42H.P. Blavatsky & Annie Besant, editors - Lucifer Vol. VII, No. 42 February, 1891 by gnosisclassics

LUCIFER. T h e E d ito rs do not hold themselves responsible fo r any opinions, whether religious , p h ilosop h ica l or social, expressed in signed articles.

I8abl of Jftotem ^bought. Go to, let us go down and there confound their language that they may not understand one another's speech

Genesis xi. II. T ^ j T lA V I N G

d o n e w ith m o d e rn p h y s ic a l S c ie n c e s w e n e x t tu r n to

W e s t e r n p h ilo s o p h ie s a n d r e lig io n s . e q u a lly

b ased

h e a th e n , tr a c e d

and

fro m

H y p n o tis m o s o p h e rs

upon,

and

m o reover, s o -c a lle d

m o d e r n iz e

th o u g h t.

e x o te r ic

S ch open hauer and

and

M r.

“ M e n ta l

B u d d h is m ;

V e d a n t i s m ; w h ile th e

E v e r y o n e o f th e s e is

d e r iv e s its th e o r ie s a n d

F ren ch ,

T h is

H erb ert

th e

can

fro m

e a s ily

Sp en cer,

S c ie n c e ” .

dow n

T h e G e r m a n p h il

E n g lis h

b o r r o w in g

d o c tr in e s

a re

fro m

in s p ire d

b o th , a d d to th e m

P la to , in a P h r y g ia n c a p , a n d o c c a s io n a lly , a s w ith A u g u s te C o m te , th e

w e ir d

e c s ta tic s

s e x - w o r s h ip and

s e c ts a n d s o c ie tie s , c iv iliz e d la n d s .

v is io n a r ie s . s p rin g

M a r io la tr y N ew up

th e

o ld

s y s te m s , y c le p t n o w -a -d a y s

R om an

C a t h o lic

p h ilo s o p h ic a l,

e v e ry co rn er

new

our

B u t e v e n th e h ig h e s t a m o n g th e m a g r e e o n n o o n e

p o in t, th o u g h e a c h c la im s s u p r e m a c y .

T h is , b e c a u s e n o s c ie n c e , no

p h ilo s o p h y — b e in g a t b e s t, b u t a fr a g m e n t b ro k e n fro m th e W i s d o m R e l i g i o n — c a n s ta n d a lo n e , o r b e c o m p le te in its e lf.

c o m p le t e , m u st r e p r e s e n t a n u n b ro k e n c o n t in u ity .

T r u t h , to b e

I t m u st h a v e n o

g a p s , n o m is s in g lin k s . A n d w h ic h o f o u r m o d e rn r e lig io n s , s c ie n c e s or p h ilo s o p h ie s , is fr e e fro m su c h d e fe c ts ? p a le s t

T r u t h is O n e .

r e fle c tio n o f th e A b s o lu te , it c a n b e

a b s o lu te n e s s its e lf, n o r c a n it h a v e tw o a s p e c ts .

m o re

E v e n a s th e dual

th a n

B u t s u c h tr u th is n o t

fo r th e m a jo r itie s , in o u r w o r ld o f illu s io n — e s p e c ia lly fo r th o s e m in d s w h ic h a r e d e v o id o f th e n o e tic e le m e n t.

T h e s e h a v e to s u b s titu t e fo r

th e

h ig h s p ir itu a l a n d q u a s i a b s o lu te tr u th

th e r e la tiv e

o n e , w h ich

h a v in g tw o sid e s o r a s p e c ts , b o th c o n d itio n e d b y a p p e a r a n c e s , le a d our “ b r a in - m in d s ” — on e to in te lle c tu a l s c ie n tific m a te r ia lis m , th e o th e r to m a te r ia lis tic

o r a n th r o m o r p h ic

r e lig io s ity .

But

even

th a t

k in d o f

tr u th , in o rd e r to offer a c o h e r e n t an d c o m p le te s y s te m o f so m e th in g , h a s , w h ile n a tu r a lly c la s h in g w ith its o p p o s ite , to offer n o g a p s and c o n tr a d ic tio n s , n o b ro k e n o r m is s in g lin k s, in th e s p e c ia l s y s te m or d o c tr in e it u n d e rta k e s to r e p r e s e n t. A n d h e r e a s lig h t d ig r e ssio n m u st c o m e in . to ld b y so m e , t h a t p h ic a l A g re ed .

th is

e x p o s itio n s , fro m We

a re

q u ite

W e a re s u re to be

is p r e c is e ly th e o b je c tio n ta k e n I s is

U n v e ile d

p re p a re d

d o w n to c o n fe s s

th e o so

th e S e c r e t D o c t r in e .

th a t

th e la t t e r

w o rk ,

e s p e c ia lly , s u r p a s s e s in th e s e d e fe c ts a ll th e o th e r th e o s o p h ic a l w orks. W e a re q u ite r e a d y to a d m it th e fa u lts c h a r g e d a g a in s t it b y its c ritic s — th a t it is b a d ly a rr a n g e d , d is c u r s iv e , o v e r -b u r d e n e d w ith d ig re ss io n s in to b y - w a y s o f m y th o lo g y , e t c ., e t c . p h ic a l s y s te m

B u t th e n it is n e ith e r a p h ilo s o

n o r th e D o c tr in e , c a lle d s e c r e t o r e s o te r ic , b u t o n ly a

re c o r d o f a fe w o f its fa c ts a n d a w itn e s s to it.

I t h a s n e v e r c la im e d to

b e th e f u l l e x p o s itio n o f th e s y s te m (it a d v o c a t e s ) in its t o t a l i t y ; (a) b e c a u s e a s th e w r it e r d o e s n o t b o a s t o f b e in g a g r e a t I n itia t e , sh e cou ld , th e r e fo r e , n e v e r h a v e u n d e r ta k e n su c h a g ig a n t ic t a s k ; a n d (6) b ecau se h a d s h e b e e n o n e , s h e w o u ld h a v e d iv u lg e d s till le ss.

I t h a s n ever

b e e n c o n te m p la te d to m a k e o f th e s a c r e d tr u th s a n in te g r a l s y s te m th e r ib a ld r y a n d sn e e rs o f a p r o fa n e

and

ic o n o c la s tic

p u b lic .

for The

w o r k d o e s n o t p r e te n d to s e t u p a s e r ie s o f e x p la n a tio n s , c o m p le te in a ll th e ir d e ta ils , o f th e m y s te r ie s o f B e i n g ; n o r d o e s it se e k to w in fo r it s e lf t h e n a m e o f a d is tin c t s y s te m o f th o u g h t— lik e th e w o r k s o f M e ssrs . H e r b e r t S p e n c e r , S c h o p e n h a u e r o r C o m te . O n th e c o n tr a r y , th e S e c r e t D o c t r in e m e re ly a s s e r ts th a t a s y s te m , k n o w n a s th e W i s d o m R e l i

g i o n , th e w o r k o f g e n e r a tio n s o f a d e p ts a n d se e rs, th e s a c r e d h eirloom

o f p r e - h is to r ic tim e s — a c t u a lly e x is ts , th o u g h h ith e r to p r e s e rv e d in the g r e a te s t s e c r e c y b y th e p r e s e n t I n i t i a t e s ; a n d it p o in ts to v a r io u s c o rro b o r a tio n s o f its e x is te n c e to th is v e r y d a y , to b e fo u n d in a n c ie n t a n d m odern w orks.

G i v i n g a fe w fr a g m e n ts o n ly , it th e r e s h o w s h o w th e s e explain

th e r e lig io u s d o g m a s o f th e p r e s e n t d a y , a n d h o w th e y m ig h t serve W e s t e r n r e lig io n s , p h ilo s o p h ie s a n d s c ie n c e , a s s ig n - p o s ts a lo n g the u n tro d d e n p a th s o f d is c o v e r y .

T h e w o r k is e s s e n tia lly fra g m e n ta ry ,

g iv in g s ta te m e n t s o f s u n d ry fa c t s t a u g h t in th e e s o te r ic s c h o o ls — kept, so fa r, s e c r e t— b y w h ic h th e a n c ie n t s y m b o lis m o f v a r io u s n a tio n s is in te r p r e te d . I t d o e s n o t e v e n g iv e th e k ey s to it, b u t m e r e ly o p e n s a few o f th e h ith e r to s e c r e t d r a w e r s .

N o n ew p h ilo s o p h y is se t u p in th e Secret

D o c t r in e , o n ly th e h id d e n m e a n in g o f s o m e o f th e r e lig io u s allego ries

o f a n tiq u ity is g iv e n , lig h t b e in g s c ie n c e s ,

and

th e

com m on

th r o w n

on th e s e b y th e e s o te r ic

s o u r c e is p o in te d

w o r ld - r e lig io n s a n d p h ilo s o p h ie s h a v e s p ru n g .

o u t,

w h e n c e a ll th e

I t s c h i e f a tte m p t is to

s h o w , th a t h o w e v e r d iv e r g e n t th e r e s p e c tiv e d o c tr in e s a n d s y s te m s o f o ld m a y se em

th e ir

b e tw e e n

a ll b e c o m e s

o f th e s e

b e lie fs

c o m p a ris o n

and

m ade.

s c ie n c e s , w h ic h and

fo rm

m e ta p h y s ic a l

u n broken

o r o b je c tiv e

s id e ,

th e

agreem en t

th e ir s y m b o lo g y a re e x a m in e d

and a

I t is a ls o

d o c tr in e s a n d

m a in ta in e d

in t e g r a l c y c le

a x io m s

s y ste m ;

en ough, read y

e x te r n a l

p e r fe c t, so so o n a s th e e s o te r ic o r in n e r s id e

and

and th a t

c ru s h th e

th a t its

u n iv e r s a l c o s m ic

tr u th s , r e p r e s e n t he

w ho

a n im a l

c a r e fu l

a c o m p le te

b rave

in h im s e lf,

fa c t s

and

p e r s e v e r in g

fo r g e ttin g

th e

h u m a n s e lf, s a c r ific e s it to h is H ig h e r E g o , c a n a lw a y s fin d h is w a y to b e c o m e in itia te d in to th e s e m y s te r ie s . c la im s .

