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Add No. 2 (May 1888) electronic text, checked page by page against the 1888-89 scan
(Publish text prepared for The Path, vol. III, no. 1 (April 1888), checked against the 1888-89 scan) |
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{{Style P-Quote|The Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect. | {{Style P-Quote|The Self is hidden in all beings and does not shine forth, but it is seen by subtle seers through their sharp and subtle intellect. | ||
| Katha Upanishad | | Katha Upanishad | ||
}} | |||
{{Style P-No indent|<center>OM.</center>}} | |||
== No. 2 – May 1888 == | |||
{{Style P-Epigraph|"The Universe is the combination of a thousand elements, and yet the expression of a single spirit—a chaos to the senses, a cosmos to the reason." | |||
| Isis Unveiled, vol. I | |||
}} | |||
{{Style P-Epigraph|"Be, being one, runs over everything, so that the universal germ ripens its nature, diversifies all natures that can be ripened, and determines all qualities." | |||
| Brihadaranyaka-Upanishad | |||
}} | |||
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - The Bhagavad-Gita|The Bhagavad-Gita]]}} | |||
<center>[[Judge, William Quan|W. Q. Judge]] (signed "William Brehon"), pp. 33-36 (Part VII)</center> | |||
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<hr> | |||
{{Page aside in Path|v=3|n=2|p=36}} | |||
{{Style P-Quote|He who in any way reviles, impugns, or abuses the person or fountain from which comes his knowledge, or the impulse that leads him to the acquirement of truth, is unworthy of the name of disciple. | |||
It is one thing to have that knowledge which disciples have, but it is quite another thing to be a disciple. The possession of the first does not infer the second. | |||
}} | |||
{{Style P-Separator custom}} | |||
{{Style P-Title small caps|level=3|1=[[Collins FS - Theosophy in Tennysons Idylls of the King|Theosophy in Tennyson's "Idylls of the King"]]}} | |||
<center>[[Collins, F. S.|F. S. Collins]], pp. 37-41 (Part I)</center> | |||
{{Style P-Title small caps|level=3|1=[[Johnston C - The Tide of Life|The Tide of Life]]}} | |||
<center>[[Johnston, Charles|Charles Johnston]], pp. 42-48 (Part II, concluded)</center> | |||
{{Style P-Title small caps|level=3|1=[[Keightley J - The Theosophical Field|The Theosophical Field]]}} | |||
<center>[[Keightley, Julia|Julia Keightley]] (signed "Jasper Niemand, F. T. S."), pp. 48-54</center> | |||
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - Conversations on Occultism|Conversations on Occultism]]}} | |||
<center>[[Judge, William Quan|W. Q. Judge]] (unsigned), pp. 54-58 ("Elementals and Elementaries")</center> | |||
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<hr> | |||
{{Page aside in Path|v=3|n=2|p=58}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=Literary Notes.}} | |||
THE DESIRABILITY OF THE REVIVAL OF THE SANSCRIT LITERATURE, an Essay by R. Jagannathiah, F. T. S. This little tractate of 11 pages gives most compactly a large number of facts in science, the letters, and arts, proving the advanced position of the early Hindus and its cordial recognition by the greatest authorities in the West. Upon the tongue used, the famous Sir William Jones says this,—"The Sanscrit language is a wonderful structure, more perfect than the Greek, more copious than the Latin, and more exquisitely refined than either." Less for these reasons than because it may resuscitate the old Aryan morality and thus re-establish the Aryan greatness and grandeur, Bro. Jagannathiah urges its revival. We warmly favor Sanscrit learning, and sincerely hope that there may be a continued and glorious revivification of the study of that noble literature. | |||
THE SANKHYA KARIKA, from the Sanscrit of Iswara Krishna. The translation is accompanied with a commentary, but the matter is too dry and too technical for service in this longitude. Very different are the mental aptitudes of India, and the Theosophical Society there has no doubt done wisely in providing students with this work. (Tookeram Tatya, Bombay.) | |||
{{Page aside in Path|v=3|n=2|p=59}} | |||
