Path/Vol1/Text
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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 1886 scan (Google Books digitization of the bound volume), checked page by page against the page images — not taken from Project Gutenberg or any other electronic edition. This draft currently covers No. 1–3 (April–June 1886); the rest of the volume has not been prepared yet.
No. 1 – April 1886
In him who knows that all spiritual beings are the same in kind with the Supreme Spirit, what room can there be for delusion of mind, and what room for sorrow, when he reflects on the identity of spirit.
The decorative Sanskrit "AUM" appears above this epigraph at the head of every number, as explained in the closing note of this issue (see below); it is reproduced here as a plain word for now, not as the original ornamental lettering.
The Path
AUM!
Kabbalah
Seership
The Nature and Office of Buddha's Religion
A Prophecy about Theosophy
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There are alleged to exist in India certain Sibylline books called Nadigrandhams. As the name indicates, they are compilations of astrological statements or predictions, and are supposed to contain actual prophecies fitting into the lives of inquirers as well as into the history of a village. They resemble the Sibylline books of Rome, which prophesied, it is said, for over two hundred years, all the important events in the affairs of the Eternal City.
In May, 1885, Col. H. S. Olcott, President of the Theosophical Society, hearing of some of these books in Madras, had an interview at the headquarters with the astrologer who possessed them, in the presence of two witnesses.
In reporting the predictions in the May article[1] he left certain blanks saying that he would speak regarding it in twelve months, and that the unpublished portion concerned the welfare of the society. The prophecy was:
"The society is now, April 3, 1885, passing through a dark cycle, which began August 24, 1884; it will last nine months and sixteen days more, making seventeen months for the whole period. By the end of fourteen months next following the seventeen dark months, the society will have increased threefold in power and strength, and some who have joined it and worked for its advancement, shall attain gnyanam.[2] The society will live and survive its founders for many years, becoming a lasting power for good; it will survive the fall of governments. And you (H. S. O.) will live from this hour, twenty-eight years, five months, six days, fourteen hours, and on your death the society will have 156 principal branches, not counting minor ones, with 50,000 enrolled members; before that, many branches will rise and expire, and many members come and go."
At the time the society was founded in 1875, the editor of this journal was present in New York when the proposed name was discussed, and it was prophesied after the selection had been made, that the organization was destined to accomplish a great work, far beyond the ideas of those present. Since then many members have followed the example of Buddha's proud disciples and deserted the cause — others have remained.
In Paris, in 1884, the Coulomb scandal had not exploded, but warnings of it were heard. One night in the Rue Notre Dame des Champs, an astrologer consulted a nadigrandham for a reply to queries as to what was brewing. The reply was:[3] "A conspiracy; but all will be suddenly discovered, and will come to nothing." Such was the result as to the discovery and for the balance of the later prophecy let time disclose.
"The desire of the pious shall be accomplished."
Footnotes
- ↑ See No. 68 (May, 1885) Theosophist.
- ↑ Gnyanam is translated "higher knowledge," which does not merely mean acquirement of greater so-called moral or ordinary knowledge, but that kind of knowledge which is only attained by rising to higher spiritual planes, and which transcends the highest of ordinary knowledge of the greatest literati or scientist.
- ↑ This was written then to various persons in Paris, London, New York, and India.
Reviews and Notes
Apollonius of Tyana
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This volume[1] is the result of a gage thrown down by a well known Brooklyn clergyman, who some few years ago said that he "challenged any one to produce anything which rises to the sublimity of the miracles of 'the Blessed Redeemer,' or the simplicity of his life, or to produce from the dust of eighteen centuries, a record of the life, sayings and doings of any personage so well attested, and by so many reputable witnesses, as is that of our Savior in the account of Matthew." When we reflect upon the well known fact that the writings of the alleged time of Jesus, contain no reference to him, and that every precept of morality ascribed to him, can be found abundantly through the well attested and written sayings of his predecessors, and upon the grave doubts clustering about the same Matthew gospel, we are not surprised to find that Mr. Tredwell has succeeded in fully meeting the challenge. But no one ever suspected the "Brooklyn clergyman" of being in earnest or of expecting any reply. The book before us is replete with information, and especially in its bibliographical references. Our only regret is that the author has altogether put aside the so-called miracles of Apollonius. We would like to see, in treating the subject, those occurrences taken account of, not as miracles, but as actual incidents, the result of natural forces, and not subject to chance, nor being a proof of claims to divinity. In the preface he well says, that error courts investigation and is nearly always the prelude to the discovery of truth, but, "Falsehood seeks exemption from every scientific régime, and recoils from the light and scrutiny of investigation, and postulates its own canon, setting up a claim to miraculous interposition; such is revelation." And further on he quotes the celebrated Moody, who said: "It is not only every man's privilege, but every man's duty to make honest inquiry into the truth of the gospel; but should we conclude that it is not true, then we will surely be damned." This book, and that of John Henry Newman, D. D., on the same subject, with Rev. Edward Berwick's translation of the great philosopher's life by Philostrates, should be in the library of every student, for comparison, if for nothing else.[2] A great deal of time and careful study have been devoted to the preparation of this book, from a love of the subject, which increased so fast as the author proceeded, and grew so strong, that he says he entirely forgot the clergyman who stirred him up to the task. We are sorry that lack of space prevents us from going further into this valuable work.
Footnotes
The Secret Doctrine
Madame H. P. Blavatsky is now engaged upon this work, in Germany, where she went last year for her health. The subject is interesting, and the result of the author's endeavors will mark an era. It will not only be an amplification and explanation of Isis Unveiled, but will contain mines of further information. There will be in it verbatim passages from the Book of Dgyan and Limri of Tsong-ka-po, and old commentaries, to which hitherto, access has not been possible, and great attention will be paid to the doctrine of Human Evolution, to Divine or White Magic, and Human or Black Magic. The portion in which the subject of the Divine Hermaphrodite is considered, should be of absorbing interest. It will be divided in four parts: Archaic, Ancient, Mediæval and Modern, presenting the complete sequences of the development of Occultism and Magic in their religious and anti-religious aspects.
Bible Myths, and Their Parallels in Other Religions
J. W. Bouton, New York; Royal 8vo., 600 pages. — This book should be in the hands of all students. It is clearly the result of years of patient and plodding research made over a vast field of reading. By an overwhelming amount of evidence, the author proves that that which is miraculous, found in the New Testament, cannot be of Christian origin, nor can anything of the same kind found in the Old Testament be of Hebrew origin, the conclusion being irresistable, that if the Christian Bibles are of Divine origin, so must also be all the other and older books which contain these parallels. Orthodoxy has passed this work over in silence, leaving the people still in their ignorance. One clerical paper said that those whose theological opinions or faith was not settled should avoid the book. Truth-seekers, however, cannot afford to avoid it.
