Changes

The esoteric doctrine, then, teaches, like Buddhism and Brahmanism, and even the persecuted {{Style S-Italic|Kabala}}, that the one infinite and unknown Essence exist from all eternity, and in regular and harmonious successions is either passive or active. In the poetical phraseology of Manu these conditions are called the “day” and the “night” of Brahma. The latter is either “awake” or “asleep.” The Svâbhâvikas, or philosophers of the oldest school of Buddhism (which still exists in Nepaul), speculate but upon the active condition of this “essence,” which they call Svabhâvât, and deem it foolish to theorize upon the abstract and “unknowable” power in its passive condition. Hence they are called atheists by both Christian theology and modern scientists; for neither of the two are able to understand the profound logic of their philosophy. The former will allow of no other God than the personified {{Style S-Italic|secondary}} powers which have blindly worked out the visible universe, and which became with them the anthropomorphic God of the Christians—the Jehovah, roaring amid thunder and lightning. In its turn, rationalistic science greets the Buddhists and the Svâbhâvikas as the “positivists” of the archaic ages. If we take a one-sided view of the philosophy of the latter, our materialists may be right in their own way. The Buddhists maintain that there is {{Style S-Italic|no}} Creator but an infinitude of {{Style S-Italic|creative powers}}, which collectively form the one eternal substance, the {{Style S-Italic|essence}} of which is inscrutable—hence not a subject for speculation for any true philosopher. Socrates invariably refused to argue upon the mystery of universal being, yet no one would ever have thought of charging him with atheism, except those who were bent upon his destruction. Upon inaugurating an active period, says the

The esoteric doctrine, then, teaches, like Buddhism and Brahmanism, and even the persecuted {{Style S-Italic|Kabala}}, that the one infinite and unknown Essence exist from all eternity, and in regular and harmonious successions is either passive or active. In the poetical phraseology of Manu these conditions are called the “day” and the “night” of Brahma. The latter is either “awake” or “asleep.” The Svâbhâvikas, or philosophers of the oldest school of Buddhism (which still exists in Nepaul), speculate but upon the active condition of this “essence,” which they call Svabhâvât, and deem it foolish to theorize upon the abstract and “unknowable” power in its passive condition. Hence they are called atheists by both Christian theology and modern scientists; for neither of the two are able to understand the profound logic of their philosophy. The former will allow of no other God than the personified {{Style S-Italic|secondary}} powers which have blindly worked out the visible universe, and which became with them the anthropomorphic God of the Christians—the Jehovah, roaring amid thunder and lightning. In its turn, rationalistic science greets the Buddhists and the Svâbhâvikas as the “positivists” of the archaic ages. If we take a one-sided view of the philosophy of the latter, our materialists may be right in their own way. The Buddhists maintain that there is {{Style S-Italic|no}} Creator but an infinitude of {{Style S-Italic|creative powers}}, which collectively form the one eternal substance, the {{Style S-Italic|essence}} of which is inscrutable—hence not a subject for speculation for any true philosopher. Socrates invariably refused to argue upon the mystery of universal being, yet no one would ever have thought of charging him with atheism, except those who were bent upon his destruction. Upon inaugurating an active period, says the

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{{Page|273|THE NIGHT OF BRAHMA.}}  

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servants,” says the {{Style S-Italic|Jezireh,}} showing the cosmical character of the later euhemerized angels,^{[#fn1495 1495]} and that the Spirit permeates every minutest atom of the Cosmos.^{[#fn1496 1496]}

{{Style P-No indent|servants,” says the {{Style S-Italic|Jezireh,}} showing the cosmical character of the later euhemerized angels,{{Footnote mark|*|fn1495}} and that the Spirit permeates every minutest atom of the Cosmos.{{Footnote mark|†|fn1496}}}}

When the cycle of creation is run down, the energy of the manifested word is weakening. He alone, the Unconceivable, is unchangeable (ever latent), but the Creative Force, though also eternal, as it has been in the former from “no beginning,” yet must be subject to periodical cycles of activity and rest; as it had a {{Style S-Italic|beginning}} in one of its aspects, when it first emanated, therefore must also have an end. Thus, the evening succeeds the day, and the night of the deity approaches. Brahma is gradually falling asleep. In one of the books of {{Style S-Italic|Sohar,}} we read the following:

When the cycle of creation is run down, the energy of the manifested word is weakening. He alone, the Unconceivable, is unchangeable (ever latent), but the Creative Force, though also eternal, as it has been in the former from “no beginning,” yet must be subject to periodical cycles of activity and rest; as it had a {{Style S-Italic|beginning}} in one of its aspects, when it first emanated, therefore must also have an end. Thus, the evening succeeds the day, and the night of the deity approaches. Brahma is gradually falling asleep. In one of the books of {{Style S-Italic|Sohar,}} we read the following:

“Gradually light pales, heat diminishes, uninhabitable spots multiply on the earth, the air becomes more and more rarefied; the springs of waters dry up, the great rivers see their waves exhausted, the ocean shows its sandy bottom, and plants die. Men and animals decrease in size daily. Life and motion lose their force, planets can hardly gravitate in space; they are extinguished one by one, like a lamp which the hand of the chokra (servant) neglects to replenish. Sourya (the Sun) flickers and goes out, matter falls into dissolution (pralaya), and Brahma merges back into Dyaus, the Unrevealed God, and his task being accomplished, he falls asleep. Another day is passed, night sets in and continues until the future dawn.

“Gradually light pales, heat diminishes, uninhabitable spots multiply on the earth, the air becomes more and more rarefied; the springs of waters dry up, the great rivers see their waves exhausted, the ocean shows its sandy bottom, and plants die. Men and animals decrease in size daily. Life and motion lose their force, planets can hardly gravitate in space; they are extinguished one by one, like a lamp which the hand of the chokra (servant) neglects to replenish. Sourya (the Sun) flickers and goes out, matter falls into dissolution (pralaya), and Brahma merges back into Dyaus, the Unrevealed God, and his task being accomplished, he falls asleep. Another day is passed, night sets in and continues until the future dawn.

[#fn1495anc 1495]. “Sepher Jezireh,” Mishna ix., 10.

{{Footnote return|*|fn1495}} “Sepher Jezireh,” Mishna ix., 10.

[#fn1496anc 1496]. It is interesting to recall Hebrews i. 7, in connection with this passage. “Who maketh his angels (messengers) spirits, and his ministers (servants, those who minister) a flame of fire.” The resemblance is too striking for us to avoid the conclusion that the author of “Hebrews” was as familiar with the “Kabala” as adepts usually are.

{{Footnote return|†|fn1496}} It is interesting to recall Hebrews i. 7, in connection with this passage. “Who maketh his angels (messengers) spirits, and his ministers (servants, those who minister) a flame of fire.” The resemblance is too striking for us to avoid the conclusion that the author of “Hebrews” was as familiar with the “Kabala” as adepts usually are.

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“And now again re-enter into the golden egg of His Thought, the germs of all that exist, as the divine Manu tells us. During His peaceful rest, the animated beings, endowed with the principles of action, cease their functions, and all feeling (manas) becomes dormant. When they are all absorbed in the Supreme Soul, this Soul of all the beings sleeps in complete repose, till the day when it resumes its form, and awakes again from its primitive darkness.”^{[#fn1497 1497]}

“And now again re-enter into the golden egg of His Thought, the germs of all that exist, as the divine Manu tells us. During His peaceful rest, the animated beings, endowed with the principles of action, cease their functions, and all feeling (manas) becomes dormant. When they are all absorbed in the Supreme Soul, this Soul of all the beings sleeps in complete repose, till the day when it resumes its form, and awakes again from its primitive darkness.”{{Footnote mark|*|fn1497}}

If we now examine the ten mythical avatars of Vishnu, we find them recorded in the following progression:

If we now examine the ten mythical avatars of Vishnu, we find them recorded in the following progression:

6. Parasu-Rama: as a hero, but yet an imperfect man.

6. Parasu-Rama: as a hero, but yet an imperfect man.

7. Rama-Chandra: as the hero of Ramayâna. Physically a perfect man; his next of kin, friend and ally Hanoum, the monkey-god. The {{Style S-Italic|monkey endowed with speech.^{[#fn1498 1498]}}}

7. Rama-Chandra: as the hero of Ramayâna. Physically a perfect man; his next of kin, friend and ally Hanoum, the monkey-god. The {{Style S-Italic|monkey endowed with speech.{{Footnote mark|†|fn1498}}}}

8. Christna-Avatar: the Son of the Virgin Devanaguy (or Devaki) one formed by God, or rather by the manifested Deity Vishnu, who is identical with Adam Kadmon.^{[#fn1499 1499]} Christna is also called Kaneya, the Son of the Virgin.

8. Christna-Avatar: the Son of the Virgin Devanaguy (or Devaki) one formed by God, or rather by the manifested Deity Vishnu, who is identical with Adam Kadmon.{{Footnote mark|‡|fn1499}} Christna is also called Kaneya, the Son of the Virgin.

9. Gautama-Buddha, Siddhârtha, or Sakya-muni. (The Buddhists reject this doctrine of their Buddha being an incarnation of Vishnu.)

9. Gautama-Buddha, Siddhârtha, or Sakya-muni. (The Buddhists reject this doctrine of their Buddha being an incarnation of Vishnu.)

10. This avatar has not yet occurred. It is expected in the future, like the Christian Advent, the idea of which was undoubtedly copied from the Hindu. When Vishnu appears for the last time he will come as a “Saviour.” According to the opinion of some Brahmans he will appear himself under the form of the horse Kalki. Others maintain that he will be mounting it. This horse is the envelope of the spirit of evil, and Vishnu will mount it, invisible to all, till he has conquered it for the last time. The “Kalki-Avataram,” or the last incarnation, divides

10. This avatar has not yet occurred. It is expected in the future, like the Christian Advent, the idea of which was undoubtedly copied from the Hindu. When Vishnu appears for the last time he will come as a “Saviour.” According to the opinion of some Brahmans he will appear himself under the form of the horse Kalki. Others maintain that he will be mounting it. This horse is the envelope of the spirit of evil, and Vishnu will mount it, invisible to all, till he has conquered it for the last time. The “Kalki-Avataram,” or the last incarnation, divides

[#fn1497anc 1497]. “The Sons of God;” “The India of the Brahmans,” p. 230.

{{Footnote return|*|fn1497}} “The Sons of God;” “The India of the Brahmans,” p. 230.