A GUIDE TO THEOSOPHY.—This is one of the many valuable books which our ever-to-be-esteemed Brother, Tookeram Tatya of Bombay, has secured to us through his "Theosophical Publication Fund." It is not a new treatise, but a compilation of letters, articles, facts, from journals, magazines, books, giving in a progressive way an idea of Theosophy, the foundation and Founders of the Theosophical Society, of its aims and prospects and teachings, of the means and steps to self-culture, of what men are and may become. We especially hail the republication of various documents certifying to the character and standing of Madame Blavatsky and Col. Olcott, our honored Chiefs, not that these are needed for those who know, but that they be on hand for the confuting of those who do not know and will not believe. So very much ground is covered by this "Guide," and there is given so much information on many points arising in study but not at the moment capable of answer, that we very warmly counsel the various Branches in America to secure it for their libraries. A note states that, through a blunder of the binder, the Table of Contents has been omitted, and this is most unfortunate. The Preface gives hope that the extended commentary upon "Light on the Path" in ''The Theosophist'' by Judge Sreenevasa Row of Madras will be brought out before long. Both the Preface and the Introduction are excellently well written, though the former twice speaks of the "basal germ" of truth, a sad mixing of metaphors which will no doubt be corrected in a later edition. The "Guide" can be ordered from M. Tookeram Tatya, 17 Tamarind Lane, Bombay, India, for 2 rupees plus postage. | |||
The March issue of ''The Theosophist'' is unusually interesting and instructive. The enlivening effect of Col. Olcott's presence in the Editorial office is abundantly shown, and must doubtless assuage his own regret at the postponement of the visit to Japan. A short, but very important, article on "Initiation" is earnestly commended to every practical Theosophist. We have ourselves read it three times, and find each paragraph pregnant with instruction. Col. Olcott's own contributions to this number fill it with life, and we especially thank him for the space given to facts about the American Branches, not for patriotic reasons, but because the late very remarkable out-cropping of Theosophic interest in distant parts of the States justifies the belief that Higher Powers are encouraging the movement they at first instigated. It is certainly note-worthy that four new Charters have been issued in little over a month, and that half as many applications were received in the year past as in the eleven previous years of the Society's life. | |||
Through the kind offices of a valued F. T. S. in Wilkesbarre, Pa., the Editor of the ''Sunday Morning Leader'' of that city opened his columns to a series of letters expository of Theosophy by a member of the Aryan T. S. of New York. These letters, nine in number, were written with special reference to the difficulties and objections felt by readers to whom the topic is new, and also to the need for a compact sketch of the general scheme, free from technical or unusual terms. They have now been reprinted in pamphlet form under the title, "The Wilkesbarre Letters on Theosophy," {{Page aside in Path|v=3|n=2|p=60}}and a copy will be mailed to any address upon the remission of 10 cts. in stamps to the PATH office. | |||
"Les Lys Noirs," by Albert Jhouney, is a collection of ornate mystical poems whose name, "Black Lillies," is a symbol of the Kabbala. A tone of profound melancholy pervades the whole book, which is very French in tone; some of the descriptions are beautiful. (Paris, G. Carré.) | |||
A DREAM OF THE GIRONDE, and other poems by Evelyn Pyne has just reached us, as also, by the same author, THE POET IN MAY. We will notice them next month.<ref>Smith, Elder & Co. (1888), London; price 6s.</ref> | |||
{{Style P-Subtitle|March Magazines.}} | |||
LE LOTUS.—"Fragment of a book in preparation" is an article by S. de Guaita, which heralds his forthcoming book, "The Serpent of Genesis." Starting with the statement that the supernatural does not exist, the author gives some scientific hints on the "Creative Force," even while looking upon God from the anthropomorphic standpoint. Miss Arundale's excellent paper, "What is the Theosophical Society," loses none of its clearness in a clever French translation. Du Prel, in his paper on "The Scientific View of our State after Death," considers the Buddhist conception as purely exoteric, without appearing to remark, as the editor of the ''Lotus'' justly observes, that esoteric Buddhism solves all the problems offered by Du Prel, without his appearing to know it. A mystical and charming poem on Wisdom by Jean Rameau, and selected sentences from St. Martin, together with remarks on topics of the day, close this interesting number of the ''Lotus'', which is doing forceful theosophic work in all directions. | |||
