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When the body sleeps people see the playground of the soul, but it they never see; therefore let no one wake a man suddenly, for if the soul get not rightly back to his body, it is not easy to remedy.—''Upanishads''.}} | When the body sleeps people see the playground of the soul, but it they never see; therefore let no one wake a man suddenly, for if the soul get not rightly back to his body, it is not easy to remedy.—''Upanishads''.}} | ||
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== No. 3 – June 1889 == | |||
{{Style P-Epigraph|"There is no religion higher than truth." | |||
| Family motto of the Maharajas of Benares | |||
}} | |||
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - Letters That Have Helped Me (Path series)|Letters That Have Helped Me]]}} | |||
<center>[[Judge, William Quan|W. Q. Judge]] (signed "Z.", "J. N."), pp. 65-71 (Part VII)</center> | |||
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{{Page aside in Path|v=4|n=3|p=71}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=True and False Astrology.}} | |||
When the difficulty of acquiring a knowledge of astrology is considered, it is not to be wondered at that so few in our day are proficient in that science. The rules appear designedly abstruse, as if to discourage ordinary students from entering a field that is reserved only for certain favored ones. In order to calculate an event in the life of a person with any degree of precision, one must know geometry, plane and spherical trigonometry, as well as astronomy, to say nothing of the complicated system of astrologic deductions involving all the others above mentioned. According to Steele's ''Sciences'': "The issue of any important undertaking and the fortunes of an individual were foretold by the astrologer who drew up a horoscope representing the position of the sun, moon, and planets at the beginning of the enterprise or at the birth of a person. It was a complete and complicated system, and contained regular rules which guided the interpretation, and which were so abstruse as to require years for their mastery." | |||
So, too, in his preface to the ''Grammar of Astrology'' Zadkiel says: "The art of Nativities requires many years of patient experimenting before it can be well understood and practised with certainty and satisfaction. The art of Atmospherical Astrology (weather forecasting) and also that of Mundane Astrology (the fate of nations) alike demand much time to penetrate the arcana, and a good education to follow their practise..." | |||
The condition of this age being not only material and practical, but also superficial, it follows that a difficult and visionary science like Astrology can meet with little or no encouragement from ordinary students. Young men acquire at college a smattering of many sciences, few of which are ever called into requisition in after life. And, especially in America, if they do here and there dig deeper into one mine of knowledge than another, it is solely with a view to immediate financial reward. The practical takes precedence of everything else. The highest mathematics, according to the popular notion, consists in the adding up of bank deposits or the figuring of interest on mortgages. There is little room or favor for a study which has "no money in it," especially when so much valuable time is "wasted" in learning its principles. Besides, it must be confessed that astrology is not regarded as exactly the proper thing in orthodox society. Church people generally, while they join the materialists in contemptuously denying its truth, yet retain enough of the flavor of bigotry to discountenance the study of the science as being based on heretical ideas. | |||
Thus is astrology hemmed in on every side. The result is that there is no single avowed astrologer of note in the Western hemisphere to-day. | |||
{{Page aside in Path|v=4|n=3|p=72}} | |||
In Europe the situation is not much better. Since the death of Lieut. W. R. Morrison (Zadkiel) in 1874, there has been no one of general reputation with a pretense of honest astrology in London. It is true that there is another Zadkiel in Morrison's shoes, but his lucubrations, as judged by the annual almanac issued in his name, are disgusting to a sincere believer in star-influence. For example, let us take the predictions of Zadkiel's Almanac thus far for the year 1889. Under the heading "Voice of the Stars" for January we find the following: | |||
"The martial star of Old England which has been dimmed for so long past, now begins to shine with its wonted lustre again, so that the energy and patience of her children will be soon rewarded. The solar eclipse of the first day of the month will be visible in North America; we shall soon hear of trouble in some of the north-western states, and earthquake shocks about the 97th degree of west longitude. The Central Pacific railroad will meet with some misfortune. The partial eclipse of the moon, partly visible here on the 17th inst., will be quickly followed by excitement and temporary depression on Change. News from Russia will be warlike, albeit the internal state of that country will interfere with the ambitious projects of the military and slav parties." | |||
Under the heading of February Zadkiel says: | |||
"Mars, by his transits, brings trouble on the Czar of Russia and the King of Italy early this month, and those monarchs will do well to keep out of danger and avoid warlike proceedings as far as possible. News from India, Burmah, and Afghanistan will be of evil import; strife and privation will afflict several provinces. Some great public scandal will be rife in London about the 5th inst. In France the Anarchists will be very active and mischievous this month." | |||
It would, indeed, be a loss of time to quote any further. Sufficient to say that, aside from the announcement of the solar and lunar eclipses (which were, of course, generally known and looked for), not one prophecy among the above has come true. The Central Pacific railroad did not meet with any misfortune, nor was the news from Russia at all warlike in January. Neither in February did Mars bring trouble on the Czar of Russia or the King of Italy, nor was the news from India of evil import, nor were the Anarchists particularly active in France. On the other hand, we cannot help wondering why this precious prophet did not give us some hint of what actually did occur in those months. For instance, he might have alluded to the Arch-duke Rudolph's tragic suicide, to the Panama Canal failure, to the disastrous end of the Parnell sensation, to the abdication of King Milan, to the remarkably mild winter in America, and a few other happenings of general interest, as to all of which he is silent. | |||
I think that the above extracts are enough to show that the present Zadkiel is a pretender. And yet the original owner of that pseudonym {{Page aside in Path|v=4|n=3|p=73}}was not by any means entirely above reproach. He wrote a ''Grammar of Astrology'' which was designed to accompany William Lilly's ''Introduction to Astrology'', and which is, in fact, bound up with the latter in one of Bohn's volumes. Now, a grammar ought to be plain sailing for the student, and with some little help perhaps, at the start, from a proficient, he should be enabled to follow the rules laid down, and arrive at satisfactory results. But I defy anybody to make head or tail of Zadkiel's rules. He leaves out certain essential points, without which one cannot bridge the chasms continually appearing in the mathematical calculations necessary to reach requisite solutions. Both Lilly and Zadkiel appear to have purposely given out incomplete teachings, just about as if they were trying to eat their cake and keep it too, or, in other words, to sell their book and yet not really let anyone into their secret. | |||
But, through good and bad report, through false and true teachings, astrology itself remains unchanged. The mild radiance and subtle influence of the planets continue to extend across the tremendous abysses separating this world from others, through the conducting ether, and the lives of individuals continue to tally with the positions of the various planetary bodies as calculated with reference to their position at the time of birth. The science of nativities has been corroborated over and over again, in fact by everyone without exception who has made a careful and unprejudiced examination of the same. All of the objections that naturally arise in the mind of the new investigator have occurred to many others for some thousands of years past, and have all been satisfactorily answered. It is not possible, for instance, that so profound a thinker as Kepler could have practised astrology and believed in it, without having studied it in every aspect. Let us, at least, give him the credit of possessing common sense. Recent astronomers generally maintain an obstinate silence on the subject of astrology, preferring not to run counter to the current of modern materialistic thought, yet some could be named who hold a high place in scientific circles, and who are, secretly, believers. Proctor, it is true, in his ''Myths and Marvels of Astronomy'', attempted to deride star-divination, but his efforts were not very successful in that direction. Anyway he was a time-server. In always aiming to popularize astronomy and himself, he did not hesitate to cater to the popular and churchly ideas on astrologic subjects. But even he directed his attacks mainly at horary astrology. The latter is a parasite that has become attached to the science by long association, but is in no way a part of it. As long ago as Lord Bacon's time efforts were made to rid the science of this offender. Said Bacon: | |||
"But we receive astrology as a part of physics, without attributing more to it than reason and the evidence of things allow, and strip it of its superstition and conceits." | |||
{{Page aside in Path|v=4|n=3|p=74}} | |||
This is the Keynote. Let us take what we find to be certain in this science and eject what is unworthy or unreasonable. The doctrine of nativities requires no argument simply because it invariably corroborates itself. Horary astrology, however, is and always has been extremely chimerical. The only reason it has ever been permitted to exist is because it gives the professional astrologer (one who peddles out his prophecies at so much per prophecy) a wider field for the exercise of his imagination and thereby increases his revenues. As there may be some readers who are not acquainted with the astrologic terms, I may explain that horary astrology is the astrology of the "hour"; in other words, it answers questions as to the immediate outcome of any particular business in which the seeker may be engaged. Thus it professes to tell a speculator whether to buy or sell stocks, a loser whether he shall gain the object of his choice, a plundered householder where to recover his stolen property, etc. Now, these are all temporarily of great interest to the questioner; but to what a ridiculous insignificance do they sink when brought into relation with the tremendous spaces and majestic influences of the solar system? Common sense should crush this miserable and impertinent horary falsehood under its heel. Indeed, it carries predestination into the most trivial affairs of life, and binds us irretrievably to fatalism if believed in. | |||
The doctrine of nativities, on the other hand, is one of the grandest of which we can conceive. It is not that the planets are brought into a certain position simply for the benefit or injury of individuals.<ref>At their nearest approach to the Earth the planets are set at about the following distances: The moon 226,000 miles, Venus 211,000,000 miles, Mars 34,000,000 miles, Mercury 26,000,000 miles, the Sun (he is reckoned as a planet in astrology) 90,000,000 miles, Jupiter 400,000,000 miles, Saturn 800,000,000 miles. Just imagine all these uniting their influences, at the command of an astrologer, so as to decide whether a man ought to purchase a new hat or not, or to indicate for him the whereabouts of a lost dog!</ref> The star influence is perpetually the same, except as it is modified by distance and the relations of one planet to another. Hence, a person born under a certain combination of time and place receives a certain kind of planetary influence which gives him to a limited extent the direction in which he is to travel through life. But this is not predestination. Far from it. Whether born as a monarch or as a peasant, whether the brain be mediocre or specially gifted, whether the physical formation be strong or sickly, the individual still has the opportunity of spiritual growth and improvement, subject only to the modifications of Karmic law. Anyone who has read King Oscar's pathetic and noble essay in the ''Nineteenth Century'' for February can there see that the struggle of the monad towards a higher spiritual plane is as well exemplified as in the life of the obscurest artisan. | |||
The directions of astrology, taken in relation to the planetary positions at time of birth, refer exclusively to material events. They indicate periods {{Page aside in Path|v=4|n=3|p=75}}of sickness, financial misfortune, marriage, worldly success, death. Even these may in many instances be nullified by interposing an active opposition of the will. But they do not touch the life of the inner man, who is thus left free to develop into a higher or retrograde into a lower state. A blacksmith may thus become as spiritually perfect as a college professor. | |||
Looked at in this light, astrology is seen not to interfere with the harmony of natural law, but is, on the contrary, one of the most useful illustrations of the unity that pervades not only our own little world but the entire universe. | |||
{{Style P-Align right|Chicago, March 25, 1889.}} | |||
{{Style P-Signature|G. E. W.}} | |||
{{Style P-Separator custom}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=The Practical Ethics of Theosophy.}} | |||
<center>''[A paper read before the Krishna T. S.]''</center> | |||
Let us be practical, my friends; let us be practical, I say. I shall touch to-day only upon the practical ethics of Theosophy, and in a very simple, colloquial style. | |||
My general experience among the classes interested in and leaning on Theosophy, Mental Science, Christian Science, Mind Healing,—and, indeed, all students of psychics, and of those silent and invisible forces in Nature which move with a solemn stillness, and yet which are invincible,—is that they are too dreamy, too theoretical, too vague, and too hysterical, to meet the trials of this commonplace, work-a-day life. | |||
Many of us who call ourselves Theosophists proceed to repeat the fundamental teachings of this science-religion, without ever troubling ourselves to sift them to the bottom of their meaning, or satisfying ourselves that we apply them to our own lives. | |||
I recall a few cases which illustrate this point, and I may safely relate them as convincing proof of what I have said. | |||
The first is of a lady who believed herself a devoted Theosophist; so did others. But, when a marplot of a dressmaker failed to deliver her new gown while she waited to don it for a dinner party, her impatience grew to such a fume that it boiled over in a flood of petulant tears, while she threw herself, face downwards, on a couch. Now, if a woman's theosophy, superior will, Divine wisdom, or whatever you choose to call it, does not serve her at times of such frivolous disappointment, it is not worth much. | |||
The second is of a lady who became enamored of Mental Science; enamored! mark you. For the time being she was enraptured with the group of ideas represented under this title, as a child is with a new doll, or a suitor with a fresh sweetheart. These subjects are not matters for {{Page aside in Path|v=4|n=3|p=76}}amorous jugglery. They are to live by, to study as a science, and to rest on as a companion, in whom you feel a deeper confidence and higher solace day by day. She was a gifted elocutionist; coughs, colds, and sore throat had been her mortal dread and worst enemies. After her first few lessons in Mental Science, she boldly and persistently denied the existence of influenza or catarrh; and believed this positive attitude of mind a bulwark against the inheritance of generations and the indiscreet habits of years. But the colds continued to come; crowding thick and fast upon her, making her so hoarse she could hardly speak, while she bravely fired off her ammunition of denials from behind a great fortress of catarrh. Do you not think she would have better shown divine wisdom by keeping out of draughts, changing wet stockings for dry ones, and wearing sufficient clothing? I do. | |||
