trinity which is very similar to our word God.
MAN, or 
. The letter I (am) is here induced by the operation of the letter N, which by its peculiar enunciation checks the outgoing of the vowel A and forces it upwards into the head, producing the I, or consciousness as represented in the monogram.
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IAM or 
is nearly the same as MAN = 
therefore by the evolution of IAm, man is produced, and by the involution of Man, IAm is produced.
WOMAN joined to MAN 
generates the winged egg.
In 
is IΛVO, but neither E nor H is in the monogram.
It expresses a conception of Divine energy prior to its out-Breathing. Although by the completion of the Bases of the two Triangles two planes of consciousness are indicated within the circle of the Boundless, as Light and Darkness.
These form 
In this the wheels turn in one direction as indicated by the arrows, from left to right. This is the Sign 
Cancer, which, by Taro, is generation of first forms of Life. This is One Breath of Jehovah.
Reverse the wheels and we have 
The Second Breathing.
These together are 
The curious will easily find that this monogram contains all the numbers – as stated in my Text, all the signs of the Zodiac – and many other things. And by adding E and H, it will be found to contain all the letters of the English alphabet.
Astrological inference: – The weight of attraction upon the line of operation of I producing the two triangles 
is an antagonistic influence, opposed to the completion of the circle of I (as shown on page 20317), and tending to draw together the two polar points, and to absorb them in the plane of its power.
In this diagram it is seen that these points represent an influence 90 degrees apart.
A C, C B, B D, D A, an astrological ▱ square.
This retarding influence or weight must be powerfully felt along the whole line of the operation C D, consequently the opposition C – D is most powerfully inimical to the points A, B, tending to absorb them.
Astrologers will see by this diagram, geometrically, how friends and pleasure are the drag upon a man and his wife’s wealth, and tend to absorb it in the plane of their power.
But the line A E and B G are in affinity with each other, and are the power of A and B extended to the limit of the circle, these represent points in Trine and sextile to each other. As do also the points of the letter H as K L, H M, L D, D M, and so on.
There is no levity in pointing out that this is the operation of Jehovah in the circumstances of the Life of man.
A Parable
A number of psychical researchers, thirsting after occult knowledge, went into a wilderness to seek for the serpent of wisdom. The day was very hot and they became very hungry, so that they would have eaten almost any kind of food, however repulsive, to keep themselves from starvation. At last they espied a serpent of a beautiful green colour, with a golden crown upon its head. They caught the snake and resolved to eat it; but they would not eat it raw and alive. So they cut it to pieces. One boiled his piece, another roasted his, and the third attempted to make a stew of it; but, wondrous to relate, whenever a piece was nearly done, it disappeared, and nothing remained but some indigestible bones.
Then the psychical researchers were very much disappointed and wept; when a voice from above spoke to them and said: “He who wishes to come into possession of the truth must learn how to eat living snakes. He must not expect to have the truth killed and dressed up to suit his taste; but absorb the living spirit of wisdom, such as it is.”
F. H.
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Occult Axioms and their Symbols
FROM the one to the many, from the many to the one, is the law of universal evolution, symbolised poetically by the breath of Brahmâ, graphically by the interlaced triangles of Solomon’s seal.
Duality being the number of Maya, the supreme Unity is incomprehensible to our ignorance. Notwithstanding the efforts of reason, Avidya forbids us to conceive of a state where the relation between matter and spirit has become an identity, although at the same time our thought loses itself in the abyss of nothingness, when trying to trace through infinitude these two parallel limits of existence; under analysis, objectivity melts into the Unknowable, and subjectivity dissolves into the Unconscious. But if two parallel lines never meet in reality, they always meet in perspective, at a distance determined by our power of vision, and the conception of supreme unity represents that point to our metaphysical shortsight. Although the threshold of the Absolute, it is at the same time the centre and focus of Maya. About Parabrahm we can say nothing, not even that it exists. To the Relative, the Absolute is a mystery; to the Absolute, the Relative is an illusion. Lost between the night of Non-Being and the shadow of unreality, our thought has to surround itself with its utmost limits, and build the immense sphere of its own eternity as a screen upon which to project its weird fancies. By the same process, Brahmâ, waking up from Pralaya, was frightened by his isolation, and looking around, saw Parabrahm everywhere under the veil of Mulaprakriti. This beginning of illusion is the end of our thought.
Parabrahm has no symbol; the Absolute can no more be represented figuratively than mentally. If we consider the white page as the empty ground of all figures, we may draw a circle as the symbol of Mulaprakriti. In this case, the central point is often taken to represent the Logos, Brahmâ in the egg, Kether in Shekinah. But the whole figure, point and all, can also be taken as a symbol of the immaculate mother, for its three elements fitly illustrate the Trinity in Unity, the circumference representing non-manifested substance, and the centre being the first unmanifested Logos or the germ of consciousness, while the surface between the two is the ground on which will take place the operations of the Great Breath, which represents the noumenon of motion or latent force. As circumference, centre, and surface constitute only one figure, so Mulaprakriti is the synthesis of the three emanations. Omnipresence, the last residuum of time, space, and motion, as well as of substance and consciousness, is also the focus whence emanate the three rays which enlighten the three main planes of existence, the three Logoi which in manifestation become androgyne. Hence the seven Purushas, the seven Prakritis, and the seven wheels of Fohat; yet the three persons are one 22in each of the seven operations of the Paraclete, as well as in their supreme mansion; the Holy Trinity reigns in the least grain of sand as well as in the highest heavens. The Central sun radiates its rays, which divide and subdivide, to enlighten a wider and wider area of Maya, until, the expansive force having spent its energy, the contractive force asserts itself, Brahmâ withdraws his breath, and the diversity of things progressively rebecome one.
Mulaprakriti, then, is the unity of the three, of the seven, of the whole; the omnipresence in the great and small, in the quick and slow, in the past and future, the sphere which is nowhere and the centre which is everywhere. Here is the Gordian knot of a recent discussion concerning the best division of the human “principles.” The transHimalayan Occultists understand by Mulaprakriti that synthesis of the three and of the seven which is the feminine and only conceivable aspect of Parabrahm; while it represents to the pundits only the root of objectivity or substance, above which they place Daiviprakriti, the root of force, and Ishwara, the root of consciousness. To the Vedantins, it is one of the extremes of creation, the passive material of the Universe; to us, it is the aspect of the Supreme Principle, the unique and living element. And in the last sense, it becomes identical with the Aditi of the Vedas, which is the mother of the Adityas, and one with them; identical also with the Avyaktam of the Sankhyas, with the Thai-y (great Unit) of the Taoists, and the Thai-khi (Great Limit) of the Confucianists. To the substantial root of the Universe, the name of Prakriti ought to be reserved. Confusion would be still better avoided if, leaving to the Vedantins their terms Parabrahm and Mulaprakriti, we adopted the pure Vedic terminology and said: – In Tad, Aditi; from Aditi, the seven.
The trinity Purusha-Fohat-Prakriti is contained in each of the seven manifestations. Occult science teaches that there is not an atom of dead matter in the universe; force and consciousness may be either latent or manifested, but are present everywhere. On the other hand, neither consciousness nor force can be said to exist unless they manifest, and they cannot act unless through an Upadhi or vehicle of some kind, however immaterial. There is such a thing as “spiritual substance,” in which the gods are clothed: and there is such a thing as “material spirit,” that is to say, spirit clothed in the gross substance of the bodies. The three emanations are present in all manifestations, but they are not equally distributed therein. In the higher orders of being, spirituality is dominant, and materiality is a mere point or potentiality; while in the lower orders, matter predominates, and spirit has become a simple potentiality. Thus, in our actual state, consciousness of time is only of the present, a mere mathematical point running perpetually from past to future, a non-existing abstraction, which, however, passes through all possible states of existence; physical consciousness is momentary, while in transcendental states the three divisions of time are omnipresent. In space, our actual consciousness is only the intersection of the three 23dimensions, a mathematical point again, which we instinctively localise behind our eyes, and to which we refer all extension; yet this nothing is the basis and the beginning of all form, and scarcely have we conceived it when we must conceive around it the “Dik,” the six quarters of space, North, South, East, West, Zenith, Nadir, seven with the centre, while in abstract Space there are no dimensions. Thus, on this plane, self-consciousness is a mere unit, upon which all numbers are based: and its definition is given in the Upanishad: “The Self, smaller than small, greater than great, is hidden in the heart of the creature”; it is said also to be of the size of the thumb, and is called “The little man in the pupil of the eye.” This shows us once more the wealth of symbolical language: for, while the point in the circle, as a general symbol, enables us to trace consciousness to its source, it also indicates to our mind the perfect symmetry of its manifestation: on the higher planes, the point represents materiality; the circumference of the circle, spirituality; in the lower worlds, the point is spirit, and the plane of the circle, matter.
Purusha and Prakriti may be considered as the two extremities of manifestation, the two mathematical points where our angle of vision meets the horizon of eternity, the two poles between which springs the electric arc of Fohat. This intermediate principle or agent, without which spirit could never move matter and both would remain eternally latent, is said, in Japanese cosmogony, to possess the shape of a lanceolated leaf. Starting from a mere potentiality, it fills the enlarged space between its father and mother, expands to the utmost, and then contracts again; thus translating into manifestation, through the two kinds of Saktis, the two breaths of the never ending but never perceived respiration.
The six-pointed star, composed of a white and black triangle interlaced, symbolises this noiseless respiration, in that state where, the two breaths counteracting each other, all rests in equilibrium. The white triangle represents also the three creative principles, and the black one the three created Upadhis. The whole figure thus stands for the spiritual universe, or the world in that state where being and non-being embrace each other. Then comes the fall into matter. The two triangles begin to slide upon each other in opposite directions, until their two bases are united in one; the six-pointed star has become a rhomb. This in symbolism has the same signification as the square and the cube, the key to its meaning being its axial lines, which in a two-dimensional space form the cross, symbol of sex and polarity, and, in a three-dimensional space, represent these three dimensions, or the illusory appearance of the Eternal in Past, Present, and Future. Meanwhile, the circumscribing circle has elongated itself into an ellipse with two poles, the symbol of the manifested universe, the model of all beings and their motions, and the point in the circle has become the germ in the egg, Brahmâ, the manifested Logos. In each of the triangles of the rhomb may be inscribed the sacred tetraktis of Pythagoras, the unity at both ends 24standing for the Alpha and Omega of evolution; if we redress the figure, we shall obtain a square containing the Pythagorean Table, one of the most pregnant symbols of Occultism, which will be explained elsewhere.
It is to the primordial Unity that all beings owe that feeling of “I am” which constitutes identity of Self, or Individuality. The consciousness latent in Mulaprakriti is the very root of human spirit; the rays emanating from it give to us our active triad and our three reflected principles. Every being in the Cosmos is thus an image of the supreme Existence. The Unity remains one while positing itself an infinite number of times. Hence that element of reality which runs under and through Maya; hence that confidence in the solidity of the Universe which enables us to pass through it. Obviously enough, illusion must have a substratum of some reality, must be the appearance of something. Atma, the ray of the Absolute, is the only beacon which can save us from the wreck of our delusions; and our belief in it, as the only reality, enables us to answer the arguments of those philosophers who reproach Pantheism with being a self-destroying doctrine unable to maintain the certitude even of its own conclusions. Mansel, in his Bampton lectures, finding that all his reasonings on the Absolute and Infinite lead him to Pantheism, prefers yet the suicide of reason through blind faith, to what he calls its suicide through Pantheism.
“The Pantheist tells me that in order to attain to a true philosophy of being, I must begin by denying my own being. And for what purpose is this act of self-destruction needed? In order to preserve inviolate certain conclusions which I, the non-existent thinker, have drawn by virtue of my non-existent powers of thought. But if my personal existence, the great primary fact of all consciousness, is a delusion, what claim have the reasonings of the Pantheist himself to be considered as anything better than a part of the universal falsehood?”
This is always the old confusion between false personality and true individuality. Far from maintaining the unreality of Self, the whole of the Pantheistic literature is intent upon teaching us how to attain to that only eternal reality, by ridding ourselves of the trammels of a transitory and artificial personality. The subjectivism of Pantheistic doctrines does not go even so far as that of the Scotch or German Idealists; for if, on the one hand, it denies the reality of subjectivity as it appears to our present consciousness, on the other it denies equally the reality of the consciousness so limited, and, recognising as real only the substratum of both subjectivity and objectivity, leaves in perfect statu quo the equilibrium or balance between the two. The fact that what we take for real is a Maya is a merely philosophical recognition, and in no way hinders the present state of things. Plunged in Maya, we will continue to believe in it until its illusory character is realised by us through something higher than mere intellect. Much less still have the Materialists any right to call the Pantheist an “abstractor of quintessence,” when themselves, to explain a universe which they believe real, 25start from such metaphysical abstractions as “Matter” or “Force.” Least of all need the Occultist be troubled by the argument that, were everybody to practice Yoga, the present world would come to an end. For firstly, such an alternative is not very dreadful to those who know that annihilation is the only thing that cannot happen; and secondly, the danger is not at all likely to be realized: the ascetics are now, and will be for a long time to come, only too rare exceptions. The complicated snare in which the world is entangled constitutes the “second creation” of the cosmogonies, and will last until its secondary creator is reabsorbed in the first Logos, and this one in his turn in the Absolute. Says the Kaivalyan-Avanita:
“The creation of the Self-effulgent Ishwara and the creation of the Jiva are quite different from each other. The creations of Ishwara, in the universe, are of a general character: they are all the moveable and immoveable things. But self-esteem, hate, love, all these which are the outcome of egotism, form the creations of the free-willed Jiva and not at all the doings of the spotless One.”
This is the mystery of incarnation, the descent of spirit into matter, the evolution of Ahamkaram from Mahat. Each Jiva is a ray, and all rays have a common center. And, as a definite number of Jivas are formed, from Gods down to Men, so at the same time a corresponding number of corporeities come to existence, from planetary down to atomic centers. Then also takes place the genesis of concrete time and space, for an occult relation exists between the number of Jivas launched in manifestation and the duration of the Manwantara. Consciousness is the standard measure of objectivity for gods as for men. When dispersion has reached its utmost limits, each Jiva begins to reascend towards Atma. The rays return to the sun, enriched with the images they have enlightened in their planetary pilgrimage; the blood regains the heart, vivified and nourished by the air it has helped to inhale and the food it has helped to assimilate.
To this dual current of metaphysical forces we may expect, by analogy, to find, in the moral world, a corresponding double tendency. Two laws indeed govern the relations of living beings towards each other, egotism and altruism. Egotism, like sexuality, is a cosmic force, an instinct, necessary to the descent of spirit into matter. There are kingdoms in nature ruled entirely by pure egotism and innocent instinct: spheres, still more material than ours, inhabited by beings whose souls are, so to say, petrified; whose passions and emotions are to them as objective and tangible as the terrestrial minerals. There exist Fohatic creatures in whose constitution pity, love, sympathy, and kindness have no place. We are not concerned here, however, with the misery of the elemental, mineral, vegetal, or animal orders: this misery is told for us by the eternal complaint of the forest and the ocean, by the voices of the thousands of creatures who can only express by moanings and shrieks even their joys and loves. Over their painful sleep, egotism alone wakes; unconsciousness is proclaimed by their savage roars and plaintive 26bleatings; and their clumsy masses are moved only by the necessities of the struggle for existence. Man, the victor in that struggle, can well afford to be generous towards his inferiors: he who ill-treats animals is like a warrior who strikes a fallen foe. There is even more than supplication in these ceaseless noises and complaints: there is, to those who listen with their heart to the apparently meaningless discord, an appeal to a deep and touching communion. The silence that reigns in mountain solitudes is eloquent. It reminds us of identity of substance between our bones and the rocks, between our flesh and the soil it comes from, between our hair and the trees which every passing wind disturbs, between our breath and the vapours which any ray colours with a rainbow or disperses in thin air.
The gaze, fiery or meek, from irrational eyes teaches us humility and tenderness towards beings, after all, so similar to us in form that we have no organ, either mouth, eyes, ears, or anything else, which they do not possess also; our only sensible advantage over them being the faculty of language. And yet the evening hymn bellowed by stray cattle in foggy meadows is the expression of the same life that animates us. But if the soul of man can thus discern a prayer in the pitiless voice of Nature, if his industry can employ to intelligent purposes the blind strength of tamed brutes, if he can play towards his soulless brothers the part of a god – or of a devil – nay, even the part of a creator, who transforms existing types and elicits new combinations from the living materials of nature, does not the pretence which would submit the conqueror to the same law his slaves obey appear ridiculous? Those who argue that, because the struggle for existence is the supreme rule of animal evolution, man must worship faithfully the great God of Egotism, surrender human liberty to the shame of animal fatalism, take several steps backwards in the road of evolution. If man were yet on the descending arc, if he were nothing better than an animal, it would be useless to question the supremacy of selfishness; if mind is nothing but a modification, a product, of matter, the great material laws must control and limit its operations. But then it may be asked whether the habits and expediencies of civilisation, the creations of art and productions of industry, the very symmetry with which we build our towns and houses, are not in direct defiance to the laws of brute matter and chaotic nature? The moment a mind began to think, instinct began to fade: the instant association appeared, the struggle for existence began to lose its intensity. The throne of Egotism was undermined by the first man who sacrificed himself for other men.
Ancient Astronomy of the Hindus
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Turkish Proverbs
Eat and drink with a friend, but do not trade with him.
He who wants a faultless friend, remains friendless.
He who wants the rose, must want the thorns also.
A sweet tongue draws the snake forth from the earth.
Without trouble one eats no honey.
Sacrifice your beard to save your head.
The Roots of Ritualism in Church and Masonry
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I HAVE considerable difficulty in writing, nor do I know exactly what half impels me to do so, unless it be that something of the author’s spirit has actually returned with me to the East of Time. That he is not dead must be apparent to you as it is to me, else should I be unable to transcribe these lines; yet I cannot understand how it should be a matter of such difficulty to write to you now, unless it be that my medium, living five hundred years ago, is seriously ill. Otherwise, having once completed the mesmeric circle, it should be a matter of no difficulty to resume communication at any future time.
At the moment I have to resist the negative power, for, as you may conceive, I have no desire to return to the life which is his! It is curious for me to look back. I can remember distinctly now, all that has occurred, both before I stepped back into the past, and during the time whilst I was with him as a part of his soul.
I awoke with a terrible shock, whose awfulness it is beyond my power to explain. It was as though the living struggled with the dead in a contest of awful intensity – won in a moment’s space of time. Sharing with him the agony of the seconds that shuddered into darkness, I waited calmly, whilst he, placing the pistol against his breast, pulled the trigger and shattered the life which was within him.
And then? I know nothing, save of things unearthly, and beyond the ken of man.
I appear to have returned to my own earthly frame in the middle of the night, a fact which is, I suppose, accounted for in this – that the exact hour of my release from his existence must, of course, differ considerably from the hour at which I find myself instantly reinstated in the corresponding moment in the East of Time.
Looking back upon that terrible time – terrible to me as well as to him in that I partook of a full share of all emotions which coursed his brain – I am filled with wonderment.
Youth! I sought youth, did I? Well, I found it, friends, and it was a ghastly thing!
It occurs to me as a curious question, “What has my earthly frame done during these ten days?” I am here in my own room in the dead of night. Have I never moved thence during these past days? Impossible! Someone would surely have found me else lying in a trance, and in that case I should not be as I now am, reclining in my chair, fully dressed. It puzzles me. How is it that I find myself just as I was ten 46days ago? What fields of wonderful investigation lie before me! Can it be that, entranced as I have been, and lost in the past, buried, soul by soul, with him who lived five hundred years ago, I have yet gone through my ordinary life without consciousness, in the East of Time? If it were not night, my question might be solved. As it is, I must wait. Yet no! I have it now! If I have been performing every act of my ordinary life in this age, I must have read my news. My box must have been emptied daily; by that I shall know. One moment. . .
This is the most extraordinary thing. My box contains several items of news, yet it is not full, as it would be to overflowing in ten days’ time! Therefore I might presume that I had been regularly emptying its contents without knowing it, daily performing actions in the future, of which my soul, which had fled to the past, was unconscious, were it not for this singular fact.
The few items which it contains are of the day following the hour on which I passed from the future into the bygone age, and therefore all, without exception, nine or ten days old!
I cannot make it out. This is the only solution that occurs to me – that in the olden time ten days are as one of ours now, and yet this seems to be absurd. I cannot fathom – I long for the day to come. Stay! one thing I might do without disturbing the household; it is the only way of getting at it. Useless as it seems, it would be curious if I were successful in my search. Yes; I shall set about it at once.
I shall search again every nook and corner in my library to find if it be there – the second volume of the biography of the man who is writing now.
What a strange thing if it were to be found – if I could actually read of this man’s life – if I could read of his suicide and learn what has happened to him now. He certainly cannot be dead, else I could not write through him; and yet again he must have come within an ace of death, else my spirit had never escaped as it has done. I can recall everything with the greatest clearness. I can recollect even the last moment of the transition of my spirit in its entirety from the future to the past, and the first of the awakening amidst curious old scenes, and I can recall every hour of those days passed in his youth and amidst his misery with Onora Mayne – everything down to the moment when he fired. I am filled with amazement when I recognise that I too was in love, and that by some strange chain this man, believing me to be an accursed thing, found evil spring up within him. No; my nature was not the same as his after all. It has been like a terrible dream, and it may be that in my fear lest I should never return from the past, I forced him to commit the final crime! For the rest, his misery was mine, his sin became my sin, his thoughts my thoughts, and how was I to blame that this was so, for I could not remember, although the future existed side by side with the past, and I could not return to my own frame when I would.
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Even now I am, in a measure, linked to him in the past. I think he must feel feeble still, for I feel weak and ill, and I am curious indeed to know what has happened to him, and how the bullet missed its mark – as it must have missed its mark – and how he still comes to live. It is useless to search my library – I feel it – I have done it so thoroughly before – before I read in the book of life – yet if that volume has existence I shall find it, I swear it, to-night.
Here again comes a curious point – in what way does my finding this book interfere with destiny? He, in the past, when my spirit was with his, strove to turn aside the future time and could not; yet if I find this book and read therein and communicate its contents to him before they have been written, and if he writes them, then what course of fate can render what he writes the exact unaltered copy of the biographer who will refuse to use his words?
I am filled with a great wonder – he and I together, when side by side in the past, failed to alter the inevitable – but now, if I find this volume, then, surely, the course of destiny shall be by me turned aside.
And because of that thought I fear that I shall never find this book!
I shall search, though I search in vain!!!
How weary I am now that I arise. I must sleep a little, and to the daylight leave all things that perplex me now, for I am so tired that I can scarcely move.
It is still dark. I cannot tell if I have slept through an entire day or but an hour, for it is still night. Yet I feel rested and my thoughts reawaken with new strength, and questions of every kind torment me and gnaw my heart.
But it is dark and I can do nothing. Nay, I am wrong, the volume that I sought in vain, days and days ago, would help me could I but find it now. Yes, I shall search at once – I shall tread lightly so that the household may not be disturbed.
The household be disturbed! How is it that I have been left alone as I find myself now for ten days! It must have been ten days, though my news box gives that fact the lie. Yet I have lived ten days in the past – did I not lie here for ten days in the present? I am lost in vague wonderings.
Once again, I must be patient and wait – this time without sleep – for the light of day, yet I would that I could know how long I have slept – an hour or a day – which was it?
What a long time it seems to me since I was last here in my library.
I have been searching for this book for hours, and all is still in vain.
The dawn is approaching, for the grey tinge of light is struggling over all, and in time the world shall wake and I shall know and be known and live amongst my own people once more.
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How shall they greet me? as one who was dead and is alive, or as one whom all had forgotten as he sat in trance undisturbed in his silent room? How could they all forget me? How could it be? I weary myself with the things which in good time the day will cast its light upon.
To my search – to my search!
I hold it here – it – the second volume of the Biography of Geoffrey Harborough, the book which I have sought for everywhere, and now have found.
It appears to have been re-bound in some distant bygone day, and in its plain and dust-covered binding I may have passed it by unnoticed, for it has been cut a smaller size as though to renovate the old, old leaves. It is now but a fragment, for the pages are loosened and many lost, yet I hold the book – that is enough for me!
And now, you in the West, you of whose latter days I am about to read ere you have passed away, learn and write as I read of that which has been and is to be, and when you have so written, question this – May not destiny after all by your so writing be turned from its course?
I open near the end this book, centuries after it has been written – and to you I communicate what has been written, therefore write:
“... It is sad to contemplate the decline of an intellect which was, at one time, great.
“It is in his prose that we admire him most, for his poems speak more of the actual nature of the man – a nature at once tinged with beauty and with gloom – than of that thorough abandonment to the heart’s imaging which makes the poesy we love.
“We cannot but feel that a genius which exhibited its powers in earlier life had attained its height shortly prior to his death. Whether the shadow that fell upon him was due to a mental overgrowth, or entirely to an unhappy love, is a point which we are not competent to decide; but certain it is that the little which has been given to us as emanating from his pen during the few weeks prior to his death exhibits no signs of that mental decay to which his attempted suicide has been attributed. At the last his mind appears to have chiefly turned to verse, and the lines which are to our knowledge the last fragmentary effusion from his pen speak to us, not of distorted genius, but rather of an excess of that depth of sorrow which descended upon him in the few days before his attempted suicide. Death mercifully came upon him thereafter within two days. These are the fragmentary and uncorrected lines:
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“‘Then the birds in the thicket branches, |
“It is perhaps well that the poem was never completed, for his genius must have failed to bring before us the awfulness of that day, when the world shall be no more!”
I ceased for a little, because it seemed to me that he who from these lines I have read still lives, approaches the death that slowly creeps upon him, and I do not know at what hour his pen may fall for ever from his hand. Two days between the pistol-shot and the end, but I have slept, and know not how long I have slept, and how near the end may be!!!
I looked up from the page and shrieked aloud, for the light has come, and my shrieks echoed and re-echoed through the house, and came back to me as I fell, in a fit of maddened terror, upon the floor.
“If God should say, ‘There is no God!!!!’”
Nothingness has come upon my soul.
For many hours I have been as one mad, and now am calm and I know and realise the truth. My soul has been filled with an exceeding stupor – a thing beyond fear, for upon everything the blight has come.
No eyes looked upon me in my trance, for there were none who had sight to see.
I slept undisturbed. The blight of death descended upon all things, 50and in that hour it descended upon my frame – upon what was not – for my spirit was in the West of Time.
And I alone, whose soul existed in the past when all things ceased to be, am now returned to the world of the dead.
Ten days ago, my news ceased. Ten days ago, the end of all things came, and God’s love has gone from the world, for no living thing is upon the earth.
A world of the speechless dead! And I still live!
I alone am returned, as from the dead, to look upon the desolation around!
And I cry aloud within myself, “Away from this! Back – back to all that is hideous – back to the misery of his life – back to the past – away – away from a world which has ceased to be.”
There is no life, no living thing in all the universe, for the greyness of death has spread its calm over all, and the end of all things has come.
I was as one who knew not, and then the light came and I awoke, and slowly saw.
And what I saw I cannot tell to you, for my soul is as a stone, and cannot speak.
I alone still live. I, who was dead, when the end of the world came. I, alone, who had fled into the past. I alone who now call aloud for death, and call in vain, for God has said: “There is no God.”
All is grey with a greyness my mind is powerless to portray – still, unmoving frames inhabit the desolate rooms; corpses, alone, in ghastly mockery fill the streets; not a leaf stirs in the breeze; there is no breeze, for the air is still and the cold world still moves on though every leaf and blade of grass is dead.
And the awfulness of silence stills me – of silence so great as to be beyond the comprehension of man, and the madness that was with me would return did I not hope to die.
For my spirit is linked with his spirit and my soul shall die with his soul, and I know that he who still writes is dying now, and I, too, grow weaker and more feeble even as he.
Yet I would not return to your age lest our souls be then as one to pass into eternity, but remain here linked with him and speaking through him to the end. I would die with him when he dies as a linked, yet separate, soul, I, in the East of Time – he, in the far, far West.
And when I die I shall have passed away for ever, for the end of the world has come and none shall be born upon the earth!
And how it came, I know not. How should I know, I who was with you when the silence fell and numbed all the things that lived?
I cannot fathom the everlasting or the co-existence of Time. My 51wonderings are futile, for I cannot pierce the infinite, and yet I am as one dizzy, who stand at a great height and look back upon the ages which have passed between the time when you are and the nothingness in which I now am. I am dying, and he is dying, even as he wished to die, with pen in hand.
I open once more this volume, to read the end, for it is as though there were something which I did not yet know, and I, who am the child of destiny, even as he, may read as he may write, till the end comes, for neither he nor I can alter one tittle of which is written here (and is to be written there), nor change one atom of that which is to be, of that which has been, in the centuries which lie between him and me.
Write on – you, Geoffrey Harborough, in the West of Time – write on, that the things which have been may be, and that all may be complete.
“Since the conclusion of this volume it has been deemed advisable to add a special note regarding the publication of the first part of an extraordinary conception ‘From the East of Time,’ which has now for the first time appeared as one of Geoffrey Harborough’s works. This strange creation made its appearance in one of our magazines, accompanied with the following explanatory note:
“‘A certain feeling of reticence as to publishing the last words of Geoffrey Harborough has caused the lady in whose possession the manuscript has been to refrain from that which she has now come to look upon as a duty, alike to the public and to the dead. Many years have intervened since the author’s death, and the above is now published in obedience to the expression in words upon his deathbed of his desire that it should ultimately see the light and appear exactly as he has written it, without note or explanation of any kind save this which has itself emanated intact from his pen.’
“This note is in strange conformity with the manuscript to which it refers, of the latter part of which we have been deprived by one of those literary scandals which accuses the lady, the possessor of the MS., of being, herself, the author of an extraordinary production, now issued under the name of the dead. For these and other reasons the remainder of the MS. has been, we trust, only temporarily suppressed, for of so strangely metaphysical a nature is the last conception of Geoffrey Harborough that we are struck with wonder at this which differs so essentially from all his former works.
“That some light will be thrown upon the poet-author’s later days – perhaps even up to the moment of his death – by the remaining portion of the MS. seems a certainty, and personally we believe the statement that the manuscript is that of Geoffrey Harborough, notwithstanding that the following, which is one of those inexplicable coincidences we sometimes meet with, occurs in the already published part. The author has strangely chanced, as it seems, to foretell certain words of ours in the
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first volume of this essay – a volume which had just been sent to press – when the following, which we extract, appeared in From the East of Time: –
“He had now entered upon his twenty-sixth year, and it was during this year that he fell in love. This love, from the depth of his poetic nature, became a passion of the most intensified character, and was the cause of that change which cast a shadow upon – ”
“This quotation will be found in the last pages of the first volume of this book!
“We are, indeed, curious to read the remaining portion, and the conclusion of ‘From the East of Time.’” * * *
I in the far East, he in the far West, write that conclusion now!
I am filled with something greater than wonder at the unravelling of the coils. And I see for a moment, as though with a clearer sight, that the hand which guides holds all things, and that we cannot understand, and are not meant to understand,
The Mysteries of Destiny and Time.
Something obscures me, light and darkness grow as one. In the West he is dying – in the East, I, too, feel Death clutching at my heart.
A great hand is stretched above me. I can feel its warmth beat down upon me till my soul is scorched, for the palm is heated, as it were, by the fires of Hell.
Death! I feared you not till your hand was near me – and now a great awe is within me, and a terror from which I cannot flee has taken possession of my evil soul.
Thy hand! I can look upon it now in its hideous strength and swollen veins! Blood, as of the heat of fire oozes from thy finger-nails to drop in terrible pollution upon earth and upon earth’s passing things.
And now I alone remain to testify to thy silent power! – alone, and yet not alone, for in the Eternity of Everlasting Time another in the far West is even now beneath thy palm.
A great hand is stretched above me! Something has come to me, so that I no longer fear. The hand, which is the hand of death, has changed; now no longer to scorch my soul. My fevered brow is soothed! All is beautiful, with the shadow of a great love, passing the understanding of woman and of man.
The hand of Death is above me in the beauty of its unyielding strength. Its terror has gone.
I cannot breathe. The blackness of the unknown encircles me. Who shall say what is beyond? . . .
The Talking Image of Urur
The Elixir of the Devil
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Universal Proverbs
The wolf changes his coat but not his nature.
What good is soap to a negro, and advice to a fool?
God builds the nest of the blind bird.
The eye is a window which looks into the heart.
He who is far from the eye is far from the heart.
The young of the raven appears to it a nightingale.
The dog barks, but the caravan passes on.
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Theosophical Activities
The Buddhist, our new journal at Colombo, No. 4 (the 10th Pura Durutu, 2432 A.D., of Buddha) writes:
“It is with heartfelt joy that we announce that the veteran President of the T. S. is expected to reach Colombo on Sunday the 13th of this (Feb.) month. . . . He is on his way to confer with and assist our Brother Buddhists in Japan, where we trust that his presence will have the effect of checking the recent tendency towards the adoption of the Western heresies. We quarrel with no man for changing his faith upon sincere conviction; but our Japanese friends have been contemplating Christianity not as a religion, but merely as an aid to mercantile speculation, and it is right that their eyes should be opened to the awful consequences that may follow from playing with fire. We most loyally wish our revered President-Founder all success on his errand of mercy; and we trust that his mission will draw into closer bonds of love brothers who at present know too little of one another. All who love our Lord and His Law will join in a hearty welcome to our brave leader. . . . He will leave for Yokohama on the 17th of this month.”
Again we find in the issue of the 2nd Ava Durutu, 2432 A.D.B. (or Feb. 18th, 1889) of the same excellent little weekly of our Buddhist brethren of Ceylon, an account of our President’s visit to Colombo.
“The days spent by the President in Colombo were full of official work. He held the Anniversary of the local Branch and election of officers; organized the new Ceylon section, distributed the prizes to the Buddhist English High School, and delivered an address to the invited guests; gave a lecture in our Headquarters Hall; transacted very important financial business connected with the Branch Society’s real estate; breakfasted with his old friends, Mr. Arnachalam, the Hindoo Registrar-General, and the Hon. Mr. Ramanathan, Tamil member of the Governor’s Council; had several interviews with the High Priest Sumangala; and attended to other Society affairs. At our Colombo Headquarters, facing the charming lake, two very clever Japanese priests are living, one sent by the erudite Akamatz, of the Monto sect, to study Pali under Sumangala, the other by Professor Max Müller’s favourite pupil, Bunyu Nanjio, to learn Sanscrit under Pandit Batwantudawe. Their education finished, they are to return to Japan with sets of the Sinhalese Buddhist Scriptures, and devote themselves to the comparative study of the sacred books of the Northern and Southern canons. Thus has our Society served as the bridge over which will pass to and fro the most learned priests of the Mahayana and Hinayana – the “Greater Vehicle” and the “Lesser Vehicle” – to exchange views about the primitive teaching of Buddha Sakyamuni, a rapprochement unknown since the great schism at the Vaisali Council two thousand one hundred years ago, which resulted in the formation of the two major bodies, the Northern and Southern Churches. In view of this impressive fact it is not unreasonable to count upon results of great moment from the President’s first tour in Japan. As he began his Ceylon work by convening, at Galle, a council of Priests of the Siam and Amarapura sects, so he hopes to be able to call a similar one of the forty sects into which Japanese Buddhism is said to be divided. All good wishes attend him.”
Our revered President-Founder left these shores upon his mission to Japan on the day following the full-moon-day. His departure was quite dramatic. It fortunately 79happened (quite without pre-arrangement) that the Right Reverend High Priest Sumangala was preaching at the Theosophical Hall on that evening, and the noble old Colonel and his young companion, Mr. Dhammapala Hevavitarana, entered the Hall and solemnly took Pansil just before starting. The High Priest, after reciting the Pali Sutra which he had chosen as his text, spoke a few hearty words of friendly farewell to the voyagers before commencing his sermon. He said: –
“Once when our Lord Buddha wished to send some one to preach his Law to unknown and foreign nations, an Arahat named Punna Thero, who was noted for his kindliness and long-suffering, offered himself for the service. Our Lord said to him: –
“‘Supposing that when you preach to foreign and savage nations, the people, instead of hearing you gratefully, should revile you and heap abusive language upon you; what would be your feelings towards them?’
“Punna Thero replied: –
“‘Lord, I should feel kindly and gratefully towards them, because they abused me only, but did not hustle or assault me.’
“‘But supposing that they proceeded to hustle and assault you, what then?’ continued our Lord.
“‘Lord, I should still feel kindly and gratefully towards them, because, though they assaulted me, they yet did not injure me with weapons.’
“‘But if they did injure you with weapons, what then?’ asked our Master.
“‘Lord, I should still feel kindly and gratefully towards them, in that although they thus injured me, they did not kill me.’
“‘But if they even proceeded to kill you, what would your feelings be?’
“‘Lord, I should still feel kindly and gratefully towards them, because, having injured me so severely, they did not leave me to linger in agony and desire death in vain.’
“Then said our Blessed Lord: ‘Go forth and preach, and prosper in your work; for you are indeed fit to carry My law among the heathen.’
“Now Colonel Olcott is not yet an Arahat, nor are the people to whom he is going to preach heathen; they are Buddhists – followers of the same glorious Lord whom we obey, though perhaps it has not been their good fortune to preserve His Teaching as pure, as unaffected by outer influences, as we in this favoured island have been able to do. But yet Colonel Olcott possesses many of those qualities which so highly distinguished Punna Thero of old. He has frequently been abused, and his noble work unappreciated, but he has shown that he knows how to return good for evil, and to treat his bitterest opponents with kindness and forbearance. He is the only person who could undertake and successfully carry out this missionary work for Buddhism; it is well therefore that our Japanese brothers have heard of the great good that he has done for our religion, and have sent for him to help them also.
“And his companion, Mr. Dhammapala Hevavitarana, who, at an age when young men usually think of nothing but their own enjoyment, has devoted his whole life to the service of our glorious religion, is worthy to share the high honour of his task, and to be the first Sinhalese who sets foot upon the shore of Japan.
“My parting advice to them as they leave us for their noble work is that, in whatever danger or difficulty they may find themselves, they will never forget the Three Gems they have taken for their Guide, and in whose strength they go forth – the Lord, the Law, the Order; and I would charge them to bear in mind our Master’s words: –
Akkodhena jine kodhan |
which means: –
Overcome another’s envy by your kindness; |
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“I invoke upon their heads all the blessing of the devas, and I ask you all to speed them on their way with your heartiest good wishes.”
The Hall was crowded to excess, but the entire assembly rose with one accord, and so, with the solemn blessing of the greatest Priest of the Southern Church, and amid the ringing cheers of their Buddhist brothers, our beloved President and his young companion passed forth to work which has been given them to do.
[Japanese Buddhism and Christianity]
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A New Branch at Singapore
[We have just received the following letter.]
“You will be glad to learn that a Branch of the Theosophical Society was formed in Singapore, where Colonel Olcott stopped a little over a day on his way to Japan. The Sinhalese Buddhists, who are settlers of the place, came in a body and welcomed him. At the house of Mr. P. B. de Silva, a well known merchant, Colonel Olcott addressed those assembled upon the usefulness of united action in working for the interests of Buddhism, and by his persuasiveness the Buddhists were so much moved that immediately a Branch was formed; and as this is composed of all Sinhalese, Colonel Olcott directed that the Branch be included in the Ceylon Section, which already has ten branches. Colonel Olcott, Mr. Zensiro Noguchi, the Japanese Delegate, and myself left Singapore on the 24th instant, amidst the good wishes and blessings of those Sinhalese Buddhists.
“Like the Princess of the fairy tales, who, as she goes along, drops pearls from her mouth, so Colonel Olcott seems to drop pearls of good words, winning the people to his side and forming fresh branches of the T. S.
“From the letters and telegrams that have been received from Japan, Mr. Nugochi thinks that Colonel Olcott will have an enthusiastic reception from his countrymen, who are eagerly waiting to hear what the Colonel has to say.
“We have on board the good steamer Djimnah as fellow passengers three young Cambodian noblemen, who are returning home after an absence of three years in Paris, where they have been prosecuting their studies in French. From all that I hear from them there is a probability of Colonel Olcott’s receiving an invitation from the King of Cambodia – who is a devoted and staunch Buddhist – to visit his country. There exists such a close relationship between Cambodia and Buddhist Ceylon, that it is only right that the friend and regenerator of Ceylon Buddhism should be invited to the court of a King who has all along taken an interest in the religion of our country. Ceylon is destined to become the central point of union between the Northern and Southern Churches of Buddhism, and the venerable Sumangala Nayaka Thero in his Sanskrit letter to the Japanese Buddhists, which Colonel Olcott takes with him to Japan, to add dignity to his mission, expresses this hope.
“As I have remarked in a letter to The Theosophist, it is a wonderful fact that after the Northern and Southern Churches have been dissevered for 2,200 years – since the great schism which separated Buddhism into the so-called Greater and Lesser Vehicles – our young Theosophical Society, a stripling born out of the womb of Destiny only 14 years ago (two 7’s), should by some magical influence or other be made, perhaps, the link of gold to re-unite them into one stupendous Church! Who can tell? And one thing must be born in mind, that this trip to Japan, with all its results, is, as Mr. Nugochi said in his Madra speech to the Convention, a consequence of Colonel Olcott’s success in Ceylon.
"Thou Shalt Not Bear False Witness ..."
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The Cambridge Lodge of the Theosophical Society
AT a Council meeting of the Cambridge Lodge T. S., held on February 17th, Mrs. Passingham resigned her position as President, and Mrs. Gillig that of Secretary of the Lodge, in consequence of their approaching departure from Cambridge, both remaining Fellows of the Society at large.
The above resignations were duly accepted with many expressions of regret.
Mr. C. V. Naidu was proposed as President by Mr. Rogers, seconded by Mr. Heaton, and unanimously elected. It was proposed by Mr. Naidu, seconded by Mr. Heaton, and carried unanimously that Mr. Rogers be Vice-President, vice Mr. Naidu elected President, and that Mr. Edge be Secretary and Treasurer.
At a subsequent meeting held on February 24th, the above resolutions were confirmed.
Thus the officers for the year 1889 are: –
President, Mr. C. V. Naidu, Downing College.
Vice-President, Mr. Rogers, Caius College.
Secretary and Treasurer, Mr. Edge, King’s College.
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Theosophy in Sweden
A Theosophical Lodge was founded in Stockholm on the 17th February, 1889, under the name of “The Swedish Branch of the Theosophical Society.”
The members of the branch meet on the second Sunday of every month (except June, July and August), at 16. Jacobsgatan, where also the lodge library is accessible to members.
Every member pays 5 Kr. per year, for the formation of the library and other expenses.
The branch proposes to issue translations of Theosophical literature and to hold lectures and discussions.
Officers of the lodge: –
President, Dr. Gustaf Zander.
Vice-President, Baron Victor Pfeiff.
Secretary, Dr. A. F. Akerberg
Corresponding Secretary, Mrs. A. Cederschiold.
Treasurer, Mr. Emil Zander.
Books already translated into Swedish: –
| The Occult World. Incidents in the Life of Madame Blavatsky. Esoteric Buddhism. Buddhist Catechism. Light of Asia. | Death and Afterwards. Light on the Path. Jehoshua. Magic, White and Black. Mystery of the Ages. |
The Wanderings of Oisin and other Poems
THE Ossianic legends naturally form an important part of the lyrics of the West of Europe. Present in Scotland, Ireland, Cornwall, and Brittany, their apparent absence in Wales can only be accounted for on the theory that in the Principality mediaeval songs are preserved, while the more archaic ones have perished through the lapse of time. Perhaps the Ossianic legends have suffered most through the indiscreet efforts of Macpherson, who preserved the northern Gaelic aspect of the legends in a peculiarly improbable manner, though Napoleon the Great is said to have admired Macpherson’s Ossian, which may account for some of his defeats. Dr. Johnson, however, disposed of his claims in the celebrated words: “I thought your book an imposture; I think it an imposture still.” (Boswell’s “Life of Johnson,” ed. 1847, p. 430.) And the verdict of posterity has confirmed the opinion of the great lexicographer. Fergus McIntyre, in Walter Scott’s novel of the “Antiquary” (ch. xxx.), gives us a fair specimen of a dialogue that a Caledonian St. Patrick is supposed to have had with 85Oisin, and the contest which took place between the advocates of the Christian and Druidical forms of theology. To our mind this dialogue is much more natural than the similar passages which exist in the same author’s “Harold the Dauntless,” or in Longfellow. Mr. Swinburne has attempted the same line of thought. However, we have a volume before us that deals with the whole subject of St. Patrick and Oisin, from one who combines the character of a ripe scholar of Irish tradition, folk-lore, poesy, and history, with that of an original and powerful poet, whose contributions to English verse will, ere long, receive their meet reward. Part of the work is on the Ossianic dialogue, in which the mythical St. Patrick (“Little Peter,” a pure diminutive) holds a conversation with Oisin, the latter expressing the history of his sins, weakness, and blindness. Oisin reverts in the day of his death away from Christianity, to the thoughts of his forefathers. There are many who, in more modern days, do the same, and return to the ancient secret faith of their ancestry. We see this at the deathbed of most Jews who have joined the Christian religion. Here we cannot do more than give two verses to show the tone of Mr. Yeats’ versification.
“On the red, flaming stones, without refuge, the limbs of the Fenians are tost; |
“Ah me! to be old without succour, a show unto children, a stain, |
Other verses are of equal merit, but in a far different style. “Time and the witch Vivien” is a ghastly poem, redolent with the higher knowledge of human nature, and resembles one of Antoine Wiertz’s pictures done into verse. “Moscula” is pretty, and reminds one of Longfellow’s “Spanish Student.” Students of the Spanish drama are familiar with the manner in which a small number of actors perform many things. The plays of Calderon are better examples than those of Lope de Vega, and Mr. Yeats has followed the former model rather than the latter. It is in the most worthless plays of modern times that we see the unnecessary multiplication of superfluous dramatis personæ in the modern transpontine drama. Mr. Yeats, with the true hand of an artist, has done the reverse, and the result is that he has produced some good and systematic verses which will bear repeating, and of which the merit will increase with the age of the further productions by the same author. Considering that every month witnesses the production of at least thirty new volumes of poetry, of which we can only say sunt bona, sunt quædam mediocria, sunt mala plura, it is really a 86comfort to have a book of wholesome, ringing verse, which often illustrates the theosophical principle that Karma, Nemesis, or Destiny, attends all manifestations of life, and is an inseparable concomitant of every thought, word, and action. Mr. Yeats is never so graceful, never so deeply devout, as when expressing the higher mysteries of the theosophical philosophy. We shall be glad to see more verse from his pen.
Light Through the Crannies
THIS is one of the most charming little books which we have ever read. It consists of a series of communications received by a sensitive from the “other side,” – whether from spirits of the departed is another question into which it is needless to enter now. These communications take the form of anecdotes and stories, touching in beauty and simplicity of style and thought, most of them referring to the teaching and life of the Man of Sorrows, though one or two of them are of a different character. Each parable or story is followed by a few paragraphs of “Teaching,” tending to enforce and illustrate the meaning conveyed in what precedes.
High philosophy and subtle metaphysics are not expected in such a book as this; but the parables, broad and noble in their teaching, are told with a grace and simplicity which will appeal to many far more than would any merely intellectual presentation of the ideas conveyed.
An all-embracing spirit of charity pervades this little volume, and no taint of exclusiveness mars the harmony of its thought. The parable of “The River and the Pool” is one that we all need to lay to heart, as it preaches a doctrine that we must all strive to practise – the Universal Brotherhood of all It is this spirit which gives to these parables their theosophical tone, and should cause them to be widely read among all who are anxious to see the dawn of the day of peace and good will among mankind.
This class of literature is greatly needed at present as a means of educating the minds of people. It will assist in bridging over the difficult and dangerous transition from the narrowness and dogmatism of established churches, and the even more crushing exclusiveness of sectarianism in all its forms, to the wider and freer air, the larger and more embracing forms, which the religious instinct of men must create in the near future.
The book is one that deserves a wide circulation, the type is clear, and its low price brings it within reach of all We shall look forward with feelings of pleasurable anticipation to the future volumes of the series which the author promises.
Note. – We regret that lack of space prevents our putting in this number the reviews of several interesting and valuable books, pre-eminently “A Study of Man,” by Dr. J. D. Buck, of Cincinnati, U.S.A., just received, and a few others. They will be all noticed in the April number.
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Theosophical Queries
Petersbourg, Petite Morskaia.
THE first object of the Theosophical Society being to promote the principle of the Universal Brotherhood of Humanity, how can it be reconciled with the aim that, at the same time, it presents in life to every individual being: – the duty of developing his Higher Self, by the sacrifice of every selfish desire, by the conquest of all material interest, for the mere purpose of attaining a higher spiritual perfection, in order that this perfection should transform our faith in the spiritual world into sight and knowledge, and give us “life everlasting.”
How can one practice altruism and philanthropy, when one devotes one’s life to the cultivation of the inner spiritual being and the attainment of total indifference to the physical world?
Can there be a compromise? Can one divide one’s existence, and serve two principles at once? Now if the first, which is the altruistic principle, be taken as a beacon for one’s activity, which is the right way to apply it? If neglecting all personal interest, one works for the welfare of people, by trying to give them a happier earthly existence, may not the accusation be raised against one that it is too materialistic to work only for the practical welfare of people, as if men were born merely for enjoyment?
This reproach will be evaded if one holds to the theory that presents the reign of the moral law as the aim of an altruist . . . . But what is the right criterium for one’s judgment? . . . . Can anybody be certain enough of possessing the real knowledge of truth, to demand blind submission to it from others? and what right has anyone to believe that his opinion must be accepted on authority – when he himself can err? If the Christian principle of giving away everything one possesses to the poor were universally practised, there would be no poor in this world to be benefitted; or rather there would be nobody who would want to possess any worldly goods, and so the benefit of civilisation would be lost? This seems very irrational. If, by a firm conviction in one’s spiritual immortality, and complete indifference to all practical benefit in this world, a certain calmness of mind, can be attained, but through moral suffering, has one a right to impose it upon others? To try to show them that all that makes the enjoyment of life is but temporary and illusive; that we are on the eve of losing everything we love; would not such thoughts darken the existence of the majority, and deprive it of all energy for action in practical life? In such a case, what is the use of our faculties and talents, which must have a physical plane to act upon? Must they be neglected and stifled in order to give the spirit the liberty and the means to devote itself to the attainment of self-perfection, and the study of the higher spiritual knowledge that gives immortality?
[Reply to Barbara Moskvitinoff on altruism and spiritual development]
No. 20 – April 1889
Thoughts on Karma and Reincarnation
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(From “The Book of the Dead.”)
Over the dark fields, heavy as a pall, |
| Katharine Hillard. New York. |
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Varieties of Magic
MAGIC is what might be properly termed a state or condition. Be it called white or black, it is a psychical condition, attainable by various methods. The main requisite is the inbred, innate capacity or fitness, followed up by a practice to be regulated and controlled by the one grand and all-powerful machine, Will. In Magic will is everything; ceremony comparatively nothing. By will must be understood something entirely different from the general definition of the word. It is a force, the source of which is lodged in a part of the human organisation, which is called by some the fourth principle.
The agent and tool with which the will accomplishes its results, is called by many magnetism. It can be made to affect all objects, self included. In Magic the progress from a given point is either in one direction or another. Let us call one of the directions up, the other down. The progress downward is “Black Magic,” accomplishing selfish, hence evil results.
There is an off-shoot of black magic called Ceremonial Magic; a magician “who knows” will never employ ceremonies. They are simply for the purpose of concentrating the will, and are used by beginners in the black art, who know not what they do. The most powerful and elaborate conjuration does nothing more than direct the will of the operator towards the Elemental he wishes to summon, and concentrates it thereupon.
But these, as said before, are only used by tyros and beginners.
Apart from the ceremonial aspect of magic, the difference between what is called good and bad magic may be given in a word. In black or bad, that portion of man (the complete man) which has been symbolised under the phrase, “the Elixir of Life,” is drawn down from the “life-giver,” “the God,” or the “tree of life,” and is absorbed by the lower parts of the organism. In this process the “man” becomes rejuvenated, as it were, and his conscious existence is thereby extended over an enormous period of time. I have it on good authority that it is sometimes thus extended for more than a million of our years. But, then it must be remembered that the magician thus rejuvenated “has lost his soul,” and, therefore, when he falls, “he falls, like Lucifer, never to rise again.” When he dies, he dies for ever. Such a man has lost his immortality.
On the other hand, the process undergone when the magician is striving upwards on the white path or in white Magic, is as follows: The conscious man becomes absorbed into and is united with the Elixir, and hence is but a step from his Godhead, or the minor “tree of life”; 101and in time becomes one with it. When this latter takes place, the man has attained Nirvana. He then cannot die. This appears very simple on paper. So does the scaling of Mont Blanc; yet there is no analogy whatever between the two tasks.
The Black magician, or “Brother of the Shadow,” associates with elementals. The White magician, or the “Brother of Light,” controls them.
The elementals are all powerful in nature. Their name is a definition of their powers. There is nothing within the range and outside of human evolution that cannot be accomplished by the elementals. To know them and be able to obtain their help is the object of black magic. To produce human happiness and to assist in the onward and upward progress of the human race is the object of white magic. The elementals can be forced to assist in the latter, but only by pure and spiritual Adepts. A magician who consorts with elementals and accepts their services, may obtain much; but he never is wrapt up in divine ecstasy. His associations are too vile, and will not permit him. In fact, he does what is meant by the old saying, “selling one’s soul to the Devil.” There are devils (elementals) beside whom his orthodox Satanic Majesty would be nobody.
To enter here into details of how to become a white or black magician would be impossible, even if the writer knew them in full, a knowledge which he would disclaim by all means. However, it will suffice to say that if you have the necessary organism and qualifications to become an adept of either one side or the other, and if you “WILL” to know, and do not shrink from results when you achieve them, the chances are in your favour that you will be drawn to those for whose companionship you are most fitted. Brothers of the Shadow on the one hand, or Brothers of Light on the other.
Remember always, that like attracts like. It is not always a guarantee that because you are at first associated with one or the other, that you will always remain with your first companions. The hidden law which rules you cannot always be seen by you, and in each succeeding birth the conditions of your life will continue where it left off, provided, of course, that your aspirations are to become a magician.
A fact might be enunciated here, which will not be out of place. It has been stated that it requires ages to become an adept.[3] If, therefore, you find yourself somehow or other mixed up in mystic matters from your birth on, matters which you cannot explain to others, rest assured that it is the work of yourself in another life, and if you could strain your spiritual sight so as to see through the plexus of material results from former causes, you would behold yourself in another form, labouring in a definite direction, and you would see yourself as higher or lower, according to your merits.
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To sum up: Magic, as everything else, has two poles, white and black, good and evil. The former is the building of the Temple in all its beauty and grandeur; the latter, a stunted ruin, old before its time. In its whole scope, black magic has not a single unselfish or good purpose, and white magic has not a single selfish or evil one. The physical requirements and practices, such as discipline, etc., to be used to attain the end of both systems, are identical, the difference consisting in the motives and desires. The farther the two diverge from each other, the more do their methods vary, till at last they are diametrically opposite; one at the top of the cycle, the pole of good, the other at the bottom, the pole of evil. The terms good and evil, as here used, are not to be understood in the general acceptation. Their meaning is something which cannot be explained: it must be comprehended. The entrance into real black magic may be made by ceremony. Into white magic, never. They are the two principles, good and evil, or, to use words slightly different, but meaning only the same thing, God and the Devil.
“I am the flower Aanru-tef, the flower of the hidden abode; let me be disengaged, and let me be loved by my lover, the only face for me.”
“A material thing is only the symbol of an idea.”
In a dream I gathered flowers |
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And this Lily said to me, |
| A. J. C. Lucerne, April, 1888. |
The flower or plant Aanru-tef is mysterious; it means, probably, the purified Soul arrived after death in the meadows of Aanru, the celestial, spiritual elysium, where it is united to the immortal Spirit – its “lover – the only face for it.” Aanru is sometimes written Aalu, and it is supposed that the word Elysium is derived from it.
Lilies, with the Romans, were emblems of hope; on coins we see lilies with the motto “Augusta Spes.”
With the Orientals the lily meant purity, innocence, and was also a symbol of early love, it being one of the earliest flowers to bud and bloom; hence Gabriel (a Zoroastrian Genius or angel) holds it towards the young Marie, more properly Miriam, that is “the beloved of God” – Meri-Amun. Of the Forget-me-not, silence is most fitting; it is a sacred symbol; its blue is the peace and calm of heaven, that is of celestial love.
The Struggle for Existence
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The Bible of the Future
1. Primarily the Unknowable moved upon cosmos and evolved protoplasm.
2. And protoplasm was inorganic and undifferentiated, containing all things in potential energy, and a spirit of evolution moved upon the fluid mass.