T h i s is a ll th e S e c r e t D o c t r in e

A r e n o t a fe w f a c t s a n d s e lf- e v id e n t tr u th s , fo u n d in th e s e

v o lu m e s — a ll th e lite r a r y d e fe c ts o f th e e x p o s itio n n o tw ith s t a n d in g ,— tr u th s a lr e a d y p r o v e d p r a c t ic a lly to so m e , b e tte r th a n th e m o s t in g e n io u s “ w o r k in g ” h y p o th e s e s , lia b le to b e u p s e t a n y d a y , th a n th e u n e x p la in a b le m y s te r ie s o f r e lig io u s d o g m a s , o r th e m o s t s e e m in g ly p ro fo u n d p h ilo s o p h ic a l s p e c u la tio n s ?

C a n th e g r a n d e s t a m o n g th e s e s p e c u la tio n s b e

r e a lly p r o fo u n d , w h e n fro m th e ir A l p h a to th e ir O m e g a th e y a re lim ite d and

c o n d itio n e d b y

th e ir a u th o r ’ s b r a in - m in d ,

h e n c e d w a r fe d

and

c rip p le d o n th a t P r o c r u s te a n b e d , c u t d o w n to fit lim ite d s e n s u o u s p e r c e p t io n s w h ic h w ill n o t a llo w th e in te lle c t to g o b e y o n d th e ir e n c h a n te d c ir c le ?

N o “ p h ilo s o p h e r ” w h o v ie w s th e s p ir itu a l re a lm a s a m e r e

fig m e n t o f s u p e r s titio n , a n d s im p ly

th e

r e s u lt o f th e

rega rd s m a n ’s

o r g a n iz a tio n

w o r th y o f th a t n a m e .

m e n ta l

o f th e

p e r c e p tio n s

b ra in , c a n

ever

as be

N o r h a s a m a te r ia lis t a n y r ig h t to th e a p p e lla tio n , s in c e it m e a n s a “ lo v e r o f W is d o m ” , a n d P y t h a g o r a s , w h o

w a s th e first to c o in

th e c o m p o u n d te r m , n e v e r lim ite d W is d o m to th is e a r th . a ffirm s th a t th e U n iv e r s e a n d M a n a re

o b je c t s

o f th e

One who

s e n s e s o n ly ,

a n d w h o fa ta lly c h a in s th o u g h t w ith in th e r e g io n o f se n s e le s s m a tte r , a s d o t h e D a r w in ia n e v o lu tio n is ts , is a t b e st a so p h ia p h o b e w h e n n o t a p h ilo s o p h a s te r — n e v e r a p h ilo s o p h e r. T h e r e fo r e

it t h a t

E v o lu tio n is m , a n d fa ls e

th is a g e

Id e a lis m ,

o f M a te r ia lis m ,

th e r e is

not

A g n o s tic is m ,

a s y s te m , h o w e v e r

in t e lle c tu a lly e x p o u n d e d , th a t c a n sta n d o n it s o w n le g s , o r fa il to b e c r it ic iz e d b y a n e x p o n e n t fro m a n o th e r s c h o o l o f th o u g h t a s m a te r ia lis t ic a s i t s e l f ; e v e n M r. H e r b e r t S p e n c e r , t h e g r e a te s t o f a ll, is u n a b le to a n s w e r s o m e c r itic is m s .

M a n y a re th o s e w h o r e m e m b e r th e fie r c e

p o le m ic s t h a t r a g e d a fe w y e a r s a g o in t h e E n g lis h a n d A m e r ic a n

jo u r n a ls b e tw e e n th e E v o lu t io n is t s o n th e o n e h a n d a n d th e P o s itiv is t s o n th e o th e r . a ttitu d e

T h e s u b je c t o f th e d is p u te w a s

and

r e lig io n .

r e la tio n

M r.

th a t

th e th e o r y

w ith r e g a r d

o f e v o lu tio n

w o u ld

th e

b e a r to

F . H a r r is o n , th e A p o s tle o f P o s itiv is m , c h a r g e d

M r.

H e r b e r t S p e n c e r w ith r e s tr ic tin g r e lig io n to th e re a lm o f r e a s o n , fo r g e t t in g th a t fe e lin g a n d n o t th e c o g n iz in g fa c u lty , p la y e d t h e m ost im p o r ta n t p a r t in it.

T h e “ e r ro n e o u sn e ss a n d in s u ffic ie n c y ” o f the

id e a s o n th e “ U n k n o w a b le ” — a s d e v e lo p e d in M r. S p e n c e r ’ s w o r k s — w e re a ls o ta k e n to ta s k b y M r. H a r r is o n . h e ld , b e c a u s e it w a s a b s o lu te .

It w as

b a se d

T h e id e a w a s e r r o n e o u s , he

o n th e a c c e p ta tio n o f th e m e ta p h y s ic a l

in s u ffic ie n t, h e a rg u e d , b e c a u s e

it b r o u g h t

d o w n to a n e m p ty a b s tr a c tio n , v o id o f a n y m e a n in g .*

deity

T o th is the

g r e a t E n g lis h w r it e r r e p lie d , th a t h e h a d n e v e r th o u g h t o f o ffe rin g his “ U n k n o w a b le ” a n d In c o g n iz a b le , a s a s u b je c t fo r r e lig io u s w orship. T h e n s te p p e d in to th e a re n a , th e r e s p e c tiv e a d m ir e r s a n d defenders o f M e ssrs.

S p e n c e r a n d H a r r is o n , s o m e d e fe n d in g th e m a t e r ia l meta

p h y s ic s o f th e fo r m e r th in k e r (if w e m a y b e p e rm itte d to u se th is para

d o x ic a l y e t c o r r e c t d e fin itio n o f M r. H e r b e r t S p e n c e r ’s ph ilosophy), o th e r s , th e a rg u m e n ts o f th e G o d le s s a n d C h r is t le s s R o m a n C ath o licism o f A u g u s te C o m t e ,f b o th s id e s g iv in g a n d r e c e iv in g v e r y h a rd blows. T h u s , C o u n t d ’ A lv ie lla o f B r u s s e ls ! s u d d e n ly d is c o v e r e d in M r. H. S p e n c e r a k in d o f h id d e n , y e t r e v e r e n tia l T h e is t , a n d c o m p a re d Mr. H a r r is o n to a c a s u is t o f m ed iaeval S c h o la s tic is m . I t is n o t to d isc u ss t h e r e la tiv e m e r its o f m a te r ia lis tic E vo lu tio n ism , o r o f P o s itiv is m fo rw a rd ;

e ith e r , th a t t h e tw o E n g lis h

th in k e r s a r e brought

b u t s im p ly to p o in t, a s a n illu s tr a tio n , to t h e Babel-like

c o n fu sio n o f m o d e rn th o u g h t. S p e n c e r’s

sc h o o l)

m a in ta in

W h ile th e th a t

th e

E v o lu tio n is ts (o f Herbert

h is to r ic a l

e v o lu tio n

o f the

r e lig io u s fe e lin g c o n s is ts in th e c o n s ta n t a b s tr a c tio n o f th e a ttrib u tes of D e it y , a n d th e ir fin a l s e p a ra tio n fro m th e p r im itiv e c o n c r e te concep tio n s— th is p r o c e s s

r e jo ic in g in

th e

e a s y -g o in g tr ip le

com pou nd of

d e a n th r o p o m o r p h iz a tio n , o r th e d is a p p e a r a n c e o f h u m a n a ttrib u te s — the

C o m tis ts

th e ir sid e h o ld

to a n o th e r v e rs io n .

T h e y affirm that

fe tis h is m , o r t h e d ir e c t w o r s h ip o f n a tu r e , w a s t h e p r im itiv e religion of m a n , a to o p r o tr a c te d - e v o lu tio n a lo n e h a v in g la n d e d it in anthropo m o r p h is m .

T h e i r D e it y

is H u m a n it y

and

th e

G od

th e y worship,

° As the above is repeated from memory, it does not claim to be quoted with verbal exactitude, but only to give the gist of the argument. f The epithet is Mr. Huxley’s. In his lecture in Edinburgh in 1868, On tit Physical Basis of Life, this great opponent remarked that Auguste "jComte’s philosophy in practice might be compendiously described as Catholicism minus Christianity, and antagonistic to the very essence of Science J Professor of Ecclesiastical History at the University of Brussels, in a philoso phical Essay on the religious meaning of the " Unknowable,”

M a n k in d , a s fa r a s w e u n d e rs ta n d th e m .

T h e o n ly w a y , th e re fo re , o f

s e t tlin g th e d is p u te , is to a s c e rta in w h ic h o f th e tw o “ p h ilo s o p h ic a l ” a n d “ s c i e n t i f i c ” th e o r ie s , is th e le s s p e rn ic io u s a n d th e m o r e p r o b a b le . Is

it tr u e

say,

d ’A lv ie lla

a s su re s

u s,

th a t

M r.

S p e n c e r ’s

“ U n k n o w a b le ” c o n ta in s a ll th e e le m e n ts n e c e s s a ry to re lig io n ; a n d , a s th a t r e m a r k a b le w r it e r is a lle g e d to im p ly , th a t “ r e lig io u s fe e lin g te n d s to free it s e lf fro m e v e r y m o ra l e le m e n t ” ; o r, s h a ll w e a c c e p t th e

o th e r

e x tr e m ity

and

a g r e e w ith th e

C o m tis ts ,

th a t g r a d u a lly ,

re lig io n w ill b le n d i t s e lf w ith , m e r g e in to , a n d d is a p p e a r in a lt r u is m a n d its s e r v ic e to H u m a n it y ? U s e le s s to s a y th a t T h e o s o p h y , w h ile r e je c tin g th e o n e -sid e d n e ss a n d th e re fo re th e li m it a t io n in b o th id e a s, is a lo n e a b le to r e c o n c ile th e tw o , i . e . , t h e E v o lu tio n is ts a n d th e P o s itiv is ts — on b o th m e ta p h y s ic a l a n d p r a c tic a l lin e s.

