Path/Vol4/Text: Difference between revisions
(Create the electronic journal text edition for Path vol. IV, issues 1-2 (April-May 1889)) |
(No difference)
|
Revision as of 10:18, 12 November 2026
!!! This text was extracted from an image and needs proofreading !!! Electronic journal edition: articles by authors with dictionary entries are linked to their separate pages; other materials are reproduced here in journal order. The texts in this draft are prepared directly from the 1889 scan, checked page by page against the page images — not taken from Project Gutenberg or any other electronic edition. No. 1 – April 1889"Why should you inquire if my hunger has been appeased? Hunger and thirst are functions of the body: ask the condition of the mind, then, for man is not affected by the functions nor the faculties. For your three other questions: Where I dwell? Whether I go? Whence I come?, hear this reply. Man, who is the soul, goes everywhere, and penetrates everywhere, like the ether; and is it rational to inquire where it is, or whence or whether thou goest? I am neither coming nor going, nor is my dwelling in any one place; nor art thou, thou; nor are others, others; nor am I, I."
Vishnu Purana
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.[1] 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. 1 Lo Here! And Lo There!Occultism is becoming quite the fashion, and mysticism is fast replacing materialism. The credulous and the scoffers often meet face to face. The prophets of the new regime send forth oracles from every mole-hill, and the imagination of the ignorant converts the mole-hills into the delectable mountains of truth. As a matter of fact, all this has come about since the founding of the Theosophical Society. Previous to that time, phenomenal spiritualism contended single-handed with materialism and the waning power of the old religions. Such philosophy as existed was of a materialistic type, and consisted in the effort to transfer material existence to the spiritual plane. It is true that, with a higher class of minds, the writings of men like Swedenborg and A. J. Davis had considerable influence, and these had already2become dissatisfied with phenomenalism, and had begun to see that all true revelations of spiritual things come from within rather than from without. Since the founding of the T. S., and the appearance of Isis Unveiled, all these conditions have changed. Among spiritualists there had been some preparation for the new régime by works like Art Magic and Ghost Land, and if any had the patience and the hardihood to wade through the writings of P. B. Randolph, they might have discovered amid the ravings of sexual insanity, lucid passages that were indeed food for serious thought. Isis Unveiled, that cyclopædia of occultism, entered the arena at this point. The work was the wonder of the curious, the scorn of the phenomenalist, and the ridicule of the materialist. This great work ran rapidly through many editions, and has been read by thousands of curious investigators. It would be a herculean task, indeed, to write a correct history of the past decade, and the changes that have occurred in the spiritual life of the race. A more critical and scientific spirit has entered the camp of the spiritualists, and fraudulent manifestations have frequently been exposed by the spiritualists themselves. These exposés have so often occurred that the real value of physical manifestations, even when genuine, has been seriously called in question; and the result has been an increase in the number of students of the higher philosophy of spirit existence and spirit communion among avowed spiritualists. Every earnest student of theosophy proper, ought by this time to have learned that little is gained to the cause of truth by either argument or invective, and that nothing is gained by denunciation. To explain, to illustrate, and to unfold a principle of philosophy, or a law of nature, is, however, quite another matter. There is no abomination known to man that has not been proclaimed in the name of the Lord, and marshaled in the cause of truth. The unwary have been thus entrapped, and the ignorant imposed upon. Glimpses of deeper truths and broader philosophies have in later times been derived from the materials at hand, and many persons have in consequence, posed as teachers and prophets. Like satellites, these pseudo-prophets have missed entirely the true orbit, and are prone to erratic curves and tangents. Ambitious of a circle of their own, with satellites to reflect their own borrowed light, these self-intoxicated and self-deluded orbs, have posed as true suns, unmindful of the source of such light as they have derived, and that they must soon become blind leaders of the blind. Making haste to repudiate the source whence their borrowed splendor has been derived, they have thus voluntarily cut themselves off from any renewal or further supply. Mystical mutterings are put forth as true philosophy, under the vain conceit that the less the meaning the more the truth; and that the more occult a thing is, the less the common sense that is to be derived from it, and the less can it be applied to the uses of3common every day life. These pseudo-prophets imagine that, when they have caught the sounds of a language, they are already familiar with its real meaning and true genius. It is not our present purpose to name either the true or the false, but rather to point out some signs by which they may each be known, everywhere and at all times. From pure ignorance of the nature of man and of the spiritual history of the human race, one may imagine that he is the first to discover a principle or law in spiritual science or in ethics. He may be ignorant of the fact that the old dreamers and speculators of the Aryan race have traversed the spiritual nature of man, as conquering armies have tramped over the old world. He may never have heard of the Wisdom Religion, or of the Ancient Mysteries, the signs and symbols of which are alike found in the Zodiac, in the figure of homo in the latest almanac, and engraved on the oldest monuments of man; and while he is himself entirely ignorant of the true meaning of these ancient symbols, he may imagine that this archaic and universal language is equally unknown to every one else. It would be but natural, under such circumstances, that one should magnify himself and the value and novelty of his own discovery, and in equal proportion belittle all the rest of mankind; nor would it be a profitable undertaking for one familiar with the records of antiquity and with the Wisdom Religion to undertake to enlighten such an individual. Such an one is very likely to pose as a prophet, or a high-priest of a new philosophy or a new religion, and in time may gather around him followers even more ignorant than himself. Now two principles will enter into the new oracle; these are the discovery itself, and the individual proprietorship regarding it. Efforts will be made to promulgate the new doctrine, and coupled with this effort will be the demand that people shall not forget the existence, magnitude, and proprietorship of the prophet. The value of the new oracle turns solely on this personal equation, just as do the discoveries in astronomy. In astronomy the personal equation is accurately calculated and constantly eliminated. In the other case, the personal equation is regarded