One more illustration, and I have done. Not long since I was regretting the existence in life of those little, far away, desolate Islands where a seeming fate hurls us and then leaves us to stand all alone, while we feel the ground slipping away from under our feet; a waste of dark waters around us, and no human help in sight. A friend turned on me and upbraided me severely for not believing in Universal Brotherhood. It was useless for me to protest. By and by an emergency came into my life. I needed twenty-five dollars instantly, to save a near friend from disaster. It was five o'clock in the afternoon, and I sought his aid at his place of business—and it is a large importing house. I explained the grievous circumstances, and that my bank was closed. He simply replied, "I am sorry I can't help you. But you are unnecessarily excited. I guess you can bridge over your worst anticipations to-night. It's not so long to wait until the Bank opens in the morning." Later on a question of moment came up relative to matters in which we both had an interest. Certain movements of my own had been sat upon in uncharitable judgment by a dozen critics. I had not been present at the assembly; so he wrote me ten pages of gossippy scurrility, trusting "that in spirit life I had advanced beyond the world's superficial judgment", and signed himself a loyal, sincere, and faithful friend. This is an instance of how Universal Brotherhood may be talked most beautifully. But in this sordid, selfish world, cannot each one of us try to form the nucleus of a Universal Brotherhood by practising a material and spiritual philanthropy in our own little circle? | |||
If we are going to drift into the desperate and deplorable cant about our existing as perfect beings emanating from the Divine, and therefore incapable of sickness, sorrow, strife, sin; if we are going to audaciously assert that we to-day are living in the harmony of a Universal Brotherhood; if we are going to occupy our time straining our spiritual eyes after {{Page aside in Path|v=4|n=3|p=77}}astral bodies, the joys of DEVACHAN, and the luminous tableaux of NIRVANA; if we are going to find happiness and solace in these thoughts alone; we may as well return to the old and misty creeds of pulpit orthodoxy. | |||
That we are still only sons of God, and not gods unto men, is proved by the fact that we have not shaken off our old conditions of sickness, sorrow, strife, sin. If we were living to-day a practical universal Brotherhood, we should not have an Alaska St., Philadelphia; a Five Points, New York; a Seven Dials, London; with their struggling, sinning, squalid, starving populations. If we were all awake spiritually, we would gaze clearly, confidently, fearlessly, and without effort, on the astral phenomena crowding the very atmosphere about us; and until the psychic vision is completely unembarrassed, it is as useless to sit in wonder-gazing expectation as to try to read the headlines of the Morning "Press," while the fleshly tissue of the eyelids is still sealed by slumber. | |||
What is Theosophy? Well, Webster and Worcester define it as "Divine Wisdom;" but it is something more. Theosophy appears to me to be that form of philosophy that links God and Nature in man: a human pantheism. If God and Nature be linked in man as the highest expression of Divine power, our work begins with ourselves; that is, the attainment of human perfection through personal effort. | |||
What we want is not to talk Theosophy, but to live it. Live it as the man Jesus did, walking in the ways of Eternal Truth, from which he was surnamed ''Christus''. | |||
If Theosophy is to serve any purpose in elevating the ''alter ego''; if Theosophy is to teach man the Divine Wisdom which he may achieve along lines of worldly practice and experience, and so ultimately lift him on to new heights of manhood; then the very beginnings of it are rooted in laws which may apply to the homely worries of every day life, and their practical remedy. | |||
Do not let us regard the argument for the study of cosmogony and the essential nature of man which has come to us under the name of Theosophy, merely as a beautiful poetical picture; not much more than a charming dream of what might be in some intangible state of existence, and in an indefinite, nameless somewhere, quite out of mortal reach. | |||
The Theosophic life is not a mere theoretical speculation. It is neither a species of clap-trap mysticism, nor the dreary scheme of visionary philosophers with the vain hope of delivering themselves from the evils and troubles of life,—from all activity, self consciousness, and personal existence. | |||
The exactions of the Theosophist's life—the life, I say—are real. It demands the constant repression of the gross animal passions; the subor{{Page aside in Path|v=4|n=3|p=78}}dinating of fleshly desires and tempers to the higher spiritual behests; the eradication of selfishness; the fostering of broad, generous sympathies toward our fellow man; the cheerful performance of the duty that lies nearest to us. The Theosophic life requires pure thought, noble aspirations, high and holy ideal for the inner life; it teaches the love of right for righteousness sake; it distinguishes between good and evil by the light that shines within; and it develops the spiritual essence of man by meditation. | |||
You see, it is an arduous, patient, uphill journey that each one must climb for himself; and only by strength of will and grace of holiness may we poor mortal pilgrims hope to attain final glory. | |||
There is no shifting responsibilities; no shirking to-morrow's result of to-day's action, whether it be good or evil; there are no vicarious atonements. If we would be sound in soul, we must be our own spiritual surgeon and lay the axe to the root of the fungous growth of sin, just as the surgeon of the body lays the scalpel to the cancer on the human breast. | |||
The process of the practical Theosophic life is entirely within ourselves; the motive, the effort, and the consequences being distinctly personal. | |||
If you fail in an undertaking, blame no man. The cause of failure is a deficiency in yourself. Remember the law of the survival of the fittest. All our blunders and suffering in life are the result of our own ignorance or wilful error. For the law of KARMA is the law of life. What ye sow, that shall ye also reap. Byron fully illustrates this order of things when he says, "Love and liquor are both ecstacies; after one the heartache, and after the other the headache." If you plant thistle seeds, are you very surprised if strawberries do not grow? And if you lead a profligate, {{Page aside in Path|v=4|n=3|p=79}}indolent life, should you be greatly amazed if honor and acclaim do not single you out? | |||
Each one is positively the Truth, the Light, and the Way unto himself. Each one of us is an individual unit,—a fragment of the Great Whole,—travelling over the mountain paths of life, en route to the Golden Summit. | |||
The ways are steep and narrow, they are entangled with thorns and thickets and brambles and briers which smart and lacerate. And when we meet a great jagged boulder, which fate seems to have rolled as a test of our strength into our pathway, let us not stand kicking against it, wounding ourselves: it is as useless as when the gentle sea-mist endeavors to caress the cruel rocks, which tear the phantom lover to shreds. Let us not pause in despair before these boulders, and so deter our own progress. Our object is to surmount the obstacle. Climb over it; walk around it; plough through it; only let us be sure to get it behind us. | |||
And let us act. Action is effort, action is growth. Growth is divine pain. All nature travails and groans in growth. Remember, we never stand still; if we do not endeavor to advance, we retrograde. For feelings which end in themselves and do not express themselves by fulfilling a function, leave us feeble and sickly in character, debilitated in mind and soul. Believe me, spiritual excellence and the scheme for human perfection do not come to any one of us in a windfall. Whatever measure of success we may obtain in Theosophic growth is won by unflagging toil and pre-eminent psychic endowments. | |||
Don't be too confident of yourself. Salvation is wrought out in fear and trembling. Seek out the truth; there is no goal higher than truth. But the search is not without its trials; and there are few who are fitted by temperament and research to lift the veil of Isis. | |||
Spirituality is only possible of development by retiring within one's self where lies the higher world of thought, and sympathy, and instructive culture. The unfoldment of this ineffable life and its marvelous lessons are of gradual growth, but they are everlasting. Spirituality is the culture that issues from discipline, and the courage that springs from the brow of pain, and that dares all dangers. | |||
So we are again brought face to face with the bald fact that the Theosophic life means unshrinking, incessant, untiring desire combined with efficient exercise. Prayer in operation: prayer in operation carried through every movement of our waking day,—every second of our sleeping hours. | |||
You may say this is impossible. I say it is not. You will say it is hard work. Yes! But practical Theosophy wasn't made for lazy people. | |||
When you once come to realize that prayer in operation means only to work for the love of your work, it will not be so difficult. Whatsoever your calling may be, lofty or humble; whether it be to preserve human life or carry a hod; whether you are making the thought of future generations or washing dishes; perform your duty to the utmost measure of your ability, to the glory and satisfaction of your own highest self. There is no such thing as accomplishing great results without work; and spirituality makes no apology for indolence. | |||
Remember: | |||
{{Style P-Quote|The spark divine dwells in thee; let it grow. | |||
That which the upreaching spirit can achieve | |||
The grand and all creative forces know; | |||
They will assist and strengthen, as the light | |||
Lifts up the acorn to the oak tree's height; | |||
Thou hast but to resolve, and lo! God's whole | |||
Great universe shall fortify thy soul.}} | |||
{{Style P-Signature|Em'ly.}} | |||
{{Style P-Separator custom}} | |||
{{Page aside in Path|v=4|n=3|p=80}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=June.}} | |||
{{Style P-Quote|Theosophy, thou art the truth | |||
In morning of delightful day. | |||
Thou art the day itself—thy youth | |||
Knows no declining nor decay. | |||
Survivor of the vast array | |||
Of creeds in every age and clime, | |||
Thou dost the centuries survey | |||
In one eternal June of time. | |||
Thou art the universal love | |||
Which lights and leads men on their way; | |||
Thou art the wisdom from above | |||
No man may idly disobey. | |||
When Earth in distant lives is gray, | |||
Yet wilt thou rule in golden prime, | |||
Maintaining thy majestic sway | |||
In one eternal June of Time. | |||
Where Truth's reviving waters play | |||
And laws of Love and Wisdom chime, | |||
Forever and forever stay | |||
In one eternal June of Time.}} | |||
{{Style P-Signature|J. C. T.}} | |||
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{{Style P-Title small caps|level=3|1=[[Judge W.Q. - The Tell-Tale Picture Gallery|The Tell-Tale Picture Gallery]]}} | |||
<center>[[Judge, William Quan|W. Q. Judge]] (signed "Bryan Kinnavan"), pp. 80-85</center> | |||
{{Style P-Title small caps|level=3|1=[[Collins FS - The Fourth Dimension|The Fourth Dimension]]}} | |||
<center>[[Collins, F. S.|F. S. Collins]], pp. 85-87 (concluded)</center> | |||
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - Answers to Questioners|Answers to Questioners]]}} | |||
<center>[[Judge, William Quan|W. Q. Judge]] (signed "Hadji", "Moulvie", "Nilakant"), pp. 87-89</center> | |||
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{{Page aside in Path|v=4|n=3|p=89}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=Suggestions for Branch T. S. Work.}} | |||
<center>''Questions and suggestions relative hereto can be sent care of "Path."''</center> | |||
{{Style P-Title small caps|level=5|plain=yes|1=III.}} | |||
{{Style P-Title small caps|level=5|plain=yes|1=Universal Brotherhood.}} | |||
Next to the truth expressed, the most admirable quality of Occult Axioms is their simplicity. For clearness of expression and depth of wisdom perhaps none is better than the well known Hermetic Law "As above, so below." In other words, the doctrine of analogies. | |||
It is our intention in this number to analyse the subject of "Universal Brotherhood" from this standpoint; the topic is interesting and instructive, and worthy of careful consideration and discussion. | |||
''Analogy with Nature.'' Nature gives many illustrations of a law running through the universe, that might be called the Law of Interdependence or Solidarity. This, when applied to humanity, becomes the Law of Universal Brotherhood. Where nature has full sway, interdependence is perfect, but as action apart from the operations of nature becomes more and more possible, divergence from this law is greater and greater, until, humanity reached, hardly any traces of it are left, those few we have existing only in the minds of the Great Men of the age. | |||
''Analogy with Science.'' A tendency to admit a universal basis, a single element, one original force, etc., is becoming more and more frequent as the world grows wiser. Planets revolve around a central sun, which in its turn, we are told, revolves around some greater centre, carrying its system with it, and so on ''ad infinitum''. | |||
''The Human Body.'' Every part is sensitive to injury inflicted upon any other portion of the body. When the sight of one eye has been destroyed, {{Page aside in Path|v=4|n=3|p=90}}sight of the other is sometimes lost. And so, following the lines of analogy, each man influences his brother, for weal or woe, according as his characteristics are good or bad. We are as intimately connected as different parts of our own body. Therefore it behooves us to be doubly careful, for our evil acts and thoughts, besides doing ourselves harm, influence through these subtle and little understood ties, our fellow men. | |||
''The Animal World.'' Enlightened men, as we consider ourselves, are the only occupants of this world who live at the expense of each other. Natural history teaches us that wolves, lions, and tigers do not prey upon their species. There is a shameful lesson for us in this thought. | |||
And if it is not carrying analogy too far, illustrations can be drawn from inanimate nature, for does not the sun shine and the rain fall upon the just and unjust alike? | |||
''Humanity.'' Men indeed departed far from the path of righteousness when they refused to accept and treat one another as brothers. Nor may any great progress be expected in general advancement until this great law is made a real factor in the life of every human being. | |||
Perhaps the first signs of the realization of this ideal are in the growth of democracy and the obliteration of class distinctions. The nations showing the greatest advance in civilization to-day are those farthest from the old time aristocracy, and it is a significant fact that in America, the land of the birth of the next great Race, the democratic idea is nearer its highest development. | |||
As yet, unfortunately, man realizes only in a commercial sense his dependence upon his fellows. But socially, morally, and spiritually, this dependence exists, and indeed in a greater and more influential degree as the plane of action ascends. Even commercially a rich man is more or less independent, but spiritually not so. On the latter plane we are too intimately connected to act without reference to universal good, and this great truth some are beginning to realize. | |||
If Theosophists knew what an important part analogy plays in the education of an occultist, they would pay more attention to that art, and as an interesting essay on the subject we refer our readers to November "PATH," 1888, on "Analogies."<ref>[[Fullerton A - Analogies|"Analogies"]], by Alexander Fullerton (''The Path'', vol. III, no. 8, November 1888).</ref> | |||