What is Theosophy?
By a fellow of the Theosophical Society. Cupples, Upham & Co., Boston, 1886. — This little book has just come out of the press, and is very attractively dressed. The sheets, all loose, have been merely placed between covers, which are tightly bound with cords of the same color as the covers. It is dedicated by the author to a son whose inquiring mind daily asked his father and mother, "What is Theosophy?" The result is good, and we are sure that this unpretentious little waif will do much toward aiding the cause; for when mothers and fathers all over the land see that there are families in which Theosophy is preached and practised, as this book evidences, they will feel attracted to it. The author rightly says, that "Theosophy means God's wisdom." The principal Aryan doctrines of use to the west, are adverted to, such as Karma, Reincarnation, Devachan, and Nirvana. One of the exalted beings referred to by the author has said, "that it is quite probable that the sons of Theosophists will become Theosophists." Such is undoubtedly the case, and if the parents of other children will follow the example to be found in the family of our author, by
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inquiring into and trying to practise real Theosophy, teaching it to their children, instead of sneering at phenomena which never were claimed to be Theosophy, the great Day will soon dawn when our race may prepare to take a higher place. This book is written in an easy, pleasant style. On page 17 we find: "In a small apple seed there lies the harvest of many summers, and in the human soul there lie the possibilities of hundreds of lives." True, and more true, that there may be tens of thousands of lives in the human soul. Natural arguments thus addressed to children produce great effects in their minds and life, and as from children grow the men, we ought to see to it that our own theories are right before we permit the youthful ones to drift with a prevailing current, and when we are really convinced of our own it should be inculcated.
Theosophical Activities
The Rochester Branch
This is the elder brother in America. It was formed in 1882, by Mr. W. B. Shelley and Mrs. J. W. Cables, who had been engaged with several friends, before that, in studying the problems presented to thinking minds in life and death. The coincidence is rather curious between the first Theosophical Branch starting in Rochester and the first sounding there so many years ago of the spiritualistic rappings.
A great deal has been done by this Branch. They have constantly studied The Theosophist, and many people have, so to say, made pilgrimages there to become members of the Society.
Here was started the first distinctively American Theosophical paper. It is called The Occult Word, and appears monthly.
We believe the Branch meets in Mrs. Cables' house, at 40 Ambrose street, where inquirers in that section should address her, as she is willing to answer all. We would also suggest that correspondents enclose return postage, which is in the majority of cases ignored or forgotten.
The Aryan Theosophical Society of New York
This Branch was formed with the idea of cementing together the New York members taken into the Parent Society while Col. Olcott and Madame Blavatsky were here, but it was found that a good many had merely joined under the impression that it was a new kind of spiritualism, and then had retired. But some staunch ones remaining, the Branch has grown gradually. Every now and
31
then it holds meetings, to which a great many are admitted who are not members.
Bro. Gopal Vinayak Joshee, of Bombay, now travelling here, delivered an address on Theosophy in India and America, and on the same evening Bro. Judge explained the object, drift and method of Theosophy, and also read a paper on Jacob Böhme.
In March, Bro. A. Gebhard delivered a short lecture on "The Ideals of Richard Wagner, as they bear on Theosophy." Several visitors from Boston attended, and a general discussion on ancient myths in the light of Theosophical ideas was held.
On March 25th, Mr. C. H. A. Bjerregaard, of the Astor Library, gave an address on Historic Cycles, but we then were so near going to press that we cannot give its substance.
The Branch is actively engaged in spreading Theosophical literature, and now has requests for books from all parts of the U. S. It has reprinted Mrs. Sinnett's "Purpose of Theosophy" very cheap in form, but well done, and has other reprints in mind. At present, meetings are held in a private house of a member, but other permanent quarters will soon be obtained. All inquiries should be addressed to the Secretary, box 2,659, New York City.
The Pioneer Theosophical Society of St. Louis
was formed in 1884, by the efforts of Brother Elliott B. Page, who is also Secretary of the American Board of Control. It is pursuing its way quietly and surely, and has sent out some members to other parts of the United States, whose influence will further spread the cause of Universal Brotherhood. Brother Page's address is 301 South Main Street, St. Louis, Mo.
Cincinnati
A branch is ready here, and no doubt will be very active.
The Chicago Branch
was founded the 27th of November, 1885, Stanley B. Sexton, President, No. 2 Park Row, Dr. W. Phelon, Corresponding Secretary, 629 W. Fulton.
Meeting are held every Sunday at 2 P. M. All the fellows except the President are a little over a year old in Theosophy. The President became an F. T. S. in 1879. One of the members is Rev. Mr. Hoisington, the blind lecturer on Egypt, who is one of our most earnest workers, and has been a Theosophist for many years.
We are all working with heart and soul for the spread of Theosophy.
The Branch in Malden, Massachusetts
originated in the spring of 1885, with a few persons who casually discovered that they had mutually had an interest in Theosophy. Informal meetings were held to discuss Theosophical subjects, and were conducted in this way without organization until December 27, when a formal organization was affected under the customary
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provisional charter from the American Board of Control. The name chosen was the Malden Branch, Theosophical Society. At the organization valuable assistance was rendered by Brothers Arthur H. Gebhard of New York, and Hollis B. Page and Charles R. Kendall of Boston. Two open meetings were held the past winter, at which addresses were made by Brothers William Q. Judge and Arthur H. Gebhard, respectively, and considerable outside interest was awakened. The members have devoted themselves chiefly to the spiritual, moral and philosophical aspects of the subject, and have laid little stress upon the phenomenal, and have discouraged marvel-seekers from membership. The President is Sylvester Baxter, and Frank S. Collins is Secretary.
The Society's Extent
may be understood by the number and ramification of its branches, of which in India there are 106; in Europe, 7; in the United States, 9; in Australia, 1; and the West Indies, 1.
Boston
has a Branch of the Society also. In various intellectual circles in the city there is much discussion of Theosophical literature, and in general, of the subject. Notwithstanding recent malicious attacks on our harmless and studious Brotherhood, the current of truth flowing through the Society's channels makes itself felt in Boston.