as of the first importance, and is allowed to remain, is sedulously guarded and magnified till, like the dragon that it is, it swallows all the rest. This personal equation they struggle at all hazards to preserve. Just here, then, is the test of all new doctrines and new oracles. Nothing so blinds one to truth as egotism, and as a rule it is safe to conclude that, where the egotism is apparent and prominent, the truth is infinitesimal. If the reader will try the great religions and the great discoveries by this test, he will very soon be convinced of its efficacy. One who has really made a great discovery feels overwhelmed and belittled in the presence of the revelation, and he is apt to exclaim, "What am I, O thou4All Bountiful, in the presence of thy greatness!" This is, indeed, the true sign that one has gazed, even though but for an instant, on the light behind the veil of self. The true initiate ever veils his eyes in the presence of the nameless and the ineffable. Lord Buddha left his kingdom to seek a remedy for the woes of man. John the Baptist received this answer when he asked, Is it He? "He heals the sick, raises the dead, and preaches the gospel to the poor." By these signs may we know them. One says, "This is my doctrine. I made this great discovery, and all others are frauds. I have patented this process and am prepared to protect my rights by law." It is enough! such have saved us even the trouble of investigating their claims, for judgment has already been pronounced from their own mouths. Truth belongs to God and nature, and is the birthright of man, and she flees the touch of him who would make merchandise of her and barter her for gold, or who would retain her in his selfish embrace. She is not there. It is our privilege, and may be our duty to examine many things, and the thing examined may be measured by itself, and judged by its own standards. The real animus will appear through all disguises, and when it has been the most carefully guarded, and most cunningly concealed, it is then most apparent. Such things need not be condemned, for they condemn themselves; and it is folly to denounce them, for that only keeps them alive. It is a subterfuge of our own egotism to denounce another, under the plea of protecting the ignorant and innocent from imposture. If the ignorant are attracted to such things, experience is the necessary schoolmaster, and these ignorant ones need just the lesson in discrimination and unselfishness that is in store for them. It is enough for us to place truth in its best light by both precept and example, and thus all who are really in search of the truth will recognize it by kinship with the truth in themselves. Error will thus fall away from truth as the veil from the chiseled marble. Who will look at the veil when once the statue is revealed? People are then looking up and not down. There is nothing more remarkable about the Theosophic movement than its freedom from controversy. Volumes have, indeed, been written to ridicule and denounce it, and not always because it has been misunderstood. It has been the custom under these circumstances to restate the issues, define again the position of theosophy, and then to go ahead with the work in hand. The founders of the society have been abused and vilified beyond measure, and this abuse has been the most personal and villainous known to the modern secular press. For every argument attempted against the issues raised by Mme. Blavatsky, there has been a volume of5personal abuse. She has generally demolished the argument, and passed the abuse in silent contempt, or with a word of scorn. In this way the adversary has attempted to withdraw public interest from the real issues. The tactics at this point are like those of the school boy who, when unable to contend with his adversary, contented himself with making faces at his rival's sister! All such efforts have signally failed in dislodging the issues raised. The slogan of the T. S. has gone around the globe, "THERE IS NO RELIGION HIGHER THAN TRUTH." This motto to-day supplements the religions of the world as Zerubbabel supplemented the riddle of Darius the King, and the Almighty Power of Truth is appreciated to-day as it has not been for centuries. But here comes a strange thing. The heroic soul in a sick body, who has thus stood in the breach of the beleaguered city, and turned the tide of battle, taking the arrows of hate in her own tortured body, sensitive as only woman can be, proclaiming at every utterance, "I am nothing, but the servant of those Great Souls who have sent me as their messenger"—this sister of humanity has had to face ingratitude and suspicion even from those who have professed themselves Theosophists, and who should have turned with scorn from the vilifications of the common enemy. This has, indeed, been the unkindest cut of all. Some of these seem to have entirely forgotten the source whence they have derived all that they profess to place so high, and have imagined that they could draw off from the main body of workers and still receive the heavenly manna. These have coveted the gift while scorning the hand that bore it. Verily, these are entitled to their mess of pottage: though they are ignorant of the fact that egotism is a plague of darkness, and that the Great Cause of humanity moves on. Those who have derived their first and only light from the Theosophical Society, may foolishly imagine that it all originated within themselves. Theo-Sophia is by no means a new thing under the sun. The record made by the society in a single decade will not soon be effaced, and those who have received its blessings and returned them by schismatic efforts which tend to hamper and impede the work must take the consequences of their own acts. The egotism and innate selfishness of such cases are apparent, and cannot long be concealed from any. It is indeed a golden opportunity to help a noble cause in its struggles against overwhelming odds, and every unselfish endeavor in this direction brings sure reward. Individual effort may, indeed, seem insignificant, but if the society works as one6man for the elevation of the whole human race, then every worker becomes in truth the whole society, heir to its hard-earned laurels, and to its filial triumphs; for such is the law of harmony under the reign of Universal Brotherhood. Every inquirer must, indeed, judge for himself, and we have indicated the criterion. We cannot close our eyes to these patent signs, though we may refrain from specific condemnation. In the absence of any creed, in the absence of all personal claim for infallibility, the leaders of the T. S. have endeavored to set forth the truth for the benefit of man. The second volume of The Secret Doctrine is prefaced by this motto: "My doctrine is not mine, but His that sent me!" and it might be said to all cavillers within, as to all haters without the society: "If this be egoism, make the most of it!" Harij. Culled from Aryan Science.Rain Clouds.In the Vishnu Purana it is said: "During eight months of the year the sun attracts the waters and then pours them upon the earth as rain;" and, "The water which the clouds shed upon the earth is the ambrosia of the living beings, for it gives fertility to the plants which are the support of their existence. By this all vegetables grow and are matured and become the means of maintaining life." Jupiter's Satellites.In the Vishnu Purana Jupiter is named Brihaspati, and is described as having a golden car drawn by eight pale colored horses. This refers to his satellites. Origin of Planet Mercury.The Puranas have a legend that the moon was originally in Jupiter's house but was seduced into living with Tara (the present path of the moon), the result of which was the birth of Mercury: meaning that Mercury was withdrawn from its original orbit into its present one nearer the sun. The End of the World.This event is brought about, the Puranas state, by the rays of the sun dilating into seven suns which then burn up the world. The Earth's Sphericity.The earth, situated in the middle of the heavens and composed of the five elements, is spherical in shape. Aryabhatiyam. A hundredth part of the circumference of a circle appears to be a straight line. Our earth is a big sphere, and the portion visible to man being exceedingly small, the earth appears to be flat. Some fancy that those on the other side of the earth have their heads hanging down. Just as we live here, so do the rest, and feel in no way uneasy. 