H o w to d o th is it is n o t h e r e th e p la c e to s a y , a s

e v e r y T h e o s o p h is t a c q u a in te d w ith th e m a in te n e ts o f th e E s o t e r ic P h ilo s o p h y

can

fo r h im s e lf.

b e lie v e

im p e rso n a l

“ U n k n o w a b le ” a n d k n o w w e ll th a t th e A b s o l u t e , o r A b s o lu te n e s s , can

have

n o u g h t to

w ith

w o r s h ip

on a n th r o p o m o r p h ic

lin e s ;

T h e o s o p h y r e je c ts th e S p e n c e r ia n “ H e ” a n d s u b s titu te s th e im p e r so n a l I T

fo r th e p e rs o n a l p ro n o u n , w h e n e v e r s p e a k in g o f th e A b s o lu te

a n d th e “ U n k n o w a b le ” .

A n d it te a c h e s , a s fo r e m o s t o f a ll v ir tu e s ,

a lt r u is m a n d s e lf-sa c rific e , b r o th e r h o o d a n d c o m p a s s io n

fo r e v e r y liv in g

c r e a tu r e , w ith o u t, fo r a ll th a t, w o r s h ip p in g M a n o r H u m a n it y .

In th e

P o s itiv is t , m o r e o v e r , w h o a d m its o f n o im m o r ta l so u l in m en , b e lie v e s in n o fu tu r e life o r r e in c a r n a tio n , s u c h a “ w o r s h ip ” b e c o m e s w o r s e th a n f e t is h is m : it is Z o o l a t r y , th e w o r s h ip o f th e a n im a ls .

F o r th a t

a lo n e w h ic h c o n s titu te s th e r e a l M a n is, in th e w o r d s o f C a r ly le , “ th e e s s e n c e o f o u r b e in g , th e m y s te r y in us th a t c a lls it s e lf ‘ I ’— . . . . b r e a th o f H e a v e n ; th e H ig h e s t B e in g r e v e a ls h im s e lf in m a n ” . d e n ie d ,

m an

is b u t a n

a n im a l— “ th e

sh am e

and

scan d al

T h is o f th e

U n iv e r s e ” , a s P a s c a l p u ts it. I t is th e o ld , o ld s to r y , th e s tr u g g le o f m a tte r a n d s p ir it, th e “ s u r v iv a l o f th e u n fitte s t,” But

th e p e rio d

n a tu r a l a n d

w hen

dual

m a tte r — is c lo s e d .

b e c a u s e o f th e s tr o n g e s t a n d m o st m a te r ia l.

n a s c e n t H u m a n ity , fo llo w in g th e la w

e v o lu tio n , w a s

d e s c e n d in g

a lo n g

o f th e

w ith s p ir it in to

W e (H u m a n ity ) a re n o w h e lp in g m a tte r to a sce n d

to w a r d s p i r i t ; a n d to d o th a t w e h a v e to h e lp s u b s ta n c e to d is e n th r a l it s e lf fr o m th e v is c o u s g r ip o f s e n s e .

W e , o f th e fifth R o o t R a c e , a re

th e d ir e c t d e s c e n d a n ts o f th e p r im e v a l H u m a n it y o f th a t R a c e ; th o s e , w h o o n th is sid e o f th e F lo o d tr ie d , b y c o m m e m o r a tin g it, to s a v e th e a n te d ilu v ia n T r u t h a n d W is d o m , a n d w e r e w o r s te d in o u r e ffo rts b y th e d a r k g e n iu s o f th e E a r t h — th e s p ir it o f m a tte r , w h o m th e G n o s tic s

c a lle d

Ild a b a o th a n d th e J e w s J e h o v a h .

T h in k y e , t h a t e v e n th e

B ib le o f M o se s, t h e b o o k y o u k n o w so w e ll a n d u n d e rs ta n d s o b ad ly, h a s le ft th is c la im o f th e A n c ie n t D o c tr in e w ith o u t w itn e s s ? n o t.

I t h as

A llo w us to c lo s e w ith a (to y o u ) fa m ilia r p a ssa g e , o n ly in te r p re

te d in its tr u e lig h t. In t h e b e g in n in g o f tim e , o r r a th e r , in th e c h ild h o o d o f t h e fifth R a c e , “ th e c h a p te r x i

w h o le e a r th w a s o f o n e lip a n d o f G e n e s is .

o f one

s p e e c h ” , sa ith

R e a d e s o te r ic a lly , th is m e a n s t h a t m a n k in d

h a d o n e u n iv e r sa l d o c tr in e , a p h ilo s o p h y , c o m m o n to a l l ; a n d th a t m en w e r e b o u n d b y o n e r e lig io n , w h e th e r th is te rm b e d e r iv e d fro m th e L a t in w’o rd r e lc g e r e , “ to g a th e r , o r b e u n ite d ” in s p e e c h o r in th o u g h t, fro m r e lig c n s , “ r e v e r in g th e g o d s ” , o r, fro m r e lig a r e , “ to b e bou nd fa st to g e th e r ” . a b ly

and

a c c e p te d in

T a k e it o n e w a y o r th e o th e r , it m e a n s m o st u n d e n i

p la in ly

th a t

o u r fo r e fa th e rs

fro m

beyond

th e

“ flood ”

c o m m o n o n e t r u th — i .e . , th e y b e lie v e d in th a t a g g re g a te

o f s u b je c tiv e an d o b je c tiv e f a c t s w h ic h fo rm th e c o n s is te n t, lo g ic a l and h a rm o n io u s w h o le c a lle d b y us th e W is d o m R e l i g i o n . N o w , r e a d in g th e first n in e v e rs e s o f c h a p t e r XI lin e s, w e g e t th e fo llo w in g in fo rm a tio n .

b e tw e e n

th e

W i s e in th e ir g e n e r a tio n , our

e a r ly fa th e r s w e r e e v id e n tly a c q u a in te d w ith th e im p e ris h a b le tru ism w h ic h te a c h e s th a t i n u n io n

a lc n e

lie s

str e n g th — in u n io n o f th o u g h t

a s w e ll as in th a t o f n a tio n s , o f c o u rs e . th e y sh o u ld b e “ s c a tte r e d

T h e r e fo r e , le st in d isu n io n

u p o n th e fa c e o f th e e a r th ” , a n d th eir

W is d o m - r e lig io n sh o u ld , in c o n s e q u e n c e , b e b ro k e n u p in to a th o u san d fr a g m e n t s ; a n d le st th e y , th e m s e lv e s , in s te a d o f to w e r in g a s h ith e rto , th r o u g h

k n o w le d g e ,

h eaven w ard,

sh o u ld ,

th r o u g h

b lin d

fa ith

begin

g r a v ita tin g earth w ard -— th e w ise m en , w h o “ jo u r n e y e d fro m th e E a s t ” , d e v is e d a p la n .

In th o s e d a y s te m p le s w e r e s ite s o f le a r n in g , n ot o f

su p e rs titio n ; p r ie s ts ta u g h t d iv in e W is d o m , n o t m a n -in v e n te d d og m as, a n d th e u lt im a

th u le o f th e ir r e lig io u s a c t iv it y d id

c o n tr ib u tio n b o x , as a t p r e s e n t. b u ild a c ity a n d

m ake a nam e

n o t c e n tr e in the

T h u s — “ ‘ G o to ’ , th e y sa id ,

‘ let us

a to w er , w h o s e to p m a y r e a c h u n to h e a v e n , a n d le t us A n d th e y m a d e b u r n t b r ic k a n d u sed it fo r s to n e , and

b u ilt th e r e w ith a c ity a n d a t o w e r ” . S o fa r, th is is a v e r y o ld s to ry , k n o w n a s w e ll to a S u n d a y sch o o l ra g a m u ffin a s to M r.

G la d s t o n e .

B o th

b e lie v e v e r y s in c e r e ly th a t

th e s e d e s c e n d a n ts o f th e “ a c c u r s e d H a m ” w e r e p r o u d s in n e r s w h o se o b je c t w a s lik e th a t o f th e T i t a n s , to in s u lt a n d d e th r o n e Z e u s -J e h o v a h , b y r e a c h in g “ h e a v e n ” , th e s u p p o s e d a b o d e o f b o th .

B u t s in c e wre find

t h e s to r y to ld in th e r e v e a le d * S c r ip ts , it m u s t, lik e a ll t h e r e s t in th em , ° A curious and rather unfortunate word to use, since, as a translation from the I.atin revtlare, it signifies diametrically the opposite of the now accepted meaning in English. For the word “ to reveal ” or “ revealed ” is derived from the Latin rex-elan,

h a v e its e s o te r ic in t e r p r e ta tio n . u s.

A ll th e e x p re s s io n s

In th is , O c c u lt s y m b o lis m w ill h e lp

th a t w’e h a v e

ita lic iz e d , w h e n re a d in th e

o r ig in a l H e b r e w a n d a c c o r d in g to th e c a n o n s o f e s o te r ic s y m b o lis m , w ill y ie ld q u ite a d iffe re n t c o n s tr u c tio n . 1.

Thus :

“ A n d th e w h o le e a r th (m a n k in d ), w a s o f o n e lip ( i.e ., p r o c la im e d

th e s a m e te a c h in g s ) a n d o f th e s a m e w o r d s ” — n o t o f “ s p e e c h ” a s in th e a u th o r iz e d v e r s io n . N o w th e K a b a lis tic m e a n in g o f th e te rm “ w o r d s ” a n d “ w o rd ” m ay

fo u n d

th e

Zohar

and

a ls o

in th e T a l m u d .

“ W ord s”

(D a b a r i m ) m e a n “ p o w e r s ” , a n d tc o r d , in th e s in g u la r , is a s y n o n y m o f W is d o m ;

e .g .,

c r e a t e d ” — (T a l m u d “ w ord s”

r e fe r to

“ By

th e

“ P ir k e y th e

te n

u tte r in g

o f ten w o r d s w a s th e

A b o th ”

S e p h ir o th ,

5 ., M i s h .

B u ild e r s

w o r ld

1 ).

H ere

th e

U n iv e r s e

th e

A g a i n : “ B y th e W o r d , ( W is d o m , L o g o s ) o f Y H V H w e r e th e H e a v e n s m a d e ” ( ib id ) .