[#fn1498anc 1498]. May it not be that Hanoum is the representative of that link of beings half-man, half-monkeys, which, according to the theories of Messrs. Hovelacque and Schleicher, were arrested in their development, and fell, so to say, into a retrogressive evolution?

{{Footnote return|†|fn1498}} May it not be that Hanoum is the representative of that link of beings half-man, half-monkeys, which, according to the theories of Messrs. Hovelacque and Schleicher, were arrested in their development, and fell, so to say, into a retrogressive evolution?

[#fn1499anc 1499]. The Primal or Ultimate Essence has {{Style S-Italic|no name}} in India. It is indicated sometimes as “That” and “This.” “This (universe) was not originally anything. There was neither heaven, nor earth, nor atmosphere. That being non-existent resolved ‘Let me be.’” (Original Sanscrit Text.) Dr. Muir, vol. v., p. 366.

{{Footnote return|‡|fn1499}} The Primal or Ultimate Essence has {{Style S-Italic|no name}} in India. It is indicated sometimes as “That” and “This.” “This (universe) was not originally anything. There was neither heaven, nor earth, nor atmosphere. That being non-existent resolved ‘Let me be.’” (Original Sanscrit Text.) Dr. Muir, vol. v., p. 366.

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Brahmanism into two sects. That of the Vaïhnâva refuses to recognize the incarnations of their god Vishnu in animal forms literally. They claim that these must be understood as allegorical.

{{Style P-No indent|Brahmanism into two sects. That of the Vaïhnâva refuses to recognize the incarnations of their god Vishnu in animal forms literally. They claim that these must be understood as allegorical.}}

In this diagram of avatars we see traced the gradual evolution and transformation of all species out of the ante-Silurian mud of Darwin and the {{Style S-Italic|ilus}} of Sanchoniathon and Berosus. Beginning with the Azoic time, corresponding to the {{Style S-Italic|ilus}} in which Brahma implants the creative germ, we pass through the Palæozoic and Mesozoic times, covered by the first and second incarnations as the fish and tortoise; and the Cenozoic, which is embraced by the incarnations in the animal and semi-human forms of the boar and man-lion; and we come to the fifth and crowning geological period, designated as the “era of mind, or age of man,” whose symbol in the Hindu mythology is the dwarf—the first attempt of nature at the creation of man. In this diagram we should follow the main idea, not judge the degree of knowledge of the ancient philosophers by the literal acceptance of the popular form in which it is presented to us in the grand epical poem of {{Style S-Italic|Maha-Bharata}} and its chapter the {{Style S-Italic|Bagaved-gitta.}}

In this diagram of avatars we see traced the gradual evolution and transformation of all species out of the ante-Silurian mud of Darwin and the {{Style S-Italic|ilus}} of Sanchoniathon and Berosus. Beginning with the Azoic time, corresponding to the {{Style S-Italic|ilus}} in which Brahma implants the creative germ, we pass through the Palæozoic and Mesozoic times, covered by the first and second incarnations as the fish and tortoise; and the Cenozoic, which is embraced by the incarnations in the animal and semi-human forms of the boar and man-lion; and we come to the fifth and crowning geological period, designated as the “era of mind, or age of man,” whose symbol in the Hindu mythology is the dwarf—the first attempt of nature at the creation of man. In this diagram we should follow the main idea, not judge the degree of knowledge of the ancient philosophers by the literal acceptance of the popular form in which it is presented to us in the grand epical poem of {{Style S-Italic|Maha-Bharata}} and its chapter the {{Style S-Italic|Bagaved-gitta.}}

In this diagram, the male gods typify Spirit in its deific attributes

In this diagram, the male gods typify Spirit in its deific attributes

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while their female counterparts—the {{Style S-Italic|Sakti,}} represent the active energies of these attributes. The {{Style S-Italic|Durga}} (active virtue), is a subtile, invisible force, which answers to Shekinah—the garment of En-Soph. She is the Sakti through which the passive “Eternal” calls forth the visible universe from its first ideal conception. Every one of the three personages of the exoteric Trimurti are shown as using their {{Style S-Italic|Sakti}} as a {{Style S-Italic|Vehan}} (vehicle). Each of them is for the time being the form which sits upon the mysterious wagon of Ezekiel.

{{Style P-No indent|while their female counterparts—the {{Style S-Italic|Sakti,}} represent the active energies of these attributes. The {{Style S-Italic|Durga}} (active virtue), is a subtile, invisible force, which answers to Shekinah—the garment of En-Soph. She is the Sakti through which the passive “Eternal” calls forth the visible universe from its first ideal conception. Every one of the three personages of the exoteric Trimurti are shown as using their {{Style S-Italic|Sakti}} as a {{Style S-Italic|Vehan}} (vehicle). Each of them is for the time being the form which sits upon the mysterious wagon of Ezekiel.}}

Nor do we see less clearly carried out in this succession of avatars, the truly philosophical idea of a simultaneous spiritual and physical evolution of creatures and man. From a fish the progress of this dual transformation carries on the physical form through the shape of a tortoise, a boar, and a man-lion; and then, appearing in the dwarf of humanity, it shows Parasu Rama physically, a perfect, spiritually, an undeveloped entity, until it carries mankind personified by one god-like man, to the apex of physical and spiritual perfection—a god on earth. In Christna and the other Saviours of the world we see the philosophical idea of the progressive dual development understood and as clearly expressed in the {{Style S-Italic|Sohar.}} The “Heavenly man,” who is the Protogonos, Tikkun, the first-born of God, or the universal Form and Idea, engenders Adam. Hence the latter is god-born in humanity, and endowed with the attributes of all the ten Sephiroth. These are: Wisdom, Intelligence, Justice, Love, Beauty, Splendor, Firmness, etc. They make him the Foundation or basis, “{{Style S-Italic|the mighty living one,”}} אלהי, and the crown of creation, thus placing him as the Alpha and Omega to reign over the “kingdom”—Malchuth. “Man is both the import and the highest degree of creation,” says the {{Style S-Italic|Sohar.}} “As soon as man was created, everything was complete, including the upper and nether worlds, for everything is comprised in man. He unites in himself all forms” (iii., p. 48 a).

Nor do we see less clearly carried out in this succession of avatars, the truly philosophical idea of a simultaneous spiritual and physical evolution of creatures and man. From a fish the progress of this dual transformation carries on the physical form through the shape of a tortoise, a boar, and a man-lion; and then, appearing in the dwarf of humanity, it shows Parasu Rama physically, a perfect, spiritually, an undeveloped entity, until it carries mankind personified by one god-like man, to the apex of physical and spiritual perfection—a god on earth. In Christna and the other Saviours of the world we see the philosophical idea of the progressive dual development understood and as clearly expressed in the {{Style S-Italic|Sohar.}} The “Heavenly man,” who is the Protogonos, Tikkun, the first-born of God, or the universal Form and Idea, engenders Adam. Hence the latter is god-born in humanity, and endowed with the attributes of all the ten Sephiroth. These are: Wisdom, Intelligence, Justice, Love, Beauty, Splendor, Firmness, etc. They make him the Foundation or basis, “''the mighty living one'',” {{Style S-Hebrew|אלהי}}, and the crown of creation, thus placing him as the Alpha and Omega to reign over the “kingdom”—Malchuth. “Man is both the import and the highest degree of creation,” says the {{Style S-Italic|Sohar.}} “As soon as man was created, everything was complete, including the upper and nether worlds, for everything is comprised in man. He unites in himself all forms” (iii., p. 48 a).

But this does not relate to our degenerated mankind; it is only occasionally that men are born who are the types of what man should be, and yet is not. The first races of men were spiritual, and their protoplastic bodies were not composed of the gross and material substances of which we see them composed now-a-day. The first men were created with all the faculties of the Deity, and powers far transcending those of the angelic host; for they were the direct emanations of Adam Kadmon, the primitive man, the Macrocosm; while the present humanity is several degrees removed even from the earthly Adam, who was the Microcosm, or “the little world.” Seir Anpin, the mystical figure of the Man, consists of 243 numbers, and we see in the circles which follow each other that it is the angels which emanated from the “Primi-

But this does not relate to our degenerated mankind; it is only occasionally that men are born who are the types of what man should be, and yet is not. The first races of men were spiritual, and their protoplastic bodies were not composed of the gross and material substances of which we see them composed now-a-day. The first men were created with all the faculties of the Deity, and powers far transcending those of the angelic host; for they were the direct emanations of Adam Kadmon, the primitive man, the Macrocosm; while the present humanity is several degrees removed even from the earthly Adam, who was the Microcosm, or “the little world.” Seir Anpin, the mystical figure of the Man, consists of 243 numbers, and we see in the circles which follow each other that it is the angels which emanated from the “Primi-

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tive Man,” not the Sephiroth from angels. Hence, man was intended from the first to be a being of both a progressive and retrogressive nature. Beginning at the apex of the divine cycle, he gradually began receding from the centre of Light, acquiring at every new and lower sphere of being (worlds each inhabited by a different race of human beings) a more solid physical form and losing a portion of his {{Style S-Italic|divine}} faculties.

{{Style P-No indent|tive Man,” not the Sephiroth from angels. Hence, man was intended from the first to be a being of both a progressive and retrogressive nature. Beginning at the apex of the divine cycle, he gradually began receding from the centre of Light, acquiring at every new and lower sphere of being (worlds each inhabited by a different race of human beings) a more solid physical form and losing a portion of his {{Style S-Italic|divine}} faculties.}}

In the “fall of Adam” we must see, not the personal transgression of man, but simply the law of the dual evolution. Adam, or “Man,” begins his career of existences by dwelling in the garden of Eden, “dressed in the celestial garment, which {{Style S-Italic|is a garment of heavenly light”}} ({{Style S-Italic|Sohar,}} ii., 229 b); but when expelled he is “clothed” by God, or the eternal law of Evolution or necessarianism, with coats of skin. But even on this earth of material degradation—in which the divine spark (Soul, a corruscation of the Spirit) was to begin its physical progression in a series of imprisonments from a stone up to a man’s body—if he but exercise his will and call his deity to his help, man can transcend the powers of the angel. “Know ye not that we shall judge angels?” asks Paul (1 {{Style S-Italic|Corinthians,}} vi. 3). The real man is the Soul (Spirit), teaches the {{Style S-Italic|Sohar.}} “The mystery of the earthly man is after the mystery of the heavenly man . . . the wise can read the mysteries in the human face” (ii., 76 a).