The American Board of Control
The general and routine work of the Society in America, is under the jurisdiction of the Board of Control, of which the President is Prof. Elliott Coues, Washington, D. C., and the Secretary, Elliott B. Page, 301 South Main Street, St. Louis, Mo.
A resolution has been passed by this Board, which is binding on all members, that no publication shall be issued as a Theosophical one, without previous consent obtained from the officers of the Board. This is wise, as it will tend to prevent unauthorized declarations of so-called Theosophical doctrine from being laid at the door of the Society. All members, therefore, intending to make publication, should address the Secretary of the Board.
[Explanation of the verse and the AUM symbol on page 1]
The Word and the verses at the head of this text, contain the verbal exposition of the symbol on the cover, which is, in one aspect, the radiating of the Great All. He who knows this is fortunate and will learn to pronounce the syllable
AUM!
No. 2 – May 1886
Studies in the Upanishads
The Mystery of Numbers
Sufism, or Theosophy from the Standpoint of Mohammedanism
Theosophical Symbolism
Reviews
The Secret Doctrine of the Ancient Mysteries
55
An essay by J. D. Buck, (Robert Clarke & Co., Cincinnati, O.). This little pamphlet of 32 pages, is an essay read by Dr. Buck before the Liberal Club of Cincinnati. The author tries to show that one truth has run all through the Ancient Mysteries, and later, is even to be found in the Christian Church. His hint on p. 22, that "the Apostolic Catholic Church possessed the Secret Doctrine, that some of its clergy apprehended the great truths, but that there was wisdom for the priests and command for the people," is full of truth. At the present day the great Jesuit College possesses much knowledge of the theurgy which is a part of the practice of the Secret Doctrine, and if all the magical practices of the disciples of Loyola were known, the Christian world would be startled. They know enough of forecasting the future to fear all such movements as the Theosophical Society, and have tried, as they still try, to undermine it within its own borders.
Anyone who reads Dr. Buck's essay with a candid spirit, will agree with him that one core of truth underlies all religions, and will feel the refreshing influence of the author's clear mind and solid sense.
Footnotes
Inworld. Outworld.
Another Theosophical Prophecy
Correspondence
Theosophy
[A letter from a friend.]
59
Dear Brother:
"It rejoices us all here more than I can tell you, to know that you have made such a start in America with Theosophy. We have had so many things to pull us back, that it has been quite as much as we could manage to keep our heads above water, and this not so much from the action of our enemies as from the apathy of our friends. It is strange to me to see how little faith there is in the power of truth, even among those who ought to realize this most strongly. Why should we fear and fold our hands when speak evil of us or of the cause, why should we imagine that any attack on individual members can effect the position we take as a group or that theosophy can be endangered thereby? How few understand what theosophy is; they look upon it as solely an intellectual movement that can be damned by the folly of its adherents; they little dream of the strength that underlies the apparently inconsistent workings of this manifestation of truth which we call the Theosophical Society. And there is one thing which I believe establishes more than any other, the fact that the Society as a whole has true vitality within it, and that is the visible action of Karma in its developments.
"See how the mistaken value given to phenomena in the early history of the Society, brought immediately its Karmic development in the troubles then, and whenever any undue importance has been given either to individualities or any particular line of practice, it is always on that particular point that the next attack comes. So that while fully realizing that as an organization, the T. S. is defective in some things, I yet believe that there is a power within it that will purge it from its defects and carry it on in spite of the attacks of its enemies and what is worse still, the follies of its friends. What I do feel more and more is the necessity that we should remember and constantly keep before us what it is we are working for and not think we accomplish our end when we number our converts in the world of fashion, and gather around us men and women who vainly hope for phychic powers and the arts of fortune telling and reading the future. I do not fear black magic in our midst, but I do feel very strongly that there are many who will sink to the level of mere wonder-seekers and that they will become the prey of elemental influences.
"What can be done to make men realize, as you say, a sense of universal brotherhood and the true meaning of Theosophy. Well, let us join you
60 in America and the few here who do realize that psychism is not spirituality, and let us try to stir the hearts of men with the living truths of Theosophy.
"I am most anxious, and have been for a long time, that we should address ourselves to another stratum of society than that (the intellectual and the fashionable) which we have sought. It is not that I would depreciate intellect; if I err in that matter it is in putting too much stress on intellectual development. But I am beginning to realize that the lower intellect can only deal with physical facts and that it can never develop ideas; these can only be apprehended by the higher intellectual faculties, and the ethical and emotional nature of man has also its higher and lower aspects.
"I wish very much that we had a literature calculated to appeal to the general masses, and I think that we should resolutely turn our attention to this object. I think the little book that Dr. Buck has just published very useful and I should be glad to see many more such little works treating of the various points of doctrine such as Reincarnation, Karma, &c. It is also encouraging to see such efforts as that contained in the small book lately out—What is Theosophy? Doubtless, in connection with that, for it seems to have been written for the author's children, you will call to mind what was written by one of the adepts, not so long ago: 'there is a great likelihood that the sons of theosophists will become theosophists,' and I quite agree with me in the idea that we need a literature, not solely for highly intellectual persons, but of a more simple character, which attempts to appeal to ordinary common sense minds, who are really fainting for such mental and moral assistance, which is not reached by the more pretentious works. Indeed, we all need this. It is fortunate that we have been able to live through the tide of mere psychism and bare intellectuality which threatened nearly to swamp us. And you know to whom we owe our escape, and now, that there are ten or twelve members left who are prepared to work on independently of perturbation, I think it a clear gain. What does it matter to us whether H. P. Blavatsky has or has not fulfilled all of her duties, or whether investigation has cast doubt into the minds of some. In so far as she has done her duty, her work will remain, and if perchance she has come to the end of her capabilities — which I do not admit — it is for us to carry on what she has thus far done.
"In America I hope you will not fall into running after wonders and psychic gifts to the detriment of true philosophical and moral progress.
"Believe me to be, fraternally yours, A."
Note.—The whole of this letter should be carefully studied, and in particular the point that Karma brings its attacks just on the point or persons where or by whom stress has been laid on phenomena. It may be accepted as almost axiomatic by our members, that if any group or single person has paid too undue attention to phenomena, to astralism, psychism, or whatever
61 it is called, there will develop the next trouble or attack upon the Society. It has been authoritatively stated by one of the great Beings who are behind this movement, that it must prosper by moral worth and philosophy, and not by phenomena. Let us well beware then. Phenomena, powers—or siddhis as the Hindu say—are only incidental. Our real object is to spread Universal Brotherhood, in which task we necessarily explain phenomena, but the Society is not a Hall for Occultism, and that has also been asserted by an adept in India in reply to letters written him by certain well-known Englishmen who desired to establish a Branch then which should control all literature and phenomena. There are no secrets to be given out to any Select persons, for no one receives a secret inaccessible to the rest, until he has acquired the right to it, and the proper sense to know when and to whom it is to be given out.—[Ed.]