2-4. “ A n d th e m a n * (th e c h i e f le a d e r) sa id to h is n e ig h b o u r , ‘ G o to , le t u s m a k e b r ic k s (d isc ip le s ) a n d b u r n th e m to a b u r n in g (in itia te , fill th e m w ith s a c r e d fire), le t u s b u ild u s a c ity (e sta b lish m y s te r ie s a n d te a c h th e D o c t r in e t )

a n d a to w e r ( Z i g g u r r a t , a s a c r e d te m p le to w e r)

w h o s e to p m a y r e a c h u n to h e a v e n ’ ” s p a c e ).

(th e h ig h e s t lim it r e a c h a b le in

T h e g r e a t to w e r o f N e b o , o f N a b i on th e te m p le o f B e l, w a s

c a lle d “ th e h o u s e o f th e s e v e n s p h e r e s o f h e a v e n a n d e a r th ” , a n d “ th e h o u s e o f th e s tr o n g h o ld (or s tr e n g t h , t a g im u t ) a n d th e fo u n d a tio n s to n e o f h e a v e n a n d e a r th O c c u lt s y m b o lo g y te a c h e s , th a t to b u r n b r ic k s f o r a c it y m e a n s to tr a in d is c ip le s fo r m a g ic , a “ h e w n sto n e ” s ig n ify in g a f u l l I n ita te , P e t r a th e G r e e k

a n d K e p h a s th e A r a m a ic w o r d fo r sto n e , h a v in g th e

s a m e m e a n in g , v i z . , “ in te r p r e te r o f th e

M y s te r ie s ” , a

H ie r o p h a n t .

T h e s u p re m e in itia tio n w a s r e fe r r e d to a s “ th e b u r n in g w ith g r e a t b u r n in g

T h u s , “ th e b r ic k s a re fa lle n , b u t w e w ill b u i ld (a n ew ) w ith

“ to reveil ’’ and not to rei’cal, i.e., from re “ again ” or “ back ” and velare “ to veil or to hide something, from the word velum or " a vail ” (or veil), a cover. Thus, instead of a v a ilin g , or revealing, Moses has truly only “ reveiled ” once more the Egypto-Chaldean theological legends and allegories, into which, as one“ learned in all the Wisdom of Egypt ” he had been initiated. Yet Moses was not ths first revealer or rcneilcr, as Ragon well observes. Thousands of years before him Hermes was credited with veiling over the Indian mysteries to adapt them for the land of the Pharaohs. O f course, at present there is no longer classical authority to satisfy the orthodox philologist, but the occult authority which maintains that originally the word revelare meant to “ veil once m ore”, and hence that revelation means'the throwing a veil over a subject, a blind— is positively overwhelming. 0 This is translated from the Hebrew original. “ Chief-leader ” (Rab-Mag) meaning literally Teacher-Magician, Master or Guru, as Daniel is shown to have been in Babylon. f Some Homeric heroes also when they are said, like Laomedon, Priam’s father, to have built cities, were in reality establishing the Mysteries and introducing the Wisdom-Religion in foreign lands.

hewn stones ” of Isaiah becomes clear. For the true interpretation of the four last verses of the genetic allegory about the supposed “ con fusion of tongues ” we may turn to the legendary version of the Yezidis and read verses 5, 6, 7, and 8 in Genesis, ch. xi, esoterically:— “ And Adonai (the Lord) came down and said: ‘ Behold, the people is one (the people are united in thought and deed) and they have one lip (doctrine) And now they begin to spread it and ‘ nothing will be restrained from them (they will have full magic powers and get all they want by such power, Kriyasakti,) that they have imagined ’. ” And now what are theYezidisand their versian and what is Ad-onai? Ad is “ the Lord ”, their ancestral god ; and the Yezidis are a heretical Mussulman sect, scattered over Armenia, Syria, and especially Mosul, the very site of Babel (see “ Chaldean Account of Genesis ”), who are known under the strange name of “ Devil-worshippers ”. Their confession of faith is very original. They recognise two powers or gods—Allah and Ad, (or Ad-onai) but identify the latter with Sheitan or Satan. This is but natural since Satan is also “ a son of god”* (see Job 1). As stated in the Hibbert Lcctures (pp. 346 and 347), Satan the “ Adversary ”, was the minister and angel of God. Hence, when questioned on the cause of their curious worship of one who has become the embodiment of Evil and the dark spirit of the Earth, they explain the reason in a most logical, if irreverent, manner. They tell you that Allah, being All-good, would not harm the smallest of his creatures. Ergo, has he no need of prayers, or burnt-offerings of the “ firstlings of the flock and the fat thereof”. But that their Ad, or the Devil, being A ll-bad, cruel, jealous, revengeful and proud, they " I t is commanded in E cclesia sticu s xxi, 30, not to curse Satan, “ lest one should forfeit his own life.” Why ? Because in their permutations " the Lord God ”, Moses, and Satan are one. The name the Jews gave while in Babylon to their exoteric God, the substitute for the tr u e Deity of which they never spoke or wrote, was the Assyrian M osheh or A d a r , the god of the scorching sun (the “ Lord thy God is a consuming f l a m e ” verily!) and therefore, Mosheh or Moses, shone also. In Egypt, Typhon (Satan) the red, was identified both with the red Ass or Typhon called Set or Seth (and worshipped by the Hittites) and the same as E l (the Sun god of the Assyrians and the Semites, or Jehovah), and with Moses, the red, also. (See I s is U n v . Vol. II. 523-24.) For Moses was red-skinned. According to the Z o h a r (Vol. JI. p. 28) I f sa r M osheh soomaq, i.e., “ the flesh of Moses was deep r e d " , and the words refer to the saying) “ The face of Moses was like the face of the Sun” (see Qabbalah by Isaac Myer p. 93). These three were the three aspects of the manifested God (the substitute for A i n S u p h the infinite Deity) or Nature, in its three chief Kingdoms— the Fiery or Solar, the Human or Watery, the Animal or Earthy. There never was a M osh eh or Moses, uefore the Captivity and Ezra, the deep Kabalist; and what is now Moses had another name 2,000 years before. Where are the Hebrew scrolls before that time? Moreover, we find a corroboration of this in Dr. Sayce’s H ib b e r t L e c tu r e s (1887). Adar is the Assyrian “ War God ” or the L o r d o f H o sts and the same as Moloch. The Assyrian equivalent of Mosheh (Moses) is M d s u , the “ double” or the “ twin”, and M d s u is the title of Adar, meaning also a “ hero”. No one who reads carefully the said Lectures from page 40 to 58, can fail to see that Jehovah, Mfisu and Adar, with several others— are p erm u ta tio n s.

have, in self-preservation, to propitiate him with sacrifices and burnt offerings smelling sweet in his nostrils, and to coax and flatter him. Ask any Sheik of the Yezidis of Mosul what they have to say, as’to the confusion of tongues, or speech when A llah “ came down to see the city and the tower which the children of men had builded ” ; and they will tell you it is not Allah but A d, the god Sheitan, who did it. The jealous genius of the earth became envious of the powers and sanctity of men (as the god Vishnu becomes jealous of the great powers of the Yogis, even when they were Daityas); and therefore this deity of matter and concupiscence confused their brains, tempted and made the “ Builders ” fall into his nets; and thus, having lost their purity, they lost therewith their knowledge and magic powers, intermarried and became “ scattered upon the face of the earth This is more logical than to attribute to one’s “ God ”, the All-good, such ungodly tricks as are fathered upon him in the Bible. Moreover, the legend about the tower of Babel and the confusion of speech, is like much else, not original, but comes from the Chaldeans and Babylonians. George Smith found the version on a mutilated frag ment of the Assyrian tablets, though there is nothing said in it about the confusion of speech. “ I have translated the word ‘ speech ’ with a prejudice,” he says (Chaldean account of Genesis, p. 163), “ I have never seen the Assyrian word w'ith this meaning”. Anyone who reads for himself the fragmentary translation by G. Smith, on pages 160-163 in the volume cited, will find the version much nearer to that of the Yezidis than to the version of Genesis. It is he, whose “ heart was evil ” and who was “ wicked ”, who confused “ their counsel ”, not their “ speech ”, and who broke “ the Sanctuary . . . which carried Wisdom ”, and “ bitterly they wept at Babel ”. And so ought to “ weep ” all the philosophers and lovers of ancient Wisdom ; for it is since then that the thousand and one exoteric substitutes for the one true Doctrine or lip had their begin ning, obscuring more and more the intellects of men, and shedding innocent blood in fierce fanaticism. Had our modern philosophers studied, instead of sneering at, the old Books of Wisdom —say the Kabala—they would have found that which would have unveiled to them many a secret of ancient Church and State. As they have not, however, the result is evident. The dark cycle of K a li Yug has brought back a Babel of modern thought, compared with which the “ confusion of tongues ” itself appears a harmony. All is dark and uncertain; no argument in any department, neither in sciences, philosophy, law, nor even in religion. But, “ woe unto them that call evil good, and good evil; that put darkness for light, and light for

darkness”, saith Isaiah. The very elements seemconfusedand climatesshift,asifthecelestial “upperten”themselveshadlosttheir heads. •All onecandoistositstillandlookon, sadandresigned, while “ The slack sail shifts from side to side ; The boat untrimm’d admits the tide ; Borne down adrift, at random toss’d, The oar breaks short,

the rudder’s lost."

-3 0 £

conscience of a man governed by his passions is like the voice of a shipwrecked sailor drowned by the tempest. I f you speak well of yourself you will be distrusted If you speak evil, you will be taken at your word! The

W e p e rceiv e m ore rea d ily th a t an yon e is in th e w rong, w h en it is ourselves whom he w ron gs.

O ur experience consists rather of illusions lost than of wisdom gained.

Do not even think of doing what ought not to be done. C hoose rather to be strong in soul than in body. B e p ersu ad ed th a t th in gs o f a lab oriou s n atu re co n trib u te p leasu re to v irtu e.

m ore than

E v er y passion of the soul is most hostile to its salvation. I t is difficult to walk at one and the same time in m any paths of life.