In the “fall of Adam” we must see, not the personal transgression of man, but simply the law of the dual evolution. Adam, or “Man,” begins his career of existences by dwelling in the garden of Eden, “dressed in the celestial garment, which {{Style S-Italic|is a garment of heavenly light”}} ({{Style S-Italic|Sohar,}} ii., 229 b); but when expelled he is “clothed” by God, or the eternal law of Evolution or necessarianism, with coats of skin. But even on this earth of material degradation—in which the divine spark (Soul, a corruscation of the Spirit) was to begin its physical progression in a series of imprisonments from a stone up to a man’s body—if he but exercise his will and call his deity to his help, man can transcend the powers of the angel. “Know ye not that we shall judge angels?” asks Paul (1 {{Style S-Italic|Corinthians,}} vi. 3). The real man is the Soul (Spirit), teaches the {{Style S-Italic|Sohar.}} “The mystery of the earthly man is after the mystery of the heavenly man . . . the wise can read the mysteries in the human face” (ii., 76 a).

Brahma, Vishnu, and Siva are a trinity in a unity, and, like the

Brahma, Vishnu, and Siva are a trinity in a unity, and, like the

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Christian trinity, they are mutually convertible. In the esoteric doctrine they are one and the same manifestation of him “whose name is too sacred to be pronounced, and whose power is too majestic and infinite to be imagined.” Thus by describing the avatars of one, all others are included in the allegory, with a change of form but not of substance. It is out of such manifestations that emanated the many worlds that were, and that will emanate the one—which is to come.

{{Style P-No indent|Christian trinity, they are mutually convertible. In the esoteric doctrine they are one and the same manifestation of him “whose name is too sacred to be pronounced, and whose power is too majestic and infinite to be imagined.” Thus by describing the avatars of one, all others are included in the allegory, with a change of form but not of substance. It is out of such manifestations that emanated the many worlds that were, and that will emanate the one—which is to come.}}

Coleman, followed in it by other Orientalists, presents the seventh avatar of Vishnu in the most caricatured way.^{[#fn1500 1500]} Apart from the fact that the {{Style S-Italic|Ramayana}} is one of the grandest epic poems in the world—the source and origin of Homer’s inspiration—this avatar conceals one of the most scientific problems of our modern day. The learned Brahmans of India never understood the allegory of the famous war between men, giants, and monkeys, otherwise than in the light of the transformation of species. It is our firm belief that were European academicians to seek for information from some learned native Brahmans, instead of unanimously and incontinently rejecting their authority, and were they, like Jacolliot—against whom they have nearly all arrayed themselves—to seek for light in the oldest documents scattered about the country in pagodas, they might learn strange but not useless lessons. Let any one inquire of an {{Style S-Italic|educated}} Brahman the reason for the respect shown to monkeys—the origin of which feeling is indicated in the story of the valorous feats of Hanoumā, the generalissimo and faithful ally of the hero of Ramayana,^{[#fn1501 1501]} and he would soon be disabused of the erroneous idea that the Hindus accord deific honors to a monkey-{{Style S-Italic|god}}. He would, perhaps, learn—were the Brahman to judge him worthy of an explanation—that the Hindu sees in the ape but what Manu desired he should: the transformation of species most directly connected with that of the human family—a bastard branch engrafted on their own stock before the final perfection of the latter.^{[#fn1502 1502]} He might learn, further, that in the eyes of the educated

Coleman, followed in it by other Orientalists, presents the seventh avatar of Vishnu in the most caricatured way.{{Footnote mark|*|fn1500}} Apart from the fact that the {{Style S-Italic|Ramayana}} is one of the grandest epic poems in the world—the source and origin of Homer’s inspiration—this avatar conceals one of the most scientific problems of our modern day. The learned Brahmans of India never understood the allegory of the famous war between men, giants, and monkeys, otherwise than in the light of the transformation of species. It is our firm belief that were European academicians to seek for information from some learned native Brahmans, instead of unanimously and incontinently rejecting their authority, and were they, like Jacolliot—against whom they have nearly all arrayed themselves—to seek for light in the oldest documents scattered about the country in pagodas, they might learn strange but not useless lessons. Let any one inquire of an {{Style S-Italic|educated}} Brahman the reason for the respect shown to monkeys—the origin of which feeling is indicated in the story of the valorous feats of Hanoumā, the generalissimo and faithful ally of the hero of Ramayana,{{Footnote mark|†|fn1501}} and he would soon be disabused of the erroneous idea that the Hindus accord deific honors to a monkey-{{Style S-Italic|god}}. He would, perhaps, learn—were the Brahman to judge him worthy of an explanation—that the Hindu sees in the ape but what Manu desired he should: the transformation of species most directly connected with that of the human family—a bastard branch engrafted on their own stock before the final perfection of the latter.{{Footnote mark|‡|fn1502}} He might learn, further, that in the eyes of the educated

[#fn1500anc 1500]. Coleman’s “Hindu Mythology.”

{{Footnote return|*|fn1500}} Coleman’s “Hindu Mythology.”

[#fn1501anc 1501]. The siege and subsequent surrender of Lanca (Isle of Ceylon) to Rama is placed by the Hindu chronology—based upon the Zodiac—at 7,500 to 8,000 years b.c., and the following or eighth incarnation of Vishnu at 4,800 b.c. (from the book of the Historical Zodiacs of the Brahmans).

{{Footnote return|†|fn1501}} The siege and subsequent surrender of Lanca (Isle of Ceylon) to Rama is placed by the Hindu chronology—based upon the Zodiac—at 7,500 to 8,000 years b.c., and the following or eighth incarnation of Vishnu at 4,800 b.c. (from the book of the Historical Zodiacs of the Brahmans).

[#fn1502anc 1502]. A Hanoverian scientist has recently published a work entitled {{Style S-Italic|Ueber die Auflosung der Arten dinck Naturliche Zucht Wahl,}} in which he shows, with great ingenuity, that Darwin was wholly mistaken in tracing man back to the ape. On the contrary, he maintains that it is the ape which has evolved from man. That, in the beginning, mankind were, morally and physically, the types and prototypes of our present race and of human dignity, by their beauty of form, regularity of feature, cranial development, nobility of sentiments, heroic impulses, and grandeur of ideal conceptions. This is a purely Brahmanic, Buddhistic, and kabalistic philosophy. His book is copiously illustrated with diagrams, tables, etc. He says that the gradual debasement and degradation of man, morally and physically, can be readily traced throughout the ethnological transformations down to our times. And, as one portion has already degenerated into apes, so the civilized man of the present day will at last, under the action of the inevitable law of necessity, be also succeeded by like descendants. If we may judge of the future by the actual present, it certainly does seem possible that so unspiritual and materialistic a body as our physical scientists should end as {{Style S-Italic|simia}} rather than as seraphs.

{{Footnote return|‡|fn1502}} A Hanoverian scientist has recently published a work entitled {{Style S-Italic|Ueber die Auflosung der Arten dinck Naturliche Zucht Wahl,}} in which he shows, with great ingenuity, that Darwin was wholly mistaken in tracing man back to the ape. On the contrary, he maintains that it is the ape which has evolved from man. That, in the beginning, mankind were, morally and physically, the types and prototypes of our present race and of human dignity, by their beauty of form, regularity of feature, cranial development, nobility of sentiments, heroic impulses, and grandeur of ideal conceptions. This is a purely Brahmanic, Buddhistic, and kabalistic philosophy. His book is copiously illustrated with diagrams, tables, etc. He says that the gradual debasement and degradation of man, morally and physically, can be readily traced throughout the ethnological transformations down to our times. And, as one portion has already degenerated into apes, so the civilized man of the present day will at last, under the action of the inevitable law of necessity, be also succeeded by like descendants. If we may judge of the future by the actual present, it certainly does seem possible that so unspiritual and materialistic a body as our physical scientists should end as {{Style S-Italic|simia}} rather than as seraphs.

279 TENDER HUMANITY OF THE JAÏNS.

{{Page|279|TENDER HUMANITY OF THE JAÏNS.}}

“heathen” the spiritual or {{Style S-Italic|inner}} man is one thing, and his terrestrial, physical casket another. That {{Style S-Italic|physical}} nature, the great combination of physical correlations of forces ever creeping on toward perfection, has to avail herself of the material at hand; she models and remodels as she proceeds, and finishing her crowning work in man, presents him alone as a fit tabernacle for the overshadowing of the Divine spirit. But the latter circumstance does not give man the right of life and death over the animals lower than himself in the scale of {{Style S-Italic|nature,}} or the right to torture them. Quite the reverse. Besides being endowed with a soul—of which every animal, and even plant, is more or less possessed—man has his immortal {{Style S-Italic|rational}} soul, or {{Style S-Italic|nous,}} which ought to make him at least equal in magnanimity to the elephant, who treads so carefully, lest he should crush weaker creatures than himself. It is this feeling which prompts Brahman and Buddhist alike to construct hospitals for sick animals, and even insects, and to prepare refuges wherein they may finish their days. It is this same feeling, again, which causes the Jain sectarian to sacrifice one-half of his life-time to brushing away from his path the helpless, crawling insects, rather than recklessly deprive the smallest of life; and it is again from this sense of highest benevolence and charity toward the weaker, however abject the creature may be, that they honor one of the natural modifications of their own dual nature, and that later the popular belief in metempsychosis arose. No trace of the latter is to be found in the {{Style S-Italic|Vedas;}} and the true interpretation of the doctrine, discussed at length in {{Style S-Italic|Manu}} and the Buddhistic sacred books, having been confined from the first to the learned sacerdotal castes, the false and foolish popular ideas concerning it need occasion no surprise.

