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GUILTY OF “FALSE PRETENCES”?}}

GUILTY OF “FALSE PRETENCES”?}}

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To the Editor of the Banner of Light:

To the Editor of the Banner of Light:

Of him it may be said, as it has of other teachers before, that what he said that was new was not true; and that which was true was not new. Without going into details, for the moment it suffices to say that the materialistic theory of evolution is far from being demonstrated, while the thought that Mr. Huxley does not grasp—i.e., the double evolution of spirit and matter—is imparted under the form of various legends in the oldest parts of the Rig-Veda (the Aitareya-Brâhmana). Only the benighted {{Page aside|227}} Hindus, it seems, made the trifling improvement over modern science, of hooking a First Cause on the further end of the chain of evolution.

Of him it may be said, as it has of other teachers before, that what he said that was new was not true; and that which was true was not new. Without going into details, for the moment it suffices to say that the materialistic theory of evolution is far from being demonstrated, while the thought that Mr. Huxley does not grasp—i.e., the double evolution of spirit and matter—is imparted under the form of various legends in the oldest parts of the Rig-Veda (the Aitareya-Brâhmana). Only the benighted {{Page aside|227}} Hindus, it seems, made the trifling improvement over modern science, of hooking a First Cause on the further end of the chain of evolution.

In the Chaturhôtri Mantra (Book V, ch. iv, § 23, of the Aitareya-Brâhmana ) the Goddess Earth (iyam), who is termed the Queen of the Serpents (sarpa-râjñî), for she is the mother of everything that moves (sarpat), was in the beginning of time completely bald. She was nothing but one round head, which was soft to the touch (i.e., a “gelatinous mass”). Being distressed at her baldness, she called for help to the great Vâyu, the Lord of the airy regions; she prayed him to teach her the Mantra (invocation or sacrificial prayer, a certain part of the Veda), which would confer on her the magical power of creating things (generation). He complied, and then as soon as the Mantra was pronounced by her “in the proper metre” she found herself covered with hair (vegetation). She was now hard to the touch, for the Lord of the air had breathed upon her—(the globe had cooled) . She had become of a variegated or motley appearance, and suddenly acquired the power to produce out of herself every animate and inanimate form, and to change one form to another. “Therefore in like manner,” says the sacred book, “the man who has such a knowledge [of the Mantras] <ref>[Square brackets are H.P.B.’s.—Compiler.]</ref> obtains the faculty of assuming any shape or form he likes.”

In the Chaturhôtri Mantra (Book V, ch. iv, § 23, of the Aitareya-Brâhmana ) the Goddess Earth (iyam), who is termed the Queen of the Serpents (sarpa-râjñî), for she is the mother of everything that moves (sarpat), was in the beginning of time completely bald. She was nothing but one round head, which was soft to the touch (i.e., a “gelatinous mass”). Being distressed at her baldness, she called for help to the great Vâyu, the Lord of the airy regions; she prayed him to teach her the Mantra (invocation or sacrificial prayer, a certain part of the Veda), which would confer on her the magical power of creating things (generation). He complied, and then as soon as the Mantra was pronounced by her “in the proper metre” she found herself covered with hair (vegetation). She was now hard to the touch, for the Lord of the air had breathed upon her—(the globe had cooled) . She had become of a variegated or motley appearance, and suddenly acquired the power to produce out of herself every animate and inanimate form, and to change one form to another. “Therefore in like manner,” says the sacred book, “the man who has such a knowledge [of the Mantras] <ref>{{HPB-CW-comment|[Square brackets are H.P.B.’s.—Compiler.]}}</ref> obtains the faculty of assuming any shape or form he likes.”

It will scarcely be said that this allegory is capable of more than one interpretation, viz.: that the ancient Hindus many centuries before the Christian era taught the doctrine of evolution. Martin Haug, the Sanskrit scholar, asserts that the Vedas were already in existence from 2,000 to 2,200 B.C.

It will scarcely be said that this allegory is capable of more than one interpretation, viz.: that the ancient Hindus many centuries before the Christian era taught the doctrine of evolution. Martin Haug, the Sanskrit scholar, asserts that the Vedas were already in existence from 2,000 to 2,200 B.C.

If, satisfied with the osseous fragments of a Hellenized or Latinized skeleton, we admit that there is a physical evolution, by what logic can we refuse to credit the possibility of an evolution of spirit? That there are two sides to the question, no one but an utter Psychophobist will deny. It may be argued that even if the Spiritualists have demonstrated their bare facts, their philosophy is incomplete, since it has missing links. But no more have the Evolutionists. They have fossil remains which prove that once upon a time the ancestors of the modern horse were blessed with three and even four toes and fingers, the fourth answering “to the little finger of the human hand,” and that the protohippus rejoiced in “a fore-arm.” Spiritualists in their turn exhibit entire hands, arms and even bodies in support of their theory that the dead still live and revisit us. For my part I cannot see that the osteologists have the better of them. Both follow the inductive or purely scientific method, proceeding from particulars to universals; thus Cuvier, upon finding a small bone, traced around it imaginary lines until he had built up from his prolific fancy a whole mammoth. The data of scientists are no more certain than those of Spiritualists; and while the former have but their modern discoveries upon which to build their theories, Spiritualists may cite the evidence of a succession of ages, which began long prior to the advent of modern science.