7 Those at the north have for their zenith the north, and those at the south, the south, pole; the equator forms the horizon for both, and both find the heavens move from left to right and right to left, respectively. Goladhyaya. The Atmosphere.The atmosphere surrounds the earth to the height of 60 miles, and clouds, lightning and the like are all phenomena connected with it. Ibid. Polar Days and Nights.For the period when the sun is north it is visible for six months at the north pole and invisible at the south, and vice versa. Ibid. Planetary Light.The earth, the planets and the comets all receive their light from the sun, that half towards the sun being always bright, the color varying with the peculiarity of the substance of each. Lathvaryabhatiyam. Currents in Earth and its Oceans: and Blood Circulation.Just in the same way as there are arteries for the circulation of blood in the human body, the earth has undercurrents lying one over the other. Varanasamhita. [We find now that the gulf-stream is a well defined current in a great body of water, and in the Mediterranean two currents run out and in over one another. On land are many well defined rivers running all their course underground.] Letters That Have Helped MeThe Magic Screen of TimeThe Seven DwipasThe Fourth Dimension20 Theosophical Aspects of Contemporary Thought and Literature.The story in the February Atlantic, to which we have been indebted for a number of admirable occult stories during the past few years, is of quite another flavor from Bellamy's "To Whom this May Come." "The Gift of Fernseed" is by Harry Perry Robinson, a young Englishman who has been living on the Northwest coast for some years; it is most weird in conception and related with striking realism. It is a tale of the black magic wrought by a malevolent Indian medicine man upon Arthur Sayce, a young physician, in whose name the story is told. Sayce drinks a drug at the hands of the Indian, which has the effect of making him invisible, but retaining all his senses but that of touch. This is accomplished by effecting a kind of disintegration that takes place in every particle of his body, dissolving the coarser physical, and leaving only the finer and invisible particles of the second principle, the vehicle of life. This process is accompanied by the most intense pain, and here the author tallies well with what is related of the transformation effected in the various yoga practises, also attended with extreme pain; only in this story it is effected by artificial means that dissolve the physical elements, while in the former the physical body remains apparently intact, but in reality changed in nature by the discipline to which it has been subjected. Is is also a fine touch that Sayce,21while in this enchanted condition, was enabled to make himself manifest to animals and to sleeping persons; for animals, existing nearer nature than we, are more susceptible to impalpable influences, and these have the guidance of instinct, while in our sleep we return to Nature ourselves, and are then unconsciously upon the same plane upon which Sayce consciously found himself. From what we are told of suicides and others who are prematurely torn from their bodies by violent death it seems as if theirs must be a similar state to that here described, until they are released by the "second death." It is a shudderingly powerful tale and the reader is made to sympathize keenly with the Indian wizard's victim, in the keen mental tortures of his condition. The sorcery of the tale has a bright relief in the figure of Father Francis, the unselfish and saintly mission priest. Many a Theosophical student has doubtless felt the relationship inherent between their faith and the higher socialistic ideas, for the latter are based upon Universal Brotherhood also; showing the evils of Individualism, the essential selfishness of competition in business, and the sense that only by working for the good of the whole can the true welfare of the individual be promoted. The philosophical Socialists write like intuitive Theosophists. For instance, these words by Laurence Gronlund in the chapter on morals in his "Co-operative Commonwealth.": "The religion of the future, besides, will lay special stress on our interdependence; it will teach men that the only way in which they can enter into vital relations with the Great Mystery is through Humanity. Socialism, in other words, will elevate religion from being a narrow personal concern between the individual and his maker into a social concern between Humanity and its Destiny. Humanity will not become a god, as Comte would have it, but the mediator between man and the Mystery. When at some time you are lying sleepless in bed in the solemn hours of the night, do what I often have done: project yourself into space and fancy the insignificant little planet which is our dwelling place rolling swiftly past you, swarming with its ant-colonies of kings and beggars, capitalists and workers, all in the hollow of the hand of that Great Mystery! Is not that a train of thought that should make manifest to us the 'solidarity,' the interdependence of mankind? What is more natural than that each of us should desire and try to help our species along on the road to its destiny, since the ability has mercifully been granted us to cooperate with that Will of the Universe which our own nature suggests to us?" In his "Ça Ira! or Danton in the French Revolution," Gronlund rises to still loftier heights, and his view of the shaping of the course of events by the intelligent will of "the Power behind Evolution" constitutes the basic thought of the work, like the motive of a grand symphony. A Word on PronounsAnswers to Questioners24 Suggestions for Branch T. S. Work.I.The work of Branches of the Theosophical Society divides itself into two classes:— (a.) That done by the Branch at its meetings; (b.) Activity of the Branch outside of its meetings. As yet there seems to be but little activity of the second class in the United States, while the opportunities for it are numerous. In India many Branches have established Sanscrit schools, and others have opened free dispensaries. Of the latter the one at Bombay is a notable example. In this country the present great need is for Sunday Schools where children shall be taught theosophical doctrine. There is no necessity for Sanscrit schools, but that the children of theosophists should have to go to Sectarian Sunday schools, where ideas will be crammed into them that cannot be gotten rid of in half a life time, is an injustice to the children and a blot on theosophical work. The pertinent question arises: Why is it that theosophists think so much of our doctrines and yet keep them away from their children? Is it because they think the latter cannot understand, or because public opinion is against it, or because of laziness? Let each reply to himself. As to the Branch Work in Itself.Regular meetings should be held, say as often as once a week. Members should all strive to contribute their ideas, either in writing or extemporaneously, upon theosophical doctrines. This Society is one which seeks truth, and not one which forces upon members any ideas whatsoever. Hence should be avoided the error, sometimes encountered, of sitting still, waiting for valuable pieces of information to be communicated to those who have entered the body. Libraries.