{{Style P-No indent|“heathen” the spiritual or {{Style S-Italic|inner}} man is one thing, and his terrestrial, physical casket another. That {{Style S-Italic|physical}} nature, the great combination of physical correlations of forces ever creeping on toward perfection, has to avail herself of the material at hand; she models and remodels as she proceeds, and finishing her crowning work in man, presents him alone as a fit tabernacle for the overshadowing of the Divine spirit. But the latter circumstance does not give man the right of life and death over the animals lower than himself in the scale of {{Style S-Italic|nature,}} or the right to torture them. Quite the reverse. Besides being endowed with a soul—of which every animal, and even plant, is more or less possessed—man has his immortal {{Style S-Italic|rational}} soul, or {{Style S-Italic|nous,}} which ought to make him at least equal in magnanimity to the elephant, who treads so carefully, lest he should crush weaker creatures than himself. It is this feeling which prompts Brahman and Buddhist alike to construct hospitals for sick animals, and even insects, and to prepare refuges wherein they may finish their days. It is this same feeling, again, which causes the Jain sectarian to sacrifice one-half of his life-time to brushing away from his path the helpless, crawling insects, rather than recklessly deprive the smallest of life; and it is again from this sense of highest benevolence and charity toward the weaker, however abject the creature may be, that they honor one of the natural modifications of their own dual nature, and that later the popular belief in metempsychosis arose. No trace of the latter is to be found in the {{Style S-Italic|Vedas;}} and the true interpretation of the doctrine, discussed at length in {{Style S-Italic|Manu}} and the Buddhistic sacred books, having been confined from the first to the learned sacerdotal castes, the false and foolish popular ideas concerning it need occasion no surprise.}}

Upon those who, in the remains of antiquity, see evidence that modern times can lay small claim to originality, it is common to charge a disposition to exaggerate and distort facts. But the candid reader will scarcely aver that the above is an example in point. There were evolutionists before the day when the mythical Noah is made, in the {{Style S-Italic|Bible,}} to float in his ark; and the ancient scientists were better informed, and had their theories more logically defined than the modern evolutionists.

Upon those who, in the remains of antiquity, see evidence that modern times can lay small claim to originality, it is common to charge a disposition to exaggerate and distort facts. But the candid reader will scarcely aver that the above is an example in point. There were evolutionists before the day when the mythical Noah is made, in the {{Style S-Italic|Bible,}} to float in his ark; and the ancient scientists were better informed, and had their theories more logically defined than the modern evolutionists.

Plato, Anaxagoras, Pythagoras, the Eleatic schools of Greece, as well as the old Chaldean sacerdotal colleges, all taught the doctrine of the

Plato, Anaxagoras, Pythagoras, the Eleatic schools of Greece, as well as the old Chaldean sacerdotal colleges, all taught the doctrine of the

280 ISIS UNVEILED.

{{Page|280|ISIS UNVEILED.}}

dual evolution; the doctrine of the transmigration of souls referring only to the progress of man from world to world, after death here. Every philosophy worthy of the name, taught that the {{Style S-Italic|spirit}} of man, if not the {{Style S-Italic|soul,}} was preëxistent. “The Essenes,” says Josephus, “believed that the souls were immortal, and that they descended from the ethereal spaces to be chained to bodies.”^{[#fn1503 1503]} In his turn, Philo Judæus says, the “air is full of them (of souls); those which are nearest the earth, descending to be tied to mortal bodies, παλινϑρομοῦσι αὔθις, return to other bodies, being desirous to live in them.”^{[#fn1504 1504]} In the {{Style S-Italic|Sohar,}} the soul is made to plead her freedom before God: “Lord of the Universe! I am happy in this world, and do not wish to go into another world, where I shall be a handmaid, and be exposed to all kinds of pollutions.”^{[#fn1505 1505]} The doctrine of fatal necessity, the everlasting immutable Law, is asserted in the answer of the Deity: “Against thy will thou becomest an embryo, and against thy will thou art born.”^{[#fn1506 1506]} Light would be incomprehensible without darkness, to make it manifest by contrast; good would be no good without evil, to show the priceless nature of the boon; and so, personal virtue could claim no merit, unless it had passed through the furnace of temptation. Nothing is eternal and unchangeable, save the Concealed Deity. Nothing that is finite—whether because it had a beginning, or must have an end—can remain stationary. It must either progress or recede; and a soul which thirsts after a reunion with its spirit, which alone confers upon it immortality, must purify itself through cyclic transmigrations, onward toward the only Land of Bliss and Eternal Rest, called in the {{Style S-Italic|Sohar,}} “The Palace of Love,” היכל אהבת; in the Hindu religion, “Moksha;” among the Gnostics, the “Pleroma of eternal Light;” and by the Buddhists, Nirvana. The Christian calls it the “Kingdom of Heaven,” and claims to have alone found the truth, whereas he has but invented a new name for a doctrine which is coëval with man.

{{Style P-No indent|dual evolution; the doctrine of the transmigration of souls referring only to the progress of man from world to world, after death here. Every philosophy worthy of the name, taught that the {{Style S-Italic|spirit}} of man, if not the {{Style S-Italic|soul,}} was preëxistent. “The Essenes,” says Josephus, “believed that the souls were immortal, and that they descended from the ethereal spaces to be chained to bodies.”{{Footnote mark|*|fn1503}} In his turn, Philo Judæus says, the “air is full of them (of souls); those which are nearest the earth, descending to be tied to mortal bodies, παλινϑρομοῦσι αὔθις, return to other bodies, being desirous to live in them.”{{Footnote mark|†|fn1504}} In the {{Style S-Italic|Sohar,}} the soul is made to plead her freedom before God: “Lord of the Universe! I am happy in this world, and do not wish to go into another world, where I shall be a handmaid, and be exposed to all kinds of pollutions.”{{Footnote mark|‡|fn1505}} The doctrine of fatal necessity, the everlasting immutable Law, is asserted in the answer of the Deity: “Against thy will thou becomest an embryo, and against thy will thou art born.”{{Footnote mark|§|fn1506}} Light would be incomprehensible without darkness, to make it manifest by contrast; good would be no good without evil, to show the priceless nature of the boon; and so, personal virtue could claim no merit, unless it had passed through the furnace of temptation. Nothing is eternal and unchangeable, save the Concealed Deity. Nothing that is finite—whether because it had a beginning, or must have an end—can remain stationary. It must either progress or recede; and a soul which thirsts after a reunion with its spirit, which alone confers upon it immortality, must purify itself through cyclic transmigrations, onward toward the only Land of Bliss and Eternal Rest, called in the {{Style S-Italic|Sohar,}} “The Palace of Love,” {{Style S-Hebrew|היכל אהבת}}; in the Hindu religion, “Moksha;” among the Gnostics, the “Pleroma of eternal Light;” and by the Buddhists, Nirvana. The Christian calls it the “Kingdom of Heaven,” and claims to have alone found the truth, whereas he has but invented a new name for a doctrine which is coëval with man.}}

The proof that the transmigration of the soul does not relate to man’s condition on this earth {{Style S-Italic|after}} death, is found in the {{Style S-Italic|Sohar,}} notwithstanding the many incorrect renderings of its translators. “All souls which have alienated themselves in heaven from the Holy One—blessed be His Name—have thrown themselves into an abyss at their very existence, and have anticipated the time when they are to descend on earth.^{[#fn1507 1507]} . . .

The proof that the transmigration of the soul does not relate to man’s condition on this earth {{Style S-Italic|after}} death, is found in the {{Style S-Italic|Sohar,}} notwithstanding the many incorrect renderings of its translators. “All souls which have alienated themselves in heaven from the Holy One—blessed be His Name—have thrown themselves into an abyss at their very existence, and have anticipated the time when they are to descend on earth.{{Footnote mark|║|fn1507}} . . .

[#fn1503anc 1503]. “De Bel. Jud.,” vol. ii., 12.

{{Footnote return|*|fn1503}} “De Bel. Jud.,” vol. ii., 12.

[#fn1504anc 1504]. “De Somniis,” p. 455 d.

{{Footnote return|†|fn1504}} “De Somniis,” p. 455 d.

[#fn1505anc 1505]. “Sohar,” vol. ii., p. 96.

{{Footnote return|‡|fn1505}} “Sohar,” vol. ii., p. 96.

[#fn1506anc 1506]. “Mishna” “Aboth,” vol. iv., p. 29; Mackenzie’s “Royal Masonic Cyclopædia,” p. 413.

{{Footnote return|§|fn1506}} “Mishna” “Aboth,” vol. iv., p. 29; Mackenzie’s “Royal Masonic Cyclopædia,” p. 413.

[#fn1507anc 1507]. “Sohar,” vol. iii, p. 61 b.

{{Footnote return|║|fn1507}} “Sohar,” vol. iii, p. 61 b.

281 PAUL ON THE TRINE HUMAN ENTITY.

{{Page|281|PAUL ON THE TRINE HUMAN ENTITY.}}

Come and see when the soul reaches the abode of Love. . . . The soul could not bear this light, but for the luminous mantle which she puts on. For, just as the soul, when sent to this earth, puts on an earthly garment to preserve herself here, so she receives above a shining garment, in order to be able to look without injury into the mirror, whose light proceeds from the Lord of Light.”^{[#fn1508 1508]} Moreover, the {{Style S-Italic|Sohar}} teaches that the soul cannot reach the abode of bliss, unless she has received the “holy kiss,” or the re-union of the soul {{Style S-Italic|with the substance from which she emanated—}}spirit. All souls are dual, and, while the latter is a feminine principle, the spirit is masculine. While imprisoned in body, man is a trinity, unless his pollution is such as to have caused his divorce from the spirit. “Woe to the soul which prefers to her divine husband (spirit), the earthly wedlock with her terrestrial body,” records a text of the {{Style S-Italic|Book of the Keys.^{[#fn1509 1509]}}}

{{Style P-No indent|Come and see when the soul reaches the abode of Love. . . . The soul could not bear this light, but for the luminous mantle which she puts on. For, just as the soul, when sent to this earth, puts on an earthly garment to preserve herself here, so she receives above a shining garment, in order to be able to look without injury into the mirror, whose light proceeds from the Lord of Light.”{{Footnote mark|*|fn1508}} Moreover, the {{Style S-Italic|Sohar}} teaches that the soul cannot reach the abode of bliss, unless she has received the “holy kiss,” or the re-union of the soul {{Style S-Italic|with the substance from which she emanated—}}spirit. All souls are dual, and, while the latter is a feminine principle, the spirit is masculine. While imprisoned in body, man is a trinity, unless his pollution is such as to have caused his divorce from the spirit. “Woe to the soul which prefers to her divine husband (spirit), the earthly wedlock with her terrestrial body,” records a text of the ''Book of the Keys''.{{Footnote mark|†|fn1509}}}}

These ideas on the transmigrations and the trinity of man, were held by many of the early Christian Fathers. It is the jumble made by the translators of the {{Style S-Italic|New Testament}} and ancient philosophical treatises between soul and spirit, that has occasioned the many misunderstandings. It is also one of the many reasons why Buddha, Plotinus, and so many other initiates are now accused of having longed for the total extinction of their souls—“absorption unto the Deity,” or “reunion with the universal soul,” meaning, according to modern ideas, annihilation. The animal soul must, of course, be disintegrated of its particles, before it is able to link its purer essence forever with the immortal spirit. But the translators of both the {{Style S-Italic|Acts}} and the {{Style S-Italic|Epistles,}} who laid the foundation of the {{Style S-Italic|Kingdom of Heaven,}} and the modern commentators on the Buddhist {{Style S-Italic|Sutra of the Foundation of the Kingdom of Righteousness,}} have muddled the sense of the great apostle of Christianity, as of the great reformer of India. The former have smothered the word {{Style S-Italic|yuciko”}}, so that no reader imagines it to have any relation with {{Style S-Italic|soul;}} and with this confusion of {{Style S-Italic|soul}} and {{Style S-Italic|spirit}} together{{Style S-Italic|, Bible}} readers get only a perverted sense of anything on the subject; and the interpreters of the latter have failed to understand the meaning and object of the Buddhist four degrees of Dhyâna.