''Original Thought.'' It is important to impress upon Theosophists the necessity for self-evolved and directed thought. We Western nations, in contra-distinction with the Hindus, are accustomed, except in our own sphere of business, to have our thinking done for us. We pay ministers to do most of our worshiping, scientists to advance our science, politicians to construct our politics and make our laws, while, wrapt up in ourselves, we are content to follow our own narrow groove. With scientists this is advantageous, for here undivided attention is the requisite of success, but in other matters, especially religion, each must do his own thinking. Even Theosophy, broad and all-embracing as it is, commands each inquirer to learn for himself and believe nothing upon faith. The information received from Mme. Blavatsky, and from the same source through other channels, is all we have for a guide, except our own intuition. Other writings are but personal views and commentaries upon what has already been written. | |||
{{Page aside in Path|v=4|n=3|p=91}} | |||
The path has been pointed out and an outline given, a description of the scenery along the road is ours, but it depends upon each of us unaided to fill in the details and go on the great journey, alone yet accompanied by many, and unconsciously helped by those beneficent beings who have the welfare of the Race at heart. | |||
''Intuition.'' We are accustomed to talk much and think little about intuition, but I doubt if many of us realize what an aid it really is. It was my custom at first to write and ask about any point that troubled me, but I soon found that before the answer came I had obtained the reply myself. I had answered my own question, and this has been the case with others. | |||
We are so used to have our thinking done for us that we are surprised when we can do it ourselves. But do it we can and do it we must, for beyond certain bounds we are told nothing, and anything further we must find out and teach ourselves. | |||
Be not afraid to trust intuition. It will never deceive if you are honest with yourself. Often it is but the recollection of what we have learned long ages ago. That is why some things appear so easy for us to understand, why strange facts, when we think of them, cease to be strange, why we have a penchant for some particular branch of knowledge, for mathematics, for science, or, above all, for occultism. It is but the cropping out of old tendencies, the partial remembrance of forgotten things. | |||
We become perfect when we have tested all experience, absorbed all knowledge, and are full of an unconquerable desire for union with the "Divine." | |||
There are not many articles upon these subjects to which we can refer our readers. That already mentioned is probably the most comprehensive. | |||
We would suggest, however, that each member try to think of additional analogies, and amplify those already given. | |||
{{Style P-Signature|G. Hijo.}} | |||
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{{Style P-Title small caps|level=3|1=[[Keightley J - Tea Table Talk|Tea Table Talk]]}} | |||
<center>[[Keightley, Julia|Julia Keightley]] (signed "Julius"), pp. 91-94</center> | |||
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{{Style P-Title small caps|level=3|1=Theosophical Activities}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=America.}} | |||
{{Style S-Small capitals|Brooklyn T. S.}} has had regular weekly meetings on Wednesday evenings since its organization, at which papers have been read on such subjects as Practical Theosophy, Reincarnation, &c. This month they will hold a public meeting, and as Brooklyn has many inquirers interest is sure to be aroused. | |||
{{Style S-Small capitals|Aryan T. S., N. Y.}}—At the meetings a certain subject is continued during several weeks. Concentration has been under discussion for over a month, and the meeting of May 14th was very interesting, as several members had taken up Patanjali's ''Yoga Philosophy'', dividing the work. Miss Hillard read a valuable paper reviewing the System as a whole, and Brother H. T. Patterson one which considered some questions arising out of the first ten Aphorisms. These two, with the discussion thereon, occupied the evening, thus leaving the subject for next meeting. This method tends to inform members equally, and is felt to be of great benefit. The Branch meetings are always full, and many visitors present each evening; an open meeting is the rule for each night, so that no inquirers need remain away. Whenever there are initiations the open meeting ceases at half past nine. | |||
{{Style S-Small capitals|Theosophical Tracts.}}—The Tract "Theosophy as a Guide in Life" which appeared in the T. P. S. has been reprinted in New York by a member of the Aryan T. S. for distribution, and will be sold very cheaply at 50 cts. per 100. | |||
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{{Style S-Small capitals|Interest in Theosophy}} has grown very much of late, as is attested by the fact that the New York ''Weekly World'' gave it four columns lately, setting forth fairly and concisely its principal doctrines. This has been read from Maine to California, as is shown by letters passing in to the Editor on the subject, of which we have been allowed to see samples. And on May 15 the same paper printed another column headed "Heathenism in New York." One of the correspondents, a minister, wrote from Washington Territory demanding the theosophical reply to the question, "Granting as true all the theosophists claim, how is a man to get rid of the sin and evil he has done—where is the pardon?" Surely if this questioner examines the law of Karma, he will find that "not all the blood of beasts on Jewish altars slain" nor the blood of anyone can wash out a single sin or fault, but that the man must reap his own crops and expiate each act of evil. | |||
{{Style S-Small capitals|A Circulating Library}} has been established at the General Secretary's office in New York, Room 47, 21 Park Row. Donations of money and books have been made by members of the Aryan T. S. sufficient to start it, and it is expected that students throughout the country will be benefitted by its use. Applications may be sent to the Librarian at that address; the Library will lend its books, at a small weekly charge, to members and to students unable to purchase such, for terms up to three weeks (six weeks for ''Isis Unveiled'' and ''The Secret Doctrine''), and donations of either money or books will be gladly received. | |||
{{Style S-Small capitals|Dr. A. Keightley}} has gone to Boston on a visit to the theosophists in that vicinity. | |||
At a recent meeting of the {{Style S-Small capitals|Krishna T. S.}} a paper on "Krishna" was read, contributed by a distant fellow theosophist. We recommend to those members who have time at their disposal and are not themselves attendants at Branch meetings to get up papers upon theosophical subjects for the use of various Branches. We will gladly indicate those Branches which would be benefitted by such work. If members engaged more freely in such efforts, there would soon spring up in all sections of our Society a unity of thought and action the value of which cannot be overstated. | |||
{{Style S-Small capitals|East Oakland, Cal.}}—The Golden Gate Lodge is exhibiting an energy which should operate as a spur and as a model to sister Branches. Not only are public meetings held in San Francisco on the 2d and 4th Sundays of each month, but similar ones have lately been opened on the 1st and 3d Sundays in Oakland, where, indeed, there is now hope of a new Branch. The G. G. Lodge has also issued for general circulation a most excellent tract—"Theosophy, its Aims and Objects." | |||
{{Style S-Small capitals|Satwa T. S.}}—The Secretary's new address is Box 1772, Los Angeles. The Branch has two meetings a week, one closed, the other open. Bros. John and Jas. Pryse have gone away on long journeys, but left earnest workers behind. | |||
{{Style S-Small capitals|Los Angeles T. S.}} continues its activity. The two Branches in the city will probably infuse theosophy into that section. Both are asking for application blanks for new members. | |||
In response to the appeal for funds for the General Secretary's office which the Convention authorized, there have been received up to May 25th, from Branches $70.50, from individuals $164. | |||
{{Style P-Title small caps|level=4|plain=yes|1=Ireland.}} | |||
{{Style S-Small capitals|Dublin Lodge.}}—At the first open meeting of this lodge in the month of April an excellent paper on Count Tolstoi's life and teachings was read by Mr. Fuller; and at the second open meeting an instructive paper by Mr. Armstrong on "Suggestions for theosophical inquirers" was read,—followed in both cases by harmonious and animated discussion. The attendance was good, and interest is still spreading both in Dublin and Limerick. | |||
{{Style P-Align right|Fred J. Dick.}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=Errata.}} | |||
In the April, 1889, issue of the PATH, two glaring errors crept in on the first page in the initial verse. "Whither" was printed "whether." Subscribers will please correct. | |||
{{Style P-Quote|"The future exists in and grows out of the present. He who knows this will do his whole duty."}} | |||
<center>OM.</center> | |||
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== No. 4 – July 1889 == | |||
{{Style P-Epigraph|"Now that light which shines above this heaven, higher than all, higher than everything, in the highest world, beyond which there are no other worlds, that is the same light which is within man. All this is Brahman. Let a man meditate on this as beginning, ending, and breathing in Brahman." | |||
| Chāndogya Upanishad | |||
}} | |||
{{Style P-Title small caps|level=3|1=[[Keightley J - Judge the Act Not the Person|Judge the Act: Not the Person]]}} | |||
<center>[[Keightley, Julia|Julia Keightley]] (signed "Jasper Niemand"), pp. 97-105</center> | |||
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{{Style P-Title small caps|level=4|plain=yes|1=Hiding Theosophy under a Bushel.}} | |||
If there be in the doctrines promulgated through our Society any virtue or uplifting powers, they should be brought to the attention of all thinking men and women. If theosophists have themselves found any solutions of vexing problems, or any help in their pilgrimage through life, they should not pocket this great benefit and thus keep it from those whom they alone can reach; and if in such members there exists the loyalty that all true men should possess, then it is incumbent on them to not only give out to others the new thoughts they have received, but also to direct atten{{Page aside in Path|v=4|n=4|p=106}}tion to the Society's work as an organized body. The crouching in idleness behind the idea that these doctrines are as old as mankind is a weak and untheosophical act. Many sincere theosophists have worked hard against great opposition and bitter ridicule for fourteen years to establish our Society on a firm basis and to accumulate a mass of literary matter upon which all can draw. For other members to use all this and then to fear the name of the Society, is cowardice. However, such weak souls will always hide their heads and cannot harm the cause. | |||
But those who know that all over this great land are millions whose minds and hearts need just the theosophical doctrines, will hasten to spread a knowledge in every quarter, not only of theosophy, but also of where and how theosophical books can be obtained and entrance to our ranks effected. Seek no fashionable quarters; they are useless and ever limited by the small and silly considerations that govern "Society," but all over this broad country are those who care more for the light of truth than for anything social life can give. | |||
{{Style P-Align right|J.}} | |||
{{Style P-Title small caps|level=3|1=[[Buck JD - There is a Tide in the Affairs of Men|There is a Tide in the Affairs of Men]]}} | |||
<center>[[Buck, Jirah Dewey|J. D. Buck]] (signed "J. D. B."), pp. 106-107</center> | |||
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{{Style P-Title small caps|level=4|plain=yes|1=The Astral Light.}} | |||
{{Style P-Quote|They say that every deed that we have done, | |||
And every word and thought, or foul or fair, | |||
Are stamped imperishably on the air, | |||
Just as the sitter's face is thrown upon | |||
The darkened plate by th' all pervading sun. | |||
Likewise, 'tis said, nor time nor change can e'er | |||
These pictured records of our lives impair, | |||
Though centuries may roll when we are gone, | |||
Stupendous thought! that what we are should be | |||
Forever blazoned in the Astral Light, | |||
Where he who wills unfailingly may see | |||
Whatever each has wrought of wrong or right! | |||
If this be truth, resolve, O Soul, to-night, | |||
To purge thyself of all iniquity!}} | |||
{{Style P-Signature|St. George Best.}} | |||
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - Letters That Have Helped Me (Path series)|Letters That Have Helped Me]]}} | |||
<center>[[Judge, William Quan|W. Q. Judge]] (signed "Z.", "J. N."), pp. 108-114 (Part VIII)</center> | |||
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{{Style P-Title small caps|level=4|plain=yes|1=Peace with Honor;}} | |||
{{Style P-Subtitle|Or, A Scientific Frontier.}} | |||
The PATH has never been a controversial magazine, and does not intend to be. But it cannot in justice to its readers fail to notice the recent exposures, in the ''Religio-Philosophical Journal'', of self-confessed lying, jealousy, and violation of confidential relations. These are shown forth in the letters of Mabel Collins and Dr. Coues about ''Light on the Path'', and later by the extremely vulgar Chicagoan wit of an article giving the confidential papers of the Esoteric Section of the T. S. "Peace with honor" has become {{Page aside in Path|v=4|n=4|p=116}}impossible, and the lines that demark the frontier between true theosophists and those who are in the Society for gain or glory must be drawn. | |||
The course of the Religio-Philosophical matters not. Its editor is a Chicagoan who will fight when his property is in any way attacked, and having shot off the missiles furnished by two recreant theosophists, will probably not soon indulge in similar work. But the others must continue if they are not exceptions to the rules that govern in similar cases. Dr. Coues, a president of a T. S. Branch, chairman at one General Convention. Mabel Collins, late joint editor of ''Lucifer'' with H. P. Blavatsky, are now, quite evidently, embarked on a campaign designed to bully and injure an old and dying woman. Both, actuated by similar motives of jealousy, present a sad spectacle. Dr. Coues, after losing the management of the old Board of Control, begs and implores Mme. Blavatsky for two years to make him President of the Society which he had ever injured by his presence; failing in this struggle, he casts about him for means of injuring her who had no power to raise to the head of our Society a man who had done nothing to deserve it. The heavy guns hurt none but the conspirators, for the explosion serves but to tear off the masks they held between theosophists and themselves, revealing them as moved solely by disappointed vanity and jealousy, while ''Light on the Path'' remains a gem as before and the Esoteric Section proceeds with its work. | |||
The issue raised by the ''Religio-Philosophical Journal'' is a false one. It is, that H. P. Blavatsky has attempted to coerce the press. It also thinks that an Esoteric Section of the T. S. is wrong and unjustifiable. Inasmuch as the editor of that Journal joined the T. S. in 1885, and the upper and other Sections of the T. S. have always been in existence, embracing many members, it is rather late for him to propose an amendment,<ref>{{Style P-Editors note|In Supplement to ''The Theosophist'', 1881, the other Sections are mentioned.}}</ref> and it was improper to remain in the T. S. and attack its organization. | |||
As long ago as 1881 the R. P. Journal printed articles by W. E. Coleman attacking the personal character of H. P. Blavatsky and the T. S. in general. To these the editor of THE PATH replied, but the reply was not printed; and the Journal has ever since been admitting similar scurrilous articles to Coleman's first. Without orders or suggestions all fair men, let alone theosophists, should have hastened to reply. Doubtless silence made the Editor think the attacks were justified. The press must have lately acquired the right to dictate to bodies of men and women that they shall not follow a common policy of rebuking calumniators and denouncing slanders: but we have yet to hear that the press has any such prerogative. | |||
