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{{Style P-Quote|One moment in eternity is of as great consequence as another moment, for eternity changes not, neither is one part better than another part.
{{Style P-Quote|One moment in eternity is of as great consequence as another moment, for eternity changes not, neither is one part better than another part.
| Zoroaster
| Zoroaster
}}
{{Style P-No indent|<center>OM.</center>}}
== No. 3 – June 1887 ==
{{Style P-No indent|<center>'''AUM'''</center>}}
{{Style P-Epigraph|That which, upon the dissolution of all things else, is not destroyed, is superior and of another nature from the visible universe: it is invisible and eternal. He who is thus called invisible and incorruptible, is even he who is called the Supreme Abode; which men having once obtained, they never more return to earth; that is my mansion.
| Bagavad-Gita
}}
{{Style P-No indent|The Theosophical Society, as such, is not responsible for any opinion or declaration in this magazine, by whomsoever expressed, unless contained in an official document.}}
{{Style P-No indent|Where any article, or statement, has the author's name attached, he alone is responsible, and for those which are unsigned, the Editor will be accountable.}}
{{Style P-Title small caps|level=3|1=[[Keightley J - Letters on the True|Letters on the True]]}}
<center>[[Keightley, Julia|Julia Keightley]] (signed "Jasper Niemand, F. T. S."), pp. 65-71 (Part I)</center>
{{Style P-Title small caps|level=3|1=[[Buck JD - Suggestions as to Primary Concepts|Suggestions as to Primary Concepts]]}}
<center>[[Buck, Jirah Dewey|J. D. Buck]], pp. 72-75 (Part III, concluded)</center>
{{Style P-Title small caps|level=3|1=[[Hinton CH - The Lake and the Pool|The Lake and the Pool]]}}
<center>[[Hinton, Charles Howard|C. H. Hinton]], pp. 75-77</center>
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{{Style P-Title small caps|level=3|1=Notes on the Astral Light}}
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To the student of occultism few more absorbing subjects present themselves than that of the Astral Light; and when one considers its strange sights and sounds, the mysterious creatures by whom it is inhabited, the enormous and incalculable influence it exerts on our lives and destinies, it is not surprising that information should eagerly be sought from the explorers of so fascinating a region. One of the most indefatigable of these inquirers was the late Abbé Constant—better known, perhaps, under the non de plume of "Eliphas Lévi." As his works, however, are not translated, there are many would-be readers to whom they are not accessible; and it is in the belief that, to such, a brief compendium of his more important remarks would be not unwelcome, the following Notes made by a theosophist in the course of his own studies are offered.
If they should seem lacking in symmetry, or even entire continuity, it must be borne in mind that they are only what they profess to be—"Notes"; or, more correctly speaking, verbatim extracts from the various volumes in
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which this subject is treated of, often in connection with other, though kindred topics; they may fairly claim to be faithful and accurate translations—as any one may verify—but they make no pretense to literary finish; they are simply the words of the author, without alteration or comment; for this reason quotation marks are unnecessary, all that follows this paragraph being translation pure and simple.
The primordial light vehicle of all ideas, is the Mother of all forms, and transmits them from emanation to emanation, diminished or altered only by the density of the surroundings; the forms of objects, being modifications of this light, remain in the light where they are reflected back; thus the Astral Light, or the terrestrial fluid termed the Grand Magical Agent, is saturated with images or reflections of all kinds, which the soul can evoke and submit to what the Cabalists call its "lucidity."
These images are always before us, and are only temporarily obscured by the more obtrusive impressions of reality during our waking hours, or by the pre-occupation of our thoughts, which render our imagination inattentive to the shifting panorama of the Astral Light; when we are asleep, they present themselves to us of their own accord and thus dreams are produced; dreams which are vague and incoherent, unless some dominant wish remains active during our sleep and gives, although unknown to us, a direction to the dream, which thus becomes a vision.
The Astral Light acts directly upon the nerves, which are its conductors to the brain; thus a somnambulist can see by the nerves, without needing material light; the astral fluid containing latent light, just as science recognizes latent heat.
The empire of the Will over the Astral Light, which is the physical soul of the four elements, is symbolized in Magic by the Pentagram; by means of this we can compel spirits to appear in visions, either when awake or asleep, by bringing before our lucidity their reflection which exists in the Astral Light, if they have lived, or the reflection of their spiritual nature, if they have never lived; this explains all visions, and demonstrates, especially, why those who see the dead see them always either as they were when alive, or as they are while yet in the grave, and never as they are in that state of existence which escapes the perception of our present organization.