3. And the Unknowable said, Let atoms attract; and their contact begat light, heat, and electricity.
4. And the Unconditioned differentiated the atoms, each after its kind; and their combinations begat rock, air, and water.
5. And there went out a spirit of evolution from the Unconditioned, and working in protoplasm, by accretion and absorption, produced the organic cell.
6. And cell by nutrition evolved primordial germ, and germ developed protogene, and protogene begat eozoon, and eozoon begat monad, and monad begat animalcule.
7. And animalcule begat ephemera; then began creeping things to multiply on the face of the earth.
8. And earthly atom in vegetable protoplasm begat the molecule, and thence came all grass and every herb in the earth.
9. And animalcule in the water evolved fins, tails, claws, and scales; and in the air wings and beaks; and on the land they sprouted such organs as were necessary as played upon by the environment.
10. And by accretion and absorption came the radiata and mollusca; and mollusca begat articulata, and articulata begat vertebrata.
11. Now these are the generation of the higher vertebrata, in the cosmic period that the Unknowable evoluted the bipedal mammalia.
12. And every man of the earth, while he was yet a monkey, and the horse while he was a hipparion, and the hipparion before he was an oredon.
13. Out of the ascidian came the amphibian, and begat the pentadactyle; and the pentadactyle, by inheritance and selection, produced the hylobate, from which are the simiadae in all their tribes.
14. And out of the simiadae the lemur prevailed above his fellows, and produced the platyrhine monkey.
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15. And the platyrhine begat the catarrhine and the catarrhine monkey begat the anthropoid ape, and the ape begat the longimanous orang, and the orang begat the chimpanzee, and the chimpanzee evoluted the what-is-it.
16. And the what-is-it went into the land of Nod and took him a wife of the longimanous gibbons.
17. And in process of the cosmic period were born unto them and their children the anthorpomorphic primordial types.
18. The homunculus, the prognathus, the troglodyte, the autochthon, the terragen – these are the generations of primeval man.
19. The primeval man was naked and not ashamed, but lived in quadrumanous innocence, and struggled mightily to harmonize with the environment.
20. By inheritance and natural selection did he progress from the stable and homogeneous to the complex and heterogeneous – for the wicked died and the strongest grew and multiplied.
21. And man grew a thumb for that he had need of it, and developed capacities for prey.
22. For, behold, the swiftest men caught the most animals, and the swiftest animals got away from the most men; wherefore the slow animals were eaten and the slow men starved to death.
23. And as types were differentiated the weaker types continually disappeared.
24. And the earth was filled with violence; for man strove with man, and tribe with tribe, whereby they killed off the weak and foolish and secured the survival of the fittest.
Golden Words
“There is a faculty of the human mind, which is superior to all which is born or begotten. Through it we are enabled to attain union with the superior intelligences, of being transported beyond the scenes and arrangements of this world, and of partaking the higher life and peculiar powers of the heavenly ones. By this faculty we are made free from the dominations of Fate (Karma), and are made, so to speak, the arbiters of our own destinies. For, when the most excellent parts of us become filled with energy, and the soul is elevated to natures loftier than itself, it becomes separated from those conditions which keep it under the dominion of the present every-day life of the world, exchanges the present for another life, and abandons the conventional habits belonging to the external order of things, to give and mingle itself with that order which pertains to higher life.”
We begin with instinct: the end is omniscience. It is as a direct beholding; what Schelling denominates a realization of the identity of subject and object called Deity; so that transported out of himself, so to speak, he thinks divine thoughts, views all things from their highest point of view, and, to use an expression of Emerson “becomes recipient of the Soul of the World.”
The Elixir of the Devil
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No inquirer can fix a direct and clear-sighted gaze towards truth, who is casting side-glances all the while on the prospects of his soul.
Truth is the bond of union and the basis of human happiness. Without this virtue there is no reliance upon language, no confidence in friendship, no security in promises and oaths.
Truth is as impossible to be soiled by any outward touch as the sunbeam.
Some Thoughts on Reincarnation
The Sacred Mission of the S.P.R.
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Occult Axioms and their Symbols
MATERIALISTIC science will never be able to furnish morality with a sound basis, so long as it considers humanity only as a species of the animal kind; so long as it assigns to evolution and progress no other purpose but an amelioration in physical organisms, and the acquisition, by the fittest individuals, of a kind of shrewdness and perfected instinct which will allow them to live more comfortably; so long as it refuses to recognise in man principles entirely different from the material ones, subject to different laws and surviving physical dissolution. If everything ends with material life, the only wise plan is to fill it with material enjoyment. On these lines of belief, virtue is a supernumerary quantity: it may be your interest to be virtuous in appearance, but it is of no consequence to anybody whether you are so in reality or not. No individual benefit arises from virtue, except what consideration or profit you may derive from it, or the reciprocity of good treatment and protection you may expect from the community, supposing the community is commonly honest. Then the man must be a fool who instead of calculating exactly the possible returns, is simply charitable, or who, instead of taking clever measures to escape detection, simply avoids wickedness. As for the community called Society, everybody knows how tender-hearted it is to its benefactors, how ready to proclaim and recompense virtue, how prompt to detect and punish crime. Everybody knows that big consideration, big fortune, and big stomachs are the exclusive appanage of bankers and deacons, who have deserved them by lives of truthfulness and integrity. Provided you do not transgress the letter of the established code, you may indulge in a tolerable number of sins of commission, without speaking of those of omission, and remain a very respectable citizen in full possession of all the chances of the Municipal elections. Undeniably any more than ordinarily clever man will not be satisfied with such innocent ambition. The man who deserves admiration is the one who cheats others into the belief that he has done them some service, and induces them to an undeserved reciprocity. This is the principle of modern charity, which is a means to social safety, a personal gratification of pride, and an excellent way for females of calling attention to their beauty, elegance and loving disposition, and for men of advertising their business. With a little practice at that game, a man may easily deserve a statue on public 128thoroughfares. Charity is a fine word, when engraved on a pedestal, or when printed at the head of a list of the members of some committee, or of some programme for a mundane entertainment. Charity is the occasional sop by which is kept down the anger of the starving beasts in their cages. It is as necessary to public order as the wig of Justice. As for real silent charity, without hope of reward or expectation of reciprocity, as for virtue for the sake of virtue itself, as for self-sacrifice and devotion to others, they are ridiculous, absurd, and happily rare exceptions. More: they are dangerous and of bad example, as several Positivists have already remarked.
Human faculties are like sirens, virtues above the waist and vices below; passions are the material of powers, evil is the origin of good, pain the substratum of pleasure, and ridicule the potentiality of the sublime. The taste of the ragged vulgar for barrel-organs and cheap oleographs, and of the vulgar in full dress for ballad concerts and ugly antiques, is the announcement of a nascent artistic feeling. Similarly hypocrisy, is a homage to virtue, and the sham charity of the replete bourgeois is the beginning of unselfishness. True, the night of egotism is still very dark; egotism is yet the mainspring of our social activities, competition the backbone of our industry, and national selfishness the ideal for which many heroes are ready to die. But is this a proof that patriotism will not be looked upon as a vice a few centuries hence, that no civilization can be conceived where production alone would have the importance now imprudently attributed to exchange that the present social state is the best and only one possible? Ask the question, not from those who have been successful in the struggle, but from its victims, from the multitudes trampled under the wheels of progress, from the unemployed men and starving families, and from those moral wrecks, more pitiful still, whose brains have been atrophied by the weight of their account books. The few advantages of competition are largely compensated by its inconveniencies: it is the principal and nearly sole cause of our present miseries and social evils. Says one of our Masters:
“That curse known as the struggle for life is the real and most prolific parent of most woes and sorrows and all crimes. Why has that struggle become the almost universal scheme of the universe? We answer, because no religion, with the exception of Buddhism, has hitherto taught a practical contempt for this earthly life, while each of these always with that one solitary exception, has through its hells and damnations inculcated the greatest dread of death. Therefore do we find that struggle for life raging most fiercely in Christian countries, most prevalent in Europe and America. It weakens in the pagan lands, and is nearly unknown amongst Buddhist populations . . . . Teach the people to see that life on this earth, even the happiest, is but a burden and an illusion, that it is but our Karma, the cause producing the effect, that is our own judge, our Saviour in future lives; and the
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great struggle for life will soon lose its intensity.”
Again, because competition is amongst us a prevailing motive, it does not prove that no other incentive to action exists or may be found. Are we to believe that people would not work unless they be starved, this degrading argument of people who employ the Chinese or German paupers at reduced wages on one hand, and excite the hatred of the British or American workmen against them on the other? Some monsters speculate on misery and thrash human dignity with the whip of animal want; does this prove the laziness of the victims or the baseness of the executioners? Exploitation and tyranny, necessity and overwork are means the best calculated to disgust a man with his task. Ask any craftsman, free and sincere, what is the best incentive to his efforts: he will answer you that it is the love of his business and not the necessity of earning his livelihood. Enthusiasm and desire of affection will prompt an artist further and quicker than competition and the desire to earn more money than his colleagues; nearly always, when a man of genius is seized with the ambition of making his fortune, he loses his originality and becomes a base flatterer of common vulgarity and vice. A decoration generally proves a patch on a fine picture. The rival efforts of real artists towards the beautiful, of poets towards the ideal, of philosophers towards the truth, can no longer be called competition. They are termed emulation, a term which is nearly synonymous with united efforts. What then shall we call the convergent efforts of the saints towards virtue? One of the first things taught to those who would tread the path of Occultism is that they must give up all wish to overcome their brothers, and grow, like the lilies of the fields, without knowing it. Love of perfection itself is scarcely a sufficient qualification: their main motive must be the desire to acquire knowledge in order to place it at the service of Humanity.
Since the world has passed its middle point of evolution, altruism has begun to dawn upon Humanity: and however pale and distant this aurora we may feel sure that these calls from Buddha, from Christ, from Theosophy, these rays which have always come from the East, are the presage of the coming day. However disagreeable may be at present the relations between members of the social body, yet each one of them is indebted to these relations for most of the things he possesses, knows or can do. Men can be numbered whose opinions are not from newspapers, whose science is not from books, whose wit is not from hearsay. To improve upon the achievements of others, we must first assimilate them. In fact if competition is an element of progress, association is the condition of progress and of competition itself; and rivalry is but the means to some association of a superior order. If wild individuals had not wrestled with each other, no tribal alliances would have been formed; without the fights between tribes, there was no motive for the formation of provinces; and the dissensions between counties prepared national 130unity. Will this be the end of association, and may we not hope that our international wars, perhaps by their very atrocity, will necessitate International Arbitration, and that cannon shots will have cleared the way for universal brotherhood? The author of that thoughtful work, “Looking Backwards,” traces the same process of growth through social economy, and predicts for it a similar development: upon individual exchange, small trade was an improvement; now we see small trade ruined and absorbed by big stores and co-operative companies. Mr. Bellamy believes that the competition between the latter will eventually result in their agglomeration into national syndicates, so that the wealth of the nation will be administered by the nation itself. The author has drawn upon this hypothesis the Elysean picture of a social state where the struggle for existence has no more a raison d’être. Then the history of philosophy is there to show that the shock of opinions always elicited light: after religious wars, after metaphysical battles, the champions generally find themselves purified, and some new and larger truth establishes itself on the ruins of the dismantled creed. The egotists are not the men who launch boldly and alone upon the sea of the unknown, nor the audacious who frankly express their doubts upon an adopted dogma or a consecrated habit: it is through such benefactors that the world really advances. The inventor of a new instrument of labour, of a new product, of a new mode of thought or a new method of conduct is a fighter against the egotism of those who try to stifle the discovery, because it disturbs their interests or simply their quietness. The egotists are those whose laziness would prevent the world from moving, whose sleepiness would paralyse the thoughts of others. The common egotism of the Pharisees was responsible for the crucifixion of Christ: the aggregate egotism of the Christian church is responsible for the narrowness of modern thought, and the scholastic egotism of modern science is responsible for the psychic ignorance of our age.
There is between each one of us and his fellow men a borrowing and lending somewhat analogous to the process of feeding. The productions, acts and thoughts of others are the material from which our thought gets its sustenance; it extracts the essence of that food and gives it back to the commonwealth under the form of its individual activity. The man who has understood this process can no more think of his soul as separated from others, than we can conceive our bodies as independent from universal substance and life. But, even for the common egotist, what after all is the end of the struggle? What is the ambition of the most narrow-minded candle merchant, when he has retired from business? To buy a cottage where he may invite his friends, and spend, in rejoicing with them, part and sometimes the whole of the money he has laboriously saved. There are really very few joys attractive to a man unless he partakes of them with others. Even upon his animal wants he must throw the veil of company, and he loathes a 131lonely dinner table. Acquirements are of little use unless shown and communicated. The potentate who hires a concert room for his exclusive use, the drunkard who shuts himself up in a solitary cellar, are exceptions. Few men could bear the weight of lonely enjoyment; madness and despair would be the result for the majority. Perfect egotism is an asceticism of a peculiar kind, and constitutes the trial of the black magician.
Thus, even ordinary reasoning and examples taken from daily life show us that the dictates of egotism are not infallible. But the necessity of altruism can be demonstrated philosophically. In a magnificent article upon Theosophy (Revue des deux mondes, July 15, 1888), Mr. Burnouf, the celebrated French Orientalist, called upon it to render Humanity an immense service by showing the existence of a law superior to that of the struggle for existence. Our doctrine is the only one able to furnish such a demonstration as a basis for morality; further, it can give altruism three equally solid foundations, the one practical, the other philosophical, and the third religious.
The recognition of Karmic justice and of the law of Reincarnation shows us the practical advantage of not doing to others what we should not like them to do to us, and further, of sowing, by positive deeds of charity, the germs of a future harvest of benefits for ourselves. This reasoning embraces both the arguments of Christian and Utilitarian moralists, at the same time corrected, purified and sublimated. As we have already said, Positivism, concerning itself merely with the short life of the present, cannot convince us that there is any harm in cheating the social body, if we are clever enough to make sure of having our rights attended to, while only pretending to fulfil our duties: it may try to vaguely argue that virtue is the best way to happiness, but this sentimental suspicion will never be sufficient to prevent any man with evil tendencies or under strong temptation from taking his pleasure where he finds it, when that man is persuaded that everything ends with the present life, and that his conduct is of no more importance, after all, either to himself or to the world at large, than the noise of a wasp in the forest. A Chinese proverb says that whoever finds pleasure in vice and pain in virtue, is yet a novice in both: but as a matter of fact most men are such novices that even hygienic considerations and the scientific knowledge of consequences is scarcely sufficient to deter them from unhealthy gratification of their passions: when they are mad enough to waste their own life, how could they be expected to spare the interests of others? When a man in anger is ready to destroy himself, provided he destroys his enemy at the same time, will he stop to consider that he has no right to deprive the social body of a double life? Undoubtedly the Christian sanctions contained more power and efficacy: but Christianity fell into the opposite exaggeration, and darkened so much the pictures of future punishment that it made man doubt Justice. The 132fairy-tales of hell and its king the devil never worked satisfactorily, even on the infantile minds of Mediaeval Humanity because men cannot be rendered virtuous through fear: at most can they be turned into cowards and slaves. In our days of free and scientific thought, Christian preachers themselves have understood the puerility of their bogey stories, and reserve them for uncommonly rural congregations. Satan’s fork is no longer the lever of the masses, and the horns wear out more and more every day on the poor devil’s head. To-day the favourite text for sermons on virtue is that we must be good out of gratitude towards the Creator: but considering that evil predominates in the world and that its Creator must therefore be more than half wicked, it is a question whether we should not have more chances of pleasing him by being as unmerciful as himself. Besides, many a noble soul would prefer even a voluntary damnation with the majority of Mankind to an egotistic salvation with a few generally very uninteresting elect. Then, there is the psychological fact, that a man feels little remorse or even satisfaction for deeds, good or bad, committed, say thirty years ago, and that the justice does not stand well in equilibrium which would give to our short passage on earth the counterpoise of an eternity without relief to the monotony either of pain or pleasure; and this other philosophical fact, that, as pain is only a contrast to pleasure and vice versâ, both torment and bliss would in time merge into indifference, unless indeed the saints, in order to preserve the necessary contrast, should from time to time open their nostrils to the smell of the roasted flesh of their unfortunate brothers.
Although the religions of our country and philosophies of our time are unable either to explain or to remedy the dreadful evils which are the lot of a great majority of Mankind, a conscientious observer cannot help acknowledging that there lurks in the hearts, even of the most miserable, an instinctive belief in justice, an intuitional conviction that right cannot be made wrong by might, and that somehow or somewhere injustice will find a compensation. This feeling cannot be attributed to religions which explain physical contrasts by metaphysical contradictions: besides, it is to be found, sometimes stronger than anywhere else, in countries where generations of free thinkers have transmitted to each other their scepticism, and where agnosticism is the attitude of an overwhelming majority of the people. Whence, then, that innate honesty, if not from a kind of unconscious recognition of the law of Karma? If anything is to be wondered at in our period of transitions, it is not the frequency of crimes; but rather their scarcity. When Humanity has no longer any belief and has not yet any knowledge, when we see on one hand the respect of the law fading away from the minds of the people, and on the other that same law softening the rigorism of its code as civilization advances, when passivity and ignorance diminish in the same proportion as sensuality and discontent increase, we may certainly ask ourselves what mysterious rope still holds together the inflammable brands of the social faggot. 133The Karma of our egotistic civilisation is above our heads like a dark cloud which will resolve itself into tears and blood, while a maelstrom of despair and hatred whirls in the hearts of the pariahs deserted in the midst of our populous cities: at every corner is to be met the tramp, wearing along without hope or purpose. Before him is the endless street with its fog and smoke; above him, the gloom of the pitiless sky and the drizzling rain; below, the mud where his sore and cold feet sink at each step; around him, no sympathetic look meets his eyes: his misery escapes the notice of the restless, uneasy-looking men of business hurrying to their offices, and of the stiff arrogant idlers, who carry their respectabilities like brimful vessels, grave as undertakers, dignified as offended turkeys; who walk with their elbows away from the body to keep the vulgar at a distance, and who have stiffened the muscles of their faces that no human feeling should appear and compromise their fashionable imbecility. But the philosopher does not know which is more to be pitied, the despair of the one or the confidence of the other: for he knows that riches and poverty are only the extreme points on the wheel of Karma: and knowing he has himself passed through many happy and many miserable lives, he values the present one only for the opportunities it affords him of returning unselfish service for the egotism he has to suffer from, and of alleviating the miseries he has escaped.
The man, however, who does good simply to prepare himself a good Karma, may be said to practice altruism egotistically, although virtue can never be a purely personal thing, since it spreads around itself spiritual influences and material examples. But Theosophy can offer to the royal virtue of unselfishness higher and nobler seats. If the diversity of forms is actually tending towards reabsorption in Unity, the man whose efforts have personality as their only goal is simply swimming against Evolution. And as the contractive force must ultimately gain victory over the expansive one, final dissolution is reserved to those who would fight against the predominant universal power. The said expansion and contraction, however, are only material similes or introversions of spiritual facts: the path of altruism leads to expansion of limited consciousness into universal consciousness or Omniscience: while egotism is the way to infinitesimal nescience, which is the only mode of annihilation, the frightful punishment reserved, at the end of the Manwantara, to the Adepts of the left hand. Everything finite being also transient, egotism is incompatible with immortality. Matter is eternal like Spirit, but eternally unconscious, while Spirit is the source of consciousness. Unconscious eternity being no better than non-existence, the only manner of obtaining salvation is to transfer our consciousness from the low planes to the higher ones, to sacrifice personality on the altar of the Higher Self. Let him who dreams of sublimating and immortalising his egotism consider that nothing will remain of his work but what can be used by others; that he must leave to somebody else the money he has saved, the palaces 134he has built, the devices he has planned for his own gratification; and that he will carry nothing beyond the grave, nothing but the craving he could not and can never satisfy, and which will bring him down again and again to learn the deceptions of many rebirths. Let him remember that life has been lent to him only in order that he may offer his stone to the monument Humanity is building according to the plans of Nature; that the very feelings which made him love so much his personality are only the veils thrown by Nature on her own necessities; that his dreams of voluptuousness only helped to the preservation of species, his shadow of free-will to the improvement of the race, within the bounds of immutable laws; and that even the peculiarities of feeling, conduct, thought and aspirations which he thought most intimate and entirely his own, were nothing but the eternal recommencement of preordinated types. And if he hesitates still to acknowledge his delusion, let him observe the superb indifference of Nature to the fate of individuals; how brightly the sun shines on the despair of poets or the pride of kings, on graveyards and battlefields, on the joys and sorrows of Humanity, and would continue to shine were the earth itself scattered to atoms.
Thus, the man who practises altruism acts not only in his own superior interest, but also in accordance with the ultimate purposes of Nature. To souls endowed with religious sentimentality, however, these practical and scientific arguments will not appeal so strongly as this other philosophical truth, that Love and Sympathy are the direct manifestations of the Divinity concealed in the inmost penetralia of our Highest Being. Not only all men come from a common origin and tend to the same goal, not only do the many proceed from and to the one, but as we have said this Unity is ever present in everybody and everywhere, and, by a magnificent law which perpetuates the primordial reality through the diversity of illusions, it remains constantly as our central guide throughout our dreary pilgrimage. The light of egotism is but a distorted reflection of this sun of altruism: when, in moments of despair, man recedes in the internal night of what appears to him loneliness and void, then, if he but opens towards the inside the eyes he has shut upon the external nightmares, he will find the real Self which is above our joys as our sorrows: he will find a deep recess sheltered from the tempests of life, where many a time before he has unconsciously taken refuge. Betrayed by a woman, conquered by a rival, abandoned by those we love, or even justly punished for some fault of ours, we feel above our souls the impassive being who watches us weep, and such is his brilliancy that even in our humiliation rises an inmost protest of superiority, for our real Self is indeed superior to everything: it is for this same reason that everyone of us is inclined to think better of himself and to love himself better than anybody else, thus prostituting to the lower Ego the love which the real Ego alone deserves. The supreme Unity being the highest principle in our own constitution, if we remove one after the 135other, for the analysis of thought, the different “Koshas” or sheaths which envelop ATMA, we remove at the same time personal limitations and the causes of separateness, so that we can find our Self only by losing ourselves. Atma cannot be called an individual principle; it does not belong either to me or to you: the same thing says “I” in you as well as in myself, behind your name and form as well as my peculiarities, under my vices as well as your virtues. Whoever has understood this sublime doctrine of the essential identity of “I” and “Thou” under the illusory distinction of “Mine” and “Thine,” scarcely finds any words to express its sacredness. It inspired the mansuetude and benevolence of generations of Yogis and Buddhists, and it ought to be made the central and first teaching of Theosophy. It is similar to the Christian precept: “Love each other for the sake of God”; but that God instead of being outside of creation, so far that men can doubt his existence, is ever present in our Self and the Self of others, and is that Self: and man, instead of reckoning on external influences and arbitrary mercy, needs no other prayer but aspiration towards that perfect model enthroned in his own soul, who demands no other sacrifice but the crucifixion of egotism. This truth is not to be demonstrated by mere reasoning, although our whole philosophy rests upon it, although the wonderful similarity which carries in an endless circle all the acts, thoughts, passions and aspirations of Humanity seems to point out the existence of some common principle: but it is to be sensed in the depths of our own being, to be felt at the sight of any fellow man, to be realised by eyes meeting eyes, by words answering to words, by joys and sorrows swelling in our hearts in sympathy with the enjoyments and sorrows of others. O, Brothers! Here is the real basis of morality: we have found the source of Love: descending into the inmost sanctum of my own being, it is you all I meet there. Why should I quarrel with you? Am I angry with my teeth when I bite my tongue, and shall I hate a caterpillar when I love a butterfly? If you hurt me by your words, deeds or antipathy, is it not “He,” who through an imperfect brain sees in me an enemy and believes he has reasons to hate me? If you caress me, if you praise me, if you love me, is it not “He” who recognises himself behind a body you wish to embrace, behind a soul you wish to understand? Atma is the central sight, which looking at the world through so many souls and so many eyes, sees it under so many aspects. The fourth visage of Brahma is the august and melancholy face of Humanity, the one type, mine as well as yours, which is to be perceived behind the masks stamped by Karma upon our souls, the masks smiling with kindness or stiffened by egotism and distorted by passion, the masks of angels or of demons. The wailing of the forest and of the sea, and the moanings of the brutes, the clear and pearly laugh of merry girls and the groans of humanity in travail, all the noises of the planet, express the same thing as the silence of the infinite. O, my Selves! In the 136sacred name of “Him” who is more than our common father, being the centre of all our beings, I shout to you the universal call to Love and my weak voice loses itself in that Verb expressed by all flesh!
A Fragment.
Vain seeker after all-abiding truth! |
| “Tiny.” |
137
Comments of John Worrell Keely on Dr. Schimmel’s Lecture
MR. KEELY’S opinion having been asked as to some of the theories and views advanced by the learned lecturer, he writes as follows: –
“Both atoms and ether are material,” says Dr. Schimmel, adding “Chemistry forces us to accept this theory.”
But this system does not classify the progressive order. Schimmel says “atoms and ether.” Ether in its high tenuous condition is above the atomic, both in sub-division and in elastic range; and is the third in order below the luminiferous track in this sub-division. The interetheric is the second sub-division, and the compound inter-etheric is the luminiferous track proper. As long as there is anything to sub-divide this anything sub-divided represents matter; and subdivision can go on through infinity: never ending, and yet no ultimatum reached. The luminiferous track is the door that opens on the seventh sub-division, still leaving an infinite field beyond.[5] Yet, with all this, we are only verging on the threshold of research. Again Dr. Schimmel says, “The atoms are indivisible.” Decidedly wrong. All corpuscules of matter can be sub-divided by a certain order of vibration, thus showing up new elements. Not mechanical vibration, but sympathetic vibration, induced by negatizing sympathetic streams.
I will add here that Mr. Keely demonstrates, in some of his experiments, that the magnetic needle, in pointing to the north, is merely the indicator that proves the direction of the flow of one of the sympathetic terrestrial streams. It is well known that the attractive power of the magnet is limited to a very small range. Independent of this sympathetic stream, its power could never be used as a medium to prove polar sympathy for this terrestrial current, the concentrating power of which is due north.
This magnetic stream, or terrestrial magnetic envelope, is the one that has the most powerful affinity for all neutral-centre conditions; radiating continually from such centres, and focalizing and concentrating on them at the same time; thus feeding and distributing in a manner to preserve perfect equation under the most sympathetic and vital velocity, positively 138and negatively. This perpetual polar activity is, in its conditions, similar to the sympathetic outflow and inflow of the forces that constantly keep our solar activity in a perfectly balanced state. The same conditions in a physical way are found in the circulation of the blood through the heart; inflow and distribution, inflow again and re-distribution; and also in the cerebral functions. Blue light represents one of the highest orders of sympathetic impulse, and gives forth a condition of etheric radiation that has a tendency to antagonise any differentiation that may exist in the neutral centres of all molecular masses outside of the mechanical.
Returning to Dr. Schimmel’s lecture, we find this statement: – “Atoms are different in shape, as crystallization shows.”
Mr. Keely calls this an absurd theory, and says:
“All corpuscules, no matter how great the sub-division may be, remain an unalterable sphere in shape.[6] Their rotating envelopes are composed of tenuous matter, representing the high etheric in its order, having an affinity for the luminiferous condition. When dispersed by sympathetic vibration, they seek the luminous one, with the velocity of gravity, which is its tenuous coincident.
“Crystallization is the effect of an unalterable law of nature in aggregating molecular masses structurally, according to sympathetic conditions, representing the nature of the substance under aggregation. This condition of affinity is controlled by certain sympathetic streams of negative attraction. Thousands of different substances can receive their introductory impulses of aggregation from a single polarized stream. The infinite differentiations that take place from such a stream, in producing a variety of structures, is as unexplainable as is infinity itself.
“A volume of ether of the sixth order enveloping the earth the depth of the earth’s diameter, if free of rotation, would carry this globe towards the luminous field with the velocity of a meteor.
“No conceivable power by pressure can force the atom, or the molecule, out of its spherical form. Its wonderful condition of elasticity causes it, if submitted to enormous pressure, to reduce in area, but does not change its shape. If submitted to the explosion of nitro-glycerine, which tears up the surface of the rock it is placed on, before displacing the surrounding atmosphere, it will no more effect the sphericity of the molecule than the waft of a butterfly’s wing would roll a five hundred pound cannon ball up an inclined plane.
“Acoustic forces induce a vibration of the rotary envelopes of the different corpuscules of matter, but never differentially.”
To return to Dr. Schimmel, who says: –
“A falling body is not attracted toward the earth; it is pressed toward it.”
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Mr. Keely replies:
“I cannot accept an argument of this kind, which would upset the Newtonian theory. There is no purer law of nature than the one of the attraction of gravitation. No matter how subtle or tenuous any gaseous product may be, it offers resistance to a falling body. I contend that a body projected through an atmospheric vacuum, even at a certain velocity, will meet resistance. It would not in an etheric vacuum, at any conceivable velocity.”
Dr. Schimmel’s comments upon the phenomena of heat, chemical affinity, molecular vibration, etc., are noticed by Mr. Keely as follows: –
“All conditions where chemical assimilation takes place induce heat; simply because the sympathetic unition of the molecular concordants move towards each other with wonderful percussive velocity. Heat is the result in the following order: –
“1st. Molecular percussion. 2nd. Molecular rupture. 3rd. Inter-molecular assimilation. 4th. Equation by vibration.
“Luminosity can never be induced by molecular vibration.”
Mr. Keely proceeds to theorize upon this assertion; conjecturing that luminosity might possibly be induced by inter-atomic vibrations, under certain conditions; adding, “but it would necessitate exploring an unknown field, which might, in its wonderful intricacies, absorb a series of years. This would be a variation, and I never deal in variation; on high tenuity.”
Dr. Schimmel’s theory of each string of a harp giving forth its own particular note, when the air passes through them, is not in accordance with Mr. Keely’s views; each particular note being, he thinks, produced by the volume of their molecular masses while under bombardment by atmospheric molecular percussion, and not by any particular quality of any other stream. Again, Dr. Schimmel asserts that the ether compensates the sun for the enormous amount of heat which it loses, by compressing the sun into a smaller volume.
Mr. Keely does not accept this theory. He says:
“I consider the sun as a vast neutral centre to a system of worlds, and that its regeneration depends entirely upon the reactive sympathetic vibratory streams which, emanating from its own body, are received in the system of worlds it controls, and are sympathetically returned to it, to be projected again, until the vibratory force, that has controlled it through the ages, is expended.”
Mr. Keely regards the sun as a dead body, an inert mass,[7] that has 140fallen into its negative condition through, or from, the loss of its triple sympathetic vibratory impulses, much on the order of the steel bar that has been vitalized by percussion, which Mr. Keely shows in his experiments to be active and sounding until the vibrations end in a vanishing point, thus leaving the molecular mass dead, or inert, until the proper impulse to renew its activity is given. In this new philosophy the different planets represent certain sympathetic chords or centres, all attuned to take part in one celestial melody, the same as the different chords of the piano. Necessarily the great plan of the Originator of “the music of the spheres” brings into life the proper ones, at the proper time, on the positive range; and neutralizes again at the proper time the negative ones on the neutral range; and thus the harmony of the spheres is maintained.
To return to Dr. Schimmel’s lecture, he says: “The rays of the sun, as rays, are cold and dark; in their interaction with atoms they produce heat and light.”
Mr. Keely writes, “There is no language that can give any idea of the intense cold of the impulses emanating from this orb of day. All the thermal conditions are brought about by different orders of molecular activity, induced by sympathetic streams of three different conditions.” In his “Exposé,” Mr. Keely calls these streams the “triune rays of Infinity.”
Dr. Schimmel says that, where lighter and heavier metals are soldered, the molecules of the lighter metal will vibrate with greater intensity than those of the heavier metal, and will be forced to vibrate in a new plane around their centre of gravity; but here, again, Mr. Keely differs from him in opinion; agreeing with the expounders of what is called, “Substantial Philosophy,” who hold that the striking of a bell liberates untold billions of corpuscles of matter from its own body; which, without the transmitting medium of the atmosphere, would never reach the ear. The corpuscles of the resonant body do not come in contact with the ear; but the vibrations, induced on the surrounding air molecules, which are in immediate contact with the bell, are transmitted by sympathetic vibration through the molecular field, not displacing one molecule during this transmission, any more than the disturbing of the intermediate balls strung on a wire, between the one that receives the percussion on one end, and the one that transmits it at the other, would affect these balls at the two extremes.
It is evident that Mr. Keely’s labours still lie in the field of experiment, and that in his researches he is grappling with problems, the existence of which seems to be incomprehensible to scientists. Again Amiel’s words are suggested: “Science is a madness occupied with tabulating its own hallucinations.”
C. J. B-M.
The Ancient Empire of China
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Remarks on the Above by a Sinologist
It is to be deeply regretted that such a clever paper should be spoiled by the predetermination of the author to attribute to the Chinese his own biblical ideas. I knew of a memoir tending to prove that the Chinese were an Egyptian colony, because of a supposed similarity between their writing and the hieroglyphs. But this wild reasoning is beaten altogether by the idea that the Chinamen must be the direct descendants of Noah, because the Bible is “not to be questioned.” Quite true, the Chinese remember the deluge: they even remember several of them. There was one under the reign of the Emperor Yao, which seems to coincide with the deluge of Xisuthrus: there was another deluge, or rather a great inundation, under the reign of Fou-hi, that is to say in the same century when the Biblical deluge, and also the Indian one, are supposed to have happened, and when the era of Kali-Yuga began. The Chinese knew that such cataclysms are periodical, and believed that beings of immeasurable longevity alone were able to see them more than once. “Since I have been your handmaid, thrice has the Eastern sea become fields where the mulberry grows,” says the beautiful Ma-ku to her brother (Wang Yuan). Now Fou-hi, like all the survivors of deluges, was the founder of society and family, and the inventor of habitation, of clothing, music, and other useful items; he was also the forefather of the Chinese people, and, as they say, the direct successor of the gods 146who previously reigned on the uncultivated earth. Nothing is left, then, but to identify him with Noah himself. We beg to offer Mr. Sibbald another suggestion: instead of suppressing with a single stroke of his pen the existence of this inconvenient double of the Biblical mariner, why not try to show that the figures of the Yih-King, with their commingling of male and female lines, were drawn by Fou-hi to illustrate the coupling of all the animals in the ark? This would solve a long standing problem, and would undoubtedly charm many a Sinologist of the missionary type.
There is another problem which Mr. Sibbald seems to consider as solved, and which indeed ought to be solved by this time; for anybody who has had the courage of plunging into the deluges of holy ink poured on the subject may deem himself happier even than Noah, once his reason survives the test. The fact that the Reverend James Legge has decided that the term Ti must be translated by the term “God” is not at all sufficient to prove that the (mis)conception of a personal Absolute has ever entered the Chinese mind. One has but to turn to the texts themselves and read them with impartiality, to become convinced of the contrary. Neither in the system of the Taoists, nor in the Yih, nor even in the philosophy of the Soung, does Ti play a prominent part Yet the supreme principle is amply defined in all these systems, either as Thai-ki, the great limit beyond which there is no room for anything else, or as Tao, in which being merges with non-being. Ti is much more secondary, and it is only in the Shoo and other non-metaphysical works that it plays a prominent part; no more prominent, however, than any other vague and common terms, like Tien (“Heaven”), Shin (“Spirits”), Shang-ti (“Gods”), &c, which are constantly employed as its synonyms. According to the Shou-wan dictionary (composed by Hu-shin under the Han dynasty), Ti means law, and also judge and legislator; and according to the Luh-shu-khu (written by Tai-toung under the Soung dynasty), it is an honorific term applied to the divine and astral powers (Shang-ti and Wou-ti) which preside over the five elements. Tchou-Tzeu declares that Shang-ti is a general term for all the spirits (Shin) of the heavens (Tien). There are five Shang ti, each one presiding over an element, a colour, and an imperial dynasty; and Ti is the title of the “Son of Heaven,” or the emperor himself. The Shang-Ti correspond to the angels of the cardinal points, which, in the Taoist and Hindu beliefs, watch over the actions of men. In short, the term Ti is nearly synonymous with our term Dyan-Chohans, and includes many categories of beings. As for Tien, it is, according to the Shou-Wan, formed, by association of ideas, from Ta, great, and Y, one, and it means something unique or undivided and great. According to Wou-Kang, the character Tien embraces five significations: Thai-Y, Heaven and earth, Yang and Yin, the four Hsiang and the Kwei-Shin. It is generally used to designate Heaven, and Tien-Ti means the aggregate of the celestial Ti or Shang-Ti, the host of Dhyanis, and not a personal God.
Tien-Ti is, in the Chinese mind, associated with another set of ideas, and consequently spoken of, at times, in terms which it was easy for the missionaries to misinterpret in their own prejudiced way. Karma, according to the Chinese, is worked out through the spirits of the Astral Light: Tien-Ti becomes therefore a personification of the celestial law, which governs Heaven and Earth, 147“which is in all things and in ourselves.” In the first book of the Shou it is said that Tien can neither see nor hear (is God then blind and deaf?); that he has neither love nor hatred, but brings to pass his retributions through the medium of beings. In the Tan-Kao chapter it is said that “the Sin (heart or mind) of Tien-Ti is the book wherein are written all the actions of men”; and Tchou-Hi, commenting on this passage, writes: “Virtue is like vice to Tien; your merits and my sins are in his heart.” In the Yue-Ming chapter, it is said that Tien alone knows how to hear, and it is added in the commentary, “Tien is supreme, simple, just, spirit, intellect; without looking, it sees everything. Not only he knows whether the empire is governed well or badly, whether people are happy or miserable; but even in night and solitude, where nobody can see nor hear, Tien hears everything, sees everything, enlightens and examines everything.” And the Shi-King warns us that if the wicked are not punished and the virtuous recompensed, it is not because Tien is asleep or indifferent. When the fixed day comes, nobody is able to resist Tien.
If now we turn to Taoism and to that compendium of its essential beliefs, the Kan-Ing-Pien, or book of the recompenses and punishments, we find there that the actions of men are impressed upon the spirits of Heaven and Earth; this impression is called Kan (from a word meaning to affect or to move), and produces a reaction, Ing, through which the spirits give back to men the deserved rewards or sufferings. Ing means “shadow,” and follows Kan as the shadow follows the body. “Man’s happiness or misery is not predetermined, but he attracts them by his acts.” The spirits whose business it is to look after men’s sins are, in heavens, the three Ti-Kiun and the five Ti, who punish crimes by taking away from our lives periods of a hundred days each; on earth, they are the spirits presiding over the five mountains, and the three Chi who reside in the head, breast and stomach; also the Tsao-Shin or family gods. When the Keng-Chin day arrives, that is to say, every two months, all these ascend to heaven while man is asleep, and give an account of his actions during that period. Furthermore these doctrines are not Buddhist; for we find them in Lao-Tzeu’s Tao-Te-King. In the fifth chapter and commentaries thereon, we read that “Heaven and Earth have between them a void space, which like the bellows of a furnace, empties itself without ever being exhausted; the more you take from it, the more it contains.” In this void dwells Kou-Shin, the “spirit of the valley,” also called the celestial blue mother, Hiouan-Pin, for it is androgynous; on one side, the manifestation of the divine Hiouan, the unfathomable, which is “being and non-being, and one with Tao” (Chap. I.); on the other, the synthesis of the Kwei-Shin or gods and demons. Says Sie-Hoei,
“In the interval between Heaven and Earth (between spirit and matter), there are aerial beings extremely subtile; as for tenuity and vacuity, they cannot be said to have no corporeal existence; they exist, yet they cannot be perceived by the eyes of men. As for their mobility, their motion is endless; if you use them you cannot exhaust their numbers. Kou-Shin means a void or impalpable being, without corporeal visible forms, receiving a relative impression from the acts of the beings, and rewarding them according to their deserts. This space is void and immaterial, and cannot be fathomed; it forms the true substance of these spiritual beings who perform the endless transformations of nature.”
Several commentators pretend that these doctrines, so 148profoundly esoteric, come down from the most venerable antiquity, and that Lao-Tzeu only transcribed this passage, which was attributed to the ancient emperor Hoang-Ti.
A youth, with Heaven’s signet on his brow, |
| Mary Frances Wight, F.T.S. |
Sunspots and Commercial Crises: or, Astrology in Economics
153
Strange Mesmeric Phenomenon
An elderly lady, a relation of ours, known to several Theosophists, narrates a singular experience worth noting in the annals of healing animal magnetism. She writes:
“I will tell you now a strange case. You remember, perhaps, that for over five years before my coming to meet you in Paris (1884) I suffered almost constantly from a violent pain in my right arm. Whether it was rheumatism, neuralgia or anything else I do not know, but besides great physical pain, I felt my arm becoming with every day more powerless, so that when rising from sleep I could hardly lift or even move it. This made me dread final paralysis. Then I went to Paris. You also remember the little old gentleman called M. Evette, the mesmerizer who tried to cure you by magnetism, only without any results. It was you, I believe, who suggested that he should try to cure my arm of the pain I was suffering from, and you will remember, also that from the evening when he first tried a few passes from the right shoulder downward, I felt better. Then he visited us regularly every day for some time and never failed to mesmerize my arm. After five or six séances, my arm was entirely cured, all pain had disappeared, its weakness also, to such an extent that my right arm suddenly became stronger than my left one, which had never given me any trouble. Soon after we parted. I returned to Odessa and never feeling any pain in that arm from that date to this New Year’s day, i.e., during four and a half years. I very soon lost every remembrance of my past suffering.
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“But lo, and behold! On January 1st, 1889, I suddenly felt with dismay that my right arm was paining me once more. At first, I paid no great attention to it, thinking it would soon pass over. But the pain remained; my arm began once more to feel half-paralyzed, when finally I found it in just the same condition as it had been nearly five years before. Still, I hoped that it was but a slight cold which would disappear in time. It did not, however, but became worse. My disillusion as to the potency of magnetism was a complete and very disagreeable one, I assure you. I had laboured under the impression that magnetism cured once for all, and found to my bitter regret, that in my case it had lasted only four and a half years! . . .
“Thus I went on suffering till the end of the month, when one fine day I received the January number of the Revue Spirite, which I go on subscribing for now, as I did before. I began to look it through, when suddenly, under the title of Obituary Notices, my eye caught these lines: ‘Le 15 Janvier courant, on portait en terre la dépouille mortelle de M. Henri Evette, magnétiseur puissant.’ (On January 15th were buried the mortal remains of Mr. Henry Evette, a powerful mesmeriser.) I felt sorry for the good old man, evidently the same that we have known,[8] when suddenly a thought struck me. January the 15th new style, means with us January 3rd, in Russia. If he was buried on that date, then he must have died on January 1, or thereabouts, since in France, as elsewhere, people are rarely buried before the third day after their death. He must have died, then, on New Year’s Day, precisely on that day when the long-forgotten pain had returned into the arm he had so successfully cured some years before? What an extraordinary occurrence! I thought. I was thunderstruck, as it could never be a simple coincidence. How shall we explain this? Would it not mean that the mesmeric passes had left in my arm some invisible particles of a curative fluid which had prevented the return of pain, and had been, in short, conducive to a healthy circulation in it, hence of a healthy state, so far? But that on the very day of the mesmeriser’s death – who knows, perhaps, at the very hour, these mysterious particles suddenly left me! Whither have they gone? Have they returned to him and their now lifeless sister-particles? Have they run away like deserters, or simply disappeared because the vital power which had fixed them into my arm was broken? Who can tell! I would if I could have some experienced mesmeriser, or those who know all about it, answer me and suggest some explanations. Does any one know of cases where the death of the mesmeriser causes the diseases cured by him to return in their former shape to the patients who survive him, or whether it is an unheard-of case? Is it a common law, or an exceptional event? It does seem to me that this case with my arm is a very remarkable and suggestive one in the domain of magnetic cures. . . .”
We doubt whether a precedent could be found for this in the annals of Mesmero-Magnetism; though we are not sure of it. It could be explained, we believe, only on occult lines. – [Ed.]
The Talking Image of Urur
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A Satire should expose nothing but what is corrigible, and should make a due discrimination between those that are and those that are not the proper objects of it.
Satires and lampoons on particular people circulate more by giving copies in confidence to the friends of the parties, than by printing them.
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Theosophical Activities
WE are glad to find that even on the opposite side of America, in California, we have brave workers who defend the mother Society. This is what we read in the Los Angeles Times of February 26th, 1889.
The other day a Times reporter succeeded in worming the following statement out of a gentleman who is well posted in the Esoteric movement. In answer to various questions, he said:
“The organ of the Esoteric movement is the Esoteric Magazine, a curiosity in literature. It is devoted to so-called occultism, and the esotericism of religion, its articles being written by men profoundly ignorant of the subjects they pretend to teach. They make frequent use of mis-spelled Sanskrit, plagiarize unscrupulously from works on oriental philosophy, and are profuse in Christian phraseology; so that to the orthodox Christian it would appear really blasphemous; to the occultist, imbecile, and to the philosopher and philologist, the work of ignoramuses.
“The Society Esoteric is a strangely grotesque parody upon the Theosophical Society, and so has always been regarded by the latter in the light of a nightmare. The Theosophical Society is a fraternal organization whose main work has been the preservation and study of oriental philosophy and literature, which, as all orientalists know, is largely concerned with what in the West is called ‘mesmerism,’ and in the East ‘magic.’ The practice of mesmerism has always been discountenanced by the Theosophists, yet the literature on the subject has been utilized by Butler and his confederates, who have been teaching a bastard sort of mesmerism to their dupes, calling it ‘spiritual development.’ It is by the hope of acquiring ‘spiritual attainments’ that so many ignorant people have been misled and gulled.
“The mesmeric force is simply sex-magnetism. In this simple statement is the secret of spiritualistic ‘mediumship,’ as well as ‘mesmerism’ and ‘black magic.’ It is also the secret of the invariable fall into vice and sexual degradation of fools who dabble in such things, whether they call it ‘mediumship,’ ‘mesmerism,’ ‘mental healing,’ or what not. This force can undoubtedly be used in the cure of diseases, etc., but it is unsafe for anyone to attempt this who is not physically and mentally pure, and well versed in physiology and anatomy. For this reason, even if H. E. Butler and his confederates had started in with the best intentions to investigate such things for spiritual development, they would have doubtlessly landed in the penitentiary or the lunatic asylum, just as they are likely to now.
“The whole thing is very, very vile, and the less people have to do with those subjects in that way the better for them. True occultism has nothing to do with the filthy subject.
“Pure homes, clean hearts and honest lives, and an abiding faith in the immortality of the soul, and the infinite justice and goodness of Nature are what the people need, not ‘spiritual attainments’ and ‘soul development,’ especially that stripe of ‘soul-unfoldment’ which manifests itself in polygamy and general nastiness, whether at Salt Lake or Boston.
“The ‘Esotericism’ of these specimens of Boston culture is identical with the voodooism of the negroes. It is called tantrika in India and is filthy in the extreme.
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“The ‘Solar Biology’ of which Butler is the inventor is a self-evident fraud. Those who are practising it and teaching it in this city, however, are probably mere dupes, blamable only for their not being able to think, and are ambitious of becoming blind leaders of the blind. Many people in Los Angeles have been taken in by the ‘Society Esoteric.’
“The prime movers in the exposure were Theosophists, though of course it was done in their individual capacity. The Theosophical Society has absolutely no connection and never has had any connection whatever, with the concern.
“The Theosophical Society is not a secret society. It is mainly concerned with philosophy and ethics. Among its members are clergymen of various Christian churches, reverends and right reverends, as well as representives of all religions.
“‘Mahatma’ means simply ‘great soul’ from maha, ‘great’ and atma ‘soul.’ It is a term applied to all great and good men by the old Sanscrit writers, and is practically synonymous with saint’ as ‘Saint Paul,’ ‘Saint John,’ etc. As used by the modern Theosophists the word would be applied to such men as Plato, St. Paul, Apollonius of Tyana, and others. They were ‘Mahatmas,’ or great souls. It is believed by many Theosophists that are such great men now living, not only in India, but in America, Europe – in fact, in almost every nation – a reasonable claim, unless the world has run short of ‘great souls’ in this age.
“There are two branches of the Theosophical Society in Los Angeles – the Los Angeles branch and the Sattra Lodge – both of which hold regular meetings for the study of philosophy and ethics. They have nothing to do with ‘phenomena,’ ‘spookism,’ or anything of the sort.”
The New York World of Feb 1st. exposes the whole scheme in the following up-and-up manner:
Members of the Boston Theosophical Society have taken much satisfaction in exposing the wicked wiles of one “Vidya Nyaika,” alias Eli Clinton Ohmart, who, in partnership with Prof. Hiram Erastus Butler, has been asking for funds to establish an Esoteric College in the Rocky Mountains. Mr. Ohmart turned out to be a gentleman with a record, and his exposers made things very unpleasant for him when they brought him face to face with it. It is stated by Prof. Butler himself that a great deal of money has come in for the scheme, and more is hoped for.
[On allegations concerning H. E. Butler]
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A Cry for Help
STRANGE things occur in this sublunary world; but the strangest of all is, that a recognized American scientist of great eminence and learning, a biologist who is the trans-Atlantic Huxley, should have certain letters written to him; more than this, that he should answer them. An enquiring searcher, hungry after truth, begs our friend, Professor Elliott Coues, in the name of his “mystic powers,” to guide him; and, instead of pooh-poohing his correspondent in the name of cold, materialistic, modern Science, the President of the Washington “Gnostic Theosophical Society” writes to him a reply which shows how deeply Professor Coues has studied our philosophy. Both letters will be useful to our English members. They are republished from the Religio-Philosophical Journal. – [Ed.]
I have been impelled to write to you for advice on a new and indisputable experience I have been undergoing for some seven or eight months past, and have as often refrained from asking of a stranger that “light” which my experience and increasing conviction have not made plain.
Some months since I suddenly became conscious of audible communications, which I have since learned to attribute to purely elemental influences, using the Buddhist expression.
These audible communications soon ceased, and were replaced by others which, I suppose, would be called purely clair-audient, and were of a very different character, being elevating and inspiring, and opening up to my heart an infinity of evolution of the soul and the universe, which I had not got from my past studies, although I have long had a conviction that there was some such plan to be shown to humanity some time, and in some way.
Before I go any further, let me say that I had been up to this time a thorough disbeliever in spiritual communication, and had given it little or no attention. Moreover, my experience related above all came to me before I read any writings on Buddhism, Karma, or Spiritism, and my experience at that time was the subject of debate between a medical friend and myself, who knew me to be a tolerably clear-headed man, and one not liable to be led away by superstition or evidence that was not conclusive. The only conviction that impinged on me was the consciousness of a new sense, the name of which I did not even know at that time. A month or two later I received from a friend in Washington, a book by A. P. Sinnett, called Karma. I found some startling suggestions
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in that work which interested me enough to induce me to read the work on Esoteric Buddhism communicated through him. I use the above expression intentionally, as it is evident to the most careless reader that the two works are not by the same intellect.
I was surprised to find myself so receptive to the doctrine set forth there, as it was a welcome light to one who had not been able to find peace and trust in creeds, although surrounded by devoted Christian influence from childhood. I have since then read very little of the scientific doctrines of Theosophy, but have found a trust in the teachings of Buddha that has thrown a new light on the words of the Bible, and has brought a growing peace and belief that I have long yearned for, although I have not yet found “the jewel in the lotus.” [9]
Strange to say, I have not cared so much for an understanding of the scientific aspect of Theosophy, as for the religious teaching. It seems to me that the latter is the one the world is waiting for, and that, like the treasure which Buddha said was laid up in our fellow man, the stranger, the mother and father and child, the scientific light would come “of itself.”
That statement of my convictions being made, let me return to my own experience, on which I now ask your counsel and explanation. I don’t go into society at all, nor have I made any Theosophical or Spiritualist acquaintances. I have not attended any séances or occult meetings, and have read but little of the current literature on Theosophy. I have read much of primitive Buddhism, both pro and con, and have tried to understand, first of all, the Buddhist doctrine of the greatest blessing, as taught in the Buddhist scriptures.
During all these months I have had constant communication through clairaudience with one who calls himself my Mahatma’s helper; and who has given me succinct counsel in words which I know could not be the lucubration of my own brain, and which I, at the time, seldom understood, but which have been explained or discovered either in the Buddhist scriptures or the Bible, in subsequent study.
Lately, however, another voice has come to me clearly, telling me to look unto God, and not unto Buddha. This either is or claims to be the voice of my mother, now dead some thirty odd years. This has all tended to indirection or misdirection, and I now ask you for direction and explanation.
I presume this discursive letter is unnecessary, as by your mystic powers you can probably learn all that I have told you and much that I have left unsaid, but I feel that I need some human guidance just at this time. Before writing this letter, and even now, I have been and am told to write you, and not to write you, so you see the quandary I am in.
One of the first communications I had was, “You are elected to learn that your heart was not given you for your understanding, but for your knowledge.” It was a long time before I knew what those words meant.
There is a beautiful and trustful path that leads to peace, wisdom and helpful love; there is a religion that shall be for the “healing of all nations”; there is a knowledge of Divine help and love yet to come to humanity; there is a truth whose light shall disperse the shadows of dogma, ignorance and selfishness, and
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shall fill the universe with its brightness. Can you help me to that confidence and knowledge that shall make me willingly one of the light-bearers?
Boston, Massachusets, February 2nd, 1889.
The Response
[Editorial postscript to the reply by A Psychic Researcher]
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The Blavatsky Lodge
The following have been elected as officers of the above Lodge for the year 1889: –
President: W. Kingsland.
Vice-President: W. R. Old.
Secretary: A. Keightley.
Treasurer: Countess C. Wachmeister.
Meetings of the Lodge are held regularly every Thursday evening, at which a regular course of study in Eastern Philosophy is pursued by the members under Madame Blavatsky’s guidance. For information apply to the Secretary, 17 Lansdowne Road, Holland Park, W.
A Study of Man and the Way to Health
“Selfishness is the father of vice;
Altruism, the mother of virtue.”
SUCH is the motto which Dr. Buck has placed on the title page of this remarkable work, a motto which is as appropriate to the book as it is itself true, to which these pages bear most lucid and convincing testimony. But their scope is wider than this, and the readers of Lucifer will assuredly be grateful for a somewhat full account of a book which should be in the hands of every one – whether a Theosophist or not – who is in any sense a searcher after truth.
It will assist the reader to quote the following lines from Dr. Buck’s eloquently simple preface. He writes: –
This treatise may be epitomized as follows: –
The cosmic form in which all things are created, and in which all things exist, is a universal duality.
Involution and evolution express the two-fold process of the one law of development, corresponding to the two planes of being, the subjective and the objective. Consciousness is the central fact of being.
Experience is the only method of knowing; therefore to know is to become.
The Modulus of Nature, that is, the pattern after which she everywhere builds, and the method to which she continually conforms, is an Ideal or Archetypal Man.
The Perfect Man is the anthropomorphic God, a living, present Christ in every human soul.
Two natures meet on the human plane and are focalized in man. These are the animal ego, and the higher self; the one, an inheritance from lower life, the other an over-shadowing from the next higher plane.
The animal principle is selfishness: the divine principle is altruism.
However defective in other respects human nature may be, all human endeavour must finally be measured by the principle of altruism, and must stand or fall by the measure in which it inspires and uplifts humanity.
Literary criticism, however justifiable and however valuable, is not the highest tribunal; were it so, the following pages would never have seen the light. The highest tribunal is the criterion of truth, and the test of truth is by its use and beneficence.
Superstition is not religion; speculation is not philosophy; materialism is not science; but true religion, true philosophy, and true science are ever the hand-maids of truth.”
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It should be noted, however, in connection with this brief outline that, while rightly insisting on the ever-present duality in all forms of manifestation, Dr. Buck is fully alive to the importance of never losing sight of that Absolute Unity which lies behind all the duality of manifestation. On this Unity he insists repeatedly and emphatically, for it forms one of the fundamental doctrines in his philosophy, as it has always done in that of the East.
In his first chapter, on the Criterion of Truth, the author most ably leads the reader’s mind from the familiar fact of his own personality, step by step, through the dangerous rocks of both scientific and religious dogmatism, to the conclusion that the criterion of truth for men lies not in their estimate of the senses, nor in a specific process of reasoning upon phenomena confined to one half of his nature; but in the co-ordinate harmony which he is able to bring out of the chaos of all his varied experiences.
Such is briefly the conclusion to which the first chapter leads up, but it is to be regretted that want of space prevents our calling attention to the many beautiful thoughts and luminous suggestions thrown out in the course of the argument, especially in that part where the author demonstrates the equal and co-ordinate reality, validity and importance of the subjective as well as the objective aspect of man’s nature.