These ideas on the transmigrations and the trinity of man, were held by many of the early Christian Fathers. It is the jumble made by the translators of the {{Style S-Italic|New Testament}} and ancient philosophical treatises between soul and spirit, that has occasioned the many misunderstandings. It is also one of the many reasons why Buddha, Plotinus, and so many other initiates are now accused of having longed for the total extinction of their souls—“absorption unto the Deity,” or “reunion with the universal soul,” meaning, according to modern ideas, annihilation. The animal soul must, of course, be disintegrated of its particles, before it is able to link its purer essence forever with the immortal spirit. But the translators of both the {{Style S-Italic|Acts}} and the {{Style S-Italic|Epistles,}} who laid the foundation of the {{Style S-Italic|Kingdom of Heaven,}} and the modern commentators on the Buddhist {{Style S-Italic|Sutra of the Foundation of the Kingdom of Righteousness,}} have muddled the sense of the great apostle of Christianity, as of the great reformer of India. The former have smothered the word {{Style S-Italic|yuciko”}}, so that no reader imagines it to have any relation with {{Style S-Italic|soul;}} and with this confusion of {{Style S-Italic|soul}} and {{Style S-Italic|spirit}} together{{Style S-Italic|, Bible}} readers get only a perverted sense of anything on the subject; and the interpreters of the latter have failed to understand the meaning and object of the Buddhist four degrees of Dhyâna.

In the writings of Paul, the entity of man is divided into a trine—flesh, psychical existence or {{Style S-Italic|soul,}} and the overshadowing and at the same time interior entity or Spirit. His phraseology is very definite, when he teaches the {{Style S-Italic|anastasis,}} or the continuation of life of those who have died. He maintains that there is a {{Style S-Italic|psychical}} body which is sown in the corruptible, and a spiritual body that is raised in incorruptible sub-

In the writings of Paul, the entity of man is divided into a trine—flesh, psychical existence or {{Style S-Italic|soul,}} and the overshadowing and at the same time interior entity or Spirit. His phraseology is very definite, when he teaches the {{Style S-Italic|anastasis,}} or the continuation of life of those who have died. He maintains that there is a {{Style S-Italic|psychical}} body which is sown in the corruptible, and a spiritual body that is raised in incorruptible sub-

[#fn1508anc 1508]. Ibid., vol. i., p. 65b.

{{Footnote return|*|fn1508}} Ibid., vol. i., p. 65b.

[#fn1509anc 1509]. Hermetic work.

{{Footnote return|†|fn1509}} Hermetic work.

282 ISIS UNVEILED.

{{Page|282|ISIS UNVEILED.}}

stance. “The first man is of the earth earthy, the second man from heaven.” Even James (iii. 15) identifies the soul by saying that its “wisdom descendeth not from the above but is terrestrial, {{Style S-Italic|psychical, demoniacal”}} (see Greek text). Plato, speaking of the Soul ({{Style S-Italic|psuché),}} observes that “when she allies herself to the {{Style S-Italic|nous}} (divine substance, a god, as psuché is a goddess), she does everything aright and felicitously; but the case is otherwise when she attaches herself to {{Style S-Italic|Annoia.”}} What Plato calls {{Style S-Italic|nous,}} Paul terms the {{Style S-Italic|Spirit;}} and Jesus makes the {{Style S-Italic|heart}} what Paul says of the {{Style S-Italic|flesh.}} The natural condition of mankind was called in Greek αποστασια; the new condition αναστασις. In Adam came the former (death), in Christ the latter (resurrection), for it is he who first publicly taught mankind the “Noble Path” to Eternal life, as Gautama pointed the same Path to Nirvana. To accomplish both ends there was but one way, according to the teachings of both. “Poverty, chastity, contemplation or inner prayer; contempt for wealth and the illusive joys of this world.”

{{Style P-No indent|stance. “The first man is of the earth earthy, the second man from heaven.” Even James (iii. 15) identifies the soul by saying that its “wisdom descendeth not from the above but is terrestrial, {{Style S-Italic|psychical, demoniacal”}} (see Greek text). Plato, speaking of the Soul ({{Style S-Italic|psuché),}} observes that “when she allies herself to the {{Style S-Italic|nous}} (divine substance, a god, as psuché is a goddess), she does everything aright and felicitously; but the case is otherwise when she attaches herself to {{Style S-Italic|Annoia.”}} What Plato calls {{Style S-Italic|nous,}} Paul terms the {{Style S-Italic|Spirit;}} and Jesus makes the {{Style S-Italic|heart}} what Paul says of the {{Style S-Italic|flesh.}} The natural condition of mankind was called in Greek αποστασια; the new condition αναστασις. In Adam came the former (death), in Christ the latter (resurrection), for it is he who first publicly taught mankind the “Noble Path” to Eternal life, as Gautama pointed the same Path to Nirvana. To accomplish both ends there was but one way, according to the teachings of both. “Poverty, chastity, contemplation or inner prayer; contempt for wealth and the illusive joys of this world.”}}

“Enter on this Path and put an end to sorrow; verily the Path has been preached by me, who have found out how to quench the darts of grief. You yourselves must make the effort; {{Style S-Italic|the Buddhas are only preachers.}} The thoughtful who enter the Path are freed from the bondage of the Deceiver (Mara).”^{[#fn1510 1510]}

“Enter on this Path and put an end to sorrow; verily the Path has been preached by me, who have found out how to quench the darts of grief. You yourselves must make the effort; {{Style S-Italic|the Buddhas are only preachers.}} The thoughtful who enter the Path are freed from the bondage of the Deceiver (Mara).”{{Footnote mark|*|fn1510}}

“Enter ye in at the strait gate: for wide is the gate, and broad is the way that leadeth to destruction. . . . Follow me. . . . Every one that heareth these sayings and doeth them not, shall be likened unto a foolish man” ({{Style S-Italic|Matthew}} vii. and viii.). “{{Style S-Italic|I can of mine own self do nothing”}} ({{Style S-Italic|John}} v. 30). “The care of this world, and the deceitfulness of riches, choke the word” ({{Style S-Italic|Matthew}} xiii. 22), say the Christians; and it is only by shaking off all delusions that the Buddhist enters on the “Path” which will lead him “away from the restless tossing waves of the ocean of life,” and take him “to the calm City of Peace, to the real joy and rest of Nirvana.”

“Enter ye in at the strait gate: for wide is the gate, and broad is the way that leadeth to destruction. . . . Follow me. . . . Every one that heareth these sayings and doeth them not, shall be likened unto a foolish man” ({{Style S-Italic|Matthew}} vii. and viii.). “{{Style S-Italic|I can of mine own self do nothing”}} ({{Style S-Italic|John}} v. 30). “The care of this world, and the deceitfulness of riches, choke the word” ({{Style S-Italic|Matthew}} xiii. 22), say the Christians; and it is only by shaking off all delusions that the Buddhist enters on the “Path” which will lead him “away from the restless tossing waves of the ocean of life,” and take him “to the calm City of Peace, to the real joy and rest of Nirvana.”

The Greek philosophers are alike made misty instead of mystic by their too learned translators. The Egyptians revered the Divine Spirit, the One-Only One, as Nout. It is most evident that it is from that word that Anaxagoras borrowed his denominative {{Style S-Italic|nous}}, or, as he calls it, Νοῦς αυτοκρατης—the Mind or Spirit self-potent, the αρχητης κινησεως. “All things,” says he, “were in chaos; then came Νοῦς and introduced order.” He also denominated this Νοῦς the One that ruled the many. In his idea Νους was God; and the {{Style S-Italic|Logos}} was man, the emanation of the former. The external powers perceived {{Style S-Italic|phenomena;}} the {{Style S-Italic|nous}} alone recog-

The Greek philosophers are alike made misty instead of mystic by their too learned translators. The Egyptians revered the Divine Spirit, the One-Only One, as Nout. It is most evident that it is from that word that Anaxagoras borrowed his denominative {{Style S-Italic|nous}}, or, as he calls it, Νοῦς αυτοκρατης—the Mind or Spirit self-potent, the αρχητης κινησεως. “All things,” says he, “were in chaos; then came Νοῦς and introduced order.” He also denominated this Νοῦς the One that ruled the many. In his idea Νους was God; and the {{Style S-Italic|Logos}} was man, the emanation of the former. The external powers perceived {{Style S-Italic|phenomena;}} the {{Style S-Italic|nous}} alone recog-

[#fn1510anc 1510]. {{Style S-Italic|“Dhamma-pada,” slokas 276 et seq.}}

{{Footnotes start}}

{{Footnote return|*|fn1510}} “Dhamma-pada,” slokas 276 et seq.

{{Footnotes end}}

283 IDEAS OF THE GREEK PHILOSOPHERS.

{{Page|283|IDEAS OF THE GREEK PHILOSOPHERS.}}

nized {{Style S-Italic|noumena}} or subjective things. This is purely Buddhistic and esoteric.

{{Style P-No indent|nized {{Style S-Italic|noumena}} or subjective things. This is purely Buddhistic and esoteric.}}

Here Socrates took his clew and followed it, and Plato after him, with the whole world of interior knowledge. Where the old Ionico-Italian world culminated in Anaxagoras, the new world began with Socrates and Plato. Pythagoras made the {{Style S-Italic|Soul}} a self-moving unit, with three elements, the {{Style S-Italic|nous}}, the {{Style S-Italic|phren}} and the {{Style S-Italic|thumos;}} the latter two, shared with the brutes; the former only, being his essential {{Style S-Italic|self}}. So the charge that he taught transmigration is refuted; he taught no more than Gautama-Buddha ever did, whatever the popular superstition of the Hindu rabble made of it after his death. Whether Pythagoras borrowed from Buddha, or Buddha from somebody else, matters not; the esoteric doctrine is the same.