When the Magician has attained perfect lucidity, he can direct at will the magnetic vibrations in the whole mass of the Astral Light; by means of these vibrations he can influence the nervous systems of persons, quicken or retard the currents of life, soothe or trouble, cure or make ill—in a word, kill or raise from the dead. The lucid will is able to act upon the mass of the Astral Light, and, in concert with other wills which it thus absorbs and utilizes, compels immense and irresistible currents. It should also be noted that the Astral Light can render itself denser or rarer, accord-
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ing as the currents accumulate or scatter it, at given centres; when it lacks sufficient energy to nourish life, there result diseases which terminate with fatal suddenness, and are the despair of physicians.
The Astral Light is the omnipresent tempter, symbolized by the serpent of Genesis; this subtle agent, ever active, ever abounding in power, flowing with seductive dreams and pleasing images; this force blind in itself, and swayed by the wills of others either for good or evil; this circulating medium, ever vivified with unquenchable life, that causes vertigo to the rash spectator; this material spirit, this fiery body, this impalpable and all-pervading ether, this enormous seduction of Nature—how shall we define its entirety, how qualify its actions? Indifferent, so to speak, in its nature, it lends itself alike to good or evil—it diffuses light and brings darkness; it is a serpent, but also an aureole; it is fire, but it may either be that which belongs to the torments of Hell, or that which carries up the incense offered to Heaven.
To be its master, we must, like the woman of the Bible, trample its head under our feet.
To vanquish the serpent, that is to dominate the circle of the Astral Light, we must be able to place ourselves outside of its currents; in other words, to insulate ourselves. This torrent of universal life is also pictured in religious dogmas as the expiatory fire of Hell. It is the instrument of Initiation, the monster to be subdued, the enemy to be vanquished; it produces the larvae and phantoms that respond to the evocations and conjurations of Black Magic; in it are preserved those forms whose fortuitous and fantastic assemblage people our nightmares with such abominable monsters. To allow ourselves to be swept away by this raging flood is to fall into abysses of madness more frightful than death, to drive away the darkness of this chaos and compel it to give perfect forms to our ideas, is to create, to have triumphed over Hell. The Astral Light directs the instincts of animals, and combats the intelligences of man, which it tends to pervert by the splendour of its reflections and the falsity of its images; this fatal and unavoidable tendency guides and renders still more injurious, the Elementals and Elementaries; whose restless desires seek sympathy in our weakness, and tempt us not so much in order to cause our destruction, as for their own benefit. The Book of Conscience, which according to the christian dogmas is to be made manifest at the Last Judgment, is nothing more or less than the Astral Light, in which are preserved the impressions of all our words and deeds and of all forms.
Those who renounce the empire of reason, and allow their will to wander after the reflections of the Astral Light are subject to alternations of madness and melancholy, which lead them to imagine these wonders to be the result of possessions of a demon; and there is no doubt that by means
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of these reflections evil spirits are able to influence impure souls and make them their docile instruments, and cause them to torment the organisms in which they dwell. It is, therefore, extremely dangerous to trifle with the mysteries of Magic, and above all supremely rash to practice its rites from curiosity, and by such experiments to tempt the higher powers; and the inquisitive who, not being Adepts, meddle with evocations or occult magnetism, are like children playing on a barrel of gunpowder—sooner or later they will be the victims of a terrible explosion. To insulate ourselves from the Astral Light, it does not suffice merely to envelope ourselves in a mantle of wool, as did Appolonius of Tyana; above and beyond all, the heart and spirit must be absolutely calm, freed from the dominion of the passions, and assured of perseverance in action by an inflexible will; and these acts of will must be ceaselessly repeated, for only by persistence in such acts does the will become strong. There are certain intoxicating substances which, by heightening the nervous susceptibility, augment the power of the representations of the Astral Light and consequently increase its seductions; by means of these, also, when used in a contrary direction, spirits can be terrified or subdued.