If, satisfied with the osseous fragments of a Hellenized or Latinized skeleton, we admit that there is a physical evolution, by what logic can we refuse to credit the possibility of an evolution of spirit? That there are two sides to the question, no one but an utter Psychophobist will deny. It may be argued that even if the Spiritualists have demonstrated their bare facts, their philosophy is incomplete, since it has missing links. But no more have the Evolutionists. They have fossil remains which prove that once upon a time the ancestors of the modern horse were blessed with three and even four toes and fingers, the fourth answering “to the little finger of the human hand,” and that the protohippus rejoiced in “a fore-arm.” Spiritualists in their turn exhibit entire hands, arms and even bodies in support of their theory that the dead still live and revisit us. For my part I cannot see that the osteologists have the better of them. Both follow the inductive or purely scientific method, proceeding from particulars to universals; thus Cuvier, upon finding a small bone, traced around it imaginary lines until he had built up from his prolific fancy a whole mammoth. The data of scientists are no more certain than those of Spiritualists; and while the former have but their modern discoveries upon which to build their theories, Spiritualists may cite the evidence of a succession of ages, which began long prior to the advent of modern science.

An inductive hypothesis, we are told, is demonstrated when the facts are shown to be in an entire accordance with it. Thus, if Huxley possesses conclusive evidence of the evolution of man in the genealogy of the horse, Spiritualists can equally claim that proof of the evolution of spirit out of the body is furnished in the materialized, more or less substantial, limbs that float in the dark shadows of the cabinet, and often in full light; a phenomenon which has been recognized and attested by numberless generations of wise men of every country. As to the pretended superiority of modern over ancient science, we have only the word of the former for it. This is also an hypothesis; better evidence is required to prove the fact. We have but to turn to Wendell Phillips’ {{Page aside|231}} lecture on the Lost Arts <ref>[Lecture of about 1838-39 which was delivered by this great orator and writer about two thousand times under various circumstances. It was published in booklet form by Lee and Shepherd, Boston, Mass., and T. Dillingham. New York, in 1884. 23 pages.—Compiler.]</ref> to have a certain right to doubt the assurance of modern science.

An inductive hypothesis, we are told, is demonstrated when the facts are shown to be in an entire accordance with it. Thus, if Huxley possesses conclusive evidence of the evolution of man in the genealogy of the horse, Spiritualists can equally claim that proof of the evolution of spirit out of the body is furnished in the materialized, more or less substantial, limbs that float in the dark shadows of the cabinet, and often in full light; a phenomenon which has been recognized and attested by numberless generations of wise men of every country. As to the pretended superiority of modern over ancient science, we have only the word of the former for it. This is also an hypothesis; better evidence is required to prove the fact. We have but to turn to Wendell Phillips’ {{Page aside|231}} lecture on the Lost Arts <ref>{{HPB-CW-comment|[Lecture of about 1838-39 which was delivered by this great orator and writer about two thousand times under various circumstances. It was published in booklet form by Lee and Shepherd, Boston, Mass., and T. Dillingham. New York, in 1884. 23 pages.—Compiler.]}}</ref> to have a certain right to doubt the assurance of modern science.

Speaking of evidence, it is strange what different and arbitrary values may be placed upon the testimony of different men equally trustworthy and well-meaning. Says the parent of protoplasm:

Speaking of evidence, it is strange what different and arbitrary values may be placed upon the testimony of different men equally trustworthy and well-meaning. Says the parent of protoplasm:

We also feel that no more than Caesar would such men as Cicero and Herodotus and Livy and a host of others “have made these false statements” or reported such things “unless they believed them to be true.”

We also feel that no more than Caesar would such men as Cicero and Herodotus and Livy and a host of others “have made these false statements” or reported such things “unless they believed them to be true.”

It has already been shown that the doctrine of evolution, as a whole, was taught in the Rig-Veda, and I may also add that it can be found in the most ancient of the Books of Hermes. This is bad enough for the claim to originality set up by our modern scientists; but what shall be said when we recall the fact that the very pedactyl horse, the finding of whose footprints has so overjoyed Mr. Huxley, was mentioned by ancient writers (Herodotus and Pliny, if I mistake not), and was once outrageously laughed at by the French Academicians? Let those who wish to verify the fact read Salverte’s Des Sciences Occultes, translated by Anthony Todd Thomson. <ref>[Entitled The Philosophy of Magic. New York: Harper and Brothers, 1847. 2 vols.—-Compiler.]</ref>