This whole trouble started in the ''Religio'' is but a tempest in a teapot. What if such a circular as he prints was sent in the Esoteric Section, or if a pledge was signed? Everyone has a right to join such a body and to sign a pledge; and the ''Religio'', or any other paper, has no right to object. Many of these journalists who object to these things are Knights Templar who take most binding oaths; perhaps the Editor of the ''Religio'' is one; we should like to ask, if he does not object; and if the published oath of that body is the correct one, perhaps he can explain how his present attitude is consistent with that oath, or maybe American civilization permits some fine distinctions not admitted by us. | |||
"A scientific frontier" must be drawn. Theosophists who supinely sit down inactive while fellow theosophists are slandered and the cause itself dragged through the mud by scoffers, are only paper and straw theosophists: the mildew of self will destroy the paper, and the straw will be blown away by the wind, and those others who, while in the T. S., try to exalt themselves and misrepresent the Society are much less theosophists. Yet all these things will do the Society good, and will tend to separate the wheat from the chaff in readiness for the closing cycle. | |||
{{Style P-Title small caps|level=4|plain=yes|1=Suggestions for Branch T. S. Work.}} | |||
<center>''Questions and suggestions relative hereto can be sent care of "Path."''</center> | |||
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{{Style P-Title small caps|level=5|plain=yes|1=IV.}} | |||
{{Style P-Title small caps|level=5|plain=yes|1=Intuition.}} | |||
In our last number we discussed very superficially what we called "Original Thought." Our article was written before the appearance of the May PATH with Mr. Fullerton's "Why a Guru is yet Premature," which so excellently exemplifies our paper. The importance of the subject leads us to follow up the discussion under the heading of Intuition. | |||
As Mr. Fullerton very justly observes, until we have exhausted all our present resources we have no right to ask the aid of the Guru, and Intuition is one, if not the most important, of these resources; for, as he again remarks, our Intuition is the faculty our guide, when he comes, will most employ, and its development is therefore necessary. | |||
''What is Intuition?'' Webster defines it as "immediate perception." This is good in itself, but Theosophists give it a higher meaning. Intuition, in the Occult Sense, may be said to be that faculty which teaches us from within, in distinction from the usual manner of obtaining information, ''i. e.'' through books, speech, etc. It is the channel by means of which we derive instruction from our inner selves, or from other sources through our inner selves. | |||
The gift is currently supposed to belong more especially to woman, as she is often said to jump at conclusions without using her reasoning faculties. There may be some truth in this, as there usually is in popular saws, for to woman belongs the more highly developed and sensitive organization. Intuition, however, is by no means opposed to the use of reason; on the contrary, it should be assisted by it as by all our mental powers. | |||
''How to develop Intuition.'' Like most of our faculties, its exercise and development go hand-in-hand. As an oarsman rows to attain proficiency in rowing, or a child is required to memorize long pieces of poetry to develop its memory, so a Theosophist must practise Intuition to become intuitive. But as the oarsman may overtrain, or the child forget what it has learned ten minutes after it recites, it is necessary for us to be careful how we proceed. | |||
''Relations of Contemplation and Intuition.'' A hint is given when it is said that Intuition is the faculty brought more or less into play in contemplation. Contemplation in one sense is the exercise of Intuition, and when we seriously consider some doubtful or intricate point, we never fail to be astonished at the rapidity with which our doubts are cleared. Our Intuition has in a few moments taught us what we desired to know, when it might have required hours of book study to reach the same result. And not the least curious part of it is that we are sure we are right. If we are not, it is because our imagination has clouded our answer. This leads to another important point. | |||
''Relations of Imagination and Intuition.'' Imagination for the purposes of our present discussion may be described as of two kinds, True and False. True imagination is closely allied to Intuition, and is one of the most important factors in occultism. It may be defined as the development of the ordinary imagination when all elements that render it false are abstracted; in other words, when we have so conquered our physical tendencies that they no longer influence us sufficiently to colour our imaginings. If this be the case in thinking intently upon any subject, the ideas we may have, in other words, the results of our imagination, are the teachings of Intuition, {{Page aside in Path|v=4|n=4|p=118}}and may be accepted as true because there exist no extraneous elements which give false meaning to our thoughts or divert them by our desires until they lose their true significance and reach us either in such a condition that reason refuses to accept them, or, worse still, in a form that appeals to our lower instead of our higher nature. | |||
Is it not strange how all the lessons of Theosophy come sooner or later back to the same old point, teach the same old truth,—the absolute importance of conquering, once and for all, our lower nature! It would seem, and truly, that not the slightest advance can be made in any direction until this fundamental object is attained. | |||
Contemplation, we therefore see, is the exercising of our intuition, and true imagination the source through which it reaches us. The development of each travels on lines parallel to the others, and must be attended to with equal care, for the power of practising any one of them with satisfactory results depends upon the degree of perfection we have acquired in all three, and they in turn depend upon our personal purity, in the fullest sense of that word. | |||
It is of course understood that in this discussion we have had reference alone to the least developed form of Intuition. It is capable of much higher uses than the more or less mental operations just spoken of; but the same rules apply to its spiritual development, for is it not written, "As above, so below"? This more elevated application does not as yet concern us; we must perfect its action on the mental plane, before we should or, indeed, could turn higher. | |||
''Discussion of Branch Meetings.'' It must not be forgotten that the object of these papers is to present with some system a means by which American Theosophists can regularly discuss the same subjects at about the same time, thus generating currents of thought in one direction that will materially aid each other. A short analysis of each topic is attempted with appropriate references, both for the purpose of saving time and helping the pursuit of knowledge upon the different points by suggesting lines of thought. It is also hoped that it will not be without benefit to Theosophists-at-large, as each month brings certain subjects more prominently before them for their consideration and study. They will have a chance to exercise their faculties of contemplation and intuition by following up and filling out the thoughts they find outlined. | |||
Theosophic thought has been noticed to move in cycles. I have frequently found an article in the next issue of some magazine upon the subject I had been thinking about: if therefore Theosophists desire any particular topic treated, they are invited to send questions and suggestions through the PATH. | |||
As references, the best each can use is his own Intuition; if that fails him, he will read with profit—Patanjali's ''Raj Yoga Philosophy''; ''Guide to Theosophy'', articles on "Imagination" and "Concentration"; articles in ''Five Years of Theosophy'', "Contemplation" and "Elixir of Life"; ''Magic White and Black'', pages 65, 84, 103, 111, 114, 155, for Imagination, pages 21, 25, 81 for Intuition; PATH, Vol. III, page 116; and the usual standard works. | |||
{{Style P-Align right|G. Hijo.}} | |||
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{{Style P-Title small caps|level=4|plain=yes|1=Literary Notes.}} | |||
''The Light of Egypt; or, the Science of the Soul and the Stars.'' Anon. (1889, Rel. Phil. Pub. House, Chicago, $3.50.) This is a paper-covered book of 292 pages to which the author is afraid to put a name. It is not by the editor of the R. P. J., because he is known to be a ridiculer of theosophical works, and this book is a plagiarism similar to Street's ''Hidden Way'', only that here the author has assimilated doctrines put forth in such works as ''Isis Unveiled'', ''Esoteric Buddhism'', ''The Secret Doctrine'', and ''The Theosophist'', and then dressed them up in slightly different words. The method adopted to make it appear original is to omit citation of authorities and to denounce the doctrines of Karma and Reincarnation as applicable to this earth, while admitted otherwise. A whole chapter is devoted to Karma, but we find it illogical and very muddy. The theory of life-waves along the planetary chain, first put forward in ''The Theosophist'' and modified in ''Esoteric Buddhism'', is adopted by the author as "hers," after "twenty years of intercourse with the Adepts of Light." It is strange that it was not brought forward before in the author's other works. On page 85 we find a reproduction of what H. P. Blavatsky long ago said, "The fifth race is coming to a close, and already forerunners of the sixth race are among the people," and has repeated in her ''Secret Doctrine'' at p. 444, vol. 2. After ridiculing Karma on the ground that if the first races had no Karma there could not be the present fall, the author proceeds to answer the question, "What is the real cause of so much misery in the world?", by gravely stating "it is the result of innumerable laws, which in their action and reaction produce discord in the scale of human development"—only another way of saying, "it is the result of Karma"—, and then devotes a page or two to proving it {{Page aside in Path|v=4|n=4|p=120}}is Karma by showing the gradual degradation of man through the various ages. The preface astonished us, for the book is a rehash, pretty well done, of theosophical doctrines from first to last. A great blemish is the ignorant mistake of calling Karma, Devachan, and Reincarnation, "Buddhist doctrine," when mere tyros know they are Brahmanical Vedic doctrines taught to Buddhists. "What is new in the book is not true, and what is true is not new" but quite theosophical. Its numerous ''ex cathedra'' unsupported statements about nature are as refreshing as those in theosophical writings, lacking, however, the logical and reasonable force of the latter. The second part is devoted to astrology, and is merely another rehash of all that can be found in Lilly, Ptolemy, Sibley, and others. The book is by Mrs. Emma Hardinge Britten, and will no doubt be as good a business venture as her other two works. | |||
''Light on the Path'' in Sanscrit. This valuable work has been translated into Sanscrit by the learned Pandit N. Bhashyacharya, F. T. S., of the Library at the T. S. Headquarters in India. This is one of the T. S. books of the year issued to the last Convention in Adyar in 1888. The learned Pandit says in his note appended to the translation, "While these thoughts were passing through my mind, I was also contemplating upon the marvellous change of events in the world that has given rise to the most elaborate and recondite philosophy of the East finding almost an inspired expression from the pen of a lady in the far West." This little book is beautifully printed in the Devanagiri character by the Government Branch Press of Mysore, India, and covers in all only 30 pages. | |||
''Hertha, or the Spiritual Side of the Woman Question'', is a small book by Elizabeth Hughes, F. T. S. (1889. E. Hughes, 247 South Spring St., Los Angeles, Cal.; Cloth 50c., Paper 25c., 81 pp.) The author thinks the question is differently regarded now from twenty years ago; and yet that collectively the woman soul sleeps now, not alive to the situation. The advanced ideas of the present day may be traced to the Illuminati. Woman has been degraded, is passing through a transitory state, and the future is now foreshadowed. Only a woman could penetrate the mysteries of India. "Alone, misunderstood, calumniated, has Helena Blavatsky borne through dangers and privations manifold and terrible this priceless lore to our western world * * * * From the mother's womb, from her bosom, are the elements of the future world created, and when motherhood becomes divine, instead of less than human, the angels will rejoice." | |||
''The Key to Theosophy'', by H. P. Blavatsky. An advance sheet reads as follows: | |||
''Theo.'' They are three, and have been so from the beginning. (1.) To form a nucleus of a Universal Brotherhood of Humanity, without distinction of race, colour, or creed. (2.) To promote the study of Aryan and other Scriptures of the world's religions and sciences, and to vindicate the importance of old Asiatic literature, namely, of the Brahmanical, Buddhist, and Zoroastrian philosophies. (3.) To investigate the hidden mysteries of Nature under every aspect possible, and the psychic and spiritual powers latent in man especially. These are, broadly stated, the three chief objects of the Theosophical Society. | |||
''Enq.'' Can you give me some more detailed information upon these? | |||
''Theo.'' We may divide each of the three objects into as many explanatory clauses as may be found necessary. | |||
''Enq.'' Then let us begin with the first. What means would you resort to in order to promote such a feeling of brotherhood among races that are known to be of the most diversified religions, customs, beliefs, and modes of thought. | |||
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''Theo.'' Allow me to add that which you seem unwilling to express. Of course we know that with the exception of two remnants of races—the Parsees and the Jews—every nation is divided, not merely against all other nations, but even against itself. This is found most prominently among the so-called civilized Christian nations. Hence your wonder, and the reason why our first object appears to you a Utopia. Is it not so? | |||
''Enq.'' Well, yes; but what have you to say against it? | |||
This has been copyrighted here and will shortly be issued; 250 pp. | |||
Bro. Too Karam writes us that the Bombay Publication Fund has taken in hand a revision of the existing translation of Patanjali's ''Yoga Philosophy'', and that the new work will not only be free from the defects of the old, but will contain very important and useful notes, carefully selected from some ten Commentaries. It will make its appearance in about six months. The issue in America and India, respectively, of a new edition of Patanjali certainly shows that he is being read. | |||
The same Fund has now in press a translation into English of the first 12 Upanishads, with the Commentaries thereon of the famous Sankaracharya. We shall notice this when received, and publish its price. | |||
''The Voice of the Silence'' is a most important work almost finished, by H. P. Blavatsky. It is a translation by her of the first series of ''Fragments from the Book of the Golden Precepts''. It has been copyrighted here and will shortly be issued. It will explain ''Light on the Path'' and throw light on Patanjali's ''Yoga Philosophy''. Its value cannot be overstated. | |||
{{Style P-Title small caps|level=4|plain=yes|1=Tea Table Talk.}} | |||
<center>[[Keightley, Julia|Julia Keightley]] (signed "Julius"), pp. 121-125</center> | |||
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{{Page aside in Path|v=4|n=4|p=125}} | |||
{{Style P-Title small caps|level=3|1=Theosophical Activities}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=America.}} | |||
{{Style S-Small capitals|Brooklyn T. S.}}—This Branch held its first public meeting in Conservatory Hall, Brooklyn, on the evening of June 8th. Col. H. N. Hooper presided. The meeting was addressed by Dr. A. Keightley and Mr. William Q. Judge. Dr. Keightley explained the doctrine of Karma, and Mr. Judge gave a short history of the rise and progress of the theosophical movement, showing what theosophy is and what it is not. There will be other public meetings of the Branch next fall. | |||