—Each Branch should start a library. The poorest one can do this. If the treasury cannot afford funds for books, the members can contribute theosophical works for a nucleus. Upon the nucleus will grow an adequate library. If possible, where inquirers are known and have no books they should be allowed to use the library at stated times. 25 Distribution of Literature.—There is now a sufficient body of literature to meet all present needs. Some of it is cheap, some dear. The Path can supply some cheap books. The Wilkesbarre Letters on Theosophy are a succinct statement, comprehensible by everybody, of what Theosophy is; Light on the Path is suitable for devotional minds; Bhagavad Gita should be read by everybody; Theosophical Pub. Soc. prints valuable matter; and so on in every direction. Each Branch should distribute such publications in its own district. Open Meetings.—No Branch should exclude visitors or inquirers, but such theosophical and interesting discussions and papers as would invite attendance, ought to be the rule. It is contrary to the spirit of this movement to make it exclusive. It is for all people, and, if in a Branch a nucleus of members well read and informed upon theosophical doctrines, is formed, there can be no fear that inquirers will overrun the meetings. To that end, therefore, definite subjects ought to be taken up for thought and discussion. These, if pursued continuously until all present are fully acquainted with them, will in a short time create the desired nucleus. Topic for Discussion and Thought for April.A Universal Brotherhood of Humanity. This is the Society's first, fundamental and only doctrine. The T. S. was organized for the purpose of creating a nucleus of such a brotherhood. [See first papers of the T. S., and all its magazines.] Observe, a nucleus is to be formed. It is not thought that the final realization of a universal brotherhood is possible in this age. A Nucleus is the central part of a body around which matter is collected. If the effort to form this nucleus is not made, there will be no hope for the future. But if the nucleus is formed now, the progress of the cycles will show its growth. Reincarnation is connected with this idea. For, all those who now26work to this end will, in coming cycles, go on with the same efforts. The people of to-day will not remain a century; but ideas are eternal, and once this idea of Universal Brotherhood is broadly sown, around the nucleus formed by the Society other souls in other lives will collect and make its universality possible. Universal Brotherhood is a law and not a vague unattainable. Metaphysically expressed it is, "Spiritual identity." All human beings are spirits. Each spirit is chained to a body; but the spirit has its eternal and incessant interchange, interaction, interrelation and communion with all spirit. Even the body to which it is chained is, in a way, connected with the ocean of spirit; for any atom of the body is only a grosser part of the spiritual plane. [See Bhagavad-Gita, that there is no particle of matter—prakriti—without spirit—purusha—being always present.] Spirit is called, in A. P. Sinnett's book Esoteric Buddhism, the 7th principle. This is merely a convenient classification, because in fact, spirit is the underlying and interpenetrating principle—the only reality—the other principles are merely illusionary appearances that are impermanent. If man is a spirit, then, through the universal diffusion of spirit, he must affect all other beings by his acts and thoughts. The effort to form a nucleus of a Universal Brotherhood should begin with each member. In this respect: the atoms of the body, and all the different departments of the nature of each person, are intended for component parts of the Universal Brotherhood which each man should be in himself. There should be a harmony and adjustment among these, in order that the man may, in turn, be a fit unit in the larger brotherhood. Between the members of a Branch or group the same harmony should prevail. This can only be brought about by toleration and an absence of self-assertion, and by the members giving continued thought to one theosophical subject at a time, during several meetings; they then all become attuned to each other. In order to see the bearings of this subject, theosophical literature should be read, such as: Esoteric Buddhism, Five Years of Theosophy, The Purpose of Theosophy, The Secret Doctrine, Light on the Path, Patanjali's Yoga Philosophy, the Bhagavad Gita, and other works. Quotation from the "Secret Doctrine.""The next great Manvantara will witness the men of our own life-cycle becoming the instructors and guides of a mankind whose Monads may now yet be imprisoned, semi-conscious, in the most intellectual of the animal kingdom while their lower principles will be animating, perhaps, the highest specimens of the vegetable world." 27 Partial References.Karma, Path, Vol. I, p. 175; and Providence, Vol. 3, p. 215; Lessons of, Vol. 2, p. 325; Reincarnation and Spirits, Vol. I, pp. 232, 320, 184; R. of Mahatmas, Vol. 2, p. 114; Poetry of R., Vol. 2, pp. 102, 133, 168, 193, 230; Western Study of R., Vol. I, p. 33; Heredity, Vol. 3, p. 256; Reincarnation, Vol. 3, pp. 23, 163; Pride of Possession, Vol. 2, p. 375; Epitome of Theosophy, Vol. 2, p. 320. G. Hijo. Tea Table Talk30 Book Notes."The Inner House," by Walter Besant, is an amusing book whose foundation idea is the scientific discovery of a means of prolonging life forever. At first the discovery delighted the world; then came its inconveniences, which arose apparently from the fact put as follows by President Lincoln, viz.: "You cannot repeal human nature." Without intending it, perhaps, the author presents us with a forcible moral in the failure of physical immortality to elevate and content mankind, unaccompanied, as it were, by any discovery or any action tending to transform the human nature into its divine apotheosis. Men rested upon the physiological discovery and life became a burden. A Study of Man, by Dr. J. D. Buck. (Robert Clarke & Co., Cincinnati, Ohio, 1889.) This book, by a member of the Theosophical Society, should be read by theosophists and be in the libraries of Branch Societies. It is the result of many years of experience and thought, and by a man who looks at life and its problems