THE LOTUS (Paris) for March is at hand and is full of interest. With much deference we venture to invite the attention of ''Lucifer'' to the grave etymological objections to its definition of pentacle as a six-pointed star. | |||
{{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. 60-65</center> | |||
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - Answers to Questioners|Answers to Questioners]]}} | |||
<center>[[Judge, William Quan|W. Q. Judge]] (unsigned notice), p. 65</center> | |||
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<hr> | |||
{{Page aside in Path|v=3|n=2|p=65}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=Theosophical Activities.}} | |||
'''IN AMERICA.''' | |||
ST. LOUIS.—A charter was issued, March 17th, 1888, to the Esh Maoun T. S. of St. Louis, Mo. Its organization is for the present private. | |||
MICHIGAN.—On April 3d, 1888, a charter was issued to the Lotus T. S., located in Michigan. It is a private society. | |||
DR. FRANZ HARTMANN, F. T. S., has been making a visit to Philadelphia, where he was hospitably entertained by the President of the Krishna Branch. On April 7th he addressed a meeting of the Krishna Brethren, giving an account of his intimacy and his travels with our honored chief, Madame Blavatsky, and responding to the questions of members upon Theosophic doctrine. A similar privilege had been given to the Aryan T. S. of New York on March 27th. | |||
PHILADELPHIA.—Bro. Carl F. Redwitz has resigned the Presidency of the Krishna T. S., Philadelphia, because of his removal to New York, and Bro. Henry B. Foulke has been elected his successor. In the second city of {{Page aside in Path|v=3|n=2|p=66}}the Union there should be material for a strong organization, and the PATH, which has copious experience of the liberality of the existing membership, will welcome every item showing its growth and vigor. | |||
CLEVELAND, OHIO.—From here we have intimations that a new Branch will very soon be asked for. We have some earnest members there. | |||
IN WILKESBARRE, PA., a Sunday paper has of late opened its columns to theosophical doctrine, and a New York theosophist has contributed nine articles expounding Re-incarnation, Karma, and other interesting subjects. These are now being collected and will soon be reprinted. | |||
{{Style P-Separator custom}} | |||
{{Style P-Title small caps|level=3|1=Theosophical Convention in Chicago, Ills.}} | |||
According to notice the Presidents, Delegates, and Councillors of the American Section, Theosophical Society, met in convention at the Sherman House, Chicago, Ills., on April 22d, 1888. We subjoin an excellent report made by the ''Chicago Inter-Ocean''. The proceedings in full are being printed, and will make a large pamphlet which will be sent to all theosophists in the U. S. free, and will be sold to all desiring to purchase. It will contain, among other things, an excellent paper by Dr. J. D. Buck of Cincinnati, Ohio. | |||
{{Style P-Subtitle|Theosophical Theories.}} | |||
{{Style P-No indent|''Meeting of the First National Convention of American Theosophists. Addresses by Several Prominent Believers in Occultism.—A Letter from Mme. Blavatsky.—Dr. Elliott Coues Elected Chairman.—Lengthy and Learned Elucidations of the Esoteric Faith.''}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=A Meeting of the Mystics.}} | |||
Nearly seventy-five disciples of the doctrine of theosophy assembled in the club-room of the Sherman House yesterday to listen to the deliberations and papers read at the first National convention the body has ever held. A delegate from England—from Mme. Blavatsky—was present in the person of Dr. A. Keightley of London, and representatives from many of the States were likewise present. | |||
{{Page aside in Path|v=3|n=2|p=67}} | |||
