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| Saddharma-Pundarika | | Saddharma-Pundarika | ||
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{{Style P-No indent|<center>OM.</center>}} | |||
{{Page aside in Path|v=2|n=5|p=138}} | |||
{{Style P-Title small caps|level=3|1=Notes on the Astral Light.}} | |||
{{Style P-Subtitle|From Eliphas Lévi's Works.}} | |||
{{Style P-No indent|''(Continued.)''}} | |||
That which is true in cause, is real in effect; that which is not realized does not exist. The realization of speech is the Word, properly so called; a thought is realized in becoming a word—realized by signs, by sounds, by figures. This is the first degree of realization. Then it impresses itself upon the Astral Light by these signs or words, it influences other minds by repeating itself in them, refracts itself in traversing the imaginations of others, assumes therein new forms and proportions, and finally transmutes itself into actions and modifies society and the world. This is the last degree of realization. Those who are born in a world which is modified by an idea, bear the imprint of it, and it is thus that the word is made flesh. | |||
The Astral Light, figured in ancient symbology by the serpent biting its tail, represents in turn folly and prudence, time and eternity, the Tempter and the Redeemer; thus this Light, being the vehicle of life, serves as an auxiliary alike to good or evil, assumes the fiery shape of Satan as well as the form of the Holy Spirit. It is the universal weapon in the wars of the Angels, feeds the fires of Hell, and furnishes the lightning of Saint Michael. It may be likened to a horse that has the attributes of the chameleon, and reflects always the armor of its rider. | |||
{{Page aside in Path|v=2|n=5|p=139}} | |||
The law of realization produces what may be called ''magnetic respiration;'' which impregnates objects and places, and communicates to them an influence corresponding to our dominant wishes. In a word, the universal agent, the latent Astral Light, tends ever to equilibrium; it fills every void, and aspires ever to repletion. For this reason vice is contagious, just as are certain physical maladies, and so it works powerfully for the proselytism of either vice or virtue. For this reason, also, relics, be they either of saints or of great criminals, may produce marvellous effects either of sudden conversion or perversion. The soul breathes just as the body does; it draws in that which it esteems happiness, and gives out the ideas which result from its inmost sensations. So diseased souls have a bad breath, and vitiate the moral atmosphere; that is to say, they mingle impure reflections with the Astral Light which penetrates them, and thus establish deleterious currents. | |||
We are often astonished, when in society, at being assailed by evil thoughts and suggestions that we would not have imagined possible, and we are not aware that we owe them solely to the presence of some morbid neighbor; this fact is of great importance, since it relates to the manifestation of conscience—one of the most terrible and incontestable secrets of the magic art. | |||
This magnetic respiration throws about the soul a halo, of which it is the centre, and surrounds it with the reflection of its own actions, which make for it a heaven or a hell. | |||
No actions are isolated, and none can be hidden; everything that we really wish, that is to say, everything that we confirm by our acts, remains in the Astral Light, in which its reflections are preserved; these reflections again influence our thoughts, by mingling with our lucidity, and thus a man becomes, and continues to be, the author of his destiny. | |||
The Astral Light, combining with ethereal fluids, forms the astral phantom of which Paracelsus speaks in his philosophy of intuition. This astral body, being freed at death, attracts to itself, and preserves for a long time, by the sympathy of likeness, the reflections of the past life; if a powerfully sympathetic will draws it into the proper current, it manifests itself in the form of an apparition. | |||
The Astral Light, transmuted into human light at the moment of conception, is the primary envelope of the soul. This fluidic body, like the mass of the Astral Light, has two contrary movements, attractive on the right hand, and repulsive on the left; or reciprocal, as in the case of the two sexes; this produces in us the strife of contending emotions, and contributes to the terrors of conscience; thus are produced in us sometimes temptations, sometimes subtile or unexpected graces. | |||
{{Page aside in Path|v=2|n=5|p=140}} | |||