P y th a g o r a s said—It is requisite to choosc the most excellent life: for custom will make it pleasant. Wealth is an infirm anchor, gloryis still more infirm : and in a similar manner the body, dominion, and honour. For all these are imbecile and powerless. What then are powerful anchors ? Prudence, magnanimity, fortitude. These no tempest can shake. This is the law of God, that virtue is the only thing that is strong: and that everything else is a trifle. A ll the parts of human life, in the same manner as those of a statue, ought to be beautiful.

s t a t u e indeed stands on its basis, but a worthy man on the subject of his deliberate choice ought to be immovable. F ra n k in c e n se

ought to be given to the Gods, but praise to good men.

Comumtts oit “ the ®ljensopljiral m t&

f . f

[I gladly give room to the protest which follows. It is wise and timely, and may, perhaps, ward off worse than “ petty criticisms of H.P.B.” Needless to say that Mrs. Besant’s article would not have appeared had I seen it before publication. But I may point out to Mr. Patterson that much of his protest, however true, is not exactly aimed at what Mrs. Besant wrote. She did not say that the T. S. taught any particular doctrines, but merely expressed her own view that the position of one who belonged to the T. S. and ungenerously carped at the pioneer who founded it was illogical. This is clearly a matter of opinion, and Mr. Patterson puts the opposing view. One has but to read the new “ Constitution and Rules of the Theosophical Society” for 1891 (in the Supplement of the January Theosophist), to find in Article xiii. 2, that “ no Fellow, Officer, or Council of the Theosophical Society, or of any Section or Branch thereof, shall promulgate or maintain any doctrine as being that advanced or advocated by the Society ” ; and, whatever we do, we have to abide by the Rules of the T. S. Mrs. Besant would have done more wisely to have called her article “ Comments on the E. S. of the Theoso phical Society and H.P.B.”, she would then have been on the safe side; for a member of the E.S. who receives instructions emanating from the Masters of the Occult Philosophy, and doubts at the same time the genuineness of the source, or the honesty of the humble transmitter of the old esoteric doctrines—lies to his own soul, and is untrue to his pledge. He cannot be honest and remain in the E.S., in such a case. But then, the Esoteric Section, its qualification “ of the T.S. ” notwithstanding, does not represent the latter, and in future it will drop the additional words altogether. From the very beginning its second rule stated, that the “ Esoteric Section has no official or corporate connection with the Exoteric Society ” (see Lucifer of October, 1886). Henceforth it will be called “ the Esoteric School of Theosophy”, simply. Meanwhile, I thank our brother, Mr. Patterson, for giving me this opportunity of expressing my feelings.—H.P.B.]

f Chi

N the December number of Lucifer in an article entitled “ The Theo sophical Society and H.P.B.” there are the following statements :— “ The following article expresses the views of many members of the Theosophical Society who feel strongly that it is time that some protest should be made against the constant petty criticisms levelled at H .P .B . As co-editor I put in this article, which has not been submitted to H.P.B., nor will she see it until the magazine is issued ; so she is in no sense responsible for its appearance.— A n n i e B e s a n t. “ Now touching the position of H.P.B., to and in the Theosophical Society, the following is a brief exposition of it as it appears to many of u s :—

(i). Either she is a messenger from the Masters, or else she is a fraud. “ (2). In either case the Theosophical Society would have no existence without her. “ (3). If she is a fraud she is a woman of wonderful ability and learning, giving all the credit of these to some persons who do not exist. “ (4). If H.P.B. is a true messenger, opposition to her is opposition to the Masters, she being their only channel to the Western World. “ (5) If there are no Masters, the Theosophical Society is an absurdity, and there is no use in keeping it up. But if there are Masters, and H.P.B. is their messenger, and the Theosophical Society their foundation, the Theosophical Society and H.P.B. cannot be separated before the world. “ If the members care at all for the future of the Society, if they wish to know that the twentieth century will see it standing high above the strife of parties, a beacon-light in the darkness for the guiding of men, if they believe in the Teacher who founded it for human service, let them now rouse themselves from slothful indifference, sternly silence all dissensions or petty follies in their ranks, and march shoulder to shoulder for the achievement of the heavy task laid upon their strength and courage. If Theosophy is worth anything it is worth living for and worth dying for. If it is worth nothing, let it go at once and for all.” "

On these last grounds let us stand. If it is worth anything it is worth living for and dying for; and worth working for and worth writing for, and worth taking some risks for ; and at the risk of incurring misunderstanding, and at the risk of hurting the feelings of those whose feelings should not be hurt, this article is written and some exception taken to that just quoted from. For it does seem as though its author, through her impetuous kindness and loyalty, had allowed her judgment to be partially influenced by her feelings. And although there are few Theosophists who will disagree with her in most of her issues, yet there seems to be a little grain of erroneous opinion in them from which a large and poisonous growth may spring. If this is so, it is only true brotherliness to point it out. It lies first in the statement that: “ If there are no Masters the Theosophical Society is an absurdity and there is no use of keeping it up”. And again in another statement which says: “ Once accept the philosophy you must accept her (H.P.B.) ”. May not much harm be done by the holding up of such views ? May they not tend to keep many out who would be benefited by being in; and for whom the Society was largely founded ? Are not the statements in their fiature somewhat dogmatic ? Have we not still in our natures some of that intolerance which forcing

rather than leading, persecuted in the name of righteousness ? For there are subtle transformations possible in our characters, which will bring the old faults out in new guises, and we are none, not one, quite free from intolerance. The churches have creeds ; but applicants for admission are usually given to understand that they need not be fully accepted; and they seldom are. The Theosophical Society has no creeds, but its members seem scarcely able to avoid making them in spite of all efforts to the contrary. And watchfulness as to the Theosophical movement must lead those who believe in the Masters to see how strenuously they and their mouth-piece H.P.B. are working against the development of them. If this Theosophical movement is to be carried on successfully through the three or four generations of the first seventy-five years of the coming century, we must be very heedful. What do the Constitution and the bye-laws of the Society, what does the application for admission into it tell us ? Not one word as to belief. They simply contain provisions which tend to guarantee liberty and cultivate tolerance. Is it not contrary to their spirit to say: “ Once accept the philosophy you must accept her” ? Accept what philosophy ? The Society has none. Not long since an earnest student searching for Truth, but not one of our members, asked if we were not Jesuitical. Was her position not well taken ? It was, if we as a Society have a philosophy. We constantly cry out we have no creeds, no dogmas, no beliefs, and we almost as constantly, or at any rate very frequently, unintentionally give the lie to this. And why speak of the Society as an absurdity without Masters? Are its objects, especially the first, nothing? If those objects were even partially lived up to, and again let us say “ especially the first ”, would no good come of it ? Most certainly, and it is perhaps this good which the Masters are seeking, rather than the acceptance of any philosophy, or any recognition of themselves.* Even a recognised authoritative leader may be dangerous. H.P.B. herself is always inculcating self-reliance, and discouraging any dependence upon others, herself included. She understands that the true alchemist seeks to have men throw their opinions into one common melting pot, knowing that they will take out all of the Truth which they put in, and some of their errors transmuted. It is the real change of base metals into gold. If the Society has an authoritative leader, beliefs will be accepted simply on authority, and a belief thus accepted is almost of necessity perverted. Look at the doctrines of Karma and Re incarnation. Many regard it as quite heterodox not to accept them; and yet the first is often made a fetish of, and both are by many crudely understood; the one often being looked at in a way to make of it a positive fatalism, the other a kind of personal resurrection. This comes from O ur Brother, M r. Patterson, is quite correct.— [H .P .B .]

reliance upon certain persons or books accepted as authority. Such reliance is against the presumable wish of the Masters. We must seize on our own truth and digest it ourselves: and if we do we cannot so pervert it. A true servant should try not simply to obey, but, if possible, to intuitively grasp the wishes of the one served. In the article referred to in this paper it is said that H.P.B., is “ willing to efface herself if thereby her mission might the better prosper ”. A.nd would she not say : “ First Humanity and then the Theosophical Society, and last myself Referring to the Coulomb scandal it is said : “ But then, instead of closing up around the assailed Teacher, and defending to the utmost her position and her honour, the fatal policy was adopted of attempting to minimise her position in the Society”. True, perhaps ; but how best could she have been defended ? An ill-planned sortie is, of course, unwise. There may be a hidden enemy in wait, and we are told that the powers of darkness are very active, vigilant and cunning. We may, in ill-advised movements be simply following out their hypnotic suggestions; and any statement which does not tally with the exact truth is an ill-advised sortie. And when it is said that: “ If there are no Masters, the Theosophical Society is an absurdity, and there is no use in keeping it up ”, a mis-statement is made. Let us by all means close round our teacher, but as she would have us; not as we ourselves might like. And to do this we must remember that we must lead, not force, people to the truth. We must do it with all tenderness, all gentleness, all patience, all sweetness. We must present our views for the weak ones, not the strong ones. Not in the way of temporising, but by giving out those truths which are most needed. We must try to understand that we are now to learn to be true shepherds when our time comes, and while being schooled must bear in mind that it is the lost sheep we are to save. The honest materialist, the honest agnostic, the honest spiritualist, the honest christian-scientist, the honest d ogm atic Christian, may be an honest d isb eliever in H.P.B. and the Masters, and an honest member of the Theosophical Society too, provided he is enlisted in the cause of humanity.t Let us hold the doors wide open; let us set up no unnecessary barriers, and let us wait outside until the last one has entered. We can thus best serve, th u s best defend. This is not a policy of silence; it does not prevent our using pen and voice in defence of our beloved leader; but it should prevent making belief in her a qualification, even if an unwritten one, for membership in good standing in the Theosophical Society. There are now many good members who are doubters on this point. Don’t let us drive them away by intolerance. Perhaps they are under a dark illusion cast by the Brothers of the Shadow. But to force them will not help them, and do no good to any one. If, * Most decidedly s o ; such has been alw ays m y principle, and I hope it is that of ray friend and colleague, C ol. H. S. Olcott, our President.— [H .P .B .]

f I h a v e r e p e a te d th e s e w o r d s f o r y e a r s : it is my stereotyped answer to e n q u ir e r s w ho a s k m e w h e th e r b e lie f in th e M a s t e r s is o b lig a to r y in jo in in g th e T .S .— [H .P .B .]