from a scientist's standpoint, but also from that of one who sees that the only reality is the Spirit. It is valuable to the ordinary reader because it is written in the language used by all and not in the mystical way so usual with theosophic writers. The analysis of man from a physiological and anatomical standpoint and the acceptance of the theory of evolution as applied to man, lead logically to the author's view of the spiritual human evolution running parallel on a higher plane. This carries out, in the case of man, the equilibrium which is everywhere found in nature. This theory of evolution and involution, eternally proceeding is the key to the whole work. Among other things he says: "The cosmic form in which31all things are created, and in which all things exist, is a universal duality. Involution and evolution express the two-fold process of the one law of development, corresponding to the two planes of being, the subjective and the objective. Consciousness is the central fact of being. Experience is the only method of knowing; therefore to know is to become. The modulus of nature, that is, the pattern after which she everywhere builds, and the method to which she continually conforms, is an Ideal or Archetypal man. Two natures meet on the human plane and are focalized in man. These are the animal ego and the higher self; the one an inheritance from lower life, the other an overshadowing from the next higher plane. The discoveries of physical science already impinge so closely on the borders of the unseen universe, as to reveal glimpses beyond the realm of the ordinary senses. The expansion of this centre (consciousness) is understanding; the illumination of it is conscience, and the harmonious adjustment of God and nature in us is at-one-ment."[2] The T. P. S. Fund has reached the sum of $122.00. Of this $15 were contributed by and through the T. S. Branches, and $107 by a few unattached theosophists and by the public at large. Geomancy, by Dr. Franz Hartmann, has been received from the Theosophical Publishing Company of London. It has just appeared; is well printed on good paper and nicely bound. We have not had time to review it. Notice.We wish to draw the attention of students interested in oriental thought, to the edition of Patanjali's Yoga Aphorisms which the Path will shortly issue. It is an interpretation by William Q. Judge, and not a new translation, and puts the Aphorisms in such a way that the irritation and distress which supervened upon reading the Bombay Edition, disappear. There are no sanscrit types. It will also have a preface, and an appendix containing the original text of the Bombay Edition. The profits, if any, from the sale of this book will be devoted to further theosophical publications. Price, postage free, $1.25. Theosophical Activities.American Section T. S.By virtue of the authority vested in me by the General Council, I hereby extend, until further orders, the jurisdiction of the American Section, so as to include all Branches, existing, and to be formed, and all unattached Fellows of the Society, in the continents of North and South America, and in the West Indies. The General Secretary of the American Section, as representative of the President, will communicate this notification to the parties concerned. [Sgd.] H. S. Olcott, Attest. T. Vijiaraghava Charlu, 32 New Branches.—A new Branch is being organized in Brooklyn, N. Y., where there are many inquirers and students. We expect to have full details in May. From the Pacific coast news comes that a new Branch will soon be started in San José. Aryan T. S., N. Y.—The meetings for several weeks have been devoted to the study and discussion of concentration, with beneficial results. At nearly every meeting there are some 60 to 80 people present. Several interesting notes of experiments in concentration have been gathered together, and it is contemplated to issue in pamphlet form all the papers read during this series of meetings. April Convention.—We repeat the notice that the annual Convention will be held on 28 April at Chicago, in the Palmer House. A large meeting is expected. Change in Rules in India.—A notice of the coming convention was sent to each member-at-large in the United States, and they were asked to express their opinion as to the proposition made at Adyar to do away with dues and fees. Several replies have been received by the General Secretary, all but one being opposed to such a radical change as yet. EUROPE. The Dublin Lodge is very active. Frequent meetings are held, some being open to the public. In consequence, the Society grows. The Lodge has started a small Journal, the first number of which is before us, and contains interesting matter. The result of section work among the members has been very encouraging, and our dear Irish brothers write that they are spurred on to renewed and constant work for the cause. Photographs of H. P. Blavatsky. Some of these have been received by the Path to be sold for benefit of the T. P. S. fund. There are two sizes, one cabinet, the other 8x10. They are splendid likenesses. The smaller costs $1.50 and has the signature of H. P. B. attached; the price of the larger is $2.00. ASIA. Col. H. S. Olcott writes from Kyoto to the Editor of Path saying that his work there has begun splendidly. He has addressed an audience of 2,000 Japanese of all sects of Buddhism and was received with thrilling applause. He is lodged in a temple where no white man was ever permitted to sleep; and was asked to perform the ceremony of administering the Silas in the temple. Preparations are being made to receive him in other towns. Kyoto is the spiritual capital of Japanese Buddhism, and there are situated the headquarters of all the twelve sects. He expects to induce the chief priests to form an Advisory Board in aid of the laymen who are to form into T. S. Branches for the purpose of reviving and purifying Buddhism. This is a grand work, and it has been justly said of Col. Olcott by the Asiatics, that he is "a reformer of religions." Years roll into centuries, centuries into cycles, and cycles become ages; but Time reigns over them all, for they are only His divisions. No. 2 – May 1889Letters That Have Helped MeThe Seven DwipasWhy a Guru is Yet PrematureA Dream of GoldThe Wandering EyeTea Table TalkAnswers to Questioners56 Suggestions for Branch T. S. Work.II.The Initial Effort.Much has been written about the Initial Effort, but it remains, and ever will remain, the most difficult step to take. Obstructions and hindrances are as numerous as man's desires, his greatest enemy being self. The conquest of self is the ultimate goal, the Initial Effort the hardest part of the task. Nothing after will seem impossible. The first step is also the longest. It necessitates a revolution of self, a remodeling and reconstructing of motives, with a constant impulse to adhere to the new ideals, particularly the endeavor to form a Universal Brotherhood, and practice that doctrine. Failure usually means lack of sufficient moral courage to continue; the curse of our age. Impulses for Better Work. Who, upon reading some Theosophic work, has not been filled with an intense longing to be up and doing; has not made new resolutions for better; is not filled with disgust at his own selfish life and passions? Who at times has not the desire to start, and start at once, and then draws back appalled when