This is the explanation of the traditional dogma of the two attendant Angels who help us or oppose us: these two movements of the Astral Light may be represented by a Balance, in which are weighed our resolutions. | |||
The Astral body is not always of the same sex as the material body; that is to say, these two forces, swaying, so to speak, from right to left, often seem to contradict the visible organization; thus are produced the striking errors of the human passions, and thus may be explained, although without in the least justifying them, the amorous peculiarities of an Anacreon or a Sappho. | |||
There are persons who cannot be offended with impunity, and one who does them an injury may begin to die from that very moment; there are some men whose influence is felt at once, and whose mere glance may change the direction of the current of our life. | |||
The basilisk who killed by his look, is not a fable, but a magic allegory. As a rule, it is injurious to the health to have enemies, and it is not possible, with impunity, to brave the reprobation of anyone; before opposing ourselves to a force or a current, we should be sure that the person or the current is not stronger than we are; otherwise, we shall be overwhelmed or even annihilated. Many sudden deaths are attributable to no other cause than this. The dramatic deaths of Nadab and Abihu, of Ananias and Sapphira, were caused by the electric currents of the faith that they outraged. | |||
The intense reprobation that was aroused by the massacre of St. Bartholemew was the sole cause of the horrible malady and death of Charles IX; and Henry IV, if he had not been sustained by the enormous popularity which he owed to his personal magnetism, or the sympathetic power of his astral life, could scarcely have survived his conversion, and would have perished beneath the contempt of the Protestants, combined with the distrust and hatred of the Catholics. | |||
Unpopularity may be a proof of integrity and courage, but it is never a proof of political wisdom. Outrages to public opinion are fatal to statesmen; and it is possible to recall the premature and violent death of more than one illustrious man, of which it is not fitting to speak here. These verdicts of public opinion may be very unjust, but they are none the less causes of failure, or even sentences of death. On the other hand, injuries done to a single human being may, and unless reparation is made, must, cause the destruction of a community or of a whole nation. This is what is meant by "the cry of blood"—for at the bottom of every injustice, lies the germ of a homicide. | |||
It is because of these terrible laws of solidarity, that christianity insists so strenuously upon the forgiveness of injuries, and the necessity of reconciliation. He who dies without forgiving his enemy, hurls himself into eternity armed with a dagger, and devotes himself to the horrors of eternal murder. | |||
{{Style P-Signature|B. N. Acle, F. T. S.}} | |||
{{Page aside in Path|v=2|n=5|p=147}} | |||
{{Style P-Title small caps|level=3|1=Thoughts in Solitude.}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=VII.}} | |||
{{Style P-Subtitle|The Higher Carelessness.}} | |||
When the mental vision has been searching with troubled and anxious gaze for some sure clue to the heavenward path, or when it has recoiled in horror before the picture of an effete civilization breaking up, and anarchy and violence taking the place of order, it is an intense relief to realize that there is an inner stronghold where the worn warrior may retire to, that there is a sure harbour where the storm tossed bark may find rest. And this harbour is ever at hand, this stronghold may be entered any moment. It requires but the conviction of its paramount necessity, it requires but the surrender—absolute and unconditional—of the man's lower nature to the other pole of his Being, and lo! he has attained a peace and a strength that the crumbling of the world in ruins at his feet could not shake. To be able to live in this state permanently is to have attained the condition of the Yogi or the Saint, but to have experienced it even for one moment teaches that it is the first step on the true spiritual path, which the mental vision might grope for through eternity without finding. | |||
For one whose imagination can conjure up scenes of that human earthquake, a social revolution, where the impossibility of gauging the forces or of foreseeing the developments, adds so awfully to the horror of | |||
{{Page aside in Path|v=2|n=5|p=148}} | |||
the situation. Surely strength and courage must be the paramount qualities required, courage to keep the heart from fainting at the dread anticipation, and strength to keep the brain from reeling in the conflict. | |||