metaphorically speaking, we slap the face of any one who may speak disrespectfully of H.P.B., we will not help her reputation but rather strengthen the calumniator in his attitude. Our line of defence cannot be well chosen if it does harm. And it will do harm if made in such a way as to make a belief in any person or philosophy a criterion of good standing. Let us stand shoulder to shoulder; let us strengthen those ties which we are forming for this and the coming incarnations; let us by all means be grateful to her from whom so much has come to us and the rest of humanity, but let us for the sake of others be judicious. Let us make disbelievers in H.P.B., disbelievers in Karma, disbelievers in Re-incarnation, disbelievers in the Masters as welcome, or more welcome, into the Society than ethers, provided always they wish to form the nucleus of a universal brotherhood. All this is said earnestly and sincerely, but with some trepidation, the higher plane of carelessness not having been attained, and indifference to others’ opinions not having been acquired. But when so prominent a member of our Society as the author of “ The Theosophical Society and H.P.B.” propounds what appears to some of us dangerous doctrine, we have no right to be silent. H. T. P a t t e r s o n , F.T.S. I f a n y one w ill g iv e his m ind to th ese sen ten ces he w ill obtain m an y th in gs w o rth y o f a m an and be free from m an y th in gs th a t are b ase. T h e 'p erfectio n o f th e soul w ill co rrect the d e p ra v ity o f th e b od y, but the

stren gth o f the b od y w ith ou t reason in g, does not render th e sou l b etter. H e w ho lo ve s the go od s o f the soul w ill lo ve th in g s m ore d iv in e , but he w ho lo v e s th e go od s o f its tran sien t h a b ita tio n w ill love th in gs hum an. I t is b ea u tifu l to im pede an unjust m an : b u t if th is be not p o ssib le it is b e a u tifu l not to a ct in conju n ction w ith him . I t is n ecessa ry to be go od rath er th an to a p p e a r so. fe lic ity o f a m an do2s not con sist eith er in b o d y or in rich e s b u t in u p rig h t con d u ct and ju stic e .

The

S i n should b e a b stain ed from , not throu gh fear, but for th e sa k e o f th e b ecom in g . D

e m o c r it u s .

“ A s t o n e becomes a plant; a plant, an animal; an animal, a man ; and man—a god.” (Hermetic Axiom.) “ At the beginning of every Manvantara (life-cycle) the natural tendency of every Deva (god) is manward. A Deva drops its essence into the body of a plant and becomes a stone ; from the rocky womb, it creeps into the moss and plant; thence Karma carries it into an animal, and there it remains, until united with Alaya’s light, after which the animal blooms into thinking man. It is the latter who furnishes every new Manvantara with intelligent and wise architects and builders.” . . . (Esoteric Cosmogcnesis of the East.) “ This is unscientific,” says the Darwinian. “ This is heretical,” echoes the theologian. “ It is, nevertheless, a fact,” puts in the Occultist.

$ t a t i a - & 0 p b ta . (Translated and annotated by G . R . S . M . , with additional notes by H .P .B .) ( Continued.)

It came to pass, therefore, when Jesus had finished saying these words, that Mary Magdalene came forward and said: “ Master, my In-dweller of Light hath an ear, and I comprehend all the words which thou hast said, viz.: ‘ All the Souls of Human-kind, which shall receive the Mysteries of Light, shall enter first within into the Inheritance of Light before all the Rulers which shall repent, and before those which pertain to the whole Region of the Treasure of Light.’ Concerning, then, my Master, the word which thou once on a time saidest to us: ‘ The first shall be last, and the last first ’; the ‘ last ’ are the whole Race of Men, which shall come first within into the Kingdom of Light; so also they which pertain to all the Regions of the Height, are the ‘ first.’ ”* [1 9 8 ] And it came to pass that when she had ceased saying these words, that the Saviour was greatly astonished at the revelations of the words which she said, for she was pure spirit entirely. And Jesus answered again and said unto her : “ Well, said, O spiritual and pure Mary, this is the inter pretation of the word.” And Jesus continued and said unto his Disciples : “ Hearken, I will speak with you concerning the Glory of those which pertain to the Height, how they are according to the way in which I spake to you of them up to this very day. Now, therefore, when I shall have led you to the Region of the last Supporter (i) which surrounds the Treasure of Light, and when I shall have led you to the Region of that last Supporter, so that ye may see the Glory in which it is, the Region of the Inheritance of Light shall appear to you like as a mere city of the World compared to the greatness in which the last Supporter is, and compared to the great Light in which it is; and after this I will tell you also of the Glory of the Supporter which is above the Little Supporter. But I shall not speak with you concerning the Regions, which are above all the Supporters: [1 9 9 ] for there is no kind of language for them in this World, nor any similitude, which is like unto them, that I may compare it with them, nor quality, nor Light like unto them, that I may express them, not only in this World, but also none in those which pertain to the Height of Righteousness from their lower Region upwards. Therefore, certainly, there is no means of explaining them in this World.” It came to pass that when Jesus had finished saying these words to his Disciples, Mary * F o r the reason of this, compare Lucifer , No. 39, p. 195, note 3. ist. para.

Magdalene came forward and said unto Jesus: “ Be not wrath with me, Master, searching out everything in earnestness and steadfastness, so that my Brethren may preach it among Human-kind, in order that they may hear and repent, and be saved from the harsh condemnations of the evil Rulers, and come into the Height and inherit the Kingdom of Light, in that, my Master, not only are we compassionate among ourselves, but we are also compassionate towards the whole Human Race, that they may be saved from all the harsh condemnations. Now, therefore, Master, it is for this reason that we search out all things in earnestness, that my Brethren may preach them to the whole Race of Men,. [200 ] lest they should come into the hands of the harsh Rulers of the Mist, and that they may be preserved from the harsh Receivers of the Outer Darkness.” [And having received permission, she said:] “ Master, by how much is the Second Supporter greater than the First Supporter, and by what distance is it separated from it ; or how many times is it ot greater Light than it ? ” And Jesus answered in the midst of the Disciples and said unto Mary: “ A m 6 n , a m 6 n , I say unto you, the Second Supporter is removed from the First by a vast distance which is immeasurable, both with regard to the highness upwards, and with regard to lowness, with regard to depth and with regard to length and breadth. For it is enor mously apart from it by a vast distance which is not to be measured with reference to Angels and Archangels, to Gods and all Invisibles; [201] and it is as much greater as it possibly can be in a measure, which cannot be numbered by comparison with Angels and Archangels, with Gods and all Invisibles; and it is of greater Light than it exceedingly, in a manner to which there is no measure, there is no measure of the Light in which it is, no measure of it compared to Angels and Archangels, to Gods and all Invisibles, in the manner in which I have told you already on another occasion. In like manner also the Third Supporter, and the Fourth, and the Fifth, each is immeasurably greater than the next, and of greater Light and separated from it by a great distance, which cannot be measured in terms of Angels and Archangels, Gods and all Invisibles, according to the manner in which I have already spoken to you on another occasion : yet will I also tell you the Type of each one of them in its proper Emana tion.” And Mary continued and said unto Jesus: “ Master, of what Type in the last Supporter will those be who receive the Mystery of Light ? ” And Jesus answered and said unto Mary in the midst of the Disciples: “ They that receive the Mysteries of Light, when they have issued from the Hylic Body of the Rulers, each shall be in his Order, according to the Mystery which he has received. [202 ] They that receive a sublime Mystery, shall remain in a lofty Order, while they who receive the lower Mysteries, shall remain in lower Orders: in a word, of whatever Region each shall have received the Mystery, he shall remain in its Order in the Inheritance of Light. It was concerning this that I formerly said unto

you:

‘ In th e

P la c e

w here is y o u r H e a rt,

th ere also sh a ll b e y ou r

T re a su re ’ ; w h ich is, each sh all rem ain in th e R e gio n w h o se M y s te ry he shall h a ve received [A n d John h a v in g asked and received perm ission to s p e a k ] , answ ered and said unto J e s u s : “ M aster, su rely each w ill not rem ain in th a t R egion o f w h ich he sh all h a ve receive d th e M y ste ry , w ith o u t th e po w er o f going into the O rd e rs w h ich are a b o v e it, or into th e O rd e rs w h ich are b elo w it ? ” [2 0 3 ] A n d Jesu s an sw ered and said unto J o h n : “ W e ll, ind eed , do ye search out a ll th in gs in ea rn estn ess and s te a d fa s tn e s s ; John , hearken, and I w ill sp ea k w ith th ee.

n ow , therefore,

E v e ry o n e r e c e iv in g a M y s te ry of

L ig h t sh all rem ain in th e R egion w h ose M y s te ry he sh all h a ve received, b u t w ith o u t th e pow er o f go in g in to th e H e ig h t into th e O rd ers w h ich are ab o v e i t ; so th a t h e w h o receive s th e M y ste ry in the F ir s t S ta tu te ,* has th e pow er o f go in g into the O rd e rs w h ich a re b elo w it, w h ich are a ll the O rd ers o f th e T h ird S p a ce , b u t he h as no p o w er to go in to th e H e ig h t into th e O rd e rs w h ich

are above it.

A n d he w h o sh all h a v e receive d the

M y ste ry o f the F ir s t M y ste ry , w h ich

also is

th e

F o u r-an d -tw en tieth

M y ste ry , and a lso the H ead o f th e F irs t S p a c e tow ard th e E x te rio r, he too has th e po w er o f go in g in to all th e O rd ers w h ich are w ith o u t it, but not o f go in g into the R e gio n s w hich a re a b o v e it or o f tr a v e r s in g t them . And th e y w ho shall h a ve receive d the M y ste ry in th e O rd ers o f th e F our-andtw e n ty M y steries, each sh all com e in to th a t R egio n w hose M y ste ry he shall h a v e receive d , and sh all h a ve th e po w er o f tra v ersin g a ll th e O rders and S p a ce s, w h ich are w ith ou t him , but not o f com in g into th e O rders w h ich are a b o v e him , or o f tra v e rsin g th em .

