HPB-SB-14-103

H. P. Blavatsky Scrapbooks

from Adyar archives of the International Theosophical Society

T i

vol. 14, p. 103	volume 14, page 103 vol. title: vol. period: 1882 pages in vol.: 174
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eng • рус

The Philosophic Inquirer.
Sunday, December 31, 1882.

TheMystical and Transcendental.
The Salvation Tent.
A Defence of Vaccination.
Sabbath Leisure.
Pious Slanderers Go to Heaven!
A Reply to “A Heathen” from
Rev. R. A. Hume.
Caste in Ceylon.

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THE MYSTICAL and TRANSCENDENTAL.

We are all mystics in one way and believe in the occult, and want to solve the unsolvable, and get behind phenomena, to see how it is all produced, for there must be a cause and reason for all things, except for the cause or reason itself, which re-calls Herbert Spencer’s ‘Unknowable, unconditioned absolute behind appearances,’ as if there was any thing behind in nature, unless you believe in a creator resting outside his work, though no doubt the unconscious elements and action may be called, behind the conscious phenomena, and as its source. The truth is that the reason must be referred to the facts themselves or nature of things, and in the substance not behind but those perceptibly before us, the same primary elements in all their change, as the same person Proteus under whatever dress he may for the moment appear. Primary elements and first principles are not to be explained, for they must be positive, just as they are found, uncaused and uncausable. But says Bacon, Aphorism, 48, Book I, ‘whilst aiming at further progress, the mind falls back upon itself—that is to final causes, but which are clearly more allied to man’s own nature, than to the system of the Universe; and from this source men have wonderfully corrupted philosophy,” neglecting physical cause, as the cause of all phenomena whatsoever. Yes I have been deemed a mystic from my belief in clairvoyance, thought-reading, the perception of things and events beyond the range of the senses, and the anticipation of what shall occur at future time without any sensible signs or reasons for such previsions, the fulfilment of dreams, and all the wonders of Mesmerism and phreno-Mesmerism &c., and all which might be designated ‘Natural Magic,’ but must be referred to the properties of matter nevertheless; for I hold strictly with Bacon, and with Tyndall to materialism but ignore mechanicalism, and the distinction must be clearly drawn and admitted. The error is in the endeavour to separate a class of phenomena especially regarded as mystical and transcendental, from facts of more ordinary occurrence and recognition; for the exceptional, and abnormal are the lights to the understanding of the ordinary and the normal, as in the common saying that the exception proves the rule. And this is what I endeavoured to explain and illustrate in my ‘Letters on Method’ in regard to a science of Life and Mind, and it is what many reviewers ridiculed; but the foremost investigators are now on my side. So let them call me Mystic or Theosophist, if they will.*

I ought to add that in referring to exceptional instances as light upon the understanding and the nature of life and mind in general, I am not urging an exception in principle, since I only demand that for the science of Life and Mind, that corresponds to what has been found so potent in the proceedings in respect to all other sciences; each science has its special class of facts, and exceptional instances in respect to the particular inquiry; but man has been regarded as an anomaly and with a freedom of will overleaping, and in defiance of the rule of circumstances, and what is not yet fully superseded in the acknowledgment of the same constant ‘Reign of Law’ in the realms of life and mind, as in all else, and the perception with Gall, that mind is simply the instinct of man, and the science of mind, the physiology of the brain and nervous system, is as much a physical science as any other; but why matter thinks and perceives is as idle a question as why the grass grows.

Boulogne,
France

}

Henry G. Atkinson, f. g. s.

^* A paper in the Theosophist for October on ‘Mind, Thought, Cerebration,’ suggested these remarks.

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THE SALVATION TENT.

As Major Tucker is reported to visit Madras shortly with his Army, it may not be amiss to give here a few of the inflictions which the benighted town will have to undergo. If we may judge of them from their plan of operations in Bombay, we may promise our Madrassee friends quite an hour’s fun to visit the Salvation Tent. We shall give here the account of a visit to the Bombay Tent, leaving it to our Madrassee countrymen, whether they would visit the Salvationists in Madras, or not.

The tent in Bombay was pitched quite opposite the Crawford Market, a central place for all merchants. The Salvation parade hour was there from 7-30 in the morning till about 9 or so. On entering the tent, could be seen the wooden platform for the officers. All round were common benches for visitors and spectators. Quite close to the platform were a few chairs for respectable European and Native ladies and gentlemen. From outside the tent, one could hear the singing accompanied by tambourine and so forth, just in the same fashion as the native beggars here have. In fact when we first approached the Tent, our first impression was that some native beggars had collected there on a holiday, to give a bit of singing to passers by, and get alms in exchange. But our friends told us that it was the Salvation Tent. On approaching it, we saw standing on the platform<... continues on page 14-104 >

Editor's notes