Here Socrates took his clew and followed it, and Plato after him, with the whole world of interior knowledge. Where the old Ionico-Italian world culminated in Anaxagoras, the new world began with Socrates and Plato. Pythagoras made the {{Style S-Italic|Soul}} a self-moving unit, with three elements, the {{Style S-Italic|nous}}, the {{Style S-Italic|phren}} and the {{Style S-Italic|thumos;}} the latter two, shared with the brutes; the former only, being his essential {{Style S-Italic|self}}. So the charge that he taught transmigration is refuted; he taught no more than Gautama-Buddha ever did, whatever the popular superstition of the Hindu rabble made of it after his death. Whether Pythagoras borrowed from Buddha, or Buddha from somebody else, matters not; the esoteric doctrine is the same.

{{Style S-Italic|The Platonic School is even more distinct in enunciating all this.}}

The Platonic School is even more distinct in enunciating all this.

The real selfhood was at the basis of all. Socrates therefore taught that he had a δαιμόνιον {{Style S-Italic|(daimonion),}} a spiritual something which put him in the road to wisdom. He himself knew nothing, but this put him in the way to learn all.

The real selfhood was at the basis of all. Socrates therefore taught that he had a ''δαιμόνιον'' (''daimonion''), a spiritual something which put him in the road to wisdom. He himself knew nothing, but this put him in the way to learn all.

Plato followed him with a full investigation of the principles of being. There was an {{Style S-Italic|Agathon,}} Supreme God, who produced in his own mind a {{Style S-Italic|paradeigma}} of all things.

Plato followed him with a full investigation of the principles of being. There was an {{Style S-Italic|Agathon,}} Supreme God, who produced in his own mind a {{Style S-Italic|paradeigma}} of all things.

Nothing is plainer than that Plato regarded the interior man as constituted of two parts—one always the same, formed of the same entity as Deity, and one mortal and corruptible.

Nothing is plainer than that Plato regarded the interior man as constituted of two parts—one always the same, formed of the same entity as Deity, and one mortal and corruptible.

“Plato and Pythagoras,” says Plutarch, “distribute the soul into two parts, the rational (noëtic) and irrational ({{Style S-Italic|agnoia);}} that that part of the soul of man which is rational, is eternal; for though it be not God, yet it is the product of an eternal deity, but that part of the soul which is divested of reason ({{Style S-Italic|agnoia}}) dies.”

“Plato and Pythagoras,” says Plutarch, “distribute the soul into two parts, the rational (noëtic) and irrational (''agnoia''); that that part of the soul of man which is rational, is eternal; for though it be not God, yet it is the product of an eternal deity, but that part of the soul which is divested of reason (''agnoia'') dies.”

“Man,” says Plutarch, “is compound; and they are mistaken who think him to be compounded of two parts only. For they imagine that the understanding is a part of the soul, but they err in this no less than those who make the soul to be a part of the body, for the understanding ({{Style S-Italic|nous}}) as far exceeds the soul, as the soul is better and diviner than the body. Now this composition of the soul (ψυχη) with the understanding {{Style S-Italic|(νοῦς) makes reason; and with the body, passion; of which the one is the beginning or principle of pleasure and pain, and the other of virtue and vice. Of these three parts conjoined and compacted together, the earth}}

“Man,” says Plutarch, “is compound; and they are mistaken who think him to be compounded of two parts only. For they imagine that the understanding is a part of the soul, but they err in this no less than those who make the soul to be a part of the body, for the understanding ({{Style S-Italic|nous}}) as far exceeds the soul, as the soul is better and diviner than the body. Now this composition of the soul (ψυχη) with the understanding {{Style S-Italic|(νοῦς) makes reason; and with the body, passion; of which the one is the beginning or principle of pleasure and pain, and the other of virtue and vice. Of these three parts conjoined and compacted together, the earth}}

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has given the body, the moon the soul, and the sun the understanding to the generation of man.

{{Style P-No indent|has given the body, the moon the soul, and the sun the understanding to the generation of man.}}

“Now of the deaths we die, {{Style S-Italic|the one makes man two of three,}} and the other, {{Style S-Italic|one}} of (out of) two. The former is in the region and jurisdiction of Demeter, whence the name given to the Mysteries τελειν resembled that given to death, τελειν. The Athenians also heretofore called the deceased sacred to Demeter. As for the {{Style S-Italic|other death}} it is in the moon or region of Persephoné. And as with the one the terrestrial, so with the other the celestial Hermes doth dwell. This suddenly and with violence plucks the soul from the body; but Proserpina mildly and in a long time disjoins the understanding from the soul. For this reason she is called {{Style S-Italic|Monogenes, only-begotten,}} or rather {{Style S-Italic|begetting one alone;}} for the better part of man becomes alone when it is separated by her. Now both the one and the other happens thus according to nature. It is ordained by Faith that every soul, whether with or without understanding ({{Style S-Italic|νοῦς),}} when gone out of the body, should wander for a time, though not all for the same, in the region lying between the earth and moon. For those that have been unjust and dissolute suffer there the punishment due to their offences; but the good and virtuous are there detained till they are purified, and have, by expiation, purged out of them all the infections they might have contracted from the contagion of the body, as if from foul health, living in the mildest part of the air, called the Meadows of Hades, where they must remain for a certain prefixed and appointed time. And then, as if they were returning from a wandering pilgrimage or long exile into their country, they have a taste of joy, such as they principally receive who are initiated into Sacred Mysteries, mixed with trouble, admiration, and each one’s proper and peculiar hope.”

“Now of the deaths we die, {{Style S-Italic|the one makes man two of three,}} and the other, {{Style S-Italic|one}} of (out of) two. The former is in the region and jurisdiction of Demeter, whence the name given to the Mysteries τελειν resembled that given to death, τελειν. The Athenians also heretofore called the deceased sacred to Demeter. As for the {{Style S-Italic|other death}} it is in the moon or region of Persephoné. And as with the one the terrestrial, so with the other the celestial Hermes doth dwell. This suddenly and with violence plucks the soul from the body; but Proserpina mildly and in a long time disjoins the understanding from the soul. For this reason she is called {{Style S-Italic|Monogenes, only-begotten,}} or rather {{Style S-Italic|begetting one alone;}} for the better part of man becomes alone when it is separated by her. Now both the one and the other happens thus according to nature. It is ordained by Faith that every soul, whether with or without understanding (''νοῦς''), when gone out of the body, should wander for a time, though not all for the same, in the region lying between the earth and moon. For those that have been unjust and dissolute suffer there the punishment due to their offences; but the good and virtuous are there detained till they are purified, and have, by expiation, purged out of them all the infections they might have contracted from the contagion of the body, as if from foul health, living in the mildest part of the air, called the Meadows of Hades, where they must remain for a certain prefixed and appointed time. And then, as if they were returning from a wandering pilgrimage or long exile into their country, they have a taste of joy, such as they principally receive who are initiated into Sacred Mysteries, mixed with trouble, admiration, and each one’s proper and peculiar hope.”

The {{Style S-Italic|dæmonium}} of Socrates was this {{Style S-Italic|νοῦς}}, mind, spirit, or understanding of the divine in it. “The νοῦς of Socrates,” says Plutarch, “was pure and mixed itself with the body no more than necessity required. . . . Every soul hath some portion of νοῦς, reason, a man cannot be a man without it; but as much of each soul as is mixed with flesh and appetite is changed and through pain or pleasure becomes irrational. Every soul doth not mix herself after one sort; some plunge themselves into the body, and so, in this life their whole frame is corrupted by appetite and passion; others are mixed as to some part, but the purer part [nous] still remains {{Style S-Italic|without the body}}. It is not drawn down into the body, but it swims above and touches (overshadows) the extremest part of the man’s head; it is like a cord to hold up and direct the subsiding part of the soul, as long as it proves obedient and is not overcome by the appetites of the flesh. The part that is plunged into the body is called soul. But the incorruptible part is called the {{Style S-Italic|nous}} and {{Style S-Italic|the vulgar think it is within them}}, as they

The {{Style S-Italic|dæmonium}} of Socrates was this {{Style S-Italic|νοῦς}}, mind, spirit, or understanding of the divine in it. “The νοῦς of Socrates,” says Plutarch, “was pure and mixed itself with the body no more than necessity required. . . . Every soul hath some portion of νοῦς, reason, a man cannot be a man without it; but as much of each soul as is mixed with flesh and appetite is changed and through pain or pleasure becomes irrational. Every soul doth not mix herself after one sort; some plunge themselves into the body, and so, in this life their whole frame is corrupted by appetite and passion; others are mixed as to some part, but the purer part [nous] still remains {{Style S-Italic|without the body}}. It is not drawn down into the body, but it swims above and touches (overshadows) the extremest part of the man’s head; it is like a cord to hold up and direct the subsiding part of the soul, as long as it proves obedient and is not overcome by the appetites of the flesh. The part that is plunged into the body is called soul. But the incorruptible part is called the {{Style S-Italic|nous}} and {{Style S-Italic|the vulgar think it is within them}}, as they

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likewise imagine the image reflected from a glass to be in that glass. But the more intelligent, who know it to be without, call it a Daëmon” (a god, a spirit).

{{Style P-No indent|likewise imagine the image reflected from a glass to be in that glass. But the more intelligent, who know it to be without, call it a Daëmon” (a god, a spirit).}}

“The soul, like to a dream, flies quick away, which it does not immediately, as soon as it is separated from the body, but afterward, when it is alone and divided from the understanding ({{Style S-Italic|nous).}} . . . The soul being moulded and formed by the understanding ({{Style S-Italic|nous),}} and itself moulding and forming the body, by embracing it on every side, receives from it an impression and form; so that although it be separated both from the understanding and the body, it nevertheless so retains still its figure and resemblance for a long time, that it may, with good right, be called its image.

“The soul, like to a dream, flies quick away, which it does not immediately, as soon as it is separated from the body, but afterward, when it is alone and divided from the understanding ({{Style S-Italic|nous).}} . . . The soul being moulded and formed by the understanding ({{Style S-Italic|nous),}} and itself moulding and forming the body, by embracing it on every side, receives from it an impression and form; so that although it be separated both from the understanding and the body, it nevertheless so retains still its figure and resemblance for a long time, that it may, with good right, be called its image.