Footnotes
What is the Udgitha?
Jamestown, April 16th, 1886.
Dear Brother:—Will you kindly explain, through The Path, what is to be understood by the Udgitha, or hymn of praise to Brahm? With best wishes for the success of your enterprise, I remain, Fraternally yours, L. J.
This is a vital question. It may have arisen from the peculiarity of the word inquired about, or it may be that our brother really knows the importance of the point. We refer him to the article upon OM in the April number. Om is the Udgitha, and OM has been explained in that article. Read between the lines; and read also the "Upanishad Notes" in this month's PATH.
In the Maitrayana-Brahmana-Upanishad, (Pr. VI), it is said: "The Udgitha, called Pranava, the leader, the bright, the sleepless, free from old age and death, three footed, (waking, dream, and deep sleep), consisting of three letters and likewise to be known as fivefold, is placed in the cave of the heart."
This is the Self. Not the mere body or the faculties of the brain, but the Highest Self. And that must be meditated on, or worshipped, with a constant meditation. Hymn of praise, then, means that we accept the existence of that Self and aspire to or adore Him. Therefore, it is said again, in the same Upanishad:
"In the beginning Brahman was all this. He was one, and infinite.
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- * * The Highest Self is not to be fixed, he is unlimited, unborn, not to be reasoned about, not to be conceived. He is, like the ether, every-where, and at the destruction of the Universe, he alone is awake. Thus from that ether he wakes all this world, which consists of (his) thought only, and by him alone is all this meditated on, and in him it is dissolved. His is that luminous form which shines in the sun, and the manifold light in the smokeless fire. He who is in the fire, and he who is in the heart, and he who is in the sun, they are one and the same. He who knows this becomes one with the One."
Now "to know" this, does not mean to merely apprehend the statement, but to actually become personally acquainted with it by interior experience. And this is difficult. But it is to be sought after. And the first step to it is the attempt to realize universal brotherhood, for when one becomes identified with the One, who is all, he "participates in the souls of all creatures;" surely then the first step in the path is universal brotherhood.
The hymn of praise to Brahm (which is Brahman) is the real object of this magazine, and of our existence. The hymn is used, in the sacrifice, when verbally expressed, and we can offer it in our daily existence, in each act, whether eating, sleeping, waking, or in any state. A man can hardly incorporate this idea in his being and not be spiritually and morally benefited.
But we cannot fully explain here, as it is to be constantly referred to in this magazine.—[Ed.]
Footnotes
Theosophical Activities
Aryan Theosophical Society of New York
This branch has established the nucleus of a library to consist of Theosophical, Metaphysical, Occult, Aryan, and other literature. It already numbers about fifty volumes, some of which are loaned pending further accumulations and the acquirement of a proper place to keep them. It is hoped that this will grow to be of great value. A fund for the purpose has also been started. During April the contributions have been: A Friend, $5; Mr. B. X., $3; C., nine books: Hist. of Witchcraft in Salem; Zend Avesta; What is Theosophy?; Mother Clothed with the Sun; Footfalls on the Boundaries of Another World, &c.; from Dr. Seth Pancoast, Red and Blue Light.
The books will be loaned to resident members upon giving receipt for a definite period. Donations of books or money towards the fund, can be sent to THE PATH, or the Pres't of the A. T. S., box 2659, New York City.
Several other books are promised and will be in hand before next month.
The Branch is actively engaged in spreading Theosophical literature, and now has requests for books from all parts of the U. S. It has reprinted Mrs. Sinnett's "Purpose of Theosophy" very cheap in form, but well done, and has other reprints in mind. Since last month, permanent quarters have been obtained, where the library will be established. Private meetings are also held from time to time among the members, for study and discussion.
Mr. C. H. A. Bjerregaard finished his course of lectures on "Historic and Individual Cycles."
63 All inquiries should be addressed to the Secretary, Box 2659, New York City.
Footnotes
Cincinnati
Since our April issue the members here have been steadily at work, and among other things accomplished, is the printing of Dr. Buck's essay upon the "Secret Doctrine of the Ancient Mysteries."
Boston
Interest in Boston continues unabated. A member of the Aryan Branch of New York has been spending a month in Boston, discussing the philosophy and ethics to be found in theosophical literature, and it is to be hoped that the work done will be permanent, founded as it is in ethics and not upon phenomena.
Bullel
Brother Krishnarao B. Bullel, a Bombay member, who has been studying medicine in New York, and who constantly attended the meetings of the Aryan Branch, graduated from the Homoeopathic Medical College, of New York, with honors. He sailed for home on April 14th, on the steamer America, intending to stop in London. He carries back with him the best wishes of his American brothers, and a good report of the progress of the Cause here.
Olcott
Col. H. S. Olcott has lately been in Ceylon looking after the work there. Rev. Mr. Leadbeater was with him, and will remain on the Island, where Theosophy is very strong, to work for the Society. A theosophical paper, in Singhalese, was started there some years ago, and still flourishes. The Colonel has just recovered from a slight attack of fever contracted in his journeys, but his vigor remains unabated.
Exposures
In reply to several inquiries made here, and also sent to London from the U. S., we beg to say that it is true that the Society for Psychical Research sent a prejudiced expert to India, who exposed nothing except his own bias. Among other things, he thought he had proved that the writing of alleged adepts was only Mme. Blavatsky's disguised hand. But since then, a well-known German member has submitted specimens of adept writing, together with Mme. Blavatsky's, to one of the best calligraphic experts in Germany, who certifies that the messages which have been impugned were not written by her.
Mme. Blavatsky is now in Europe, for her health, but she may be expected to return very soon to India, spy-theory and missionaries, to the contrary notwithstanding.
The American Board of Control
The general and routine work of the Society in America, is under the jurisdiction of the Board of Control, of which the Secretary is Elliott B. Page, 301 South Main Street, St. Louis, Mo.
64 A resolution has been passed by this Board, which is binding on all members, that no publication shall be issued as a Theosophical one, without previous consent obtained from the officers of the Board. This is wise, as it will tend to prevent unauthorized declarations of so-called Theosophical doctrine from being laid at the door of the Society. All members, therefore, intending to make publication, should address the Secretary of the Board.