{{Style S-Small capitals|The Chicago Branches.}} Although some of the bitterest opponents of theosophy are in this city, the Branches are doing excellent work. Groups meet not only at the regular gathering, but also in the houses of Dr. Phelon of the Ramayana T. S. and others. Mrs. Brainard has started many centres of theosophical activity, and other members are working hard. It will be found that the attacks unjustly made upon us will have the effect of showing forth Theosophy as it should be known—as an ethical reform. | |||
{{Style S-Small capitals|Vedanta T. S.}} in Omaha has been having interesting meetings, and the Branch is arranging for a hall in which to meet. | |||
{{Style S-Small capitals|Bro. W. H. Hoisington}}, the blind minister at Rochelle, Ill., constantly lectures through the West on Theosophy. For years he has been an earnest, diligent Theosophist, of that sort valued by the Masters, who desire at once to impart to others whatever treasure of truth they may have found themselves. Bro. Hoisington's services can be obtained in Western towns at small expense, and he can render valuable aid to many inquirers. This case illustrates how Theosophy is gradually acquiring the apparatus the age demands,—libraries, pamphlets, journals, lecturers, &c. | |||
{{Page aside in Path|v=4|n=4|p=126}} | |||
{{Style S-Small capitals|Washington, D. C.}} On Sunday, June 16th, a public meeting was held at Grand Army Hall on Pennsylvania Ave., over which Mr. Anthony Higgins presided. Mr. Higgins is the President of the new Blavatsky T. S. in Washington, and is a well-known lecturer on "Spiritualism," who has discovered truth in Theosophy. About 200 persons were present. The subject for discussion was "What Theosophy is and What it is not." Dr. A. Keightley of London spoke at length upon Karma and Reincarnation. A very striking illustration made by him was that the building up of the material body upon the model made by the subtile one was just like the process of electroplating. Dr. Keightley also gave a number of interesting facts about the daily life of H. P. Blavatsky. Mr. William Q. Judge said that the people and the press of Washington had been deluded as to what Theosophy was, for some years, by Dr. Elliott Coues, and that, such an impression being prejudiced, it was necessary to lay the truth before the people; he then told of the progress of the Society in a speech about an hour long. The Chairman closed the meeting in arguments lasting half an hour, in which he paid attention to the question of Dr. Coues and his various statements and positions. | |||
The Blavatsky Theosophical Society was chartered and duly organized the following week. It seems peculiarly fitting that the Capital of the Country, named after him who created the Republic, should contain a Branch named {{Page aside in Path|v=4|n=4|p=127}}after her who formed the Society. And we sincerely hope that its career may manifest the same growth as has the city, and be as honorable and useful as has the illustrious woman whom it commemorates. | |||
{{Style S-Small capitals|The Theosophical Publication Fund}} initiated by Mrs. Ver Planck has reached $138.40. | |||
The contributions to the office-fund of the General Secretary from May 1st to June 26th are: from Branches, $105; from individuals, $276.39. | |||
{{Style P-Title small caps|level=4|plain=yes|1=Ireland.}} | |||
{{Style S-Small capitals|Dublin Lodge T. S.}}, held two open meetings in May which were well attended. The papers read were on "Objections to Theosophy," and "One Self-Evident Condition." The latter paper was by Bro. J. A. Kelly. | |||
{{Style P-Align right|F. J. Dick.}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=Questions in "Forum No. 2."}} | |||
III. In what precise way is "Meditation" to be practiced by a Theosophist? | |||
IV. What are the three books referred to in Forum No. 1. as dictated or inspired by Higher Powers? | |||
V. Some Theosophists say that reading books is needless, but that one should think upon Theosophical subjects. Is this the true theory? | |||
VI. If everyone starts from and returns into "that" (spirit), what is the object of existence in matter? Is this the only way to fulfil the soul's desire? | |||
A copy of Forum No. 2 and of any succeeding number may be had by remitting 5 cts. in stamps to the editor. | |||
{{Style P-Title small caps|level=4|plain=yes|1=Notice.}} | |||
The Executive Committee of the American Section T. S. considered on June 22d the charge of untheosophical conduct preferred against Dr. Elliott Coues of Washington, D. C., found him guilty thereof, and unanimously expelled him from the Theosophical Society. | |||
Under instructions of the Resolution of the Convention in April, the General Secretary has revoked the Charter of the Gnostic T. S., Washington, D. C., that Branch having sent no dues or reports for long time. | |||
{{Page aside in Path|v=4|n=4|p=128}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=Circulating Theosophical Library.}} | |||
The following books constitute at date the Circulating Theosophical Library, and under the Rules published in June PATH, will be lent to (a) members of the Theosophical Society, (b) poor students, unable to purchase such, whose application is endorsed by a member, the endorser becoming responsible for book and charges. A copy of the Rules will be furnished to anyone enclosing a stamp to the General Secretary. | |||
# ''Isis Unveiled'', Vol. I. | |||
# ''Isis Unveiled'', Vol. II. | |||
# ''Secret Doctrine'', Vol. I. | |||
# ''Secret Doctrine'', Vol. I. | |||
# ''Secret Doctrine'', Vol. II. | |||
# ''Secret Doctrine'', Vol. II. | |||
# ''Bible Myths and their Parallels in other Religions''. | |||
# ''The Path'', Vol. I. | |||
# ''The Path'', Vol. II. | |||
# ''The Path'', Vol. III. | |||
# ''Jehoshua, the Life of''. | |||
# ''Incidents in the Life of H. P. Blavatsky''. | |||
# ''Geometrical Psychology''. | |||
# ''Apollonius of Tyana''. | |||
# ''Geomancy''. | |||
# ''Man, a Study of''. | |||
# ''Mystery of the Ages''. | |||
# ''Theosophy, Hints on Esoteric'', No. I. | |||
# ''Sankhya Karika''. | |||
# ''Guide to Theosophy''. | |||
# ''Occult World Phenomena''. | |||
# ''Probodha Chandrodaya Nataka''. | |||
# ''Magical Writings of Thos. Vaughan''. | |||
# ''Rosicrucians''. | |||
# ''Problems of the Hidden Life''. | |||
# ''Problems of the Hidden Life''. | |||
# ''Reincarnation''. | |||
# ''Louis Lambert''. | |||
# ''United'', Vol. I. | |||
# ''United'', Vol. II. | |||
# ''Man, Fragments of Forgotten History''. | |||
# ''Rosicrucians, Among the''. | |||
# ''Rosicrucians, Among the''. | |||
# ''Guide to Theosophy''. | |||
# ''Esoteric Buddhism''. | |||
# ''Karma, a Novel''. | |||
# ''Ghost, an Unlaid''. | |||
# ''All's Dross but Love''. | |||
# ''Song Celestial''. | |||
# ''Pearls of the Faith''. | |||
# ''Indian Idylls''. | |||
# ''Wisdom of the Brahmins''. | |||
# ''Idyll of the White Lotus''. | |||
# ''Magic, White and Black''. | |||
# ''Five Years of Theosophy''. | |||
# ''Theosophy, Religion, and Occult Science''. | |||
# ''Soul of Things'', Vol. I. | |||
# ''Soul of Things'', Vol. II. | |||
# ''Soul of Things'', Vol. III. | |||
# ''Transcendental Physics''. | |||
# ''Animal Magnetism'' (Deleuze). | |||
# ''Blossom and the Fruit''. | |||
# ''Occult World''. | |||
# ''Duchess Emilia''. | |||
# ''Zanoni''. | |||
# ''Strange Story''. | |||
# ''Purpose of Theosophy''. | |||
# ''Purpose of Theosophy''. | |||
# ''Gates of Gold, Through the''. | |||
# ''Patanjali's Yoga Philosophy'' (American edition). | |||
# ''Wilkesbarre Letters on Theosophy''. | |||
# ''Wilkesbarre Letters on Theosophy''. | |||
# ''(unclear in the scan)''. | |||
# ''Buddhist Catechism''. | |||
# ''Mysteries of the Hand''. | |||
# ''Light on the Path''. | |||
# ''Buddhist Diet-Book''. | |||
# ''Spiritual Guide''. | |||
# ''Bhagavad-Gita''. | |||
# ''Posthumous Humanity''. | |||
# ''Hours with the Mystics'', Vol. I. | |||
# ''Hours with the Mystics'', Vol. II. | |||
# ''Sympneumata''. | |||
# ''Marcus Aurelius Antoninus'' (Meditations). | |||
# ''Isaacs, Mr.'' | |||
# ''Modern Palmistry''. | |||
# ''Zanoni''. | |||
# ''Evolution Religieuse Contemporaine''. | |||
# ''Emerson's Writings, Essays'', 1st Series. | |||
# ''Emerson's Writings, Essays'', 2d Series. | |||
# ''Mysteries of a Turkish Bath''. | |||
# ''Life, Notes from''. | |||
# ''Light on the Path'' (with comments). | |||
# ''The Coming Race''. | |||
# ''The Light of Asia''. | |||
{{Style P-Title small caps|level=4|plain=yes|1=Obituary Notice.}} | |||
{{Style S-Small capitals|Mrs. Martha Bangle}}, formerly Secretary of the Golden Gate Lodge of the T. S., East Oakland, Cal., departed this life on June 7th, 1889, after much suffering from consumption of the lungs. | |||
Mrs. Bangle was a devoted Theosophist, loyal, earnest, zealous. She will be remembered and honored for her character and her work. | |||
{{Style P-Quote|"The Absolute is not to be defined, and no mortal nor immortal has ever seen or comprehended it during the periods of Existence."—''Secret Doctrine''.}} | |||
<center>OM.</center> | |||
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<hr> | |||
== No. 5 – August 1889 == | |||
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - Letters That Have Helped Me (Path series)|Letters That Have Helped Me]]}} | |||
<center>[[Judge, William Quan|W. Q. Judge]] (signed "Z."), pp. 129-134 (Part IX)</center> | |||
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{{Style P-Title small caps|level=4|plain=yes|1=The Worship of the Dead.}} | |||
{{Style P-Subtitle|Some of the Evil Consequences of Mediumship.}} | |||
<center>''[Extracts from a Private Letter.]''</center> | |||
Ques.—Is there any intermediate condition between the spiritual beatitude of Devachan and the forlorn shade-life of the only-half-conscious reliquae of human beings who have lost their sixth principle? Because, if so, that might give a locus standi in imagination to the "Ernests" and "Joeys" of the spiritual mediums,—the better sort of controlling spirits. | |||
Ans.—Alas! no, my friend; not that I know of. From Sukhava down to the "Territory of Doubt" there is a variety of spiritual states, but I am not aware of any such intermediate condition. The "forlorn shadow" has to do the best it can. As soon as it has stepped outside the Kama-Loka,—crossed the "Golden Bridge" leading to the "Seven Golden Mountains"—the Ego can confabulate no more with easy-going mediums. No "Ernest" or "Joey" has ever returned from the Rupa-loka, let alone the Arupa-loka, to hold sweet intercourse with men. Of course there is a "better sort of reliquae;" and the "Shells" or "Earth-walkers," as they {{Page aside in Path|v=4|n=5|p=135}}are here called, are not necessarily all bad. But even those who are good are made bad for the time being by mediums. The "Shells" may well not care, since they have nothing to lose anyhow. But there is another kind of "Spirits" we have lost sight of; the suicides and those killed by accident. Both kinds can communicate, and both have to pay dearly for such visits. And now to explain what I mean. Well, this class is the one which the French Spiritists call "les esprits souffrants." They are an exception to the rule, as they have to remain within the earth's attraction and in its atmosphere—the Kama-loka—till the very last moment of what would have been the natural duration of their lives. In other words, that particular wave of life-evolution must run on to its shore. But it is a sin and cruelty to revive their memory and intensify their suffering by giving them a chance of living an artificial life, a chance to overload their Karma, by tempting them into open doors, viz. mediums and sensitives, for they will have to pay roundly for every such pleasure. I will explain. The Suicides, who, foolishly hoping to escape life, find themselves still alive, have suffering enough in store for them from that very life. Their punishment is in the intensity of the latter. Having lost by the rash act their 7th and 6th principles, though not forever, as they can regain both, instead of accepting their punishment and taking their chances of redemption, they are often made to regret life and tempted to regain a hold upon it by sinful means. In the Kama-loka, the land of intense desires, they can gratify their earthly yearnings only through a living proxy; and by so doing, at the expiration of the natural term, they generally lose their monad forever. As to the victims of accident, these fare still worse. Unless they were so good and pure as to be drawn immediately within the Akasic Samadhi, ''i. e.'' to fall into a state of quiet slumber, a sleep full of rosy dreams, during which they have no recollection of the accident, but move and live among their familiar friends and scenes until their natural life-term is finished, when they find themselves born in the Devachan, a gloomy fate is theirs. Unhappy shades, if sinful and sensual they wander about (not shells, for their connection with their two higher principles is not quite broken) until their death-hour comes. Cut off in the full flush of earthly passions which bind them to familiar scenes, they are enticed by the opportunities which mediums afford, to gratify them vicariously. They are the Pisachas, the Incubi and Succubi of mediaeval times; the demons of thirst, gluttony, lust, and avarice; Elementaries of intensified craft, wickedness, and cruelty; provoking their victims to horrid crimes, and revelling in their commission! They not only ruin their victims, but these psychic vampires, borne along by the torrent of their hellish impulses, at last—at the fixed close of their natural period of life—they are carried out of the earth's aura into regions where for ages they endure exquisite suffering and end with entire destruction. | |||
{{Style P-Separator custom}} | |||
{{Page aside in Path|v=4|n=5|p=136}} | |||
Now the causes producing the "new being" and determining the nature of Karma are Trishna (or tanha)—thirst, desire for sentient existence, and Upadana, which is the realisation or consummation of trishna or that desire. And both of these the medium helps to develop ''ne plus ultra'' in an Elementary, be he a suicide or a victim, (alone the Shells and Elementals are left unhurt, tho' the morality of the sensitives can by no means be improved by the intercourse). The rule is that a person who dies a natural death will remain from "a few hours to several short years" within the earth's attraction, ''i. e.'' the Kama-loka. But exceptions are the cases of suicides and those who die a violent death in general. Hence one of such Egos who was destined to live—say 80 or 90 years, but who either killed himself or was killed by some accident, let us suppose at the age of 20, would have to pass in the Kama-loka not a few years but, in his case, 60 or 70 years as an Elementary, or rather an "earth-walker," since he is not, unfortunately for him, even a "Shell." Happy, thrice happy, in comparison, are those disembodied entities who sleep their long slumber and live in dream in the bosom of Space! And woe to those whose trishna may attract them to mediums, and woe to the latter who tempt them with such an easy upadana. For in grasping them and satisfying their thirst for life, the medium helps to develop in them—is in fact the cause of—a new set of Skandhas, a new body, with far worse tendencies and passions than the one they lost. All the future of this new body will be determined thus, not only by the Karma of demerit of the previous set or group, but also by that of the new set of the future being. Were the mediums and spiritualists but to know, as I said, that with every new "angel guide" they welcome with rapture, they entice the latter into an upadana which will be productive of untold evils for the Ego that will be reborn under its nefarious shadow; that with every seance, especially for materialisation, they multiply the causes for misery, causes that will make the unfortunate Ego fail in his spiritual birth or be reborn into a far worse existence than ever; they would perhaps be less lavish in their hospitality. * * * * * It is through this that the gross and pernicious doctrine of spirit brides and husbands arises. But one day it will return to curse those who now are guilty of thus attracting these wandering shades into the vehicle of a medium's body; it is now cursing many men who find themselves forever in a mental hell, at war with themselves and with their best thoughts, they know not why. And if some poor suicide, drawn thus down into vicarious existence, "misses his spiritual birth" and loses the monad—the God within, shall no Karma strike those who were the remote or proximate agents? It will. | |||