the realization comes of what that means. C'est le premier pas qui coûte. After that all is comparatively easy. Once the new road is entered upon it becomes easier to follow than the old. Want of Conviction is the trouble. You may believe, but you are not convinced. With absolute conviction comes strength. This is self evident. Conviction cannot be forced. It grows. Coming from repeated trials 57and failures it at last blooms into an all strengthening surety that permits of no wavering and no disgust. The chance will come. As conviction is the result of repeated trials, it is the fruit of the blossoms of experience. When it comes the whole being is filled with inexpressible comfort and joy. It is like the first awakening of the soul, in the peace and strength it brings. Then is the chance to enter upon the Path: it may not come again for ages, so waste it not. Fear nothing, for what is there to fear more than self, and it is the Conquest of self that is attempted. It will be a grand struggle, and at times the whole soul will cry out in agony, but the reward will come as sure as it was preceded by that agony, and then;—"The Silence that is Peace." Further Thoughts on Universal Brotherhood.The Struggle. Those Theosophists who have determined to carry out the first of the Society's three objects have a hard struggle before them. They must contend against the spirit of the 19th Century which is Individualism. This spirit is competition between individuals. This begets individualism, which is selfishness because it ignores the law that all men are brothers. Education, society, commerce, and national life itself are each and all based on individualism. Hence in beginning the life of Universal Brotherhood we encounter the opposition of the prevailing idea or spirit of the age. This Prevailing Spirit is a Reality. Occultism teaches that it is no abstraction, but a positive dynamic energy, which affects all men within its radius. Hence the necessity for each of us to use our influence to counteract it. Avoid being mere theorizers. An error to be guarded against is that of merely theorizing about Universal Brotherhood. The signing of the application and obligation, in which adherence is given to the principle of Universal Brotherhood, and then ignoring it as Utopian is treason to self and to the Theosophical Society. The doctrine must be lived. How Theosophy should mould our Lives. Theosophy should be above all else a thing of the heart and life, not of the mind. It does not demand a severance from home and business, but a complete yielding up of self, a devotion of the life and energies to the good of our fellowmen; and this is to each and all, with no distinction of race, sex, colour, or religion; for those are but the outer wrappings of the soul within, and it is the souls, one with ours, as all are with the Divine, which we seek to aid, to relieve, as far as within us lies. So long as we live among men, the opportunity in some form or another is ours. 58 Example is the Greatest of Teachers. Example is undoubtedly the greatest of teachers. The actions of a child can sometimes influence a philosopher more than all his books. There is a deep and solemn thought for us in that, a grave responsibility. Let each take it to heart by giving to all, of what he may have; such money as is possible, and invariable kindness, sympathy, consideration, patience. He may not be perfectly successful in this, our very common humanity prevents it; but our influence will not be the less that we work as a man among men, tempted, weak, defeated sometimes like the rest, but ever struggling on towards the goal we have set ourselves. Benefit of Living the Life. There are no means of estimating the good such a life can do, no matter how obscure. Nor must thought of this trouble us. Work on, do what you honestly believe right towards everyone, sacrifice your own convenience, wishes, pleasures, to others, never minding the reward, that is of too slight importance. The Desire of Reward must be Eliminated. Those who have undertaken the great task of living for others, and of making all else bend to this one great object, have no time to think of what will be their gain; it is enough for them if they have at all succeeded in making their conduct conform to their ideals. Perform all Duties. No duty, though it may seem most lowly and insignificant, is unworthy the performance, and that with our whole heart, above all if it be for some one else. Let each therefore look to it that he neglects none of these, and when he considers himself perfect in this respect, then is time enough for him to turn to higher, and see if on the mental and moral plane he is doing all he can. It will be still longer ere he need concern himself with his spiritual relations. These will meantime take care of themselves. I would we could take the Golden Rule to heart. Do unto Others as we would be done by. The secret of Universal Brotherhood lies in this. The subject is so comprehensive it is not easy to discuss systematically; its branches and nearly infinite ramifications leave us with but little to start upon, but there are two headings, to both of which each may supply such subdivisions as suit and interest him best. 1. What universal Brotherhood, if carried out, would do for the world. 2. How it should influence our daily conduct towards individuals and the world at large. As references for this subject, nearly anything published on Theosophy may be read with profit, but as so wide a field of research is rather confus59ing, our readers may specially consult references published in April PATH, page 27. "Light on the Path". "Through the Gates of Gold", Chap. 3, et infra. "The Life", pamphlet. "Guide to Theosophy", article on "Brotherhood" and others. or The Bhagavad-Gita. "Letters that have Helped me", PATH vols. II, III, IV. "PATH" vol. I. pages 24, 155, 208, vol. III, page 193. "LUCIFER" vol. I, pages 3, 8, 90, 170, 212, 379, 450, 477. G. Hijo. When pierced hangs the dew-drop's tiny prism By some minutest needle-ray of light, A stain of blood or blue betrays to sight The fervors of that white drop's secret schism; And were the oceans all one cataclysm Hung out betwixt the sun and farther night, The same dispersing force would spring a bright, Wide arch of rainbow o'er the vast abysm. And I would that the vital beam, far lined Through space to throw its spectrum sensitive Of worlds and suns and galaxies upon The universe's awful wall, may find My soul a crystal medium fit to give His paint of color in the throbbing dawn. O. E. W. Theosophical ActivitiesAmerica.Brahmana T. S.—What is Truth? Considered at a late meeting of the Brahmana T. S., for the purpose of eliciting "the truth." Not for enforced acceptance, either by any of the "Branches," or any individual members thereof. I. It is harmony; the principle of unity in all knowledge; the correlation and persistence of force in physical science, and the guidance to health and wholeness in occult wisdom. II. It is the "Spirit of Truth" among T. S. brethren "at large," and is capable of mutual free criticism in open meeting, or in private, and without disparagement or aspersion of character anywhere. 60 III. It is self-abnegation and universal love; the "still small Voice" which can answer Pilate out of the "Silence;" the Respiration and Inspiration of "Eternal Life." Milwaukee, Wis., 808 Grand Ave. J. V. Beneficio.