Footnotes
Yoga Vidya
or the Knowledge of Yoga, is the name by which in India psychic practices, or astralism, or seeking after astral-body formation, or inducing clairvoyance and the like, is most commonly known. At the same time, True Yoga, called Raja Yoga, is a different thing. In the March Theosophist a member writes giving the name of one who will instruct in these practices, and the Editor replied:
"We cannot endorse the writer's opinion as to the benefits of Yoga Vidya. For one or two who succeed in it, hundreds fail and wreck both body and mind, through its dangerous practices, and even if physical results are obtained they are not invariably followed by spiritual illumination."
It certainly thus appears that our Society is not in favor of such practices, no matter if some of its members indulge in them.
Footnotes
Admission to the Society
is open to any person of full age, who is in sympathy with its objects, willing to abide by its rules; and is obtained by signing an application which sets forth the above in a form which is provided. This must be countersigned by any two active members in good standing. The entrance fee is $5 and one belonging to a Branch should pay the annual dues thereof. Applications can be made to Presidents of Branches or other officers. Persons may become members of Branches or unattached members of the General Society.
All that we are is the result of what we have thought; it is founded on our thoughts; it is made up of our thoughts. If a man speaks or acts with an evil thought pain follows him as the wheel follows the foot of him who draws the carriage.
All that we are is the result of what we have thought; it is founded on our thoughts; it is made up of our thoughts. If a man speaks or acts with a pure thought, happiness follows him like a shadow that never leaves him.—Dhammapada.
Receive this law, young men; keep, read, fathom, teach, promulgate and preach it to all beings. I am not avaricious nor narrow minded; I am confident and willing to impart Buddha knowledge, or knowledge of the self-born. I am a bountiful giver, young men, and ye should follow my example; imitate me in liberality, showing this knowledge, and preaching this code of laws and conduct to those who shall successively gather round you, and rouse unbelieving persons to accept this law. By so doing ye will acquit your debt to the Tathagatas.—Saddharma Pundarika.
No. 3 – June 1886
A Hindu Chela's Diary
65 The original MS. of this Diary as far as it goes is in our possession. The few introductory lines are by the friend who communicated the matter to us.—[Ed.]
In the month of December he arrived at Benares, on what he hoped would be his last pilgrimage. As much as I am able to decipher this curious manuscript, written in a mixture of Tamil—the South Indian language—with Mahratta, which, as you know, is entirely dissimilar, shows that he had made many pilgrimages to India's sacred places, whether by mere impulse or upon actual direction I know not. If he had been only any ordinary religiously disposed Hindu we might be able to come to some judgment hereupon, for the pilgrimages might have been made in order to gain merit, but as he must long ago have risen above the flowery chains of even the Vedas, we cannot really tell for what reason these journeys were made. Although, as you know, I have long had possession of these papers, the time had not until now seemed ripe to give them out. He had,
66 when I received them, already long passed away from these busy scenes to those far busier. And now I give you liberty to print the fragmentary tale without description of his person. These people are, you know, not disposed to have accurate descriptions of themselves floating about. They being real disciples, never like to say that they are, a manner quite contrary to that of those famed professors of occult science who opportunely or inopportunely declare their supposed chelaship from the house top.
- * * "Twice before have I seen these silent temples standing by the rolling flood of sacred Ganges. They have not changed, but in me what changes have occurred! And yet that cannot be, for I changeth not, but only the veil wrapped about, is either torn away or more closely and thickly folded round to the disguising of the reality. It is now seven months since I began to use the privilege of listening to Kunâla. Each time before, that I came to see him, implacable fate drove me back. It was Karma, the just law, which compels me when we would not, that prevented me. Had I faltered then and returned to the life then even so far in the past, my fate in this incarnation would have been sealed—and he would have said nothing. Why? Happy was I that I knew the silence would have not indicated in him any loss of interest in my welfare, but only the same Karma prevented interference. Very soon after first seeing him I felt that he was not what he appeared exteriorly to be. Then the feeling grew into a belief within a short time so strong that four or five times I thought of throwing myself at his feet and begging him to reveal himself to me. But I thought that was useless, as I knew that I was quite impure and could not be trusted with that secret. If I remained silent I thought that he would confide to me whenever he found me worthy of it. I thought he must be some great Hindu Adept who had assumed that illusionary form. But there this difficulty arose, for I knew that he received letters from various relatives in different parts, and this would compel him to practice the illusion all over the globe, for some of those relatives were in other countries, where he had been too. Various explanations suggested themselves to me. * * * I was right in my original conception of Kunâla that he is some great Indian Adept. Of this subject I constantly talked with him since —— —— although I fear I am not, and perhaps shall not be in this life worthy of their company. My inclination has always been in this direction. I always thought of retiring from this world and giving myself up to devotion. To Kunâla I often expressed this intention, so that I might study this philosophy, which alone can make man happy in this world. But then he usually asked me what I would do there alone? He said that instead of gaining my object I might perhaps become insane by being left alone in the jungles with no one to guide me ; that I was foolish enough to think that by going into the jungles
67 I could fall in with an adept ; and that if I really wanted to gain my object I should have to work in the reform in and through which I had met so many good men and himself also, and when the Higher Ones, whom I dare not mention by any other names, were satisfied with me they themselves would call me away from the busy world and teach me in private. And when I foolishly asked him many times to give me the names and addresses of some of those Higher Ones he said once to me: 'One of our Brothers has told me that as you are so much after me I had better tell you once for all that I have no right to give you any information about them, but if you go on asking Hindus you meet what they know about the matter you might hear of them, and one of those Higher Ones may perhaps throw himself in your way without your knowing him, and will tell you what you should do.' These were orders, and I knew I must wait, and still I knew that through Kunâla only would I have my object fulfilled. * * * "I then asked one or two of my own countrymen, and one of them said he had seen two or three such men, but that they were not quite what he thought to be 'Raj Yogs.' He also said he had heard of a man who had appeared several times in Benares, but that nobody knew where he lived. My disappointment grew more bitter, but I never lost the firm confidence that Adepts do live in India and can still be found among us. No doubt too there are a few in other countries, else why had Kunâla been to them. * * * In consequence of a letter from Vishnurama, who said that a certain X[1] lived in Benares, and that Swamiji K knew him. However, for certain reasons I could not address Swamiji K directly, and when I asked him if he knew X he replied: "If there be such a man here at all he is not known." Thus evasively on many occasions he answered me, and I saw that all my expectations in going to Benares were only airy castles. I thought I had gained only the consolation that I was doing a part of my duty. So I wrote again to Nilakant: "As directed by you he knew, I have neither let him know what I know of him nor what my own intentions are. He seems to think that in this I am working to make money, and as yet I have kept him in the dark as regards myself, and am myself groping in the dark. Expecting enlightenment from you, etc." * * * The other day Nilakant came suddenly here and I met Sw. K. and him together, when to my surprise K at once mentioned X, saying he knew him well and that he often came to see us there, and then he offered to take us there. But just as we were going, arrived at the place an English officer who had done Kunâla a service in some past time. He had in some way heard of X and was permitted to come. Such are the complications of Karma. It is absolutely necessary that he should go too, although no doubt his European education would
68 never permit him to more than half accept the doctrine of Karma, so interwoven backward and forwards in our lives, both those now, that past and that to come. At the interview with X, I could gain nothing. He observed his sister go out frequently at night, and wondering what it meant, he resolved to watch her and see where she went. He did so and found that she went to a company of celestial spirits, who gave her their nectar or immortal beverage.