In order to command the Astral Light, it is necessary to understand its double vibration, and the balance of forces known as magic equilibrium. This equilibrium, regarded in its primal cause, is the will of God: in man, it is liberty; in matter, it is mathematical equilibrium. Equilibrium produces stability and duration. Liberty brings forth the immortality of man, and the will of God formulates the laws of eternal right. Equilibrium in ideas is wisdom; in forces it is power; equilibrium is rigorous, if the law is kept, it exists; if it be violated, though ever so little, it does not exist. It is for this reason that nothing is useless, or wasted, every word, every motion, is for or against equilibrium, for or against Truth; for equilibrium represents Truth, which is composed of contraries which are reconciled, or at least equilibrated. Almighty power is the most absolute Liberty; but absolute Liberty cannot exist without perfect equilibrium; magic equilibrium is therefore one of the first conditions of success in the operations of science; and we must seek it even in occult chemistry by learning to combine contraries without neutralizing them. By magic equilibrium is explained the great and ancient mystery of the existence and relative necessity of Evil; this relative necessity, in Black Magic, furnishes a measure of the power of demons, or evil spirits, to whom the virtues practised on earth impart more fury, and apparently more power.
{{Style P-Signature|B. N. Acle, F. T. S.}}
''(To be continued.)''
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<hr>
{{Style P-Title small caps|level=3|1=[[Kerning J - Some Teachings of a German Mystic|Some Teachings of a German Mystic]]}}
<center>From the German of [[Kerning, Johann Baptist|J. B. Kerning]] (printed "J. Kernning"), pp. 81-85 (Part II)</center>
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<hr>
{{Style P-Title small caps|level=3|1=Thoughts in Solitude}}
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''V.''
{{Style P-Subtitle|The Two Pathways.}}
In man's attempt to pierce the dark mists of ignorance that surround him, in his search after the perfect life, two ideas alternately dominate his horizon—two pathways seem alternately to invite his footsteps. These may roughly be designated as the Scientific and the Religious.
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When full consideration is given to the stupendousness of the undertaking, to the almost inconceivable heights at which we aim; when it is realized that we aspire to reach the ranks of the Dhyan Chohans, the rulers of our Planetary System; to become, in fact, part of that diffused Divine consciousness in which is upheld the life of the World, does it not seem reasonable to conclude that all knowledge and all power must have been realized and beneficently practised by such an one in his upward course—that the conquering of the desires of the outer senses must have been accompanied by the development of the inner senses, through whose agency the whole elemental kingdom must have been cognised and conquered, and the hearts and minds of men read as in an open book?
But when the disciple realizes that all earthly power, honor, dominion, has long been put aside by him as valueless—that the one word which has dominated his being is love—that the failure to realize any perfect union on earth has created and intensified the desire to plunge and to be lost in the Nirvanic ocean of Divinity, will not the attainment of powers and the development of inner senses appear to him as mere circumlocution and surplusage? Why not make for his goal at once? The bondage of material life being but the impulse to act, liberation consists not by suppression, but by the knowledge that the ego is independent of it. This knowledge is attained through faith, but the faith that leads up to it is liable to die if not fed by obedience to the will of God—"If thou wouldst enter the life, keep the commandments"—the commandments set in the various Scriptures of Humanity—then in long-suffering patience work out the term of imprisonment in flesh.
{{Style P-Poem|"Ruling the flesh
"By mind, governing mind with ordered Will;
"Subduing Will by knowledge, making this
"Serve the firm Spirit, and the Spirit cling
"As Soul to the eternal changeless Soul,"}}
till the "dark" and "passionate" qualities of Nature have melted away, and the serenity of "Satwa" alone remains. And the soul, which will find its earthly ties centred more and more on the Supreme Soul, will gradually dissolve, until the last one disappears, and it naturally gravitates to its eternal home.
This is a lovely picture, and there are many to whom such a pathway—the pathway of Religion—must have inconceivable attractions; but let us pause and consider well whether it is one which we in this Kali Yug are yet fitted to follow to the exclusion of all others.
If we were such complete masters of the physical nature as to be absolutely fearless under any conceivable circumstances, and if our hearts were filled with such an all-embracing love for Humanity that at no moment
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would we hesitate to lay down our lives for it, we might, perhaps, consider ourselves worthy of passing through the final gateway of contemplative devotion. Doubtless there are few men, worthy of the name, who have not risen, in moments of exaltation, to the thought that even the physical well-being—let alone the eternal salvation!—of suffering Humanity would be cheaply purchased by his death. It needs not to turn for an example to the Cross of Calvary, though that is regarded by Christians who fail to realize the inner meaning of their own faith as something uniquely transcendental in its self-sacrifice. Heroism is not so far to seek, and History can point to many a martyr who has braved as painful and ignominious a death without the stupendous motive for the sacrifice, such as might well goad any high-souled man to make it. But it is another thing to live constantly in the devoted frame of mind referred to, from merely rising to it in moments of exaltation.