“And of these souls the moon is the element, because souls resolve into her, as the bodies of the deceased do into earth. Those, indeed, who have been virtuous and honest, living a quiet and philosophical life, without embroiling themselves in troublesome affairs, are quickly resolved; because, being left by the nous, understanding, and no longer using the corporeal passions, they incontinently vanish away.”

“And of these souls the moon is the element, because souls resolve into her, as the bodies of the deceased do into earth. Those, indeed, who have been virtuous and honest, living a quiet and philosophical life, without embroiling themselves in troublesome affairs, are quickly resolved; because, being left by the nous, understanding, and no longer using the corporeal passions, they incontinently vanish away.”

We find even Irenæus, that untiring and mortal enemy of every Grecian and “heathen” heresy, explain his belief in the trinity of man. The perfect man, according to his views, consists of {{Style S-Italic|flesh, soul,}} and {{Style S-Italic|spirit.}} “. . . carne, anima, spiritu, altero quidem figurante, spiritu, altero quod formatur, carne. Id vero quod inter haec est duo, est anima, quae aliquando subsequens spiritum elevatur ab eo, aliquando autem consentiens carni in terrenas concupiscentias” ({{Style S-Italic|Irenæus}} v{{Style S-Italic|.,}} 1).

We find even Irenæus, that untiring and mortal enemy of every Grecian and “heathen” heresy, explain his belief in the trinity of man. The perfect man, according to his views, consists of {{Style S-Italic|flesh, soul,}} and {{Style S-Italic|spirit.}} “. . . carne, anima, spiritu, altero quidem figurante, spiritu, altero quod formatur, carne. Id vero quod inter haec est duo, est anima, quae aliquando subsequens spiritum elevatur ab eo, aliquando autem consentiens carni in terrenas concupiscentias” (''Irenæus'' v., 1).

And Origen, in his {{Style S-Italic|Sixth Epistle to the Romans,}} says: “There is a threefold partition of man, the body or flesh, the lowest part of our nature, on which the old serpent by original sin inscribed the law of sin, and by which we are tempted to vile things, and as oft as we are overcome by temptations are joined fast to the Devil; the spirit, in or by which we express the likeness of the divine nature in which the very Best Creator, from the archetype of his own mind, engraved with his finger (that is, his spirit), the eternal law of honesty; by this we are joined (conglutinated) to God and made one with God. In the third, the soul mediates between these, which, as in a factious republic, cannot but join with one party or the other, is solicited this way and that and is at liberty to choose the side to which it will adhere. If, renouncing the flesh, it betakes itself to the party of the spirit it will itself become spiritual, but if it cast itself down to the cupidities of the flesh it will degenerate itself into body.”

And Origen, in his {{Style S-Italic|Sixth Epistle to the Romans,}} says: “There is a threefold partition of man, the body or flesh, the lowest part of our nature, on which the old serpent by original sin inscribed the law of sin, and by which we are tempted to vile things, and as oft as we are overcome by temptations are joined fast to the Devil; the spirit, in or by which we express the likeness of the divine nature in which the very Best Creator, from the archetype of his own mind, engraved with his finger (that is, his spirit), the eternal law of honesty; by this we are joined (conglutinated) to God and made one with God. In the third, the soul mediates between these, which, as in a factious republic, cannot but join with one party or the other, is solicited this way and that and is at liberty to choose the side to which it will adhere. If, renouncing the flesh, it betakes itself to the party of the spirit it will itself become spiritual, but if it cast itself down to the cupidities of the flesh it will degenerate itself into body.”

Plato (in {{Style S-Italic|Laws}} x.) defines {{Style S-Italic|soul}} as “the motion that is able to move itself.” “Soul is the most ancient of all things, and the commencement

Plato (in {{Style S-Italic|Laws}} x.) defines {{Style S-Italic|soul}} as “the motion that is able to move itself.” “Soul is the most ancient of all things, and the commencement

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of motion.” “Soul was generated prior to body, and body is posterior and secondary, as being, according to nature, ruled over by the ruling soul.” “The soul which administers all things that are moved in every way, administers likewise the heavens.”

{{Style P-No indent|of motion.” “Soul was generated prior to body, and body is posterior and secondary, as being, according to nature, ruled over by the ruling soul.” “The soul which administers all things that are moved in every way, administers likewise the heavens.”}}

“Soul then leads everything in heaven, and on earth, and in the sea, by its movements—the names of which are, to will, to consider, to take care of, to consult, to form opinions true and false, to be in a state of joy, sorrow, confidence, fear, hate, love, together with all such primary movements as are allied to these . . . being a goddess herself, she ever takes as an ally Nous, a god, and disciplines all things correctly and happily; but when with {{Style S-Italic|Annoia—}}not {{Style S-Italic|nous—}}it works out everything the contrary.”

“Soul then leads everything in heaven, and on earth, and in the sea, by its movements—the names of which are, to will, to consider, to take care of, to consult, to form opinions true and false, to be in a state of joy, sorrow, confidence, fear, hate, love, together with all such primary movements as are allied to these . . . being a goddess herself, she ever takes as an ally Nous, a god, and disciplines all things correctly and happily; but when with {{Style S-Italic|Annoia—}}not {{Style S-Italic|nous—}}it works out everything the contrary.”

In this language, as in the Buddhist texts, the negative is treated as essential existence. {{Style S-Italic|Annihilation}} comes under a similar exegesis. The positive state, is essential being but no manifestation as such. When the spirit, in Buddhistic parlance, entered {{Style S-Italic|nirvana,}} it lost objective existence but retained subjective. To objective minds this is becoming absolute nothing; to subjective, NO-thing, nothing to be displayed to sense.

In this language, as in the Buddhist texts, the negative is treated as essential existence. {{Style S-Italic|Annihilation}} comes under a similar exegesis. The positive state, is essential being but no manifestation as such. When the spirit, in Buddhistic parlance, entered {{Style S-Italic|nirvana,}} it lost objective existence but retained subjective. To objective minds this is becoming absolute nothing; to subjective, NO-thing, nothing to be displayed to sense.

These rather lengthy quotations are necessary for our purpose. Better than anything else, they show the agreement between the oldest “Pagan” philosophies—not “assisted by the light of divine revelation,” to use the curious expression of Laboulaye in relation to Buddha—and the early Christianity of some Fathers. Both Pagan philosophy and Christianity, however, owe their elevated ideas on the soul and spirit of man and the unknown Deity to Buddhism and the Hindu Manu. No wonder that the Manicheans maintained that Jesus was a permutation of Gautama; that Buddha, Christ, and Mani were one and the same person,^{[#fn1511 1511]} for the teachings of the former two were identical. It was the doctrine of old India that Jesus held to when preaching the complete renunciation of the world and its vanities in order to reach the kingdom of Heaven, Nirvana, where “men neither marry nor are given in marriage, but live like the angels.”

These rather lengthy quotations are necessary for our purpose. Better than anything else, they show the agreement between the oldest “Pagan” philosophies—not “assisted by the light of divine revelation,” to use the curious expression of Laboulaye in relation to Buddha—and the early Christianity of some Fathers. Both Pagan philosophy and Christianity, however, owe their elevated ideas on the soul and spirit of man and the unknown Deity to Buddhism and the Hindu Manu. No wonder that the Manicheans maintained that Jesus was a permutation of Gautama; that Buddha, Christ, and Mani were one and the same person,{{Footnote mark|*|fn1511}} for the teachings of the former two were identical. It was the doctrine of old India that Jesus held to when preaching the complete renunciation of the world and its vanities in order to reach the kingdom of Heaven, Nirvana, where “men neither marry nor are given in marriage, but live like the angels.”

It is the philosophy of Siddhârtha-Buddha again that Pythagoras expounded, when asserting that the {{Style S-Italic|ego}} ({{Style S-Italic|νοῦς}}) was eternal with God, and that the soul only passed through various stages (Hindu {{Style S-Italic|Rupa-locas}}) to arrive at the divine excellence; meanwhile the {{Style S-Italic|thumos}} returned to the earth, and even the {{Style S-Italic|phren}} was eliminated. Thus the {{Style S-Italic|metempsychosis}} was only a succession of disciplines through refuge-heavens (called by the Buddhists {{Style S-Italic|Zion),}}^{[#fn1512 1512]} to work off the exterior mind, to rid the {{Style S-Italic|nous}} of the {{Style S-Italic|phren,}} or soul,

It is the philosophy of Siddhârtha-Buddha again that Pythagoras expounded, when asserting that the {{Style S-Italic|ego}} ({{Style S-Italic|νοῦς}}) was eternal with God, and that the soul only passed through various stages (Hindu {{Style S-Italic|Rupa-locas}}) to arrive at the divine excellence; meanwhile the {{Style S-Italic|thumos}} returned to the earth, and even the {{Style S-Italic|phren}} was eliminated. Thus the {{Style S-Italic|metempsychosis}} was only a succession of disciplines through refuge-heavens (called by the Buddhists ''Zion''),{{Footnote mark|†|fn1512}} to work off the exterior mind, to rid the {{Style S-Italic|nous}} of the {{Style S-Italic|phren,}} or soul,

[#fn1511anc 1511]. Neander: “History of the Church,” vol. i., p. 817.

{{Footnote return|*|fn1511}} Neander: “History of the Church,” vol. i., p. 817.

[#fn1512anc 1512]. It is from the highest {{Style S-Italic|Zion}} that Maitree-Buddha, the Saviour to come, will descend on earth; and it is also from Zion that comes the Christian Deliverer (see Romans xi. 26).

{{Footnote return|†|fn1512}} It is from the highest {{Style S-Italic|Zion}} that Maitree-Buddha, the Saviour to come, will descend on earth; and it is also from Zion that comes the Christian Deliverer (see Romans xi. 26).

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the Buddhist “Winyanaskandaya,” {{Style S-Italic|that principle that lives}} from {{Style S-Italic|Karma}} and the Skandhas (groups). It is the latter, the metaphysical personations of the “deeds” of man, whether good or bad, which, after the death of his body, incarnate themselves, so to say, and form their many invisible but never-dying compounds into a new body, or rather into an ethereal being, the {{Style S-Italic|double}} of what man was {{Style S-Italic|morally.}} It is the astral body of the kabalist and the “incarnated deeds” which form the new sentient self as his {{Style S-Italic|Ahancara}} (the ego, self-consciousness), given to him by the sovereign Master (the breath of God) can never perish, for it is immortal {{Style S-Italic|per se}} as a spirit; hence the sufferings of the newly-born {{Style S-Italic|self}} till he rids himself of every earthly thought, desire, and passion.

