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{{Style P-HPB SB. Title continued|Sir,—It is necessary to give a reply…|14-115}} | {{Style P-HPB SB. Title continued|Sir,—It is necessary to give a reply…|14-115}} | ||
<div | <div>{{Style P-Align center|1=LIGHT.<br>December 9, 1882.}}</div> | ||
{{Style P-No indent|psychic truths. This science was founded on the study of the Celestial Planisphere, and its earliest and most universal text-book was the Zodiac. The phenomenon known as the Precession of the Equinoxes, causes a different sign in the Zodiac to appear at the vernal equinox about every 2,000 years, and to the character of this vernal sign prominent expression was given by the initiated, in the theological cultus of the period. Thus, history has shewn us successfully the Bull (Apis) and the Lamb (Aries) as the dominant emblems of Egyptian and Jewish worship; and this latter sign has survived in Christian symbolism because Aries is always the first Zodiacal hieroglyph, and thus the permanent emblem of the one eternal year or great sun-cycle. But the sign which actually ushered in the Christian dispensation, and which therefore we should expect to find reflected in the sacred legends of the period, was ''Pisces,'' or the fish.}} | {{Style P-No indent|psychic truths. This science was founded on the study of the Celestial Planisphere, and its earliest and most universal text-book was the Zodiac. The phenomenon known as the Precession of the Equinoxes, causes a different sign in the Zodiac to appear at the vernal equinox about every 2,000 years, and to the character of this vernal sign prominent expression was given by the initiated, in the theological cultus of the period. Thus, history has shewn us successfully the Bull (Apis) and the Lamb (Aries) as the dominant emblems of Egyptian and Jewish worship; and this latter sign has survived in Christian symbolism because Aries is always the first Zodiacal hieroglyph, and thus the permanent emblem of the one eternal year or great sun-cycle. But the sign which actually ushered in the Christian dispensation, and which therefore we should expect to find reflected in the sacred legends of the period, was ''Pisces,'' or the fish.}} | ||
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We entirely deny that we have “heaped loose and indiscriminate imputations on the ministers of the Gospel.” For the true “ministers of the Gospel” we have no words of blame; we spoke of “priesthoods and of their inveterate tendency to materialise spiritual doctrines,” not in the Christian religion only but in all others. But it is hardly so strange that “S. C.” should misquote and misunderstand us, as that—as his next sentence shews—he should be so ignorant of the plain teaching of his own communion! The Resurrection of Jesus is ''not'' held by Christians of any recognised Church to have been a ''spiritual'' resurrection. Both Catholic and Protestant divines have invariably taught that Jesus rose from the dead in the ''body,'' in that body appeared to His disciples (Luke xxiv. 39), and with that body ascended into Heaven, where, ''in that body'' He sits at the right hand of God the Father. If “S. C.” holds otherwise, he cannot believe the letter of the Scriptures, nor the Articles of the orthodox faith, of both of which he appears to be the champion. As it is, while spiritualising the Resurrection, he seems to ascribe a physical meaning to the Incarnation. | We entirely deny that we have “heaped loose and indiscriminate imputations on the ministers of the Gospel.” For the true “ministers of the Gospel” we have no words of blame; we spoke of “priesthoods and of their inveterate tendency to materialise spiritual doctrines,” not in the Christian religion only but in all others. But it is hardly so strange that “S. C.” should misquote and misunderstand us, as that—as his next sentence shews—he should be so ignorant of the plain teaching of his own communion! The Resurrection of Jesus is ''not'' held by Christians of any recognised Church to have been a ''spiritual'' resurrection. Both Catholic and Protestant divines have invariably taught that Jesus rose from the dead in the ''body,'' in that body appeared to His disciples (Luke xxiv. 39), and with that body ascended into Heaven, where, ''in that body'' He sits at the right hand of God the Father. If “S. C.” holds otherwise, he cannot believe the letter of the Scriptures, nor the Articles of the orthodox faith, of both of which he appears to be the champion. As it is, while spiritualising the Resurrection, he seems to ascribe a physical meaning to the Incarnation. | ||
As regards the doctrine of re-births, “S. C.” writes as though we had been the inventors, or at least the first promulgators of that doctrine, which, he ought to know, is so ancient that upon it all the early theosophies and philosophies were built. It is really too late in the day to discuss a doctrine which is now,—since the publication of “The Perfect Way”—openly taught and at great length insisted on in the pages of the Theosophist, and which has but very recently been clearly expounded in “Light” by “C. C. M.” If “S. C.” is not content with these, he may turn to some letters on “Re-Incarnation” published in “Light” a year ago, under the signature “Anna Kingsford, M.D.” He will there find plainly set forth the true nature of that doctrine, which, in common with most Spiritualists, he wholly misunderstands. | As regards the doctrine of re-births, “S. C.” writes as though we had been the inventors, or at least the first promulgators of that doctrine, which, he ought to know, is so ancient that upon it all the early theosophies and philosophies were built. It is really too late in the day to discuss a doctrine which is now,—since the publication of “The Perfect Way”—openly taught and at great length insisted on in the pages of the Theosophist, and which has but very recently been clearly expounded in “Light” by “C. C. M.” If “S. C.” is not content with these, he may turn to some letters on “Re-Incarnation” published in “Light” a year ago, under the signature “Anna Kingsford, M.D.” He will there find plainly set forth the true nature of that doctrine, which, in common with most Spiritualists, he wholly misunderstands.* In passing, it is, however, well to remind him that Spirit is Divine in its nature, and therefore, of course, possesses and includes the dual principles. Hence Spirit incarnate must needs comprehend the potentiality of both sexes. Were it otherwise, the “perfected man” could not be in the image of God. A full humanity must comprise all experiences and all human relations. Otherwise all would be disorderly, unsystematised, and unequal. The text quoted by “S. C.” is quite foreign to the subject, the physiological fact being the very reverse of the conclusion he seems to draw from it, as it would be easy to shew were the pages of this journal suited to such discussion. | ||
It is not possible within the limits of these columns, already so generously accorded to this discussion, to reply in detail to the many objections raised by “S. C.” He completely inverts the purport of our remarks about Swedenborg, and after the example of Mr. Tommy, attributes to us words we never used. Will “S. C.” be good enough to read what we say about Swedenborg in Lecture ix. p. 266, and in the letter to which he refers? He will then perceive what our estimate of the seer really is, and will find that so far from supposing Swedenborg{{Style S-HPB SB. Continues on|14-117}} | It is not possible within the limits of these columns, already so generously accorded to this discussion, to reply in detail to the many objections raised by “S. C.” He completely inverts the purport of our remarks about Swedenborg, and after the example of Mr. Tommy, attributes to us words we never used. Will “S. C.” be good enough to read what we say about Swedenborg in Lecture ix. p. 266, and in the letter to which he refers? He will then perceive what our estimate of the seer really is, and will find that so far from supposing Swedenborg{{Style S-HPB SB. Continues on|14-117}} | ||