Doubtless, also, there are men who, by the judicious use of right emotion, can, at times, so nerve themselves that fear shall seem an unknown word; but who is able to live in constant disregard of consequences, even on the physical plane with which we are tolerably well acquainted? So long as the horrors of the unknown psychic plane transcend anything we can conceive of on the physical, or while the realms of darkness contain one thought of terror for our imaginations, how can we consider ourselves worthy of the final crown of being? For is it not Perfection that we aim at? And where a trace of fear is present, or where love in its plenitude is absent, how can we expect to be within measurable distance of our goal? Four lines from one of Matthew Arnold's poems, many of which seem to breathe a subtle, though possibly unintentional aroma of occult thought, may here partially help to express the idea intended:
{{Style P-Poem|"And he who flagged not in the earthly strife,
"From strength to strength advancing—only he,
"His soul well knit, and all his battles won,
"Mounts, and that hardly, to eternal life."}}
Though it must be remembered that fear is an attribute of the physical only, there is an interblending of the elements of our nature, and it stands to reason that the unknown sights and sounds of the plane just beyond that of which the physical is cognisant are capable of striking a far deeper terror, as well as of fascinating with a more subtle power.
And is it not logical to suppose that, as the disciple has gradually realized the unsatisfying nature of all earthly things—has learned to put aside its temptations, and to rise occasionally to a standpoint where its fears
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cannot assail him, so he must start on his journey of discovery in the unknown psychic world—armed always with the firm will and the lofty aspirations towards the Spirit—till he has learned also that its attractions cannot detain him, and that he has the power within him to dominate its terrors?
Until, therefore, we can stand as master in our house of life, and until the "Enthusiasm of Humanity" has possessed our Being, we must not imagine that we can discard the Scientific pathway before we have really begun to tread it. Indeed, the desire to tread the Religious path alone may, in some cases, have a partially selfish origin not altogether unallied to the slothful quality of "Tamas."
When it is realized, too, that work for Humanity "all up the line" is the prevailing rule, that the Divine and Semi-divine beings whom we know under the name of Mahatmas and Adepts are unremitting in their arduous work for the race, it will become apparent that the breaking down of the walls of our personality, and the merging of our individual being in the universal Divine Being, is a very far-off goal, which not all of them even have yet reached.
The attitude of mind of all students of Occultism towards the great mass of Humanity, must be, as stated in Zanoni, be one either of pity or of scorn—as a fact, it seems to fluctuate between these two. The feeling of scorn, indeed, easily rises in the breast when contemplating the petty aims and prejudiced views of even the noblest and worthiest specimens of the race we have known; and when to a naturally proud disposition is added the conviction that the objects of desire striven for by the mass of men are below contempt; and when it is felt that through pain and suffering heights of thought have been scaled, and that contemporaries, and even those who were once looked up to as teachers, have been left below, it often seems as if the lonesome isolation were to be found the only refuge from the scornful pride. But surely pity is the truer feeling, and it must be with relief that the disciple turns to the softer memories of past years, when the mere glance of a passer in the street carried home a tale of untold endurance and uncomplaining suffering, or when a modulation of voice opened the flood-gates of emotion, and the deep pathos of the fate of this suffering Humanity seemed to bind all together in community of being. It is in such moments as these, when it is realized that the supremest bliss would be obtained by the utter abandonment of "self" for the Great Cause, that the two pathways really merge in one, and it is felt that the "great renunciation" must be the final outcome alike of the love of God and of the service of Man.
It would seem, then, that our efforts to identify ourselves with the great whole must not be confined to yearnings after the ineffable Perfection, but must also take the form of work, on whatever plane it may be, for a more or less recognisedly concrete Humanity. It is very difficult to know what special form this work should take. While fully accepting the ideas ex-
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pressed in Number II. of this series, as to the futility of attempting to exert paramount influence on the thoughts of others, Ignorance must yet be recognised as the prime curse of mankind; the attempts at diffusion of the true philosophic thought must, therefore, ever stand in the first place; and doubtless, along with the increased effort to enlighten Humanity, there will arise in the heart of the worker a greater love for and identification with Humanity which must lead to a more or less partial breaking down of the partition walls of his individuality.