[2 0 4 ] A n d he w h o shall

h a v e received the M y ste ry in th e O rd e rs o f th e F ir s t M y ste ry , w h ic h is in the T h ir d S p a c e ,! h as the po w er o f go in g into a ll th e O rd e rs w h ich are b elow him , and o f tra v e rsin g them all, but not o f go in g into th e R egions w hich are a b o v e him or o f tra v ersin g them .

A n d he w h o sh a ll have

received th e M y ste ry in the F irs t T ris p iritu a l (Triptuumatos) w h ich extends o v er the F o u r-an d -tw en ty M y ste rie s in th eir series, w h ich ex te n d to the S p a c e o f th e F ir s t M y ste ry , the R egio n o f w h ich (M ysteries) I w ill tell you in th e E m a n atio n o f the U n iv e rse — he then w h o sh all h a v e received the M y ste ry o f th a t T ris p iritu a l, h as th e p o w er o f d escen d in g in to a ll th e O rders b elow him , but not into the H e ig h t to those a b o v e him w hich are all O rders o f th e S p a ce o f the In effab le.

A n d he w ho shall h a v e received th e M y ste ry

o f the S econ d T ris p iritu a l, h as th e po w er o f go in g into th e O rd e rs o f tfre F irs t T ris p iritu a l and o f tra v ersin g all o f th em , and th e O rd ers o f th eir O rd ers, but not of go in g in to the O rders o f th e H e ig h t o f th e T h ir d T ris p iritu a l.

[2 0 5 ] A n d h e w ho sh all receive th e M y ste ry o f th e T h ir d

T ris p iritu a l, w hich p ertain s to the T h r e e T ris p iritu a ls and T h r e e S p a c e s , *

See Tables VII. and VIII. for all that follows,

f /’erlustrare— to traverse or inspect thoroughly. J Or the First Space within.

in th e ir series, o f the F ir s t M y ste ry , b u t h a s no po w er to go into the H e ig h t in to the O rd e rs w h ich are a b o v e him w h ich are th e O rd ers o f the S p a c e of th e In effab le.

(2) A n d he w ho shall h a ve receive d th e A b so lu te

M y s te ry * o f th e F ir s t M y ste ry , the In effab le, w h ich also is the T w e lv e M y ste rie s, in th e ir series, o f the F ir s t M y ste ry , w h ich exten d o v er a ll the S p a c e s o f the F ir s t M y ste ry — h e then w h o shall h a ve received th a t Mystery> h a s th e po w er o f tra v ersin g a ll th e O rd ers o f the T h r e e S p a ce s o f the T r is p iritu a ls an d th e T h r e e S p a ce s o f the F ir s t M y ste ry , and all their O r d e rs ; he h a s also the po w er o f tra v ersin g a ll th e O rd e rs o f the In h e rit a n ces o f L ig h t, from th e E x te rio r to th e In terior, and from the In terior to th e E x t e r io r ; from the A b o v e to th e B elo w , and from th e B e lo w to the A b o v e ; from th e H e ig h t to the D e p th , and from th e D e p th to the H e i g h t ; from th e L e n g th to th e B re a d th , and from th e B re a d th to th e L e n g t h ; [2 0 6 ] in a w ord, he h as the pow er o f tra v ersin g a ll the R e gio n s o f the In h erita n ces o f L ig h t, and o f rem ain in g in w h a tev er R egio n he sh a ll desire, in th e In h erita n ce o f th e K in gd om o f L ig h t.

m£ n ,

I sa y u n to y o u , in the

D issolu tion o f th e U n iv e rse , th a t m an sh all b e K in g over all the O rd e rs o f the

I n h e r ita n c e ;

and he w ho shall h a ve received th e M y ste ry o f the

In effab le, that man is myselfA

That

M y ste ry k n ow s th e R eason o f the

e x iste n ce o f th e M istt and o f the L ig h t ; o f th e M ist o f D a rk n e ss and o f th e L ig h t o f L ig h t s ; o f the C h a o s (p i.) and o f th e T re a su re o f L i g h t ; o f th e J u d gm en ts and o f the L a n d o f L ig h t and R e gio n o f the In h erita n ces o f L i g h t ; o f the P u n ish m en t o f S in n ers and o f the R est o f the K in gd o m o f L i g h t ; o f S in n ers and o f the In h erita n ces o f L i g h t ; [2 0 7 ] o f th e Im p iou s and o f the G o o d ; o f the J u d gm en ts o f P u n ish m e n ts and o f a ll th e P r o je c tio n s o f L i g h t ; o f S in and o f the B a p tism s and M y ste rie s o f L i g h t ; o f th e F ir e o f P u n ish m en t and o f th e S e a ls o f L ig h t, so th a t the F ire shou ld not harm t h e m ; o f A n g e r and o f P e a c e ; o f B la sp h e m ie s and o f H y m n s o f L ig h t, and a lso o f P ra y e rs o f L ig h t ;

o f R e v ilin g and o f B le s s in g ;

D e p r a v ity and o f F l a t t e r y ; o f th e K illin g and o f the R e v iv in g o f S o u l s ; [2 0 8 ] o f A d u lte ry and F o rn ic a tio n and o f P u r it y ; o f In terco u rse and of C o n tin e n c e ; o f P rid e and B o a s tin g and o f H u m ility and G e n tle n e s s ; o f W e e p in g and o f L a u g h t e r ; o f S lan d er and o f R ig h t C o n v e r s a tio n ; o f R e a d in ess to hear and o f D isre g a rd ; o f M u rm u rin g and o f S im p len ess and L o w lin e s s ; o f S in and o f P u r it y ; o f S tren g th and o f W e a k n e s s ; o f the D istu rb a n c e o f the B o d y and o f its P ro p er U se ; [2 0 9 ] o f P o v e rty and o f W e a l t h ; o f th e W e a lth o f the W o rld and o f S e r v itu d e ; o f D e a th and o f L i f e .” * Authtntes muiterion. f Compare Bhagavad-gita, Book vii. " ...................... stayed on me, “ Taking me as their utmost blessedness, “ They are not ‘ mine but I —even / myself/ ”

(Seng Celestial.)

J Lit., " wherefore the Mist has been made, &c.”

It cam e to p ass th a t w hen Jesu s had finished sa y in g th e se w ord s to his D isc ip le s, th ey rejoiced w ith g rea t jo y and w ere glad . con tin u ed in his con versation

A n d Jesus

and s a i d : “ H e ark en , then, fu rth er, my

D isc ip le s, I w ill sp eak w ith yo u con cern in g the w hole U n d e rstan d in g of th e M y ste ry o f the In effab le.

T h e M y ste ry o f th a t In effab le k n o w s the

R easo n o f th e E x iste n c e o f U n m ercifu ln ess and o f C om p assion ; of D e stru c tion and o f E te rn a l In crea se ; o f R e p tile s and w hy th e y m ust be d e s tro y e d ; [2 1 0 ] o f W ild B e a sts and w h y th e y too m ust be d e s tr o y e d ; o f C a ttle and B ir d s ; o f M ou ntains and the P re c io u s S ton es in th e m ; o f th e H y le of G o ld and th e H y le o f S ilv e r ; o f th e H y le o f C o p p e r and the H y le o f Iron and also o f S t e e l; o f the H y le o f L e a d and o f G la s s and o f W a x ;

G ra sse s and P la n ts and o f a ll H y le (pi. ) ; o f W a te r s and L a n d s and all th in g s th erein , and a lso o f th e E a r t h ; [ 2 1 1 ] o f S ea s and W a te r s and of th e W ild D en izen s o f the S e a s ; o f the H y le o f th e W o r ld and w h y it must be u tte rly reso lv ed .” A n d Jesu s con tin u ed , and said u n to h is D is c ip le s : “ F u rth e r, then, m y D iscip les and C om rad es and B re th re n , let ea ch o f you b e sob er in th at S p irit w h ich is in him , th a t y e m ay lend ear and com preh end a ll th e words w h ich I sh all sa y u n to you , for h en ceforth from th is tim e I sh a ll proceed to sp eak w ith you con cern in g a ll th e U n d e rstan d in g o f the In effa b le .

That

M y ste ry k n o w s th e R easo n o f the E x iste n c e of th e W e s t and E a s t ; o f the S ou th and N o rth .

S till fu rther, m y D isc ip le s, listen and co n tin u e to be

sober, th a t y e m a y hear th e w h ole U n d e rsta n d in g o f the M y s te ry o f the In effab le.

T h a t M y ste ry k n ow s th e R easo n o f the E x is te n c e o f H u m an

kind ; o f the B u rn in g H e a t and o f the M ild B r e e z e ; o f th e S ta rs and C lo u d s ; [2 1 2 ] ° f th e D e p th and w h y th e W a te r com es o v er i t ; o f the D r y L a n d and w h y th e R ain com es thereon ; o f H u n g e r and A b u n d a n ce ; o f H o a r F ro s t and H e a lth fu l D e w ; o f D u s t and D e lig h tfu l R e fre sh m en t; o f H a il and an d P le a sa n t S n o w ; o f th e W e s t W in d and th e E a s t W i n d ; o f the H e a t o f th e H e ig h t and also th e W a te r s ; o f th e E a s t W in d and the S ou th W in d an d th e N orth W in d ; o f the S ta rs o f H e a v e n an d a lso th e D is k s o f the L ig h t-g iv e r s and th e F irm a m en t and all its V e ils ; [2 1 3 ] o f th e R u lers o f th e S p h eres, and the S p h ere and all its R e g io n s;

o f th e

R u le rs o f the ^Eons, and the ^Eons and th eir V e ils ; o f the R u lers o f th e y E o n s o f th e T y ra n ts , and (Leitourgoi) and D e c a n s ;

th e R e p e n ta n t

R u le r s ;

o f the M in isters

o f th e A n g e ls and A r c h a n g e ls ;

o f L o rd s a n d

G o d s ; o f R iv a lr y in th e H e ig h t and o f th e L a c k o f R iv a lr y : o f H a te a n d L o v e ; o f D issen tio n and R eco n cilia tio n ; o f A v a r ic e and th e R e n u n cia tio n o f a ll th in gs [2 1 4 ] and o f th e L o v e o f P o ssessio n s: repletion and S a tie ty ;

o f th e D e sire o f

o f those w ith and o f those w ith o u t a S y z y g y * ;

o f Im p iety and th e L o v e o f D e ity ; o f the L ig h t-g iv e r s and th e S p a r k s ; o f the T r ip le -P o w e rs and I n v is ib le s ; o f th e F o refa th ers and th e P u re O n e s f ; *