The second chapter deals with the problems of Matter and Force in a manner at once simple, clear and highly philosophical. The beautiful application made of the principle of consonant rhythm as the agent by means of which form is produced is at once a splendid, far-reaching generalisation and a tribute to the truth of the fundamental axioms of occult philosophy.
The succeeding chapters on The Phenomenal World, Philosophy and Science, are in a measure preparatory to those on Life, Polarity and Living Forms. All through these chapters the clearness of the author’s thought and exposition deserve the highest praise. On one point only – since it is the function of a reviewer to criticise – need a word be said. On page 60, et seq. Dr. Buck speaks frequently of “dead” and of “living” matters, drawing a marked line of demarcation between them. Now since Dr. Buck has evidently thoroughly assimilated the doctrines of Theosophy which indeed underlie and permeate his entire work, he is doubtless well aware that strictly speaking there is no such thing as “dead” matter in the Universe. It is therefore but fair to assume that he uses the term “matter” in a limited sense, to distinguish a state of matter in which life does not manifest itself in that particular manner to which we have confined the term “living” from that state in which life does so manifest itself. But, unfortunately, as Dr. Buck has not stated and explained this specifically, he may be misunderstood to believe in that fiction of the scientific imagination, commonly called “dead matter”: a belief which would be inconsistent with the whole tenour of his work.
This criticism is partly anticipated by the chapter on Planes of Life; but though his meaning is clear to those familiar with his basic thought, yet a few explicit sentences might usefully be added in the pages referred to on the appearance of the second edition – which will undoubtedly soon be called for.
The author’s conception of “Magnetism,” too, needs further elucidation. The term has many meanings and many connotations, so that Dr. Buck needs to 171devote a few pages to careful explanation and definition of the sense in which he uses it.
From the chapter on the Planes of Life, we pass naturally to that on Human Life, the central point, the culmination of the book. In this and the following chapters we see the real bearing and utility of the general principles with which the author has familiarised us in the preceding pages. We see them applied to the concrete facts of life as all know them; and we learn the reason of the almost joyous hope and expectation with which the author faces the many terrible problems now clamouring for a solution which seems afar off.
From this point the author deals with various aspects of human life and development, throwing light on all and giving clues to many an intricate problem. More and more clearly does he demonstrate the truth of the motto placed on his title page, and ever and ever more forcibly does he bring it home to the reader that happiness only is to be found in widest altruism. And through it all runs clear logic and accurate science, no analogy being accepted that has not been fully tested and proven legitimate. The chapters on Consciousness, Involution and Evolution of Man, and the Higher Self are especially to be commended to the careful study of all students. Some of the author’s statements are not only profoundly true and philosophical: they are simply sublime.
It is such books as this which form the best answer to the query: What has the Theosophical Society done? For this book – written by an earnest theosophist, one of the oldest and truest members of the T. S., a man respected and beloved by all who know him – will give new light, new hope, and new courage to many. It will give a fresh impulse to earnest seekers for truth by pointing out a new method of research, as well as by defining and clearly stating the problems which call for investigation.
Signs of the Times
THIS is the title of an address delivered by Prof. Elliott Coues to the Western Society for Psychic Research, at Chicago, in April, 1888. It may seem rather late in the day to review an address delivered so long ago, but it is only within the last few days that Lucifer has received a copy of the address in its present form. It has also recently been revised by its author, and we may, therefore, conclude that the pamphlet represents the latest opinion which he holds on the subject.
The address opens with a reference to the Women’s International Congress held at Washington as one of the “Signs of the Times.” In this we certainly think that Dr. Coues was correct, for the present is an age of change, and there are certainly not wanting signs that a great amelioration of the human race will proceed from the amelioration of the “better half” of mankind. So far as the progress towards the psychic side of nature is concerned, it is most true that women are the better half of the human creation. In Dr. Coues’ words: –
“The problem of the day is not a question of matter – it is a question of mind; and the problem of mind has ceased to be only a question of the intellect. It has become the cry of the soul for more light in the dungeon of the body. This cry goes up the loudest from the women of the land, because her soul’s
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imprisonment is harder to bear than man’s, and her duty to redeem a world is more imperative.”
But from the question of the rightful position of women as a sign of the times, Dr. Coues goes on to treat of the conditions of psychic investigation, and his words are the more weighty as proceeding from a man of established reputation in the methods of scientific research. Further they have an additional value, as being clothed in beautiful language and they possess an elegance of diction that only adds to their clearness of expression.
Dr. Coues introduces his subject by a comparison of the four great influences which have moved the world, and he draws attention to the cycles of time which occur in the history of humanity. The cycle is that of the Naros, or a period of 600 years. Buddha, Jesus, Mohammed and Genghis Khan are the examples selected; and a final period of 666 years from the date of Genghis Khan brings us down to the year 1888. As a sign of the times this is, perhaps, a little unfortunate, for a student of Biblical symbology is at once reminded that this number is that of the “Great Beast”; and unless people are more accurately acquainted with symbology than they usually are, the simile seems rather equivocal as representing a “Sign of the Times.” But here Theosophy steps in to the rescue, and removes the idea of “devil” from the maligned “beast,” showing that it is indeed an especial cycle and no more.
It is scarcely possible to do justice to Dr. Coues in a review which must necessarily be short, for his marshalling of the psychic evidence is so terse and masterly that it ought to be read in his own words. He reviews the position both from the standpoint of the Spiritualist and from that of the Theosophist, and declines to say which of the two he considers right. But he does away with the supposed antagonism between the two, and for this alone we would heartily thank Dr. Coues. Both parties certainly admit facts; it is only in the explanation of them that they differ. And here Dr. Coues shows that the position to be truly taken is that one explanation is an extension of the other. Tersely put, the Psychic Researcher says that all is manifestation of psychic force. The ordinary Spiritualist believes that all the manifestations are the work of disembodied spirits; the Theosophist says that this is occasionally so, but only in rare cases. And here Dr. Coues sounds no indistinct or uncertain note, and it is a very important one. He says, in effect, that all are manifestations of “will” acting on matter, and that so to act does not depend upon whether the operator is disembodied or not. Then he turns his attention to the key to these facts and declares that it lies in the words, “Animal Magnetism.” This he declares to be a property of what is called in Sanskrit Akasa, and that this is related to the action of the human will as the phenomena of light are related, on the scientific hypothesis, to the waves of the luminiferous ether. That this Akasa pervades everything, and permeates the human frame as much as it is spread through space. Thus, then, the man who can act by means of his will on this Akasa can act by its means at a distance just as easily as he can on a table which is under his hand. The only necessity is the development of a suitable organism. This organism is necessarily a human being, either that of the operator or that of some other human being. But with this Dr. Coues adds a most serious warning to those who, from curiosity, may be about to embark on the dangerous path of investigation into Psychic Phenomena. In his own 173words: –
“All experiment is made on, by, and with, the bodies of men and women – nay, upon, by, and with, their very souls. This is psychic research. . . . Think you it is to be lightly or ignorantly or blunderingly played upon? A thousand times no! Here, blunder and crime are one and the same thing.”
In this place Dr. Coues adds a few words of warning drawn from the experience of the French investigations into Hypnotism; showing, too, that the danger is so widespread that legal recognition of the dangers will soon be as necessary as it has already been proved to be in the case of poisons.
He closes with a short exposition of his own “Biogen” theory as an explanation of the phenomena; and this should be read in his own words.
In conclusion, we as Theosophist, can only express our thanks to Dr. Coues for his able exposition of the facts of psychic investigation and science, and for the possibilities which he has opened for the reconciliation of two bodies of people – of people who ought to unite their forces for the confusion of materialistic thinkers, and for the spread of truths which are at present only dimly recognised by a world which is liable to roughly class both parties together, either as worshippers of a devil, or hallucinated frauds and fools.
Geomancy
OF all the higher sciences, that of Geomancy may be considered the handiest one to work, for the requirements to practise this Art are few, i.e., pencil, paper, and a book that will act as a guide and instructor; the first two are ready to hand, and thanks to the able pen of Dr. Hartmann we now have the Guide to his “Principles of Astrological Geomancy, the Art of divining by Punctuation,” published by the “Theosophical Publishing Company, Limited.” As to the book itself, it leaves nothing to be desired, having a pleasant type, printed on good paper, and being well bound, at the remarkably reasonable price of 2s. 6d.
Those who have read “An Adventure amongst the Rosicrucians,” and other works by Dr. Hartmann will need no words of praise to recommend to them this new work of Geomancy. In the Preface and Introduction we have evidence of diligent study in the higher science and development of the intuition, and it is as an aid to these that the author has produced this work. It is not, as he says, “intended to be a ‘fortune teller,’” for “the art of divination is based upon the recognition of a universal divine principle acting within the soul.” Here we have sufficient reason to show that it is unwise to prostitute these arts of divination for any material gain or worldly curiosity – for to quote from the Introduction,
“The psychological process by which the knowledge of the spiritual soul comes to the understanding of the human intellect appears to be very complicated; it seems that the divine ray of Light has to pass through many strata of matter, and is broken many times, before it is ultimately reflected within the field of external consciousness, and the more we are able to spiritually rise above these clouds of matter that darken the mental sky, the more will we be able to see the sunlight of truth in its purity. By practising the art of Geomancy in that state of mind and feeling which brings Man nearer to the perception of the Truth, the Intuition may teach the reasoning Intellect.”
The chapter on Astrology contains much that will decidedly interest the 174general reader, and which will also prove instructive to many Students of Astrology and the other occult sciences. The Author explains the natures of the signs of the Zodiac and of the “seven planets” in clear and simple language, and we feel sure that the earnest student and all lovers of Truth will welcome this aid for the dispersion of superstition and ignorance, as well as for the development of the Intuition “by the interior awakening of the Spirit of Truth.”
We notice that the Author gives the metal silver to the planet (♀) Venus, whereas copper is usually represented by this principle, and the latter is, we believe, the correct one, for Venus represents love or charity, which, when combined with the intelligence, silver or moon, is capable of a divine expression in the world. Venus, the binding power of the psychic world, has its material counterpart (copper) so much used in amalgamating metals which would not readily blend without its presence. We also notice that in the “Significations” of the geomantic symbols, the sign (♏) Scorpio is omitted, and we should be glad to learn its corresponding Geomantic symbol. The methods for practising Geomancy are so clearly stated, that anyone with a little care and diligence can easily draw the symbols suggested by the Intuition, thus: the hand of the operator: –
The figure consisting of the twelve houses may be constructed in any suitable form, either circular, or square; or simply by four rows of squares having three in each row, thus: according to the fancy of the operator.
In the Appendix there are sixteen Questions which will suggest a variety of subjects for enquiry to the ingenious student, for which there are 2,048 Answers. And to the experienced and intuitioned geomantist these short answers will contain all the information he seeks.
We trust, with the Author, that this work will call the attention of many enquirers “to the existence of a higher power than that of the perishing intellect.”
Nuces Etymologicae
THE contact of Theosophy with the various sciences which form a part of Anthropology, is extensive; and its relations with the philological sciences has been brought to the front by those who have assailed the teaching of the Higher science. Dr. Charnock, the old president of the Anthropological Society, has given us a book replete with research, and illustrating his minute knowledge of philological derivations. It is especially at this time that this work will produce good fruit. The author’s object is to “throw light on the hidden things of darkness,” and to show that the modern system of filial derivation of words rests on the most insecure foundations, and appeals for acceptance merely to the ignorance of its readers. For, those persons who have not had a training in the subject of philology are very apt to accept any hypothesis which fits in with the modern German theory of the filiation of languages, sometimes Grimm, sometimes Schleicher, ofttimes something more imbecile than either. Dr. Charnock has well shown to the modern word-spinners and derivation-175mincers that, after all, a little acquaintance with the elementary portions of the subject is a necessity for the student. The precept of the teacher to Monsieur Jourdain, “Il faut commencer par l’orthographe,” is well illustrated by Dr. Charnock. What is wanted for modern philologists is a deep and an intimate study of roots. When people see that the primary words of all languages are few in number, perhaps not more than 50 or 60, they will cease to look for an assumed Aryan ancestor for the origin of man, which leaves negroes and Australians out in the cold. The Secret Doctrine has given us plain hints on this subject, and indicated that it would be much better for modern science to
“unthread the rude eye of rebellion, |
than to attempt to interpret the language of a hypothetical Aryan by the utterances of a blue-painted barbarian. To the modern superficial spirit in science, to the dilettante, the Darwinite, or the dreamer, Dr. Charnock is a severe, always laconic, sometimes scarcely polite, antagonist. He does not conceal his face either with sufficient dignity or hypocrisy before the popular idols, and thinks for himself. Such books as this will tend to render the mental soil of our scientific men more fit for theosophical teachings. For they will see that in their own armour are many crannies, and in their own eyes many beams, and that before they disobey the precepts of Lanczycki, and give “rash judgments” on the acts of their neighbour, they should make their own houses clean. Dr. Charnock has done good service, but he indicates how much is left undone. He, in front of the harlequin spectre of modern science, doubtless considers nil actum reputans dum quid superesset agendum, but he must recognise that he has to do a lot of sweeping before he can be said to have finished his philological work.
A Curious Numerical Combination
In the 52nd number of “Engineering News,” published in New York, December 29th, there is an article giving a number, that multiplied by any of the digits up to number 6, gives a result expressed in the figures of the original number.
This in itself was interesting, but I at once noticed that the ever wonderful number 7 gave a curious effect when used as the multiplier. It led to investigation, and I submit herewith the results, so far as I have had time to carry them.
It was the eccentricity of the number 7 that caught my attention. Knowing it to be pregnant with occult meaning, I send it to Lucifer.
The number 142857, when multiplied by any of the first six digits, gives a product, in each case, expressed by the same figures, and in the same general order, as the multiplicand.
| 142857 | × | 1 | = | 142857. |
| 〃 | × | 2 | = | 285714. |
| 〃 | × | 3 | = | 428571. |
| 〃 | × | 4 | = | 571428. |
| 〃 | × | 5 | = | 714285. |
| 〃 | × | 6 | = | 857142. |
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When multiplied by 7, a curious change occurs: –
This multiplying can be continued probably indefinitely; several changes, however, occur.
Here it becomes necessary to add the end figures to get the missing number.
14, as a multiple of 7, of course, shows a change.
End numbers 8 and 1 = missing 9.
This system of adding the end figures must be used until you use 24 as a multiplier. It then becomes necessary to vary the mode of procedure, to eliminate unnecessary numbers, and leave the original six.
Add the end figures =11. One should be used as the missing 1, the other, added to the 6, gives the missing 7.
By analogy, it is not too much to suppose this can be continued indefinitely, but to what profit remains to be seen.
It will be necessary, however, to vary the method of treatment, to eliminate superfluous numbers, and get those necessary.
If a circle be divided by three diameters 60° degrees apart, and the numbers be placed in their original order at the ends of the diameters, the sum of each pair will equal 9.
It would be interesting for a high exponent of “White Magic,” and one versed in the mystery of numbers, to give us his views upon this curious combination. It is with this object in view, and in the hope that it may prove interesting to your readers, that I submit it for your inspection.
“Whence come all the powers and prerogatives of rational beings? From the Soul of the Universe. Amongst other faculties, they have this . . . For as the universal nature overrules all mutinous accidents, brings them under the laws of fate, and makes them part of itself, so it is in the power of man to make something out of every hindrance, and turn it to his own advantage . . . . Let your soul work in harmony with the universal intelligence, as your breath does with the air. This is very practicable, for the intelligent power lies as open and pervious to your mind, as the air you breathe does to your lungs, if you can but draw it.”
No. 21 – May 1889
Our Cycle and the Next
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Ethereal Pressure
IN considerations which are connected with the fundamental problems of life, it is necessary to possess some clear idea of what is meant by a First Cause. If we admit that there is a “something,” a Primitive Substance, from which every form of life is derived we shall not be explaining much by saying that Nature lies at the back of existence. Man reasons on what he perceives and conceives, and, roughly speaking, works along two distinct lines, the subjective and the objective. Reason places perceptions and conceptions in a position of objectivity though these become subjective in reference to the Will of a material-minded man. Nature in a like manner is a First Cause and at the same time is the positive Universe which can be seen and comprehended by the spiritual and by the material eye. This contradiction is the result of the dual relation which it possesses. On the one hand the ratio of Nature to the Absolute and on the other its ratio to the Finite. In itself it is a definite idea and as such belongs to the plane of positive life. As a First Cause it contains every subsequent manifestation as latent power. It represents the unity of the Universe as an existing fact, that which does actually exist becomes finite to the extent of its existence. That which is finite is limited by its definiteness. Limits are the characteristics of form. Therefore the First Cause exists as a form of the unity of the Universe. In studying its subsequent developments we are concerned with finite forms of life, or the many potentialities which lay latent in it in the beginning of time. These sequences of formal life explain to us more or less of the nature of this comprehensive Unity and therefore, since formal life becomes its own exponent, it is called Nature.
The terms we use are generally of a concrete character and applied to that which appeals to the senses; but it must be borne in mind that we are dealing with ultimate conceptions where immateriality is so great as to be entirely super-sensuous. And yet what is true on the plane of mental abstraction is also true for the physical plane, because we are only dealing with universals.
The definition of a First Cause may be stated thus: A unity of activity existing in a definite and comprehensive form. Nature, both as a subsequent physical development or as an ideal “something,” representing the primitive substance, is characterised by form; in both cases, if we take this away, it ceases to exist. But we have still to solve the question as to the formation of Form. Since, in its primitive and universal sense it embraces all, it must consist of all, and, being the first existence, nothing prior to it could have existed. But as, at the same time, it must be made of something, and as this requires a process of formation, it must have been, in the beginning, Formless. In other words there subsisted the formless one, as the Sankya philosophy calls it, on the 190negative plane which becomes formal on the positive plane. The former lies behind Life and is its source or reason of existence.
The passing from formless rest to formal activity implies change; and this means the development of energy in the former to become the latter.
Thus Nature becomes “energy imprisoned in a form,” whilst that which was first and its opposite in character, may be conceived of as “boundless energy in a state of latent power.”
In thus attempting to describe the unthinkable we do not mean to limit it by this one meaning, but merely to bring an unknown quantity into terms which may be equated out on lower planes into comprehensible realities. For the positive plane manifests the nature of the negative one and clearly asserts the subsistence of latent power. The Absolute in activity is a simple imperative which, according to Kant, means Law. Therefore the nature of the Formless One is Law, and its form is that of its first law. Since its manifestation is due to the activity of an equal opposition, namely that of the Form to the Formless or the effect to its potential, the former exists because it manifests the non-existence of the latter, and their equal opposition shows us the law of Equilibrium embodied in the form of its activity. This, then, is the fundamental law of Nature and it expresses the innate character of the subsistence, or negative plane, or Nirvana.
We conclude that energy in balanced repose and subsistence are the same thing; and that this constitutes the negative plane from which has come the positive Universe, and we further infer that the activity thus manifested is due to a disruption of a subsisting state of equilibrium. This change of condition has resulted in producing a law whose form depends on the existence of two poles or centres in equal opposition to one another, of which the one is positive life and the other is the possibility of life.
Between these two extremes lies Change, a chain of causes and effects stretching from one to the other. The Thrill of life passing through this chain from the − to the + pole is the activity of evolution journeying from its subsisting source towards its equivalent as existing perfection. Partly, the chain is hidden in latent power; and then again it flashes out into positive life. When all is positive and there are no longer the apparent separations existing between forms or lapses of latent energy, the chain of Change will be completed and the Unity of Life will represent and balance its Essence. The impulse to a change which thus manifests Wisdom must be a Reason, and hence we say that the balance of the Infinite was disturbed by a Reason, and, as this results in a First Cause, this Reason must be a Reason of Reasons which, because of its infinity, is comprehensible only by an infinite consciousness. Thus to recapitulate: our First Cause becomes a form produced by activity in that which lies in a state of subsistence, all-pervading and boundless. The change is due to the disruption of a perfect Equilibrium in obedience to the impulse of a supreme Reason.
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The inference to be obtained from this definition is obvious. Evolution is the process of change and a complete cycle will be the progress of the wave of power thus set in motion from pole to pole; while the amount of its energy will represent the requisite quantity necessary to re-adjust the balance which has been distroyed. Each step and subdivision is marked by the formation of minor balances, whose partial perfections are immediately distroyed by the incomplete ratios these bear to the whole. When the details of natural and positive life shall have settled into such accord with one another as to work with perfect harmony, Subsistence will again overtake the Universe.
But this subsequent condition of rest must differ from the first; for then the ever present activity of opposites holds life in suspended animation, and the slightest addition of force to any detail of the complicated whole will set every component falling through an equivalent number of movements. Quiescence is here the result of sustained effort; whereas the negative plane of pre-natal Infinity is distinguished by effortless union. Thus natural equality is distinctive of subsistence and artificial equality of existence.
This also marks the difference between a state of perfect harmony and that of perfect rest, in which the first is due to a perfection on the positive plane and is a result of evolution; whereas the latter is preexistent and does not recognise the existence of anything conceivable to a finite mind.
The First Form manifests the unmanifest. This gives the latter a reality which, though reflected, is real to the extent of the formal manifestation reflecting itself from the positive plane. So that the law of equilibrium actually embodies the existence of two opposites; one of which becomes positively subsistent through its contrast with the former. If the positive sign represents the limits which distinguish a Form, then the negative must represent that which opposes its finalities. And since the existence of the one is due to this contrast of two, and since of these two one is active positively, then the other must be active negatively and we have the limits of finite life defined by the negative plane, which thus becomes the medium in which the Form is contained. This medium, in thus opposing its energy, exerts a Pressure on the shape equal and opposite to the manifested activity of the latter as a form.
In this way the negative subsisting energy of wisdom becomes an ethereal essence pervading space and, by opposing itself to formal life, confining it to the plane of positive existence. Nature, through its grossness, has degraded Wisdom into a Thing, a counterpart of itself or blind force; and the Ethereal Energy condensed by the reflected power of positive opposition assumes the shape of an illusive law, the law of necessity, and becomes the shadow of Life. We say “illusive” because it is active between the poles of a perfect balance, and works only to bring to rest the power of the wave of vitality passing from one to the 192other. On accomplishing this it falls into nothing, being lost in the perfect Truth manifested by the first law, that of Equilibrium. Within a given polarity, this law of necessity confines the existence of the positive plane to definite dimensions; for it is another term for the ever present and uniform Pressure of Space which, by its constant action, renders obedience to the law of motion imperative. If the First Cause finds itself subject to an infinite pressure, because the one equals the other, the effect is lost in the Cause. But this is not so with its finite sub-divisions. Each one, from the greatest planet to the minutest atom, is a ratio between the unit power exercised by this enclosing Ether and its own finality. As the world rolls in the heavens it is pervaded by this ethereal pressure which is the Essence of the First Form. To it the earth is objective. As the world’s energy consolidates into material atoms these also become, each individually, subjected to it. As a sum of energy, they make a total which represents the Earth, and which, together with the added energy of that portion of the Solar System which affects it, balances the Ethereal Pressure, as is proved by its existence as a form in Space. As formal atoms, molecules and Things, they represent sub-balances between themselves, taken individually, the Earth’s Energy as a whole, and the unit, Pressure. Let the thrill of life disturb one of these tiny sub-balances, in the shape of a ray of light, and the equilibrium of the whole world is destroyed. The inner being of the globe falls together into a fresh disposition of its component parts under the guidance of Pressure acting as the law of Necessity, and reforms itself into a fresh equation. This current of motion running through the Earth affects other Worlds, because it disturbs the placidity of the universal medium in which all float; this disturbance must cause corresponding changes in other planets. The precise laws which, by their inter-action, are disturbers of balanced power or givers of unintelligent life, cannot be considered here for want of space; but if the Earth is correctly represented as an aggregate of a certain definite number of great and little balances, definite in quantity to an infinite mind, though infinite to our finite comprehension, then the constant fall of beams of light upon our globe is a cause of continuous change, and Nature lives. As the aggregate of forms taken singly are unequal to the strain of the Ethereal Medium, change is continuous and ubiquitous, and a balance formed in one place destroys, or is the outcome of the destruction, of that made in another. In this conception of Life’s movements we do not enter into the question of consciousness which developes out of them, but deal simply with Nature as a blind activity which, guided by laws which may be classed as Laws of Potential, shows to our perceptions the correlation of forces and their Evolution towards an eventual condition of existence, where perfect harmony of details opposes its united energy as a Unit equal and opposite to the subsisting ethereal Essence of Life and announces the advent of a Pralaya.
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(The Döppelgänger.)
Oh Love! thou wilt not leave me now, even now, |
| Evelyn Pyne. |
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The River of Knowledge
“And Ezra, the priest, stood up and said unto them, Ye have taken strange wives to increase the trespass of Israel.”
THE waters of knowledge flow freely in our land; there is no lack or cessation of their supply, for from the throne of God Himself this stream emanates, and the walls of Jerusalem are girded therewith as by an outer ring.
Ever bright and pleasant are the waters of knowledge as they pass by the Golden Gates, translucent with a thousand mysteries, all alike glorious.
He who would work his work with rejoicing, has his place by this shining stream, and he who seeks to penetrate the mysteries of the unknown shall find hidden wisdom in its pebbles, for golden and many-hued are they; but all precious. Yea, precious, because the hand of their Maker has left the distinct tracings of his touch on them. And the mirroring water which covers them has beheld the face of Christ. There is no glory possible to be conceived that has not its reflection in this stream, and the purer the eyes which gaze therein, the wider knowledge of holy things will it convey unto them, and the more humble the soul of the gazer, the more mighty will be the product of his thoughts.
Thou shalt not go down into the mine for the gold of Ophir. Thou shalt not dive into mid ocean for the pearls of price. Behold they are thine for the stooping, if so be thou wilt look patiently enough for them. Be not in haste to gather up that thou first seest, for the precious jewels of paradise are not dead and powerless like those of thine own land; they are full of living truth, and he who searches not carefully for it will miss it. Yea, he who searches with diligence shall hardly fail to miss some exquisite tint of colour which is there set to make him wise. Stand awhile and consider ere thou castest thine hand into its ripples, for that thou wouldest grasp will surely elude thy full comprehension if with the desire of gaining one particular treasure the joy of the possibility of appropriation for self-advancement make the heart beat with excitement. Let the Lord choose for thee, and with thee, by thee and in thee, for the dimmest pebble in the river hath a more exceeding store of wisdom in it than that which glistens bravely and attracts the eyes of those to whom surface beauty has not yet lost its value.
Some, nay, many of us, yet are deceived by imagining things to be as they appear, and who is he that can be free from this blemish but He 195who is perfect? Many who come hither are so pleased with the new perception their new senses are developing in them that they go eagerly peering into the mysteries of the land without a guide, and sometimes are lost for awhile in the mountain bye-paths, or fall asleep from weariness in one of the many prison dells which skirt our place of rest upon the earth side. And one of these lately disappeared from our midst, for he was restless and entirely given up to the pursuit of intellectual knowledge. Our usual means of erudition to the young and ignorant were distasteful to him, so that he rebelled inwardly against the conditions imposed, especially that of patience. So, being urged by some evil, which must have travelled hither secretly within him, he started off at early morning and made towards the Golden Gates, which parts our land from that beyond.
When it was perceived that he had quitted us, One who was ever pitiful to youthful impulse, said, “He who goeth by a way he knows not shall surely fall into harm, and the sword of indignation shall stand out before him, but he perceive it not. This youth, being blind and deaf to holiest workings, shall rush thereupon and be wounded, if none be there to stay him. And for this cause will I get out and follow him, for if he come to hurt, then shall his sufferings be heavier for lack of discretion in bearing them. Moreover, he shall miss that teaching which comes best after affliction.”
So the wise spirit left us and set out. When presently he had come within far sight of the young fugitive he was hurrying on as one who sees a jewel at no great distance and hastens to grasp it before another’s eye hath fallen upon it; or as one who feels that he is chased by hounds and is driven into desperation by their nearness. Thus fled the youth. And presently the Golden Gates burst on his vision, and he stood a moment dazzled, with his hand shading his eyes. But whether ’twas their glory blinded him, he being still perverse with finite comprehension, or whether he was dazed by that most subtil essence which comes forth from this high place of glory at the time of dawn we know not, but this we know – he turned and fled away faster than ever, as though a hand had smitten him, and he ran against the rocks and fell, and rose again and dashed against the trees and fell, and hurried over stones that blocked the way like walls and always fell, yet knew not aught of pain or circumspection for he drove his body where it could not pass, he smote his head, he strained and tore himself as blindly as a moth singed by the flame and well-nigh dead, beating about to find the light again by which his hurt was made that he may perish in it. So strove the youth.
And when our brother had come up to him, he said: “Why didst thou quit the shades of learners thus? O youth of restless soul, thy gain will be but small if thou persistest in this wayward course. Return and wait with patience till the Lord shall send his light on thee.”
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And he answered: “Let me alone; by measured task and rule I cannot learn. The letters of thy book are not so large as my dim sight requires. Let me search out of Nature’s wide-spread scroll the characters which suit best with my perceptive powers. I need no monitor. Therefore I pray thee leave me here alone.”
And the Wise One said, “Nay, for thy giddy course is dangerous. Surely I will not speak with thee, or hinder thee, yet hold thee well in view, and in my thoughts.”
Then said the other. “What have I done so evil that thou shouldest follow me in this fashion as though I were a breaker of the law?”
And he answered, “I have naught against thee. For compassion’s sake and for sympathy towards thy earnestness of purpose in searching after truth I seek thy company. Yea, for the love I bear thee, seeing thou art one of Our Father’s little ones going astray.”
Then said the youth, “Thou hast set thyself a task which soon will weary thee, seeing I go at no mild scholar’s pace,” and saying this, he went off at a run.
Then said the Wise One, “Thy haste is but ill speed.” And even as he spoke, a bush throwing its tangled boughs across the path caught the wild youth and threw him down.
Then sped the Wise One, gathering him up tenderly, and behold the flesh of one foot was torn, and its muscles sprained, and he was very angry at the accident. So that he would not let the foot be bound, neither be persuaded to stay here and rest, but limped away as fast as he could go.
Then said his friend, “Verily I love thee, that thy courage is so great and thy strength of purpose firm. Wilt thou not let me walk with thee awhile? When thou weariest of my company, then will I leave thee!”
And the youth answered, “If thou wilt presently let me alone and not come after me, I will bear with thee for just so long as shall suffice to make thee leave me.”
Then said the Wise One, “Doubtless thou hast some purpose in thy mind which others may not know. And this renders thee churlish. If thou wilt hide this from me, hide it, but indicate to me whither thou goest. As thou art a stranger in the land, thou knowest not its dangers. Let me point out to thee the perils of thy road, and it shall suffice.”
Then said he, “Perils! What perils? Thinkest thou to scare me from my quest with old wives’ fables. Perils! There are none in this place. I passed through all in coming hither.”
Then answered the Wise One, “In every spirit plane perils exist. Except it be where God himself throws out the halo of his presence over the Holiest. In this place, although thou scornest the thought thereof from ignorance, I tell thee there are many, and in each separate sphere, its own distinct species of peril. Therefore tell me the way thou goest and I will commit the knowledge unto thee how thou shalt keep thy soul impervious to attack from the especial evil of the place.”
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Then said he, “Tell me all, and I will choose my way according to the bias of my fancy for combat. Whatever demon scares me most, him will I fight.”
And the Wise One said, “Then hast thou no set purpose in thy heart, else hadst thou answered me less wantonly. And he who wanders idly all the day outside the city walls shall find no portion set for him at night at the Great Master’s table when He comes to sup. Therefore I speak to thee no more as one who begs a favour, but as one who, for the love of God, would hold a brother’s soul from deadly sin. Stay! thou shalt go no farther. Stay! In our Father’s name I claim thy life.”
And the youth, awed by his words, and the strong grasp he laid upon him, answered, “I knew not it was evil to desire knowledge, for an impulse in my soul said, ‘Go out and find wisdom here denied to thee.’ And being thus urged, I started on the quest.”
Then said his friend, “Hast thou found aught when thou wast flying like a hunted deer across God's pasture? He who seeks for hidden gold, lies still and sifts the worthless earth away until he finds it. And he who would find the gold of Heavenly knowledge, must go humbly, earnestly upon his knees, and lay his body prone upon the earth, striving to hear the wisdom of the words she utters in the lowly cells of life. He but treads down the very things he seeks to gain, and misses them, who in his hurry would outstrip the wind.”
Then said the youth, still glancing at those hills which, in the misty distance looked so fair, as with a thousand shifting, varying dyes they grew in height and splendour, “Where shall I begin this search, O, Teacher? Thou hadst best instruct me; seeing that thou art so brimming full of wisdom it must needs flow over whether one desire it or not.”
But the Wise One kept silence, for his face was turned skyward as though he saw a vision.
Then said the youth, “What seest thou, that thou art wrapped away from speech or sound? Truly mine eyes perceive no miracle in yonder heaven. Wisdom that demands cloud-searching eyes is not for me.”
“Yea, truly, not for thee,” replied his friend, sadly. “Enough for thee to gaze upon thy feet and keep them steady, lest thou shouldst balance either way, and so the two-edged sword with which, even now, an angel bars thy path, should run thee through.” And saying thus the Wise One went from him.
And then the youth, struck with a sudden fear – the fear of the unseen – stirred not, but stood gazing at his feet as one turned into stone.
And a voice, sweeter than any he had ever heard, said in his ear, “What seest thou?”
He answered, “The tiny blades of grass which spread and rustle caressingly over my feet as the light wind sways them. Nothing more.”
And the voice said again, “Think! – thou seest more than this.”
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And the youth answered, “Nay; this is all I see. Whatever else abides beneath this show of life, I see not.”
Then said the voice again, “By what means thinkest thou, this power of sight is given unto thee?”
And the youth answered, “I know not. I am ignorant, and full of fear, for He who went and left me by myself hath cast a spell upon me so that I cannot move or raise my eyes lest I should sway aside and fall upon a sword. Perchance if this terror were removed from me, my answers would be better, for I might then kneel down and close my eyes and search – ”
Then said the voice, “Kneel.”
But the youth answered, “How can I? Not knowing whether the sword be right in front of me or not.” So he stood still.
Then said the voice, “How comes it thou knowest not that he who loves his life shall lose it, but he who hates his life for the Lord’s sake the same shall find it?”
And the youth answered, “Yea, ’twas so taught in words on earth but the people rarely understood the meaning thus.”
And the voice answered, “Here, at least, the glamour of illusion finds no place. Kneel, lest the sword cut thee into two halves from the head downwards. For verily it hangeth over thee.”
Then kneeled the youth, white with the terror of that majesty of wrath which circled all his being, and he cried:
“I have sinned, in being so perverse; give me but leave to quit this awful place, and I will humbly learn the heaviest tasks my master can devise for me.”
But the voice said, “Nay, as thou hast set out in this way, so shalt thou gather experience. What seest thou upon the blades of grass?”
And he answered, shrinkingly, “Serpents, O Lord! which whirl and writhe about them till the field is like a sea of undulating water with their life!”
And the voice said, “What else?”
And he answered, “Long chains of glittering drops like pearls and emeralds rounded, with here and there a red one breaking off the string, and from the red one others fall and touch the ground as though caressing it. But all are full of life, circle within circle. O ’tis curious to mark the strong vitality each tiny globe contains; a realm of perfect order, and unvarying motive power.”
Then said the voice, “Behold.”
And as it spoke, the bright transparent globes were broken, and all the air immediately was full of noxious stinging creatures, and their touch in passing stung his body cruelly, so that every pore thereof was filled with smarts.
Then said the voice, “This is thy way of knowledge, and kneeling thus, or lying prone on earth shalt thou seek out with patience that 199which befits thy soul’s needs; and if thou chafest or shalt essay to rise before thou hast grown fully cognizant of the wonders of this little spot of ground about thy feet, remember that the sword still sways upon its weft of air above thy head.”
And saying thus, the youth was left alone, but hearing of his melancholy plight we went to him, and helped him all we could, which was but little.
And when an angel from the Holy Place came down amongst us, we begged of Him that He would pray the Lord to give our brother back to us again, and after lingering some brief space amongst the babes, He left us and went back.
Yet one fair eventide as I mused alone, a stately pure soul, but lately come from earth, approached me, and being full of compassion for the people she had left, and deeply grieved that they should be so deaf to the good teachers God has sent to them, spake to me thereof, and then we wandered through the quiet vale which leads by one way to the Golden Gates, still sorrowing in each other’s sorrow, and presently the river met her eyes, bright with the glistening of the golden shore opposite, and she paused, glancing therein as one who suddenly beholds the mystery of ages laid quite bare and open to the general view, and presently as though half doubting, yea, and half afraid that she had found so great a truth too easily she kneeled down close by the water, and like a delighted child who lets the ripples of the stream lap over his warm hand, she thrust her finger under the water of the tide of knowledge saying “Behold the jewels of the Lord, there are none else. He works his wonders through the hands of man; the man Christ Jesus works his works of love through humility and faith. Behold His knowledge is more fair than aught the mind of man has yet conceived. His ways are wonderful. See, O my brother, what are gems of earth compared to those which lie like common pebbles in this crystal stream of God’s abundant love, and wherefore should our hearts be sad, for hath not He made all and cared for all?”
And as she spoke, One came the other side the stream in the far distance and looked at us, and she who came with me called out, “O, that I knew the way to cross this stream, for I would be with Him yonder; there is no joy save I be close to Him. The light has gone. The waters have grown dark. The radiance of my soul is reft away, and save I find the way to go to Him I cannot live.” Then answered I, amazed, “Wherefore so soon hast thou found satiety in the beauties of the water, and from the heights of gladness fallen so deeply into grief.
But she answered nothing. And her face, turned to the distant figure, was as the face of one who longs intensely, longs as one who dies because desire has twined itself about the vital parts, and, with uprooting, tears the life away.
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And faintly across the water came a rustling sound as though the breezes swept through a wall of rushes, and borne upon the wind a whisper – “Come.”
And she who was with me heard it and her face lightened with glory, until its brilliance was a thing not to be gazed upon, and in an instant, while my heart leaped for fear, I saw her rise and walk across the stream, stretching out her hands towards the figure clad in white upon the other side, and on her hands, even as she held them out, I saw the jewels of the water glisten, and her head and robes were overlaid with them, so that an iris-coloured track laid on the water as she passed along over the border, and at last, I saw her step upon the shore, that other side, and brighter light than sunshine greeted her, yea fair welcome, for I heard the rippling sounds of joy, the one glad shout, the distant song of praise, and hid my face upon the river bank and wept. Yea, wept for joy, and afterwards when twilight fell upon our land, I went to the poor youth, who plodded wearily over his task, and behold, he slept, and one kept guard beside him who was fair to look upon. Then spoke He: “Fetch some water that this youth may wash therein. The stain of labour hath polluted him.”
So I hasted back, and brought the water.
And when the youth awakened and saw me, he mistook me for one whom the Lord hath blessed with a double portion of his spirit, seeing my face was brilliant with the reflected light of her who crossed the stream, and he kneeled before me, but perceived not that Holy One who guarded him. Therefore I bade him rise and wash, and he obeyed. And as he rose out of the water he was no more blind but saw his holy guardian watching him. Yea, saw the sword which glistened in his hand, and feared it not, but bright and beautiful as one who by the fire is purified, He came again amongst his brethren. And the glory of the pure spirit whom I saw pass across the water so enchanted him, that on the spot from where she gathered up the ripples of the stream he hath built an arch of pebbles and set each one in order, circling like the iris-coloured bow you call your rainbow, an arch of shifting hues, and here he spends much time mostly in prayer longing to see her, yea, to hear her voice calling him across the space, into the presence of those Holy Ones, to whom her love and faith were precious as the jewels of their crowns.
Received July 11th, 1888.
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Is the Buddhist an Atheist?
THE very general interest evinced at the present moment by Western students in the religious system of Buddhism, although it may prove to be no deeper than an insatiable craving for new ideals, can, nevertheless, hardly fail to leave some enduring mark on contemporaneous thought. Unfortunately the vulgarization of a most complicated system of philosophy has caused serious misapprehensions, affecting important tenets of the doctrine, to become current. The allegation most constantly levelled against the creed is that it is a doctrine of pure pessimism and absolute Atheism – “that ferocious system that leaves nothing above us to excite awe, nor around us to awaken tenderness.”
But is Buddhism really Atheistic?
To begin with, what is the popular definition of this much-abused word (Atheism)? We find Worcester rendering it “the denial or disbelief of a God”; while Webster amplifies it to “the disbelief or denial of the existence of a God, or Supreme intelligent Being.” The theist may pronounce such a “disbelief” as constituting an irrefutable proof of atheism, holding, as he will, that theism inculcates the existence of a conscious God governing the universe by his will power. The lexicographer’s definition is applicable, however, only to the materialist, who rejects any spiritual hypothesis whatever and relies wholly on matter for the formation and preservation of Cosmos. Now Buddhism, although it certainly denies the existence of an anthropomorphic and personal God, yet does not reject spirituality as an attribute of the Primordial Essence. On the contrary, a Divine Intelligence is acknowledged, but at the same time is not held to have any direct control over individual destiny, which is entirely subject to the laws of Cause and Effect, or to use a technical term, to the “Karma” (balance of merit and demerit) of the individual monad which follows and controls the state, condition or form of his re-births.
Does this denial of a personal God necessarily constitute Atheism? It is hardly fair to assume that it does; for the rejection of a personal God need not imply the denial of any God at all.
“The horror inspired by this name (Atheist) is strikingly shewn in the way it is repudiated by the adherents of Pantheism, who reject a personal God and substitute the idealised principle of order that pervades the universe. It is hardly to be denied, however, that the idea associated with the word God has hitherto involved personality as its very essence; and except for the purpose of avoiding odium, there could
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be little propriety in retaining the word when the notion is so completely altered.”
Pantheism and Atheism are consequently hereby pronounced practically synonymous. But are they really so? Certainly not to the Buddhist who energetically refutes the charge of Atheism, although he avows himself, in a measure, a Pantheist.
Fleming’s analysis is crushing in its comprehensive dogmatism and would seem to leave no loophole of escape for the hunted Pantheist “Pantheism, says he, “when explained to mean the absorption of the infinite in the finite, of God in nature, is Atheism: and the doctrine of Spinoza has been so regarded by many. When explained to mean the absorption of nature in God, of the finite in the infinite, it amounts to an exaggeration of Atheism.”
Before condemning Spinoza as an Atheist, however, I would quote Mr. Saltus’ terse but comprehensive explanation of the doctrine of the great Jew thinker. He taught, says that writer, “that there is but one substance, and in this substance all things live, move and have their being. It is at once Cause and Effect; it is God. But the term thus used has nothing in common with the theistic idea of a Creator, who, having fashioned the world, “sits aloft and sees it go.” On the contrary God and the universe were, to Spinoza, one and identical; they were correlatives; the existence of the one made that of the other a logical necessity. To him the primordial entity, the “fons et origo rerum,” was God; but God was Nature, and Nature, Substance. Goethe also agrees with the Pantheist, that to “discuss God apart from Nature is both difficult and dangerous. It is as though we separated the soul from the body.” And he goes on to add that “we know the soul only through the medium of the body, and God only through Nature. Hence the absurdity of accusing of absurdity those who philosophically unite the world with God.” This is Pantheism, but it is not Atheism. It is not the “denial or disbelief of a God.”
From such a union of God and Nature (in the widest cosmographical sense) sprang the “Divine Principle” of the Esoteric Buddhists: that which is “neither entity nor non-entity, but Abstract Entity, which is no entity, liable to be described by either words or attributes.”
Without plunging into the bewildering maze of the transcendentalism of the esoteric brotherhood, which is entirely beyond the scope of the present paper, we can affirm, on general principles, that Buddhism, like Schopenhauer’s philosophy, teaches that Will is the fundamental Supreme Power, whose vivifying essence pervades all cosmos, reaching in an endless circuit from the most minute inorganic atom to man. But, unlike Schopenhauer, it does not deny that this Will is the outcome of a Supreme Intelligence: it merely professes such knowledge as beyond the pale of physical conception.
Of course the above must be understood as the briefest synopsis of a most complicated hypothesis; and I hesitate to affirm that the occult 203sages of Lhassa or Khatmandhu would endorse such an interpretation “verbatim”; or without much amplification and exhaustive analytical distinction. But it is sufficient for the object of this paper; and I know I shall secure the suffrages of the mass of their co-religionists of the “Lesser Vehicle” when I state that these latter, far from being “materialistic-atheists,” if I may borrow the phrase, do acknowledge a Supreme Essence; so absolutely and immeasurably above mundane intellect, however, as to be utterly beyond mortal conceptibility, and consequently prudently let, by their exoteric doctrine, severely alone.
It is perhaps unnecessary to state that the preceding remarks have little or no application to Chinese or Japanese Buddhism, for the religion of those countries is so hopelessly distorted by the interweaving of Confucianism, Taoism and Shintoism, as to present but little interest to the student of the pure doctrine. I would add for the information of those who are not familiar with the technical terms of our subject, that by the “Greater Vehicle” the esoteric philosophy of Thibet and Nepaul is referred to; the “Lesser Vehicle” embracing Burmah, Siam and Ceylon. This last country also, lays claim to the purest and most ancient form of the Buddha’s exoteric teachings.
By these the Buddhist is taught to work out his own ultimate salvation (or shall we not rather say evolution?) following the path of the most excellent Law, discovered and laid down for his guidance by Gautama Buddha. I use the term “ultimate salvation” advisedly, for it should be clearly understood that no Buddhist expects to attain Nirvana on escaping from his present existence. On the contrary, he realizes, as Mr. Sinnett expresses it, “the manifest irrationality in the commonplace notion that man’s existence is divided into a material beginning, lasting sixty or seventy years, and a spiritual remainder lasting for ever.” The life just passed through, the spiritual quiescence upon which he then enters, and the subsequent maze of alternating material and spiritual phases through which he must pass (their number depending on the spiritual level he has attained), are merely links in the great chain of spiritual and material evolution which will ultimately lead him, purified and etherealized, to Nirvana – that condition which is not annihilation, but a “sublime state of conscious rest in omniscience”; in very truth that peace of mind, “which passeth all understanding.”
Concerning such refinement of subtilty as the permanence of Nirvana we need not concern ourselves. Still, paradoxical as it may seem, even the duration of this theoretically “eternal” bliss may be computed; and as there can be no such thing as Perpetuity, there may dawn a tomorrow, millions of years hence, when the spiritual monad must again start forth on an evolutionary round; but on an immeasurably higher plane. Such is the atheology of Buddhism.
Although it touches our subject but indirectly, even this rapid sketch would be incomplete without a glance at what is meant by the Buddhist 204denial of the immortality of the soul. This denial it will be seen is more apparent than real.
In the Theosophist’s Buddhist Catechism, by Colonel Olcott, a work which may safely be taken as authoritative on questions affecting the exoteric belief as it has been endorsed by the High Priest of the Southern Buddhists, and recommended by him for use in the Sinhalese schools, we read that “soul” (as understood in popular phraseology) is considered “a word used by the ignorant to express a false idea.”
“The denial of ‘soul,’ by Buddha, points to the prevalent delusive belief in an independent transmissible personality; an entity that could move from birth to birth unchanged, or go to a place or state where, as such perfect entity, it could eternally enjoy or suffer. But this ‘I am I’ consciousness is, as regards permanency, logically impossible, since its elementary constituents constantly change, and the ‘I’ of one birth differs from the ‘I’ of every other birth.”
The distinction between the pseudonymous “soul” and this subtle “individuality” consists in the psychological “personality” transmitted by the tanha (=unsatisfied desire for existence) at the moment of dissolution, to the “character” of the re-birth. We learn from the same source, that,
“the successive appearances upon one or many earths, or ‘descents into generation,’ of the ‘tanhaically’ coherent parts of a certain being, are a succession of personalities. In each birth the personality differs from that of the previous or next succeeding birth. Karma, the ‘deus ex machina,’ masks (or, shall we say, reflects?) itself now in the personality of a sage, again as an artisan, and so on through the string of births. But though personalities ever shift, the one line of life along which they are strung like beads, runs unbroken; it is ever that particular line, never any other. It is, therefore, individual; an individual vital undulation, which began in Nirvana, or the subjective side of nature, as the light or heat undulation through ether began at its dynamic source; is careering through the objective side of Nature, under the impulse of Karma and the creative direction of Tanha; and tends, through many cyclic changes back to Nirvana.
However incomplete in detail the foregoing may be, it is nevertheless sufficient in as far as it goes for the object we have at present in view – a cursory examination of three of the fundamental principles of Buddhistic philosophy.
Am I wrong in snpposing that the unprejudiced mind will readily agree that the creed which inculcates such lofty conceptions of Man’s destiny is not that of the atheist – “idealized pantheism” though it may be?
The Talking Image of Urur
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Notice
It is proposed to form a Branch of the Theosophical Society in the West of England.
Members will probably live so far apart that regular meetings can only occasionally be held, but it is thought that the members of a Society might be kept in touch with each other by means of correspondence. All persons living in Devon, Cornwall, Somerset or Dorset, who are interested in Theosophy, are invited to communicate with
Mrs. Passingham,
Penrhyn House,
Alexandra Terrace,
Exmouth,
Devon.
Art During the Egyptian Fourth Dynasty
225
Moral Precepts
Let no bitterness find entrance into the heart of a mother.
Kill not, lest thou shouldst be killed.
Do not make a wicked man thy companion.
Do not act on the advice of a fool.
Build not thy tomb higher than those of thy superiors.
Illtreat not thy inferior, and respect those who are venerable.
Illtreat not thy wife, whose strength is less than thine, but protect her.
Curse not thy Master before the gods, and speak no evil of him.
Save not thy life at the expense of another’s.
Sacrifice not thy weaker child to the stronger, but protect him.
Amuse not thyself at the expense of those who depend on thee.
Permit not thy son to get entangled with a married woman.
Build not thy tomb on thine own lands.
Build not thy tomb near a temple.
. . . . . . . . . . . . .
Pervert not the heart of a man who is pure.
Assume not a proud demeanour.
Mock not a venerable man, for he is thy superior.
The Roots of Ritualism in Church and Masonry
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The Dream "Raven"
YOU have asked me to write down the strange dream I had, while I was staying with friends this summer in an old-fashioned country place, near London.
It was an eerie old Manor house, which had been enlarged from time to time, with staircases added and rooms put on, and I had remarked on the large quantity of oak used in the banqueting hall and chapel, as well as the staircases, which latter were entirely of black oak.
During the first evening an old oil colour in the dining-room had attracted my attention. It represented a cavalier of Charles I. time and a very handsome man he must have been. It was an old picture in an old frame, and from the canvas gazed the sad countenance of the nobleman, with his waving locks and dark eyes that followed you all over the room wherever you went.
What were these eyes trying to tell? What a history there was in them – what care in the lines of the face!
No one seemed to know who he was, or what his name had been Simply, an “ancestor.”
On going to my room for the night I found it was still early. So taking up the first book to hand, I sat down on the sofa at the foot of the bed which faced the cheval glass that stood between the two long windows of the room, and began reading.
The book happened to be Poe’s poems, and the leaves opened at. “The Raven,” a poem which has always had a strong effect on me, and which I consider a masterpiece. I went through the familiar lines again and the spirit in it seemed more real than ever. Looking up, the room I was in seemed to suit the idea; it was large, dark, heavy, papered with maroon cretonne in panels, the panels formed by folds in the cloth. The light of one solitary candle only made its darkness still darker, instead of dispelling the gloom. And so casting aside the book I tried to throw off the impression of “Never more.” What was the matter with me? Had I been mesmerised? We had been playing at that in the drawing-room during the evening. What a strange feeling there was over my eyes – and was my face really as pale as that, or did the old cheval glass reflect badly?
I was getting more and more drowsy with every minute. What noise was that? Surely something was moving! How? What?
I still gazed earnestly in the mirror and saw a sight that froze me to my seat. A panel in the wall had slowly moved back on hinges like a door, and a tall figure was advancing into the room. A cold draught of air came across me, and some little time seemed to pass before I 238gradually made out a man’s figure standing by my side. Where had I seen his face before?
He was dressed strangely: in buff leather coat, bright breastplate, and riding hat with plume, and a long cloak. His dark eyes gazed wistfully into mine when I turned to look at him. At last he spoke, and though only one word, it thrilled me through and through. . . .
It was my name – “Alice.”
A long drawn out Alice.
“Yes, that is my name,” I said. “What do you want with me?”
“Do you not recognise me?” he answered. “Have you not seen me before?”
Now I knew who he was – the cavalier of the picture downstairs – the Unknown One. My trembling lips formed the reply, “You are the Unknown.”
“Yes,” he said; “and I have been waiting a weary, long time for you – waiting for an ‘Alice’ to come to this house, and at last you are here. Listen! Long years ago I was heir to all, house and land, and had chosen my bride, my Alice. But, just as the ceremony that would have united us for ever was about to begin, my enemy, one of Cromwell’s men, carried her off from me by force of arms, and I have been desolate ever since, haunting the house and grounds, nameless, unknown, unrecognized, waiting for my Alice – waiting for an Alice. And now you have come – you are the first – and we shall be married and the curse will leave me. Here is your wedding garment. Stand up while I put it on. Quick! quick!”
I had to obey; I felt I must, while from under his cloak he brought forth a shimmering white satin gown, which he threw round my shoulders and fastened in front with a diamond clasp, and round my neck his cold fingers twined a row of lovely pearls from which hung a sapphire and diamond pendant. Over my head he cast a white veil, exclaiming, “Now you are ready and in a few moments you will share with me all these possessions, houses, gold, jewels, land.”
Hand in hand we left the room and hastened through passages, till we entered the huge banqueting hall, arranged for a feast, and lighted up by torches hung on the wall. A noble company awaited us in their strange, old-fashioned dresses, and standing in advance was a long-robed priest with book in hand, ready to unite us. We approached and the ceremony began, till the words, “Who gives away this woman?” came, when a tall, dark, repellant-looking man in armour pushed through the guests, and, seizing my arm, said, “I am the guardian of this woman, and I do not give her away.” In a moment I was separated from my handsome bridegroom, and though I shrieked and tried to get away from the knight, his grip was of iron, and against my will he hurried me through the hall back into the passages, then down some stone steps; down, down, till we entered a vaulted passage. Oh! the horror that 239seized me! Where were we going? What was that holding up a dim torch? A skeleton! And there was another further on! O, the cold of the slimy walls, green and dripping. We still hurried on, till we suddenly came to a door or opening in the wall, through which I was pushed and found myself in the presence of eight ghastly-looking men, all shrouded in grey, with only their eyes visible. It was a huge vault, cold and damp, and plastered into the walls were grinning skulls and bony hands, as if the skeletons had been fixed into the plaster while it was soft.
One of the eight men was seated, or rather stood, behind a desk on a platform higher than the rest, and I knew by instinct this was to be my judge. By his side on the desk was perched a black raven. I still feel the horror I experienced at thinking I was lost for ever to daylight and my friends. My limbs seem to tremble at the recollection.
“Alice,” said the judge, in a sepulchral voice, “what have you to say in your defence, and what death do you choose to die?”
“Defence – death!” I stammered; “I have done nothing to deserve death.”
“Yes, you have,” he answered, “and this is your crime. You have envied your neighbour’s goods; your ambition has carried you beyond all bounds, you have tried to get rid of all the friends and everything that did not help you to reach your object. You envy those who have gold and lands and jewels, and your crime has brought its punishment! What death will you have? Look above you!!”
I looked up, and over my head hung a dagger by a hair. I looked down, and one of the figures moved aside some planks in the floor, and I saw at my feet the dark river rushing along, carrying corpses every now and then, some half beneath the water, others gazing up to Heaven with glassy eyeballs. I shuddered. At one side of the vault were two coffins; one open, one closed; and from the latter came dull thuds and faint groans.
“Look,” said the judge, “here is your punishment – to be buried alive, never to see light again.”
And at that moment the raven croaked, “Never more.”
I cried, and implored him to be more merciful. I had done nothing to deserve such a fate, and I besought him to spare me, exclaiming that I was too young to die, and full of life and health.
“Young – health!” he mocked, and while he spoke, down fell my gorgeous wedding-dress about me, and lay on the floor; with a snap the string of pearls broke, and lay scattered in the dust. The veil crumbled to pieces, leaving me only an old rag about me. A change had come over me, and looking at my hands they seemed shrunk and withered. I felt my face, and the bones seemed to be standing out, and the skin was drawn and wrinkled. Wisps of grey hair lay on my shoulders, and my teeth were loose in my head and ready to drop out.
240
I was old and grey!
“All is vanity,” said the judge. “Earthly things return no more.”
Quoth the raven “Nevermore!”
“What right have you to judge me?” I screamed.
“There is no hereafter,” he answered. “The wicked must be judged on earth, and punishment reaches them here.” And while I was still yelling, “Any death but that!!” they bound me hand and foot, and thrust me into the open coffin. Slowly the lid descended; the nails were hammered in; and the last words heard by me were “Nevermore” from the raven, while the sound of footsteps died away in the distance down the stone passage, leaving me struggling to free myself.