{{Style P-Title small caps|level=4|plain=yes|1=What Are You Doing for Theosophy?}} | |||
{{Page aside in Path|v=4|n=5|p=137}} | |||
The field of Theosophic work is varied and extensive. How many members of the Society have given the subject of practical work in any department of theosophy their close attention? How many are sitting with their hands folded, reading theosophic publications, and wondering what is going to turn up next in the affairs of the Society,—how many are doing just this thing? What percentage of the members of the Society are making Universal Brotherhood a factor in their lives? There may be some who, because of surroundings and force of circumstances, are uncertain at which end of the road to alight from the train of interested passiveness. They keep moving along, and, while admiring the scenery from the car window, do not realize that a fine view may be had from the platform and a still more extensive from the hilltop over yonder. | |||
Theosophists, or rather some members of the Theosophical Society, frequently bewail their lack of advancement in theosophic knowledge and say: "There is little I can do for myself; I make no progress; where is the help I expected? I do not receive that enlightenment in respect of spiritual things I so much desire and look for." The desire for enlightenment and progress is admirable in itself. But have you ever looked at the back of the picture, my fellow member of the Theosophical Society? So? You see nothing? Has it ever occurred to you that it is possible to paint a picture on both sides of the canvas? As fair a picture can be made on the rough back as is outlined on the other side. Do you see the application? | |||
Instead of following in the old rut of passive, inactive membership in the Society, turn from the beaten path into the highway of usefulness. Do something; no matter how small and insignificant the effort may at first appear to you, the results will be far-reaching and of benefit to others. Help yourself by helping others, and remember that there are always ways to an end. Make up your mind to follow a certain line of theosophic work, for concentrated endeavor in one direction will sooner bring results than a miscellaneous, wandering, and spasmodic effort. The great {{Page aside in Path|v=4|n=5|p=138}}majority of the members of the Theosophical Society are, perhaps, poor in purse. That, however, is not an insurmountable obstacle. Those who have not an abundance of money need not consider themselves on that account debarred from laboring for the cause. Much good can be accomplished with the coin of the realm, but its possession does not insure contentment or knowledge. You, members of the Theosophical Society, you with your well-filled purses, can do no better than by giving financial aid and encouragement to the Society while not neglecting the fundamental and higher laws of Universal Brotherhood. Have you done so? Have you helped your poorer brother and pointed him the way, or have you talked theosophy while leaving the practical work to be outlined and performed by others? | |||
You, members of the Theosophical Society, who are gifted with a ready tongue and quick, you who are strong in argument and apt at controversy, have you preached theosophy at every point and at every opportunity? Or, rather, have you quietly listened to the views of others without advancing idea or argument? Have you defended the Founders of the Society when their motives have been impugned and their characters unjustly attacked in your presence? Have you done these things? | |||
You, members of the Theosophical Society, who have a large acquaintance among the rich or poor, have you done what you could to bring these two widely diverging classes together through an understanding of the truths of Universal Brotherhood, Karma, and Reincarnation? Have you talked to the business man, the clerk, the laborer, everyone, in fact, in behalf of theosophy? Have you done these things? | |||
You, members of the Theosophical Society, who are connected with the press or have access to the columns of the newspapers in your several localities, you, perhaps, can do as much as any, if not more, to arouse an interest in the great work to which you should be devoted. What have you done, what are you doing, in this respect? Have you replied to attacks upon theosophy and the Founders of the Theosophical Society that are now so frequent and virulent in the columns of the people's educators? Have you endeavored to set right false notions of theosophy appearing in the public prints? Have you done these things? | |||
In all, you, members of the Theosophical Society, what have you done and what are you doing to make theosophy a factor in your lives? The cycle is near its close. What is to be done must be done quickly. Do not delay, but keep ahead of time; and your reward will be in proportion to your work. | |||
Do what you can, always remembering to "Let the motive be in the deed, and not in the event. Be not one whose motive for action is the hope of reward. Let not thy life be spent in inaction. Depend upon application, perform thy duty, abandon all thought of the consequence, and make the event equal, whether it terminate in good or evil."<ref>{{Style P-Editors note|Bhagavad-Gita.}}</ref> | |||
{{Style P-Align right|Exeter.}} | |||
{{Style P-Title small caps|level=3|1=[[Judge W.Q. - The Stream of Thought and Queries|The Stream of Thought and Queries]]}} | |||
<center>[[Judge, William Quan|W. Q. Judge]] (signed "Hadji Erinn"), pp. 139-142 (Part I)</center> | |||
{{Style P-Title small caps|level=3|1=[[Hillard K - Influence|Influence]]}} | |||
<center>[[Hillard, Katharine|Katharine Hillard]], pp. 143-145</center> | |||
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{{Page aside in Path|v=4|n=5|p=145}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=Theosophy.}} | |||
<center>''[A paper read before the Satwa T. S., Los Angeles, Cal.]''</center> | |||
Theosophy and its Philosophy include all the philosophies pertaining to all life and existences, material, moral, and spiritual. Mankind as they stand between two eternities—past and future—commencing to think towards eternal principles—must start from where they stand. We can look back, cannot go back; for good or ill, on we must go towards that one eternal ocean of Divine Essence of which all tangible, thinkable things are but a breath; unthought, unthinkable, the one eternal, incomprehensible whole, the That; however expressed inexpressible which we call God, Deus, Jehovah, Allah, Lord, Omnipotence, Omniscience, Omnipresence, {{Page aside in Path|v=4|n=5|p=146}}OM. The embodiment of the eternal principles. Yet these principles may be divided and subdivided ad infinitum. One God or many Gods, underlying all systems of religious or scientific thought; none wholly right, none wholly wrong, yet upon the whole right, for what is, is right, for it is the legitimate result of a cause, or an eternal chain of causes; positive and negative, objective and subjective; attraction and repulsion, formation and transformation, creation and destruction. Yet in the economy of nature not one atom is lost. Ordination and foreordination, these eternal principles permeate every living, moving thing, each in its degree. "Mean tho' they be, not wholly so, since created by 'That' breath." Even the very insects have these attributes of deity; they are positive and negative, objective and subjective, attract and repel, form and transform, create and destroy, ordain and foreordain. | |||
Will these attributes of Deity be annihilated? In the economy of nature not one atom is lost. This Ego going the eternal rounds of all existences, through its numberless personalities, builds up its individuality, character, Karma. Mankind how fearfully and wonderfully made; looking up, comparative atoms; looking down, Gods. "Know ye not that ye are Gods?", searching out and laying hold of the secret forces of nature, commanding them to obey and serve. This too on the low material plane, and plane succeeding plane in one eternal chain, with our powers, capabilities, and possibilities enlarging and expanding; most wonderful thought. | |||
And as our knowledge and powers enlarge, in just proportion our responsibilities enlarge. "Let him that thinketh he standeth take heed lest he fall." Is this not an exemplification of the fable of the fallen angels? Surely in this philosophy there is no profitable room for disputation. It should be considered a privilege to help our fellow creatures. To do another a wrong is to wrong ourselves more. To be just, kind, and charitable is the only evidence of a noble soul. Although but an individual atom in the universe, that individuality is everything to us. Having an existence carries with it the right to exist and a duty to preserve and better that existence. To have the power of thought carries with it the right to think and the responsibilities of these thoughts. Having the power of action carries with it the right and duty to act, with its attendant responsibilities. Neglect of duty is a crime. Knowledge and power, void of responsibilities, lead to conflict and confusion, misery and destruction. For good or evil this is Karma. But the most important thought of all to bear {{Page aside in Path|v=4|n=5|p=147}}in mind is, strict honesty of purpose. Be just in all things, get knowledge and understanding, learn to discriminate. The power of discrimination also carries with it its duties and responsibilities. All actions bring with them their natural and legitimate results, hence the necessity to act honestly and wisely. Cultivate the gift of appreciation; learn to appreciate the sublime, the beautiful, the noble and useful; with appreciation there is no value. Despise not little things. | |||
The moral law is the great governing force of the universe; it demands the most intelligent action with the strictest justice without the least jot or tittle of allowance. All natural or divine laws are necessary to our existence, consequently blessings. All laws must carry with them their penalties, or they are null and void, therefore these laws with their penalties are blessings. Sin is the violation of laws or the abuse of blessings; the greater the blessing, more subject it is to the greatest abuse. Everything must be considered in degree, for these laws or principles being eternal, must hold good through the eternal planes of existence. All things exist from necessity; this being true, we must always have had an existence somewhere in the eternal chain of existences in the past, and necessarily must continue to exist somewhere in the eternal chain of planes of existences in the future and return to that eternal ocean of Divine Essence from whence we emanate. | |||
{{Style P-Signature|S. Calhoun.}} | |||
{{Style P-Title small caps|level=3|1=[[Keightley J - Answers to Queries|Answers to Queries]]}} | |||
<center>[[Keightley, Julia|Julia Keightley]] (signed "Julius"), pp. 147-150</center> | |||
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{{Style P-Title small caps|level=4|plain=yes|1="The Light of Egypt",}} | |||
{{Style P-Subtitle|Or the Science of the Soul and the Stars.}} | |||
We are informed by the ''Religio-Philosophical Journal'' that a mistake was made in the notice of this book in the July PATH, in saying that it had paper covers, sold at $3.50, and was by Mrs. E. H. Britten. We cheerfully make the correction, as, although the copy we received had paper covers and was marked $3.50, the covers are cloth and the price $3.00. | |||
Having now obtained from the publisher of the book a statement that positively Mrs. Britten did not write it, and which assertion we suppose will not be retracted, we now propose to show from what source the work emanated. | |||
Some few years ago was started (about 1884) an order called "H. B. of L."—or Hindu, Hermetic, or Hibernian Brotherhood of Luxor, as one may choose—which under pledge of secrecy pretended to give occult information and teaching to its members. The "private secretary" of this was Mr. T. H. Burgoyne, of whom a short biography has hitherto been written. The instructions were to be free. In August, 1887, a circular was received by the members of the order reading thus: | |||
{{Style P-Quote|To the American Members of the H. B. of L. | |||
''Dear and Esteemed'': | |||
[The first paragraph, for which we have no room, stated that because the order was not sufficiently united the Private Secretary had determined upon a plan of instruction, and then proceeds.—Ed.] | |||
"Those members who have read and thought upon the work just issued to them, ''The Mysteries of Eros'', will see that I have therein, but briefly, outlined a few of the first principles, as it were,—the ALPHABET only—of Occultism. I am, therefore, preparing an elaborate course of lessons giving the theoretical and revealing the practical secrets of the science, which I am about to teach in connection with a series of lessons on the Ancient Chaldean Astrology. This system of Chaldean Astrology constitutes the basic principles from which ALL doctrines, theories, systems and practices radiate, and cannot be found in published works. I have thoroughly elucidated this science in the lessons, after eighteen years of incessant labor, study and practice. Apart also, from this series of lessons, I have in preparation a Special Course upon Egyptian and Chaldean Magic, which will follow as a natural sequence. | |||
The actual teaching alone, connected with these lessons, will absorb the whole of my time for at least twelve months, hence it is impossible for me to attempt this work without remuneration. I have, therefore, decided to form a Special Class within our Order, for those who desire this sublime knowledge. My terms to each will be $60 for the complete course, payable quarterly in advance (viz. $15). Therefore, all wishing to subscribe, will do me a special favor by sending their names at once, so as to enable me to make the necessary preparations. | |||
In conclusion, I desire to impress upon each individual member who desires to attain unto actual initiation the great necessity of subscribing for this Elaborate Course in Occult Instruction, as these teachings are not simply metaphysical speculations, but ACTUAL FACTS, each and all of which have been verified by actual experiences in the great astral soul-world of nature; further, each fact and theory advanced is issued with the knowledge, full consent and approval of our revered Masters, the Hermetic Adepts and guardians of "The Wisdom of the Ages." | |||
{{Style P-Align right|Fraternally yours,<br>T. H. Burgoyne,<br>Private Secretary.}} | |||
Address, P. O. Box ( ) Monterey, California.}} | |||
The private secretary signed all his letters to the order with the symbol found on the title page of "The Light of Egypt." An inspection shows that the book is mostly a reprint of the instructions which were "lithographs of the original produced by the Autocopyist." The $60 per head was collected, of course, although members had been told they were to have the matter free, and now, behold, we all have it for $3 each! One must see here a sudden and radical decline in value of occult teaching, and, as a jolly theosophist in the South says, "we will have to lay it to Karma, Kali-Yuga, or Malaria". As many copies of these "Instructions" are extant, no one will now have the temerity to say that "The Light of Egypt"—always a synonym for darkness—is not merely a reprint of those, with slight plagiarisms from other books. The only difference is that which always exists between $60 and $3. The originals were not "bound in cloth," and it is hard on worthy people to see all this offering in the Chicago mart for one-twentieth of what they cost when secret. | |||
{{Style P-Title small caps|level=4|plain=yes|1=Correspondence.}} | |||
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Dear Path:—Can you explain these? | |||
1. A young lady practising on the piano a new and difficult piece felt a voice say "Stop! play no more." She paid no attention, but soon her arms felt heavy as lead. Persisting she spoke, "I will learn this", when a mighty crash as upon the outside of the house alarmed her, but no cause for it could be discovered. Returning she began again, when the window was violently shaken as if by unseen hands. Her nephew, a musician, had died a short time before this. | |||