The morning session was of a purely executive character, and admittance to any save the regular accredited theosophists was denied. A long autograph letter from Mme. Blavatsky was presented by her emissary, Dr. Keightley, wherein the lady spoke with much tenderness of her watchfulness and abiding faith in the aim to do good to the assembly then gathered, and of her inability to be there "in esse," concluding with an ardent expression of hope that the result would be of lasting good. During the reading of this personal missive—for each one present deemed it a personal letter—there was what one of the ladies afterward expressed as "a wave of unity of love and brotherhood" in the room, and it was plain to be seen that the responsiveness of their inner natures had been touched. A note of congratulation was also read from Mr. Charles Johnston of Dublin, Ireland, a prominent theosophist in the far-away land, in which he spoke of the advance of the movement of universal brotherhood and unity. Dr. Elliott Coues was made chairman of the convention at this preliminary meeting, and almost without exception the officers of the preceding year were re-elected. | |||
{{Style P-Subtitle|At the Afternoon Session,}} | |||
which was somewhat delayed, the believers were present in good numbers, together with a few of the uninitiated, who, however, did not come to scoff and be hypocritical, but who were interested "intellectually" in the esoteric science. The majority of those present were in the prime of life, and were profound scholars in the mystic lore and subtleties that pertain to theosophy and its scientific attachments. Some few, on the contrary, as yet untutored in the mysteries of the occult, were inclined to be skittish, but were speedily brought to a sense of decorum by their more advanced fellows. About one hundred and fifty were present in all. | |||
In the absence of Dr. Elliott Coues, Dr. Buck was called to the chair by a unanimous vote. The auditing committee's report was read by the assistant secretary, and was immediately followed by the report of the committees to nominate members of the general council. The general council members are: Edward W. Parker, Mrs. M. M. Phelon, Mrs. E. C. Cushman, F. S. Collins, E. D. Hammond, Judge O'Rourke, James Taylor, Louise A. Off, Mrs. H. E. Morey, Mrs. A. N. Savery, Mrs. M. Bangle, S. C. Gould, Alexander Fullerton, W. H. Cornell, Dr. Borglum, W. W. Allen, J. M. Wheeler, Mrs. M. L. Brainard, George M. Sweet, Mrs. K. Westendorf, A. O. Robinson, and others. | |||
Miscellaneous business was then entered upon, and a place of meeting for the next convention fixed. It was decided that the next convention was to be held in Cincinnati, in April, on the Sunday corresponding to that of yesterday, subject, however, to the revision of the executive committee. The Secretary was authorized to print the proceedings in full. | |||
{{Style P-Subtitle|Mr. G. M. Stearns, of Boston,}} | |||
read a very creditable paper upon the subject of "Our Work." Said he: | |||
{{Page aside in Path|v=3|n=2|p=68}} | |||
"The path of wisdom is the path of duty. The disciple performs the action, and in doing so finds wisdom. Whoever sees in action action, he among men is possessed of spiritual illumination. He is the man of right action, and the doer of all action." Our work, whether as a theosophical society or as a branch, or as individual members of a branch, is in reality one. The beginning of all work is in the soul. However dark the path may be, light is promised; however complex the problem, the solution was at hand. The great life-work of man was to learn to unselfishly strive to help others. Growth and real knowledge lead instinctively to practical effort for others. We learn that we may teach, and teach that we may learn; and such a practical union, wherever formed, is a true theosophical society and doing true theosophical work. The question which faces every theosophical society is: "How may we realize these highest aspirations?" Theosophy can never be learned through matter. There are several ways to prosper in its study. First, hold public meetings and invite conservative talkers there. Colonel Olcott, in India, is holding such meetings and doing such work. In America it does not seem to succeed so well. Why, India has more than five times as many branches as America, and because the work is conducted systematically and wisely, because the movement in India is a National movement, | |||
{{Style P-No indent|Supported by National Thought.}} | |||
Secondly, publish books and pamphlets, circulate leaflets, for they do more to unify men by making friends than mutual study can do. Thirdly, establish a system of correspondence by various methods. Fourthly, let there be some regular plan of conducting meetings. Fifthly, giving and receiving help and suggestions, for it was Emerson who said: "He who speaks to himself speaks to eternity." | |||