But if the man has so fixed his soul on the Supreme soul, has so surrendered his will to the divine Will, has so identified himself with the Deity, that he feels he is but a tool in the omnipotent hand, the divine carelessness will have entered into him, and that will give him strength. There will be no looking forward with dread anticipation, for he cares not what happens to him—the duty that lies at his hand he will do with a clear brain and a steadfast will, caring not for the result though it may be danger and death—but what matters that? the flesh may quail at the final parting, but the man who has identified himself with the spirit within, which has inhabited many a house of flesh, has raised himself above mortal fears. | |||
It is only in moments of supreme concentration and by intense imaginative power that we who toil on on lower levels can occasionally get a glimpse of this serene condition, which as far as words can describe it would seem to be portrayed in the second part of ''Light on the Path'' (Rule 8). "You can stand upright now, firm as a rock amid the turmoil, obeying the warrior who is thy king. Unconcerned in the battle save to do his bidding, having no longer any care as to the result of the battle—for one thing only is important; that the warrior shall win; and you know he is incapable of defeat, standing thus, cool and awakened, use the hearing you have acquired by pain and by the destruction of pain, &c." | |||
Even these who are still bound by the desires of action may occasionally reach in imagination the exalted serenity of this state of being, and such contemplation must doubtless help in freeing from the bondage of desire. Philanthropic work for Humanity will no longer seem an object for action, for the devotee will have become conscious that the Supreme Power that acts by him, is also guiding by invisible hands the whole course of human affairs, and the well-meant remedial actions of purblind men will, under the new illumination of the eternal light, appear to him in their true character as the ineffectual gropings of captives in a cavern. And the very fact of his no longer desiring to garner the fruit of his actions will cause his actions to be all the more far reaching in their results. The will becomes omnipotent when dissociated from human desire, for it is then part of the divine will. | |||
His attitude towards Humanity will also find a parallel in his attitude towards Divinity, for the passionate adoration will have been left behind, and will have given place to the carelessness of the divine serenity. | |||
{{Page aside in Path|v=2|n=5|p=149}} | |||
The conquering of all earthly desires must be a work of ages, and many lessons will doubtless still remain to be learned by him who has attained to this state. It is written that the aspirant must always look forward with awe, and always be prepared for the battle, but in the vast scale of Being, great distance is lost in the infinite beyond, and from our present standpoint this higher carelessness would indeed seem to be the ultimate state realizable by man while still he bears the body, for what other is it than a foretaste while in the body of that "peace of God which passeth all understanding"? | |||
{{Style P-Signature|Pilgrim.}} | |||
{{Page aside in Path|v=2|n=5|p=159}} | |||
{{Style P-Title small caps|level=3|1=Theosophical Notes.}} | |||
{{Style P-No indent|'''Philadelphia.'''—The Krishna Theosophical Society, which was organized May 21, is now in shape for active work. Two new members have been added and although the membership is still small there is all the interest and activity of a much larger body. Meetings are held every Sunday evening and will be continued through the summer. Just now Mr. Sinnett's "Esoteric Buddhism" is under discussion. | |||
There is a strong undercurrent of Theosophic thought in the city and every now and then it makes itself manifest. The friends of the movement are increasing in numbers although not rapidly, yet with pleasing assurance of permanence. Many are interested who are not desirous of making public avowal of the fact, but when the traditional conservatism shall have been overcome there will undoubtedly be a strong and numerous membership here. | |||
'''California.'''—The Branches on the Pacific Slope are active. ''Light on the Path'' is being carefully studied and distributed. New centers of theosophy may soon be organized here. | |||
'''Chicago.'''—The Branch here has taken a vacation during the hot weather. Many of the members, however, are to be met and recently had an interesting gathering.}} | |||