The next day came X to see us. He never speaks of himself, but, as 'this body.' He told me that he had first been in the body of a Fakir, who, upon having his hand disabled by a shot he received while he passed the fortress of Bhurtpore, had to change his body and choose another, the one he was now in. A child of about seven years of age was dying at that time, and so, before the complete physical death, this Fakir had entered the body and afterwards used it as his own. He is, therefore, doubly not what he seems to be. As a Fakir he had studied Yoga science for 65 years, but that study having been arrested at the time he was disabled, leaving him unequal to the task he had to perform, he had to choose this other one. In his present body he is 53 years, and consequently the inner X is 118 years old. * * * In the night I heard him talking with Kunâla, and found that each the same Guru, who himself is a very great Adept, whose age is 300 years, although in appearance he seems to be only 40.[2] He will in a few centuries enter the body of a Kshatriya,[3] and do some great deeds for India, but the time had not yet come."
Footnotes
Sufism, or Theosophy from the Standpoint of Mohammedanism
Polarity of the Human Body
The Hermetic Philosophy
Reviews
Patanjali's Raj Yoga Philosophy
89 (Reprinted by the Bombay Branch of the Theosophical Society.) We will give in subsequent numbers of this magazine, remarks and explanations by a Hindu brother member. In this reprint are some things which do not improve the book. They are selections from such men as P. B. Randolph and others. We do not think Pantanjali needs confirmation from such a source as Randolph's. No doubt many Theosophists will be disappointed in this great Hindu, in consequence of their own expectations of finding explicit directions as to developing and projecting the double and other like tricks, and because of erroneous suppositions as to what Raj Yoga is. It is the highest philosophy, but the work needs just the explanations which we propose to furnish, in part at least. Patanjali is immensely interesting to ordinary Theosophists from an intellectual standpoint, and to those who are somewhat advanced its instruction is very great. At present all the Raj Yoga which the western body of Theosophists can assimilate, is found in Light on the Path and Bagavad-Gita.
Footnotes
Journal of Speculative Philosophy
90 We have received from Wm. T. Harris, (No. 3, Vol. XIX) for which we offer our thanks. Our small space will not permit extended notice. It is full of splendid matter.
Immortality of the Individual
(W. T. Harris, D. Appleton & Co., New York.) On p. 5 is the basis of a great argument, that "the interaction between soul and body can never be explained, except by a combination of introspection with observation of physiologic facts." The grossest scientist exercises both and yet denies the value of introspection.
Philosophy in Outline
(Wm. T. Harris, D. Appleton & Co., New York.) A brief exposition of the method of Philosophy and its results in obtaining a view of nature, man and God.
Notes & Queries
A monthly magazine full of curious information in art, science, mathematics, folk-lore, mysticism, etc., comes to THE PATH as an exchange and the back volumes have been received for our Theosophical library. It is published by S. C. & L. M. Gould, Manchester, N. H., at $1.00 a year. Among its articles are many on subjects allied to Eastern wisdom, ancient philosophy, masonry, bibliography, etc. Write to them for a sample copy.
Light on the Hidden Way
Anon. (Boston.) This book has excited a great deal of comment in Boston. The similarity of titles might lead one to expect something like "Light on the Path," but the reader would soon find that the book, whose non-commital introduction by a distinguished Unitarian Minister has brought it considerable earnest consideration, has nothing in common with that priceless volume. It is the account of the experiences of the author, a sensitive and seer from childhood, and, in some respects, it reminds us strikingly of what Kerner tells us about the Seherin von Prevorst. While we cannot commend untrained seership, or its results, we can commend the earnestness and sincerity of the author and at least say for her work that it ought to do good in turning Spiritistic readers away from the materialistic aspects which their belief most commonly presents, and in teaching them that immortality is only to be obtained through "slaying the dragon Self." For the rest, we will submit the following comments on the work from a source which we feel to be competent to judge:—
"I feel as if my father's eyes were always upon me." p. 21. In this and following instances, the evidences are, that the writer is looking into the Astral world, or, in other words, is seeing the impressions that have been made upon her personal aura. Not having been effaced, they are readily
91 mistaken for the personalities who made the impressions. Was it her father, the individual, he would be engaged in more important matters than watching for dust in unswept corners. So far, all is sentimental, or in the sphere of earthly impressions, beliefs and feelings—naturally to a great extent illusory and unsatisfactory. A chorus of heavenly voices swelling a hymn, may fulfill the requirements for some individuals, but we can hardly see or feel that any chorus, no matter how earthly, much more heavenly, can sing a song of rejoicing because a man has laid aside his robe, and in the doing it, causing a woman, perhaps, to pass through Gethsemane. The sorrows and demands of others are entirely lost sight of in the fancied importance of one being passing through the change of abode called Death. We do not think any man ever saw any being with wings in the spheres above the Astral. In the Astral they do exist, for they are creatures of the imagination. In truth, therefore, they are elementals, clothed in this form. Imagination, properly guided, does not create these beings, but unguided, or badly guided, does, the result being that it is quite possible not only to see them with wings, but with a thousand of them, or, like a centipede, with a hundred legs.