During the reading of the address Dr. Coues entered the room and assumed possession of the chair vacated by Dr. Buck. | |||
{{Style P-Subtitle|Dr. Buck's Paper.}} | |||
Then Dr. Buck was called on to read a paper. He prefaced his remarks by saying that it was a paper he had read some time ago to a mixed assembly of skeptics and followers. In substance he said: Every revelation of truth is a divine revelation in man, and to separate these revelations into groups, to call this a science and that a religion, while it may be very convenient, is not strictly correct. The reality of nature is hardly yet comprehended by anyone. The worst of "isms," present or prospective, is that of materialism. The deification of matter is the degradation of man. To materialize is to brutalize, and to brutalize is to destroy. The great bulk of those who formed the advance guard of truth were women; but in this triumphal {{Page aside in Path|v=3|n=2|p=69}}march toward liberty the weak, the poor, and the degraded have equal share, for the woman, clad with the sun, is a divine mother of all souls, rather than of those alone whose lines have fallen in pleasant places. | |||
{{Style P-Subtitle|The Origin of Man}} | |||
is a profound mystery, his nature a mystery, and the country to which he inevitably tends the profoundest mystery of all. We only know this says materialism: To-morrow we die; let us eat, drink, and be merry. We need only look around and be honest in our glance to assure ourselves of the truth of this statement. What is the key to the labyrinth? Man; for he is the epitome of all. Both nature and man will tell the story of their being if man will but listen to the wondrous story. But he who prefers to hold fast to ideas already preconceived—what he thinks ought to be—will but retard the general movement of the race. Who built the palaces of Yucatan or the pyramids of Egypt? Who built that other city on which Troy was founded? Why do we refer to those ancient ruins? Simply because we of to-day have imagined in our ignorance that our predecessors were barbarous, and we alone possessed of wisdom. Before people smile at us let them tell us whence the origin of the signs and knowledge of the zodiac. We hear a good deal about man's environment, the survival of the fittest, etc. Consider all the varying conditions of life—food, occupation, the difference in religious and social life—from a material stand-point, and tell us, if you can, how it happens that a semblance of the human still remains. Theosophy interrogates nature, and interrogates one's own soul. Suppose we say that Theosophy is of all philosophies the philosophy, of all religions the religion, of all sciences the science. | |||
{{Style P-Subtitle|What is Religion "Per Se"?}} | |||
Actually, it is the method by which man discovers his relation to God. It does not have to do with formulated results, but is ever changing. We are, therefore, admonished to get knowledge and wisdom, but withal to get it understandingly. | |||
Wisdom consists of knowing nature. Let man but interrogate nature, and she will fill his soul with anthems and symphonies of knowledge. Yet this is but the nature side of man. There is yet the spiritual; for the consciousness of man ever fluctuates between the natural and spiritual. We {{Page aside in Path|v=3|n=2|p=70}}thus find man a conditioned soul, to know and understand the natural and the spiritual. Suppose we accept the doctrine of reincarnation—tentatively if you choose. We are here preparing incarnations for the next generation. If this be true, what prevents man from climbing up to God? What, but his lust and ambition and earthly vanities. And thus it is seen that theosophy unfolds a study of evolution, but more advanced than that evolution which ordinary science treats of. But why talk of evolution, and say nothing about involution—polarity, the inward movement from the circumference of the circle. The whole of life is a process of gestation by which man is being created. | |||
{{Style P-Subtitle|Just One Last Phase}} | |||
of the subject. Many persons stolidly regard death. Well, we have so misconceived life, what wonder that we misconceive death. In nature nothing dies. The change called death is but the rest in Paradise, and when working conscientiously man may climb up to the Mount of Transfiguration and the unfolding of the Divine. He may read his destiny in the living light. The ageing of the body is but the blossoming of the soul. The speaker summed up the ultimate of theosophy in the following poem:<ref>From ''Sympneumata'', by Laurence Oliphant.</ref> | |||