Answer.—If it be admitted that the noises were not produced quite naturally, then it is probable they were psychical. Such loud noises may be internal or psychic and only heard by the subject. The symptom of heaviness of arms indicates that she is mediumistic to a slight degree, or was at the time. Had she persisted and not given up, quite likely nothing more would have happened,—but she desisted and left thus a mental deposit for a repetition. If she were then mediumistic, it is probable that through elementals and the innumerable means for causing the production of such physical effects the noises resulted. Almost each such case is ''sui generis'', and needs not only careful diagnosis but an equally careful record of the circumstances at the time. | |||
2. An aunt—a Spiritualist—of a young girl promised to return after death. One day the girl was intently studying arithmetic when a cold shiver ran over her, and looking up she saw form on the mirror a mist that soon took shape as the aunt who had died. Her shoulders were roughly shaken, and as the shape disappeared the aunt's voice was heard singing a favorite hymn. | |||
Answer.—Mere "spooks" and elementals aided by tendencies left in the family aura by the spiritualistic aunt. The rude shaking of the shoulders while a favorite hymn was sung was not gentle nor consistent, but strangely like the pranks played by elementals. There must have been on the girl's part some favoring predisposition of a psychic nature, and that, operating during the intent state of her mind while studying the lesson, tended to bring about those conditions which permitted the life-desire of the aunt for reappearance after death to be used by nature's forces and produced the misty picture on the mirror. We do not believe the aunt knew anything about the matter. Her intentions and desires in life were enough as soon as the conditions favored, and the producing of a picture together with the favorite hymn were only tricks of the astral light. But the shaking of the shoulder was done by an elemental. Could you open your ears and eyes to what {{Page aside in Path|v=4|n=5|p=154}}goes on in the astral light, you would hear all the hymns ever sung still resounding, and see all the acts ever done being reenacted. Given the photographic plate, the object, the sun, and the chemicals, and you will produce the picture, but never apply the chemicals and there will be no picture; and it is obvious that no intelligence on the part of plate or chemicals is needed to produce the well-known result. It is much the same on the occult side of things. | |||
{{Style P-Title small caps|level=4|plain=yes|1=Theosophical Tracts.}} | |||
{{Style P-Subtitle|A Suggestion.}} | |||
Earnest Theosophists, of small means and opportunity, often inquire what one thing they can do to further the spread of Truth and contribute to the upbuilding of the Society. There is certainly one which is simple, inexpensive, and often most efficient, and which can be systematically carried on in precise proportion to spareable funds. It is the mailing of a Theosophic tract to any name in any place in any State. One cent stamped envelopes are sold by the P. O. at the rate of $5.90 per 500, and each of the two tracts thus far issued from the PATH office is furnished at the rate of 50 cts. per 100, smaller quantities in either case being in proportion. | |||
The two tracts referred to were printed and electrotyped by private funds, and were then presented to the office, so that receipts from sales make possible new editions. Moreover, the PATH has been informed that provision will be made for the reprinting in this country of certain others which are successively to appear in the pamphlets of the T. P. S., so that in time a series of these brief circulars, treating condensedly of some Theosophical topic and bearing the address, etc. of the General Secretary, will be available to anyone wishing to purchase them for distribution. Due notice of each new issue will appear in the PATH. | |||
In the press, in private correspondence, and in social life, a Theosophist on the alert for an opportunity to sow seed finds many a name whereto may be sent a circular. It simply requires to be folded, placed in a stamped envelope, addressed, and mailed. The donor is unknown. Possibly the circular may be wasted; yet who can foretell that? The ground may be altogether ready for the sowing. | |||
Of the two tracts referred to, there have been sold within the last two months, of the "Epitome of Theosophy" 1024 copies, of "Theosophy as a Guide in Life" 2254 copies. From the PATH office there have now been issued, of the former about 10,000, of the latter about 6,000. The latter is perhaps more fitted for general public use, but almost every Theosophist could keep on hand a small supply of each, and be prepared to use either when opportunity arose. | |||
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{{Style P-Title small caps|level=4|plain=yes|1=Literary Notes.}} | |||
''Psychology, as a Natural Science applied to the solution of Occult Psychic Phenomena''; C. G. Raue, M. D.; (1889, Porter & Coates, Philadelphia, $3.50). This is one of the most valuable contributions yet made by modern science to the knowledge of which it treats. With truly Germanic thoroughness and solidity, the author builds up, step by step, a system perfectly explicatory of the causes, inceptions, processes, and products of the mental activities, from their lowest and simplest to their highest and most complex manifestations. In so doing he irrefragably demonstrates the existence and powers of the soul. Soul, he affirms, consists of that organized system of immaterial forces by which it projects itself into the material world,—not a nonentity, or a mere property of material forces, but the highest complex of organized immaterial forces, with capabilities higher than any other being known on earth. "Soul and body consist of an uninterrupted circuit of living forces, from the highest mental to the lowest bodily forces." "Man is planted in material soil. He grows and unfolds into spiritual development, into a sphere that is most probably the moving cause of all terrestrial evolutions. We cannot say how much of sustenance the human soul may constantly receive from that spiritual source." "When the soul departs from the body, it leaves as a perfectly organized being of immaterial forces, as fully substantial as any living body ever was in this world, with this difference only: It cannot be reached by any mechanical or chemical means of detection. It is then and there the same soul it was before, beautiful or ugly, good or bad, wise or foolish, corresponding exactly to the development which it has attained while associated with material forces." Many occult psychic phenomena the author finds it easy to explain as psychic activity, intensely concentrated, effecting objective changes through being an immediate action of force upon force, and not, as the common view takes for granted, of mind upon matter. He does not deny the possible self-assertion of the spirits of the {{Page aside in Path|v=4|n=5|p=156}}dead, for to do so would be to repudiate the law of the indestructibility of forces, but is inclined to think that, in a vast majority of cases at least, supposed spiritualistic manifestations can be explained by telurage, telepathy, and clairvoyance, or, in other words, the operation of the psychic forces in the living organism of the medium, through heightened and predominant activity of the vital forces unknown to the self-consciousness of the higher senses. And such forces, as already suggested, might be able to operate upon material as well as immaterial forces. Dr. Raue has no patience with the materialists, "learned bodies with big brains minus souls," and is unsparing in his exposure and denunciation of their "fundamental error of considering as cause what is in fact but a condition," from which arise all their consequent misconceptions. He does not trust himself to speculate much upon the future of the soul, farther than to assume as beyond question that it must be a continued process of development. Perhaps in his conservative avoidance of a realm that is not open to such inductive reasoning as would be accepted by readers tinged with materialism, the author has done well. His work would be more complete if illuminated by the light of Eastern philosophy, but, as far as it goes, it is admirable and may confidently be expected to do much good. | |||
''The Theosophical Review'', Paris, under the direction of H. P. Blavatsky and managed by the Countess D'Adhemar, F. T. S., fulfils the promise of its artistic and hermetic covers. The articles for June are ''The Beacon of the Unknown'', by H. P. Blavatsky; ''Christ, Buddha, and Jehovah'', by the Countess D'Adhemar; ''Through the Gates of Gold'', the initial effort, translated admirably by Amaravella; and a translation from ''Esoteric Buddhism: Egyptian Wisdom'' by Lambert; ''The Secret Doctrine'', remarks by H. P. Blavatsky. Book Notices and General Notes make the ensemble of this welcome addition to our literature. | |||
''Bhagavad-Gita'', published in parts, in Sanscrit and English, with notes in both languages and "an esoteric explanation" in English. We presume this is by P. D. Goswami, of Serhampore, Bengal, India, as it is to him intending subscribers are directed to apply. The price is five shillings, or about $1.25. Part I, at hand, extends to verse 34 of chap. 2, and, as well as the notes, has an "Introduction to the Esoteric meaning." We think the work will be of value, although by no means the esoteric exposition of this poem. The key has been lost. The notes agree with the views expressed by Mr. William Brehon in the PATH vol. 2. As the present work has got beyond the first chapter, we would like to ask why so little space has been given to this most important chapter; the names of the generals on each side of the battle have not been sufficiently explained. They represent mental and psychical forces and functions, and in an esoteric exposition should not be dismissed so quickly. The notes will be found of great use to students of ''Bhagavad-Gita''. | |||
''Seraphita'' by Balzac, with an introduction by Mr. George Frederic Parsons. As we said not long ago about ''Lords Lambert'', the introduction pleases us even as much as the story. Were Balzac living now, we should be compelled to call him a theosophist. In ''Seraphita'' Reincarnation is plainly acknowledged; the heroine had lived many lives, and her last one was merely the rounding out the complete whole. Although there is much mysticism in nearly all Balzac's works, yet they need these introductions by one who well understands theosophy to give them their true direction. | |||
''The Reality of Theosophy'' is a little pamphlet by Caroline A. Huling, F. T. S. (1889. Chicago, 8 pp., 10c.) This gives a brief review of the Theosophical movement, and is an excellent little budget of information to hand to enquirers about theosophy. | |||
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''The Theosophist.'' The May number shows that Bro. Harte intends to infuse greater liveliness into the magazine. On the subject of fees and dues the editor is abroad, and, to quote himself on p. 514, "at present the ideas prevailing about it" with him "seem to be exceedingly confused." There need be no confusion if the Rules declare that no fees or dues are payable to headquarters, but that Sections may impose them if they see fit. | |||
''Thoughts on the Prasnopnishat'' by Rama Prasad is full of valuable hints to those who can understand with the inner sense. It deals with ''prana'', or breath, in its comprehensive aspect. There is a paper by Bro. Wolleb of California on Theosophy, taken from the ''Golden Gate''. Next follows a translation of the Nada-Bindu-Upanishad from the Rig Veda, which starts with A. U. M. Some notes are added to this. Bro. Johnston continues his paper on "Sanskrit Study in the West," and then there follow ''Psychic Notes'' of very great interest. This is to be made a standing department, and, as correspondence is invited, it will increase in value. Long may the pioneer magazine of the T. S. flourish. | |||
The June issue is very good, except that the first and last articles (unsigned) give the impression that the magazine or the Society endorses the views expressed as to Adyar's being the only actual centre for theosophical effort, and that the Society has been greatly benefitted by the Revised Rules, which, by the way, have been re-revised. We understand the circulation of the ''Theosophist'' is reviving, and we are glad of it. | |||
''Lucifer'' for June is a good number, notwithstanding the blot found in the "Talking Image." Our sense of respect and loyalty prevents our appreciating cuts direct and bitter unwarranted sarcasm directed against two noble workers such as H. P. Blavatsky and Col. Olcott. It seems easier to destroy than to build. The number contains a good article on Practical Theosophy by the well known Annie Besant, who is now a member of the Theosophical Society. | |||
''The Vedantin'' is a 16 p. monthly journal published in Madras, India, devoted to presenting the Advaita philosophy, and in opening the editor remarks, "This is the first journal ever published in any language on Advaita philosophy." The two first numbers contain interesting articles upon various aspects of the Vedantic philosophy; no editor's name is given. Subscription 6 shillings, 6 pence, yearly; address Proprietor Vedantin, Sedapet, Madras, India. | |||
{{Style P-Title small caps|level=3|1=Suggestions for Branch T. S. Work}} | |||
<center>''Questions and suggestions relative hereto can be sent care of "Path."''</center> | |||
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{{Style P-Title small caps|level=5|plain=yes|1=V.}} | |||
{{Style P-Title small caps|level=5|plain=yes|1=Contemplation.}} | |||
There has been much discussion as to the meaning of this term, mode of practise, results to strive for, etc.: an examination of the subject should therefore prove interesting. Following the ever-present Law of Analogy, as {{Page aside in Path|v=4|n=5|p=158}}with all occult things, contemplation has its higher and lower meanings, and what is also customary; but the lower stages need concern us at present. | |||
''What is Contemplation.'' In the usual sense it is to bring consciously directed and concentrated thought to bear upon any subject or subjects. For this to be perfect, our attention must be absolute and the control over our thoughts complete, but even without these necessary adjuncts the practise is beneficial, for, like intuition, expansion through use is its only method of growth. | |||
''The Practise of Contemplation.'' An advanced Theosophist once wrote me that a certain time should be set apart from each day—a quarter or half an hour, if more could not be spared, and preferably at night when there is less danger of interruption and distracting noise—for the practice of contemplation. Go where you can be absolutely alone, and then think intently upon spiritual things, reason from the known to the unknown, meditate upon your inner selves. After following this method for some while, the mind seems to crave its few moments of peace and quiet, and if the time is chosen regularly, as it should be, it reaches this untroubled and peaceful state more and more easily, until the mere seeking of the accustomed attitude (which should be comfortable) at the accustomed time is enough to make troubles take wings and to fill the mind with cheering and elevating thoughts. | |||
It is in this condition that intuition is most active; when the true imagination clothes our intuitive ideas in their most attractive garb, and when we learn what it is advisable and right for us to know. | |||
The benefit of this practise is not at first easily understood, for, though just a few such moments give a more elevated tone to our whole aura, our moral and mental natures, the effects are at first hardly perceptible. It is a habit that will grow both in intensity and in the desire for more frequent and longer indulgence. In intensity, for it develops into higher stages until it may become spiritual ecstacy or even communion; and in frequency, for after awhile we are never entirely free from its influence,—the condition becomes chronic, as it were. And so, from such small beginnings as 15 minutes a day, contemplation and its results can grow to have an incalculably beneficial effect upon us. | |||
''Praying.'' Contemplation has another very interesting phase. I refer to its relations to prayer. | |||