The struggle woke me. Thank Heaven, it was only a dream! But I was cold and stiff, and so glad to get into bed and try to forget what had just passed so vividly through my brain.
Notice
It is believed that many of the literary and debating societies of London would be glad to include a lecture on some branch of Theosophy as one of their winter’s course. It is therefore desirable to form, from members of the T. S., a staff of lecturers, of whom each one feels himself competent to elucidate for outsiders some section of the immense field of Theosophic thinking.
All the discoveries of science, the higher speculations in religion and philosophy, the investigations into spiritualism, mesmerism, clairvoyance, psychometry, animal magnetism, faith-healing, the origin of religions, symbology, etc., etc. All these, so far as they are known to one or another member as parts of the whole truth, called Theosophy, may be made available for leading his audience nearer to that truth, by each member, so far as he himself sees the connection between it and the bit of foundation he has selected to build on. Those, therefore, who know the names and addresses of the president or secretary of any literary or debating societies in their neighbourhood, are requested to forward such to the undersigned; as also those members as are willing to undertake the preparation of a lecture, or open a debate.
Herbert Coryn, F.T.S.,
Secretary of Lecturing Staff,
7, Duke Street, Adelphi,
London.
A Modern Case of Vampirism
243
Theosophical Activities
THE latter end of the sea-voyage was somewhat rough and very cold Heavy snow fell at Shang Hai and Col. Olcott and Mr. Dhammapala found it impossible to keep warm: the latter had never seen snow in his beautiful Ceylon, and the former had become so acclimatised to the heat by ten years of India as to be in almost as bad a plight. The port of Kobé was reached at daylight on the 9th of February and the excitement of the tour began. The members of the Japanese Buddhist Committee invaded the President’s cabin before he was half-dressed, and at their heels were a lot of picturesquely robed priests, each handing over his visiting-card printed in Japanese characters, and bowing most ceremoniously – as only a graceful Japanese can bow. On the pier were ranged a long line of priests, acolytes and laymen, representing the seven sects existing in Kobé. A procession of jinrickshas was organized, and the party were conducted to the Temple of the Ten Dai sect, where the Chief Priest Jiko Katta made them heartily welcome. (It is a coincidence that Buddhism was first preached in Japan at this very temple, which is now the starting-point of the revival of Buddhism in the East, and the international co-operation for the spread of this religion throughout the Western world.) Crowds of visitors called to pay their respects, and the President was forced to give two lectures within the twenty-four hours.
On Sunday, the 10th, the party left for Kioto by train, Mr. Noguchi getting off at his station to go and see his family after his four months’ trip to India. There was a huge crowd at the station in Kioto awaiting them. Some 700 priests and their pupils were there, and the bowing was something to remember. The welcome, at any rate, was most sincere. The President and Mr. Dhammapala were taken to the Chi-oo-een Temple of the Jodo sect, and the former given a grand room known as the Empress’s room, for his reception-quarters. The lacquers, bronzes, paintings on silk, and carved wooden ceiling were things to be given a large space in a descriptive record of ordinary travel but may be passed over with the simple mention in this meagre official report On the 12th poor Dhammapala succumbed to the cold, and kept his bed, laid up with the rheumatism in his feet and hands. And so ends his part of the inland journeyings in Japan. He seems likely to be obliged to stop in Kioto and help the local Committee in the formation of the Branch and the commencement of its work. Col. Olcott and Mr. Noguchi will have to travel alone. An interesting visit was made to the Temple of the Jana (Dhyana) sect, who seem to be the Sufis of Japanese Buddhism. It is averred, however, that the Shin-gons are the esoteric Buddhists of the country. They know of the Mahatmas, the Siddhis (spiritual powers in man), and quite readily admitted that there were priests in their order who exercised them. Their reception of Col. Olcott was extremely cordial. They made him two presents, besides their scriptures – a relic, alleged 244to be of Lord Buddha himself, and a parcel of hard-baked cakes, beautifully-colored and resembling carved medallions of coral and ivory, which had been offered by the reigning Emperor to the Manes of his predecessor at the latter’s sepulchre, of which the monks of this temple are guardians. At 2 p.m. the same day Col. Olcott addressed an audience of at least 2,000 persons in the vast preaching-hall of the Chi-oo-een Temple, and the applause was thrilling from its volume and intensity. The address was translated by Mr. Kinza Hirai, F. T. S. On the 13th – when the post left – there was a grand reception by the Western Honganji, the rich and large sect with which Akamatzu, the learned young priest who so impressed Miss Bird, when she was exploring her “Unbeaten Tracks in Japan,” is connected. The President found on arrival the buildings ablaze with Japanese flags, two fine examples of the new Buddhist flag, introduced by our Society in Ceylon, waved over the iron gates, and a large body of priests, with the 600 pupils of their schools, formed lines for him to pass through towards the principal entrance of the main buildings. He was shown great kindness and courtesy throughout the visit, given a fine collation in the Japanese style, and before leaving, upon invitation, addressed the pupils assembled in the prayer hall.
Thence he had to drive rapidly to the Chi-oo-een Temple to give his second lecture, and the audience was even greater than that of the previous day. Thus has the ball been set rolling in Japan.
[The above report is undated, the Kioto post mark is three gridirons rampant. It was written apparently on Feb. 12th. – Ed. Theosophist.]
The President's Tour (continued)
On the 14th February, the Eastern Honganji received Colonel Olcott with great distinction. He was shown everything, including the inside and outside of the grand new temple which they are building! A most-striking curio there is a coil of seven enormous black cables, one of them 15 inches in circumference and 18 yards long, the whole measuring perhaps 100 feet, and entirely made of human hair. The female devotees of this temple had shorn their raven locks to make the ropes for hauling the timbers for the building! At a temple in Kobé a copy of some parts of the Buddhist Pitakas, written in the blood of the copyist’s tongue, was shown our travellers. Could fanaticism go farther! The Eastern and Western Honganjis of Kioto are two great temple corporations, the most influential and wealthy in Japan. The original body was created by Imperial charter about a thousand years ago, and the split which now exists only took place in the time of the twenty-fifth Master – about two centuries ago. It was caused by the patronage given by a reigning Provincial Governor to an ambitious junior priest, whom he supplied with land and money, for the erection and support of separate buildings. The priests of this sect are in a sense the Lutherans of Japan, since they marry like the Protestant clergy, and for Luther’s reason, that clerical marriage is a social safeguard. The two Honganjis are not in the habit of acting together, but they have joined in assuming the entire cost and direction of Colonel Olcott’s Mission to Japan, and will see him safely through the whole business.
245
Colonel Olcott’s third Lecture in Kioto was given to his usual monster audience on the 14th, and in the evening he sat for his portrait to an old Japanese painter on silk. The next day saw him at Osaka (Hiago), the second largest city in Japan, where he had another great reception. On his way from the railway station to the Un-rai-ji temple (Nichi-ren sect) where he was to lodge, he had to inspect and address two large schools, one for girls, the other for boys; and nearly got an inflammation of the lungs by exposure to a freezing damp audience hall where he had to speak. The Japanese houses are cool and breezy, with paper windows and plenty of draughts – excellent for hot weather but no joke in winter, with the atmosphere outside full of snow, and the air of the most comfortable room so cool that one can see every breath one draws. The floors are exquisitely clean and covered with fine grass-matting, to keep which tidy it is the universal custom to enter the house in stocking feet, leaving the shoes at the door-step. Fancy what this means in the case of a visitor from the Tropics, whose blood is instantly chilled by contact with the cold mats. It nearly did for the President, who only escaped a severe attack of pneumonia by bathing his feet in scalding hot water on going to bed. It completely knocked up poor Mr. Dhammapala, who was attacked with rheumatism in both feet, and has ever since had to keep his bed in Kioto in an agony of pain. The kindness shown him by our Japanese friends, by night as by day, is simply beyond praise; no blood relatives could be more devotedly tender and watchful. The audiences in Osaka were as large and enthusiastic as those in Kioto. There were two lectures and at the same temple, Nam-bi-mido (Shin-shu sect). Col. Olcott also made addresses before a Prisoners’ Reform Society – an excellent and well-managed concern – and at another temple of the same sect. He was also taken to the famous Ten-no-si, the most ancient temple in Japan, where he was presented with some documents and an old Japanese oval gold coin – a Koban – worth $7·50. This was on the 17th, so the omens are once more favourable. At Ten-no-si there is a unique feature – a little chapel with an image of Buddha and a hanging bell to ring, and all filled with toys, dolls, balls, etc., etc., and children’s dresses and wooden clogs. This is a place where prayers are offered for dead little ones, and the dresses and playthings are placed there so that they (or their phantasmal-duplicates?) may be transferred to Paradise for their further use. The bell is rung that the angel child may hear the parental summons and take the things which affection would have them enjoy. A touching sentiment.
On the 18th Col. Olcott returned to Kioto and spent the day in preparations for a most important meeting for which he had issued personal invitations in advance. The event came off according to programme and was a thorough success. It was no less than a convocation of the High Priests of the eight (there are but eight active) sects of Japanese Buddhism – the Pontiffs of some 37 millions Buddhists. They met in the “Empress Room” in Chio-oo-een Temple, seating themselves according to age about a long table; each with a brass fire-pot before him for warming his hands. They were all aged men, and dressed in their full canonicals. Colonel Olcott first had read a Japanese translation of a salutatory letter in Sanskrit to the Buddhists of Japan from Sumangala Thero, of Colombo, in which he begged his co-religionists to receive Colonel Olcott as a zealous and consistent Buddhist, and help him to 246realize his plans. Also a translation of a joint note of similar purport from the principal priests of both Sinhalese Buddhist sects. He then read in English an Address, of which we give the text herewith, and it was afterwards interpreted in Japanese by young Matsumura, of Osaka, an excellent translator. The council then took an hour’s recess for consultation, and upon returning, adjourned to reconvene a few days later, after receiving copies of two Resolutions offered for their acceptance by Colonel Olcott.
Text of Colonel Olcott's Address
Reverend Sirs,
I have invited you to meet me to-day on neutral ground, for private consultation. What can we do for Buddhism? What ought we to do?
Why should the two great halves of the Buddhist Church be any longer ignorant and indifferent about each other?
Let us break the long silence; let us bridge the chasm of 2,300 years; let the Buddhists of the North and those of the South be one family again.
The great schism took place at the second council of Vasáli, and among its causes were these questions: “May salt be preserved in horn by the monks for future use?” “May solid food be eaten by them after the hour of noon?” “May fermented drinks which look like water be drunk?” “May seats covered with cloths be used?” “May gold and silver be received by the Order?”
Does it seem worth while that the vast Buddhist family should be estranged from each other for such questions as these? Which is the most important, Venerable Sirs, that salt shall or shall not be stored up for future use, or that the Doctrines of Buddhism shall be preached to all mankind? I am come from India – a journey of 5,000 miles, and a long one for a man of nearly 60 years of age, to ask you this question. Answer me, O chief priests of the twelve Japanese sects: I charge you upon your consciences to answer. I have brought you a written appeal from your co-religionists of Ceylon and a Sanskrit letter from the learned Sumangala, High Priest of Adam’s Peak, begging you to receive their brotherly salutations, and to listen to me and help me to carry out my religious work. I have no special, private word to speak to any of you, but one word for all. My mission is not to propagate the peculiar doctrines of any sect, but to unite you all in one sacred undertaking. Each of you I recognize as a Buddhist and a brother. All have one common object. Listen to the words of the learned Chinese pilgrim and scholar, Hiouen Thsang: “The schools of philosophy are always in conflict, and the noise of their passionate discussions rises like the waves of the sea. Heretics of the different sects attach themselves to particular teachers, and by different routes walk to the same goal.” I have known learned priests engage in bitter controversy about the most childish subjects, while the Christian Missionaries were gathering the children of their neighbourhoods into schools and teaching them that Buddhism is a false religion! Blind to their first duty as priests, they thought only of quarrelling about unimportant matters. I have no respect for such foolish priests, nor can I expect them to help me to spread Buddhism in distant countries or defend it at home from its bitter, rich and indefatigable enemies. But my helpers and well-wishers will be all sincere, intelligent, broadminded Buddhist priests and laymen, of every country and nation.
247
We have these two things to do. In Buddhist countries, to revive our religion; purify it of its corruptions; prepare elementary and advanced books for the education of the young and the information of adults, and expose the falsehoods circulated against it by its opponents. Where these latter are trying to persuade children to change their family religion for another, we must, strictly as a measure of self-defence and not in any angry or intolerant spirit – condemned by our religion – collect and publish all available facts about the merits and demerits of the new religion offered as better than Buddhism. And then, it is our duty – as taught us by the Lord Buddha himself – to send teachers and preachers to distant lands, such as Europe and America, to tell the millions now disbelieving Christianity and looking about for some religion to replace it, that they will find what will convince their reason, and satisfy their heart in Buddhism. So completely has intercourse been broken between Northern and Southern Buddhists since the Vasáli Council, that you do not know each other’s beliefs nor the contents of your respective Scriptures. One of the first tasks before you, therefore, is to have the books compared critically by learned scholars, to ascertain which portions are ancient and which modern, which authoritative and which forgeries. Then the results of these comparisons must be published throughout all Buddhist countries, in their several vernaculars. We may have to convene another great Council at some sacred place, such as Buddha-Gya or Anuradhapura, before the publications mentioned are authorised. What a grand and hopeful spectacle that would be! May we live to see it.
Now kindly understand that, in making all these plans for the defence and propagation of Buddhism, I do so in the two-fold character of an individual Buddhist and President of the Theosophical Society acting through and on behalf of its Buddhist Division. Our great Brotherhood comprises already 174 Branches, distributed over the world as follows: India, Ceylon and Burma 129; Europe 13; America 25; Africa 1; Australasia 2; West Indies 2; Japan 1; Singapore 1. Total, 174 Branches of our Society, all under one general management. When first I visited Ceylon (in the year 1880) and formed several Branches, I organized a Buddhist Division of the Society, to include all Buddhist Branches that might be formed in any part of the world. What I now offer you is to organize such Branches throughout Japan, and to register them, along with our Buddhist Branches in Ceylon, Burma and Singapore, in the “Buddhist Division”; so that you may all be working together for the common object of promoting the interests of Buddhism. This will be an easy thing to do. You have already many such Societies, each trying to do something, but none able to effect as much as you could by uniting your forces with each other and with the sister Societies in foreign countries. It would cost you a great deal of money and years of labour to establish foreign agencies like ours, but I offer you the chance of having these agencies ready-made, without your being put to any preliminary expenses. And, since our Buddhist Division has been working for Buddhism without you, for the past ten years, I doubt if you could find more trustworthy or zealous co-operators. The people of Ceylon are too poor and too few in number (only some 2 millions of Buddhists) to undertake any such large scheme as I propose, but you and they together could do it successfully. If you ask how we should organize our forces, I point you to our great enemy, Christianity, and bid you look at their large and wealthy Bible, Tract, Sunday School, and Missionary Societies – the tremendous 248agencies they support to keep alive and spread their religion. We must form similar Societies, and make our most practical and honest men of business their managers. Nothing can be done without money. The Christians spend millions to destroy Buddhism; we must spend to defend and propagate it. We must not wait for some few rich men to give the capital; we must call upon the whole nation. The millions spent for the Missionaries are mainly contributed by poor people and their children: yes, their children, I say, for they teach their children to deny themselves sweets and toys and give the money to convert you to Christianity. Is not that a proof of their interest in the spread of their religion? What are you doing to compare with it? Where are your monster Buddhist Publication Societies, your Foreign Mission Societies, your Missionaries in foreign lands? I travel much, but have not heard of them in any country of Europe or America. There are many Christian schools and churches in Japan, but is there a Japanese Buddhist school or temple in London, or Paris, or Vienna, or New York? If not, why not? You know as well as I that our religion is better than Christianity, and that it would be a blessed thing if the people of Christendom were to adopt it: why, then, have you not given them the chance? You are the watchmen at the gates of our religion, O chief priests; why do you slumber when the enemy is trying to undermine its walls? Yet, though you neglect your duty, Buddhism is rapidly spreading in Christian countries from several causes. First of all its intrinsic merit, then its scientific character, its spirit of love and kindness, its embodiment of the idea of justice, its logical self-consistency. Then, the touching sweetness of the story of the life of Sakhya Muni, which has touched the hearts of multitudes of Christians, as recounted in poem and story. There is one book called “The Light of Asia,” a poem by Sir Edwin Arnold, of which several hundred thousand copies have been sold, and which has done more for Buddhism than any other agency. Then there are and have been great authors and philologists like Prof. Max Müller, Messrs. Burnouf, De Rosny, St. Hilaire, Rhys Davids, Beal, Fausböll, Bigandet, and others, who have written about the Lord Buddha in the most sympathetic terms. And among the agencies to be noticed is the Theosophical Society, of which I am President. The “Buddhist Catechism,” which I compiled for the Sinhalese Buddhists eight years ago, has already been published in fifteen different languages. A great authority told me recently in Paris that there were not less than 12,000 professed Buddhists in France alone, and in America I am sure there must be at least 50,000. The auspicious day has come for us to put forth our united efforts. If I can persuade you to join hands with your brothers in Ceylon and elsewhere, I shall think I am seeing the dawn of a more glorious day for Buddhism. Venerable Sirs, hearken to the words of your ignorant yet sincere American co-religionist. Be up and doing. When the battle is set, the hero’s place is at the front: which of you shall I see acting the hero in this desperate struggle between truth and superstition, between Buddhism and its opponents?
Our Society's "Agapae"
250
General Meeting of the “Hermes” T.S.
Far more interesting still, is the Report of the meeting of the “Hermes Lodge” on March 25th, 1889; and it is with sincere pleasure that we find these meetings qualified as “veritable fraternal communions in the Spirit of Truth.”
The meeting was opened by a paper read by the Vice President, Mr. G. Caminade d’Angers, an analysis of Devachan according to Mr. A. P. Sinnett’s Esoteric Buddhism. Then came a very substantial summary of the unity of all theogonies, and their evolution through ages and nations by the Corresponding Secretary of the “Hermes” Lodge; and finally a paper was read by a member, called, “What is Theosophy?”
We regret our inability to give more than a few concluding paragraphs; but these are too good to be left untranslated.
The principal objection addressed to the Theosophists is the charge that they do not conform to the scientific methods of research and demonstration.
“You postulate your principles à priori, hence you make them arbitrary. Starting from this, you deduce your conclusions which, supposing them to be strictly logical, have yet no scientific value, since they err by their very basis.” [16]
“In short, Theosophy is for our adversaries rather a theological than a scientific doctrine; it appeals to faith (?) more than to reason. . . . and cannot be accepted by the scientist who does not admit (or pretends he does not) any other than inductive reasoning resting on positive facts (!) authentically demonstrated.”
(Vide Scientific Syllogism, infra).
The lecturer undertook to prove that the fundamental principle of Theosophy – indicated in the etymology of the term – was the result of strict induction based on positive facts and admitted as such by the scientists of every age and country.”
He said that:
“1st. There are three sources of human knowledge; nature, written tradition, and oral instruction. Though no one need disdain the written testimony or the
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oral tradition, yet it is always to nature as a last criterium that both the others have to be made subservient.
“2nd. Among all the beings which people the world, man is the one from which every observation has to start, and to which it has to lead. As St. Martin said, healthy philosophy demands that things should be explained through man, and not man through things. Such a study of man”
. . . led the lecturer to recognize three constitutional principles in human nature.
3rd. Passing thence, from man to things, he showed rapidly, that these three principles (upadhis) were found in all Nature.
4th. Further in virtue of the hermetic (and also Aristotelean) axioms “as above, so below,” analogy leads us to admit above men an indefinite series of beings, which we do not see, but the reality of which is demonstrated to us by the phenomena of clairvoyance, in short, of magic.
“5th. Finally, at the summit of the ladder, the same analogy makes us perceive the Esse of all Wisdom-Deity. Hence, the name of Theosophy, of that science which embraces all the chain of beings, as far as human mind can do so. But, instead, as in theology, of exhausting itself in sterile efforts to determine the attributes of God, which would amount to seeking to define the infinite,[17] it limits our efforts to a tacit recognition of its necessity. It admits with Plato that one dare not say aught of Deity but that which is verisimilar; and with St. Bernard, that it is absurd to seek the supreme beneath or below man’s possibility of thought. By induction we thus arrive from Nature to Deity. Thus, the catechism of Theosophy could define God as: The Indeducible Induction.”
We may end by remarking that “the Theosophists of the West are sending their greetings and wishes of prosperity to the Doyen of all the world’s journals and publications, the Gazette of Pekin, which prepares to celebrate in 1889 the thousandth year of its existence.” A millenium of literary activity is something that our “superior race” can hardly boast of anyway. In this, at any rate, the proud West has to submit to looking very cheap and small before an “inferior race.”
Buddhism Through Christian Spectacles
254
Meeting of Buddhist Ladies in Ceylon
On March 24, a meeting of Sinhalese ladies was held at the local Theosophical Headquarters. A meeting of the Sinhalese fair sex is quite unprecedented in the annals of Ceylon, and yesterday’s representative gathering may be fitly called the first of its kind ever held in Ceylon since the days of Sangha Mitta. The meeting was convened to discuss the best method of furthering Female Education among the Sinhalese. Mr. Leadbeater, F.T.S. (an ex-Protestant clergyman of England, who has embraced Buddhism), addressed the ladies, giving a few practical hints on the subject. He was followed by Mrs. de Silva, Mrs. de Livera, and a few other ladies.
Mrs. de Silva kept the audience spell-bound with an excellent address, dwelling on the present state of Sinhalese women. She said that the standard of race development could only be elevated by granting woman every facility for the culture and exercise of all her powers and faculties. The Sinhalese woman has not properly developed these powers, and Mrs. de Silva begged of all present to do everything in their power to promote female education among their sisters.
It may not be out of place to mention here that Mrs. de Silva is a member of a very respectable Sinhalese family, and is the wife of a native merchant. Her amiability, coupled with rare intelligence and unselfish devotion to her nation and country, makes her eminently qualified to be the leader of a movement which bids fair to be a thorough success. Mrs. de Silva intends conferring with several up-country Kumari Hamis and low-country Walawe Mahatmayas on the subject of Female Education, which is next her heart. At the meeting yesterday Mrs. de Silva read extracts from letters from an American lady Doctor, which one of her friends had received anent the question, expressing the lady Doctor’s sympathy with the cause. . . .
The second meeting of Sinhalese ladies was held on March 30, at 2 p.m., at the Hall of the Theosophical Society, when there were over 50 ladies present. Mrs. S. de Silva read the notice convening the meeting; and a few others spoke of the desirability of organizing a Society among the women of Ceylon for promoting Female Education. An Association was then formed – to be called by a suitable name, which the Theosophical Society’s Pandit, Mr. Weragama Banda, has kindly consented to. The following officers were elected to carry on the business of the Association: –
President, Mrs. S. de Silva; Vice-Presidents, Mrs. Madelina Perera Dharma Gunawardana, Mrs. A. de Livera, Mrs. Dona Madelena; Secretary, Mrs. E. Wijeysinghe: Assistant Secretary, Miss M. E. de Silva; Treasurer, Mrs. Isabella Dharma Gunawardana.
The Secretary then read several letters from ladies expressing their sympathy with the movement and their regret at being unable to be present at the meeting owing to unavoidable circumstances. It was most gratifying to observe that besides these letters there were a few more from the sterner sex expressing their sympathy and good wishes for the success of the cause and enclosing donations. . . .
A committee was formed consisting of 7 members, 5 to form a quorum, to meet on next Saturday and frame the constitution of the Society.
The object of the Society, so far as we have learned, is the promotion of education among the women of Ceylon, and it has also as its chief aim the formation of a bond of sympathy with the women of all classes, which is indeed very desirable. We have often observed that, owing to the nasty caste system, a large number of intelligent women find it difficult to obtain a footing in native society. This new Association offers one broad platform where all women, irrespective of caste, may stand up and proclaim their sisterhood. We congratulate the new Society on having elected a body 255of officers most competent to be the moving spirits, owing to their intelligence, amiability, and the position they hold in Buddhist native circles.
It is worthy of note that the Assistant Secretary is a highly-accomplished young lady of very respectable parents. She received her education under European supervision in one of the leading Female Seminaries of Colombo, under Christian Mission management. She is a staunch Buddhist, and this is a most exceptional instance. In her the new Association has an acquisition. The Society contemplates, as soon as its funds will permit, opening a College for Buddhist and Hindu girls under the superintendence of a European Lady Principal.
A New Branch of the T.S.
A Branch of the Theosophical Society has now been formed in Liverpool. It is hoped that this effort will meet with an active support among all who are interested in a revival of that ancient learning and philosophy which, studiously preserved throughout the ages, is now being disclosed and taught openly.
Theosophy attacks no religion, but is the friend of all. Denying the efficacy of creeds and dogmas, it seeks in every faith the underlying truths which exist in all, and collecting these it presents to the world a system of religious and scientific thought which, existing from the most remote times, has been the basis of every world religion.
Foremost among Theosophical teachings are the doctrines of Karma and Reincarnation, showing how the individual unit passes through a long series of births and rebirths, the circumstances of each earth life being controlled by the previous ones. “Whatsoever a man soweth that shall he also reap.” This teaching alone is capable of supplying an adequate explanation of the diversities of fortune, of calamity apparently unmerited and success apparently unearned.
Theosophy teaches man’s Divine origin, and shows how he is again absorbed into the Divine at the end of the path of births and rebirths.
Theosophy has shed the bright light of Eastern philosophy and metaphysics upon our scientific researches, and has shown that science goes hand-in-hand with the truest religion, the two forming one grand and united whole.
To all who are interested in the occult we offer a hearty welcome. The efforts of the Society have now placed within easy reach the works of the most advanced in all ages, whose researches cannot fail to be of the utmost value to every searcher after Esoteric truth.
Full information as to membership, etc., may be obtained from the
Secretary,
86, Queen’s Road,
Bootle, Liverpool.
Anthropological Queries
260
The "Spiritual Body"
AT the foot of page 97 of the April number of Lucifer it is stated that man is of a fourfold nature, possessing a natural body, a spiritual body, a soul and a spirit. I wish to understand the character, destiny, purpose and relative position of that part which is termed the spiritual body. Is it as permanent as the spirit or merely a temporary habitation for the latter?
Is it that which serves the same purpose during the Devachanic period as does the body during earth-life; i.e., is it the vehicle of communication between the spirit and the external conditions to which it is in relation during Devachan? Is it the death of this body which closes life in Devachan and causes the spirit to gravitate towards terrestrial existence again?
In answer to this query, it would seem probable that in the fourfold division of the human being here referred to as that which was adopted by the earliest 261Christians, the “spiritual body” may be identified with the Karana Sarira, or “causal body” of Eastern philosophy. It is the inseparable and co-existent vehicle of the Monad during the periods of manifestation, and is best described, as indicated by its name, as that in which inhere all the Karmic causes which have been generated by that “monad.”
The exact relation of this causal or spiritual body to the Monad in Devachan has never been clearly explained in any Theosophical treatise. It would seem probable, however, that during the Devachanic state this vehicle undergoes a process of involution, by which it assimilates all the spiritual essence of the experiences passed through during the previous life.
The spiritual body being co-existent with the Monad cannot die, but it would appear probable that the return to incarnation is caused by the termination of the process of involution just mentioned.
A Strange Mesmeric Phenomenon
I am very glad to see that the strange case of my arm has found space in the March number of Lucifer, as it may lead to explanations which interest me. I am very anxious to know whether my case is singular, or whether others have had the same experience. Meanwhile, I can give you another instance illustrating the same thing and which I have found in my father’s diary, written over fifty years ago.
In Astrachan, on the Caspian sea, there was, during our stay there, an apothecary named Ossey (probably his sons are still there). He suffered terribly from toothache, whether neuralgic or otherwise, I do not know. Probably the former, because the extraction of several teeth on that side did not relieve him. Somebody told him that there lived in the town an old retired soldier who “talked away” [19] most effectually the tooth-ache. Ossey found out the soldier-wizard, who did talk away his pain in a few minutes, so that it never returned.
Some time after, the apothecary happened to meet the soldier, and asked him whether his pain was ever likely to return; to which the soldier replied as follows: “This depends on which of us survives the other. If you die before me, then the toothache will never return; but if I die before you, the pain will return immediately, and more violent than ever.”
For nine years Ossey had no pain and the remembrance of his suffering even had vanished from his thoughts, when, in the tenth year, his neuralgia returned with redoubled violence. He rushed off in search of his soldier-healer, but could nowhere find him, and learnt a few days later that the soldier had died; and thus his forewarning had proved correct.
It seems to me that this “talking away” is just another kind of mesmeric healing. My arm pains me more and more, even interfering with my writing, as the fingers are becoming stiff. For me there is no more doubt that my rheumatism returned in Odessa, on the very day on which Evette died in Paris.
Ossey’s story is interesting as a corroboration of my own case.
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Problems of the Hidden Life
MANY of our readers will be already familiar with these earnest and suggestive Essays which now appear in a collected form. They first attracted attention in the Path, and served to many as welcome signposts on the search after Truth. Their style is marked with a depth of feeling and earnestness which cannot fail to find an echo in the heart of all who have suffered and striven to find a path which shall lead them out of the illusion and barrenness of ordinary life. It is easy to see that the writer has been much influenced by the Bhagavat Gita, and some of its characteristic expressions have left their mark upon his style as well as upon his thought. But he is no mere repeater of words, learned by heart and only half understood. He has entered into the Spirit of the Eastern conception of the true purpose of human life, and renders it again in a form which will be more attractive to many minds than its original garb.
These essays, of course, have no pretension to completeness of treatment or philosophic method. But the reasoning is clear and logical throughout, and their very fragmentariness renders them more suggestive and helpful than a more formal treatise could be.
The hearty thanks of all earnest students of life are therefore due to “Pilgrim,” and we wish his work all the success which it undeniably deserves.
Patanjali’s Yoga Aphorisms
Every theosophist should have this book. It is rendered into plain English according to the thought of Patanjali, and has none of the obscurities or brackets which appeared in the Bombay edition of 1885. There are explanatory notes. An appendix is added containing the text of the Bombay edition, for comparison.
For Sale by “The Path,” P. O. Box 2659, New York, and at 7 Duke Street, Adelphi, London W.C.
Esoteric Studies. Under, In, and Above the World
THE author is a Grand Cross of the Order of St. Anne, in Russia; was Envoy Extraordinary and Minister Plenipotentiary from Portugal to Russia 1870 to 1876, and like a noble-minded man, places his Fellowship of the Theosophical Society above these dignities. When this work was as he tells us, ready for publication in December last, the “Secret Doctrine” appeared, and a 263“fresh light” thrown on the subject. The alterations he has made are embodied in a supplementary chapter of 40 pages, which appears to convey a clearer abstract of the Secret Doctrine, and a more systematic review than has yet appeared in Europe. The work, treating as it does of topics which form the ground-work of Theosophical teaching, cannot be reviewed in these pages at the length it probably deserves. A propædeutic work is necessarily didactic in its character, and the author who lays down certain general propositions has given in all cases the sources of his information. The first part is devoted to Evolution in general, comprising metaphysics, ontology, and cosmogony. The second part to human evolution. The genesis of the first, second, third, fourth, and fifth race is described. Chapters follow on the Origin of Language, on Kama-loka, Avitchi, and Devachan. The definition and modes of operation of the law of Karma are given in detail. The eighth sphere, the manwantaric manifestations, free-will, the periodic cycles, the sixth and seventh race, the occult hierarchy and the history of the Theosophical Society form each separate chapters. We refrain from offering at this time an analysis of each of these, and content ourselves with saying that the work is copiously illustrated with diagrams, and is one of the most scientific manuals of Theosophical literature that has yet appeared. Portugal may well be proud of so eloquent an expounder of elementary truths in such nervous language, and after our bitter experience of English literature on the subject, it is a relief to read any work written by an exact mind in clear language. We must also notice how this book contrasts with the Spanish spiritist productions, and it will be seen that the learning and elegance of the author have induced him to compile one of the most important contributions to modern Theosophical literature.
The Old New World
A PAMPHLET, originally published in a Boston paper, descriptive of the explorations of Mr. Sylvester Baxter amongst the races of the Zúni Indians of Arizona. Mr. Baxter has summarised a part of the anthropological details. He has told us somewhat of the race of men which preserved the primitive traditions of the American continent, which continent has, perhaps, carried down the brachycephalic race on the West (near Lemuria) and the dolichocephalic race on the East (near Atlantis) the traditions of a primitive race, which, in all cases, appears to have preserved to us a far closer tradition of the early history of man than is afforded by the accounts of the Stone Age. We see in this work a factor whereon the early traditions of New Mexico, that we only know by the obscure work of Clavigero, and such like him, may be interpreted. We are glad to see in this work a germ of the anthropology of the future. On page 35, he indicates an anthropological discovery of an important nature, on which it would be impolitic (to say the least) to comment until Mr. Ten Kate’s memoir is published. We would only here state that the Secret Doctrine, vol. ii., p. 289, has hinted that the occasional features which were universal in some ancient men occur now in some species of animals, and may be observed in a few exceptional instances. However, Mr. Baxter is evidently meditating an anthropological surprise. Any elaborate review of this work must be postponed till we have all the information before us. It will certainly be of the greatest value to the anthropologist as an avant courier of future communication. The Hemenway South-Western Archæological Expedition is evidently doing good theosophical and anthropological work.
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The Bijou of Asia
We have great pleasure in recommending to such of our readers as are interested in Buddhism, the Bijou of Asia, particulars of which we give below. It is an encouraging sign for the future of Buddhism that in Japan it already possesses an organ of its own in English. – [Ed.]
“The Bijou is a bi-monthly Buddhist journal, published by the Buddhist Propagation Society; edited by M. Matsuyama. It is established as a means of correspondence, and for the spread of Buddhism in other lands.
Terms: – Single copy, 3 cents; 18 cents for a year, in advance.
“All communications should be addressed to the editor; his full address: – M. Matsuyama, the Buddhist Propagation Society (Senkio-Kwai), Aburanocoji Onmayedori Sagaru, Kioto, Japan. Send the money by postal order, when possible.”
“Don’t.”
Don’t, when you meet a Buddhist, brag of the “glorious” Western civilization.
Don’t call the Hindus Buddhists.
Don’t fall into the vulgar error that Nirvana means annihilation.
Don’t forget to master Olcott’s “Buddhist Catechism.”
Don’t forget to make yourself familiar with Dâsa’s “Swedenborg the Buddhist,” and Sinnett’s “Esoteric Buddhism.”
Don’t forget that Purgatory, Heaven, and Hell have an end; and that Nirvana has no end.
Don’t, like the ignorants about you, and contrary to the teachings of Buddhism, lay stress upon an existence of three-score years and ten.
Don’t believe that every Chinese and Japanese you meet is a Buddhist.
Don’t go to a Christian missionary, or author, to learn the Law of the Buddha.
Don’t believe that every member of the Theosophical Society is a Buddhist.
Don’t spout Biblical quotations into the ears of a Buddhist.
Don’t think that every teaching represented as Buddhistic by Western scholars and members of the Theosophical Society is to be found in the Sacred Scriptures of Buddhism.
Don’t take a man who prates about “God” and the “Word” for a Buddhist.
Don’t pin your faith to a man who offers to teach you the way to Nirvana for a dollar a lesson.
Don’t think that because a Buddhist ignores all gods – Jewish, Christian and Pagan – he ignores the Divine Life.
Don’t fancy that the higher teachings of Buddhism can be grasped by an ordinary mind.
Don’t call every one who reads Buddhist books a Buddhist.
Don’t think that the abbots and monks of Buddhism are priests, and that the Order of Ascetics is a church.
Don’t forget that reason is the primary of Buddhism, and that sacred scriptures, monks, and authorities are secondary.
Don’t think that a Buddhist monk (“priest!”) or a nun may marry, eat flesh and drink wine.
Don’t be ashamed to give a copper (if this is all you can give) toward the spread of the Law of Righteousness.
Don’t fancy that because you (or some Buddhist abbot, monk, or nun) have not seen an Arahat (a transcendent Buddhist saint) he does not exist.
Don’t call everyone born in a nominally Buddhist land a Buddhist.
Don’t offer flesh, alcohol or narcotics to a Buddhist.
Don’t ask a Buddhist to accompany you to a prayer-meeting, a slaughter-house, a grogshop, or any other bad place.
Don’t think that because a Buddhist listens patiently to your scientific and religious notions he assents to them.
Don’t believe in the “Buddhism” of one who does nothing towards the spread of the Buddha’s Good Law.
Don’t brag of Buddhism, but practise its precepts.
Don’t for pity’s sake send your children to Christian schools, or to any place where Christian influence prevails.
Don’t give your money toward “tamashas” and festivities, but toward the education of your children in the light of the Buddha’s Good Law.
Don’t call Madame H. P. Blavatsky a Buddhist or a Buddhaist, but a Budhist.
[Don’t forget that The Buddhist Ray is the first journal ever published in Christendom devoted to the spread of the Good Law.]
No. 22 – June 1889
"It's the Cat!"
Practical Work for Theosophists
274
(Secret Doctrine, Vol. ii., p. 374.)
The time for toil has past, and night has come; |
| W. B. |
Theosophy and Dogma
278
Alone on the cliff of a rock-bound shore, |
“Alone in midmost ocean lies my bark, |
“I know not, and I do not seek to know, |
279
“Hero nor saint am I; weak, passionate, |
“Into Thy Hands! – yet of Thee know I nought! |
Alone on the cliff of a rock-bound shore, |
| Ernest Hawthorn, F.T.S. 11th January, 1889. |
Eastern Proverbs
Death is a black camel that kneels at everybody’s door.
Let us open our eyes, or they will be opened for us.
A little hill in a low place thinks itself a great mountain.
A thousand sorrows do not pay a debt.
Fallen flowers do not return to their branches.
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An Experience
THE line of separation between dreams, astral visions, astral flights and kindred phenomena is often confused, broken or incomplete, making it difficult to know positively to which class certain subjective phenomena or experiences belong, and therefore much must be left to conjecture.
Whether the recital that follows be an account of an astral visit or a dream must be determined by the readers each for himself.
In the latter part of June, 1886, about one year after I became interested in the study of the moral philosophies of the Orient, particularly Buddhism, at the close of a busy day I cast myself upon the sofa in the library and tried to recall what of practical value I had learned from these same studies.
The day had been almost as perfect as even June can produce. A light easterly wind came from off the bosom of the lake, and, as the rim of the red-orbed sun was fast disappearing below the horizon, moved by the varied influences of an atmosphere which seemed dense with winged thoughts, I made a slight effort at concentration.
Though at first futile, as the last streaks of golden light vanished like the faint strains of a closing anthem, I seemed to feel myself as it were carried away upon a beam of light. Fainter and fainter became the confused hum of earth sounds until at last I grew unconscious of all physical surroundings and became cognizant of the fact that I was upon a strange planet, with which I felt sure I had had no previous acquaintance. It was unlike the earth, except in form, and bore a resemblance to the mental picture I had formed of the moon, yet I felt instinctively it was not the moon.
I stood alone and upon a rocky height, or, more properly speaking, knoll, and was able, somehow, to see the entire surface of this mysterious planet. I seemed not in the least surprised at my peculiar and expanded visual powers by means of which I could, from one point of observation upon a large globe, view all the rest of it, and so did not try to analyse the sensation. Distinctly realizing my personality – that I was I – and also that I was absent from my former home – the earth, I began to wonder why I was in such an unknown – to me – and strange place, and asked myself the question, “What could be the nature of the revelation I instinctively felt was to come? what one or more of the many knotty problems, puzzling my soul, would be solved?”
I looked away into space. Naught could I see but blue-black nothingness. No sun, no moon, no stars. It seemed as though in all that 281universe – if such it might be called – there was but the globe or earth upon which I stood and myself. And the planet itself was, to all appearances, dead. No verdure, animals or birds; no conscious or unconscious life outside the mineral kingdom. No water upon its surface, no moisture around, no clouds, no air, no sky. Mystical Silence masterful held the reins and was supreme.
Strange to say I experienced no fear. I had, in fact, no realization of any pleasant or unpleasant sensations in consequence of being so entirely isolated. One idea possessed my being to the exclusion of all else, and that was that somehow and for some good reason or purpose I was here to be taught; and I had no anxiety as to the manner or the time in which the lesson and its purport were to be revealed. I was simply in a condition of impartial passivity.
In some undefinable manner I received the impression that it was eventide; although what made the distinction between night and day I could not determine or discover. Again I looked away from this weird and apparently lifeless earth, when suddenly a point of light, like a star of the fourth or fifth magnitude, in the far distance, arrested my attention. Slowly it approached, growing gradually larger and brighter in proportion as it neared the planet, until when within respectable range of vision it resolved into form, that of a medium-sized horseshoe incandescent. Nearer and nearer it came, with slow, undulating motion, moving as it seemed at its own free will regardless of the law of gravity. As it approached I began to wonder if it would touch the earth near where I stood, and for one moment glancing around me, I observed a deep, though rather small, crevice or cavern in the ground directly to my left, and at about ten feet from where I stood. With sinuous, graceful movement the little object approached the mouth of the cavern and disappeared within.
What this phenomenon? I queried, and what does it mean? then turning round in an endeavour to find some clue to the explanation, I for the first time perceived that I was not alone, but that there were strange beings, though human, inhabiting this globe. They resembled our race in form and feature, and stood erect; they were, however, somewhat below the medium in stature, and I am impressed that different shades of greyish-brown would describe, as to colour, their complexion, hair, eyes and dress.
They looked a part of the dull grey earth upon which they lived. They were busy at some kind of work, though what its nature I could not perceive.
Accepting their sudden appearance upon the scene, or rather my recognition of it as a part of the unsolved riddle, I questioned them in regard to the recent phenomenon, and although they spake not, neither gesticulated, they nevertheless made me understand, and that without any effort on my part, that what I had just witnessed was of daily 282occurrence, and that on the following evening at the same hour, in the same place, I could see a repetition of the scene. I asked them what it was and what it meant to them, to both of which questions they betrayed the profoundest ignorance, merely giving me to understand that it had always been and would always be; accepting the fact verified from time immemorial as the poor and ignorant day-labourer does that phenomenon of the sunrise. The sun apparently rises in the morning and sets at night, which means for him but the beginning and ending of a day’s work, that is all. Having little time for investigations of the marvels revealed by mother nature, he has less inclination.
Scarcely content with the information obtained from this strange people, I resolved to be on hand the following night, and I do not clearly remember further until I found myself watching for the reappearance of the little horse-shoe. It came, and this time I observed more closely and was surprised and mystified at the evident purity and harmlessness of the little object, for it seemed to be the vehicle of a sacred mystery, and within me was conceived the burning desire to know that mystery, to solve this cosmic problem.
A second time, with the same sinuous motion, at one instant nearer me and the next a little farther away, it entered the cavern. Nothing I had ever seen in earth-life appealed to me as so pure and beautiful as did this little horse-shoe shaped object, and the more I thought of it the more ardently I longed for closer inspection. Just as it entered the cavern a little child approached so near the edge, trying to follow its course with childish eyes of wonder, as to cause me instinctively to put forth my hand and draw the little one back lest harm should befal, and as I did so, I vowed to myself that with the utter fearlessness of the little child, I would attempt to solve this problem which so puzzled me.
No sooner had I formed this mental resolution, than I seemed to be divided within myself and two opposing voices made themselves distinctly heard to my consciousness. One whispered that it was right that I should investigate this matter, while the other reiterated, “Wait!”
Each was freighted with equally good arguments and I mentally swayed between them for some time. However, the third night found me at my post unwavering in my first resolution; consequently a third time I saw the little luminous body come forth from the depths of space, and watched its approach in worshipful silence, deeming that when it was just about to enter the cavern I could, by standing upon the very edge and reaching far out, catch it in my hands. I did not question if I had any right to pursue my investigations in my own way, regardless of the inconvenience to which I might put the object in question, nor had I any fear as to possible consequences. I was stimulated by the thought that for ages the inhabitants of this weird, uncanny little earth had looked with indifferent eyes upon this peculiar daily occurrence without making any effort to find the reason therefor. They were 283indifferent, I argued because they had not dared to investigate, and now I was on the eve of a seemingly successful solution.
Now, as the little object poised for an instant over the mouth of the cavern, I exultingly seized it in both my hands, upon which act occurred a double phenomenon; for no sooner had my hands come into contact with the apparently inoffensive little horse-shoe than it seemed to become a thing of conscious energic life.
It writhed and twisted, struggled and fought, steamed and hissed, emitting sparks of fire in all directions, until at last I was compelled to let go of it; whereupon, instead of entering the cave as it had previously done, it flew back into the heavens with the velocity of a cannon ball; leaving a long train of fire in its wake. On it went until completely out of sight; but ere I had time to resolve my chaotic emotions or comprehend in any degree what had transpired, back it came with the same velocity, moving this time in a straight line in direct antithesis to its previously sinuous course, still seething and emitting sparks as if it would burn away for ever my contaminating touch; while with the noise of thunder it entered the cave with force as to shake the entire planet and cause it to tremble and waver in its position in space.
At the unusual and unexpected sound and motion upon this silent earth, the inhabitants, with faces white with fear, came running to where I stood, and when they understood what I had done, intense horror overspread each countenance at my desecration of a sacred mystery. And now for the second phenomenon which, it will appear, was purely subjective. No sooner had I obtained physical contact with the luminous horse-shoe than a most humiliating sense of shame possessed me to the occlusion of all other sensations, and I could have wished at that moment to have been washed out of existence, to have become nonentity; but I distinctly remember assuming an air of bravado before the natives, saying, as I exhibited my hands, “Well, I do not care; I have some tacks as a remembrance of my self-imposed adventure!” and, indeed, lightly imbedded in the flesh of my hands were several shoe-tacks, which, now separated from their luminous source, presented but an appearance of cold, unsympathetic iron.
What happened immediately after my arrogant speech I know not. I was next conscious of climbing a somewhat steep and rocky hill accompanied by a native, and readily understood that I was to be punished for my daring.
Arriving at the top of the hill we descended a short distance upon the other side, where, for the first time since my advent into this strange world, I saw buildings, small and much resembling the small frame houses we see upon the outskirts of a city and in the country.
These I noticed had been but recently built, as the wood was not in the least discoloured. To one of these little buildings I was led, and when within, I was made to stand against the wall opposite the door 284through which we entered while my pseudo-guide proceeded to bind me with small wire in this wise.
Holding a large coil of wire in one hand, he with the other threw the wire over me, lasso fashion, letting each subsequent coil fall a trifle lower upon my person, until I was literally enwrapped in wire from my head to my feet.
While my silent companion was as silently manipulating the wire, through the door which closed immediately upon our entrance, and through the adjoining wall came flaming swords without any apparent damage to the wood through which they passed, and pitted their points in the wall behind me. By scores they came and formed a line of demarcation around my head, my torso and my limbs; so that if by any chance I could have extricated myself from the wire, I could not have moved one eighth of an inch in any direction without incurring danger to my person from this sword-fence. I may here state, however, that I had not the least desire to free myself, even could I have done so. In fact I was overjoyed at the prospect of my terrible punishment, being imbued with the idea that in proper time I should evolve forth purified and qualified to investigate cosmic mysteries as much as I desired. . . .
I turned upon my pillow. The sweet gentle lake-breeze still fanned my brow and waved the curtains back and forth with gentle rustling sound, but Erebus had driven the light forth and was sole sovereign.
I rose as refreshed as if I had taken a bath with Aphrodite, struck a light and looked at the clock, wondering how many hours I had lain so undisturbed, when to my great surprise, I found I had compassed the experience of a goodly lifetime in one short half-hour, and this thought performed a series of revolutions in my brain. “Remember, O Disciple, thou must have clean hands ere thou canst anatomize the mysteries of Siva.”
Notice
The attention of members of the Theosophical Society is particularly drawn to a notice in Lucifer of May, regarding the formation of a staff of volunteer lecturers. Few names of those willing to take part in this work have been received, and it is earnestly desired that before the winter, so important a means of educating those ignorant of Theosophy may be got into working order. Those who have any suggestion to offer, or who will lecture or read papers, where opportunity offers, are requested to communicate with Mr. Herbert Coryn, 7, Duke Street, Adelphi, Strand.
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Have you heard of this question the doctors among, |
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Some wishing to walk, manufactured a limb; |
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Notes on Carlyle's "Sartor Resartus"
“TRUTH!” I cried, “though the Heavens crush me for following her; no Falsehood! though a whole celestial Lubberland were the price of Apostasy.”
Such is the keynote of one of the most remarkable literary efforts of the century. “Wondrous, indeed,” as the author says, “is a true book . . . . talismanic and thaumaturgic, for it can persuade men.” The writer of the present paper had, years ago, as many others, read the life and opinions of Herr Teufelsdröckh, with some weariness and little understanding, and cast it aside. With the larger interest of a student, he has now, with infinite pleasure, read it again and hastens to place his notes in the hands of fellow students who may not yet have given it their attention.
Not only is the book itself replete with the One Science, hints of which start out in every page, but in its very treatment is a valuable lesson in practical occultism. Like the Comte de Gabalis of the Abbé de Villars, it leaves the public to waver between two opinions, in doubt whether the writer is in sober earnest or merely endeavouring a jeu d’esprit. A supposed editor writes a commentary on the opinions of Teufelsdröckh, and wards off the sledge hammer blows of the philosopher from the too feeble public by means of supposed practical objections, yet so as finally to leave the earnest-souled reader on the side of the Professor of Things in General of the University of Know-not-where; all the more as he is not wholly a destructive and negative iconoclast, but from the Everlasting No through the Centre of Indifference evolves the Everlasting Yea in no uncertain manner, bidding Herr von Voltaire “since he hath only a torch for burning, no hammer for building, to take his thanks and – himself away.”
Many of the utterances of the philosopher are enigmatical and transcendently mystical, as indeed the commentator takes pains to show, though often himself in language but slightly less obscure. In many places, too, we have hints of the highest metaphysics and occult science; when, for instance, he speaks of “the rest of infinite motion,” or exclaims, “could I unfold the influence of Names . . . . I were a second greater Trismegistus”; or, “Among nations as among individuals, there is an incessant, indubitable, though infinitely complex working of Cause and Effect . . . . regulated and prescribed by ever-active Influences, which doubtless to Intelligences of a superior order are neither invisible nor illegible,” a sentence, truly, which gives the very marrow of Occultism.
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Students of the Universal Doctrine and its assertion of the “absolute Universality of the Law of Periodicity, of flux and reflux, ebb and flow,” will read with pleasure the intuitional aphorism of Saint Simon, which Teufelsdröckh quotes, “L’âge d’or, qu’une aveugle tradition a placé jusqu’ici dans le passé, est devant nous;” and although they may smile at the sop to Cerberus l’aveugle tradition, still welcome the heralding of the new Satya Yug; for, as Teufelsdröckh says, “if our era is the Era of Unbelief, why murmur under it; is there not a better coming – nay, come? As in long-drawn systole and diastole, must the period of Faith alternate with the period of Denial; must the vernal growth, the summer luxuriance of all opinions, Spiritual Representations and Creations, be followed by, and again follow, the autumnal decay, the winter dissolution”; in which, indeed, the working of the Great Breath in manifestation is clearly recognizable, and the law of Pralaya and Manvantara shadowed forth. Not that clearer reference to cyclic law is wanting and a rent made in the mysterious veil of causation, whereby the light of truth streams brightly forth, though disguised as usual into a query, in the passage, “The course of Nature’s phases, on this our little fraction of a Planet, is partially known to us: but who knows what deeper courses these depend on: what infinitely larger Cycle (of causes) our little Epicycle revolves on?”
Students again of the Law of the Equilibrium of Contraries, so familiar to us by the pages of Eliphes Lévi, will understand the relief that the Clothes Philosopher finds to the strange contradictions within him in the discovery, “that spiritual music can spring only from discords set in harmony; that but for evil there were no good, as victory is only possible by battle.” While those who have read with understanding of the potency of sound and the mysteries of the Verbum, Logos and Vach, and who have also heard of the methods and theories of John Worrell Keely in respect to inter-etheric force, and so perceived a demonstration of that which the unaided logic of metaphysics had previously demanded, will see the same thought in the words “strangely in this so solid-seeming world, which nevertheless is in continual restless flux, it is appointed that sound, to appearance the most fleeting, should be the most continuing of all things. The Word is well said to be omnipotent in this world; man, thereby divine, can create as by a Fiat.”
Of omnipresence and the power of the mind he says, “is not the Distant, the Dead while I love it and long for it, and mourn for it Here in the genuine sense, as truly as the floor I stand on?” And shortly afterwards breaks out into a magnificent passage breathing the spirit of universality and pantheism. “Has not a deeper meditation taught certain of every climate and age, that the where and when, so mysteriously inseparable from all our thoughts, are but superficial terrestrial adhesions to thought; that the seer may discern them where they mount up out of the celestial EVERYWHERE and FOREVER. Have not 289all nations conceived their God as omnipresent and eternal, as existing in a universal HERE, an everlasting NOW? Think well, thou too wilt find that space is but a mode of our human sense, so likewise Time; there is no space, no time. We are – we know not what; light-sparkles floating in the æther of Deity!”
One of the fundamental propositions of the Clothes Philosopher as of occultism, is the oneness of the Universe. “Detached, separated! I say that there is no such separation, nothing hitherto was ever stranded, cast aside; but all, were it only a withered leaf, works together with all, is borne forward on the bottomless, shoreless flood of Action, and lives through perpetual metamorphoses. The withered leaf is not dead and lost, there are Forces in it and around it, though working in inverse order, else how could it rot? . . . Rightly viewed no meanest object is insignificant: all objects are as windows, through which the philosophic eye looks into infinitude itself.” In another place (students of the Kabbalah will understand the hint) he speaks of Nature and Life as but one garment, “a ‘living garment,” worn and ever awearing in the ‘loom of time,’” and again of this same oneness in Man, by which “all things the minutest that he does, minutely influence all men, and the very look of his face blesses or curses whomso it lights on, and so generates ever new blessing or new cursing,” while those who have enquired into the mysteries of Hirany-agharba, will understand the thought in the mysterious sentence, “To breed a fresh soul, is it not like brooding a fresh (celestial) Egg?”
Hear next what he says on Symbols: “for is not a symbol ever to him who has eyes for it some dimmer or clearer revelation of the Godlike!” Masterly, indeed, is the introduction to this important chapter, wherein the true reason of the concealment of the mysteries is set forth. “Silence,” he says, “is the element in which great things fashion themselves together; that at length they may emerge, full-formed and majestic, into the daylight of Life, which they are thenceforth to rule. . . Speech is silvern, silence is golden: or as I might rather express it, speech is of Time, silence is of Eternity.” Was ever the familiar adage so mysteriously interpreted? Its inner spirit seems to start forth into light, and our soul to be stirred by an echo of things unseen. What reollection, too, of the great philosophic and religious systems of the past. The Hindu, Egyptian, and the Greek, pre-eminently, of Pythagoras and the mysterious Sige (silence), sweeps over the mind!
“Of kin,” he continues, “to the so incalculable influences of Concealment, and connected with still greater things, is the wondrous agency of Symbols. In a Symbol there is concealment and yet revelation; here, therefore by Silence and by Speech acting together, comes a double significance. . . .
In the symbol proper . . . . there is ever, more or less distinctly and directly, some embodiment and revelation of the Infinite; the Infinite is 290made to blend itself with the Finite, to stand visible, and as it were, attainable there. By symbols accordingly is man guided and commanded made happy, made wretched. He everywhere finds himself encompassed with Symbols, recognised as such or not recognised: the Universe is but one vast Symbol of God; nay, if thou wilt have it, what is man himself but a Symbol of God; is not all that he does symbolical; a revelation to Sense of the mystic god-given force that is in him. What a masterly mind is this! How filled with divine intuition, whereby the whole of nature becomes an open book in understandable language! No writer of an elementary text book or specialist is he; but a master of the Science with mind and heart large enough to embrace the whole world and humanity. Such being the bent of our philosopher’s thought, so occult its tendency, it would indeed be surprising if the mysterious .doctrine of Mâyâ found no place in his system. Truly Oriental and Platonic are the many passages which, in powerful metaphor and simile, set forth this fundamental belief. Of such passages perhaps the most striking are the following. “Creation, says one, “lies before us, like a glorious Rainbow; but the Sun that made it lies behind us, hidden from us. Then, in that strange Dream, how we clutch at shadows as if they were substances; and sleep deepest while fancying ourselves most awake! . . . .