It has already been shown that the doctrine of evolution, as a whole, was taught in the Rig-Veda, and I may also add that it can be found in the most ancient of the Books of Hermes. This is bad enough for the claim to originality set up by our modern scientists; but what shall be said when we recall the fact that the very pedactyl horse, the finding of whose footprints has so overjoyed Mr. Huxley, was mentioned by ancient writers (Herodotus and Pliny, if I mistake not), and was once outrageously laughed at by the French Academicians? Let those who wish to verify the fact read Salverte’s Des Sciences Occultes, translated by Anthony Todd Thomson. <ref>{{HPB-CW-comment|[Entitled The Philosophy of Magic. New York: Harper and Brothers, 1847. 2 vols.—-Compiler.]}}</ref>

Some day, proofs as conclusive will be discovered of the reliability of the ancient writers as to their evidence on psychological matters. What Niebuhr, the German materialist did with Livy’s History, from which he eliminated every one of the multitude of facts there given of phenomenal “Supernaturalism,” scientists now seem to have tacitly agreed to do with all the ancient, mediaeval and modern authors. What they narrate, that can be used to bolster up the physical part of science, scientists accept and sometimes cooly appropriate without credit; what supports the spiritualistic philosophy, they incontinently reject as mythical and contrary to the order of nature. In such cases “evidence” {{Page aside|233}} and the testimony of “eye-witnesses” count for nothing. They adopt the contrary course to Lord Verulam, who, arguing on the properties of amulets and charms, remarks that, “we should not reject all this kind, because it is not known how far those contributing to superstition depend on natural causes.”

Some day, proofs as conclusive will be discovered of the reliability of the ancient writers as to their evidence on psychological matters. What Niebuhr, the German materialist did with Livy’s History, from which he eliminated every one of the multitude of facts there given of phenomenal “Supernaturalism,” scientists now seem to have tacitly agreed to do with all the ancient, mediaeval and modern authors. What they narrate, that can be used to bolster up the physical part of science, scientists accept and sometimes cooly appropriate without credit; what supports the spiritualistic philosophy, they incontinently reject as mythical and contrary to the order of nature. In such cases “evidence” {{Page aside|233}} and the testimony of “eye-witnesses” count for nothing. They adopt the contrary course to Lord Verulam, who, arguing on the properties of amulets and charms, remarks that, “we should not reject all this kind, because it is not known how far those contributing to superstition depend on natural causes.”

There can be no real enfranchisement of human thought, nor expansion of scientific discovery, until the existence of spirit is recognized, and the double evolution accepted as a fact. Until then, false theories will always find favour with those who, having forsaken “the God of their fathers,” vainly strive to find substitutes in nucleated masses of matter. And of all the sad things to be seen in this era of “shams,” none is more deplorable—though its futility is often ludicrous—than the conspiracy of certain scientists to stamp out spirit by their one-sided theory of evolution, and destroy Spiritualism by arraigning its mediums upon the charge of “false pretences.”

There can be no real enfranchisement of human thought, nor expansion of scientific discovery, until the existence of spirit is recognized, and the double evolution accepted as a fact. Until then, false theories will always find favour with those who, having forsaken “the God of their fathers,” vainly strive to find substitutes in nucleated masses of matter. And of all the sad things to be seen in this era of “shams,” none is more deplorable—though its futility is often ludicrous—than the conspiracy of certain scientists to stamp out spirit by their one-sided theory of evolution, and destroy Spiritualism by arraigning its mediums upon the charge of “false pretences.”

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{{Style P-Signature|H.P. BLAVATSKY.}}

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{{HPB-CW-comment|[In H.P.B.’s Scrapbook Vol. III, p. 119, there is an undated cutting from the Spiritual Scientist which treats of opinions on spirit return among the ancients. H.P.B. wrote a footnote in pen and ink which says:]}}

{{HPB-CW-comment|[In H.P.B.’s Scrapbook Vol. III, p. 119, there is an undated cutting from the Spiritual Scientist which treats of opinions on spirit return among the ancients. H.P.B. wrote a footnote in pen and ink which says:]}}

Mind is the quintessence of the Soul—and having joined its divine Spirit Nous—can return no more on earth—IMPOSSIBLE.

Mind is the quintessence of the Soul—and having joined its divine Spirit Nous—can return no more on earth—IMPOSSIBLE.

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{{HPB-CW-comment|[In H.P.B.’s Scrapbook, Vol. IV, p. 35. there is pasted a cutting from the New York Sun of December 17, 1876. It is a brief communication from Col. H. S. Olcott who repudiates the charge of having received $8,000 from Baron de Palm, and proves that the expenses of the funeral and the cremation were paid by him and Mr. Henry J. Newton; he says that “not a Dollar has been, nor ever will be realized from the Baron’s estate.” H.P.B. marked this article and wrote on the margin in blue pencil:]}}

{{HPB-CW-comment|[In H.P.B.’s Scrapbook, Vol. IV, p. 35. there is pasted a cutting from the New York Sun of December 17, 1876. It is a brief communication from Col. H. S. Olcott who repudiates the charge of having received $8,000 from Baron de Palm, and proves that the expenses of the funeral and the cremation were paid by him and Mr. Henry J. Newton; he says that “not a Dollar has been, nor ever will be realized from the Baron’s estate.” H.P.B. marked this article and wrote on the margin in blue pencil:]}}