{{Style P-Poem|All love must first be cast aside— | |||
All things that men esteem their own— | |||
And truth be taken as a bride | |||
Who reigns supreme, and reigns alone. | |||
She will not come for lower price; | |||
Her sweetness man can never know, | |||
Who seeks this virgin to entice, | |||
To share his love with things below. | |||
She does not ask for written creeds, | |||
The faith her lover need profess, | |||
But she demands unselfish deeds, | |||
Nor will be satisfied with less. | |||
Ah! she will gladly give her hand, | |||
And fondly cling to his embrace, | |||
Whose love is passionate and grand | |||
For all the stricken human race. | |||
But lest he should profess a love | |||
Of sentiments that only seem | |||
Sincere intention, he must prove | |||
By making sacrifice supreme. | |||
Then she will slowly lead him on, | |||
By suffering and sharp ordeal, | |||
Until a victory is won, | |||
And he begins to sense the real. | |||
Mainly by suffering he grows | |||
Where his real faculties commence; | |||
Then he by effort of his own | |||
The painful pilgrimage has trod. | |||
At last he finds himself alone | |||
With nature and with nature's God. | |||
He feels that sanity is won; | |||
He knows to him God is revealed. | |||
He basks in the creative sun, | |||
By clouds of darkness long concealed; | |||
He finds he lives, and breathes, and moves | |||
With instinct never known before, | |||
As to his frame his mighty loves | |||
Its long lost faculties restore. | |||
}} | |||
{{Style P-No indent|Secretary Judge}} | |||
then delivered a veritable sermon on the words "Beware of the Illusions of Matter." He was followed by Dr. Coues, who said: | |||
"Just so far as a man comes to seeing that which is true, just so far back is the source of what he sees. There is no new thing under the sun. A little younger, a little less developed, and therefore a little less true; for all untruth is but the imperfection of that which in the end is the process of nature come to be perfected in it. Every human being does in his own self epitomize the nature of God, and it is only a question of time until it can reach that temple necessary to reach the height of our existence." | |||
This ended the Convention, so far as the public was concerned, the remainder of the time being taken up in a semi-official way.<ref>Note.—This meeting was devoted to initiation and other matters.</ref> | |||
The delegates were: Professor Elliott Coues, Washington; Stanley B. Sexton, Chicago; Dr. W. P. Phelon, Chicago; Elliott B. Page, St. Louis; William Q. Judge, New York; Dr. J. H. Ohmann-Dumesniel, St. Louis; Dr. J. D. Buck, Cincinnati; George M. Stearns, Boston; F. A. Nims, Muskegon; Dr. M. J. Gahan, Grand Island, Neb; W. S. Wing, Omaha, Nebraska; Dr. J. B. W. La Pierre, Minneapolis; Dr. A. Keightley, London, | |||
{{Page aside in Path|v=3|n=2|p=71}} | |||
England, and others. Proxies were held by delegates for branches in Los Angeles, San Francisco, Malden, Mass., Philadelphia, and other places. | |||
Another meeting was held at the home of Stanley B. Sexton on the 23d. On the evening of 22d William Q. Judge delivered an address to the Spiritualists at Martine's Hall. Dr. Coues delivered an address on the 26th before the Western Society for Psychical Research. The whole affair was full of encouragement. Loyalty to the cause, to the Masters, and to Mme. H. P. Blavatsky was felt and declared by all. | |||
{{Style P-Separator custom}} | |||
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - "The Gates of Gold"|"The Gates of Gold."]]}} | |||
<center>[[Judge, William Quan|W. Q. Judge]] (signed "Moulvie"), pp. 71-72</center> | |||
{{Page aside in Path|v=3|n=2|p=72}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=Special Notice.}} | |||
Since complaints have reached us about the non-delivery of the PATH in foreign countries, we wish to state that we are not responsible for its delivery except to those ordering from us either directly or through our agent, the Theosophical Publication Society, 78 Clarendon Road, Notting Hill, London, England. The price for England, post-free, is 8 shillings. | |||
{{Style P-Quote|The living soul is not woman, nor man, nor neuter; whatever body it takes, with that it is joined only. | |||
| Svetasvatara-Upanishad | |||
}} | }} | ||