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HPB-SB-1-59: Difference between revisions
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| source title = | | source title = Spiritual Scientist | ||
| source details = | | source details = v. 3, No. 1, September 9, 1875, p. 9 | ||
| publication date = 1875-09- | | publication date = 1875-09-09 | ||
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{{Style S-Small capitals|To The Editor}}:–May an outsider ask something? Col. Olcott’s letter in the New York Sun of the 18th inst., admits, or states, that some at least of the articles—roses, canaries, etc., — materialized by Mrs. Thayer, were objects already in existence; and that what was done by the powers that aided her, was merely to transport the articles and to deliver them j as described. | |||
Isn’t this a new departure, and isn’t it a backing down from the position assumed by Col. Olcott in his accounts of the Eddy materializations? As I understand his accounts, they are to the effect that the objects produced as well as the bodies of Honto and the rest, were creations of those objects and bodies out of the matter of the circunambient air, and of the body of the medium, that is, re-arrangements of the matter. | |||
Or would Col. Olcott have us believe that there are two kinds of materialization—one that is a creation or re-arrange ment of diffused matter into roses and canaries, and the other that is simple transportation of roses and canaries that grew in the ordinary way? | |||
The importance of this distinction will strike you at once for if the powers concerned can create roses and canaries at all, one is likely to be at a loss to know why they should ever be under the necessity of transporting such as are ready made; and, on the other hand, if the powers cannot create, and can only transport roses and canaries, then a vast mass of so-called facts are swept away. | |||
1 am aware that Col. Olcott claims to have no theory—to tie free from all theories—but that claim does not relieve him from the necessity of arranging his so-called facts, in such way as not to let them destroy one another. | |||
I ask earnestly desiring the truth; for I believe the investigator himself to be pervaded by a desire for truth. | |||
{{Style P-Signature in capitals|Corsair.}} | |||
New York, August 20. | |||
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| archivist notes = The article below is published in "A Modern Panarion", p. 49 as "The Search after Occultism". | |||
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{{Style S-HPB SB. HPB note|Sept-ber 23, 1875|center}} | |||
Being daily in receipt of numerous letters—written with the view of obtaining advice as to the best method of receiving information respecting Occultism, and the direct relation it bears to modern Spiritualism, and not having sufficient time at my disposal to answer these requests, I now propose to facilitate the mutual labor of myself and correspondents, by naming herein a few of the principal works treating upon magiism, and the mysteries of such modern Hermetists. | Being daily in receipt of numerous letters—written with the view of obtaining advice as to the best method of receiving information respecting Occultism, and the direct relation it bears to modern Spiritualism, and not having sufficient time at my disposal to answer these requests, I now propose to facilitate the mutual labor of myself and correspondents, by naming herein a few of the principal works treating upon magiism, and the mysteries of such modern Hermetists. | ||
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If a man would follow in the steps of Hermetic Philosophers, he must prepare himself beforehand for martyrdom. He must give up personal pride and all selfish purposes, and be ready for everlasting encounters with friends and foes. He must part, once for all, with every remembrance of his earlier ideas, on all and on everything. Existing religions, knowledge, science must rebecome a blank book for him, as in the days of his babyhood, for if he wants to succeed he must learn a new alphabet on the lap of Mother Nature, every letter of which will afford a new insight to him, every syllable and word an unexpected revelation. The two hitherto irreconcilable foes, science and theology—the Montecchi and Capuletti of the nineteenth century—will ally themselves with the ignorant masses, against the modern Occultist. If we have outgrown the age of stakes, we are in the heyday, per contra, of slander, the venom of the press, and all these mephitic venticelli of calumny, so vividly expressed by the immortal Don Basilio. To Science, it will be the duty, arid and sterile as a matter of course—of the Cabalist to prove that from the beginning of time there was but one positive Science {{Style S-HPB SB. Continues on|1-60}} | If a man would follow in the steps of Hermetic Philosophers, he must prepare himself beforehand for martyrdom. He must give up personal pride and all selfish purposes, and be ready for everlasting encounters with friends and foes. He must part, once for all, with every remembrance of his earlier ideas, on all and on everything. Existing religions, knowledge, science must rebecome a blank book for him, as in the days of his babyhood, for if he wants to succeed he must learn a new alphabet on the lap of Mother Nature, every letter of which will afford a new insight to him, every syllable and word an unexpected revelation. The two hitherto irreconcilable foes, science and theology—the Montecchi and Capuletti of the nineteenth century—will ally themselves with the ignorant masses, against the modern Occultist. If we have outgrown the age of stakes, we are in the heyday, per contra, of slander, the venom of the press, and all these mephitic venticelli of calumny, so vividly expressed by the immortal Don Basilio. To Science, it will be the duty, arid and sterile as a matter of course—of the Cabalist to prove that from the beginning of time there was but one positive Science {{Style S-HPB SB. Continues on|1-60}} | ||
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