If we turn from the evolution of the individual to the evolution of the race as a whole, the analogous thoughts which occur are, that while the veil of obscurity must ever hide the future, and while it must remain impossible for us to know whether our special efforts in this or that direction are destined to be successful, it may broadly be stated that—at least in this Western civilization of ours—individualism seems to have reached its zenith, and that the problems for the race to work out in the future will probably lie in the altruistic effort to supplant individualism by schemes which will more or less recognise the underlying Brotherhood of Humanity. The societies of to-day that call themselves Socialistic put forward plans that may be utterly inchoate and unworkable—and some of their members certainly appear to hold opinions as to the rights of revolution and violence which are alike hateful and fearsome to all true lovers of order—but those who think their work lies in this direction will doubtless feel impelled to try and discover the truth that underlies all these manifestations, with the view of guiding, if possible, the forces towards a peaceful issue.
The development of the inner senses is also one of the many pathways that must be pursued for the attainment of the real knowledge and power whereby we may potently help this suffering humanity, and give our aid to the few strong hands who hold back the powers of darkness "from obtaining complete victory." When by the unfoldment of the inner perceptions, we have reached the platform whence earthly life is seen as from a height, the physical nature will have become a mighty tool in our hands to be used in the service of man. What vistas of work for the race will then unfold to our view! Of those who can grasp this idea by strong immaginative power, some will, no doubt, feel urged to force the development, though such forcing must doubtless be attended with danger. That it can be forced is a fact known to many students of occultism, and he who is in earnest will doubtless find a more or less competent instructor. To step consciously into situations where previous experience will be unavailing and where dangers are known to exist certainly requires courage, but how is greater strength to be gained or courage to be acquired save by undertaking the task and facing the danger? Nothing should be done rashly, and every step should be taken with due caution, but the path will have to be trod
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some day, and if only a little courage and a little strength are already possessed, this would seem to be a means of increasing our store of them. A sudden stoppage of the heart by an access of sheer terror, or a death in life dragged on to the grave through the delirium of madness, are awful possibilities to contemplate, but even were the investigator by some rash attempt to make utter wreck of himself in conflict with one of the elemental forces of nature, it should always be remembered that it would only be of his present earth-life that the wreck would be made, and that when his time came to appear again on the earthly scene, he would doubtless come back endowed with greater powers than if he had not made the attempt at all.
The separation throughout this paper of the two pathways, the Scientific and the Religious, has been made, it must be remembered, for purposes of contrast. Such division is purely arbitrary. Man's nature is indeed complex, but it is a unity in complexity; similarly, the path, though multiform, is one. But it is more especially in carrying out such investigations or developments as those just dwelt on that the supreme necessity of the qualities known as the devotional or religious is apparent. Indeed, it may safely be asserted that the searcher who starts with a mere scientific interest, and in his own strength only, runs the greatest possible danger, and is certain of success whose animating motive is the all-embracing love of Humanity, or the still intenser worship of the Supreme Perfection. If the old self regains its dominance, the disciple may well tremble, for in such moments the "Dweller of the Threshold" has a secret ally in the man's inner stronghold; but while the love and the faith continue to be his guiding impulses failure is impossible, for when "Self" is cast aside, what is there to fear for? and when God dwells in the heart, then is strength made perfect.
{{Style P-Signature|Pilgrim.}}
{{Style P-Separator custom}}
{{Style P-Title small caps|level=3|1=[[Keightley J - Tea Table Talk|Tea Table Talk]]}}
<center>[[Keightley, Julia|Julia Keightley]] (signed "Julius"), pp. 90-93</center>
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{{Style P-Title small caps|level=3|1=Literary and Theosophical Notes}}
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{{Style P-Title small caps|level=4|plain=yes|1=Prayer Book of the Aryans.}} This is a small pamphlet published in India by R. C. Bary, at Lahore,<ref>R. C. Bary, Managing Proprietor "Arya" Magazine, Said Mitha Bazaar, Lahore, India.</ref> as an attempt to give to the world in English garb, the prayerful utterance of the ancient Aryans. The arrangement of the Vedic Mantras observed is in accordance with the ideas of the late Dayanand Saraswati, Swami. The perusal of this pamphlet will convince any candid man that the ancient Aryans were not ignorant of true science nor devoid of the highest religious feeling. The verses translated are the Sandhia and Gayatree, and the original Sanscrit text is also printed. This pamphlet can be had of the publisher, and we presume the price is not over 50 cents, as it is not advertized.