“O Heaven, it is mysterious, it is awful to consider that we not only carry each future Ghost within him; but are in very deed, Ghosts! These limbs, whence had we them; this stormy Force; this life-blood with its burning Passion? They are dust and shadow; a Shadow system gathered round our Me; wherein through some moments of years, the Divine Essence is to be revealed in Flesh.” In all of which, if one but read carefully, more will appear than at first sight; and indeed the question ever rises to the lips, “Did this man know?” Or what again can be more' clear than the following? “All visible things are emblems; what thou seest is not there on its own account; strictly taken is not there at all. Matter exists only spiritually and to represent some Idea, and body it forth.”
Of Natural Supernaturalism and the significance of miracles, he writes, “‘But is not a real Miracle simply a violation of the Laws of Nature?’ ask several, whom I answer by this new question: What are the Laws of Nature? To me, perhaps the rising of one from the dead were no violation of the Laws, but a confirmation; were some far deeper Law, now first penetrated into and by Spiritual Force even as the rest have all been brought to bear on us with its Material Force.” Of which passage the whole art rests on the word “perhaps.” And here we may well show the attitude of Teufelsdröckh to modern science, or as he calls it, “mechanical manipulation fasely named Science.” Of orthodoxy he enquires, “what those same unalterable rules, forming the complete Statute Book of Nature, may possibly be?”
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“‘They stand written in our Works of Science,’ say you; ‘in the accumulated records of Man’s Experience’? Was man with his Experience present at the Creation, then to see how it all went on?” Where mark well the words “with his Experience.” “But indeed man is, and was always a blockhead and dullard; much readier to feel and digest than to think and consider. Prejudice, which he pretends to hate, is his absolute lawgiver; mere use-and-wont everywhere leads him by the nose; thus let but a Rising of the Sun, let but a Creation of the World happen twice, and it ceases to be marvellous, to be noteworthy or noticeable. . . . Wonder is the basis of Worship.” We therefore find that, “That progress of Science, which is to destroy Wonder, and in its stead substitute Mensuration and Numeration, finds small favour with Teufelsdröckh.” And again, “Witchcraft, and all manner of Spectre work and Demonology, we have now named Madness and Diseases of the Nerves. Seldom reflecting that still the new question comes upon us. What is Madness, what are Nerves? Ever as before does Madness remain a mysterious-terrific, altogether infernal boiling-up of the Nether Chaotic Deep, through this fair painted vision of Creation, which swims thereon, which we name the Real.” Thus marvellously, in one short sentence, does he sum up the whole controversy between professional orthodoxy and occultism. From all of which considerations we can the better understand the following striking passage in which the Lower Man, and especially the average man of the white sub-race, is masterfully depicted. “There stands he, his Universe one huge manger, filled with hay and thistles to be weighed against each other; and looks long-eared enough. Alas, poor devil! spectres are appointed to haunt him, one age he is hag-ridden, bewitched; the next, priest-ridden, befooled; in all ages, bedevilled. And now the Genius of Mechanism smothers him worse than any Nightmare did, till the Soul is nigh choked out of him, and only a kind of Digestive, Mechanical life remains.”
Such being the views of our Clothes Philosopher on the Universe, it would indeed be strange if he had not discovered that the Macrocosm was reflected in Man, the microcosm. “Truly,” he says, “if Nature is one, and a living, indivisible whole, much more is Mankind, the Image that reflects and creates Nature, without which Nature were not.” And again, in a still more marvellous passage, “To the eye of vulgar Logic, what is man? An omnivorous Biped that wears Breeches. To the eye of Pure Reason what is he? A Soul, a Spirit, and divine Apparition. Round this mysterious ME, there lies, under all those wool - rags, a Garment of Flesh (or of Senses), contextured in the Loom of Heaven; whereby he is revealed to his like, and dwells with them in UNION and DIVISION; and sees and fashions for himself a Universe, with azure Starry Spaces, and long Thousands of Years. Deep-hidden is he under that strange Garment; amid Sounds and Colours and Forms, as 292it were, swathed in, and inextricably over-shrouded. Yet it is sky-woven, and worthy of a God. Stands he not thereby in the centre of Immensities, in the conflux of Eternities? He feels; power has beeen given him to know, to believe; nay, does not the spirit of Love, free in its celestial primeval brightness, even here, though but for moments, look through? Well said Saint Chrysostom, with his lips of gold, ‘the true SHEKINAH is Man.’ Where else is the GOD’S-PRESENCE manifested not to our eyes only, but to our hearts, as in our fellow-man?” Here, indeed, we have the very key to Occultism and true Religion.
But “who am I? What is this ME? A Voice, a Motion, an Appearance; some embodied, visualised Idea in the Eternal Mind?” Thus we are arrived at the most momentous problem of the Clothes philosophy, as, indeed, of all philosophies; the key to which is the master-key of all mysteries.
Here, as always, Teufelsdröckh is enigmatical, for, “How paint to the sensual eye,” he asks, “what passes in the Holy of Holies of Man’s Soul? In what words, known to these profane times, speak even afar off of the unspeakable?” Yet the story of how Teufelsdröckh passed from the Everlasting No through the Centre of Indifference to the Everlasting Yea, has been, is and will be, read with eager interest and sympathy by all true-hearted pilgrims, and, perhaps, especially by students of occultism, who will recognise the milestones of the journey with only too painful distinctness.
“The painfullest feeling,” writes he, “is that of your own Feebleness.” How miserably true! Who of us has not experienced the terrible longing to be up and doing something, anything, to rend the veil and hear a voice in the silence, and the following and still more terrible feeling of inability. “Our works,” continues the philosopher, “are the mirror wherein the spirit first sees its natural lineaments. Hence, too, the folly of that impossible precept, know thyself, till it be translated into this partially possible one, know what thou canst work at. And later, “O, thou that pinest in the imprisonment of the Actual, and criest bitterly to the gods for a kingdom wherein to rule and create, know this of a truth: the thing thou seekest is already with thee, ‘here or nowhere.’ couldst thou only see!” Ay, but that “only”! Yet in another passage he shows that this doing is not to be interpreted in its literal sense, for “the Man is the spirit he worked in; not what he did, but what he became.” Truly the key to the right judgment of effort, which, if practised, would speedily transform the present standard of worth!
One thing alone during this terrible struggle, the labour pains of the Spirit within, remained as a rock of salvation, the dim intuition or feeling of Duty. “Thus, in spite of all motive - grinders,” he writes, “and Mechanical Profit-and-Loss Philosophies, with the sick ophthalmia and hallucination they had brought on, was the Infinite nature of Duty still dimly present with me.” The circumstances of trial and frame of mind 293which preceded what he called his spiritual new-birth, are worthy of the closest study. “Having no hope,” he writes, “neither had I any definite fear, were it of Man or Devil: nay, I often felt as if it might be solacing, could the Arch-Devil himself, though in Tartarean terrors, but rise to me that I might tell him a little of my mind. And yet, strangely enough, I lived in continual indefinite, pining fear .... when, all at once, there rose a thought in me, and I asked myself, ‘What art thou afraid of? Wherefore, like a coward, dost thou for ever pip and whimper, and go cowering and trembling? Despicable biped! What is the sum total of the worst that lies before thee? Death? Well, death, and say the pangs of Tophet too, and all that the Devil and Man may, do, or can say against thee! Hast thou not a heart? Canst thou not suffer whatsoever it be? and, as a child of Freedom, though outcast, trample Tophet itself under thy feet, while it consumes thee? Let it come, then, I will meet and defy it!’”
Those who have read the Gnostic legend of Lucifer will understand the force of this passage. And yet in this Freedom there was to be no licence, for elsewhere he says, “he who is to be my Ruler, whose will is to be higher than my will, was chosen for me in Heaven. Neither except in such obedience to the Heaven-chosen is Freedom so much as conceivable.” Truly is our only Freedom in the One Law!
“Thus,” he concludes, “had the Everlasting No pealed authoritatively through all the recesses of my Being of my ME; and then was it that my whole ME stood up, in native God-created majesty, and with emphasis recorded its Protest. . . . It is from this hour that I incline to date my Spiritual New-birth or Baphometic Fire-baptism; perhaps I directly thereupon began to be a Man.”
Not yet, however, had the God-given mandate, Work thou in Well-doing, shone out, beyond all cavil in his heart; “Pshaw!” he writes, “what is this paltry little Dog-cage of an earth; what art thou that sittest whining there? Thou art still Nothing, Nobody: true; but who, then, is Somebody, Something? For thee the Family of Man has no use; it rejects thee; thou art wholly as a dissevered limb: so be it, perhaps it is better so! . . . This was the Centre of Indifference that I had reached; through which whoso travels from the Negative Pole to the Positive must necessarily pass.”
Of what religion, then, was this Teufelsdröckh, some may well ask. Can such an one remain within the narrow arms of orthodoxy? And if he have so ably solved the mysteries of highest philosophy, how does he reconcile the contradictions of received Christianity? How does he, for instance, understand the crucial dogma of the divinity of the Nazarene? How else, indeed, than as all the followers of Divine Wisdom believe: for he writes, “To me nothing seems more natural than that the Son of Man, when such God-given mandate first prophetically stirs within him, and the Clay must now be vanquished or vanquish, – should be carried of the spirit into grim Solitudes, and there fronting the 294Tempter do grimmest battle with him; defiantly setting him at naught, till he yield and fly. Name it as we choose: with or without visible Devil, whether in the natural Desert of rocks and sands, or in the populous moral Desert of selfishness and baseness, – to such Temptation are we all called.” Thus at length does the professor recognize his whereabouts in the ocean of trial in which he has so long been tossed rudderless, and “gets his eye on the knot that has been strangling him,” not but what he still halts in the Centre of Indifference crying “fly, then, false shadows of Hope; I will chase you no more, I will believe you no more. And ye too, haggard spectres of Fear, I care not for you; ye too are all shadows and a lie. Let me rest here: for I am way-weary and life-weary; I will rest here, were it but to die: to die or to live is alike to me; alike insignificant.” When suddenly the great truth streams upon him in all its splendour; “What is Nature?” he cries. “Ha! why do I not name thee GOD? art thou not the ‘Living Garment of God?’ O Heavens, is it, in very deed, HE, then, that ever speaks through thee; that lives and loves in thee, that lives and loves in me? . . . like soft streamings of celestial music to my too-exasperated heart came that Evangel. The Universe is not dead and demoniacal, a charnel-house with spectres; but godlike and my Father’s!
“With other eyes, too, could I now look upon my fellow man: with an infinite Love, an infinite Pity. . . . O my brother, my brother, why cannot I shelter thee in my bosom, and wipe away all tears from thy eyes! . . . the poor Earth, with her poor joys, was now my needy mother, not my cruel Stepdame; Man with his so mad Wants and so mean Endeavours, had become the dearer to me; and even for his sufferings and his sins, I now first named him Brother.” Thus the chord of brotherhood being struck within him, a plan and a purpose began swiftly to shape itself, and Teufelsdröckh discovers that, “there is in a man a HIGHER than the Love of Happiness: he can do without Happiness, and instead thereof find Blessedness!” But before such a consummation can be attained, he adds, “the Self in thee,” needs “be annihilated.”
Having thus arrived at the sign-post of the Path of Blessedness, our philosopher proceeds, with masterly touch, to sketch the present state of so-called civilized society, with its demoniacal competition and assertive individualism. “To me, in this our life,” says the professor, “which is an internecine warfare with the Time-spirit, other warfare seems questionable. Hast thou in any way a contention with thy brother, I advise thee think well what the meaning thereof is. If thou gauge it to the bottom it is simply this: ‘Fellow, see! thou art taking more than thy share of Happiness in the world, something from my share; which, by the Heavens, thou shalt not; nay, I will fight thee, rather.’ . . . Can we not, in all such cases, rather say, ‘Take it, thou too ravenous individual; take that pitiful additional fraction of a share which I reckoned 295mine, but which thou so wantest; take it with a blessing; would to Heaven I had enough for thee!’”
And later, referring to that same idea of Duty which had previously been his only beacon in the Cimmerean mists of unbelief, he bids us, “‘Do the Duty which lies nearest thee,’ which thou knowest to be a Duty! Thy second Duty will have already become clearer.” Truly, a hint that those who have cried so loudly for practical instruction would do well to lay to heart. Here, indeed, we have the gate to the Path of Divine Self-Sacrifice, the first lesson to be learned by students of the Science of Life and, of a truth, the lowest rung of that ladder which reaches to Divinity itself.
A Socialist, too, was Teufelsdröckh, but not of the mouthing agitator stamp. “Hardly-entreated Brother!” he cries, “for us was thy back so bent, for us were thy straight limbs and fingers so deformed; thou wert our Conscript on whom the lot fell, and fighting our battles wert so marred. For in thee too lay a god-created Form, but it was not to be unfolded; encrusted must it stand with the thick adhesions and defacements of Labour, and thy body, like thy soul, was not to know freedom. Yet toil on, toil on; thou art in thy duty, be out of it who may; thou toilest for the altogether indispensable, for daily bread.” Such, indeed, is the spirit of true socialism, which is truly naught else but the practice of Humanity’s One Religion, the manifestation of that Brotherhood which binds all men together (religare).
It is in this belief that Teufelsdröckh exclaims, “If the poor and humble toil that we may have Food, must not the high and glorious toil for him in return, that he have Light, have Guidance, Freedom, Immortality? These two, in all their degrees, I honour; all else is chaff and dust, which let the wind blow whither it listeth.” And again, “It is not because of his toils, that I lament for the poor; we must all toil . . . . But what I do mourn over is, that the lamp of his soul should go out; that no ray of heavenly, or even of earthly, knowledge should visit him. . . . That there should be one Man die ignorant who had capacity for knowledge; this I call a tragedy.”
In such burning words does Carlyle proclaim the honourableness of labour and enunciate the duty of the so-called “upper classes,” proving beyond all question that this religion of Teufelsdröckh is indeed the Evangel for which Humanity now moans, the only basis on which to rest the solution of such crying evils as the labour question, alcoholic poisoning, the social evil, and a myriad other abuses which have not yet been distinctly formulated.
S. G.
The Talking Image of Urur
"A Voice from over the Seas"
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(Mary Merivale.)
Then turned she to some shelter, but I paced |
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Wherein fresh pain marked each fresh day that passed, |
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“See if a perfect life needs not the twain, |
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And then at last as we grew sad that day, |
| Evelyn Pyne. |
The Elixir of the Devil
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Notice
There has long been a pressing need for a book which shall contain 1. a clear statement of the fundamental truths upon which the system of thought known as Theosophy is based, free as far as possible from technicality, and uncomplicated by the details of the evolution of men and worlds, which belong properly to a more advanced study of Theosophy. 2. A plain and frank outline of the relation of Theosophy to Religion in general, and to various modern movements. 3. The truth in regard to some of the misconceptions and calumnies which are laid to the charge of the Theosophical Society.
These objects H. P. Blavatsky has endeavoured to fulfil in a book bearing the above title, now in the press, which will be published early next month, price Five Shillings.
The work is in dialogue form, and intended as much for the general public as for Theosophists, every effort having been made to render it as clear and complete as possible.
Theosophical Publishing Co. Ld.,
7 Duke Street,
Adelphi, W.C.
“Attention, Theosophists!”
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Theosophical Leaven
NEARLY two months after date of publication, the February number of Lucifer has reached me in the out-of-the-way corner of the world where my lot is cast. The whole devoured with customary eagerness, there is one article in particular which has impressed me deeply, and suggested many thoughts. I refer to the second article, by Mrs. J. C. Ver Planck, entitled “Theosophy in Daily Life.” I should like to be permitted to express my sense of indebtedness to the writer, and to thank her warmly for the soul-stirring appeal which, as the mouthpiece for the time being of the Cause, she has made to her fellow-members. May the response be swift and abundant! Surely no Theosophist worthy of the name can read Mrs. Ver Planck's glowing words without responsively catching fire, without being roused to do more, and more practical, work for the race he professes to love so well.
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The whole spirit and tenour of the paper is so admirable that it would be no easy task to discriminate between part and part in respect of stimulative and energizing value. But if the distinction had to be made, I should feel disposed to give the award to the latter part of the second paragraph on page 451. For the writer there emphasizes that aspect of practical Theosophy which of all is perhaps most frequently forgotten or neglected by the Fellows. To live in the world while not being of it, has in all ages been the task of tasks. How often the ardent aspirant feels as if it would be a comparatively light thing to “leave all, rise up, and follow” the Truth! But to remain amongst low and degrading associations, chained to occupations which involve constant contact with some of the unloveliest aspects of poor humanity, obliged to hear and see much the very hearing and seeing of which deadens and dulls the inner ear and eye – to be thus, without hope of escape, and yet to feel called to a higher and nobler life, is an experience as painful as it is common. And the crux lies in the attempt to reconcile the following of the lofty aim with the due discharge of the responsibilities laid upon us by Karma. To steer a straight path between the two extremes of abuse and neglect is the first, and, in some points, the hardest lesson.
As the passage referred to indicates, the true Theosophist is in danger of forgetting, in his aspirations after spiritual development, that he is still a man among men, bound to his fellows in a thousand ways and solemnly called upon to discharge properly the ordinary duties of life. To discharge them properly, mark; not perfunctorily, anyhow, so only that they be got rid of with the least possible expenditure of time and energy. It is the failure to apprehend this, a failure springing from a misconception of what constitutes that august reality called DUTY, which is the cause that the charge of iciness, unhumanness and stony-heartedness is so often brought against those who strive to purify themselves, whether they be Theosophists in name or only in spirit. And, as pointed out, it is a terrible mistake, a sorrowful pity. The world wants melting not freezing. For its redemption it needs, it is true, the gods above; but it also needs warm and loving hearts of flesh below, by the side, at the right hand and the left. As I heard it well expressed by a brother-Theosophist lately, the ideal at which we ordinary folks should aim – we, who are not within reach of even the lowest rank of Chelaship by a hundred incarnations or more! – is to be wholesome men and women, taking our part outwardly with willingness and without reserve in the occupations proper to humanity in its present stage of development, good citizens, good business men or housewives, good companions, able to play with the children, to laugh at the innocent jest, to lighten the gloom of life by tiny candle beams of cheerfulness as well as by flashes of revelation; and yet at the same time to strive in the silence of our hearts after enlightenment and purification with all the ardour of which we are capable. Inwardly let the Theosophist be aspirant, student, disciple, ascetic if he will – and wisely may; outwardly let him be cheerful, 330bright, natural, human. Otherwise, he will only repel where he longed to attract; do harm where he most wished to do good.
As to the exceptional cases mentioned by Mrs. Ver Planck in the next paragraph but one: – It may perhaps be asked by someone, “How can I be sure that I am not one of those exceptional persons who ought either to withdraw wholly from the world, or at any rate to have nothing to do with it beyond what they must for purposes of obtaining mere sustenance or making direct spiritual effort for its improvement?” Good friend! do not worry, as our American brothers would say. That you can ask the question is proof positive that it is not as you surmise may perhaps be the case. If you were so called, be very sure that the call would be most unmistakably plain. If, studying the workings of Karma in the lines of our life (broadly, without attempting the precise analysis of details which only a very high degree of knowledge could enable to be made with accuracy and profit) – if, so studying, we find that our path lies naturally along the beaten tracks of daily life, from which we can diverge only at the price of duties neglected, hearts wronged, work left undone – then we may be perfectly certain that we are not yet ripe for anything but the ordinary human lot, that we are not yet fit to be . . . . other than what we are. If dissatisfied with what we are – why! it is open to us to change ourself, in the sure faith that change of environment will follow “as the night the day.” But, while thus seeking to change our “specific gravity,” do not let us forget that in the meantime we are HERE, and not YONDER; and that the time has not yet come for us to renounce companionship with the “common crowd.” We can share their honest work without being worldly, their innocent pleasures without being frivolous.
So cordially do I endorse the spirit and most of the letter of Mrs. Ver Planck’s article that it is with some hesitation I venture to express doubts as to the wisdom of the suggestions for practical Theosophical work made at the foot of p. 453 and head of p. 454. Hesitation – lest I appear to be lacking in sympathy with her aims; an appearance which would indeed be a delusion, “Maya”! For I am wholly at one with her as to the end to be striven for. The difference is merely as to the means.
Mrs. Ver Planck urges the formation of such distinctive agencies for social progress as “Branch Sunday Schools,” “Branch Free Libraries,” and the like. The following extract fairly summarizes her position: –
“Not only should we join with outsiders in such good deeds as they have found to do, but we ought to have some distinctively Theosophical work of our own, first as individuals, next as Branches.”
If she enunciates this as a rule of universal application, I must differ from her.
Putting on one side India, one might count upon one’s fingers the number of places where such distinctively Theosophical work could be commenced with any reasonable prospect of success – i.e., of doing good 331proportionate to the time, energy and money expended. India, of course, offers special advantages and facilities for such enterprises. Her children are already familiar with most of the foundation truths of Theosophy, The Society’s work amongst them is one of revival, of resurrection; whereas amongst Westerns it is but too often a work of construction almost ab initio. And India is not honeycombed with already existing organizations of all kinds, as is the case with most European nations and their offspring. So that different standards of judgment must be applied to such dissimilar cases.
Turning from India and the East in general, we see in Europe, America, and elsewhere a few small groups of “True Believers,” often separated from each other by long distances, and in only a few places – such as London and New York – so large in numbers and of such influence and resources as to be in a position to start purely Theosophical work on a scale worth the cost. Now, that in these places the Branches ought to boldly dare and grandly do is a proposition which is simply axiomatic. And the two centres above named, in producing “Lucifer,” “The Theosophical Publishing Co.,” and “The Path,” have furnished comforting proof that our Fellows are sufficiently hot-hearted to burst into spontaneous flame when civilization rakes together a sufficient number of them. But I must demur to the proposition that the Branches ought one and all thus to “distinguish” themselves, in the literal sense of the word; and to the converse proposition, that the absence of such markedly Theosophical activity is an indication of apathy and indifference. Dii avertite omen!
What is the position of nine out of ten of the ex-Asian Branches? They are in cities, where social machinery of every kind – alike for damnation and salvation – abounds even to redundancy; where exist organizations of every conceivable kind for every conceivable purpose, supplied with funds, buildings, and trained workers. Now, would it be wise for a mere handful of men – perhaps some thirty or forty out of a population of as many thousands – to attempt to start new associations of their own, when the scale upon which they could build would of necessity be so limited, so insignificant? Would it not be much better for the Cause that they should throw themselves heartily into the already existing organizations (but only where, of course, they could do so conscientiously) and – without Jesuitry or deceit of any kind – endeavour to permeate them with the leaven of Theosophical truths? “The kingdom of Heaven is like unto leaven, which a woman took, and hid in three measures of meal, till the whole was leavened.”
. . . . . . We should not too readily assume that, because our Branches are not engaged in enterprises which are openly and avowedly Theosophical, therefore the members are lukewarm and indifferent. Though it may be so in some places, it surely is not in all; nor can I believe it is so in most. For the Hidden Wisdom takes hold of a man firmly, if at all; and once penetrated with its influence, external manifestation of that influence in 332some mode is surely almost inevitable. But it is a marked characteristic of the benign radiance which springs from the Wisdom of the Ages, that it inspires prudence as well as zeal, discretion as well as enthusiasm, patience that can wait, devotion that can achieve the crowning triumph, and efface itself. In many places the Branch, for a long time to come, can only be the rendezvous where members shall meet to encourage themselves and each other; to kindle afresh the fire of aspiration; to learn by teaching, and to teach by learning. But outside the lodge walls their influnce will have to be exercised for the most part gently and imperceptibly, even as the sun softens the hard earth – I trust my brother members not to misunderstand me. Of course I do not say that we are to be afraid to speak out. The man who does not do so when the occasion is suitable, the opportunity fitting, is a coward and a fainéant – or worse. But I do say that when members are so circumstanced that overt action would be ineffectual as the dashing of waves upon the rock, it will be better for them to saturate the earth upon which the rock rests and so to undermine it. To the average Philistine certain names act as the red rag to the bull. Then let us humour his amiable little weakness – drop names for the time being – and get him to take medicine out of unlabelled bottles. And . . . do not let us hastily conclude, because we see little, that litttle is being done.
Before we build, we have to lay |
The last page but one of Mrs. Ver Planck’s paper remarkably confirms the position I have taken. The “Credit Foncier of Sinaloa” (on learning of which I “thank God and take courage!” for I was a Socialist before I was a Theosophist, and Theosophy has purified but not emasculated my Socialism) – could such an enterprise have been established by Theosophists only for many long years to come? And could a Theosophist do better than fling his life with sublime recklessness into such a glorious undertaking, by whomsoever inaugurated? Better, beyond doubt, to have the Theosophical spirit in a Theosophical body; infinitely better! But when and where that cannot be done, and till that can be done, let us make the best use we can of existing agencies. Let us make modern thought “ferment” with the “leaven” of Theosophy, and in due time all we desire will follow.
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"Modern Spiritual History" and the Theosophical Society
No doubt many of your readers will be aware that, for some considerable time, there has been published week by week in the Medium, what purports to be a “history” of the most imposing personages of Modern Spiritual History; but instead of a clear record, with a general view of both sides of the question being presented, it is only a reiteration – of what might appear on the surface – the most damaging points against the claims, as “Teachers” and “Leaders” of certain expressions of Modern Spiritual Thought. Whether it has succeeded in its object of vilification of the persons concerned, is more than doubtful.[28]
A careful perusal by your readers of the following correspondence will reveal that the “Editor of the Medium,” with a generosity and charity characteristic of him, has refused to insert in his Journal a criticism on the conduct and motive for action of the “Author of Modern Spiritual History.”
It is somewhat reassuring to learn directly from the “Editor of a Journal,” after so much vilification, and so much smoke, that there is no fire, and no accusation intended against the personages named in “Modern Spiritual History.”
It is more gratifying still to find, that the one-sided view of “Modern Spiritual History,” as unfolded by William Oxley, had no purpose in view, and no object to serve; in other words, that the collection and presentation of only the assumed most damaging points against the personages figuring in “Modern Spiritual History,” was purely a labour of Love on their behalf, and in the cause of Truth. How far any reasonable Being will accept from the “Editor of the Medium” such an explanation, it is not for me to say.
After more than twenty years’ experience of the Journal in question, it is not strange to me to find such a source or avenue of public expression as in the Medium. It is so entirely antagonistic and averse to “Organization,” “Personal Unfoldment,” and “Personal Expression – in any form whatsoever,” that no one, with ordinary powers of perception, who have week by week, and year by year, watched the gradual decay of the various efforts, under various names, made by the “Editor of the Medium” to found successfully “a Spiritual Institution” of light and leading, with himself as its despotic “head,” (and possibly its “tail”
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too), can but perceive in these things THE CAUSE for the action it now pursues in such a wholesome manner.
Had the efforts of the assumed “head” of the “Spiritual Institution,” been crowned with successful life as an “Organization,” and as “a leading power of Spiritual Thought and expression,” instead of a gradual decay of power and influence, we should have had no one-sided review, and no vilification of the life and labours of the personages named in “Modern Spiritual History,” by William Oxley.[29]
Truly! How birds of a feather will flock together, and unite in a common cause, will only be too apparent by a careful perusal of the correspondence sent you herewith.
Both “Writer” and “Publisher” of “Modern Spiritual History,” have much in common for the basis of their action. And while we cannot but seriously regret the failure of their noble and personal efforts to stamp a record “in history” as “Leaders” and “Teachers” of some kind of “Spiritual Thought,” we cannot, in fairness to all parties, admit their failure, as a charitable ground of action, to denounce everything and everybody who make bold attempts with better success materially.
* * * * * * *
No one can deplore more than ourselves the claim of a “Material Ego” to co-equal rights and powers with the “Godhead,” or “Soul”; and while we may seriously regret – according to our unfoldment – such an injudicious claim and expression, we cannot lose sight of the fact, that we all possess in some degree a portion of that “divinity” which called us into Being.
The following letters are commended to the attention of your readers.
A. D. Bathell.
April 24th 1889.
Sir, –
Will you kindly accept the enclosed letter for insertion in the “Medium.” Of course! If you cannot in your judgment see your way to its early publication in your Journal, will you please oblige by returning the MS. to me by next post in the enclosed stamped envelope.
Every person connected with the Theosophical Society, and Mr. Oxley in particular, are undeniably unknown to me in a material sense – by any personal contact whatsoever, so that my letter is purely the outcome of an independent condition; being brought forward entirely in the interests of truth and justice as perceived by myself, and to reveal to the readers of your Journal the
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character of the “Accuser,” thereby enabling them to judge for themselves the worth and value of a condition of things in Spiritual matters, which is much to be regretted.
A. D. Bathell.
To Mr. A.D. Bathell
London April 25th 1889.
To Mr. A. D. Bathell,
Sir, –
Certainly you are no “thought reader,” or you would never have wasted yourself by supposing I could find time to read a childish and malicious rigmarole like enclosed. If I wished to damage the Theosophical Society, I would put forward such an apologist. No accusation has been brought against the T.S., or Madame B. in Medium; only a “history” derived from the public life of the Society.
Mr. Oxley never put himself forward as a Messiah. Nor as the Recorder of a Circle did he take the responsibility of the proceedings. The “Mighty Power” operates through all mankind according to the measure of the man to receive it. Which may account for your scepticism on the point.
Don’t bother me with any more of your nonsense. What you have learnt “without personal contact whatever,” is only the evolution of your own uncrucified individuality.
J. Burns.
April 26th 1889.
To James Burns.
Sir, – Please accept my sincere thanks for your kind letter of yesterday.
You are quite correct in your surmises. Facts are more valuable to-day than mere “thought-readings.”
It was the most distant thought in my conceptions, to believe, after such a long experience of your Journal, that the “Head of the Spiritual Institution,” and the “Editor of the Medium,” would condescend to read and comprehend such “childish and malicious rigmaroles” as documentary facts, based upon actual experience. For such things as these are by nature foreign to most selfish influences, who see in themselves only a reflection of “Perfection.”
My wish is in no wise to damage the Theosophical Society, or any other Society, but to speak the Truth as far as it is known to me. And at the same time to have something more tangible than mere empty words for a foundation upon which my Thoughts are developed. Such procedures, based upon actual experience, and borne out by documentary facts, need no apology, and fear no recoil.
“No accusation has been brought against the Theosophical Society, or Madame Blavatsky in the ‘Medium,’ only a ‘history,’ derived from the public life of the Society.” Certainly not! It would have been more to the point and consistent with honour, had a direct charge been formulated against, not only the Theosophical Society, but those other noble men and women, who have endeavoured
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– perhaps you would say, abnormally – to attract around them influences to unfold their alleged conceptions. Truly! This is a point far wide of the mark. The word “accusation” is not used once in the whole of my communication. There is a vast difference, in my opinion, between “a direct accusation” and “a gross vilification.”
In matters of “history,” it is usual to present a general view of both sides of the question. Whether Mr. Oxley has given a fair comment of matters in his “Modern Spiritual History,” is open to grave debate.
How far the “Recorder of Angelic Revelations,” did take the responsibility and sway of the proceeding of that assumed “Angelic Circle” is a matter of opinion, strongly open to question.
With an utter recklessness, and a total disregard of the commonest rules of moral procedure, YOU AVER, in the face of an undeniable documentary fact to the contrary, “that William Oxley never put himself forward as a ‘Messiah,’ or ‘the Agent, or Actor, of a Mighty Power.’” By what Spiritual or Material Law can you answer for a Being apart from yourself? How do you know what Mr. Oxley has done? Are you the keeper of his Thoughts? Are you the governor of his actions? The unerring Guide and Counsellor of his life and Spiritual unfoldment? If you are all these in reality, your averment would not in the least efface from my mind those memorable words, written by Mr. Oxley himself, now before me: –
“I also have a work in that direction, as the Agent, or Actor for a Mighty Power, that you may, or may not, reckon with or without, as the case may be.” And your wild assumption and vague generalities, that the “Mighty Power” referred to by Mr. Oxley was a “general power, operating through all mankind according to the measure of the man to receive it,” is flatly contradicted by Mr. Oxley's own words. Otherwise, why does he state “That it is a power whom we may, or may not, reckon with or without, as the case may be”? If it were a general and universal power, operating through all mankind, it is beside the mark to question its right of action and influence in any degree whatsoever. Such a universal influence would be paramount and primal in all things. The “Mighty Power” referred to by Mr. Oxley, was NOT a general power, but one presumed by himself to be specially in the ascendant to-day, and interested in his unfoldment and his material workings. To wit: The influences claiming to be the Authors of the expressions of “Angelic Revelations.”
And with regard to my scepticism on this point of a “governing power,” Mr. Oxley will tell you a very different tale. Perhaps it might be as well to aver on my own behalf, that the whole constitution of my Being has perfect confidence in the powers of the “Spirit and Soul, even to unfold a Material World, and to change its ultimate course of action by the mere flash of a single thought.
Beyond this communication, it is not my intention, at present, to “bother’’ you with any more documentary facts.
Whatever it has fallen to my lot to learn, “without any personal contact whatsoever,” fortunately, is verified by hard, cruel facts, which you cannot truthfully gainsay. Hence, having no defence and no case, you deal in vilification instead of Truth, in empty words instead of Facts.
Whatever you may mean by saying “whatever you have learnt without personal contact is only the evolution of your own uncrucified individuality” is best
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known to yourself. To my unfoldment, such a sentence has neither sense nor meaning. . . . . .
Now let me enlighten you with a few words of Truth.
Although my communication was addressed to the “Editor of the Medium,” it was neither written nor intended for insertion in your journal, but for publication in another quarter.
Your states were so well known to me, that to attempt to question your despotic judgment – in any form – would be treated with the greatest discourtesy.
It was to obtain a document in your own handwriting, which the world could not gainsay, embodying your refusal to publish both sides of the question at issue.
It was further to prevent Mr. Oxley, and yourself, too, from being in a position to say that my communication was purposely published in a journal in which you could claim no right of reply or explanation.
Many thanks for having fulfilled to the letter both my wishes and the estimate of your character as to the justice and charity which you wisely bestow towards all classes of Thinkers and Writers.
A. D. Bathell.
Sir, –
As a reader of the Medium since its very first inception – a copy of every issue being in my keeping – it is hoped that you will give me that latitude of public expression which you have so faithfully accorded to others.
My theme is in reference specially to the latest phases of “Modern Spiritual History” as unfolded in the Medium, by William Oxley.
It will be as well at the very outset of my remarks, so as to remove all false impressions, to state most distinctly that no more determined opposition, upon every plane of Being, was for years ever offered to some of the modes, expressions, and procedures of Theosophists, than has been offered by myself, and my attracted states. Yet, in deference to this long and continued opposition, there is no doubt now, that a climax has been reached, the limits of fair play and justice trampled under foot. That Society had been outraged, and the true facts of “Modern Spiritual History” somewhat violated, by an assumed “Leader of Spiritual Thought” – a veritable “Messiah,” who, in his bitterness of spirit, and his jealousy, has seen fit to denounce in no unmeasured terms, co-workers like unto himself. And what are the facts of the case? Simply these: –
In the year 1873, there was formed in Manchester, a Spiritual circle, best known by the name of the circle of “Angelic Revelations.” And many of your readers will remember, that in the year 1875, with a great flourish of trumpets, was published the first volume of those alleged “Angelic Revelations.” Subsequent volumes followed until five had been issued. In the meantime, what about this “Circle of Angelic Revelations?” This mighty avenue of expression and Spiritual unfoldment? This generator of a “Male Messiah” in human form? Why! it had collapsed – fatally collapsed. Never more again to meet
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in the material world. And what does Mr. Oxley say to me in his letter dated January 11th 1885, with respect to this particular point – this fatal and ignominious collapse. “I know sufficient to cause me to acquiesce in the wisdom and love of the course adopted.” It is a grand thing when difficulties beset us and our passions recoil upon us, to acquiesce in the wisdom and love of a power that removes from our path what might develop into a serious rival.
Were these the whole of the considerations involved, the matter might rest and be left in oblivion; but they are not. There are graver issues, graver considerations, so deep and so damaging to the “Messiahship” of Mr. Oxley, as to demand, in the interests of Truth, that the world should know them, should know the man, and the value of his expressions.
[ Mr. Bathell here details the circumstances under which his correspondence with Mr. Oxley began, and points out the discourtesy of the latter’s subsequent conduct. He then proceeds]: –
Mr. Oxley in a letter dated January 20th 1885, says: – “Your reference to Madame Blavatsky is quite in accordance with what has been told me, and which is stored up with other documents, referring to my association with the Theosophical Society, and what the result is to be.”
Now, it is evident from this documentary fact, that in the year 1885, William Oxley was in association with the Theosophical Society. And there is a document in my possession from an official of the Theosophical Society, distinctly stating, “that Mr. Oxley had considerably bothered Mr. Sinnett, and entreated to be taken as a Chela,” it being well known that his application had been declined. This was the result that he was waiting for, and to which he refers. How different would have been the issues, had his application been accepted by the Theosophical Society, is more than apparent.
Again! Mr. Oxley being incompetent to deal with my communications himself, wrote me as follows on February 10th 1885. “The present overture is for the purpose of asking Mr. A. D. B. if he would object to have the correspondence continued with another in the place of the writer, and Mr. A. D. B., may possibly know who the third party is.”
A most astounding application. A most astounding admission of my being able to read “Thought states” correctly, and this, from a “Leader of Thought,” a veritable “Messiah.”
[The gentleman referred to by Mr. Oxley was, says Mr. Bathell, a member of the T. S. and our correspondent complains of the treatment he received from both of them. – Ed.]
From long experience, Mr. Oxley reminds me of a man with a great sorrow; a man who has miserably failed in his own pretentions to “Messiahship.” He is so laden with his sorrow, that he can find no better balm for his wounds than attempting to destroy by the most sweeping and unfounded assertions, based upon irrelevant matter, the noble, but somewhat crude attempts of those bold men and women, who, whatever their creed, whatever their unfoldment, have made a deeper imprint on the minds of men than the “Recorder of Angelic Revelations.”
It would be as well, in the interests of Truth and justice, while Mr. Oxley is
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publicly unfolding matters of “Modern Spiritual History,” if he were asked to give a few facts concerning that alleged circle of “Angelic Revelations.” What about the birth of a child from the surroundings of that assumed “Angelic Circle” presuming to be the “New Messiah in Male Form,” but which, unfortunately, afterwards turned out to be a Female. Such points as this, and the serious and fatal collapse of that assumed “Angelic Circle,” &c., &c., would form an interesting episode, a very crowning point for that “Modern Spiritual History,” which Mr. Oxley, in his bitterness of spirit, has thought well to hold up to ridicule, and to say nothing of the merits the various “Leaders” may possess for minds less subtle than his own.
Verily! who should throw stones? Certainly not. the “Recorder of Angelic Revelations.”
Where are Mr. Oxley’s direct documentary facts for his “Modern Spiritual History?” In his own possession? Certainly not.
What is the basis from which Mr. Oxley draws his assumed facts of “Modern Spiritual History?” From actual experience and contact with the persons concerned? No. Verily! most of them are gleanings from the fields of antagonistic states, mere surface effusions from interests involved in the highest degree. Far be it from my wish to uphold in their entirety any of the injudicious workings of those noble men and women, whose claims the “Recorder of Angelic Revelations” has already publicly considered. But let me be distinctly understood, in the interests of the common cause, to aver in all charity, that he who would cast the first stone at the great impulses and noble attempts – however crude – to unfold the Godhead anew, should at least be prepared with a conception of Thought, and a system of expression, more worthy of emulation than those they seek to destroy.
Madame Blavatsky (in a material sense a complete stranger to me), whatever her faults, whatever her unfoldment, can at least claim to have directed in some degree towards a spiritual shrine some of the greatest intellects of the age. She stands to-day, as she has always stood, the very expression and combination of an unfoldment, unique in its character, almost unfathomable in its process. A great and a mighty contrast to the “Recorder of Angelic Revelation.”
Verily, extremes meet. On the one hand we have before us an influence, seeking by all the powers it possesses, both in craft and intellect,[30] to draw around her, by the most peculiar and subtile metaphysics, a galaxy of minds, to unfold her alleged conceptions of the Godhead. On the other hand, we have before us an influence, “the Agent or Actor of a Mighty Power,” a “Recorder of certain alleged Angelic Revelations” – which it is more than apparent have utterly failed to attract material states – seeking by all the powers he may possess, with borrowed plumes, and hearsay evidence, to destroy the unfolding thoughts of a co-worker, whom he can never hope to equal, either in Spiritual conception or modes of construction and destruction.
These are the issues before us, and had they come when the flame of the East was high in the ascendant, brilliant in the extreme in its attractiveness and delusiveness, they might have been worthy of consideration; but as they come now, when that Eastern flame has been reduced by long persistent efforts
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to its proper limits and conceptions, it is only adding insult to injury for any one to seek to gain popular applause – the shouts of the mob for the trumpet of fame – as Mr. Oxley is doing, but attempting to vilify, under the name of “Modern Spiritual History,” those bold men and women, who, regardless of the world’s sneers, have made a greater mark on the world’s record than he has himself been able to imprint upon it.
There is another point to which attention should be directed. Where was this valiant warrior, this “Agent – or Actor – of a Mighty Power,” this “Recorder of Angelic Revelations,” this assumed noble defender of the unfolding Spiritual Thoughts, when the battle was raging, when the fight was the fiercest, between what is termed “Spiritualism and Theosophy.” Why! he was alternating himself in the direction of Theosophy, actually pandering to and in contact with – almost as a brother – a certain Mr. L – (of Manchester) a prominent member of Theosophical Society, thereby hoping and entreating to gain power and position in that very Society, which he now denounces as a fraud and a delusion. Whether there are in the wide, wide world, such Beings as “Initiates,” “Adepts,” or “Mahatmas,” in Occult and Spiritual Science, or men and women with a deeper knowledge and a greater understanding of the hidden mysteries than falls to the lot of the common humanity, is not in this letter under direct consideration. Certain it is, however, that Mr. Oxley, who claims himself to be the Agent, or Actor, of a “Mighty-Power,” believes in the existence of such unfoldments and avenues of superior expression; for it is a fact, proved by documentary evidence, that he repeatedly addressed communications to the “Mahatmas” who have an interest in the Theosophical Society, and to Madame Blavatsky. But, with a wisdom and tact, and a keen sense of perception which the very letters unseen carried with them, and which some of us in the Western world might wisely emulate for the sake of our peace and contentment, they declined to answer him, on the grounds that he was not an influence to be trusted, and had done nothing to entitle him to their special confidence and consideration.
Such procedures as are detailed in the foregoing, mark the man, and reveal to all honourable and consistent men and women what little value should be attached to such an inconsistent state and expression as the “Recorder of Angelic Revelations.”
My communication is in nowise to uphold the procedures of Theosophy to the detriment of the Spiritualistic cause, for each, in their own particular domain, have as much right to live as the other; have purposes to fulfil, and knowledge to unfold, of which the world will do well to take note.
We have had the character of the accused, week by week, most freely ventilated in the columns of the “Medium,” and as a matter of honour and justice to your readers we claim to present in public form, so far as we know it from actual experience and documentary evidence, the character of the accuser.
In conclusion, let me say that, to my mind, the accuser has committed as grave an outrage upon the public sympathies as he claims for the accused.
When we seek to lead the way, and to redress a wrong, we should at least have clean hands, a pure motive and a noble purpose. Can the accuser claim, in all honesty, one of those sentiments? If documentary evidence is worth
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anything at all, the vilifications contained in “Modern Spiritual History,” by William Oxley, are mere surface effusions, the reflections of a jealous mind, who, having miserably failed in his own pretensions to “Messiahship,” or the “Agent of a Mighty Power” seeks, in the greatness and the bitterness of his fall, to destroy broadcast every other influence with like pretensions.
It is evidently a case – “As I have failed, none others shall succeed.”
[Editorial postscript to the defence by A. D. Bathell]
The Third Eye
[Editorial reply on the Third Eye]
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Does not the statement...
Does not the statement about the materialist not having a self-conscious survival after death, in your important article “On the Mysteries of the After Life,” require some qualification? There is a difference between the natures of many who are called materialists – and some who call themselves such are not materialists at all, but really agnostics. They are men of great soul – men of the broadest sympathy and love of their fellows, who thus practise in life the first great precept of Theosophy; Universal Brotherhood. Their mental attitude is due to the unfortunate influences that have guided their education; trained under materialistic conditions, their reason has accepted the logic of these conditions, but in reality their heart knows better than their brain, and in talking and associating with such men I have been impressed by the fact that they were indeed unconsciously Theosophists in their fundamental conceptions of life, even though they might laugh if they [were told] so[31], not understanding in the least. Are not such men the converse of the many professed Christians, who are content with a verbal adherence to their doctrines, simply telling themselves that they believe, and then thinking no more about it – deeming a spoken or written word of assent all that is essential to their salvation? The latter, of course, are true materialists.
An illustration appears in the brief article in the same number of Lucifer: “Another Automatic Writing.” The gentleman is spoken of as “as great a materialist as ever lived,” and while to be sure he may be a professed materialist, were he not at heart something quite the reverse of a genuine materialist would he be capable of receiving such psychic influences?
[Reply to S. B. on materialism]
Existing Atlanteans
Editor's Note. – It is a tradition...
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A Few Queries
As you kindly invite questions relating to Theosophy, I make free to put forward some doubts, which I should feel very thankful if you would solve.
1. How are the nine actually known planets to be reconciled with the seven of Theosophy? [32]
2. How may it be possible for any one who has no independent means to subsist upon to enter upon Chela-ship? It seems as if the very first indispensable rules laid down in the April number of Lucifer, would render it absolutely impossible for any person, who has to earn his bread in any way, save perhaps that of writing books, to mount even the first steps of the ladder. Or does it mean, perchance, that some other human being should always sacrifice himself, should toil and labour many years of his life in order to facilitate the sublime aspirings to Adeptship – of another? One would think, in that case,
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that the humbler brother or sister (humanly, not kindredly speaking) was on the righter track to perfection according to the precepts of Theosophy.[33]
3. Has any woman ever attained to Adeptship proper? Will her intellectual and spiritual nature and gifts permit it, even while supposing that her physical nature might endure the hardships therefrom indispensable? It should seem that the ultimate fate of “Fleta,”[34] in this her incarnation tends to demonstrate the negative answer to this question. But, on the other hand, it would testify of a, least said, curious partiality on the part of the “All-love” and All-wisdom” to have denied woman, that half of humanity which is said to be the counter-type of even that Wisdom – Love being the masculine, Wisdom the feminine, principle in Deity – the means and possibilities to claim and attain the same high wisdom which is attainable for men.[35]
Hoping for an elucidating answer in the pages of Lucifer.
Stockholm.
[On Doctors of Magnetics and the Order of the Dew and the Light]
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The Dew and the Light
There is a certain bogus occult society known by the name of “Ros. Crux. Fratres,” or the Order of the “Dew and the Light,” whose headquarters are at Keighley, and which has members in almost every town in England.
The above society is trying to seduce all young students of the occult to become members of their society, and in order to impress them with its importance, the leaders say “Send us your time of birth (and so on) and if found suitable you will be admitted into the Society.”
They profess to teach students of the occult the following subjects, viz.: – 1st, Alchemy; 2nd, The Philosophy of Life; 3rd, the Divine Art of Astrology; 4th, the Herbs and their value as medicines; and 5th, the Astral influences. But when the student becomes a member, he finds that they are incapable of teaching any of these subjects, and that they have imposed upon him with mysterious words and high-sounding phrases. They profess to be in the possession of much knowledge which they cannot give to the student, until he has attained to their state, and this knowledge is copied from books, which they either possess, or borrow or steal, and when they descend to originality it is simply one mass of error and nonsense. One man who is more learned in Black Magic than the rest, tries to project himself on the astral plane and beget astral children. (?!)
They also derive their learning from Elementals and Spirit-guides (Francisco, the monk, Mr. Sheldon, and Abdalla Ben Yusef, the latter professing to have been an Arabian Adept, are the names of their three guides).
The members boast that they sacrifice kids and they have already sacrificed two. One of the members keeps a goat that is heavy with kid at the present time, no doubt intended for this use.
When the members meet in Lodge, they transact no business except talking rubbish, if that can be called business. Thus the students, whom they have beguiled, are left famishing for knowledge which they cannot give. They are also untiring in telling how they can raise Elementals, and they are on the point of forming a circle for obtaining information of a forbidden kind.
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The Society is composed chiefly of Spiritualists, and bogus Astrologers, who delight in taking money from servant-girls, and there are men in the Society who are blind followers of Hiram Butler of America.
In the beginning of the year 1888, they started a magazine entitled “The Lamp of Thoth,” which they issued monthly, price one shilling. It existed for seven months, and then fell through. Nearly all the matter that it contained, was copied from occult books, and that which was said to be original was nothing but Black Magic or nonsense.
Rosicrucian Society of England
Having been informed of the existence of a body of men in the North of England, styling themselves “Ros. Crux. Fratres” or the “Order of the Dew and the Light,” and further that they claim to be the true and only descendants of the mediæval “Fraternitas Rosæ Crucis,” I feel it my duty on behalf of the Metropolitan College of the Rosicrucian Society of England to make this public disclaimer of any connection with these pretenders.
The Soc. Ros. in Anglia has four colleges in England, whose head-quarters are in London, York, Lancaster, and Bristol; it is in alliance with other societies of the same stock in Scotland, Australia, and the United States. The “Supreme Magus in the outer” of England is Dr. Wm. R. Woodman; of Scotland the Earl of Kintore; of the United States C. E. Meyer of Philadelphia. The object of these societies is the study of the Occult Sciences according to the Western or Kabbalistic School. The lowest grade of Zelator is alone worked in the regular assemblies, at which the fratres meet to read and discuss lectures on mystical subjects; any higher knowledge or occult practice is the privilege of a few earnest and successful Initiates who certainly never publish their rank or attainments. If any person in this country be found trading on the title “Rosicrucian,” or using it for gain, he is certainly in no way connected with the Society: and even if he have been admitted to Zelatorship in the United States has ipso facto forfeited his membership.
The Theosophical Society is in amity with the Rosicrucian Society of England, and believes in its bonâ fides, although, as representing the Eastern Wisdom, the T. S. naturally differs in some of its views from the Soc. Ros.
The Secretary General of the Society, Dr. Wynn Westcott, Hon°. IX. will be pleased to give further information as to the true status of any claimant to high rank among the Rosicrucians: letters should be sent to the High Council Office, 396, Camden Road, London.
Hoping you will kindly insert this in the pages of Lucifer,
S. L. Mac Gregor-Mathers, 8°,
Secretary of the Metropolitan College, and Member of the
High Council of England.
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Our correspondent adds the following: –
The chiefs of the Second order fearing that the proceedings of certain men in the Northern Counties of England may by exhibition of pretended powers and Rosicrucian dignities lead students away from the Higher Paths of Mysticism, into Goetic practices, desire that all Fratres and Sorores of the G. D. will accordingly warn the unwary and uninitiated that no such persons hold any warrant from us, nor possess our ancient and secret knowledge.
of
Sapiens dominabitur Astris.
Deo duce comite ferro.
Non omnis moriar.
Vincit omnia veritas.
Published by order of the above: Sapere Aude: Cancellarius in Londinense.
Is the Bud(d)hist an Atheist?
On p. 203, May No., your contributor states “. . . Chinese or Japanese Buddhism, for the religion of those Countries is so hopelessly distorted by the intervening of Confucianism, Taoism and Shintoism – as to present but little interest to the student of the pure doctrine” – this is followed by more that I need not quote as to the Greater and Lesser Vehicles.
The entire paragraph is itself so hopelessly awry that I protest emphatically, though briefly, against its acceptance.
China received Budhism from India; Japan from Corea, China and India direct. The Mahayana (Greater) and Hinayana (Lesser) doctrines are well-known in China and in Japan, as well as the Secret Doctrine, called in Japan, Ji mitzu, Hi mitsz or Mitzu, derived from India – and I venture to assert that nowhere will be found more interesting material by the competent student than in Japan and its Budhistic literature.
C. Pfoundes, late of Japan.
Corr. Memb., Geogr. Soc., Japan, etc.
To the British Theosophists
I am most desirous of obtaining the co-operation of all Fellows of the Theosophical Society in a special branch of work which I have undertaken in connection with the Theosophical movement.
As Theosophy becomes more widely known we find an increasing number of references to it in the daily and other papers. Some of these notices are favourable, others quite the reverse, while many mistakes and mis-statements
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are inserted, which it is highly important should not be allowed to pass without protest or correction.
In order to bring influence to bear upon the press generally, and more particularly to correct the erroneous statements which are becoming so frequent, I have undertaken, with the assistance of several Fellows of the Society, a systematic work in connection with the press. By this means it is intended to secure the insertion of articles explanatory of Theosophy generally, in as many journals as possible, and also to correct whatever may be published which is prejudicial to the interests of the movement.
Every Fellow of the Society can give valuable assistance in this matter, if only to the extent of supplying information. Your co-operation is therefore earnestly desired in one or more of the following ways: –
(a) By sending me information concerning the names, addresses, etc., of any editors or journalists who are favourably inclined towards Theosophy, and who would be willing to publish articles thereon.
(b) By writing short articles explanatory of Theosophy in general, or notices of Theosophical publications, or explanations of any one aspect or point in connection with Theosophy, to be sent to me for insertion in one or more of the journals which I have on my list. Editors are often willing to insert short reviews or notices of a publication or book, even if they will not insert an article specifically connected with Theosophy. I am at present greatly in want of short reviews of the “Secret Doctrine.”
(c) By sending to me cuttings from any paper you may happen to come across containing any reference to Theosophy. If the reference is one which requires an answer, it would be of great assistance if you were also able to write the reply, and send it to me along with the cutting.
Trusting to receive your assistance in this matter to whatever extent you are able, and that you will bear this in mind whenever an opportunity occurs,
Yours fraternally,
A. A. M. De Pallandt.
36, Bryanston Street, Hyde Park, W.
A Grand Evening Concert.
To Commence at 8.15 O’clock.
No. 23 – July 1889
Force of Prejudice
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You love me not! You think me cold and proud; |
| Evelyn Pyne. |
The First Race
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The Vision of Scipio
The short fragment of Cicero generally known as the Vision of Scipio to those who are seeking for the scattered pearls, which once adorned the sacred bosom of the pure virgin of the mysteries, before she was defiled and her robe and jewels trampled in the mire of the sty, is perhaps the most interesting record in the voluminous writings of the great Roman orator.
Whence Tully derived his information, whether from the writings of the outer schools of Pythagorean and Platonic philosophy, or from private sources, is in the present case immaterial.
Antiquity has appealed to a higher tribunal in these later days for justification, and, as a witness in this all important case, we welcome the noble Scipio, and bid him come into the fair and open court of LUCIFER, there to plead his cause in words so eloquent, wise and clear, that the jury, Lucifer’s good readers, will require no further comment.[36]
For those who like dates and facts, and the anatomical processes of modern chronicle-ism, with its dry-boned rattle, it may be stated that the occasion of the vision was as follows.
At the outbreak of the third Punic War 149 B.C., P. Corn. Scipio Æmilianus Africanus Minor, the philosopher and polished man of letters, accompanied the Roman army to Africa, and there met with the aged Massinissa, prince of Numidia, the friend of his great-grandfather by adoption, the renowned Africanus (Major). After spending the day in discussing the political institutions of their respective countries and in recollections by the aged prince of the elder Africanus, for whom he still retained the most lively affection, Scipio, wearied by the lengthy conversation and exhausted by his journey, retired to his couch and soon fell into a profound sleep. And while he slept the vision of his grandsire appeared to him, in that form which was more familiar to Scipio from his statue than from his own person, and after foretelling the future exploits of his adopted grandson and the incidents of his death in full detail, continued (Scipio narrating the story):
“But that you may be the readier to protect your country, know this of a surety. All who have preserved, helped or increased their country, have in heaven a certain and assigned place, there in blessedness to enjoy a sempiternal age. For to the Supreme Deity, which rules the whole of this universe, nothing on earth is more acceptable than the assemblies and gatherings of men united by law, which are called States.
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It is from this region that the rulers and preservers of States proceed and hither do they return.”
Hereupon, although excessively frightened, I asked whether my father Paulus too and others, whom we thought annihilated, still lived.[37]
“To be sure they do,” answered Africanus, “for they have flown from the chains of their bodies, as out of a prison. That which you call life is death. But behold your father Paulus approaching you.”