{{Style P-Title small caps|level=3|1=Literary Notes.}} | |||
In ''The Hour'' of July there is a very well written short article asking "Where are the Theosophists?" It is evidently from the pen of one accustomed to writing for the press. It takes the ground that the report of the Psychical Research Society on Mme. Blavatsky did no damage to the movement, and says that the doctrines put forward by theosophists are elevating and inspiring in the extreme. | |||
''Thoughts of Healing.''—This is a little brochure by a New York Theosophist, Miss Lydia Bell, who has given great attention to the study of the "Mind Cure," of which the text treats. | |||
{{Page aside in Path|v=2|n=5|p=159b}} | |||
''The Hidden Way Across the Threshold.''—By J. C. Street, A. B. N. (''Lee & Shepard, Boston, 1887''.) Of this pretentious volume it may be said that whatever in it is new, is not true, and whatever is true, is not new; scattered through its six hundred pages, are wholesale thefts from the Vedas, Paracelsus, ''Isis'', The Path, and other authorities; which are not less intrinsically valuable, because the compiler, doubtless led away by enthusiastic admiration, omits the formality of using quotation marks to acknowledge the obligation that ordinary mortals are wont to recognize under similar circumstances. Injected among these, and with absolute irrelevancy, appears the new matter—presumably the efforts of the compiler—in the shape of explosive absurdities, such as one expects to hear in Methodist Camp Meetings. | |||
The book would be beneath serious criticism, were it not for the fact that it bears the imprint of a leading publishing house; and in view of the increasing interest in occult matters, might thereby mislead people into the belief that it was worth reading, especially as the claim is made that it is inspired by great adepts both living and dead, who condescended to relent and give out these six hundred pages, with certain restrictions which prevent their going into any detail or explanation beyond those given by the unfortunate or unprogressed authors from whose writings they have either allowed or directed their humble disciple, Mr. Street, to steal. | |||
The introduction is magnificently pretentious. It says that Mr. Street is writing by no rushlight, but under Divine inspiration, and then proceeds to use a well turned paragraph which he had the fortune to write for the opening article of the first number of The Path a year and a half ago; we were not then conscious of being inspired by Mr. Street's guides. On page 364 he has as his own a passage taken bodily from the Mundaka Upanishad, 1st mun, 1 Kh., 3 v. On page 365, while converting matter from v. i, pp 36 of The Path to his own use, by way of variation he attributes to Pythagoras that which the Upanishad states. On page 394 he has abstracts from pages 52 and 53 of Path from an article on ''Primary Concepts'', written by Dr. Buck. He then takes up Reincarnation, and on pages 413, 414, inserts much of the article written for Path by Madame Blavatsky (Vol. i, pages 232, 233) as also extracts from Isis Unveiled. This is all his guides know on the subject. | |||
The remarks on Sacred Symbols consist of a deliberate steal from an article which appeared in The Path, Vol. I, upon ''Theosophical Symbolism'', inserted entire, and in which this inspired (''sic''.) compiler stops short at the very place where the author of that article stops. He then adds a dash from Hargrave Jennings and others, uniting these abstractions by some nonsensical remarks from his own easy going brain. | |||
It is always pleasant to find some point on which one can agree with an opponent; and at first we were disposed to admit the compiler's assertion that a charge of plagiarism might justly be brought against him; but as we understand the thought or ideas of the word, it means the assimilation of the thought or ideas of another, rather than that wholesale and unaltered appropriation of paragraphs or pages, either verbatim or with unimportant changes, which is usually designated by an Anglo-Saxon word of one syllable and much less euphonious sound. | |||
Having said this, we feel that our duty is done: and we are content to leave the book to sink to that place to which its merits may entitle it. | |||
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{{Style P-No indent|Nature is upheld by antagonism. Passions, resistance, danger, are educators. We acquire the strength we have overcome.—''Emerson''.}} | |||
{{Style P-No indent|<center>OM.</center>}} | {{Style P-No indent|<center>OM.</center>}} | ||
{{Footnotes}} | {{Footnotes}} | ||