{{Style P-Title small caps|level=4|plain=yes|1=The Vedas, in English.}}<ref>Price per copy, each number, 2 shillings English.</ref> Ruttan Chand Bary, proprietor of the "Arya" Magazine, at Lahore, India, has begun a translation, with a commentary, of the Vedas into English in the 46th number of his Magazine. He begins with the ''Rig Veda Sanhita'', going as far as Arinvaka 1, Sukta 3 and Varga 6, that is in all thirty verses. Mr. Bary's purpose is to bring out the translation of the Rig, the Yagur, the Artharva and the Sama, Vedas, following the commentaries of the Rishis of the pre-Mahabharat period and as much of present scientific light as possible. Single handed the work is beyond his means, as he says in his introduction, and he appeals to his fellow countrymen and all lovers of truth for assistance in getting on with his mighty task. We wish him all success, and hope the day will come when we shall see the Vedas properly annotated by some Indian pundits who shall combine a knowledge of Western science, methods and idiom with a deep insight into the real meaning of the Vedas.
{{Style P-Title small caps|level=4|plain=yes|1=Light on the Path.}} The very beautiful edition of this book gotten out by a devoted Theosophist, met a ready sale, and the work is now in the hands of hundreds of students in this country. Some copies went to Europe, as none of the editions sold there were as well done. It is a book which might be called a test because those who take to it naturally always have some spiritual insight or leaning. This work has just been translated into French and published by Mr. F. Krishna Gaboriau.
{{Style P-Title small caps|level=4|plain=yes|1=Solar Biology.}}—"A scientific method of delineating character, diagnosing disease, etc., from date of birth," by Hiram E. Butler (1887). Esoteric Publishing Co., Boston. Illustrated. This is a book of 290 pages, with an appendix of nearly as much more giving the positions of the moon and planets from 1820 to 1900. This work is the author's idea of what true astrology is as related to character and the method of cultivating and strengthening the same. Before going to press we have not had sufficient time to master the work, and so cannot give it an extended notice; but we know that the author is sincere and has tried to lay before his readers what he believes to be true.
{{Style P-Title small caps|level=4|plain=yes|1=Bagavad-Gita.}}—A new translation of this poem, sacred in the eyes of millions in India, and highly respected by many Europeans and Americans, will be issued in Boston in a few months. It will be well printed and is thought at a price that will make it easily obtained by all students. There is great need for such an edition.
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{{Style P-Title small caps|level=4|plain=yes|1=A Woman in the Case.}}—By Elliott Coues, M.D., etc., Washington, Brentano's (1887). This is an address delivered at the Annual Commencement of the National Medical College, in the Congregational Church of Washington, March 16, 1887, and has probably stirred up the Faculty of that College more than anything else that has happened to them during the last ten years. It is a plea for Theosophy and for the advancement of woman, and is written in a clear and sparkling manner. The charter of that College prohibits religious discussion, but as all the proceedings had been opened by prayers to the Christian gods, Dr. Coues took advantage of the opening to utter some wholesome truths. The Faculty refused to print any of the addresses, so Dr. Coues got out his address on his own account.
{{Style P-Title small caps|level=4|plain=yes|1=The Lotus—A New Theosophical Magazine}}—has been brought out at Paris, by Mr. F. Krishna Gaboriau, "under the inspiration of Mme. Blavatsky." It is full of interesting matter, and promises to be another strong warrior for the great Theosophical cause.
{{Style P-Title small caps|level=4|plain=yes|1=The Krishna Theosophical Society}}, of Philadelphia, was organized on the 21st of last month. Carl F. Redwitz is President, E. H. Sanborn, Secretary, and Swaim Stewart, Treasurer. It has begun a theosophical library and promises to do good work in the future.
{{Style P-Title small caps|level=4|plain=yes|1=The Christian Advocate}}, of April 24th, has two long contributions by Indian missionaries, which state that Theosophy is dead in India, and that only a few native theosophists remain, who sadly think they have been duped. It is contrary to our usual custom to notice such things, but as there are 105 Branches of the Society in India—one of them being in the very city (Lucknow) from which the letter emanates—we are constrained to say that our respected contemporary is aiding in spreading a very thin illusion in the place of a well known matter of fact. Another fact is that instead of Theosophy being dead in India, it is the cause of Christian mission which has come to a stand-still so far as converts are concerned, while the money is yet received in large sums from Europe and America; and this statement we make after having been on the ground and knowing whereof we speak. The slanderous letter from Lucknow concludes by encouraging the faithful to continue contributions for foreign missions.