When a devotional mind encounters and accepts Theosophy, the subject of prayer is one of the first issues to suggest itself. To whom and about what shall I pray?—is demanded. A conscious personal God is obliterated, and with him seems to go all reason for praying. There exists no one to forgive us our sins or give us our daily bread. The bewilder{{Page aside in Path|v=4|n=5|p=159}}ment arising from this frame of mind is often painful, for it requires an entire remodeling of our attitude towards spiritual things to enable us to recover a state of mental and spiritual equilibrium which will cause us to realize that true praying is just as essential to us as before, if, indeed, it be not more so. Without it a void is created and an important want left unsatisfied, for one of the greatest needs of human nature is for something to worship, for communion of some sort with Divinity. Theosophic writers do not seem to have realized that, for a time at least, the new-made Theosophist has no means of gratifying this instinctive craving. Most, I think, go on praying as before, using the same words, but giving them a slightly different significance. This, however, is by no means satisfactory, and, indeed, until the Theosophist understands the true meaning and functions of contemplation, he will remain in a more or less chaotic condition in regard to such things. The question that arises is, of course,— | |||
''What is True Prayer?'' A person who properly digests the fundamental teachings of Theosophy will not ask the Divine Essence for some material benefits or personal favors, and, if I do not much mistake, the usual plea of the christian is for something he wants and has not. | |||
True prayer is the contemplation of all sacred things, of their application to ourselves, our daily life and actions, accompanied by the most heartfelt and intense desire to make their influence stronger, and our lives better and nobler, that some knowledge of them may be vouchsafed us. All such thoughts must be closely interwoven with a consciousness of that Supreme and Divine Essence from which all things have sprung. This is the only prayer possible to us now. When we know it as perfected spirits may, it will be a union of our minds with the Divine mind, the least conception of which is beyond our present ken. | |||
''Concentration.'' The art of concentration, necessary as an aid to the proper performance of contemplation, is expounded in Patanjali's ''Yoga Philosophy''. Since the publication of the American edition of that work, from which are eliminated the confusion of brackets and the soul-wearying interpolations, the student should have little difficulty in attaining a right conception, and some proficiency in the practise, of the art. One serious danger, however, it would be well to point out. | |||
''Self-mesmerism.'' A correspondent writes, "We are told to cultivate concentration, but are warned against self-mesmerism, yet the two seem similar. Can you give me a clue to the difference?" | |||
In concentration we bring to a focus upon any chosen subject our whole galaxy of mental and higher (if any) powers. It is not easy, but the result of concentrated attention and thought will amply repay any effort, however intense. | |||
Self-mesmerism is the exact opposite. By this we so distribute and {{Page aside in Path|v=4|n=5|p=160}}weaken our mental functions that they cease to exercise a controlling impulse over our personality, which therefore is laid open to outside influences, often to our material injury, for it is not always possible to throw off such "control" when once firmly seated. See Page 40, et seq., ''Five Years of Theosophy''. | |||
It is the old distinction between the Adept and the Medium. One a consciously active, ever-striving agent for good; the other an unconscious passivity used by outside forces, often for evil and impure purposes. | |||
With the exercise of a little care, there is no danger of confusing the two. Concentration intensifies our own control; self-mesmerism lessens it. | |||
References, same as last month. | |||
{{Style P-Align right|G. Hijo.}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=All-Pervading.}} | |||
{{Style P-Quote|Freely spreads the upper air, | |||
They who seek its calm are wise, | |||
There the soul surrenders care, | |||
There the truth knows no disguise; | |||
There no trader sells nor buys, | |||
There the bound obtain release, | |||
Blest are they who reach the skies | |||
Of the universal peace. | |||
Thought of self can have no share | |||
In that bliss beyond surmise; | |||
Souls, celestial flights would dare, | |||
Conquered self must sacrifice; | |||
Then the wings of love will rise— | |||
Wings that falter not nor cease— | |||
Till they rest within the skies | |||
Of the universal peace. | |||
Man, your title makes you heir | |||
To the gift that glorifies, | |||
Bid your pinions then prepare | |||
For their sacred exercise— | |||
Charity and soft replies, | |||
Works that pain and want decrease— | |||
Point your vans toward the skies | |||
Of the universal peace.}} | |||
{{Style P-Signature|J. C. T.}} | |||
{{Style P-Separator custom}} | |||
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{{Style P-Title small caps|level=3|1=Theosophical Activities}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=America.}} | |||
{{Style S-Small capitals|The Theosophical Headquarters}}, 21 Park Row, New York, has been further enriched by the gift of a clock. This is of brass, of the "chatelaine" pattern, and depends upon the wall by chains. An umbrella stand of pottery, painted with lotus flowers by a Theosophist, is another kind and most useful gift. | |||
The last photograph of Madame Blavatsky has been enlarged to life size, {{Page aside in Path|v=4|n=5|p=161}}and a copy at present occupies the frame destined for the crayon portrait soon to be completed. It is a singularly perfect likeness, reproducing marvellously the expression of her remarkable eyes, and attracts great attention from every visitor. | |||
{{Style S-Small capitals|The Pranava T. S.}}, of St. Louis, Mo., has elected as President Mr. Wm. H. Cornell, and as Secretary Mr. Wm. Throckmorton. | |||
{{Style S-Small capitals|The Vedanta T. S.}}, Omaha, Neb., meets every Sunday afternoon at 4 o'clock at Room 205, Sheely Block. Visiting members and all earnest inquirers are cordially welcomed. The neat and comfortable room is to be open every night in the week, with some member in attendance, and a full Library free to all. This is an invaluable scheme, one which any Branch with sufficient means could profitably copy. | |||
{{Style S-Small capitals|The Golden Gate Lodge}} has removed from East Oakland to San Francisco. | |||
{{Style S-Small capitals|At Wilkesbarre, Pa.}}, though no Branch has yet been organized, meetings are frequently held on Sunday afternoons, whereat are read instructive extracts from ''The Secret Doctrine'' and other works. On June 23d was read the poem "Songs from the Unseen," by Mrs. J. C. Ver Planck, which appeared in the PATH of Dec., 1887. Why cannot earnest Theosophists in other towns similarly meet, confer, study, and prepare the way to organization? Demosthenes said that the secret of oratorical success was "action, action, ACTION!" And this is true of all other success. | |||
{{Style S-Small capitals|The New Blavatsky T. S.}}, Washington, D. C., has held another and very successful public meeting, the hall being three-quarters full, and four reporters being present. The President spoke for over an hour and a half, and throughout secured close attention from the assembly. The career of this new Branch will be noted by all American Theosophists, both for its name and its location. | |||
{{Style P-Title small caps|level=4|plain=yes|1=Japan.}} | |||
In a private letter to the Editor, Col. H. S. Olcott writes as follows: | |||
{{Style P-Quote|Tokio, March 21, '89.—My visit appears to be a success. The Japanese press agree that a profound sensation has been created, and the various sects are all working with me in good feeling for the common end. I have received the most polite and cordial treatment from all classes: the people have flocked to my lectures by thousands and applauded me to the echo; I have been made an Honorary Member of two Japanese learned societies; Baron Tagasaki gave me a dinner at which the Prime Minister and fourteen other Ministers and dignitaries were present. My views upon Religion and Japanese politics were asked, and my remarks proved acceptable. It looks as if important results might grow out of the visit, and thus the practical usefulness of the T. S. be again demonstrated. One result is that a large Buddhist library is to be organized and a monthly magazine started by a Chief Priest of a Jodo temple. * * * I don't know whether you quite realize as yet what a huge thing this is that I have undertaken,—the breaking {{Page aside in Path|v=4|n=5|p=162}}of the silence between Northern and Southern Buddhism and bringing them together. And I shall accomplish it, thanks to the irresistible power I feel always behind me, pushing me forward like a full breeze astern filling the ship's sails.}} | |||
''The Bijou of Asia'' just at hand says, "The coming of Col. Olcott will be welcomed greatly by the Japanese Buddhist public. Forty and more places are calling him to come and address. We hope his visit will result in a general spiritual union of our Buddhist brethren for brisk operation against materialism and christianity." | |||
Japan, Kioto. (Extract from letter to General Secretary.) At Kioto the Yamato Theosophical Society (a Branch) has been established; it is a single Branch formed here, and will be the centre of the movement for our country. | |||
{{Style P-Align right|Yours faithfully,<br>M. Matsuyama.}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=Europe.}} | |||
{{Style S-Small capitals|Dublin Lodge T. S.}}—At the first open meeting in June a paper by Bro. C. A. Weeks on "The Gospel according to Matthew Arnold" was read and discussed. At the second open meeting papers and extracts were read bearing on the recent lapses from the ranks of the Society, and a short address—signed by all the members and associates present—expressing undiminished adhesion to the Cause, was forwarded to H. P. B. The attendance is still improving. | |||
{{Style P-Align right|F. J. Allan,<br>Secretary.}} | |||
Madame H. P. Blavatsky has been happily able to make a visit to Paris and even to extend her trip to Fontainebleau, where she is now enjoying a much-needed rest. | |||
{{Style P-Title small caps|level=4|plain=yes|1=To the Editor of The Path.}} | |||
Dear Mr. Editor,—Will you allow an English F. T. S. to say a few words—through the medium of your magazine—to brother and sister Theosophists in America? I feel sure I may speak for the majority of my comrades in England, when I say that no one of us could read the loyal and soul-stirring words of Jasper Niemand in your July number without feeling instantly a ready and hearty response to them rising within ourselves; nor, I venture to think, without feeling in addition the wish—to which I now try to give some expression—to put that response into words. | |||
As an F. T. S. who has been privileged to know H. P. Blavatsky for some few years past—who has received from her untold and unmerited help and kindness—one who has, from time to time, stayed under the same roof with her and seen her under the most varied conditions and circumstances of social life—I feel I may fairly claim to testify most fully and emphatically to all that Jasper Niemand so beautifully says of her. | |||
I may further, and in conclusion, assure American Theosophists that we in England cannot too highly value H. P. B.'s presence among us—and, we would say to our brothers and sisters across the sea, that we join hearts and hands with them in answering devotion and loyalty to her who is indeed to {{Page aside in Path|v=4|n=5|p=163}}us the visible "messenger * * * and a part of the message"—and this, come what may. | |||
{{Style P-Align right|An English F. T. S.}} | |||
<blockquote>[Note. Yes, come what may. Other enemies within the borders will arise, have raised their heads already. Treason is not dead, and those who attack the T. S. under the pretence of exposing H. P. B. still are with us. We know some of their names, and—their ages.—Ed.]</blockquote> | |||
{{Style P-Quote|H*** Lodge, * * *, | |||
Monday, July 7th, 1889 | |||
To Madame Blavatsky: | |||
Dear Madame,—We, the undersigned, members of the * * * Lodge of the Esoteric Section of the Theosophical Society, have read the various papers sent from time to time, relating to the * * * affair, and we unanimously express our contempt for the dishonorable actions of both * * * and * * * [parties concerned], especially in regard to their breach of the Pledges of Secrecy and Fidelity to the T. S. | |||
We beg you to accept our sincere sympathy with you in this trouble, knowing how disheartening it must be to you to have your earnest efforts thus combated by dishonorable dealing. We have every confidence in you as an Occult Teacher, and earnestly ask you to continue the E. S. instructions to us at the earliest opportunity. It matters not to us whether the said teaching be the fruits of your own labor, or the instructions of Mahatmas. We are satisfied to receive what is to us undoubtedly valuable instruction, and some of us, who have been students of so-called Occultism for the last ten years, are satisfied that we have at last got upon the Right Path, through your great and valuable assistance. | |||
We are, dear Madame, | |||
Your most sincerely and fraternally, | |||
(Signed), [Here follow the names of the President and members, which we withhold on account of this Lodge being of an Esoteric character.—Ed.]}} | |||
{{Style P-Title small caps|level=4|plain=yes|1=India.}} | |||
{{Style S-Small capitals|Ambasamudrum T. S.}}—Bro. C. F. Powell, of N. Y., presided at a meeting here, when a new Branch was formed in May with Mr. V. Coopooswamy Iyer as President. | |||
{{Style S-Small capitals|Balachur T. S.}}—In Bengal, at Balachur, a charter for a Branch has been obtained by Rai Bahadur Bhunpat Sing. | |||
{{Style S-Small capitals|Gyanankur T. S.}} has removed to Sinthee, near Baragur. ''The Theosophist'' calls this "a reincarnation." | |||
In Bengal pamphlets called "The Theosophical Series" are to be issued in the Bengali language. Conventions with the Jain sect have been held by members and interest aroused. The Jains are a pure sect. | |||
{{Page aside in Path|v=4|n=5|p=164}} | |||
Bro. C. F. Powell has been visiting the branches at Chittoor, Bangalore, Udamalpet, Coimbatore, Tinevelly, Ambasamudrum, Madura, and other places, with good results. He will continue this good work. | |||
{{Style S-Small capitals|Deaths.}}—Bros. M. V. Subhara Naidu of Rajamurdry, and P. Parthasaradhi Chetty of Madras, died recently. Both were good theosophists and are much regretted. | |||
{{Style P-Title small caps|level=4|plain=yes|1=Tasmania.}} | |||
A charter for a new Branch at Hobart, Tasmania, has been issued. Bro. W. H. Dawson is the moving spirit. This town is an active business place, and it is hoped the Branch will do good. | |||
{{Style P-Title small caps|level=4|plain=yes|1=Questions in "Forum No. 3."}} | |||
VII. In the first four sentences of ''Light on the Path'' the term "Masters" is in the plural. Why so? Who are these Masters? | |||
VIII. How is the Johnstown disaster to be interpreted from the point of view of Karma? | |||
{{Style P-Title small caps|level=4|plain=yes|1=Questions in "Forum No. 4."}} | |||
IX. What is meant by "He who has mastered vibration, alone understands"? (In Tea Table Talk, PATH for Oct., 1887.) | |||
X. Is the ascetic life obligatory or essential for all men? | |||
XI. How can a "Black Magician" be known? How should he be treated,—as a part of the Universal Brotherhood? | |||
Forum No. 1 cannot be supplied. No. 2 and any succeeding number can be had by remitting 5 cts. in stamps to the editor. | |||
{{Style P-Title small caps|level=3|1=[[Keightley J - Tea Table Talk|Tea Table Talk]]}} | |||
<center>[[Keightley, Julia|Julia Keightley]] (signed "Julius"), pp. 164-168</center> | |||
{{Vertical space|2em}} | |||
<hr> | |||
{{Page aside in Path|v=4|n=5|p=168}} | |||
{{Style P-Quote|Within the Sun, or the solar system, or the man, the head, the eye, or the grain of sand, may be found all the experiences of a lifetime or of eternity.—''Tibetan Book of Precepts''.}} | |||
<center>OM.</center> | <center>OM.</center> | ||
{{Footnotes}} | {{Footnotes}} | ||