The Cincinnati Theosophical Society holds regular meetings and is doing much interesting work. The branch keeps a standing advertisement in the Sunday papers to the effect that literature on the subject of Theosophy may be had free from Mr. Shoemaker, F. T. S. On Apr. 26 a special meeting of the Society was held, when Mr. Wm. Q. Judge, the General Secretary of the Theosophical Society in America, and Dr. A. Keightley of London, were present. At the meeting of the Aryan Theosophical Society held in its hall Tuesday evening Apr. 23, Dr. A. Keightley of London was present and read an interesting address. The meeting was very fully attended. Considerable interest is being manifested in matters Theosophical at Fall River, Mass., and it is confidently expected that a branch of the Society will be formed soon in that city. The Theosophical Movement at Wilkesbarre, Penn., is taking definite shape, and the Wilkesbarre Theosophical Society is not a thing of the dim and distant future. There are awakenings at Scranton, Pa., also. New Branch in Brooklyn, N. Y.—On 22d April, 1889, a charter was issued to Col. H. N. Hooper, Henry T. Patterson, and others, for a new Branch T. S. in Brooklyn. There are many students of theosophy in the city of churches, and the probabilities are that the Branch will grow. It is the 27th society in America and the 7th in reality for 1889, since another application was received from the West about the same time. The new Brooklyn T. S. has organized and held two meetings. Circulation of Literature.—There is great activity in this direction. Some New York members are sending out tracts and other matter. The Daily Press now pays more attention and less ridicule to theosophy and the T. S. The N. Y. World last month had two columns in two issues, in which is given a full and accurate statement of theosophical doctrine and literature, with not one word of contumely. Theosophists should be encouraged; our 14 years of work begin to tell on the public mind. In Pennsylvania and out on the Pacific coast numerous references are constantly made to the subject. The New York Times also prints an interview with Dr. A. Keightley in which interesting details are given about H. P. Blavatsky; it was printed April 29th. Dr. A. Keightley of London, who came here to attend the convention as special representative of H. P. Blavatsky, and bearing greetings from the British Section T. S., has been visiting the Cincinnati T. S. and will visit Boston, Malden, and Philadelphia. Some earnest theosophist offered to pay his expenses out to distant Western Branches, but he could not go because at any moment he may be called back to London. 61 Cincinnati T. S.—This Branch held a meeting at the house of Mr. Hosea, its president, on the 1st May, at which Dr. Keightley and Mr. W. Q. Judge spoke of matters theosophical, after which there was general discussion. Ireland.Dublin Lodge, T. S.—During the month of March 2 new members were added. On the 13th an excellent paper by one of the lady members on "Reincarnation" was read and discussed. Thanks are due to Bros. Griffiths, San Francisco; S. V. Edge and H. T. Edge, England, for copies of "Golden Gate", "Spirit Revealed," and "Perfect Way". Japan.Col. H. S. Olcott continues his work in Japan. His first letter reported great enthusiasm, the only drawback being a want of good interpreters. He has been lodged at Kioto in the great temple where no white man has been before permitted to sleep. In all parts arrangements are being made for his reception in various towns, and the press of Japan admit that he is already doing much good. It seems probable that his mission, which is to unite the Northern and Southern Buddhist Churches, will be successful. In a very late letter he says: "On 19 March H. E. the governor of Tokio, Baron Tagasaki, gave me a dinner at which the Prime Minister and fourteen other ministers and other dignitaries were present. My views upon religion and Japanese Politics were asked, and my remarks proved acceptable. It looks as if important results might grow out of the visit, and that the practical usefulness of the T. S. be again demonstrated." His health continues to be good. France.The Countess D'Adhemar has started a new Magazine for the Hermes T. S., entitled Revue Théosophique, under the guidance of H. P. Blavatsky. The first number is interesting. 61 The Theosophical Convention Held in ChicagoThe third annual convention, of the Theosophical society in America was held in the Palmer House, Chicago, on Sunday and Monday, April 28 and 29 last. The attendance was good. Twenty out of 26 branch societies were represented, and the delegates got through with their work rapidly and effectively with Dr. J. D. Buck of Cincinnati as chairman. The following gentlemen were present, representing the various branch societies the names of which are annexed: Wm. Q. Judge, representing the Aryan of New York; Wm. Q. Judge, proxy, representing The Krishna of Philadelphia; C. D. Hill, representing the Chicago T. S. The other branches were represented as follows: Ramayana, Dr. W. P. Phelon; Arjuna, Elliott B. Page; Pranava, Howard Carter; Golden Gate Lodge, Wm. Q. Judge, proxy; Los 62Angeles, Elliott B. Page, proxy; Ishwara, Dr. J. W. B. La Pierre, president, and Joseph Taylor, delegate; Cincinnati, Dr. J. D. Buck; Boston and Malden branches, Wm. Q. Judge, proxy; Vedanta, Dr. Borglum, president, and J. M. Wing, secretary; Nirvana, Dr. M. J. Gahan, president; Point Loma, Sidney Thomas; Lotus, W. L. Ducey; Varuna, W. Q. Judge, proxy; Isis, Mrs. M. J. Riggle; Brahmana, Bryan Butts, president; and Brooklyn, Wm. Q. Judge, proxy. There was a large number of theosophists present during the closed and open sessions of the convention, who were much interested in the proceedings although entitled to no voice in the voting. They came from all parts of the country, and the number was considerably swelled by the attendance of many members of the local branches. About three hundred were present at the first session. The first session was the closed meeting on Sunday. It was called to order by General Secretary William Q. Judge. Dr. J. D. Buck of Cincinnati was nominated chairman by Mr. Elliott B. Page, and was elected. Mr. Page was nominated as secretary by Mr. Judge and elected. Dr. La Pierre, Wm. Q. Judge, and Dr. Phelon, as committee on credentials, reported that 20 out of 26 societies were represented in the convention. A short recess was then taken, during which Col. J. C. Bundy invited the delegates and strangers to an entertainment to be given at his house, and this was accepted. After the recess Mr. Judge moved that Dr. A. Keightley, of London, representing the London Lodge, the British section of the society, and Madame H. P. Blavatsky, be admitted to the convention. The