{{Style P-Separator custom}}
{{Style P-Title small caps|level=3|1=Existence of Mahatmas}}
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We have received many inquiries, growing out of the conversation on the above subject between Edwin Arnold and the High Priest of Ceylon, and therefore we select the following one, which well represents the rest, together with the answer to it:
{{Style P-No indent|''To Julius:''—}}
Edwin Arnold, in "India Revisited," relates a conversation which took place in Ceylon between himself and one of the celebrated Buddhist pundits, or teachers of the Island, in which the pundit replies to Arnold's question—"Are there any Mahatmas or men of exalted wisdom and goodness positively known to you to be in existence?"—substantially as follows: "No. You may look for them in India, you may seek them in Thibet or in China, or in Ceylon, but you will not find them, as no such men exist."
In view of the teachings of the Theosophical Society, I cannot account for the reply of the Buddhist. Will you please enlighten me?
{{Style P-Signature|C. F. B.}}
{{Style P-No indent|''Dear Sir:''—}}
In reply to your inquiry concerning the answer made to Edwin Arnold, I would say:
1st. That I do not attempt to square the Universal Truths of Theosophy by the opinions of any persons whomsoever. Either a man finds sufficient evidence of them within himself and sown broadcast through the world, or he does not. In either case he need have no concern about persons.
2d. The reply is not quite as you state it "substantially." You have not seen through it; why should Arnold have done so, then? Read it again, and remember that the Beings there spoken of are not considered "men" in the East. It also appears that Arnold does not give his question just as it was put.
3d. We have no evidence that (''a'') Arnold correctly reported the reply, or (''b'') that he correctly understood it. This last is vital. It is difficult for the Western mind to understand or accept the attitude of the East in this regard. The Hindu is backed by centuries of silence and religious mystery. Occult laws, not to be here detailed, render it inadvisable for chela, initiate or believer to talk much with general outsiders upon such subjects. To put it briefly and crudely, they would engender inimical forces uselessly.
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Again, the Hindu and Buddhist alike look upon these subjects with profound veneration, and upon the foreigner with profound suspicion. He has seen his holiest beliefs idly dissected and jestingly profaned—from his point of view. He then feels that he has "cast down his pearls" and brought dishonour upon himself. Hence it is his habit to make an evasive or double-edged reply; sometimes it is a denial, but couched in a ''significant'' tone. In nine cases out of ten he finds the querist is only actuated by surface curiosity and accepts his answer without perceiving its disguised meaning. Then he rejoices that he has not desecrated his faith or bared his soul. But the earnest inquirer either catches the hidden spirit of the answer, or persists; that man gets satisfaction. He who is not ripe for the truth would not profit by it if it were told him, but would go away and gibe at so much as he did get.
Observe that Arnold did not persist, but accepted the answer. Did he take much interest in it? Would you have been put off so briefly in his place?
In conclusion, if you will test the fact yourself, you will find that you can make such an answer on almost any subject; and few will be the persons who take the trouble to get at your real meaning; appearances satisfy most men. Finding this, you, too, will test both.
{{Style P-Signature|"Julius."}}
But as the Buddhist priest has not himself written on this matter, it is well to hear all witnesses. In an article in the ''Revue Belgique'', by the Comte Goblet D'Alviella, and quoted in ''The Theosophist'' for March, 1885, (vol. 6, p. 137), the Count says:
{{Style P-Quote|"Those Arhats or Arahats (venerable men) are found in Tibet, and Col. Olcott says that what little of real Buddhism he knows he has learned from one of them. He also says that the High Priest Sumangala told him that only the adepts of the secret science (''Iddividhannana'') know the true nature of Nirvana."
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Now as it appears from Arnold's own report neither he nor Sumangala could know this science, it must follow that only those called Mahatmas (great souls) can know the science referred to by the priest in the above quotation. Furthermore, in all parts of India Mahatmas are admitted to exist; so much so that the word has passed into common use.
{{Style P-Quote|Only when men shall roll up the sky like a hide, will there be an end of misery, unless God has first been known.
| Svetasvatara-Upanishad
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