{{Style P-No indent|the Buddhist “Winyanaskandaya,” {{Style S-Italic|that principle that lives}} from {{Style S-Italic|Karma}} and the Skandhas (groups). It is the latter, the metaphysical personations of the “deeds” of man, whether good or bad, which, after the death of his body, incarnate themselves, so to say, and form their many invisible but never-dying compounds into a new body, or rather into an ethereal being, the {{Style S-Italic|double}} of what man was {{Style S-Italic|morally.}} It is the astral body of the kabalist and the “incarnated deeds” which form the new sentient self as his {{Style S-Italic|Ahancara}} (the ego, self-consciousness), given to him by the sovereign Master (the breath of God) can never perish, for it is immortal {{Style S-Italic|per se}} as a spirit; hence the sufferings of the newly-born {{Style S-Italic|self}} till he rids himself of every earthly thought, desire, and passion.}}

We now see that the “four mysteries” of the Buddhist doctrine have been as little understood and appreciated as the “wisdom” hinted at by Paul, and spoken “among them that are {{Style S-Italic|perfect”}} (initiated), the “mystery-wisdom” which “none of the {{Style S-Italic|Archons}} of this world knew.”^{[#fn1513 1513]} The fourth degree of the Buddhist Dhyâna, the fruit of Samâdhi, which leads to the utmost perfection, to {{Style S-Italic|Viconddham,}} a term correctly rendered by Burnouf in the verb “{{Style S-Italic|perfected,”^{[#fn1514 1514]}}} is wholly misunderstood by others, as well as in himself. Defining the condition of Dhyâna, St. Hilaire argues thus:

We now see that the “four mysteries” of the Buddhist doctrine have been as little understood and appreciated as the “wisdom” hinted at by Paul, and spoken “among them that are {{Style S-Italic|perfect”}} (initiated), the “mystery-wisdom” which “none of the {{Style S-Italic|Archons}} of this world knew.”{{Footnote mark|*|fn1513}} The fourth degree of the Buddhist Dhyâna, the fruit of Samâdhi, which leads to the utmost perfection, to {{Style S-Italic|Viconddham,}} a term correctly rendered by Burnouf in the verb “''perfected'',”{{Footnote mark|†|fn1514}} is wholly misunderstood by others, as well as in himself. Defining the condition of Dhyâna, St. Hilaire argues thus:

“Finally, having attained the fourth degree, the ascetic possesses no more this feeling of beatitude, however obscure it may be . . . he has also lost all memory . . . he has reached impassibility, as near a neighbor of Nirvana as can be. . . . However, this absolute impassibility does not hinder the ascetic from acquiring, at this very moment, {{Style S-Italic|omniscience and the magical power; a flagrant contradiction, about which the Buddhists}} no more disturb themselves than about so many others.”^{[#fn1515 1515]}

“Finally, having attained the fourth degree, the ascetic possesses no more this feeling of beatitude, however obscure it may be . . . he has also lost all memory . . . he has reached impassibility, as near a neighbor of Nirvana as can be. . . . However, this absolute impassibility does not hinder the ascetic from acquiring, at this very moment, {{Style S-Italic|omniscience and the magical power; a flagrant contradiction, about which the Buddhists}} no more disturb themselves than about so many others.”{{Footnote mark|‡|fn1515}}

And why should they, when these contradictions are, in fact, no contradictions at all? It ill behooves us to speak of contradictions in other peoples’ religions, when those of our own have bred, besides the three great conflicting bodies of Romanism, Protestantism, and the Eastern Church, a thousand and one most curious smaller sects. However it may be, we have here a term applied to one and the same thing by the Buddhist holy “mendicants” and Paul, the Apostle. When the latter says: “If so be that I might attain the {{Style S-Italic|resurrection}} from among the dead [the Nirvana], not as though I had already attained, or were already {{Style S-Italic|perfect”}} (initiated),^{[#fn1516 1516]} he uses an expression common among the initiated Buddhists. When a Buddhist ascetic has reached the “fourth degree,” he is considered a rahat. He produces every kind of phenomena by the

And why should they, when these contradictions are, in fact, no contradictions at all? It ill behooves us to speak of contradictions in other peoples’ religions, when those of our own have bred, besides the three great conflicting bodies of Romanism, Protestantism, and the Eastern Church, a thousand and one most curious smaller sects. However it may be, we have here a term applied to one and the same thing by the Buddhist holy “mendicants” and Paul, the Apostle. When the latter says: “If so be that I might attain the {{Style S-Italic|resurrection}} from among the dead [the Nirvana], not as though I had already attained, or were already {{Style S-Italic|perfect”}} (initiated),{{Footnote mark|§|fn1516}} he uses an expression common among the initiated Buddhists. When a Buddhist ascetic has reached the “fourth degree,” he is considered a rahat. He produces every kind of phenomena by the

[#fn1513anc 1513]. 1 Corinth. ii. 6, 7, 8.

{{Footnote return|*|fn1513}} 1 Corinth. ii. 6, 7, 8.

[#fn1514anc 1514]. “Lotus de la Bonne Loi,” p. 806.

{{Footnote return|†|fn1514}} “Lotus de la Bonne Loi,” p. 806.

[#fn1515anc 1515]. “Du Bouddhisme,” 95.

{{Footnote return|‡|fn1515}} “Du Bouddhisme,” 95.

[#fn1516anc 1516]. Philippians iii. 11-14.

{{Footnote return|§|fn1516}} Philippians iii. 11-14.

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sole power of his freed spirit. A {{Style S-Italic|rahat,}} say the Buddhists, is one who has acquired the power of flying in the air, becoming invisible, commanding the elements, and working all manner of wonders, commonly, and as erroneously, called {{Style S-Italic|meipo}} (miracles). He is a {{Style S-Italic|perfect}} man, a demi-god. A god he will become when he reaches Nirvana; for, like the initiates of both Testaments, the worshippers of Buddha know that they “are gods.”

{{Style P-No indent|sole power of his freed spirit. A {{Style S-Italic|rahat,}} say the Buddhists, is one who has acquired the power of flying in the air, becoming invisible, commanding the elements, and working all manner of wonders, commonly, and as erroneously, called {{Style S-Italic|meipo}} (miracles). He is a {{Style S-Italic|perfect}} man, a demi-god. A god he will become when he reaches Nirvana; for, like the initiates of both Testaments, the worshippers of Buddha know that they “are gods.”}}

“Genuine Buddhism, overleaping the barrier between finite and infinite mind, urges its followers to aspire, {{Style S-Italic|by their own efforts,}} to that divine perfectibility of which it teaches that man is capable, and by attaining which man becomes {{Style S-Italic|a god,”}} says Brian Houghton Hodgson.^{[#fn1517 1517]}

“Genuine Buddhism, overleaping the barrier between finite and infinite mind, urges its followers to aspire, {{Style S-Italic|by their own efforts,}} to that divine perfectibility of which it teaches that man is capable, and by attaining which man becomes {{Style S-Italic|a god,”}} says Brian Houghton Hodgson.{{Footnote mark|*|fn1517}}

Dreary and sad were the ways, and blood-covered the tortuous paths by which the world of the Christians was driven to embrace the Irenæan and Eusebian Christianity. And yet, unless we accept the views of the ancient Pagans, what claim has our generation to having solved any of the mysteries of the “kingdom of heaven”? What more does the most pious and learned of Christians know of the future destiny and progress of our immortal spirits than the heathen philosopher of old, or the modern “Pagan” beyond the Himalaya? Can he even boast that he knows as much, although he works in the full blaze of “divine” revelation? We have seen a Buddhist holding to the religion of his fathers, both in theory and practice; and, however blind may be his faith, however absurd his notions on some particular doctrinal points, later engraftings of an ambitious clergy, yet in practical works his Buddhism is far more Christ-like in deed and spirit than the average life of our Christian priests and ministers. The fact alone that his religion commands him to “honor his own faith, but never slander that of other people,”^{[#fn1518 1518]} is sufficient. It places the Buddhist lama immeasurably higher than any priest or clergyman who deems it his sacred duty to curse the “heathen” to his face, and sentence him and his religion to “eternal damnation.” Christianity becomes every day more a religion of pure emotionalism. The doctrine of Buddha is entirely based on practical works. A general love of all beings, human and animal, is its nucleus. A man who knows that unless he toils for himself he has to starve, and understands that he has no scapegoat to carry the burden of his iniquities for him, is ten times as likely to become a better man than one who is taught that murder, theft, and profligacy can be washed in one instant as white as snow, if he but believes in a God who, to borrow an expression of Volney, “once took food upon earth, and is now himself the food of his people.”

Dreary and sad were the ways, and blood-covered the tortuous paths by which the world of the Christians was driven to embrace the Irenæan and Eusebian Christianity. And yet, unless we accept the views of the ancient Pagans, what claim has our generation to having solved any of the mysteries of the “kingdom of heaven”? What more does the most pious and learned of Christians know of the future destiny and progress of our immortal spirits than the heathen philosopher of old, or the modern “Pagan” beyond the Himalaya? Can he even boast that he knows as much, although he works in the full blaze of “divine” revelation? We have seen a Buddhist holding to the religion of his fathers, both in theory and practice; and, however blind may be his faith, however absurd his notions on some particular doctrinal points, later engraftings of an ambitious clergy, yet in practical works his Buddhism is far more Christ-like in deed and spirit than the average life of our Christian priests and ministers. The fact alone that his religion commands him to “honor his own faith, but never slander that of other people,”{{Footnote mark|†|fn1518}} is sufficient. It places the Buddhist lama immeasurably higher than any priest or clergyman who deems it his sacred duty to curse the “heathen” to his face, and sentence him and his religion to “eternal damnation.” Christianity becomes every day more a religion of pure emotionalism. The doctrine of Buddha is entirely based on practical works. A general love of all beings, human and animal, is its nucleus. A man who knows that unless he toils for himself he has to starve, and understands that he has no scapegoat to carry the burden of his iniquities for him, is ten times as likely to become a better man than one who is taught that murder, theft, and profligacy can be washed in one instant as white as snow, if he but believes in a God who, to borrow an expression of Volney, “once took food upon earth, and is now himself the food of his people.”

[#fn1517anc 1517]. “The Mahâvansa,” vol. i., Introduction.

{{Footnote return|*|fn1517}} “The Mahâvansa,” vol. i., Introduction.

[#fn1518anc 1518]. The Five Articles of Faith.

{{Footnote return|†|fn1518}} The Five Articles of Faith.