"Similar visionaries, and this one also, have to a great extent unconsciously permitted their thoughts to be influenced by Biblical writers who express their visions in symbolical language. But the Prophets say: "And I saw one like unto an angel having four wings," etc. They do not claim to have seen this, but that which they did see could only be expressed in this manner. They could convey their meaning only in this form.
"The ineffable Light is not to be beheld so easily, or with so little effort as a prayer. And earthly eyes do not behold it. In prayer the will is at work in desire. This produces a more active condition, or rousing of the material, causing a greater amount of motion or vibration, thereby increasing the brilliancy of the Astral, or Aura, of the personality, and the seer being within it and producing it, mistakes it for the Ineffable. After all, the seer is only looking at her physical self and calling it God.
"In regard to the higher precepts that are brought forth, we do not find her father connected with them in any way. But we do find some of the higher principles endeavoring to assert themselves. The words are those of the Inner Consciousness. It is herself that is trying to teach. It is that which is first to assert itself when one begins to desire wisdom, and occurs long before the advent of a teacher, or any other individual. The teachings are good, and come to all who find the unimportance of self. But our work is not for the spirits in the astral, but for those who are in reality earth-bound, those in the body. Our teachings are for man. Our workings are for him. It is quite all we can do to instruct ourselves and fellow men, without attempting to teach him when out of a body. We can violate no law. One law is, that if a spirit needs instruction then he must be in possession of a body, and striving for knowledge in that manner. We cannot, in or out of a body, attach ourselves to any other individual and expect him to save us from the results of our own ignorance, selfishness, or bad Karma in general.
92 "The most peculiar of all the ideas suggested, as one reads farther, is this: That these spirits, after making such sad mistakes as they said they did in life, should come back to be saved by the reading, in some cases, of one book. If they had discovered enough, through the mere fact of death, to find that they were all wrong, why did they seek at the source of all their errors for more? Why not seek at the source that taught them that they were wrong? The fact is, Death has not the mighty power ascribed to it. If I move from one house to another, the mere fact of going out of one does not solve the why that I lived in one, or will live in another. I may perceive that one is better adapted to my wants, but the moving into it does not tell me 'why?' I, as the tenant, know already the why, and perhaps if I open the windows of my house, the house itself may become pervaded with the knowledge. But it is 'I' who does the act, not Death. Death closes my windows and opens my door. I close my door to Death and open my window to Wisdom—perhaps in a new house, quite likely one which has had another occupant.
"If the 'evil-minded, malicious, and undeveloped souls' would only unfold their pin-feathers and fly off into the 'Beyond,' they would be a source of little sorrow to earth. But they do not. Undeveloped, they cannot fly; malicious, they remain in their proper degree; evil-minded, they are not souls, but elementaries.
"The book is the property of Death." American F. T. S.
Footnotes
Men, Women, and Gods, and Other Lectures
By Helen H. Gardener. Introduction by Robt. G. Ingersoll. (Truth Seeker Co., 33 Clinton Place, N. Y.) p.p. 174, with a portrait of Miss Gardener; Cloth $1.00, paper .50. This is a valuable contribution, being compact, fervid in its reasonings yet not at all heavy. Evidently the author thought widely, observed keenly, and added to all that, a native genius. On page 53 she has put 12 articles of positive belief, and as the famous Colonel says in the introduction, "there is no misunderstanding between her head and her heart." She says what she thinks and feels what she says.
The design of the book is the emancipation of woman, but in carrying that out she does not abuse men for the position of women. She calls upon the women to dare to think and act for themselves and to gain the place which rightfully, in the author's estimation, belongs to them.
The Order of Creation
(Truth Seeker Co., New York.) This contains the controversy between Gladstone, Huxley, Muller, Reville and Linton, as to the order in which creation proceeded; p. 178, cloth .75 paper .50. Those who followed this interesting dispute will find this a valuable book, as it brings together the arguments of these masters of rhetoric, science and philosophy into one compact volume, and enables all who care for different kinds of authority upon vexed questions, to see what these modern lights each have to say as to the evident conflict which exists between Genesis and Geology.
Footnotes
Correspondence
An Unwritten Message Becomes Visible
93
Editor of The Path,
Dear Sir:—Could you explain the following? A friend of mine, a physician, who is a rational agnostic and scoffer at all socalled supernatural things, relates the following curious mystery, which happened to him the other day.
He was sitting in his office holding in his hand a letter from one of his regular patients, which asked him to come as soon as he could. It being then towards 5 p. m., when his office hours are over, he was thinking whether he could go that day or not as he has an extensive practice. While thinking he found that the letter was gone. He searched for it on his table, but in vain. A strange feeling came over him as he could not even remember when he had received the letter, nor when he had opened it. A feeling that the letter had after all been a physical delusion he dismissed with scorn; he was sure it would be and by easily explain itself. However the servant was sure that no letter had since 2 p. m. been delivered, as she never leaves the door during that time.
The next morning he called on his patient, who was very glad to see him, though being a little astonished that her daughter had been very sick the preceding day for an hour or two. It had soon passed over. "I am glad to hear that it is nothing serious," the doctor said. 'I wanted to excuse myself for not coming yesterday. I received your letter only at 5 p. m.' 'My letter?' the lady answered, 'I never wrote to you ; it is impossible, for about that time I was with my sick daughter, and though very intensely to write, as I had but one servant in the house I concluded to wait till my son came in. By the time he came, my daughter felt better, and so we concluded not to trouble you.'
My friend went home, perfectly sure that in spite of all appearance, though no letter could be found after repeated searching——the lady had written but forgotten it. I can vouch for the truth of the story.
94 [The explanation by those who adhere to mediumship would be, that this was what they call, "a spirit letter." But at this time we cannot accept that proposition; it seems rather a degradation of what we call "spirit," and many alleged "controls" of mediums have deprecated the constant referring of everything to spirit agency, when in perhaps the majority of cases, "spirits" have nothing to do with the matter. Many so called extraordinary things occur every day which are attributed to spirits, or classed as hallucination, which really are due to the powers of the living man, their laws of operation being almost unknown to western people.
The true student of Raj Yoga knows that everything has its origin in the mind ; that even this universe is the passing before the Divine Mind of the images he desires to appear.
Now in the case before us, the doctor must be a sensitive man who has the power, unknown to himself, of seeing very clearly the mental images passing in the minds of those with whom he is in sympathy. These impressions are quite common, but they are not usually seen as apparently visible things. Some receive them as images, others as thoughts and ideas. We are all constantly affecting each other in this way every day of our lives, but not everyone receives the impression in the same way. The variations of the operations of manas, which may be properly called "mind," are infinite.