motion carried and Dr. Keightley was introduced. He spoke briefly to the delegates of the movement in England, and read a short address from the British Section of the Theosophical Society to the American Section. He said that the presence in England of Madame Blavatsky, the publication of "Lucifer," the "Secret Doctrine," and other theosophical efforts had had the effect of stimulating inquiry and had resulted in renewed activity. Branches already were organized at Cambridge, Liverpool, Glasgow, and Yorkshire, as also throughout Ireland and Scotland, and the prospects were very flattering indeed. During the past six months more than seventy persons had joined the Society, and numerous others had associated themselves with the various branches. The British Section tendered, through him, to the American Section its warmest wishes and congratulations on the success of its efforts in the United States. The communication was filed on motion. The reports of the secretaries and Presidents of the various branches throughout the United States were then read and received. The annual report of the report of General Secretary Judge was read by that officer, and the convention heard it with interest. The report touched upon the Indian movement for the abolition of dues and fees, and also the suspension of the revision of the rules affecting that issue sent out by the 63commissioners in power in India during the absence of Col. Olcott from that country. The report included a letter from Mr. Z. Sawai, of Kioto, Japan, who spoke encouragingly of the work of Col. Olcott among the Japanese and the beneficial results looked forward to owing to the spread of Theosophy among the Buddhists of that part of the world. The statistical part of the report showed that during the past year six new branches of the society had been formed. They were: Varuna, Dharma, Isis, Brahmana, Satwa, and Brooklyn. At this date there were 26 active branches in the United States. Another branch was now in process of organization at San Jose, Cal. The number of new members admitted since the last convention was 232. The General Secretary had to report the dissolution of The Purana Theosophical Society at Santa Cruz, which on April 7th by a unanimous vote decided to disband and surrender the charter. The dissolution of The Purana was not due to lack of interest in Theosophical matters, but to certain difficulties in Santa Cruz, to the active working of the branch located there. Mr. Judge, being also the Treasurer of the society, submitted the report of the Treasurer. It showed that during the year ending April 28, 1889, there had been received by the Treasurer the sum of $1,123.98 and that the expenditures had been $763.20, leaving a balance of $360.78 in the treasury. A letter from Madame H. P. Blavatsky, the corresponding secretary of the Theosophical Society, dated at London, April 7, and carried to the convention by Dr. Keightley, was submitted to the convention by Mr. Judge and read. Madame Blavatsky reviewed the work of the society in all quarters of the globe; Col. Olcott's unceasing and untiring efforts in India and Japan; the progress in England and particularly in America. She dwelt with emphasis on the enemies of the society; materialism and phenomenalism, and that arch enemy, internal dissension. She exhorted Theosophists in America to learn the highest lesson of Theosophy, viz., Altruism and Universal Brotherhood, and cited it as a cure for the bad effects of too eager a nipping after the unknown by unskilled people. In conclusion she quoted the words of the Masters urging men to be unselfish and to live for the sake of Humanity. In the afternoon Dr. Keightley read an address to the convention in which he spoke of the life and work of Madame Blavatsky in London. He related many interesting incidents concerning the Theosophical leader; she was, he said, so identified with the society that an injury to it, as a body, reacted with painful physical effects upon her. This was particularly true of the occult or Esoteric section, the entire Karma of which she had assumed. After Dr. Keightley the convention was addressed by Mr. Wm. Q. Judge, who also read an address to the convention from the Dublin Lodge. He was followed by Mrs. M. L. Brainard in a paper entitled "The Idol 64Worship of the Christian Creed." Interesting papers were also read by Dr. W. P. Phelon and Dr. J. D. Buck, after which the convention adjourned until Monday. The delegates were called to order on Monday morning with Dr. Buck in the chair. The General Secretary read a letter from Mr. Geo. E. Wright, of Chicago, donating $50. A vote of thanks was passed for the contribution. On motion of Dr. La Pierre, the Secretary was instructed to cast the vote of the convention for Wm. Q. Judge as General Secretary for the ensuing year. On motion of Dr. Phelon the Secretary was instructed to cast the vote of the convention for Wm. Q. Judge as treasurer. The following names were submitted to compose the Executive Committee: Alexander Fullerton, Abner Doubleday, Henry Turner Patterson, Dr. J. D. Buck, C. D. Hill, and J. W. B. La Pierre; Wm. Q. Judge, ex-officio. Mr. Judge moved that unless necessary to make a change the convention meet the fourth Sunday in April, 1890, in Chicago, which was carried. A vote of thanks was passed to the two Chicago branches for the reception and entertainment of the delegates. A vote of thanks was also passed to Col. J. C. and Mrs. Bundy for the fraternal greetings extended by them to the delegates. The convention then adjourned. After the convention there was a large meeting in conference of the Ramayana and Chicago branches at the house of Dr. Phelon on Lincoln Street. Dr. Buck, Dr. Keightley, and Wm. Q. Judge were present. There was a long and serious conference on Theosophical work for the next year, and many things were related about the inside life and doings of prominent Theosophists. The General Secretary also initiated several new members in a private room at the Palmer House in the presence of fifty Theosophists. On the evening of the 29th Dr. J. D. Buck delivered a lecture at the Methodist Church Block, on Clark Street, entitled "The Old Wisdom Religion, or, Theosophy." A large and intelligent audience was present and listened attentively. The Path will print further details of the convention in its next issue. The Chicago papers devoted much space to the doings of the convention. Several donations were made at the last meeting for the general fund. The establishment of both Nature and Soul, is by analogy.—Kapila's Aphs., 10. When the body sleeps people see the playground of the soul, but it they never see; therefore let no one wake a man suddenly, for if the soul get not rightly back to his body, it is not easy to remedy.—Upanishads.
|