And when I saw my father, I burst into a great flood of tears. But he, folding me to his breast, with kisses, forbade me to weep. And as soon as I had dried my tears and began to be able to speak, I said: “Prythee, most reverend and excellent father, since this is a state of life, as I hear from Africanus, why do I tarry on earth and not hasten to join you in this state?”[38]
“It may not be,” he replied, “for unless that Deity, whose temple is the whole of this, which you behold, shall free you from those ties which keep you in the body; the way hither cannot be open to you. For this is the law which governs the birth of men; that they should maintain that globe, which you see is the middle one in this temple, and which is called the earth. And a soul has been given them from those sempiternal fires, which you call constellations and stars. These being of a globular and round nature and ensouled with divine minds, perform their cycles and orbits with wonderful rapidity. Wherefore, both you, Publius, and all good men should keep their soul in the guardianship of the body, and should not quit the life of mortals without the command of that Being, by whom the soul was given to you, lest you should seem to have been untrue to that duty to mankind, which has been assigned you by the Deity. Practise, therefore, justice and the spirit of duty,[39] like as both your grandsire here and I, your father, have done. Now duty, excellent though it is when shown to parents and relations, is best of all, when practised towards one’s country.[40] Such a mode of life is the path to Heaven and to this assembly of men, who have lived, but now freed from their body inhabit the place, which you see.”
Now that place was a circle shining with dazzling splendour amid the stars,[41] which you, after the Greeks, call the Milky Way, and from it all other objects seemed to me, as I gazed, exceedingly bright and marvellous. There were stars which we have never seen from earth; and the magnitudes of all of them were such as we have never suspected. The smallest of them was the star, which being furthest from Heaven and nearest to earth, shone with a borrowed light.[42] Moreover, the stellar globes far exceeded the earth in magnitude, which now to me
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appeared so small, that I was grieved to see our empire contracted, as it were, into a very point.[43]
Now as I continued to gaze thereon with increasing interest, Africanus continued:
“How long will your attention be fixed earthwards? Do you not perceive into what precincts[44] you are come?
All things are bound together with nine spheres or globes. The last of these is celestial, and embraces all the others, being that supreme Deity which restrains and contains the rest. In this sphere are fixed the sempiternal cyclic revolutions of the stars,[45] and to it are subjected the seven spheres, which revolve backwards with a contrary motion to the celestial sphere.[46] Of these the star they call on earth Saturnian, possesses one sphere. Next comes that splendour, which is said to be of Jupiter, propitious and salutary to the human race. Then a sphere of a red colour and terrible to the earth, which you say is of Mars. Next in order and almost under the mid region the Sun holds place, the leader and chief and director of the remaining lights, the mind of the world and its controlling principle, of such magnitude that it illumines and fills all things with its light. The two orbits of Venus and Mercury follow the Sun, as attendants. In the lowest sphere the Moon revolves, lit by the rays of the Sun. Below this there is nothing, which is not subject to death and decay, except the souls bestowed on the race of men by the gift of the gods. Above the moon, however, all things are eternal. For the Earth, which is the middle and ninth sphere, both does not move and is lowest, and all ponderable bodies are carried towards it by their natural gravity.”[47]
And when I recovered myself from my amazed contemplation of these
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things, “What,” I asked, “is this mighty and sweet harmony which fills my ears?”
And he replied: “This melody composed of unequal intervals, yet proportionately harmonized, is produced by the impulse and motion of the spheres themselves, which by blending high and low tones produces uniformly divers symphonies. Such mighty motions cannot be made in silence, and nature brings it to pass that the extremes should at one end give forth a low note, at the other a high tone. Consequently that highest star-bearing orbit of heaven which I have mentioned, whose revolution is more rapid, moves with a sharp and vigorous sound: whereas this sphere of the Moon, which is the lowest, gives forth a very grave tone. While the Earth, the ninth, remaining immoveable always abides in the lowest seat, encompassing the middle place of the universe.” [48]
“These eight orbits,[49] two of which have the same power, namely Mercury and Venus, create a scale of seven distinct intervals; a number which is the connecting principle[50] of nearly all things. And learned men imitating this mystery with strings and vocal harmonies, have won for themselves a return to this place: like as some others, who, endowed with extraordinary natural powers, have studed divine sciences even in earth-life.[51]
“Now mortals have become deaf to these sounds, by having their ears continually filled with them; so much so that hearing is the dullest of your senses, just as the people who dwell near the Cataracts of the Nile are defective in their sense of hearing. And so this sound, which is generated by the exceedingly rapid revolution of the whole Cosmos,[52] is so stupendous, that mortal ears cannot contain it: just as you cannot look at the face of the sun without both sight and sense being overcome by its rays.”
Now, though I was struck with astonishment at these things, I still kept my eyes turned to the earth. Whereupon Africanus said: – “I perceive, Scipio, that you still gaze upon the seat and home of mortals. But, if it appears to you so small as it really is, it were better to keep your eyes ever fixed on these celestial sights, and disregard those of earth. For what renown from the mouths of men, or glory worth striving for, can you achieve? You see that the population of the earth is
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confined to scattered and narrow localities, and that vast uninhabited tracts surround the inhabited specks: that the dwellers on earth also are so cut off from one another, that mutual intercourse is impossible: but that some stand sideways, some backwards, some directly opposite you, [53] from whom you can certainly hope for no glory. You perceive, moreover, that the earth is also encompassed and surrounded, so to speak, with belts: two of which separated by the greatest distance and situated at each end under the very poles of the heaven,[54] you see are rigid with ice; but the middle zone, which is also the largest, is burnt up with the heat of the sun. Two of these are habitable: the southern zone, the inhabitants of which have their feet turned towards you,[55] has no connection with your race. Of the northern (temperate) zone, however, which you inhabit, see what a small share you possess. The whole surface inhabited by you, of small extent north and south, but of greater length east and west, is an insignificant strip,[56] surrounded by the sea, which you call on earth the Atlantic, the Great Sea, or Ocean. And yet you see how small it is in spite of its great name. How, then, is it possible for either your own name, or that of any of our countrymen, to pass out of these familiar and well-known countries and either traverse the Caucasus here, which you see, or cross yonder Ganges? Who in the rest of the world, east or west, or in the extreme northern or southern regions, will hear your name? And if you subtract these, you will easily see, within what narrow limits your glory seeks to spread itself.
“How long, again, will those who speak about you, continue to do so? For even if future generations should successively desire to hand down the praises of any one of us, which they may have, in their turn, received from their fathers, yet, because of the cataclysms of water and fire,[57] which must happen at fixed periods, we can attain not even lasting renown, much less eternal glory. For what does it profit you to be spoken of by men who shall be born hereafter, when those are silent, who were born before you, not less, indeed, in number, and certainly better men; when, moreover, no one even of those, who can bear our repute, is able to preserve the recollections of a single year. Now men usually measure the year by the sun, that is, by the revolution of one star; but it is only when the rest
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of the constellations[58] have returned to their original positions, and have brought back the same aspect of the heaven after long intervals, that the true revolution of the year can be spoken of. In which cycle I scarcely dare say how many centuries of mortals are contained. For like as in olden days, when the soul of Romulus entered into these mansions, men saw the sun obscured and extinguished, so when the sun shall be again obscured in the same position and period, and all the signs and stars are recalled to the same origin, then must you consider the cycle complete. But you must know that not even the twentieth part of this year has completed its revolution.[59]
“Wherefore, if you have hopes of a return to this place, where great and excellent men enjoy all things; of what value, I ask, is that human glory, which can scarcely extend to the small fraction of one cycle? And so if you would look on high and fix your gaze on this state and your eternal home; you will neither devote your life to vulgar fame, nor centre the hope of your welfare in human rewards. True worth itself by its own attractions should lead you to real achievement. What others say of you, let them see to it; for talk they will. But all such fame is bounded by the narrow limits of the regions which you see. Never yet has a man enjoyed lasting fame, for death destroys and the oblivion of posterity engulphs it.[60]
“And, if indeed, O, Africanus,” I said, “a side path[61] to the highway to heaven lies open to men, who have deserved well of their country; and though heretofore from my youth up, by treading in the footsteps of yourself and my father, I have never been untrue to your honourable reputation; yet now with such a prospect before me, I will strive with even greater watchfulness.”
“Strive on,” said he, “with the assurance that it is not you, who are subject to death but your body. For that which is really yourself, is not the being which your bodily shape declares. But the real man is the thinking principle[62] of each, and not the form, which can be pointed to with the finger. Of this, then, be sure that thou art a God; in as much as deity is that which has will, sensation, memory, foresight, and rules, regulates and moves the body it has in charge, just as the Supreme Deity does the universe. And like as eternal deity guides the Cosmos which is in a certain degree subject to decay,[63] so a sempiternal soul moves the
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destructible body. Now that which is ever in motion is eternal. Whereas that which communicates motion to something else, and which is set in motion by an external cause, must necessarily cease to exist, when its motion is exhausted.
“That, therefore, which has the principle of motion in itself, seeing that it can never fail itself, is the only eternal existence, and moreover is the source and causative principle of motion to all other bodies endowed with movement. The causative principle however, can have no antecedent cause. For all things spring from this principle, which cannot in the nature of things be generated from anything else; for if it were so, it would cease to be the principal cause. And if this is without beginning, it can evidently have no end, for if the principle of causation were destroyed, it could not be reborn from anything else, nor give birth to any thing out of itself, for all things must necessarily be generated from the causative principle. The principle of motion, therefore, comes from that which is endowed with self-movement; and this can suffer neither birth nor death; otherwise every heaven would collapse, and every nature necessarily come to a standstill, seeing that it could no longer obtain that force by which it was originally impelled.
“Since, therefore, it is evident that that only is eternal which is self-motive [64] who is there to deny that this is a rational attribute of souls? For everything which is set in motion by external impulse is destitute of the soul principle,[65] whereas everything ensouled[66] is energised by an interior and self-created motion; for this is the soul’s proper nature and power. And if it alone of all things has the attribute of self-movement; it surely is not subject to birth but is eternal. Exercise the soul therefore, in the highest pursuits. Now the noblest interest of a man is the welfare of his country; and if the soul is practised and exercised in such cares, it will the more speedily wing its flight to these mansions and its proper home. And the time of this achievement will be greatly shortened, if even now in the prison of the body, it extends beyond, and by contemplating things which are not of the body, withdraws itself as much as possible from its earthly tabernacle.
“For the souls of those who have given themselves up to the pleasures of the body, and have made themselves the servants of these pleasures, and under the sway of the passions, whose ruler is pleasure, have transgressed the laws of gods and men; on quitting the body, they hover round the earth, and do not return to this heavenly haven until they have been tossed about for many ages.”[67]
He vanished and I awoke from sleep.
E. E. Θ., F.T.S.
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The Search for Christ
“We must look at the Decalogue in the light |
| The Golden Legend. – H. W. Longfellow. |
“Where is the Christ?”
The question was thundered through the heavens and shook old earth to her foundations; and, from among the ignorant, arrogant, teeming multitudes that swarm the rolling globe, the answer came:
“Lo, here is Christ!” and “Lo, there!”
The Spirit thundered forth again: “Where is the Christ?”
The Eastern world started at the cry, and pointing westward, made answer:
“Lo, there is Christ!”
It was sunset to the Eastern world. The Spirit swept westward, overtaking the great sun on his diurnal journey and still calling in accents which vibrated on the air:
“Where is the Christ?”
The nations were too lethargic to answer. Rome raised a scarlet cross as a reply, and England alone cried out lustily and alertly:
“Lo, here is Christ!”
Here indeed! The Spirit paused; this, then was the centre of enlightenment; here, on this green, fertile soil was the accumulated intellect of ages; here was the Christ, the perfected age; well might the Spirit pause. But he was confused, there was something organically wrong; the place was dark; the fumes of ill-health and vice appalled him, he had been misled; so he called again, and his voice rang pathetically through England’s hills, “Where is the Christ?”
England roused herself; a thousand discordant voices, each endeavouring to outvie the other in strength arose, their aura darkening the atmosphere.
“Lo, here!” “Nay, here!” “He lieth, Spirit, Christ is here!”
“These are the smaller sects,” called the Church of England, assuming an air of importance. “The unbaptized, perchance; here is the fold.”
The voice of Nonconformity pierced the air.
“The Church is hand in hand with Rome and the devil. Christ dwells with us alone.”
“They all lie!” thundered the voice of a Jesuit. “We are the one and only Church; these heretics mutilate our doctrines, travesty our ceremonies, and steal our name!”
“It is useless,” sighed the Spirit; “I will descend still nearer this people, and I may find what I seek.”
He alighted nearer the earth. Above him the fair blue sky reflected a thousand hues of translucent light; but as he neared the metropolis, the clouds gathered 371over his head, and the rain descended in torrents. Nature wept at the anguish of which the Spirit was to be partaker.
A conscious spirit walking the earth, observes nations and men with different sight to ours which is inverted. He, with developed senses, comprehends the inner motives of classes and individuals, which prompt the organization of laws that are for a people’s weal or woe.
The Spirit of investigation and advancement was on the search of what he knew to be a great light. And, could he find the nation who possessed within themselves the Christ, would he not have found a people with whom he could co-operate for the enlightenment of all humanity? He gazed beneath him; a thousand gilded crosses and pointed spires marked the metropolis.
“The Christ is not to be found amid these symbols,” he mused, “for they all raise their inharmonious voices in defaming one another. Their pulpits resound with egotistical virtues and the delinquencies of others and the pondering of their miserable, puny material, dogmas, while they ignore the spirit of Him they profess to follow, and whom they call upon so loudly. Yet, patience; I will seek farther.”
At that moment, the blast of a trumpet rent the air; the Spirit shuddered before him marched an army in blood-red array, as if fully equipped for war.
“Christian England,” he wailed, “what blot on your escutcheon is this?”
A smile of contemptuous pity was upon every soldier’s face. Each man straightened himself into a more complete gunpowder automaton than before, and proudly gave answer:
“Spirit, you have been misinformed. We are no blot on our country’s escutcheon, and you should know that this is no light matter denouncing so glorious, so time-honoured an institution as we, the army, who are paid by the Government, cajoled by the aristocracy and have the sanction of the Church.”
“The sanction of your Church,” exclaimed the Spirit. “Does Christianity then uphold an army of human butchers for slaughtering sister-nations?”
A dark frown settled on every soldier’s brow.
“Nay,” they answered, “we carry the gospel to other nations, giving them a better form of government, which improves them in every way.”
“You teach them to misinterpret your bible and give them practice in murder at the same time,” corrected the Spirit. “Ye compass sea and land to make one proselyte, and when he is made, ye make him twofold more the child of hell than yourselves.” (Matth.)
“You misjudge us,” they cried. “Go to the Church for an explanation. You who are stranger, and do not understand this matter.”
“I have not had the advantage of your national education,” said the Spirit. “I am but a student of the laws of nature, and the customs of nations from their births. I have come to study your nation and improve it, and I find that the church upholding you has ten laws, one of which is, ‘Thou shalt do no murder.’”
The army shrugged its shoulders. It was scarcely worth their while to stay arguing with this short-sighted spirit. It was a very busy day with them, as the Government had told them that they might put on all their gold lace, arm themselves with their big pop-guns, and play at war among themselves. So they curtly answered:
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“We cannot waste our time on you to-day; we are all perfectly aware that our commandment says, ‘Thou shalt do no murder,’ but, in certain instances one must. So our Church has met the difficulty in this way. She earnestly impresses upon us that we may not kill except by order of the magistrate, when we may wear weapons and serve in the wars; then, the more enemies we kill the better for every man among us. Good day.”
The army moved on with the blast of brazen trumpets and the roll of booming drums; the Spirit with darkening brow turned the opposite way: here as the people heard his cry they arose, and with discordant voices answered:
“We are all Christians; Christ is here!”
They were a motley crowd of humanity; and the florid, burly butcher sharpening his huge knife, where he stood amid his bleeding animals, shouted as loudly as the others.
“Christian England,” cried the Spirit, “I might have known it; if you partake in human bloodshed, why should you not slaughter by the million creatures who are powerless to defend themselves. Oh, why should a Christian people live on the agony of a helpless creation!”
“Where does this Spirit come from who would rob us of our chief support?” they asked.
“I come from the School of Altruism,” answered the Spirit, “to ask you why you live on the suffering of others? Egotists! Is not nature prolific in her gifts to you?”
“God created the animals for our consumption,” they answered.
“No doubt, no doubt,” said the Spirit, “and also the sun to warm you, and a heaven to be peopled by you alone. Hypocrites, accepting so much, you could afford to spare.”
The people began to grow alarmed. What should they do if they had not these bleeding carcases upon which to subsist? Like true Englishmen they flew to their bibles. How convenient it is for a nation to possess such a book. After having been mutilated by the material vehicles through which it passed; translated according to the selfish, prejudiced fancies of fanatical minds, and placed it under the distorting glass of the Church, it can now be made to prove anything, or mean exactly opposite to what it says.
So they cried out: “But our bible declares to us that we may live on the animal kingdom!”
“How dare you take refuge in a code of laws which none of you follow! It is written, ‘Thou shalt not kill!’”
A shiver ran through the multitude. Who was this stranger? Evidently, one not capable of understanding their commandments. How dared he quote to them from their own Bible? So they answered: “We kill to live.”
“You are not living now,” said the Spirit gravely. “You have all been dying, inch by inch, for centuries, and now you are dead. You do not comprehend it, nevertheless it is so. Where’s that nation on the face of this earth so blinded by selfishness or so hopelessly material as you, Christian nations! Every man’s hand is against his brother, church against church, sect against sect; you grow rich and powerful on the misery, oppression and tears of the weak. You are fast becoming that, of which it shall be written ‘Babylon, the great, is fallen!’”
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“Who are you, denying our customs and our religion,” cried the people “We are a Christian community, but you are not one of us and do not know us. It is the clergy who can alone explain the Scriptures. Go to the Church and she will instruct you.”
The Spirit left the multitude standing there, and went on. He was weary and sick at heart; he seemed to hear around him the cries of that great army of innocents, who yearly and hourly die at the hands of cruel men, for the welfare of an avaricious Herod who sits afar from the screams of anguish, and closes his ears to any faint cry which may reach him.
Suddenly, such a sight met the Spirit’s eyes, that he started back as if an arrow had pierced his heart.
Below him loomed a high, gloomy building, surrounded by solid stone walls. Within the yard a gibbet was erected, and on it hung a human being! Some few men stood there as witnesses of the death of this, their brother. Yes, their brother, sharing the common lot of poor humanity; their brother in sin and suffering; their brother, who killed where the Government disapproved, while the hangman, poor tool, killed also, only in his case the Government approved, and provided him with a comfortable subsistence for accomplishing their murders for them.
“‘Thou shalt do no murder!’” cried the Spirit from above.
The officials looked up aghast.
“‘Murder?’” they repeated. “This is not murder.”
“If you may murder by wholesale your enemies, should this man be hung for killing but one of his, and when he had so noble an example set him by those who make the laws? Stay thy hands, thou Cain!”
Officialdom arose in great concern.
“What,” it asked. “Do you call this, our servant, under our pay, names because he fulfils his duty by removing disreputable people who are a disgrace to a Christian country and break her laws?”
“Your laws?” cried the Spirit, “if your Deity committed you to death for breaking the law, there is not one of you who would not hang on a gibbet such as this one ere to-morrow’s sun arose.”
“But, it is right, ‘life for life,’” came the answer.
“Then,” said the Spirit, “you are no Christians but Jews, living under the old law, the Jewish dispensation; it is with you as with those of old, ‘An eye for an eye, and a tooth for a tooth.’”
The hearers felt that they had received an unbearable insult.
“Who is this,” they cried, “disputing our judgment and branding us with the name of Jews? We are Christians.”
“You are Pharisees,” repeated the Spirit, “under the old Jewish dispensation. The Jehovah you have created still sits above, dealing out injustice as of yore; sentencing ignorant, erring creatures to eternal damnation for the sins of their three-score years and ten; which cruelties you imitate by allotting in your hearts a future Hell for this unrepentant fellow-creature of yours who hangs there. Being too merciful, no doubt, to cheat him out of any time he might spend there in torture, you cut him off ere the three-score years and ten are accomplished.”
The officials extending their charity to the stranger, answered:
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“It is quite evident that you do not understand our form of Government nor our Religion, for in our Litany it is written, ‘The laws of this Realm may punish Christian men with death for heinous and grievous offences.’”
“Was the man who hangs there a Christian then?” asked the Spirit “If so he is the first I have seen among your nation.”
“Stranger, you are mistaken. The man was a murderer; we should regret much if there were not thousands among us better Christians than he.”
“I have journeyed but among men who are employed in killing for a livelihood; there is no Christ among them. Where shall I find Him?”
“We do not meddle in these matters,” answered the officials. “Religion is not in our line. We pay the clergy to read the prayers and expound the Scriptures for us; go to the Church, she will doubtless make everything quite clear to you.”
The Spirit sped onward again, crying loudly, “Where is the Christ!”
His voice pierced the walls of every church. The priests standing before their altars, with the sacramental wine red on their lips, paused, answering:
“He is here! He is here!”
“Silence!” cried the Spirit. “He is not to be found among you; the golden words of your golden laws are obliterated by the blood you have spilt.”
“We?” cried the churches indignantly. “We are against the shedding of blood, for it is written, ‘Thou shalt do no murder;’ this we say from our altars daily, raising our voices in denouncing that of which you say we are partakers.”
The Spirit cried out yet more loudly: “Are you so blinded by custom and by the repetition of a decalogue now meaningless that you cannot see the spectres which surround your altars?”
The priests came down from their altars into their chancels, to argue with this spirit who was denouncing their time-honoured liturgy as a desecration to the Holy place. Those who wore vestments disrobed, as such sanctified garments would be unfit for sacramental purposes, were they used outside the sanctuary for the purpose of arguing with this strange, uncivil, and certainly blasphemous visitant. The priests with one consent made answer:
“Our altars are surrounded by no spectres; your eyes deceive you; they are decked with flowers, lights, sculptured apostles, rich draperies, mosaic and stencilled walls.”
“Your flowers stand forth as living preachers to denounce you,” said the Spirit. “The crucified Christ carved on yon reredos, stretches his arms in despair at the sights around him, still crying as of old, ‘This people draweth nigh unto me with their mouth and honoureth me with their lips but their heart is far from me,’[68] for your altars drip with the tears of widows and orphans, while your walls reek with the blood that you have spilt.”
The churches armed themselves with their rubrics to be prepared for any emergency, and answered in tones of wrath:
“Tell us wherein we sin? Have we caused women to be widowed, or children orphaned? Convince us.”
“You are the upholders, the instigators of wars without end; you teach your sons that they may carry weapons and serve in the wars; that your people 375may live on the sufferings of the lower creation, and that your erring sons are to be killed for a grievous offence. Every day men soiled with crimson blood receive, with your sanction, symbols which you call sacred, aye, blood for blood, and your walls resound with hypocritical thanksgivings to your Deity that He has mercifully delivered you from the enemy’s hands. In other language, this means that the murderers and others have met in their church (appropriate place) to thank God that He has graciously allowed them to exterminate by wholesale their fellow-creatures, their brothers; that they praise, laud and magnify His name, because, in place of themselves being slain, another nation less versed in the arts of war and in the manufacture of destruction, has been the victim. Oh, shame upon you, hypocrites!”
“You do not understand,” cried the now furious clergy. “We deplore all wars as great evils, yet it is meet that we, a nation living under the glorious light of the Gospel, should subdue the heathen under us and teach them Christianity; for they are steeped in sin, ignorance and vice, besides being subject to laws which are unjust and cruel.”
“Churches,” said the Spirit sternly, “can you think of the meek Jesus converting with shot and gunpowder? How dare you speak of the sin, the vices of others? O, Church, why beholdest thou the mote that is in thy brothers eye, but perceivest not the beam that is in thine own eye? ‘Thou Hypocrite, cast out first the beam that is in thine own eye.’ [69] You are the upholders of a fashionable, respectable and wholesale system of murder. Cast out the beam, for remember, you who are so devoted to your bibles, it is written, ‘When ye spread forth your hands I will hide mine eyes from you; yea, when ye make many prayers I will not hear; your hands are full of blood.’” [70]
The churches were roused; every priest opened his prayer-book and pointed to the rubrics which upheld their favourite forms of murder.
“‘Ye blind leaders of the blind’” continued the Spirit ignoring the rubrics, “who regard killing as a duty and the theft of another’s country as honest and upright. Remember ‘He that leadeth into captivity shall go into captivity, and he that killeth with the sword must be killed with the sword,’ But the New Testament is too far ahead of you, you are still under the old law. Why do I waste my time in searching for the Christ here. He is not yet come among you. England is to-day one vast slaughter-house, and hides her crime under the name ‘Christian’, a name that every day is falling into disrepute and becoming a bye-word of scorn for the thinking world. I have done. Away with you. ‘Bring no more vain oblations; incense is an abomination unto me, the new moons and sabbaths, the calling of assemblies, I cannot away with. It is iniquity even the solemn meeting.’”[71]
A heavy peal of thunder reverberated through the gloomy churches as the Spirit ceasing to speak, vanished.
A moment later the priests resumed their sacramental offices unabashed; the army moved on to its work of desolation; the butchers raised their sharp knives to pierce the trembling, bleating lambs; the hangman placed his hand upon the body of the murdered man. The Spirit is with us still.
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But England’s annals are stained with tears and blood which seal her doom. The blood of creatures and of men, the blood of misery and anguish, the tears of martyrs, the tears of the starving poor, the blood and tears of the helpless whose pathetic eyes are lifted to ours in mute appeal, all this blood cries loudly to Heaven! but the “God in Heaven” heeds it not.
But the day is not far distant when England must work out the Karma she has gathered about her, for she does not sin in ignorance, and in the horizon there is a little cloud no larger than a man’s hand.
“He that hath an ear, let him hear what the Spirit saith unto the Churches.”
For it is the churches which are responsible.
They were only street musicians, |
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The children crept nearer and nearer, |
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But they lie in their throats when they say it, |
| Herbert Burrows, F. T. S. |
What is his Name?
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Oriental Gleanings
He hath awakened from the dream of life. |
| – Adonais. |
The candle pales before the lightning. So do our valleys fade, and our plains become unbeautiful, when the clouds part, and we behold, once in an age, the light-crowned summits of the everlasting hills.
The clouds close; and we find our low, unlovely plains, with their dried and withered life, once more around us.
We fall again to our daily drudgery, our useless toil; but some memory of the vision remains for us, after the heavens have been once opened, as
“a presence that is not to be put by,” |
working a subtle change, so that we no longer find our narrow world-grave wide enough.
We are the true troglodytes, cave-dwellers, though we call our cavern the world.
We are gnomes, condemned to forced toils, in the kingdom of darkness.
Living for ages in the night-realm, we dream that our darkness is full day.
Once and again, in the midst of the blackness, wonderful, bright vistas flash for a moment before us, awaking thousand light-echoes in the walls of our Erebus: fading again into a deeper night.
Once and again, in the silence, sweet faint fairy songs ring out on the stillness of our night: dying away into a heavier silence and gloom.
Once and again, fair glowing colours gleam around us, the opal’s crimson fire, the rainbow flame-drops; only to gleam for a moment and then disappear in the darkness.
All life is but a perpetual promise; an engagement renewed but never fulfilled.
Man is a king, dethroned, and cast out from his kingdom; in chains and in a dungeon.
Yet he is perpetually reminded of his royal estate, perpetually reminded that he has power to be free.
But the king is dull, his heart is clogged with heaviness, and he will not listen.
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The imprisoned monarch dreams his dungeon a palace, his fetters seem chains of gold.
Man is the imprisoned monarch, who is bound with fetters; he himself holds the key of the prison, he alone can unloose the fetters.
But the king dreams on.
The heart of a beggar will not be content with half the universe, says a sage, he is not born to a part, but to the whole.
So it is that in the world’s garden blest with the choicest fruit, the most scented flowers; thrilled with the sweetest melodies, fanned by perfume-laden airs; we are silently apprised that there is that which is sweeter than melody, and more joyful than joy.
Our life is the ante-room of the palace where our true treasure lies.
The door may be opened in life; it may be opened by death: but there is a death which will not open the door.
What is the treasure that lies within?
Is it power? or wisdom? or happiness, or love?
It is none of these things, and yet it is them all; for it is the life of them: a rare and precious quality, pure essence, whose presence alone gives these things their worth. It is amrita, the joy of the Celestials.
Useless to seek to seize the ocean-echo, by clasping the shell in which it lies hid: as useless to try to seize this essence by grasping the form in which for a moment it shone.
“As a bird alights on a branch, and then hops to another branch, so it is with That: it appears for a moment under one form; then under another.”
He who would drink this essence must dare to possess it pure; must willingly throw aside the dust-covered treasures of earth that harboured its flavour before.
The secret unconscious conviction that this divine essence exists; this Better than Best is no dream; this is the power that renders endurable life’s long burden of pain, or deadlier still, of monotony.
When the gleam of this essence shines forth, amidst the darkness of life, we believe the sorrow of æons a price too small for so splendid a recompense. The first strong day of power repays in full the weakness of ages.
But that recompense escapes us; the day of strength does not dawn.
The leaden clouds clash together; the fair glimpse of heaven is shut out.
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Man cries aloud in desolation, a poor captive beating his life out against the bars.
Then quietness falls on the struggler’s soul; he learns that the prize may be his, as soon as the price is paid; and he learns that the price is himself.
Two oracles there are, graved in the shrine of the heart.
The First: Thou, Man, art the heir to fulness of life.
The Second: No life that is bounded can ever satisfy thy soul.
In every meeting of mortals, though their brains are stuffed full of all the follies and madnesses of the world; though their hearts and minds are drugged with the dull intoxication of self and sense, there is quite unknown, or hardly suspected by these former, another far different company; august, powerful, beneficent; living with the everlasting laws; breathing the pure air of divinity; watching in silence their mortal companions, and making their presence felt by quiet, scarce-heard monitions in the recess of the heart; gently and steadily leading the weak and uncertain steps of the mortals up the steep path of divinity.
These august immortals are no other than the mortals themselves; as they are now in promise, and as they will one day be in consciousness and life: when man shall have left behind that garment of follies which he, though a divinity, yet consents to wear.
Divine apotheosis, long toiled for redemption, when to folly, dullness, and strife shall succeed mutual knowledge and mutual trust; when instead of the sullied desires and thoughts that now disfigure and debase him, man shall have claimed his high hopes and royal duties; when to the impotence and futility of man the mortal shall succeed the power and endurance of man the divinity; when death shall have fled before life, and the grave shall melt away into immortality.
On that day the august company of watchers, the strangers unseen in the earthly company, shall have taken the place of the poor actors who now usurp the stage.
These divinities that we shall become, will recognize nothing lower than universal aims; with their motives and actions, the mighty sweep of the celestial laws and the galaxies shall be in harmony; their work shall be for truth, and for universal love.
When the silence falls upon us we can hear their voices, pointing out in the quiet light of divine law the true path for us to follow.
By these and other pictures, symbols, and metaphors, we seek to express the conviction that this all-too solid looking world, this matter-of-fact earth of ours, with its fields and houses, streets and cities, is not the sum and crown of the universe: but that under this material seeming, lies hid the world of spiritual life, of divine law.
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That we poor mortals, who can but raise our heads some six feet from the earth, towards the firmament of stars, can nevertheless, raise ourselves into the celestial inner world on which the material universe floats, like foam on a river of pure water; that in the inner world we can hear the music of the eternities, can learn the full richness of the celestial powers that surround us; and perceive the complementary parts of all that seems broken and futile and fragmentary on earth.
By these and the like metaphors, we would express the belief, that even in the midst of the follies and madness which surround him on earth, man is yet an immortal god.
That all calculations and human actions and foresights which count him to be less than this, must, either soon or late, be doomed to futility.
That all men who see in their fellows less than gods and immortals in the making and who act towards them on this lower assumption, must sooner or later revise their opinions if they would not war with the unconquerable.
All the air resounds with the presence of spirit and spiritual laws.
This spirit it is, that, under the myriad illusions of life, works steadily towards its goal; silently, imperceptibly, irresistibly, moving on to divinity.
Let us catch the echo from that great ocean which is borne in upon us, let us divine the working of the true life-spirit; and we can, without fear or apprehension, leave to the guidance of this power the doubtful destiny of our life.
Under all the futilities and insanities that fill up our earth life this power is silently at work.
These terribly engrossing futilities and trifles are but the veil cast by the great magician over his work.
By this glamour of Time are concealed from the weak souls of men, the dark abysses around them; the terrible and mighty laws which incessantly direct their life.
These laws penetrate in all their power and mystery to the profoundest immensities of space; they work in their wonder and might through the longest ages of time.
Around us, above us, within us, the forces of spirit are here.
As the ice-floes melt before the summer, and the deep oceans beneath come once more to the light of the sun, so shall the seeming realities and stubborn materials of the world melt and dissolve before the silent, unperceived, irresistible advance of the celestial laws, and the world shall once more wear the crown of divinity.
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(Mary Merivale.)
One even as we sat in the spring weather, |
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How, judging from the inmost heart and being |
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But Mary with her great eyes full of yearning, |
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“To love and labour, and to see before us |
| Evelyn Pyne. |
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The Yoga Philosophy of Patanjali.
The word Yoga means union, or that merging of mind and soul in the Divine element within us which is otherwise called concentration. Yoga (or concentration) is therefore that realisation of our oneness with the Supreme that has been the aim of mystics of all ages and all creeds. To reach this highest possible point of spiritual development, it is obvious that the whole of the threefold nature of man must be developed upon its various lines; that is, the physical, the mental, and the spiritual elements must receive an appropriate and simultaneous training, or we have a want of that harmony which is a necessary concomitant of perfection. A chain can be no stronger than its weakest link, and if any link in the triple chain of our being be imperfect, the whole must suffer the consequences.
Concentration is used in two senses, as Yoga, or union with the Divine and as the employment of the means to that union. The one is the result, the other is the method leading towards that result. I say “towards what result” advisedly, the goal being so far beyond any present hope of attainment.
There are two systems of Yoga, the Hatha (or Physical) and the Raja (or mental Yoga). The first is said to be derived from Ha the sun, and Tha the moon, used as symbols for the regulated breathing supposed to produce the desired condition. “In the Hatha Yoga practice,” says Mr. Judge, in his very interesting Introduction to the Aphorisms of Patanjali, “the result is psychic development, at the delay or expense of the spiritual nature.” Raja-Yoga is said to be derived from the root raj to shine, in allusion to the luminosity of the soul or Atman, and therefore means union with the Supreme Soul. “The initiatory training of a true Vedantin Raj Yogi, must be the nourishing of a sleepless and ardent desire of doing all in his power for the good of mankind on the ordinary physical plane, his activity being transferred, however, to the higher astral and spiritual planes as his development proceeds.”[73]
Mr. Judge also tells us in his Introduction that there were two Patanjalis, the one known as a commentator upon the grammarian Panini, who wrote, according to the authority of Prof. Goldstücker and others, about the year 140 B.C.; the author of the Aphorisms being an older and altogether legendary character, of whom nothing remains but this book. But in a long and exhaustive article on the date of Sri Sankaracharya (“Five Years of Theosophy,” p. 278) Patanjali is 388mentioned as the Guru or spiritual teacher of Sankara, under the name of Govinda Yogi, it being the custom of Initiates to assume a new name. This Patanjali is declared to be the great author of the Mahabhashya, the Yoga Sutras and a book on medicine and anatomy, and the Sutra period probably ended about 500 B.C., “though it is uncertain how far it extended into the depths of Indian antiquity. Patanjali was the author of the Yoga Sutras, and this fact has not been doubted by any Hindu writer up to this time. Mr. Weber thinks, however, that the author of the Yoga Sutras might be a different man from the author of the Mahabashya, though he does not venture to assign any reason for his supposition.”
The Yoga Aphorisms are divided into four books. Book First explains what practical concentration is, the obstacles to its acquirement and the way to overcome them.
Book Second treats of the means of acquiring concentration through the purification of the body and the mind, and its results.
Book Third analyses concentration in its higher metaphysical form, as the synthesis of attention, contemplation, and meditation, and shows how this leads to direct cognition, and absolute independence of the influence of the body, and its obscurations of the intellect. The tools of the spirit having been made perfect, the mind becomes one with the soul, and isolation, emancipation, or perfect concentration follows.
The essential nature of Isolation forms the subject of the Fourth (and last) Book.
The soul is defined (in Aphorism 20, Book Second) as the Perceiver, and seems to be identified by Patanjali with the conscious Ego. We are to conceive of it as the holder or possessor of the mind, which may be compared to a mirror wherein all truth may be reflected, provided the conditions are suitable. If the body be impure or imperfect, the mirror of the mind is like a glass where the quicksilver is partly worn away, and the reflecting surface is impaired, or like one whose surface is dull and tarnished, or covered with dust. If the mind be not under control, the mirror is shaken by the winds or passion or impulse, or idle fancies, and the shadows of external things flit confusedly across its swaying surface, and we see nothing.
The first thing to be done, then, that we may secure the perfect reflection of the Higher Self, is to eliminate all these adverse conditions, and this is the object of the Yoga Aphorisms. “Concentration,” says Patanjali, “is the hindering of the modifications of the thinking principle” (or mind.) In the fine lecture by W. K. Clifford on “Some of the Conditions of Mental Development,” (1868) he shows how constant such modifications are. “If you will carefully consider what you have done most often during the day,” says that distinguished philosopher, “you will find that you have really done nothing else from morning to night but change your mind. . . . Did you perform any deliberate action? There was 389the change of mind from indecision to decision, from desire to volition, from volition to act. ... In a word, whatever you have done, or felt, or thought, you will find upon reflection that you could not possibly be conscious of anything else than a change of mind.”
These changes may be either sudden or gradual. In the latter case they are more properly called “modifications,” perhaps, and Patanjali tells us that they are of five kinds, and are painful or not painful. They are Correct Cognition, Misconception, Fancy, Sleep, and Memory; that is, the mind may be led away from its subject of thought by (1) ideas that are true in themselves, or (2) false in themselves, by (3) idle notions suggested by some verbal association, by (4) sleep, or by (5) recollections. These modifications of the thinking principle, or as we more often say, this wandering of the mind, may be hindered in two ways, which are called Exercise and Dispassion. The former, the first step towards the far-off goal, is that mechanical fastening of the mind upon one point for a given length of time without intermission, which is called Attention, and is intended to strengthen the controlling power of the thinking principle. This is the preliminary sharpening of the tools or, to keep to the original metaphor, practice in the effort to hold the mirror perfectly still. The second step, Dispassion, is the attainment of freedom from all passions, desires, and ambitions, which cloud and obscure the mirror. Carried to the utmost, it is indifference to all else than soul. This purification of the mind is to be accomplished through the practice of Benevolence, Tenderness, Complacency (which means, I suppose, cheerfulness), and a disregard of the virtue or vice, the happiness or pain, of our fellow men. This does not mean that we are to be indifferent to the circumstances of others, but simply that we are not to allow our sympathies to upset our mental and moral equilibrium, and it is an exact corollary to the first maxim of the “Light on the Path.” – “Before the eyes can see, they must be incapable of tears.”
The obstacles to the attainment of this serene and imperturbed condition, are enumerated as Sickness, Languor, Doubt, Carelessness, Laziness, Addiction to objects of sense, Erroneous perception, Failure to attain any stage (of abstraction), and Instability (to remain therein if attained).
These obstacles are to be overcome, and the virtues before-named to be practised, and then follows a description of various physical and mental aids that will help the student in his difficult task, such as certain exercises in breathing, or the banishment of an evil thought by dwelling upon its opposite, or by pondering upon anything that one approves.
In conclusion, we have a description of the highest form of purely intellectual concentration, culminating in what is called “Meditation without a seed,” where there is no longer any distinct mental recognition of the object, but vision has taken its place. This seems to be akin to the Gnosis of the Neo-Platonists.
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Book Second deals more particularly with the physical and moral aids to concentration, being directed to the establishment of meditation and the elimination of “afflictions.” These, as may be judged by the name, are of a more passive and involuntary character than the “obstacles” mentioned in Book First, and are Ignorance, Egoism, Desire, Aversion, and Tenacity of Life, or what Schopenhauer calls “the will to live.” These “afflictions” are inherent parts of our nature, whereas the “obstacles” are faults that lie more upon the surface, and can be more readily shaken off. They concern our mental attitude, the others lie at the very foundation of our being. Of these afflictions Ignorance is the origin and synthesis, being equivalent to Tamas (or Darkness) one of the three qualities that comprehend all things. It is mental or moral blindness, or the confounding of good and evil, eternal and transitory, pure and impure.
Egoism consists in identifying the ego, or soul, the power that sees, with the power of seeing; that is, in confounding the soul with the mind that is its tool, as ignorant persons confound the mind with the organs of sense, and imagine it is the eye that sees. For as the mind uses the eye, so the soul uses the mind. We realise this when we say, “My mind is confused, I (that is, the soul or ego) cannot see the idea.”
Desire and Aversion mean, respectively, such dwelling upon pleasure or pain as perturbs the mind, and renders it incapable of the serene peace (described in the First Book) which is essential to perfect concentration. Desire and Aversion necessarily include all inordinate affections, and all forms of cowardice, whether moral or physical, the latter coming under the head of aversion to pain.
The tenacious desire for earthly existence, or “the will to live,” is the natural tendency of humanity, without which existence under ordinary conditions would be impossible. It is this tendency that produces reincarnation, and that must be conquered ultimately or the cycle of re-births would never cease.
It is from these five elements that spring the roots of our merits and demerits, or, in other words, that Karma, whose fructification in each succeeding life on earth is either pleasure or pain. But to the man of perfect spiritual cultivation, all earthly things are grievous (since all the natural qualities are hindrances to the attainment of perfect concentration, or union with the Divine), and therefore in such an one, the desire for earthly life must gradually be lost.
From the fact that in our present form of life the soul is so closely wedded to the mind, and the mind to the body, her vision is impeded, and she is constantly misled. The past cannot be changed, the present cannot be shunned, but for the future we can prepare, by avoiding all acts likely to cause pain to ourselves or others, at the same time that we refrain from any fear or dread of what the morrow may bring forth.
For the Universe exists for the sake of the soul’s experience and 391emancipation – why then should we be troubled? The means of quitting the state of bondage to matter (which is caused by ignorance of the true nature of the soul and its relations), is perfect discriminative knowledge. This is of seven kinds (not named by Patanjali), and until it is attained in perfection, a partial illumination only will be the result of the practices conducive to concentration. These are eight in number, and comprise, like those mentioned in the First Book, physical, mental, and moral development, one of them alone, Forbearance, covering abstention from all the sins mentioned in the Decalogue.
From this simultaneous development of man’s threefold nature, there necessarily results both purity and strength, culminating in that perfection of power which produces superlative felicity. The Second Book concludes with a description of these eight practices, and their results.
The Third Book begins with an analysis of concentration in its higher intellectual form, as composed of Attention, Contemplation, and Meditation.
Attention is fixing the mind upon a place, object or subject.
Contemplation is the continuance of this attention.
Meditation is contemplation directed to a material substance or object of sense.
The concentration resulting from the union of all these is called Sanyama, and is to be used in overcoming those more subtle modifications of the mind suffered by the advanced student, who has overcome those described in the preceding books, and we are told that this more purely intellectual form of concentration is especially efficacious for the attainment of “distinct cognition.” Although not immediately productive of it, it precedes that kind of meditation in which distinct cognition of the object is lost, called “meditation without a seed,” and described at the end of the First Book. The Victorine Mystics of the 12th century divided Contemplation into six stages, two belonging to Imagination, whose objects are Sensibilia, or sensible things; two belonging to Reason, Intelligibilia or truths concerning what is invisible, but accessible to reason, and two to Intuition, Intellectibilia, or unseen truth above reason. In fact, the resemblances are very numerous between the teachings of Richard of St. Victor and those of Patanjali.
But this is not the place to dwell upon this comparison, nor does it seem worth while here to enlarge upon the subtle definition of the the properties of objects that follow the analysis of Concentration. The larger portion of the Third Book is taken up by a description of the wonderful powers, both physical and mental, resulting from perfect control of the mind, and of all its hitherto undeveloped, and to most of us, unsuspected faculties. The 50th maxim says: “In the ascetic who has acquired the accurate discriminative knowledge of the truth, and of the nature of the soul, there arises a knowledge of all existences in their essential natures, and a mastery over them.”
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In this Book we see traced out the steps to the acquirement of perfect control of the physical through the mental, and the exemplification of the manner in which all knowledge may be reflected in the mirror of the mind, when made perfectly pure and held in perfect control. This is the highest stage of purely intellectual development, the ultimate point to which the mind of man can attain, but there is a further step, for in the last maxim of the Third Book we are told: “When the mind no longer conceives itself to be the knower or experiencer, and has become one with the soul, the real knower and experiencer, Isolation takes place, and the soul is emancipated,”
The Fourth Book proceeds to treat of this Isolation and its essential nature. It begins by defining the reasons for the variety of characters inherent in mankind, showing how each character is modified by the results of former lives, and how these characters may be still further modified by the proper use of the proper means. This modifying process is called “the removal of mental deposits,” or in other words, of the accumulated experiences through which the entity has passed, which have left their traces upon it, as the different geological periods have left their record in the various strata of the earth.
Maxim 23 tells us, that the mind, though assuming various forms by reason of these innumerable mental deposits, exists for the purpose of the soul’s emancipation, and co-operates thereto. The mind, being the instrument of the soul, exists for the soul’s sake; the soul cannot be said to exist for the sake of its instrument, any more than the sense of sight exists for the sake of the eye. Having arrived at this perfection of Knowledge, if the ascetic strenuously banishes all other thoughts, and is free from desire to exercise the powers that lie within his reach ( “is not desirous of the fruits,” says Patanjali), and yet is not inactive, he arrives at the state called Dharma-Megha “the cloud of virtue,” so-called because it brings that spiritual rain that causes the soul to blossom into emancipation. Then from the infinite heaven of absolute knowledge, the knowable seems a little thing and easy to grasp, then the modifications of the qualities cease to be, having accomplished their purpose, and time likewise is no more, for to emancipated soul there is nothing left but eternity, wherein past, present, and future are but one. Such a soul, having ceased to mistake the qualities of objects for realities, “abides in its own nature,” and is upon the threshold of absolute union with the Divine.
For the greater part of mankind the First Book alone contains more than can be mastered in an ordinary lifetime, and therefore I have only sketched, in the briefest and most superficial manner, the general subjects of the last three Books. Theosophists owe a debt of gratitude to Mr. Judge, for having put within the reach of all, a work of such far-reaching import, such subtle analysis, and such tremendous grasp, as the Yoga Aphorisms of Patanjali.
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It is not a book to be hastily read, but to be pondered and inwardly digested, to be comprehended by the intellect, and apprehended by the soul, and then wrought into the tissue of our life!
The Nature of Matter and the Personality
The Talking Image of Urur
The Seven Mystery Names
Notes on the Seven Mystery Names
The Secret Doctrine
Colonel Olcott in Japan
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A rumour has been current that Colonel Olcott is coming to England to preach Buddhism. Now while Colonel Olcott is undeniably a sincere and convinced Buddhist, as many other members of the T.S. are Christians, Hindus or Mussulmen, yet he would never dream of preaching Buddhism in England, for the fundamental rules of the Society forbid any member to preach his own religion to others not of the same faith. In Japan, Colonel Olcott has been preaching Buddhism to Buddhists; but he comes to England to preach theosophy – not any sectarian creed or religion.[74]
An American Missionary of Buddhism
News from Japan published in the Glasgow Herald is to the effect that Colonel Olcott’s tour is creating a veritable furore. His first reception was of a mixed character, some of the Buddhist priests welcoming him, others giving him the cold shoulder. Then his lectures in the capital began to excite popular interest, which was intensified as he went through the larger provincial towns. The latest news of him is from Nagoya, a large commercial town between Tokio 'and Kioto. Here he had audiences at each lecture of about four thousand people, and it is said that the wildest applause everywhere greets his declarations that the closest relationship exists between the stable progress of the nation and the maintenance of true Buddhism. At the time the last news left, Colonel Olcott, having made a tour in the north, was progressing towards the south, where Buddhism always had a stronger and more earnest hold upon the people. The Buddhists who control Colonel Olcott’s tour, seeing the effect he is producing, are hurrying about from place to place, so that he is delivering orations and lectures in three or four different places in the same day, as if he were an octogenarian ex-Prime Minister of Great Britain. The really striking part of the business is that Colonel Olcott does not speak a word of Japanese; his lectures are therefore delivered in English, and translated on the platform by an interpreter, sentence by sentence as he goes along. In this way, of course, all the eloquence and verve are taken out of the discourse before it reaches the audience. There is no chance for working the latter up to enthusiasm by mere words; hence the speaker who succeeds as Colonel Olcott has done in arousing public meetings in this way must find a strong sympathy between him and it already existing. No doubt the novel spectacle of an Occidental inculcating the view that there is no religion like that of Buddha has something to do with it. It is not only the common people that gladly hear him, but also the high officials. In many of the large towns through which he passed special meetings were held at times suitable to officials, at which they alone were present. Of the reality of the 425impression he is creating there is no doubt; how permanent it may be no one can tell. Apropos of this topic, I may mention that for the first time a Unitarian missionary has put in an appearance in Japan. He belongs to the United States, and has already got entangled in a theological discussion in the press. This, indeed, is how his advent became generally known.
(From the Pall Mall Gazette of June 28th, 1889.)[75]
"La Kabbale"
I have just finished the article, under the above title, by “Papus” in L’Initiation – if I am rightly informed – the official journal of the French Theosophical Society “Hermes.” At any rate, it is stated in the text of its Prospectus (on page 2 of cover) that though “not exclusively theosophical, the journal numbers amongst its editors the most learned of the French Theosophists.”
If so, it is doubly to be regretted that M. “Papus,” its editor in chief, though counting himself among the most learned Theosophists, should be so very un-theosophical and at the same time so very ignorant even of the rudiments of Indian philosophy. He shows himself so destitute of the knowledge even of the commonest names in the Hindu Pantheon as to quote, in terms of the highest approval, a paragraph which displays an ignorance so crass as only to be equalled by the ridiculous caricature which the author makes of the quasi-Sanskrit names and terms he uses.
On the preceding page (June number, 1889; p. 218) M. Papus has just indulged in a lofty and pompous criticism of Subba Rao, Mr. Sinnett, Dr. Hartmann and Mdme. Blavatsky. He warns his readers against relying wholly upon the teachings emanating from the Theosophical Society, as these “almost always lack method;” and he observes that none of the works of the authors just mentioned “furnish sufficient data for the establishment of the relations between the Kabalistic Sephiroth and the Hindu doctrines.”
The Hindu Sephiroth, according to the author whom M. Papus declares to have “re-discovered the mystic Organon of the ancient Hindus,” a list which M. Papus himself adopts and tabulates on page 219, are as follows: Maïa, Oum (sic), Haranguerbehah (sic), Porsh (sic), Pradiapat (sic), Prakrah (sic), and Pran (sic).
I presume he means to refer to what scholars name Hiranyagarbha, Purusha, Prajapati, Prakriti, and Prana; but what in the name of wisdom these have to do with the Sephiroth, no student of Indian philosophy can imagine. When further M. Papus identifies Malchuth (the Kingdom) with “Pran,” which means Life, and Geburah with Oum, the synthesis of Brahmâ, Vishnu and Siva, which three he has just identified with Kether, Chochmah and Binah, the distracted reader can only fear that “too much learning has made him mad.”
That one who constitutes himself the lofty and condescending critic of such a profound metaphysician as Subba Rao, of such a learned symbologist as Mdme. Blavatsky, should make such an abject display of ignorance of the simplest elements of the topic he deals with, is profoundly to be regretted for the sake of Theosophy in France, and the reputation of the Hermes Branch especially.
[Note. – Madame Blavatsky being absent in France, the Sub-Editor has taken the responsibility of inserting the above letter from a very learned English Kabalist, who is also well acquainted with the Hindu system.]
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Theosophy in London
Civilization certainly appears to be making giant strides in India, the Native Press vying with the English and American in its haste to publish any kind of news detrimental to individuals who, if they have no other claim upon its consideration, are at least fellow creatures possessed of human feelings.
Strange feature of Human Nature this; pre-eminently that of our dying cycle! Let us suppose that some hallucinated scribbler were to send from England or America to, say, India, the following: –
“A number of Enthusiastic Theosophists met at Hyde Park with the object of voting an equestrian statue of Colonel H. S. Olcott in recognition of his many virtues and eminent civic and military services. The meeting was very impressive and solemn, and after singing an ardent hymn of praise to H. P. Blavatsky, they adjourned, shedding tears of brotherly love!”
What paper, even a native Daily in India, would ever think of reprinting such trash without any verification or even a word of comment?! We feel certain that, every kind of corroboration from other sources notwithstanding, no paper would hasten to repeat the news, simply because it would be too good, and too absurd to be true. Why then do we find that every Editor – our old friend and brother the Editor of the Indian Mirror included – jumps with joy at any malicious denunciation and falsehood published by enemies in third-rate papers in England against the Theosophical Society.
A Theosophist sends us from India a cutting from the Indian Mirror[76] of May 24th about “Theosophy in London.”
After sundry grandiloquent compliments to Mr. Sinnett – may they do him good! – we read the following, containing a falsehood in every line.
“The Thursday evening meetings are still held at Madam’s house * * * but the whole movement appears to have suffered a very grievous check. A lady who came over from America to study Theosophy under Madame Blavatsky has acted as a spy in the camp. She remained for some time under the roof of Madame as a disciple, and now she has suddenly turned round, and in full Council of the initiated has renounced Madame and all her works (like the proverbial Satan and his works,) and has even denounced her. * * * The American neophyte stigmatized Madame Blavatsky as an imposter and was followed by several influential members as she left the meeting. Our modern prophets have often a bad time of it in these days” &c., &c.
It matters not whether we begin at the top, bottom, or middle of this pack of lies – deception runs throughout. But why should “a spy” undertake to denounce a person as “an imposter”? Does not this sound rather like a want of diplomacy to say the least?
As no such denouncement has been made by anyone (our meetings including neither missionaries nor Psychic researchers) this is lie number one! Falsehoods second, third, fourth, fifth &c., consist in the statements that there was a row in full Council; that there was a spy from America, that several influential members had left; that the American “lady” was a neophyte or that she studied under Mme. B. (a familiar expression this, we have heard it before!); and that the T. S. has “a bad time of it.”
Now as a matter of fact only one, or at most two, of the “influential members” of the Society have left it during the past twelve months. Of rows, it is true, we 427have had plenty, and we may expect more, so long as human nature is the same among Theosophists as everywhere else. We advise our noble friends, “the mild Hindus,” to beware of all such republications of third-rate stuff at fifth hand, which comes to them under the inviting title of “the latest news.” We know who wrote the lines quoted, we are aware also of the motive under which they were written; we have already read it before, and we gave it no attention. But when it is foisted on our Hindu friends with no other purpose ostensibly than to excite malicious spleen, we are forced, out of respect for their friendship, and anxiety for their welfare, to make a frank and emphatic denial of these falsehoods.
Has the Editor of the Indian Mirror suddenly become afflicted with a violent fear of, or a desire to pander to, the missionaries, we wonder?
The Work of the "Esoteric Section of the T. S."
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A Few Addresses to Mme Blavatsky
As the slanders against the Theosophical Society, and the base and entirely unwarranted attacks against our Esoteric Section and its Head, are increasing in America, we publish the following addresses and votes of confidence out of the many assurances of gratitude and loyalty received by Mme. Blavatsky, since a new persecution was started against her. The first one speaks for itself, and is a complete answer to the lies and libels started by an ex-Theosophist (just expelled from the Society by the American Council), namely, that the Esoteric Section is “a new trick,” and a “fraud started by H. P. B.” We withhold the signatures on the first address, just to shield honourable men from vile attacks. – [Sub-Editor.]
* * * * *
Monday, June 24th, 1889.
Dear Madame, –
We, the undersigned, members of the Horus Lodge of the Esoteric Section of the Theosophical Society, have read the various papers sent to us from time to time, relating to the * * affair, and we unanimously express our contempt for the dishonourable actions of both * * (parties concerned), especially in regard to their breach of the pledges of secresy and fidelity to the T. S. We beg you to accept our sincere sympathy with you in this trouble, knowing how disheartening it must be to you to have your earnest efforts thus combated by such dishonourable dealing. We have every confidence in you as an occult teacher, and earnestly ask you to continue the E. S. instructions to us at the earliest opportunity. It matters not to us whether the said teaching be the fruits of your own labour, or the instructions of the Mahatmas. We are satisfied to receive what is to us undoubtedly valuable instruction, and some of us, who have been students of so-called Occultism for the last ten years, are satisfied that we have at last got upon the Right Path, through your great and valuable assistance. – We are, Dear Madame, yours most sincerely and fraternally,
The underlined passage proves (1) that Mme. Blavatsky possesses the esoteric knowledge requisite for teaching occult sciences – from whatever source she has it; – and (2) that since old Kabalists and Occultists have found that they can learn something from her, as the sentence “we have at last got upon the Right Path through your (her) valuable assistance,” plainly shows, – that the Esoteric Section of the T.S. can hardly be a fraud or a trick. As these epithets, however, are freely bestowed only by one person – namely an American ex-theosophist now expelled, and that his motives and malicious revengeful spirit are well known, whatever he may write, cause to be written, or say can never influence a true theosophist – least of all one who is a pledged student of Occultism. Having invented a bogus Esoteric Theosophical Society of America, of which he created himself “Perpetual President,” the foundation of a real Esoteric Section of the T.S. interfered of course with his plans – which, we regret to say, were to fool the credulous crowds of his admirers. Hence, as he had never belonged to the E.S., nor had his mythical Esoteric Society been chartered by the Council at Adyar, it naturally had to fall through when a real Esoteric Section was announced. Hence, again, his exer429tions to show the real E.S. of the T.S. a hoax, a humbug, and its Head a “fraud” “bent on a new trick.” His conduct having been exposed, he now seeks to produce a reaction by resorting to falsehoods and bogus exposures. We pity one once so high and now so fallen (whose name we do not pronounce out of respect for his family, though every theosophist knows him). Let him do the worst he may; his Letters to H. P. Blavatsky, now printed in America, have unveiled him more than he can ever hope to unveil any of those whom he so hates. – [Sub-Editor.]