The lady whose daughter was sick, desired very intently to see the doctor, and the message was probably formulated in her mind at once. This is evident, for she awaited the arrival of the son to whom she would at once have given it. That message thus formed was impressed in the astral light, and because of the sympathy existing between patient and doctor it immediately rushed into the sphere of the doctor, registering itself in his mind. He then saw in his hand a letter, which apparently he could feel and read. This was either, (a) the reflection from his mind, or (b) an actual momentary appearance in his hand of the astral message. It was never found again because it had no corporeal existence.
It would be easy to cry "spirits," but it would not be common sense. We might also say elementals did it, but that would infer that either the doctor or the patient has elementals devoted to them. Elementals do perform such things but the cases are not common, and therefore we are not justified in taking that explanation when neither party knows of elementals.
If the doctor had not been a sensitive man, he would merely have received the message and repeated it to himself as a sudden thought of that particular patient.
We know several persons of our acquaintance who habitually obey sudden impressions, causing them to write to absent friends, &c., always finding that they answer the other person's thought or written letter then on the way undelivered until after the reply had been sent.
Let us then pay attention to these things in this light and not allow ourselves, except in known cases, to fly into the arms of alleged spirits or elementals.—[Ed.]]
Footnotes
Dear Path:—Is not it an error on p. 28 of April No. in review of Apollonius of Tyana, where it says: "Error courts investigation"; was not "truth" meant.
[There was not a mistake. The author was trying to show how error preludes truth, but falsehood never does; that error courts investigation, falsehood never. Falsehood is altogether untrue and therefore without any knowledge; and being thus false it hides itself from investigation. But error is merely that which has not true knowledge, and does not imply falsity. Science is full of error, but constantly corrects itself. The process of acquiring true knowledge is in fact the cutting away of errors.—Ed.]
Footnotes
Pronunciation of Sanscrit
95 Dear Brother:—Is there any dictionary or book giving the correct pronunciation of the Oriental words so current in theosophical literature.
[In Sanscrit dictionaries the true pronunciation is found. But if our correspondent will, in these words, always read a as ah, e as eh, i as ee, u as oo, and o as oh, she will be right. Arjuna is sounded as Arjoona, Veda as Vaydah, Brahma as Brähmä, Prakriti as Präkreetee, Mulaprakriti as Moolah-prakreetee, and so on.—Ed.]
Footnotes
Theosophical Activities
Ireland
A charter for a Branch of the Society in Dublin, was issued in April. This is the first Irish charter, and it marks an era in the history of the Society as well as of Ireland. The month of April is an important one in several ways, and this charter must bear a date of some significance.
Furthermore, Ireland's real name signifies, "the Isle of Destiny," and as if she really had some great destiny, she has long been a thorn in England's side, to all western peoples, and has furnished great men, poets, and warriors, to all western peoples.
Perhaps now some great exponent of Theosophy will arise in that island, and the new Branch become a power for good amongst us. The name selected is, The Dublin Lodge of the Theosophical Society.
New York: The Aryan Theosophical Society
Meetings are now held on the 2d and 4th Tuesdays in each month, attended by members and inquirers. At each meeting a paper is read or address delivered followed by discussion and questions.
The Branch does not yet devote itself to psychical experiments, but to an inquiry into all the doctrines which have been put forth in Theosophical literature, and to inquiring into Aryan philosophy.
Beside these open meetings, they also hold private meetings, where further and more familiar discussions and conversations are carried on.
A series of notes of all the discussions has been started in the form of a printed leaflet, to be distributed each month among all the members to be found in the United States, with the object of solidifying them in their struggle to find the truth, and if possible to procure an interchange of questions and
96 replies in the whole body of American Theosophists. It is believed that this will do much toward helping all, for there is no better way of getting new ideas and of spreading knowledge, than by rubbing minds together, so to say, and thus eliciting the doubts, the questions, and the views of all.
As we are a universal Brotherhood, we are each bound to help the rest, and to do as much as we can toward communicating with each other upon the subject of our studies. This does not mean that any one is to give to the world any rare knowledge which ought to be hidden, but it is supposed that up to this time the whole body of American Theosophists is upon one plane. At any rate, those who possess occult knowledge, or think they do, ought to know where and when to keep silent. Long before we are ready for occult knowledge, we have to study that which is the common property of all, but which hitherto has been neglected and allowed to lie hidden, not only in Eastern literature, but also in much that has been produced among Christian people.
The donations of books for the Library of the Branch, during the last month, have been as follows:
By S. C. & L. M. Gould: Vol. I. and II. Notes and Queries; by Bro. R. Hart, 10 books: Mary Jane (spiritist inquiry), Suicide, 2 vols., Lights and Shades of Spiritualism, Psychography (Oxon), Animal Magnetism, &c., England and Islam, Vocal Culture, Civil Polity of the U. S.; by Bro. W. H. Dannat, London Lodge, 20 books: Modern Magic, Book of Mediums, Infinite and Finite, Idyll of White Lotos, Possibility of not Dying, Col. Olcott's Lectures, Palmistry, Essence of Christianity, Mysteries of Astrology, Zoroaster, Rosicrucians (Jennings), Chaldean Magic, Circle of Light, Gould's Myths, Unseen Universe, Moore's Epicurean, Oriental Interpreter, Theosophy and the Higher Life, Pagan and Christian Symbolism (Inman), Man-Fragments, &c.; and 28 Miscellaneous Theosophical pamphlets.
Cincinnati
The new Branch here has been organized since our last issue, with about twenty members. Some meetings have been held at which great interest was manifested. At the next meeting an essay upon some theosophical subject will be read. The members are all engaged in serious study of such subjects as: the laws of Karma, Reincarnation, &c.
"As the great universe has no boundary, and the eight quarters of heaven no gateway, so Supreme Reason has no limits."—Buddha.
" Look up at it; it is higher than you can see! Bore into it; it is deeper than you can penetrate! Look at it as it stands before you; suddenly it is behind you!"—Confucius.
"Looking up, you cannot see the summit of its head; go behind it, you cannot see its back."—Lau-tze.
"A man who foolishly does me wrong, I will return to him the protection of my ungrudging love; the more evil comes from him, the more good shall go from me; the fragrance of these good actions always rebounding to me, the harm of the slanderer's words returning to him. As sound belongs to the drum, and shadow to the substance, so in the end, misery will certainly overtake the evil doer."—Buddha Sutra of 42 sections.