Whereas a base and unwarrantable attack has been made by certain Fellows of the Theosophical Society upon Mme. H. P. Blavatsky, and through her upon the T. S. in general, therefore be it –
Resolved – That we, the members of “Point Loma Lodge” of the T. S. located at San Diego (California), do hereby re-affirm our loyalty to the Theosophical cause, and our allegiance to its Founders and Leaders.
Resolved – That we denounce and condemn all such attempts to destroy the unity and usefulness of the Society, all endeavours to vilify its Leaders by whomsoever made, and that we will withstand such attacks to the best of our power and ability.
Resolved – That recognizing the prominent services rendered by Mdme. Blavatsky to Theosophy, also the many persecutions she has thereby endured, we offer a tribute of thanks, respect, sympathy and love, with the hope and belief that she will live down all such treacherous attempts, and that she may for many years continue to be our Teacher.
Whereas, A base and unwarrantable attack has been made by certain Fellows of the Theosophical Society upon Mme. Blavatsky, and through her upon the Theosophical Society in general, therefore be it
Resolved – That we, the members of the Golden Gate Lodge of the T. S., located at San Francisco, Cala., do hereby reaffirm our loyalty to the Theosophical cause and our allegiance to its Founders and Leaders –
Resolved – That we denounce and condemn all such attempts to destroy the unity and usefulness of the T. S., and all endeavours to vilify its leaders, by whomsoever made; and that we will withstand all such attacks to the best of our power and ability –
Resolved – That, recognizing the pre-eminent services rendered by Mme. H. P. Blavatsky to Theosophy; also the many persecutions she has thereby endured, we offer her a tribute of thanks, respect, sympathy, and love, with the hope and belief that she will live down all such treacherous attempts, and that she may for many years continue to be our Teacher.
Pres. Golden Gate Lodge T. S.
Allen Griffiths,
Sec. Golden Gate Lodge T. S.
San Francisco, Cala., June 16, 1889.
World-Improvement or World-Deliverance
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The Banquet (Il Convito) of Dante Alighieri
Miss Hillard has in her translation of Dante’s fragment called “Il Convito,” produced a scholarly and deeply intuitive work. She has evidently studied closely the great poet’s other writings, bringing to bear upon this his well-known but minor poem the full result of her research. In the introduction she points out concisely, but with great force, some of the many arguments on the troubled question of dates in regard to the periods of writing and publication of the various poems. For the readers of Lucifer, however, such questions are of minor importance as compared with the true meaning of Dante’s compositions. The translation now under review shows perhaps the mystic character of the theme and its treatment more clearly than any of those that have gone before, and it is this side of the subject that will now be dwelt upon rather than its scholastic merits.
For those who know the A B C of occult philosophy there can be no shadow of doubt as to the meaning conveyed in Dante’s writings. He discloses himself all through them as a veritable mystic. Even for the more conventional scholar, “Il Convito,” in Miss Hillard’s presentation, can bear no other interpretation. In Chapter I. of the commentary on the 1st Canzone, Dante says that “books can be understood and ought to be explained in four principal senses.” The first is literal, the second allegorical, which “is a truth concealed beneath a fair 438fiction,” the third the moral, the fourth anagogical or mystical, that is, beyond sense. There are but three of these Canzoni, and they are used by Dante as texts for the more detailed exposition of his ideas. The book consists consequently of prose commentaries rather than of verses, and the commentaries truth to say are both diffuse and pedantic, although the Canzoni themselves are quite the opposite.
The main idea of the Banquet is to be found in the search of the soul for Divine Philosophy, or in other words, the struggle upwards of the soul towards its Higher Self and God. The Alchemists of the middle ages were never weary of telling the few for whom they wrote of the true way to grasp this real knowledge. The emancipation of the soul from the body, or the blending of the different planes of consciousness, was the goal to be attained, thus rendering the physical body what it will eventually become, a vehicle in which the higher nature can work for the good of humanity, unshackled by the ordinary drawbacks and desires of the flesh. The alchemists veiled their teaching by symbolising the soul, spirit and higher principles in man under various names, such as sulphur, mercury, silver, gold, the red and green dragon, etc., but those who look for the spirit underlying the letter of their works are not misled by these terms. They know that by the transmutation of the baser metals into gold was implied, as stated above, the purification of the soul from the dross of the body and the bringing of it into conscious relation with the spiritual soul.
In like manner it would seem that Dante endeavoured to teach the same truths, sheltering them also from the apprehension of the dangerous classes by a symbology quite as misleading to the conventional reader as that of the alchemists, although not so beguiling in form to the greedy and ambitious. In this he was wise, as results have proved. His works have probably been more widely read and less understood than those of any other writer of his time, and he has been always recognised as a great poet, an exceptional man of learning and ability, while he has been spared the persecution and hard treatment that the alchemists, from their larger claims upon the imagination of the people, drew upon themselves. His books perhaps, however, reflect the research and erudition of the student rather than the actual results of direct experiment, and it may be doubted whether he attained to more than a profound appreciation of the spiritual possibilities inherent in himself and mankind.
Miss Hillard’s introduction is by no means the least attractive portion of this volume. She puts forward so concisely and reasonably the harvest gathered during her studies, enforcing her views with so much moderation on the much debated question as to the reality of Beatrice as a flesh and blood woman that one cannot but trust her as a reliable and most intelligent guide. She says:
After careful consideration of Dante’s definition of the literal, I cannot find that it necessarily implies the historical . . . . the argument for the necessity of the existence of the actual Beatrice falls to the ground when we admit that the literal is often what the poet himself calls ‘a beautiful fiction.’ It is quite possible, nay probable, that Dante at the age of nine may have fallen in love with a little neighbour . . . . but I can not see that we have any right to identify that ideal with Beatrice Portinari from any evidence furnished by Dante himself. Such identification rests solely upon the authority of that exceedingly
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untrustworthy romancer, Boccaccio.
Miss Hillard also argues in support of her position that Dante was a student of the “Philosophy of Plato, Aristotle, the Æneid of Virgil, Cicero’s Dream of Scipio, and his various essays, the Consolations of Boëthius, the suggestive words of the Apocalypse, and the Book of the Wisdom of Solomon.”
The authoress then gives her reading of “Il Convito,” taken in its four meanings, the literal, allegorical, moral, and mystical; but a quotation giving the last will here be sufficient. She says:
We have a soul that having recognised its true blessedness in the Divine Wisdom, loses itself for a time in the things of this world, shortly to repent and to turn back to that blessed Beatrice that gazeth continually upon the face of God, for she is privy to the mysteries of the knowledge of God, and a lover of His Works.
To all admirers of Dante this book cannot but be welcome. Whether they agree with Miss Hillard’s views or whether they prefer to retain the more widely received opinion of Dante’s love for Beatrice Portinari as a woman whose death he never ceased to regret, they must appreciate the honesty of purpose that characterises the work, as much as the literary skill of its presentation.
Hertha
The general purport of this little volume is admirably expressed by the motto, from the concluding chorus of the Second Part of Goethe’s Faust, which stands on its title-page: Das ewig-weibliche zieht uns hinan. The author, a Theosophist and member of the E. S., is deeply imbued with the importance of woman’s mission and work in life. She quotes very aptly from a wide range of mystic writers, prominently Isis Unveiled and The Secret Doctrine, and shows in a most able manner the nature of the part which woman is called upon to play in restoring to equilibrium the unbalanced natural forces which are the cause of the evil and misery which surround us. She writes with deep feeling, thoughtfully and with evident care, and her work abounds in striking passages; two of which we cannot forbear to quote: speaking of the necessity for conquering the illusions of physical life, she writes:
“In the language of the world people are called désillusioné, because their senses have been dulled as an axe is dulled, by wrongly using them. The overcoming illusions is quite a different thing – the senses are at their keenest and freshest, and to them is added the sixth sense, an imperial sense, which crowns as with a diadem the perfect man.”
This remark is one which all mystics would do well to lay to heart.
Again, describing the present condition of women, we find the following passage of great force and truth:
“The feminine is receptive, passive, and the race can never be renewed, restored, till woman is receptive to the highest – receptive to the influx of Spirit. She is awakening from man idolatry, from priest worshipping, from idolatry of the physical and intellectual, to a higher worship and a higher receptivity – this in time will renovate the race. Woman has been submerged and has submerged herself in the material, and has therefore lost peace and power. She has made herself passive and receptive to the physical and intellectual man and has idolized his errors, which were reflected upon herself and upon her children. She has exalted and extolled the man of war and warlike deeds. She often exalts and worships the more rapacious man of modern ‘civilization’ because he, too, lays the spoils of provinces at her feet.”
But though looking to woman as the future deliverer of the race, the author is no blind worshipper of her sex as such. She rightly regards the sexes as mutually 440complementary, equal, but different; and has not fallen into the great error which has engulphed so many mystic writers of regarding sex as a permanent attribute of the individuality. She is thus saved from that false conception of complementary individualities of opposite sex, which figures so largely in the writings of Lake Harris and Laurence Oliphant, a conception which is responsible for much immorality and for the gross materialization of things spiritual. The author states in plain words that true harmony and perfection can only be reached by the individual within himself, i.e., by the mystic marriage of Soul with Spirit, not by any imaginary “sympneumatical” union with a counterpart of opposite sex.
She is right also in saying that the woman must first become herself, must free herself internally in mind and heart, before she can take her rightful place in external life. When she has done so, she will not need to force her way, for she will find her true sphere and place by natural development. The outer ever follows upon and reflects the inner.
There are many pages of great beauty, full of healthy and suggestive thought in this work, and last but not least, it is free from all trace of morbidness, of sickly sentimentality and cant. We cordially recommend it to our readers.
“The Nationalist”
Edward Bellamy’s remarkable romance, “Looking Backward,” has started in America a movement that bids fair to become of considerable importance. Men and women touched with “the enthusiasm of humanity,” and feeling a sense of personal shame for the inhumanity of our present social system, have been fired by the beauty of the Socialist Utopia to make an effort towards bringing it about; and they are gathering themselves into “Nationalist Clubs” to work for its realisation. The name “Nationalist” is ill-chosen, connoting as it does in the minds of most the separateness of the different nations rather than the internationality of the Socialist ideal; but it is used, not to mark off peoples from each other, but to indicate the breaking down of the narrower barriers of class and the nationalisation of the land and capital now held as private property. The central idea of the movement, as expressed in the constitution of the Boston Nationalist Club, is “The nationalisation of industry and the promotion of the Brotherhood of Humanity.” The Boston Club has established The Nationalist as its organ, and starts its career with articles from the pens of Edward Bellamy himself, Col. T. Wentworth Higginson, H. Willard Austin, J. Ransom Bridge, Cyrus Field Willard, and others, and among those who promise contributions are Mrs. Helen Campbell, author of the “Prisoners of Poverty,” Laurence Grönlund, the well-known Socialist, Rabbi Schindler and Thaddeus B. Wakeman. In the opening number Edward Bellamy tells how he came to write “Looking Backward” starting with the idea of “a fairy tale of social felicity” and transmuting it into “the vehicle of a definite scheme of industrial organisation.” We notice with interest that three of the writers in this first issue belong to the Theosophical Brotherhood, a sign that the American brethren mean to work, as well as speak, for the Brotherhood of Humanity. We wish our young contemporary good speed.
No. 24 – August 1889
The "Nine-Days' Wonder" Press
449
[We re-print with great pleasure the “Restoration of Theosophy” from the Church Reformer, as a most striking “Sign of the Times.” Our Christian members especially will read it with joy, though, if believers in reincarnation, they must be fully aware that the “Sacraments and Graces” of any church are comparatively as transitory as their own ephemeral personalities, and for their efficacy depend on the faith of the assistants. Forms and observances in religion, from praying calabashes to Extreme Unction, are to be compared to the ceremonies of Magic which are mere aids to the wavering; the Will, to be really efficacious, must be constant; the fits and starts of emotion do but make the path more difficult.
We have always had a high opinion of the metaphysical and philosophical ability of our Hindu brothers, but have never ventured to hymn their praise so loudly as “H. P. M.”, who verily seems to out-Hector Hector, and who yet utters a perfect truth. – [Sub-Edit.]
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The Restoration of Theosophy
That was an apt remark of Sir Thomas More when he compared the revival of Greek philosophy in the sixteenth century, to the wooden horse in which armed Greeks were hidden for the ruin of barbarous Troy. For it is difficult, nowadays, for us to realise how complete was the revolution of thought. Active, fearless research took the place of speculation and theorising. Every province of nature was attacked and transformed.
And yet, an impartial review of the middle ages seems to show that there then existed powers unknown and incomprehensible to the official science of to-day. Amidst all the imposture and superstition with which alchemy and astrology are associated, no honest historian can deny that there were men who, without the advantages of modern apparatus could anticipate the discoveries of modern chemists, and could transmute the baser metals into gold and silver; that others, although ignorant of the distance between the earth and the moon, were able to foretell the future with accuracy by means of the planets; and that in the domain of medicine certain wonderful cures were effected, and life prolonged far beyond the usual limits by men who knew nothing of the modern science of physiology. For there existed a school of occult science in the western world, which, however, was swept away or sunk into disrepute at the time of the Renaissance.
The Renaissance, although its result has been to teach only a half truth (by limiting the methods of research to sensory perception), has yet prepared the world for a new revelation of Theosophy, by the high development of the reasoning faculties that it has occasioned. That the senses are insufficient as a means of research is in fact, seemingly realised by our leading scientific men themselves. Thus Professor Balfour Stewart confesses that they have not succeeded in solving the problem as to the nature of life, but have only driven the difficulty into a borderland of thick darkness, into which the light of knowledge has not been able to penetrate.[81] And Le Conte[82] and Professor Huxley equally acknowledge how limited are the powers of investigation at their command. The eye can only take in rays of light of a certain quality; only certain waves of sound ever reach the membranes of the ear.
On the contrary, he who can enter on the system of training required to form a Theosophist and can develope the state of ecstacy, is no longer dependent upon the limited powers of the five senses for knowledge of surrounding nature.
He has developed a spiritual hearing that makes the most distant and most hidden sounds audible, a sight which sweeps the area of the whole solar system, and penetrates the most solid bodies along with the hypothetical ether of modern science. . . . Having learnt the laws of natural forces and the sovereign capabilities of the human will, he may make ‘miracles’ his playthings and do wonders that would take the conceit out of even a modern philosopher. [83]
All this is very enticing; but the powers referred to are only acquired after a very long and tedious training, and only by men of absolute purity and unity of 451purpose. We know but few modern instances, although the condition of ecstasy is well known in India and in the Tyrol.
But valuable as Theosophy may be to the unprejudiced man of science, this is not by any means its true province. Liddell and Scott defined Theosophia as “the knowledge of things divine.” It is the scientific basis of all the great religions of the world – the wisdom of Solomon – the missing link between religion and materialistic science. We find it alike in the Vedas, the Bible and the Avestas. We can trace additional scraps of it amid the legends of the American Indians. But it is in Buddhism and Christianity that it has found its highest triumphs over material nature, and its most profound adepts. The Buddhist esoteric school is now in a flourishing state, shedding life and light over that great religion of the East. But our own Christian system of transcendental science with its wonderful literature and its grand examples of the past; a few scattered monks and some dilettante dabblers in occultism pretty well represent the sum total. Instead of studying this true science, our theologians have only the poor little “science” of biblical psychology, together with all kinds of makeshift explanations to meet the onslaughts of scepticism. What wonder that our missionaries make so little progress in India when the most ignorant Hindu knows more of religious philosophy than the great majority of these would-be teachers!
But a better time is foreshadowed. We may hope much from the renewed study (under the auspices of the present head of the Roman church) of the works of St. Thomas Aquinas.[84] And in the English Church that same school of thought which has renewed religious life in the country, restored the sacraments and induced an inquiry into the social difficulties of the age, is also beginning to turn its attention to Theosophy. This “Divine Wisdom” may again flourish in its true home – the Catholic church. Here the would-be-adept may follow the footsteps of Nazarene and Hermetic. Assisted on his path of difficulty and danger by the Sacraments and Graces of the Church he may advance with confidence from plane to plane towards the perfect light of the absolute.
H. P. M.
Notice
The Sub-Editor desires to apologise to the subscribers to, and readers of, Lucifer for the delay which has occurred in the appearance of the present number. It has been caused by the absence of the Editor, whose health imperatively demanded rest and a brief absence from England, thus entailing delay and difficulty in the preparation and editing of this issue.
A Poetical translation of Chapter I of The Dhammapada
The Dhammapada
Karma and Social Improvement
463
Errata
Owing to the absence of the Editor of Lucifer and the consequent delay in going to press the following errata were overlooked in our July number: –
Page 424, it is the article entitled “An American Missionary of Buddhism,” which is quoted from the Pall Mall Gazette of June 28th, 1889, and not the paragraph which refers to Col. Olcott’s visit to England.
Page 426, line 21, “Calcutta Mirror” should be “Indian Mirror.”
Page 427, in “The work of the ‘Esoteric Section’ of the T. S.,” the omission of the word “she” in the 10th line of that article entirely distorts the sense of the paragraph. It should read – “insults she (i. e. H. P. B.) scorns and laughs at” – whereas it would appear from the print that the “Ex-president” insults, scorns and laughs at her!
Page 429, the name of the President of the Point Loma Lodge is T. Docking not Doeking.
Page 430, last line but one, “esoteric” should be exoteric, as the quotation following clearly shows. – [Sub-Ed.]
464
A Mysterious Adventure in the Himalayas
I was slowly walking my pony up the steep bridle path leading from the charmingly situated bungalow of a hospitable tea planter in the Rungneet valley, where a number of the Station residents had assembled for tennis and the usual concomitants of tea and gossip. Far above me, astride of the forest covered ridge connecting the giant foot-hills of the Himalayas, hung Darjeeling; that most romantic of the Indian hill stations.
Reining in my little Thibetan pony, I paused at a turn of the winding path in order to allow a companion, who had lagged considerably behind, to overtake me.
It was a glorious evening in the early part of June, evidently the beginning of the usual break in the rainy season. The sun, on the point of setting, flooded all with a bright golden glow; not a cloud obscured the green and amber sky, although the deep valleys at my feet were already filling with the white vapour of the coming night. The giant “Kinchinjunga” towering 28457 feet into the pure atmosphere, and some of its lofty neighbours in the snowy range fairly blazed forth from their settings of jutting crag and sombre precipice. From where I sat I could see, over yonder in Sikkim, the smoke curling from the summit of a flat-topped hill. It is the smouldering funeral pyre of some Buddhist lâmâ, lately an inmate of the lonely monastery whose gleaming white walls look like a patch of snow half hidden in the green of the steep mountain side.
Beyond those glittering snows undefiled by the foot of mortal, lies mysterious, unknown Thibet. No Europeans (not even natives now) are allowed to cross the lofty passes which are guarded night and day. Perchance, could one penetrate there, he would discover the secret of the “Yogi,” or unearth the Holy Books of ancient creeds which, tradition has it, lie jealously concealed in the almost inaccessible monasteries. My gaze was fascinated by those great walls of green ice and sombre rock which so effectually shut out the matter-of-fact nineteenth century from the Home of Mystery.
But most frequently my eyes returned to that mighty giant, “Kinchinjunga.” It is the passionate longing to tread those virgin snows and to scale those desolate crags that has brought me to India.
Yes! gentle reader. I confess to belonging to that much ridiculed much censured brotherhood of mountain climbers. Familiarity, although it has not in this instance bred contempt, has, however, caused me to weary of the awful abysses of the Matterhorn, of the treacherous ice-slopes of the Aiguille Verte, and the oft-experienced perils of the Ober465land giants. I must have new worlds to conquer, and consequently I have come to indulge my insatiate passion in the reputably unbreathable atmosphere of the virgin Himalayas.
Although I have a large circle of acquaintances within the climbing brotherhood, still I found it impossible to sufficiently fire any one of them with my enthusiasm. Those whose occupations at home made it impossible to undertake the long journey were loud in their regrets, and talked much of what they would have done had they been free, but all the men of leisure to whom I addressed myself had “made other plans.”
And so I was alone – not quite alone, however. In my wanderings in the Alps I had for years past been accompanied by a man, whose adopted home was among the glaciers of the Val Ferret. Although a somewhat mysterious character, coming from nobody knew exactly where, Rimaye was one of the boldest cragsmen I have ever seen, and possessed in addition a cheerful disposition and the most unerring instinct in mountain craft. I had on one occasion nursed him during a terrible fever, and the honest fellow was grateful beyond words, and attached to me with the blind attachment of a huge St. Bernard dog.
To this trusty companion in many a perilous hour, I had hesitatingly unfolded my cherished dream, and had found him, somewhat to my surprise I confess, not only willing, but exceedingly eager to accompany me. He had no ties, he said, and where Monsieur was pleased to go, there would he also follow, if Monsieur would permit it.
Poor, faithful Rimaye! His devotion cost him the life he valued so lightly, and his bones lie bleaching on the inaccessible Indian snows.
But I must not anticipate.
As I sat on my pony, gazing in ecstacy on the fading lights on great Kinchinjunga, and tracing out on the reddened snows the route I would attempt, my companion joined me, and following the direction of my eyes, exclaimed:
“What! still thinking of that crazy expedition? Better give it up, old man; no good can come of it. It is simply suicide for two men to attempt such a thing.”
“Give it up!” I cried. “Never! Rimaye returned this morning from a reconnoitring excursion to Sungtafou, and he is confident of success. Besides, the permit from the Raja of Sikkim to cross his territory has arrived, and the coolies and outfit are ready. I will start to-morrow.”
And in spite of the protests and urging of my many friends, on the morrow start I did.
For the first day Rimaye and I were able to ride the stout little ponies we had provided ourselves with, but towards the noon of the second, the track became so steep and dangerous that we were forced to abandon them, and to continue our journey on foot. With a local guide we marched on in front, while the fifty coolies who carried our 466outfit, guns, and provisions for three weeks’ camping, straggled in an endless line behind us.
The next two days’ travelling was extremely slow and fatiguing, as we had to cross over three of the intervening ranges. From the back of a range, eight or nine thousand feet in height, we would plunge to the bottom of a valley a few hundred feet above sea level, only to climb and plunge again. On the evening of the fifth day, however, we pitched our little camp on the bare and barren mountain side close to the glaciers and at an elevation, taken by barometrical observation, of nearly 16,000 feet.
Behind us rose a serrated ridge of rocky teeth, sprinkled here and there with patches of snow. Rimaye and I decided to leave the coolies to establish the camp which would be our headquarters during the expeditions we projected, and to start off at once to reconnoitre our position from some point of vantage on the ridge.
A two hours’ scramble brought us to the summit of a pinnacle, the height of which I calculated at over 18,000 feet, and which commanded an extensive view of the surrounding ranges. Directly in front of us, separated only by a deep glacier-choked gorge, rose the stupendous mass of Kinchinjunga, looking (on a larger scale) very much as Monte Rosa does from the Gornergrat. Huge glaciers tumbled down its precipitous flanks in every direction, but for experienced climbers there seemed to be no absolutely insurmountable barrier.
“If only our lungs hold out, if only we can breathe, we shall succeed,” I cried, exulting already at the prospect of victory.
“Ne craignez rien, Monsieur, we shall breathe all right,” replied Rimaye, who had never been able to grasp the theory of man’s inability to live in an extremely rarefied atmosphere. But I confess I did not always share the brave fellow’s conviction, for although we felt no inconvenience whatever at our present height, I reflected that to reach yon glittering summit we must rise another ten thousand feet and more.
The weather being perfect, and the moon nearly full, we decided then and there to start out alone a little before midnight on the following evening, leaving the coolies and camp under the charge of my native body-servant, a thoroughly trustworthy man from the hills about Simla. Accordingly we set to work before darkness came on, to map out and note down the route we proposed to follow, and to fix in our minds the peculiarities of the ground we should have to cover.
After finishing our observations we started out and climbed down briskly in order to reach the camp before dark.
We had been descending rapidly for twenty minutes or more and were scrambling over the huge boulders and debris fallen from the cliffs above, when suddenly I heard Rimaye, who was slightly in advance, utter a cry of surprise. Thinking he had chanced upon a bear, and remembering that we had nothing but our revolvers with us, I sang out 467to him to give the beast a wide berth and hurry on. My voice, however, crossed his words:
“Come quickly, Monsieur; I cannot make it out.”
In a moment I was beside him, and, my eyes following the direction of his outstretched hand, I saw the prostrate figure of a man lying just within the shelter of a small natural cave formed by a huge block of granite resting on two nearly square boulders.
My astonishment was so great at seeing a human being in such a place that I could, for a moment, neither move nor utter a word.
“He must be asleep,” whispered Rimaye, “or my shout would certainly have roused him. “Diable! Il a l’oreille dure,” he muttered, after another ineffectual halloo.
We scrambled down and stood over the apparently sleeping figure. It was that of a very old man with a flowing white beard, and clad in a snowy linen robe such as is worn by prosperous Hindoos in the plains. He had no head-gear of any kind; but his long hair fell in clustering silver curls about his shoulders. I thought I had never looked upon a more noble face, and even Rimaye who was not given to sentimentalism, muttered an involuntary: “Dieu! qu'il est beau!”
I knelt at his side and gently shook his shoulder, but the body was cold and rigid as a corpse.
“He is dead,” I said, looking over at Rimaye who was examining his other side.
“He is undoubtedly dead, Monsieur. But he can only have died but a very short time since, or surely the beasts and birds would have found him out!”
I laid my hand on his heart but could detect no pulsation, however faint, while the skin felt clammy and was as yellow as old ivory.
Darkness had now nearly closed in, but we knew that the moon would rise in less than an hour. As I rose from my kneeling position I noticed a dark object covered with writing which had caught in a fold of the white robe. I drew it forth and discovered it to be a broken fragment of an ancient palm-leaf book; the characters inscribed upon it I immediately recognized as Sanskrit. Putting it mechanically in my pocket, I again turned to the prostrate form.
If we could render no other assistance the body should at least be decently interred, safe from the desecrating claws of the hideous vultures. It was therefore agreed that Rimaye should watch by the corpse while I hurried to the camp to summon aid, for it would have been impossible for two men to carry such a burden over the rough ground we had to traverse.
As soon as there was sufficient light, therefore, I set forth, and in less than an hour had reached the camp. After a rapid consultation in Hindustani with my servant, I started back accompanied by four coolies to retrace my steps to the scene of our adventure.
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Before very long we came in sight of a huge needle of rock which I had noted as a land-mark, and I knew we must be near the spot where I had left my companion.
Scarcely had we penetrated the labyrinth of boulders and debris, however, when I was astonished to see Rimaye coming slowly towards us.
I cried out to him to know why he had deserted his post, but received no reply, and when he came up I noticed a peculiar dazed look on his face. He seemed surprised to see the coolies with me, and asked where I had met them. On my telling him that I had found them at the camp, and brought them to carry back the body, he looked puzzled, but the dull look immediately returned, and he merely mumbled some disconnected phrases in his patois of the Val Ferret.
Impatient, and rather indignant too, I pushed past him and, calling to my servant to follow, set about hunting in the bright moonlight for the natural cave. I had no great difficulty in retracing my steps, and after about half an hour came upon the huge boulder and its granite supports.
But search as I would no trace could be found of the body I had left there, although my handkerchief, which had slipped from my pocket as I bent over the prostrate figure, was still lying where it had fallen.
Utterly mystified I again turned to Rimaye, who had followed with the others, and demanded angrily what had occurred during my absence. He seemed, however, totally at a loss to comprehend my questions, and evidently had no recollection of the spot where we stood.
Perceiving that it was impossible to get anything out of him in his present state, and remarking, moreover, the alarmed and questioning glances my servant cast upon me, I realized that all present had a strong suspicion that my head was affected by the sun, which had been unusually strong during the day.
I therefore made a limp excuse that there had probably been some mistake, and that we had better return to camp, promising myself at the same time, that I would make a searching investigation of the extraordinary affair when some hours’ rest should have restored Rimaye’s evidently over-taxed brain.
Death is a black camel that kneels at everybody’s door.
A little hill in a low place thinks itself a great mountain.
The rose grows from the thorn, not the thorn from the rose.
Numbers, Their Occult Power and Mystic Virtues
474
Absolute Motion
That which is revealed manifests that which was unrevealed; that which exists predicates that which is non-existent because formal life proclaims a previous condition of formlessness when that something which has assumed shape must have been chaotic.
These considerations allow us to postulate a formless Infinite from the presence around us of formal life. But an Infinite in this condition of non-being is inconceivable to a finite mind and only borrows a fictitious existence from the relative value which, like a shadow, is cast by the formal entities of the universe into Space.
Attributeless and in itself unknown, we have only one conception by which it can be brought into the ken of human minds. It is that of Motion. A simple synthesis of that which is and is not. The one is motion active, the other is motion in a latent state which then represents something more than this as we shall endeavour to prove. That which is not becomes that which is through change; and the “becoming” is both change and motion. This latter is in its abstraction unconditioned by relative values and exhibits by its reality the only direct effect which the positive world may appreciate from the realm of outer darkness on shadowless light.
By studying nature and her developments as the unfolding of co-related forces, we find that law governs the activity of positive life. Change is the form of law; and law is a fiat whose impulse is Reason. Hence, in those high regions of Spirituality, where all is apparent abstraction, the first great change from unthinkable to conceivable Life must have been due to Reason acting as an impulse to activity.
None will deny that Reason can only be appreciated by its effects; while as the substantial cause of these it escapes our grasp. Yet notwithstanding the intangibility of Reason as a Thing its existence as the origin of every Form of objective life is universally admitted and we are assured that each isolated rational conception is connected through chains of thought each to each, having a corresponding series of effects on the phenomenal planes. We say that by its act or motion, Reason manifests itself and that Reason in the Abstract is Absolute Motion, all Concrete Reasons, as definite portions of the Reason of Reasons, are connected together by their common origin which then becomes the quality of rationality. They are visible on the positive plane as motions of different kinds which have a common basis of action in Absolute Motion, the alter ego of the indefinite quality “Rationality.” Thus the immaterial world of reason corresponds in every particular to the familiar world of form. While reason thus materialises itself through the mere act of Being these conceptions become in their turn the visible cause of that of which in reality they are but the effect creating an illusive appearance of subjectivity.
475
Absolute Motion and the Reason of Reasons or Form and its Life constitute the two terms of an equation where equality exhibits the perfection of Being under the Form of the law of Equilibrium. So that, no sooner has change become active than its activity is lost in its own Perfection; and the active equality of opposition between the negative and positive poles or planes, submerges the Revealed one in Subsistence. Thus the Unrevealed reveals itself as a triad of Reason-Change-Absolute Motion.
Change is motion which resolves itself into the third quality. Absolute motion is change completed. Both are to a finite perception practically the same as an infinite abstraction; and yet logically there lies a difference between them. The former represents Form; the latter the process of formation. The former as Supreme Wisdom disappears leaving the latter as its representative on the positive plane. To illustrate our meaning we will clothe it in that archaic allegory which is symbolised by the snake emblem of eternity incubating the Egg or Universe with its breath. Beneath this symbolism lies a simple and logical deduction. To breathe we must first inhale. Space swells with a breath of Divine Life; that is to say it conceives an idea. This inflation resembles that of the lungs of Man when, in obedience to the abstract command “Live,” they expand and fill with air. The movement which is the visible sign of this action is, in Space, the change from non-being to Being which, as one complete inflation, stands for Absolute Motion. The point to which we give this title represents that reached by the swing of life from its position of rest to its furthest limit; as a First Vibration it is, as Space and Power, a synthesis of every possible quantity of motion. In science we call it half a vibration. To complete a whole one the return swing of equal energy is necessary.
This is symbolised as the outbreathing of the breath. But the point of Absolute Motion is, as a completed act, one of Absolute Rest. It is the Perfect Form, the Revealed One which, as soon as its completed movement or swing from one point to the other is made, is lost in its own Perfection. The opposition of Absolute Motion to Absolute Rest which together form the point which marks the limit of the vibratory swing, is an active one. So that it must be represented by a Force or Power exuding from between these two opposing units. This is the manifestation of Absolute Motion and as such has been called the Demiurgos. It equals the “becoming” of subsistence into existence and also equals Infinite Change as the result of the impulse of a supreme Wisdom. As breath it is continuous exhalation of energy (the energy of opposition) equal in quantity to the meaning of its Reason and divided into units of Space and Time. For the instant of complete manifestation is the Unit of Manifested Power. It disappears with its Form into subsistence at the moment of Perfection but the light has flashed through Space. Its gloomy depths have received a mortal wound for they have become measurable and Time has circumscribed 476it. The standard of measure has been completed as Absolnte Motion or the point of rest reached by the swing of the first vibration synthesis of all subsequent divisions of motion. Comparative value is possible and differentiation must follow.
The continuance of the outbreathing of Space is measured by these units and is equitable and constant. It is the source and maintainer of Life, and, as representing the work done by opposing forces, it is that power which subtends the Universe and prevents it from being submerged beneath the immensity of Non-Being.
We can now define the full meaning of the term Energy. It is more than motion, for it is the activity of Reason, and also its guiding or informing principle. It is law and its form. Motion, the positive pole, is the manifestation of Reason, while this latter as the negative pole is, by reflected personality, the life of the former. Thus supreme Wisdom becomes both positive and negative in its absolute unity; being wholly negative before, and wholly positive after manifestation, when, motion differentiating, Reason becomes the author of its formal Life.
We have said that the change of the Unknowable from its plane of sub-existent being is a necessarily complete one, and is an absolute motion, in which two conditions of the Infinite become manifest by their equality of opposition. Therefore this act introduces the Infinite into the positive plane of existence as a universe of form. Hence, if we allow that a supreme Reason was the cause of this change, we must conclude that the Universe is an aggregate of details which, taken together, construe the meaning or Reason of its Being. It may be objected as a logical impossibility that the Infinite Nothing can become an infinite Thing, because limits do not belong to the Infinite. But, if we admit, as we are bound to do as Reasonable Beings, that there is a Reason for all things, we dispose of this objection at once. For by the logical completeness of this admission, we make the Infinite a conceiver of a finite idea which, being attributeless, is infinite as form, and yet is limited by the meaning of the conception.
The nett result of our argument may be summed up as follows: The Unmanifest conceives an idea which, as a Reason for action, becomes manifested as absolute motion which, embracing in itself its impulse or negative pole and its action or positive pole, becomes Energy. Energy becomes a creative breath; shadowing itself in. Space, it brings into relief the existence of non-being, which then becomes Ethereal Pressure, or the materialisation of the Infinite spirituality of Reason as a positive unreality.
As absolute motion we have a definite amount of energy deposited in Space. It is simply the form of Abstract Reason and acquires a definite character as the quality of Rationality. In its comprehensive simplicity it lies at the back of every manifestation. Its nature we have seen is due to Power exerted by manifest Life in opposition to non-being and is equal in its strength and continuity to the Reason of Life. 477Therefore it requires an equation which in order to keep the positive manifestation from subsidence must be ever maintained in perfection between itself and the smallest atom of formal energy as well as the greatest agglomeration of such atoms in complex forms. Thus no matter what proportion the meaning of a definite form bears to the Reason of Reasons, and we hold that every existing thing exists as a relative value to this supreme unit of wisdom, absolute motion must equal it in energy and character. This necessitates a change of quality in absolute motion while maintaining the quantity of energy constant. And thus we obtain the fundamental number on which the universe is built. For it can be proved that the study of vibrations in Nature is also the study of pure motion. Now vibrations, where energy is constant but character variable, consists of octaves. These are states of balance reached by seven steps. Thus Seven represents Change; Eight stands for Form or completed change where, as an octave, it represents the same energy of motion differently apportioned as to Space and Time from that from which it changed. Eight represents “Rationality” in the abstract. Seven represents the countless meanings of eight. Complex forms result from the drifting together of definite atoms of energy under the ubiquitous and even pressure of the Ethereal medium in which they lie. These must, in order to coalesce as forms, possess such a mutual interaction of forces that their resultant is that unit quantity of energy which equals the unit “absolute motion.” The process of “becoming” being an incomplete manifestation of Reason does not at once appeal to a rational being with that insistance of seeming reality with which completed forms do, and hence exterior Life is more impressive at first sight that its inner meanings. But, as it is the seven which give the explanation of what we see, it is only by examining the processes of Nature’s changes that real knowledge may be obtained.
Absolute motion takes seven steps to its antithesis, absolute rest, or material equilibrium. Each of these is a note underlying a world of harmonies or overtones. These, while forming distinct regions of Life according to the fundamental note which generates them, are naturally sensitive to activities in each other; for they all are sub-divisions of one base tone or Reason. Thus seven great planes of Life, whose mingling produces many other sub-planes, lie around us. Man impresses his Personality on the golden strings which vibrate with the energy of Being at various points; and, damping them, cuts out those harmonies which require those nodes as quantities of energy in their characteristics or natural wave lengths.
Thus he introduces separation in the harmonious sequence of universal Life and shuts off from himself higher planes of existence. Therefore, as we destroy our Personality or Selfishness, we bring automatically into play a higher consciousness and a more extended comprehensiveness. Thus motion is the author of our being, the expounder of its causes and the material or eternal substance which forms the universe.
June 18, 1889.
Toss Williams.
The Talking Image of Urur
486
Annie Besant and Theosophy
At the Hall of Science, Old Street, on Sunday evening, August 4th, Annie Besant undertook to vindicate the step she had taken in becoming a Theosophist. The audience consisted mainly of the Freethought party of which she has been for so many years a prominent leader, and the Hall was entirely filled before she occupied the platform. On commencing her address, she admitted the right of the Freethought party to an explanation of the causes that led her to take a step which had occasioned considerable pain to many with whom she had been closely associated for years.
Taking as her text the motto of the party, “We seek for truth,” she replied to some of the criticisms directed against her, by showing that the essential characteristics of the movement with which she had been identified in the past, and to which she still adhered, were free thought, free investigation, and free speech. Having repudiated the suggestion that the freethought platform should be restricted to negative criticism of supernatural religions, she claimed the right, as a Freethinker, to adopt any lines of investigation which seemed to give promise of the satisfactory solution of the great problem of life.
She divided her programme into two parts, to be dealt with in successive lectures. In the first of these she proposed to show by what process she had been led to vacate the purely materialistic ground for the more subtle metaphysics of Theosophic doctrine.
It had been with her a matter of gradual unfoldment, not a sudden change of front as was falsely stated by some of her critics. She had steadily and persistently pushed her way through the difficulties which presented themselves on the physical side of this great problem of life. Years had been spent in the search for the key to this mystery. Scalpel in hand, she had pursued those paths which anatomy and physiology had opened up; but without coming any nearer to the solution of the problem. With crucible and scale she had tested the ground covered by the science of chemistry. All that text-book and practice could teach in the physical sciences, in botany, geology, electricity, etc; all that appeared to offer as a reward for labour and thought, the priceless pearl of truth, she had pursued with unremitting effort. But at the end of each new path she was confronted by a dead, impenetrable wall of matter! where was the life! the consciousness! the mind! the thought! Time after time she renewed her efforts, and was as often beaten back. And so the time came, as come it must to all, when this inductive method of investigation on purely materialistic ground would no longer yield fruit for labour. Up to this time, the antithesis of mind and matter, of thought and brain, was as marked as it had ever been, and as the distinction between them widened in her perception, the hope of bridging the gulf became less – there was no nexus between them, no link upon which she could trust her uncertain feet, and yet, prophetic hope! she argued there must be a way over, thought and its instrument must be related. A study of psychology only led her into greater difficulties, for it only served to emphasise still 487more plainly the line of demarcation already existing in her mind between thought, sensation, and the vibration of brain-cells. At this point in her progress the teachings of the oriental philosophy as presented in Theosophical literature came under her notice.
The “Search for Truth” had never been relinquished, and the abiding hope that – however deeply “hidden in a well” it might be – truth could at length be found, disposed her restless mind to the investigation of this new subject. The result was briefly this: Mrs. Besant found in Theosophy what she believes to be the means of a solution to the problem of Being. And some of those with whom she had for so long a time been a fellow searcher after truth, as indeed she still is, turned round upon her with a charge of “inconsistency” !
What Annie Besant replied to this charge can be best said in her own words: –
“The law of life is progress, it is development and it is growth. The fossil remains the same; the plant changes because it lives. Mark the seed hidden in the darkness of the soil; it swells and sends out a tiny root, growing downwards. Presently it shoots upwards, unfolding two green leaves to the light and to the air. Is it inconsistent because it spreads its leaves to the sunlight, because the leaf is not a root? But after awhile instead of a leaf bud it puts out a flower bud, and spreads the glory of blossom to the skies, with fragrance and colour. Is it inconsistent because it developes the flower in addition to the earlier leaves? But now the colour fades, the fragrance vanishes, the petals drop to earth, and the fruit grows and ripens, fulfilling the law of its life. Is it inconsistent because fruit succeeds to flower, as flower to leaf, and leaf to root? Growth yes; change yes; inconsistency NO! For in life’s cycle growth and change must come, and fossilization is death, not life.”
The charge of “inconsistency” could no more be applied to her than to the boy whose development into manhood rendered his clothes no longer fit for him. Freethought, she said, had never yet stipulated by what means we should “seek for truth,” nor on what lines we should carry on our investigations. She then instanced a large number of psychic and mental phenomena, for which materialistic science had never yet found a sufficiently lucid explanation. She concluded her lecture by stating that she did not believe that man, as he is known to-day, is the highest possible product of evolution. She looked at the record of the past and saw that all was change and progress, and in the future of the human race she had great and increasing hopes.
At brief intervals throughout the lecture, she was greeted with vociferous and prolonged applause, and the Hindu gentlemen who were present, conspicuous by their quiet mien, nodded their frequent approval in silent but significant manner. An interesting discussion followed. The chief objections urged against the lecturer’s position were that her acceptance of Theosophic doctrine was a retrogression into the darkness of Oriental superstition from which we have long emerged, and that the theory of thought and brain-cell vibration being identical, was sufficient to bridge over the difficulties she had presented. Her reply to these points was first, that just as the school of modern materialistic science was a revival of Greek thought, so the lines of investigation into metaphysical problems could be taken up only where they had been laid down, many centuries back, in the East. If there was no retrogression in the one case there was 488none in the other. A study of any science could be greatly facilitated by reference to the writings of “specialists” on the subject, and this was the case also in regard to metaphysics; and then secondly, in regard to the identity of thought and cell-vibration, the difficulty arose when we tried to account for “memory,” which, on this theory, pre-supposes that the vibration was at once the cause of memory and also the effect, that is, the thing remembered.
Other illustrations of the difficulties hedging this theory were given by the Lecturer. The greatest interest was excited throughout the discussion, which lasted for about an hour, and on retiring Annie Besant was enthusiastically cheered.
The second lecture on the subject of “Why I became a Theosophist,” was delivered by Annie Besant at the Hall of Science, Old Street, on the 11th inst. The Hall was crowded to excess, and from first to last it was evident that the lecturer was listened to with intense interest.
As great interest has been shown in regard to Annie Besant’s views on Theosophy, we have thought it advisable to obtain a verbatim report of her address, which we print below.
Why I Became a Theosophist
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Is it only the nightingale singing |
| Marguerite. |
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The President’s Return
The President-Founder, Colonel H. S. Olcott, arrived in Ceylon on the 19th of June, and is expected at Headquarters about the 1st of July.
Reception to Col. Olcott by the Buddhists on His Return from Japan
Last night the Theosophical Hall at the Petean presented an animated scene owing to the welcome reception given by the Buddhists to Col. Olcott on his return from Japan. The Hall was tastefully decorated with ferns and flowers (a good many hampers of the latter being sent down by upcountry Theosophists), and illuminated most brilliantly with Japanese lanterns. The Buddhist and the national flags (presents from the Japanese to the local Buddhists) were flying. The meeting was announced to commence at 8 p.m., and one hour before, the place was so literally crowded by an anxious audience of Buddhists, that there was hardly standing room, and several had to return owing to want of accommodation. For some time back there never was such a crowd at the Theosophical Hall.
The meeting commenced at 8 p.m., when there were on the platform Col. Olcott, High Priest Sumangala (Chairman), Subhuti and two other yellow robed monks. The proceedings commenced with the Pansil. High Priest Sumangala then said that they were assembled to-day to welcome Col. Olcott on his return from Japan after his successful mission there. Before he called upon the Colonel to address the meeting, he said that the Assistant Secretary of the “Nari Shikakadhana Samagama” would read an address of welcome to Col. Olcott on behalf of the members of the Society.
Miss M. E. de Silva then stepped forward and read the following address, which received a loud applause. (Miss de Silva is the first Buddhist Sinhalese young lady that ever read an address in English before a crowded audience, and she deserves credit for the very able manner in which she acquitted herself last night.)
President of the Theosophical Society.
Sir, – We, the members of the “Nari Shikakadhana Samagama,” beg to accord you a cordial welcome.
Our Society has been organised recently for the promotion of Female education in Ceylon, and it may not be out of place to bring to your notice the fact of the neglected state of education among our women.
We take this opportunity to ask you, whom we consider a benefactor of the Sinhalese, to direct us in the path to success.
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We are conscious of your unselfish labours for the welfare of Buddhism, and we do not hesitate to say that were it not for the Theosophical Society, of which you hold the distinguished position of President-Founder, the philosophy of our Lord would not receive that attention, investigation and acceptance by the Europeans and Americans which it now receives.
In Ceylon, the Buddhists owe you a deep debt of gratitude for the revival you have caused among them to bring their ancestral faith to its just position, and you have besides brought home to them the advantages of education.
We do not wish to confine our remarks to the good you have done to Ceylon, but may we be permitted to say that the fruits of your labours elsewhere, also, are now being gratefully accepted and enjoyed by thousands of people. We have heard and read with delight, accounts of the immense success of your mission to Japan, and hope to hear ere long of its having borne grand results.
There have sprung up branches of your Society, in the short time it has been founded, in every civilized part of the globe, and that fact alone speaks of the beneficent effects of Theosophy.
We thank you most heartily for your unselfish attention and labours for the sake of humanity, and trust most sincerely that your career of usefulness may be prolonged.
Your Buddhist Sisters.
Mr. Weerakoon then read the Sinhalese translation of the above. Colonel Olcott replied in very fitting terms and congratulated his Buddhist sisters of Ceylon on the very laudable objects of their new Society. He said it gave him the greatest pleasure to have read in the Ceylon Examiner and in other journals whilst at Japan, about the movement, and he hoped that it may be the means of bringing education to every corner of the Sinhalese nation.
The Chairman then called upon the Colonel to give a brief sketch of his interesting mission to Japan.
Colonel Olcott then said: –
“Respected and beloved High Priest, and you, my Buddhist brothers and sisters, I thank you very heartily for the cordial welcome you have given me on my return from my long journey and hard work in Japan. I shall never forget my sensations on the 17th January last, when, with the High Priest’s solemn blessing and your hearty cheers still ringing in my ears, I passed out of this Hall into the moonlit streets of this beautiful city on my way to take this important mission. That was indeed an impressive occasion, and yet this, perhaps, is no less impressive; for to-day I have come to report to you that the mission is accomplished – the work is done – which brings together once more into friendly relations the two great divisions of the Buddhist Church – the first step towards the healing of the breach made two thousand years ago. And this work is really one of world-wide importance, for it cannot be denied, even by its bitterest enemies, that there is a great revival of our glorious religion among Buddhist nations, and also that it is receiving great attention from other nations not nominally Buddhistic.
“You have known me now for nine years, and you know that I am no bigot and no sectarian, but that I try to make my life reflect the tolerant spirit of our Lord – that I have no thought of forcing my opinions on any man, but wish
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only that my brother men should accept the doctrines of Buddhism when fully satisfied by reason that they are true. Our Lord taught us, and by his perfect example showed us, that by unfailing kindness the hearts even of its bitterest foes may be won. We of the Theosophical Society have by that means made ourselves trusted as much by the Parsees and Hindus of India as by our Buddhist brothers in Ceylon: and at our annual convention delegates of many different religions meet together, and yet they all regard one another as brothers, because we teach the doctrine of perfect tolerance and kindness.
“When I became a Buddhist fifteen years ago, I was much pained to find that the Buddhist nations were not friendly with one another, and that even their sacred books were said to differ. It seemed to me a great pity that there should be such a separation among those who were the followers of the same Lord, since it could not but greatly weaken the influence and power of our common religion; and as to the sacred books, surely instead of the two parties holding aloof from one another, the proper course would be to institute a careful comparison of the two scriptures, and so try to discover what part of each belongs to the true doctrine, that we may all agree to teach that, and that only.
“The priests present know, and the members of the Society know, that I have been speaking for years about the importance of going to other Buddhist countries and endeavouring to effect some sort of spiritual union among them. Some years ago I went to Burmah with Mr. Leadbeater, but in consequence of the political condition of the country at that time we were unable to do much work there, and therefore soon returned. For a long time my attention was specially fixed upon Japan, and since I found that no one else seemed ready to go there as a representative of Southern Buddhism, I at last decided to go myself. My friends here did not give me much encouragement, for they thought that Japan was too far away to allow of the development of much sympathy between that country and our own; but personally I felt sure that the Japanese would prove to be ready to listen in a friendly manner to a brother Buddhist speaking to them for the good of our common faith. This opinion was shared by our revered High Priest, who has from the first done all that he could to help me in my work for Buddhism, and, as you all remember, sent me forth on this very expedition with his special blessing on the 17th of January last. Now on my return I am happy to be able to tell him and tell you all, that the result of my visit to that distant empire exceeded my most sanguine expectations, and that all and more than all that I ever dared to hope for has been accomplished.
“It is to-day exactly five months since I sailed from this port, and six weeks of that time was spent in going and coming, for the distance by sea is no less than five thousand miles. I was on shore in Japan one hundred and seven days, during which time I travelled from Sendai on the north of Japan to the extreme south of the Empire – eight hundred miles in a straight line.” (Here Colonel Olcott exhibited a large map of Japan, and pointed out the places mentioned). “As you see, Japan is an island empire, and the number of islands is very great, amounting altogether to about two thousand, large and small During my tour I visited thirty-three towns, all of which are marked on this map. In
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the capital (called Yeddo or Tokio) alone there are one million two hundred thousand Buddhists – nearly half as many as we have in the whole of Ceylon. In Japan there are thirty seven millions of people, all speaking the one language, and all nominally Buddhists, but divided into eight sects. Now, we have three sects here, but there is no real difference between their beliefs on any point of importance; but in Japan there is a difference of belief between the various sects. As is always the case where there is sectarianism, there is a good deal of hard feeling between the sects, and they are not accustomed to work together in any way. I made up my mind from the first not to touch sectarianism – not to have the slightest connection with it in any way whatever. I always avoid it in any country, and it would have been especially unwise for me, as representing the Southern Church, to have anything to say to any special sect in Japan – more particularly as we know so little of the sacred books of the Northern Church. Our sacred scriptures are written in Pâli and usually on palm leaves; here” (exhibiting it) “is a Japanese sacred book, written (as are all their scriptures) in the Chinese language on fine silk-paper – very light, but very durable. The writing, as you see, runs backwards and is in every respect quite different from ours. This book contains the story of the life of the Bodhisat and the Buddha, and is profusely illustrated with very finely-executed wood engravings.
“On arrival in Japan the first thing I did was to call together the Chiefs of the eight sects in order that I might discuss with them the state of Buddhism in the country, and read to them the Sanskrit letter from the High Priest Sumangala which I bore. All these Chief Priests accordingly met together (although, as I said, they have not acted in unison before), and I told them that I could not consent to do anything at all unless they would all agree together to appoint a committee to manage my tour, so that it might be clearly understood that I had no sectarian purpose. I told them that I represented no sect in Ceylon, but the whole Buddhist Church of the country, and I wished to secure the friendship of the whole Priesthood of Japan, that it was only on these terms that I would work. They accepted the terms immediately, and appointed a joint committee, which collected over Rs. 12,000 for expenses, made all the necessary arrangements for my tour, and travelled with me all over Japan.
“The greatest number of addresses I had ever before delivered within one hundred days was in the South of Ceylon, where I spoke fifty seven times within that period; but during the hundred and seven days of my stay in Japan I delivered seventy-six public addresses, and my committee estimated that my audiences averaged 2,500, so that I must have carried the message of fraternal love from Ceylon to about two hundred thousand Japanese Buddhists. I am happy to say that my addresses everywhere excited the greatest enthusiasm, and that my remarks on the absolute necessity of union between the Northern and Southern Churches were always loudly cheered. These medals which I show you were presented to me by various Japanese societies that were kind enough to elect me as an honorary member, and these three gentlemen who stand before you here are sent to learn Pâli from the High Priest Sumangala, that they may return and teach the doctrine of the Southern Church to the Japanese. Before I left, also, the High Priests all came together again at a farewell meeting, and
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gave me a Sanskrit letter in reply to that from our own High Priest, Sumangala.
“It is now two thousand three hundred years since the quarrel about the sacred books arose between the Northern and Southern Churches, so in breaking down the wall between them we may well say we have accomplished an historical event. Here is the proof of it in this Sanskrit letter – a message of friendship from North to South. You see it is tied up, as are all complimentary presents or letters in Japan, with string of two colours, made of fine paper.
“Among the ideas of the Northern Buddhists is one about what they call Amita Buddha, which appears to be the Spirit of the Buddhas, which is always existent in the universe, and sends out from time to time the Buddhas Who have been born on earth. The images of this Amita Buddha are very beautiful – just like those of our Lord; and some of them are among the finest specimens of carving I have ever seen anywhere.
“One sign of the goodwill felt towards us by the Japanese was their presenting us with this Japanese imperial flag, the red ball on which represents the sun – Japan being called “The Empire of the Rising Sun” – I suppose because it is as far east as we can go. Speaking on this subject I may mention that one result of my visit to Japan is the universal adoption of the Buddhist flag there; I found it flying everywhere, from north to south, and some of them were splendid specimens too – four yards in length by three in height. One evening before I left there was a splendid display of fireworks, and as some of the bombs burst at the height of one hundred and fifty yards, out from it there came the Buddhist flag, so beautifully arranged that it stood up straight and fluttered in the breeze. This went to my heart, for there in the sky I saw the sign of the brotherhood of Buddhist nations.
“I will leave my young brother Dhammapala to tell you with what truly fraternal love the Japanese treated him during his illness – how earnestly they tried to do everything in their power for him, and even to anticipate his wants. I hope you will all remember how kind the Japanese have been to one of yourselves, and will resolve in turn to treat all Japanese in the same way.
“Our friends there gave me a number of religious paintings – some of our Lord, some of Amita Buddha, some of various Arahats, whom they call Rakans. Here is a picture on silk” (showing it) “which is at least eight hundred years old. It is that of a female figure called Quanon, which signifies the embodiment of the mercy felt for mankind by Amita Buddha. This painting, since it is on a religious subject, is called a mandara, while a similar painting on a non-religious subject is called a kakamono; they are to be seen hung on the walls of every house in Japan.
“I hope you will bear in mind that Japan is now in relation with you; always treat the Japanese well, and give them no cause to write home and complain that the Sinhalese, though pure in religion, are not always so in their lives. I will now ask one of my Japanese companions to say a few words to you.” (Great applause.)
Mr. T. Kawakami then rose and said: –
“When Colonel Olcott and Mr. Dhammapala came to Japan the Buddhists rejoiced greatly, and Japanese Buddhism was greatly strengthened. I regard all the Buddhists in Ceylon as my
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brothers. Three more friends have come with me to study, and we expect to stay for three or four years, so I hope you will give us all your friendship and brotherly love. The Buddhists of Ceylon and those of Japan must be united; then the religion will become a still greater power in the world than it is now.”
Colonel Olcott then said: –
“The meeting of High Priests specially asked me to put these young men under the tuition of our High Priest Sumangala, saying that he was to be their Spiritual chief, while the Theosophical Society was to take charge of their worldly affairs.
“One more subject I must mention before closing, and that is the Ladies’ Society for the Promotion of Female Education. When I heard of this Association during my stay in Japan, I felt great joy, for it was one of the things principally needed to complete our movement here. I wish to tell my sisters of this Society that they need have no fears for its future, and I invoke the blessing of the Three Gems on them and on their Society. Let them make their noble sacrifice of time and money until there is no more ignorance left in our beautiful island – till children are everywhere brought up to follow those precepts which are the only rules for the happiness and true welfare of the world.” (Tremendous applause.)
A Japanese Priest then said: –
“This is a very happy and a very important occasion. The Northern and Southern Churches are like two brothers who separated long ago in the heat of youth, and have remained estranged through many years; but now at last they have met and shaken hands once more, and we must hope that they will proceed to embrace one another, and that the fraternal embrace will be but the commencement of an intimate and lasting union.” (Great applause.)
In closing the meeting, the High Priest Sumangala said: –
“You have all heard Colonel Olcott’s account of his mission to Japan, and it must have made you all glad and proud to hear it. The propagation and improvement of Buddhism is the noblest work in the world, and that is the work in which Colonel Olcott has been engaged. It is true that there is a slight difference between the Northern and Southern Churches, but still the Japanese are Buddhists as we are, and are struggling against the maleficent influence of Christianity as we are, and we therefore look upon them as our brothers. We must never forget the cordial reception that they have given to Colonel Olcott as our representative, and the brotherly love that they have shown towards us. I trust that this may be the commencement of a real spiritual union between all Buddhist countries.”
The above report was forwarded to the Theosophist by Mr. Peter d’Abrew, and has been supplemented by extracts from The Buddhist.]
Colonel Olcott in Japan
“We observe, says a Japanese paper, that in Nagoya Colonel Olcott has been welcomed with extraordinary enthusiasm. His lectures were attended by fully four thousand people on each occasion, and the wildest applause greeted his declarations of the close relationship that must, in his opinion, exist between the revival of Buddhism and the stable progress of the nation. Evidently the people’s hearts are inclined towards such teaching, for it is not at all likely that addresses, which necessarily lose nearly all their nerve in trans506lation, could rouse an audience to sympathy so strongly marked unless a powerful feeling existed in favour of the speaker’s idea. Of course the farther south Colonel Olcott goes, the warmer the response his preaching is sure to awaken. Religion in Tokyo and religion in Kyoto are two very different things. Nagoya occupies, perhaps, an intermediate position in respect of the vitality of its citizens’ creed. It would seem that Colonel Olcott’s Buddhist guides are determined not to let the grass grow under his feet. We read that he proceeded from Nagoya and delivered a lecture there, returning at noon to address an immense audience in the Hougan Temple, and winding up with a third address to the governor and a select party of about 250 at 7 o’clock in the evening. We have noted that the Tokyo critics express amusement at the notion that an American should be brought to Japan to propagate Buddhism. The criticism is certainly just if it be held that the Buddhist creed is essentially the property of the Orient, and that Westerners even have no proper share in propagating it. But the masses do not reason so closely. The coming of Colonel Olcott has evidently given Buddhism a fillip in Japan.”
A Puzzle from Adyar
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The “Blavatsky Theosophical Society,” an organization for the diffusion of knowledge of theosophy, held its first public meeting last night at Wonn’s Hall, No. 621, Sixth Street, North-West. Thirty-five or forty persons . . . . were present and listened to an introductory address by the President, Professor Anthony Higgins, of this city, who explained Theosophy and repelled some of the slanders upon, and base imitations of it. It was announced that public information about Theosophy would be given every Friday evening at the Hall. This Theosophical Society expects soon to place at the disposal of the interested public a creditable library of Theosophical literature and books on occult subjects, a large number of which have already been received by the pres’dent, Prof. Higgins . . . .”
The Blavatsky Theosophical Society and Universal Brotherhood of the District filed a certificate of incorporation yesterday. The object is to form a nucleus of a Universal Brotherhood without distinction as to race, creed or colour; to promote the study of Aryan and other Eastern literature . . . . to investigate the unexplained laws in nature and the psychical powers latent in man. Anthony Higgins, Reovel Savage, Nina Savage, and Marie Musaeus are the managers.
[Editorial comment on the incorporation of the Blavatsky Theosophical Society]
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Notice
The Secretary of the Blavatsky Lodge T. S. begs to apologise to all those who are interested in its work for the long delay in the publication of its promised Transactions. Madame Blavatsky’s bad health, and the heavy extra work entailed in the preparation of “The Key to Theosophy” and “The Voice of the Silence,” have prevented her from editing these transactions for the press – hence the delay.
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The great Sir Robert Peel used to say that the importance of any movement can be best measured by the amount of opposition brought against it. Now if that aphorism be true, then the members of the Ros Crux Fratres, or Brothers of the Dew and Light, may be congratulated on their importance and influence in the country; for they have received marked attention in your magazine for June last. One of your correspondents who signs himself – “One who has been Duped,” admits that “they have members in almost every town in England,” and he might have said Scotland, Wales, and America also.
Now I am a member of the Ros Crux Fratres, and so far as I am concerned personally I should have taken no notice of these letters. For in the first place they abound in nothing but misrepresentations and statements of a puerile and foolish nature, and therefore, by the universal law of the survival of the good and true only, they must have fallen to the ground sooner or later. The fact is the majority of people “worrit” themselves too much about trivial and insignificant matters, forgetting that the One Universal Supreme Reason regulates everything for the ultimate good of each individual and the common good of all. And in the second place because a person can use his time and energies to better purposes, both for himself individually and the public generally, than by troubling his mind about correspondence which has for its object the traducing or pulling down of the character of any man or of any body of men. Each man will work out his own Karma which he has generated either in this or a former life, and the soul will seek that experience which is necessary to its own development and unfoldment; and if he “who has been duped,” thinks he has been chosen to be the unhappy instrument to inflict Karma on any one, then he is so much the more to be pitied for his unenviable position. Besides the style of his correspondence is much to be condemned as it cannot tend to the development of the soul powers. It has been laid down by all the masters of the Occult Sciences that “gentle thoughts, good deeds, and kind words, and goodwill to all mankind and entire oblivion of self are the most efficacious means of obtaining knowledge and preparing for the reception of higher wisdom.” Or again “the heart must be filled with loving kindness to all living beings, and watch for opportunities of doing secret kindness to all within our reach,” and these things will lead to power with God and man. Now can any one see any of those things in the letter of “One who has been Duped?” The one grand object which every right-minded Occultist ought to keep in view is the spreading of the Sacred Sciences for the betterment and uplifting of humanity, but letters like this before me are not calculated to benefit Occult teaching whether they injure it or not.
Coming now to the subject of the letter of “One who has been Duped.” In the first place the writer does not give his real name. If his motives were honourable and his statements true why should he fear giving his name? In
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correspondence, where no honour is at stake, a nom de plume would do well enough, but in a letter like this before me which deals with personalities, either directly or indirectly, the rules of good warfare require him to face the enemy openly and honourably, and not fight under cover of ambush in the assassin style. But it so happens that we ourselves know who the writer is, whatever he may say to the contrary. In fact there is a trio of them, two of whom have been suspended from the Brotherhood of Ros Crux Fratres, and the other is a most unfortunate and disappointed man. However this style of warfare is in exact keeping with the writer’s character; for he leads us to infer in his letter that he belongs to the Ros Crux Fratres and considers himself “duped.” Now every one who enters that Brotherhood takes a most sacred and solemn oath “before God and his most holy angels,” that he will keep inviolate the secrets of the society, and it is also an eternal oath, and therefore, whether the members are able to teach him the subjects mentioned in his letter or not, or whether he considers himself duped or not, does not release him from that oath. And therefore what can we say of a man who makes light of breaking an oath which he took “before God and not before man only”? To say the least – he is a perjured man, and that being so what reliance can be placed on any of his statements? Now it is understood that the trio referred to above have taken a vow to break up the society of the Dew and Light! This explains the motives, and accounts for the style of the letter of “One who has been Duped.” It also explains one of the reasons why he does not sign his name, for it would not be to his social interest for the public to know that the most sacred and eternal oath counts as nothing to him. But how absurd and ridiculous it is for a simple trio to think they can break up a Brotherhood who are true to their oath. These men are too weak to break anything up. You have repeatedly laid it down in your journal that “goodness alone is power.” Now I maintain that the spirit and motives of the letter before me show that they are not good men. Good men could not have written such a letter. These men can have power nowhere but in the realm of Black Magic that he speaks about, which is quite in harmony with a character that counts as nothing the most sacred and binding oath. And their Black Magic can injure no one only those who place themselves open to it.
Next, he says, “the Society is trying to seduce all young students of the Occult to become members of their Society.”
Now in the preamble of their rules the applicant is given expressly to understand that the Society ask no one to join them, in these words: “we do not ask thee to join us, but thou seekest our circle.” He says then, “they profess to teach Alchemy; philosophy of life; the Divine art of Astrology; Herbs and their value as medicines; and the Astral influences.” Well now, these are very nice subjects and to attempt to teach them even is a step in the right direction. But I should like to know the difference between “The Divine art of Astrology, and the Astral influences.” The writer has evidently got mixed up amongst it; and I don’t wonder, because it is quite clear that his brain is not sufficiently unfolded to grasp such subjects. Besides, in his confusion, he has omitted one of the principal subjects altogether.
With regard to the members being incapable of teaching these subjects, I myself have been connected with the Society of the “Dew and Light” about 18 months, and although I have been an Occult Student for many years, yet I
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have learned more in two or three of the above named subjects during these last 18 months than ever I knew before; and one of the trio connected with the letter in your journal was present at my initiation and spoke in high and glowing terms of the advantages to be derived from the Society. As to “stealing books, and one man being more learned in Black Magic than the rest, etc,” we can afford to dismiss it as so much rubbish.
He then says, “they also derive their learning from Elementals and spirit-guides.” Now any student of Occult Sciences knows that an Elemental can give learning to no one. The fact is, the writer of the letter before me does not know what an Elemental is. Elementals are nature-spirits which possess force only, and which can be directed and controlled by the trained will of the Adept. He then goes on to say that “the members boast that they sacrifice kids, and that one of them keeps a goat that is heavy with kid at the present time, etc.” But why should they “boast” of that. He is as much misinformed in this as in many other things, for none of the members at Keighley keep a goat.
He then says that “the Society is composed of spiritualists and bogus astrologers, etc.” Well I have studied astrology for 18 years, without intermission; I have studied Raphael’s, or the Arabian system; and Zadkiel’s or the Ptolemic and Placidean systems, and in these things I fear no man. The fact is I am the Astrologer for the Brotherhood of the Dew and Light, and have to examine applicant’s nativities, and I am certain that if I had examined this person’s nativity who pretends to have “been duped” I should never have passed him for membership, because his nativity would have shown that he would prove false to his oath and betray the secrets of the Society.
With regard to the Lamp of Thoth which is now going on, all the matter in that journal has for its object the instruction and betterment of the members, and it is strictly a private journal, and therefore it is immaterial whether the matter be copied or original so long as that object is attained.
We now come to Mr. M. G. Mathers’ letter about the Rosicrucians in England. Now this letter is one mass of pomp and show, and flourish of trumpets. He tells us about their colleges, the Supreme Magus, the Earls, Right Honourables, Doctors, etc. But he does not say a word about the dinners and suppers which constitute the principal work of that august Society. The fact is, the letter is altogether unnecessary. The R. C. F. does not claim to have any connection whatever with the Fraternitas Rosæ Crucis of mediæval times. They claim to be what they are and no more and no less, viz. Brothers of the Dew and Light.
With all deference to the Supreme Magus, the Earls, Right Honourables, and Doctors, etc., no doubt these “are all honourable men,” at least I hope they are. But according to Lucifer for October 15 1888, page 91, it does not require one to be a member of the Metropolitan College of Rosicrucians to get in communion with the Adepts, for it is there well and truly stated “that the potential adept may exist in the Whitechapels and Five Points of Europe and America, as well as in the cleaner and more cultured quarters; that some poor ragged wretch begging a crust of bread may be ‘whiter-souled’ and more attractive to the adept than the average bishop in his robe, or the cultured citizen in his costly dress,” or perhaps than many in the four colleges of Rosicrucians in England.
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In concluding this letter I may say that although “One who has been duped” may string together another lot of ridiculous and absurd misrepresentations, and Mr. Mathers may give another flourish of trumpets from the top of the Metropolitan College of “Soc. Ros. in Anglia,” yet I shall not consider myself called upon to continue the correspondence in answer to their letters, unless called upon to do so by my own order, because my own psychical development, and the interest of occultism generally may be better secured and advanced by cultivating a warm and kindly feeling towards all mankind than by wasting my time in refuting what may be advanced by a trio of disappointed men who enter a society for purely selfish and worldly purposes, and who consider themselves “duped” because they don’t find the materialist “philosopher’s stone” and turn everything into gold. I have the honour to be, etc.
Secretary and member of the Society of the Dew and Light.
Mr. Lund says my statements are puerile and foolish. I shall endeavour to show you to the contrary, and that he is acting a part of deception and dishonour both on his own part and that of his society.
As to his remarks on Karma and goodness of life and actions, you will no doubt be better able to deal with them than I. It is not long since the “controls” of his society were dead against Reincarnation. Why this change now?
Referring to my using a nom-de-plume, it was my policy to draw out a reply. Had I put my own name there would not have been this opportunity to further expose this deceptive fraud. In due time, if necessary, I shall disclose my name, and then Mr. Lund and his colleagues will see how wrong they have been in blaming three men, who so far as I can hear were not suspended from the society, but withdrew from it when they found the principal leaders had no higher ambition than to pose as Quack Doctors and public fortune-tellers, whose advertisements can be seen in the fly-leaves of most of the spiritualist papers under various nom-de-plumes, touting for fees, and willing to advise and answer any question at so many shillings each, no matter whether it be of the affairs of Life or Death; while the boasted adepts turned out to be so-called spirit controls, who were at all times willing to adapt their opinion to the prevailing one at the time being, or to please the company present. I am not surprised they withdrew. Mr. Lund says good men could not have written such a letter as my last one. The men he refers to did not write the letter, neither had the two he refers to anything to do with it. He abuses them from the fulness of his divine goodness.
He said if my nativity had been allowed to pass his hands I should not have been initiated. Mr. Lund did examine my nativity and commented upon it favourably. So much for his astrology and divine agency. It is very shortsighted for him to say he has been an astrologer for eighteen years. Yet “One who has been Duped” is the despair of his art.
The kid which Mr. Lund kept, died just after I sent my last letter to you. I
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necessary I could give you the day (not the hour). I do not draw nativities; but this unfortunate death was a loophole for Mr. Lund to say that none of the members at Keighley keep a goat. Yet on the minutes of this society for May 11th, 1888, the following will be found:
“Proposed that the occult festival take place on the 10th of June, when a kid will be sacrificed.”
Can I say more to convince you how wilfully Mr. Lund would deceive? He gives you to understand that they do not ask people to join their Society. I am personally acquainted with two who were asked to join, and who refused. As to the members being capable of teaching or even guiding a student in any of the paths of occult study, that is a matter of opinion, and may the Most High protect me from such.
Mr. Lund thinks I got mixed up amongst matters. Who wouldn’t? Imagine the Astro Magus of the Society, Mr. Lund, dressed in a Black Robe, upon his head a sugar-loaf cap painted in various colours, and the signs of the Zodiac around the edge. He does not see how symbolic they are of his position. The cap is the shape of that generally worn by the Zany, and the Black Robe would no doubt represent the darkness and obscurity of his mind in his Zodiacal wanderings.
Do teachers of occult sciences adopt such guise as the above, which is only the description of one of them?
He refers to the preamble of their rules, etcetera. Here is a portion from it copied word for word. It would be too long for the pages of one issue of Lucifer if I sent it in full, but this will give you an idea of the immense presumption of these men.
“The Brothers’ letter to one who seeks to enter the Ros Crux Fratres.
“Do not ask who the persons are that write these letters, but judge of the value of the writings by their own merits.
“Our community has existed ever since the first day of creation, and will continue so to do until all time. It is the society of the children of light, and its members are those who know the light. We know the value of man’s destiny. We have a school in which Divine Wisdom herself is the teacher, and she teacheth all that desireth it for its own sake, and not for any worldly advantage that may result from its possession.
“The mysteries explained in that school, concern everything that can possibly be known in Regard to God, Man and Nature. All the ancient sages have been taught in our school, and no one has ever learnt true wisdom in any other place.
“It has amongst its members not only of this globe, but also of other Worlds, they are distributed all over the Universe. They all study in one book only, and follow the same method of studying it. Our Society is composed of the Elect of those who are seeking the light and he who has the greatest receptivity for that light is our chief. Our place of Meeting is intuitively known to every member (at present in a coffe tavern) and easily reached by all no matter where they reside.
“We are in possession of the Greatest Mysteries, and yet our Society is not a secret one, for our secrets are open to every one who is capable of receiving
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them. Our Secrets cannot be sold for money, nor can they be demonstrated publicly. Our Secrecy is not caused by our unwillingness to instruct, but by the weakness and unfitness of those that ask for instruction.
“They are comprehensible only to those whose Hearts are able to receive Wisdom and Parental love, and in whom those powers have begun to awaken. His clear Views will then enable him to see the foundations of all Religious Systems, and will recognise within a modification of relative truth, which have not yet entered into Equilibrium by the attainment of knowledge.
“Humanity lives in the world of Symbols, whose meaning is not yet understood by many, but the day is approaching when the living spirit within these symbols will be generally known. Perfect knowledge of God, perfect knowledge of Nature and of man, are the true lights upon the Altar of Truth, illuminating the Archway of the Temple of Wisdom.
“There is only one Fundamental Religion, and only one Fundamental Brotherhood (and so on).
“Our Duty is to assist in the Birth of truth and to open the shell wherein it is contained, and to vivify the Dead Hieroglyphics.
“We are not influenced by party, nor do we expect any personal reward for our labour.
“We are in possession of Light which enables us to know the deepest mysteries of Nature, and we have a fire by which we are nourished and by which we may act upon everything in Nature.
“We possess the key to unlock all the secrets and knowledge of the link that unites this planet with the other worlds.
“We possess all the ancient Books of Wisdom.
“Everything in Nature is subject to Our Will, for our will is one with that of the universal Spirit, the motive power of the Universe and the eternal power of all life. But still we need No information, either from men or Books, for we have the power to perceive everything that exists, and to read in the Book of Nature, wherein no error occurs.
“Everything is taught in our schools, for our teacher is the light that produces all things. We could tell you of the most wonderful things that are known to us, and which are so far beyond the reach of the most erudite philosopher of this age, even as the sun is distant from the earth, but which are as near to us as the light of the spirit from which they Emanate.
“But it is not our intention to excite your curiosity (and so on).
“Do you wish to become a member of our Society? If so, enter within your own Heart.
“Do you wish to know the Brothers? If so, learn to know the Divinity manifesting itself within your own Soul. Seek within you that which is perfect, immortal, and not subject to change, and when you have found it, you will have entered our Society, and we shall become known to you. But before you can enter, you must have formed the resolution in your own mind that you will fling off, as soon as possible, all the imperfections of your own Nature (and so on).
“The most important advice we can give you is Man know thyself.
“The above propositions will be sufficient for you to meditate upon, until you are admitted into the Brotherhood as a neophyte after which you will receive instructions for the higher Degrees, until ultimately you become an Adept.
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“Brother of Earth, we submit the following brief rules for thy consideration.
“We do not ask you to join us but thou seekest our circle. Hast thou well considered thy way? and art thou prepared to give up those things which are of the Earth, Earthy, in order to follow the Divine Mistress Wisdom?
“We bid thee remember the oath thou must take is an Eternal oath, not given to man alone, but to the powers whose aid thou seekest. And thou wilt never be released from that oath. If thou canst submit to our Conditions we will be glad to lead thee through the portals of Wisdom’s temple, and there thou may with us view Nature’s vast expanse, where true knowledge and power ever await the pure in heart.
“Unto thee greeting in the name of the Brotherhood.”
After reading the above, what do you think of an oath, which has been obtained by such means as the above suggests?
Imagine a number of men met together and a planetary spirit invoked, in whose supposed presence the candidate is obligated to secrecy. (They have no secrets or information apart from the occult literature of the day.) Can that which is below invoke that which is above, if not, what would be the peculiarity of a planetary spirit invoked under such circumstances? It could not be good.
The query is: Is this a kind of a compact with an Evil Spirit? I am personally convinced good and high spiritual influences cannot possibly link themselves with men who shirk the duty of their station in life, and to avoid the labour of the honest man take to dealing out astrology and quack medicines as a profession. I consider it my duty to warn the public against these men. I can gain nothing by this long letter, but the public may, and thus take the hint to keep their money in their pockets.
I am very pleased to find that the brothers of the Dew and the Light, – which names are I suppose their translation of their alternative title, Ros and Crux, – lay no claim to be lineal descendants of the Fratres Rosæ Crucis of Germany; for the similarity of the names seemed as if there had been an intention to claim hereditary descent. I do not know who “One who has been duped” may be, nor am I aware who are the other two gentlemen who form the trio mentioned by Mr. Lund, but I feel constrained to note that he does not deny that his associates claim and profess to teach Alchemy, the Philosophy of Life, the Divine Art of Astrology, Herbs, and Astral influences, and that they have failed to satisfy the discontented trio that they are so able. I also notice that Mr. Lund gives no denial to the charge of sacrificing kids, he only asks – Why they should boast of doing so? – well, I don’t know; besides this he makes a very disingenuous evasion of the charge that one member keeps a goat, heavy with kid, intended for future sacrifice, – simply remarking that “none of the members at Keighley” do so. No denial is given to the assertion that their sole guides are a Monk, a Mr., and an Arab son of Joseph somebody. But worst of all I much regret that no disclaimer is urged against the charge that some of their number have taken the money of servant-girls. I beg of him to contradict this. Oddly enough
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Mr. Lund does not seem hurt by the suggestion that the original contents of “Thoth” are either black magic or nonsense. The teaching capabilities of Mr. Lund are open to doubt, when he, as Members’ Secretary and The Astrologer of the Brotherhood, writes “but I should like to know the difference between the ‘Divine Art of Astrology’ and ‘Astral influences.’” Well – if there be no difference, words have no meaning, visions are about, and things are not what they seem. An Art is the practice of a Science; Astral influences are neither one thing nor the other, but may be the subject of both; if there be any confusion Mr. Lund makes it.
The Soc. Ros. in Aug. is, like the Theosophical Society, well used to censure; and its members have learned to smile at unfriendly attacks; we Rosicrucians confess to taking dinners and even suppers also when we require them, and I can make a shrewd guess that even Mr. Lund is not beyond feeling hungry and even thirsty sometimes, for neither light nor dew are very satisfying, except to vegetables. But when he goes further and asserts that the dinners constitute the principal work of the august Soc. Ros. in Aug., he talks about what he knows nothing about, and the statement is moreover a delicate perversion of the Truth, which I am sure cannot tend to the development of Mr. Lund’s “soul powers.”
W. W. Westcott, m.b., Univ. Lond.,
Master of the Metropolitan College.
"Modern Spiritual History" and the Theosophical Society
Will you kindly allow me a short space in your Journal to inform those of your readers who were in anywise interested in the papers bearing upon “Modern Spiritual History” and the Theosophical Society, that Mr. Oxley, in his rejoinder (published in Medium of June 28th, 1889), declines to enter upon any controversy or explanation whatever with myself with regard to those papers. It therefore behoves me to emphasize – no matter how loud the protestations and lamentations may be – that the communications already published in Lucifer, are solely based upon documentary evidence, and contain only the absolute truth.
It is upon these grounds that Mr. Oxley has been compelled to take the ignominious course of declining to discuss a matter in which both his honour and his integrity are concerned.
As Mr. Oxley insinuates that the letters published in Lucifer contain “downright untruths,” and “have soiled its pages by the insertion,” there is no objection on my part – if Mr. Oxley is agreeable – to my placing the whole of the correspondence[85] for a time in the hands of the T. S. so that the “high-minded ladies and gentlemen” connected with the T. S. can judge for themselves how far the truth has been violated.
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The correspondence forms a goodly volume, and, to the “Initiated,” it is worthy of careful analysis. There being many demonstrations – borne out by documentary evidence – how a complete stranger (which Mr. Oxley is to myself even to this day), can by the power of the “Spirit” and “Soul Egos,” know the workings of men without material contact.
In conclusion, please allow me to inform your readers that Mr. Oxley has now rescinded his claim to rank as a Spiritual Historian, and that he has altered the title of his book from “Modern Spiritual History” to that of “Modern Messiahs.” A very wise proceeding, considering the one-sided and biassed review Mr. Oxley attempted to put forward as matters of history.
“Clothed with the Sun”:
One of the reproaches most frequently cast into the teeth of students and followers of mysticism is that each of the Seers, Prophets and Revealers, whose teachings form their study, differs from every other, not only in points of detail but in essentials. This accusation has indeed some show of reason. It gains also more apparent weight and cogency from the circumstance that the followers of various Illuminators are but too apt to be betrayed by human weakness and desire for finality into accentuating their points of difference from other students, instead of seeking out and emphasising those of agreement.
In reviewing the work now under consideration, the identity of its fundamental teachings with those of Theosophy is so striking that any points of difference in detail entirely disappear in the comparison. This identity is the more remarkable because, although Dr. Kingsford was a Theosophist and well acquainted with Theosophical literature, yet her claim to the original and independent reception and promulgation of these teachings is indefeasible. Indeed a strong argument in support of the reality of Seership in general and the truth of that interior revelation and vision on which all mysticism lays such stress, might be built upon this identity of the fundamental teachings set forth in this work with those of the “Secret Doctrine.” But this would lead too far.
We propose, however, as the best tribute to Mrs. Kingsford’s wonderful genius and marvellous lucidity of insight into the hidden things of Nature and Religion, to point out in some detail the remarkable agreements, amounting almost to identity, which exist between the views arrived at by Dr. Kingsford through her own independent investigations and the time-honoured teachings of the Wisdom Religion.
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In Mr. Edward Maitland’s Preface to this work, there occurs a very important passage on the method, or process of investigation followed. He lays great stress upon the fact that these illuminations are “in no way due to artificial stimulation of faculty” whether by means of drugs, hypnotism or mesmerism; but solely to the exercise of intense will-power and aspiration towards the highest truth. In other passages, moreover, it is made very plain that both the authors distrusted all mediumistic communications and so-called spirit teachings quite as much as do the Theosophists. Thus both in what they accept and what they reject they are in complete agreement with the Eastern teaching as regards method.[87]
Now as regards teaching and doctrine. Both the great fundamental doctrines of Theosophy – Karma and Reincarnation[88] – are fully and unreservedly accepted; and these are by far the most important of all in their bearing upon practical life. Philosophically, the basis of Mrs. Kingsford’s creed is Pantheism,[89] including as its corollary the belief in the “humanity,” as distinguished from the “divinity” of Jesus Christ.[90] In this again, as also in regarding “Christ” as a “Principle” not a “Person,” they are in accord with the “Secret Doctrine.”
So far then we find identity of philosophical basis – Pantheism; identity of fundamental mystical doctrine – Christ a principle not a person; identity of basic teaching in relation to practical life – Karma and Reincarnation.
But more; Dr. Kingsford, who is often claimed by our friends the Spiritualists as belonging to them, teaches the much abused Theosophical doctrine of “Shells.” Thus we read on p. 51 et seq.: “When a person dies, a portion of the soul remains unconsumed – untransmuted, that is, into spirit.” And again, on page 72, “There is no supreme personal positive evil existence such as the Devil is ordinarily supposed to be (another Theosophical doctrine). There is only the negation of God (Theosophy again!).... But there are evil spirits, the souls of bad men on their downward road to final extinction. And these are wont to associate themselves with persons in the flesh, &c.” On pages 147 and 148 the doctrine is still more clearly expressed: “The earthly mind (anima bruta – our ‘lower Manas’ ) is that part of man which contains his material memory, abilities, affections, cares. . . . This mind is shed with the body and shade (our linga sharira), and is, as it were, an individual in itself.” This whole passage is an admirable exposition of Theosophical teaching on the post-mortem states, and is identical even in detail with Eastern doctrines on the subject.
Take again the explanation of the “Origin of Evil” on pages 82, 83 et seq. It is exactly the view taught in Theosophy; though even more striking in their agreement with the “Wisdom Religion,” are the passages (pp. 197 et seq.) on “the one life,” a term, by-the-bye, first introduced by Madame Blavatsky. It would be curious to know, in relation to it, whether Dr. Kingsford adopted the term herself, or whether she first knew of it through an Illumination. In any case this “exercise” or meditation might have been written by a Hindu chela, or by some Western student of the “Secret Doctrine,” so close is its agreement with the teaching of that work.[91]
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But it may be urged that this identity of teaching proves nothing, since all these doctrines were familiar to the world before Dr. Kingsford’s reception of them, and, in particular, that as a student of mysticism and Theosophy she must have been well acquainted with them. Let us pass on, then, to the examination of other points of mystical doctrine, and again we shall find the closest agreement between the illuminations received by the wonderful seeress and the teachings put forward in the “Secret Doctrine.” Now most of these teachings were received by Dr. Kingsford long before the “Secret Doctrine” was published; while the fact that they were kept secret by their recipients till now, more than a year after the publication of H. P. Blavatsky’s work, proves the independence of the latter. To quote: –
“11. Such as is the invisible is the visible also, for there is no boundary line betwixt spirit and matter.
“12. Matter is spirit made exteriorly cognisable. . . .” [92]
Madame Blavatsky has written: “Matter is crystallised spirit; spirit the sublimation of matter. They are the two poles of the one Reality.”
Even in details of symbolism, the identity of doctrine is apparent. Compare with the Proem to the “Secret Doctrine” the following beautiful passage: – “3. Now the spirit of Elohim is original life, and the heavenly waters are space and dimension. 4. He is the line, and She is the circle.”[93] And even more striking is the agreement between the stages of “becoming” symbolised by the 3 logoi and the seven rays given in the “Secret Doctrine” and the account of the same process summarised on pages 275 and 276 of Dr. Kingsford’s work.
But we must rapidly on, noting however that the doctrine of the reincarnation of planets sketched on page 176 is in perfect harmony with the more detailed process described in Vol. I. pp. 170 et seq. of the book so often mentioned, as is also the very remarkable aperçu of the origin of human responsibility contained in the following lines.[94] “But, in truth, Psyche is the most complex of essences, and of this complexity is born responsibility.”
The view of Prayer held by Dr. Kingsford is also entirely Theosophical. She expresses herself thus: “Prayer means the intense direction of the will and desire towards the Highest; an unchanging intent to know nothing but the Highest”;[95] and again: “When thou prayest thou invokest the God within thee; and from the God within thee thou receivest thy good things.”[96]
Quite as remarkable as any of these agreements of doctrine, is the fact that Dr. Kingsford has reached conclusions regarding the historical origins of Christianity in close accord with what has hitherto been known only to a few members of the T. S. Speaking of the Gospel narrative, she says: “All the conversations in the Gospels were fabricated by the aid of various books in order to illustrate and enforce particular doctrines.”[97] “The gospel life of Jesus is made up of the lives of all the divine teachers before him. . . . . .” And to crown all, she gives in the remarkable passages on pages 127 and 128 an account of the composition of the Gospels in the library of Alexandria which tallies accurately with what Madame Blavatsky wrote three years ago in the third volume of the “Secret Doctrine” which is not yet published. Again Dr. Kingsford’s emphatic condemnation of the doctrine of vicarious Atonement on 522pages 118 and 119 might have been written by Madame Blavatsky herself, so outspoken and severe is the criticism of its immorality.
Lastly, though these are points of detail, the explanation of the purpose and meaning of the Great Pyramid given on page 86, agrees precisely with that given in Theosophical teaching, while on page 89 it is stated that both Egypt and India were colonised from Thibet, a fact that had not, so far as we are aware, been stated openly previous to the publication of the “Secret Doctrine.”
To conclude this somewhat long notice of a book that should be studied by all who are interested in Theosophical or mystic studies. Great gratitude is due to Mr. Maitland for his clear, moderate and admirable preface, while of the work itself we cannot speak too highly. It will remain a worthy companion to the “Perfect Way,” as a lasting monument to the genius, the intellect, the lofty and penetrating insight and the great spirituality of Dr. Anna Kingsford.
The Light of Egypt
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Addresses Delivered Before the London Spiritualist Alliance, During the Years 1884 to 1889
Spiritualists are to be congratulated on possessing such able exponents of the facts and scope of their movement as the authors of the Addresses, delivered before the London Spiritualistic Alliance during the years 1884 to 1888. Every address, without exception, is marked with a breadth and 524tolerance that shows a remarkably healthy tone in the several speakers. The old-school “Spiritualist” is apparently fast dying out and might, to a great extent, be disregarded, if it were not for the obnoxious presence of the lively stock of prejudices which he has so zealously procreated. This, however, was in some sort necessary, and is indeed true of the introduction or re-introduction of all facts, nay rather is the safety-valve of every truth.
The three addresses of the President are all of interest, two of them especially, as showing the efforts made by prominent spiritualists at home and abroad to so simplify the official credo as to make it cover the widest possible ground and, therefore, secure conditions for greater co-operation. In this there can be little doubt that such men have struck the right note.
Fortunately, however, the enunciation of a definition which draws any strong line of demarcation between “Spiritualists” and “non-Spiritualists,” is nowhere attempted, but only hints towards a platform which will include all real Spiritualists in the broadest sense.
In which connection we may quote from the address entitled, “Spiritualism – some aspects of comfort,” where the speaker describes its utility as confirming “much contained in all the sacred books of the world, and of the especial singleness, purity, freedom from all spiritual adulterations of those held in especial veneration by Christian races and communities; and finally, and above all, by the assistance afforded by it to Theosophy – truly so called – by which I mean the more intellectual apprehension of Divine things – the cultus of the Holy Spirit or Divine Wisdom of God.”
It is of course impossible to know what the author may mean by “spiritual adulterations” or “God,” yet in spite of the nomenclature and although the harmony is set in the Christian key, it is a beautiful harmony and only to be surpassed by that divine music which requires all the instruments of the world orchestra.
The phenomena of mediumship are dealt with very skilfully by Major-General Drayson who refutes the objections of “Scientists” in a truly scientific manner, although his criticism of the occult powers of the Eastern schools and of the few hints of their science which have been lately given, is not free from the fallacy of generalising from insufficient evidence of which he convicts his “Scientific” objectors so splendidly.
The two addresses of the Rev. Page Hopps, “The seers or prophets of the Old Testament” and “The ideal Holy Ghost,” shew this writer in his happiest mood, and are marked with that sound common sense which has made him so general a favourite.
In conclusion, to those who have but a superficial acquaintance with the movement, these addresses will be of the greatest service and will throw quite a new light on the evolution of Spiritualism.
Mystical Lays
A volume of poetry, to which the title is not strictly appropriate. We have a Drama in four acts, a Fairy Operetta and some other pieces which can hardly come under that designation; and of these we do not propose to speak. Soul Reveries, A Dream of Life, The Nemesis of Evil 525contain more of the mystic element. They are marked by the same breadth of conception and largeness of view which is to be found in the prose writings of the author on these subjects. It is pleasant to see a stirring of real thought in the direction of spiritual investigation; and we welcome these evidences of a tendency to look facts in the face and to seek for their explanation in a spirit of large and sympathetic toleration.
Geonomy – Creation of Continents by Ocean Currents
“If a philosophic angel, with a knowledge of the principles of geonomy, could have been seated on some distant world, and have seen our globe when the ocean first covered it, and ‘the Spirit of God moved upon the face of the waters,’ in elliptical paths, he could, by mere deductive reasoning, have predicted all the most important events and changes that have since occurred in the physical history of the earth. He could have foreseen that the sediment would accumulate in the centres of the ellipses and produce three pairs of sinking basins, and raise three pairs of analogous continents, and that, consequently, the circumpolar seas would be landlocked and glaciated, and then burst forth and produce terrible floods of water and ice, gravel and boulders.”
These “elliptical paths,” the author claims, are to do as much for geology as the Newtonian law of gravitation has done for astronomy. Geonomy – for the laws of the distribution of land and water are at length discovered – is to be a science working on a strictly mathematical basis.
The author has undoubtedly treated the unsatisfactory and much debated subject of ocean currents in a novel and ingenious manner, and in this direction the general features of his theory are open to few objections, but further than this we cannot go with him. These rhomboidal elliptical currents do not satisfactorily account for the peculiar formation of the existing continents, especially their pointed extremities and toxodromic trends in both northern and southern hemispheres. The general tapering and plastic drawing south is not explained by his theory, but on the contrary, it requires that the southern continents should be reversed so as to make a similar configuration from poles to equator.
Moreover, no account is taken of the existence of the submerged continents, known as Atlantis and Lemuria, which disarrange the configuration of the currents and continents in a most distressing manner. No explanation whatever is offered of the arbitrary assumption that there were three pairs of ellipses started in the original “Waters.”
We are therefore obliged, though reluctant to fight with the gods, to demur to the judgment of the “philosophic angel.”
In the kosmo-nomia, the theory of latent heat in the formation of nebulæ is advocated as against the once favourite hypothesis of free heat, which now begins to lie under the suspicion of insufficiently explaining the facts.
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Mr. Grimes’ theory of Gravitation is as follows: –
1. Each and every particle of planetary and ponderable matter is continually assimilating and condensing ether, and setting free its latent heat.
2. This process necessarily produces vacua, which the surrounding ether moves to fill.
3. The movement thus produced is the immediate cause of gravitation.”
These vacua are afterwards described as being perfect (?) and ether “the only uncompounded substance in existence, destitute of every property, excepting its capability of occupying space and being moved,” which, as far as the ether is concerned is no news. That the author, however, has enlightened us on the “cause” of gravitation is extremely doubtful.
The Lingualumina or Language of Light. A Philosophical Language for International Communication
A work which offers to all men a universal method by which they may communicate their ideas to each other, is certainly worthy our notice, not from the anthropological or the philological standpoint, but rather from the theosophical one, for the speculations of Mr. Dyer indicate that he peradventure, attempts to reconstruct the language spoken by the Pitris, and of which successive men have lost the key to the original roots. These were few. The processes which tended to their extinction have been told in the legend of the Tower of Babel, and those persons who, like Charnock, have sought for the primitive roots, have pursued a weary and an uphill path. Into the source of Mr. Dyer’s knowledge we need not enquire. Suffice it to say that a professional philologist will consider him as a ripe scholar. He probably, like many other, good men before his time, is writing a few hundred years in advance of the instruction of his audience. This is like the lady’s speech in Sheridan’s play, very much to the credit of his charity, if not of his judgment. Still, he has attempted a teaching which is absolutely impossible to be accepted by the vulgar, and we must remember that it is the vulgar who form the majority of the speakers of any language. It is hardly necessary to say that he has no “fad” as to the “Anglo Saxon” language, whatever that may be, being the language of the future. Lingua Lumina (why not call it Lingua Latina?) is as inflectional as the most ardent advocate of Southern European languages may desire, and appears to be formed on a clear plan. There is much even for the trained philologist to learn in the pamphlet, which puts some of the difficult points of the philology of the future in a nutshell. The proposed scheme will probably be adopted long before Volapük, which was founded on far less philosophical principles. We are able to recognise in this work, what is really likely to be a strong plant in the philology of the future. It is intelligibly and well written, and will evoke thought, and stimulate enquiry into some of the puzzles connected with the word-knowledge of the future.
527
Will-Power
Dr. Tom Robinson has published a little book that indicates some theosophical ideas. His opinions are based on the improved modern school of physiology. It is strange how the pendulum of human thought, which had steadily indicated, under the influence of Darwinism, a kind of material physiology, has now steadily swung back to ideas which, on the whole, run on all-fours with, or are not contradictory of the Wisdom of the East. It is lucky for Dr. Robinson that his work was published in 1889, as in 1869 it would have attracted some attacks on the part of the materialists. But we are now beginning to improve ourselves out of the Darwinian crazes of our youth, which as they are no longer fashionable, may die out like the crinolines and peg-tops of Leech’s pictures of human nature as it was. 1999 will merely wonder what manner of men the Evolutionists could have been, the “Jelly people,” as Dr. Robinson calls them, who are always to be found in the “tail of any great movement.”
Dr. Robinson’s creed is:
“I believe every man and woman, who has a sound mind, to be capable of controlling their own thoughts, words, and deeds.
“I believe the Will-power obeys the same laws as the muscles of the arm.
“I believe, by use and a right conception of life and duty, that we can all develop this Will-power by use, until it becomes so powerful that it will surmount any obstacle which lies within the range of possibility.
“I believe that very few human beings ever reach the maximum of their Will-power.”
Such a declaration is, on the whole, closely in accordance with that of Occultism, though it is not expressed in the same language. In this argument the capabilities of the human will are practically infinite, but it is very doubtful whether in the present age of self-indulgence, people will not let the power of the will die out, as did the Third Eye – in an extinct race of men. Dr. Robinson has a cheerful style of telling elementary facts, and this work will familiarize the general public with the elementary notions of will-power.
What tho’ for realms beyond the stars |
528
Should Self sublimer fruits evolve |
| F. W. Dyer. |
Footnotes
- ↑ By W. B. Yeats. Kegan Paul.
- ↑ London: Longmans, Green & Co. Price 1s.
- ↑ A full-blown Adept or an Initiate. There is a great difference between the two. An Adept is one versed in some and any special Art or Science. An “Initiate” is one who is initiated into the mysteries of the Esoteric or Occult philosophy – a Hierophant. – [Ed.]
- ↑
“What time the morn mysterious visions brings
While purer slumbers spread their golden wings.”Pope. “Temple of Fame.” - ↑ This is precisely what the Occult Sciences teach, and what more than one renowned Mystic and Kabalist has asserted in his time. In fact, as we have already remarked before now – Mr. Keely's discoveries corroborate wonderfully the teachings of Occult Astronomy and other Sciences. – [Ed.]
- ↑ Such is the occult teaching – also. – [Ed.]
- ↑ Between Mr. Keely calling the Sun “a dead body,” and the Occult Doctrine maintaining that what we call the Sun is a reflection of untold electric brightness, the “veil which covers and conceals the living Sun behind,” there is but a difference in the mode of expression; the fundamental idea is the same. The shadow on the wall produced by a living man or object is the inanimate, or dead effect of an animate and living cause which intercepts the rays of light. The Sun we see is “an inert mass” of adumbrations, the unreal phantom of the real Sun, which, but for this veil, would consume our earth, and probably all the planets with its fierce radiancy. If it has been calculated of that solar “phantom” we see, that the heat emitted by it in a single second would be enough “to melt a shell of ice covering the entire surface of the earth to a depth of 1 mile 1,457 yards.” What would be the intensity of sunlight if the invisible Sun were suddenly unveiled? And this is what will happen, the Occult Doctrine teaches, when the hour of Pralaya strikes – after which the Sun himself will be disrupted. – [Ed.]
- ↑ M. H. Evette was for years attached to the Theosophical Society, and was one of our oldest members, though more of a Spiritist than a Theosophist. He had been a pupil of the late Baron Dupotet, and was indeed a successful healer.
- ↑ No one can find it unless he is a born Buddha, a saint, or – studies the true Occult, Esoteric doctrines, and tries to become one.
- ↑ By J. D. Buck, M.D., Cincinnati. Robert Clarke & Co. Price $2 50 (or 10s. 6d.)
- ↑ By Prof. Elliott Coues, M.D., F.T.S.
- ↑ By Richard Stephen Charnock, Ph.D., F.S.A. (Trübner & Co.)
- ↑ The word is partly damaged in the scan. “Smote” is a conjectural reading by the Teopedia editor, based on the surviving letters and context; an independent clear copy has not been found.
- ↑ By the Author of Light through the Crannies.
- ↑ From the April Theosophist.
- ↑ We strongly suspect this method of being precisely that of orthodox science, and not at all the theosophical. While their conclusions are always strictly correct and logical, their major premise is generally a hypothesis, and often not true in nature. The syllogisms of science run somewhat in this manner:
The catarrhine ape is dumb, and lost its tail; (Haeckel)
Speech arose from crude animal sounds, and early man had a tail; (Darwin)
Therefore, the two had a common ancestor.
It is for the Darwino-Haeckelians, evidently, that it has been said that, “If the premises are not true and the syllogism is regular, the reason is valid, and the conclusion, whether true or false, is correctly derived.” – [Ed.] - ↑ Leaving aside that trifling difficulty in philosophy, which shows to us that to postulate attributes, which are by their very nature finite, to the infinite, is like trying to square the circle. – [Ed.]
- ↑ Communicated by a correspondent in Ceylon. Vide Ceylon Examiner.
- ↑ This is the literal translation of the popular and mystic term “Zagovarivayt,” in Russia. For the good men and women in towns and villages who play at local medicine-men (and the people will have no others) literally “talk away,” by means of some strange words which no one understands but themselves, and by breathing on the water, all kinds of diseases and ailments most effectively.
- ↑ By Pilgrim. London: George Redway, 1889.
- ↑ By William Q. Judge. 1 Vol., Price post free, $1.00. or 4 shillings.
- ↑ By Viscount de Figanière. Oporto, 8vo. 1889 [In Portuguese].
- ↑ By Sylvester Baxter. Salem, Massachusetts, 1888.
- ↑ From the Buddhist Ray, of California, republished in the Bijou of Asia, Kioto, Japan.
- ↑ The term “Lord” is used here in a symbolical sense, as referring to the divine spark shining in every man. – [E. H.]
- ↑ From “Blackwood’s Magazine, by permission.”
- ↑ We must apologise to our correspondent for the omission of part of his letter, as well as of some passages from the accompanying documents. This correspondence has been awaiting publication since March last, and the great pressure on our space renders its insertion in extenso quite impossible. – [Ed.]
- ↑ We can assure our esteemed correspondent that the attempt made has proved a sad failure – in our case, at any rate. For years we have not read a single paragraph in the Medium and Daybreak, and feel as indifferent to its abuse or praise as the moon to the nocturnal howling of jackals. – [Ed.]
- ↑ The petty spite shown to us by Mr. W. Oxley, an ex-F.T.S., is very natural. An ardent Theosophist at first, but a still more ardent Spiritualist, this tender-hearted gentleman began by writing letters to one of our Masters, whose neglect to notice him, and his Angelic Revelations, hurt his feelings. Moreover, the criticism which Busiris, the ancient Aryan “Spirit” and Sage in his “Philosophy of Spirit” received at the hands of Mr. Subba Row and other Hindus in the Theosophist (Vide No. of May, 1882 et seq.) was not calculated to make the flame of brotherly love burn brighter in Mr. Oxley’s bosom. He would be more than an average Spiritualist, verily a sage or an Indian philosopher himself, had he accepted the just criticism in a brotherly spirit and never retaliated. But Mr. Oxley is not a philosopher, still less a sage! hence this laborious though vain attempt at mud throwing. We hope he will not catch cold during the operation. – [Ed.]
- ↑ Surely such an influence made up of “craft and intellect” must be the devil? We trust it is a lapsus calami of our kind defender. – [Ed.]
- ↑ The scan is damaged here. “Were told” is a conjectural restoration by the Teopedia editor; the online transcription at theosophylib.com reads “did”, which does not reproduce the surviving initial w.
- ↑ The reasons are stated in he Secret Doctrine in several places.
- ↑ Chelaship has nothing whatever to do with means of subsistence or anything of the kind, for a man can isolate his mind entirely from his body and its surroundings. Chelaship is a state of mind, rather than a life according to hard and fast rules on the physical plane. This applies especially to the earlier, probationary period, while the rules given in Lucifer for April last pertain properly to a later stage, that of actual occult training and the development of occult powers and insight. These rules indicate, however, the mode of life which ought to be followed by all aspirants so far as practicable, since it is the most helpful to them in their aspirations. It should never be forgotten that Occultism is concerned with the inner man who must be strengthened and freed from the dominion of the physical body and its surroundings, which must become his servants. Hence the first and chief necessity of Chelaship is a spirit of absolute unselfishness and devotion to Truth; then follow self-knowledge and self-mastery. These are all-important; while outward observance of fixed rules of life is a matter of secondary moment.
- ↑ Fleta is a picture of a black magician, hence her fate. She is the Queen of Dugpas, selfish to the core and sacrificing all and everything to her desire for power. – [Ed].
- ↑ Woman has as good a chance as any man has to reach high Adeptship. Why she does no succeed in this direction in Europe is simply due to her early education and the social prejudice which causes her to be regarded as inferior to man. This prejudice, amounting to a curse in Christian lands, was mainly derived from the Jewish Bible, and man has profited by it. – [Ed.]
- ↑ The most remarkable passages are printed in Italics.
- ↑ Extinctos, a strong word in contradistinction to viveret expressing the continuance of life.
- ↑ Hac.
- ↑ Pietas.
- ↑ The Roman mind saw no higher duty than this. It was necessarily the summum bonum of a race even in its best days of warriors and statesmen.
- ↑ Inter flammas, flaming bodies.
- ↑ Heaven (cœlum) here means the Lacteus Orbis, the Milky Way.
- ↑ The above lines, as well as the still more extraordinary passage in the sequel, written some fifty years B.C., are such a stumbling block to the critics, that the wildest hypotheses have been put forward with all the parade of learning. Among others the following is interesting. “If we compare this passage with the fortieth chapter of the Prophecies of Isaiah, and with other parts of the same prophecy we shall find it difficult to believe that that inspired book had not in part, or wholly, come to the knowledge of the Romans as early as the age of Cicero.” The passage of Isaiah referred to is as follows (v. 22): – “It is He that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers.” The other passages referred to have not as yet been discovered by the translator. Verbum sapienti satis.
- ↑ Templum, signifies a portion of the heavens cut off from the rest, and was the technical term for the “Houses of the Heavens” in augury.
- ↑ Illi, qui volvuntur, stellarum cursus sempiterni, a somewhat involved passage; the translation, “the original principles of those endless revolutions which the planets perform,” is not warranted by the Latin.
- ↑ See Plato, Timæus, XII. “. . . besides which he made one of the circles external, the other internal. The motion of the exterior circle he proclaimed to be that of sameness, and that of the interior the motion of difference.”
- ↑ If from these nine spheres we subtract the ultimate celestial, and the Earth, which is perishable, we shall, as in the Eastern system, get a septenary, for the so-called first and seventh principles are really no principles. It must be left to the intuition of the student, to decide whether this echo of ancient science, this fugitive ray from the lamp of the Mysteries, is to be applied literally to the seven physical bodies called planets in ancient astronomy, or is meant as a hint for those who have ears to hear. “For the Mercury of the Philosophers is not the common mercury.” In occult science the seven physical “planets” of astrology are merely symbols of the seven principles of all material bodies. – See The Secret Doctrine, Vol. i., 152.
- ↑ Complexa medium mundi locum; this is generally translated, “occupying the central spot in the universe,” a somewhat strange and unnatural rendering of complexa, which is never found bearing this meaning in any other context. By giving it, however, its natural signification of “embracing,” a key to the tone meaning of the term, sphere, is offered. Readers who are interested in mystic harmonies, the music of the spheres, and their occult correspondences, should carefully study the opening chapters of the Timæus of Plato; this, however, will prove a somewhat desperate undertaking, if the translations of the schoolmen have to be solely relied on.
- ↑ The celestial sphere is not included, seeing that the various tones are produced by the varying velocity of the different spheres revolving in an opposite direction to the heavenly sphere.
- ↑ Nodus.
- ↑ Qui præstantibus ingeniis in vita humana divina studia coluerunt.
- ↑ Totius mundi, an additional proof that the physical planets are not meant in the preceding description.
- ↑ Sed partim obliquos, partim aversos, partim etiam adversos stare vobis. A somewhat difficult passage to do justice to; the next paragraph, however, proves beyond all doubt that the positions are referred to a spherical and not a plane surface.
- ↑ If Cicero believed the earth was a flat surface, how could he possibly speak of two poles?
- ↑ Quorum australis ille, in quo qui insistunt, adversa vobis urgent vestigia, nihil ad vestrum genus. Surely no words could testify more clearly to the science of the ancients! Even a child might conclude the argument with a triumphant Q. E. D., and yet hear the commentator of the orthodox schools: – “This is a very curious passage, and if our author’s interpreters are to be believed, he was acquainted with the true figure of the earth, a discovery which is generally thought to have been reserved for Sir Isaac Newton (?!), and to have been confirmed by some late experiments; but I own I am not without some doubts as to our author’s meaning, whether he does not here speak, not of the whole face of the earth, but of that part of it which was possessed or conquered by the Romans.” – Guthrie. Requiescat in pace!
- ↑ Infula, literally a fillet or ribbon used as an ornament in the sacrifices.
- ↑ Propter eluviones, exustiones que terrarum.
- ↑ Astra; the term astrum is never applied to the planets; it generally means a constellation or a sign of the zodiac, and is used in the plural as a designation of the heavens. The usual rendering, however, is “planets”; clearly a perversion of the radical meaning.
- ↑ This astronomical cycle was called by the Romans Annus Magnus or Annus Mundanus. It is a period of some 25,000 common years, and the key to the mysteries of the Manvantaric cycles, rounds, races, and sub-races. The method of calculation of such cycles being one of the most important branches of occult astronomy, was jealously guarded. Even in the present Renaissance, figures are kept back.
- ↑ Throughout this remarkable exposition of the emptiness of fame the grand precept “kill out ambitions” re-echoes, emphasised, however with all the logic of the practical Roman mind, so that it may stand for trial in the open court of Reason, and fight the doubter with physical facts.
- ↑ A hint that even true patriotism is not the Path, though tending in its direction.
- ↑ Mens (Manas).
- ↑ Cosmic pralaya.
- ↑ This is why the Absolute and the unknown deific Principle, is called “Absolute Motion” in the Secret Doctrine – a “motion,” which has certainly nothing to do with, nor can it be explained by, that which is called motion on Earth. [Ed.]
- ↑ Inanimum.
- ↑ Animal.
- ↑ i.e., are reincarnated.
- ↑ Matthew xv., verse 8.
- ↑ Luke vi. verse 41 and part of v. 42.
- ↑ Isaiah i. verse 15.
- ↑ Isaiah i. verse 13.
- ↑ The Yoga Aphorisms of Patanjali. An interpretation by W. Q. Judge, assisted by James Henderson Connelly, New York.
- ↑ Mohini Chatterji on “Morality and Pantheism.”
- ↑ Editor’s note: The source line printed after this paragraph belongs to “An American Missionary of Buddhism”. This correction was published in the original journal’s “Errata”, Lucifer, vol. IV, p. 463.
- ↑ Editor’s note: The source attribution has been moved here from the preceding paragraph as directed by the journal. This correction was published in the original journal’s “Errata”, Lucifer, vol. IV, p. 463.
- ↑ Editor’s note: “Calcutta Mirror” has been corrected to “Indian Mirror”. This correction was published in the original journal’s “Errata”, Lucifer, vol. IV, p. 463.
- ↑ Editor’s note: The president’s name has been corrected from “Doeking” to “Docking”. This correction was published in the original journal’s “Errata”, Lucifer, vol. IV, p. 463.
- ↑ By Katherine Hillard. Kegan Paul, Trench & Co.
- ↑ Or the Spiritual Side of the Woman Question, by Elizabeth Hughes. Los Angeles, California, 1889.
- ↑ May, 1889. Vol. I., No. 1. Nationalist Publishing Co., 9, Hamilton Place, Boston.
- ↑ “Conservation of Energy,” p. 163.
- ↑ Ibid., p. 171.
- ↑ Col. Olcott’s Lectures, p. 140.
- ↑ Scholasticism was in reality, although not in its tendencies apparently, an attempt to spiritualise mediæval theology on the basis of theosophy.
- ↑ That is to say – the whole of the correspondence which has passed between myself and Messrs. Oxley, “Hoyora Korahari,” Binney, Adshead, and others. All envelopes, post cards, tissue copies, and notes of the “Occult Readings” from time to time of the states concerned. The whole to be furnished bound together in the order as matters accumulated. – [A. D. B.]
- ↑ London: George Redway. Price 10s. 6d.
- ↑ Preface, xiii. and xiv. Also pp. 56, 57.
- ↑ Preface, xxvi.
- ↑ Preface, xx.
- ↑ Loc. cit.
- ↑ Note especially §§ (1) and (2).
- ↑ P. 226.
- ↑ P. 223.
- ↑ P. 185.
- ↑ P. 55.
- ↑ P. 243, v. 45.
- ↑ P. 136.
- ↑ London: The Psychological Press Association, 2, Duke Street, Adelphi, Charing Cross, W.C.
- ↑ Poems: by A. F. Tindall. A. Mus. T. C. 4.
- ↑ Philadelphia: J. B. Lippincott Company, 1889.
- ↑ By F. W. Dyer. 8vo. London, 1889.
- ↑ “The Power of the Will,” by Tom Robinson, M.D. Gilbert & Rivington, 1889.