Sc., the Paired and Unpaired of fag. 2.

t Eilikrinets, the same as the Ungenerated (Agennitoi) of pag. a.

o f th e G r e a t S elf-w ille d O n e and those fa ith fu l to h im ; o f the G r e a t T r ip le P o w er and the G r e a t F o refa th er, the In v is ib le ;

[21 5 ] o f the T h irte e n th

JE on and the R egio n o f them th at p ertain to the M id s t ; o f the R e ce iv e rs* o f the M idst and the V irg in s o f L i g h t ; o f the M in isters (Diakonoi) o f the M id st an d the A n g e ls t h e r e o f; o f th e L a n d o f L ig h t and the G re a t R e c e iv e r o f L i g h t ; o f the G u a rd ia n o f the R egio n o f them w h ich pertain to the R ig h t and their L e a d e r s ; o f th e G a te o f L ife and S a b a o th , th e G o o d ; o f the R egion o f them th a t p ertain to th e R ig h t and th e L a n d o f L ig h t w h ich is the T re a su re o f L i g h t ; o f th e P ro je c tio n s o f L ig h t and th e T w e lv e S a v io u r s ; o f the T h r e e G a te s o f th e T re a su re o f L ife and th eir N in e G u a r d ian s ; [2 1 6 ] of th e T w in S a v io u rs and th e T h r e e A m e n s ; o f the F iv e T r e e s and the S e v e n A m en s ; o f the M ix tu re w h ich w as not y e t m anifested , and w h y it is pu rified .” A n d Jesus continu ed and said unto his D is c ip le s : “ B e sober still, m y D isc ip le s, and let ea ch o f yo u b rin g th e P o w e r o f th e P ercep tio n o f L ig h t for h im self, in order th at y e m ay g iv e ea r in earn estn ess.

F o r h en ceforth

from th is tim e I w ill sp eak w ith y o u con cern in g a ll th e R egio n o f the T r u th o f th e In effable and o f the m ann er in w h ich it is .” A n d it cam e to p a ss th a t w h en the D isc ip le s h eard th ese w o rd s w h ich J esu s sa id th at th e y g a v e w a y and w ere en tirely at a loss.

A n d M a ry

M a gd a len e cam e forw ard and b ow ed h erse lf at th e feet o f Jesu s, and ad ored them , and c ry in g out w ith tears s a i d : “ H a v e m ercy upon m e, O M a ste r, oth erw ise m y B re th re n h a v e heard , b u t failed to g ra s p the w ords w h ich thou dost sp ea k unto them .

N o w , therefore, M a ste r, con cern in g

the U n d e rstan d in g o f a ll th e th in gs w h ich thou h a st sa id are in th e M y ste ry o f the In effab le, [2 1 7 ] I h a ve h eard thee sa y in g unto m e : ‘ H en cefo rth from

th is tim e, I w ill b egin to sp ea k w ith you con cern in g th e w h ole

U n d e rstan d in g o f th e M y ste ry o f the In e ffa b le ’.

S u re ly then thou h ast

not y e t d ra w n n igh to the a cco m p lish in g o f th at w ord ?

O n accou n t o f

this, therefore, in listen in g th e y h a v e failed , and h a v e c ea sed to p e rceiv e the m ann er in w h ich thou sp eakest to them on accou n t o f th e w ord s thou usest. N o w , th erefore, M aster, i f th e u n d erstan d in g o f all these th in gs is in th at M y ste ry , w ho is the m an in the W o r ld w ho h as th e pow er to understand th a t M y ste ry and all its K n o w led g e s and th e fashion (type) o f a ll these w o rd s, b y reason o f'w h ic h thou h a st said th e m ? ”

A n d it cam e to p a ss

th a t w h en Jesus h ad h eard th ese w ord s w h ich M a ry said , he understood th a t his D isc ip le s w ere b egin n in g to fail to com preh en d th e te ach in g s. T h e re fo re he sa id unto th em , stren gth en in g

th e m :

“ G r ie v e not, m y

D is c ip le s , con cern in g th e M y ste ry o f th e In effab le, th in kin g th a t y e w ill not u n d erstan d it.

A m £n , I sa y unto y o u , th a t th a t M y ste ry is y o u rs and

e v e ry o n e ’s w h o sh all g iv e ea r to you , so th a t th ey renou nce th is w orld and a ll its H y le , and also all e v il th o u gh ts th erein , and a ll the cares o f th is i££on.

1218] N o w , th erefore, I sa y unto yo u : W h o s o e v e r renounces the

* Paralimptores: this would be better translated by the term '‘ Overtakers", if such a word were permissible.

w hole o f th is W o r ld and all th erein , and su b m its h im se lf to the D ivin e D e ity , to him th is M y ste ry is easier than a ll th e M y ste rie s o f th e K in gdom o f L i g h t ; it is m ore exp ed ien t to know it than (to kn ow ) a ll th ese, and it is m ore c le a r th an them all.

H e w h o en ters into th e u n d erstan d in g of

th a t M y ste ry , shall renou nce th e w h ole o f th is W o r ld and a ll th e cares th erein .

O n a cco u n t o f th is, then, I on ce sa id u n to y o u : â&#x20AC;&#x2DC; C om e unto me

all y e th at are op pressed w ith ca res an d are lab o u rin g under th e ir w eight, and I w ill g iv e y o u rest, for m y b u rd en is lig h t and m y y o k e is g e n tle '. N o w , therefore, he w h o w ill receiv e th a t M y ste ry w ill ren o u n ce th e w hole W o r ld and the ca res o f all the H y le th erein .

T h erefo re , m y D iscip les,

g riev e not, th in k in g th a t y e w ill not un derstan d th a t M y ste ry .

Am 6n, I

sa y unto you , it is m ore serv icea b le to k n ow th a t M y s te ry than all M y ste rie s ; and a m ÂŁ n , I sa y unto y o u , th a t M y s te ry is y o u rs and everyo n e's w ho ren o u n ces th e w hole w orld and all th e H y le th erein .

N o w , therefore,

hearken, m y D isc ip le s and C o m ra d es an d B re th re n , I w ill im pel y o u to the un d erstan d in g o f the M y ste ry o f th e In effab le.

[2 1 9 ] T h e s e th in g s I say

unto y o u , for I am com e to g iv e y o u e v e ry u n d erstan d in g in th e E m an ation o f the U n iv erse, in that the E m an a tion o f the U niverse is its understanding.

COM M ENTARY. (1) T o u n derstan d th e position o f th e F iv e S u p p o rters in th is m arvellou s system o f aeonology, th e stu d en t should refer to p a g g . 17 an d 18. It is th ere sta ted th a t th e th ree V e stu re s, th a t is to sa y th e th ree B u d d h ic R obes, or the three gra n d d eg rees o f In itiatio n , a re en dow ed w ith th e follow ing c h a ra c te ristic s re sp e ctiv e ly . I. II.

III.

T h e G lo ry o f all th e N a m e s o f th e M y ste rie s and o f a ll the P ro je c tio n s o f the O rd e rs o f th e S p a ce s o f th e In effab le. T h e G lo r y o f a ll P ro je c tio n s o f M y ste ry .

the N a m e s o f the M y ste rie s an d o f a ll the th e O rd ers o f th e tw o S p a c e s o f F irst

T h e G lo ry o f all th e N a m e s from th a t o f th e M y ste ry , the R e v e a le r, w h ich is c a lle d th e F ir s t P re c e p t d o w n w ard s to them o f th e F irm a m en t.

W e are a lso told in p a g . 1 a n d elsew h ere m ore e la b o ra te ly , th a t th e F irs t M y ste ry surrounds or com preh end s The The The The

F irs t P re c e p t. â&#x20AC;&#x2122; 5 Im p ression s ( Types or R u dim en ts). G r e a t L ig h t o f L ig h ts . 5 S u pp orters.

R a y s o f th is L ig h t o f th e T re a su re o f L ig h t reach dow n to th e W o r ld o f M en, for th e y a re th e in tellig en ces, or L ig h t P o w e rs, o f a ll th e planes b elo w th e T re a su re , dow n to th e te rrestrial. T h e s e O rd e rs m a y b e figured b y a series o f co n cen tric circles, the cen tre one rep resen tin g th e T r e a s u re , th e n ext the L a s t or L it tle S u p p o rter su rro u n d in g it, and so on w ith sp h eres o f ev er g rea te r d iam eter, ty p ify in g ev er e x p a n d in g sta tes o f consciou sness. T h e a b o v e c a te g o ry from th e F ir s t P re c e p t dow n to th e 5 S u p p o rters, g iv e s a k e y to th e nu m bers 5 , 7 and 1 2 (5 + 7) w h ich w ill p ro v e o f g r e a t

a ssista n ce in th e com prehension o f the classification of the M y ste rie s and corresp on d in g sta te s o f con sciou sn ess w hich follow . T h e G re a t L ig h t is th e reflection and Upadhi of th e F ir s t P re c e p t or F ir s t M y s te r y , and the 5 S u p p orters, reflection s o f the 5 Im p ression s, 1 2 in all. T h e s e correspond to th e 5 S u b tle and 5 G ro ss E lem en ts w h ich , tog eth er w ith the 2 un m an i fested elem ents, m ake up 1 2 P e rh a p s the follow in g q uotation from P rofessor M a n ila l N a b h u b h a i D v iv e d i’s Monism or Advaitism ? w ill m ake it c le a r e r :— “ The Advaita begins with examining the divisions of Prakriti and clearly demon strates, perhaps for the first time in the field of ancient Indian Rationalism, the truth that the five elements— Akdsa, Vdyu, Tejas, Jala, Prilhvi— are but five stales.of Prakriti derivable from one another. From Akasa, whose specific mark is Sahda which, by the way, we render not by sound but by differentiation, proceeds Vayu (gaseous matter) with its specific mark Spar.ta (touch) super-added to the original Saida ; differentiation in Vayu leads to Tejas (heated matter) with its specific mark Rupa (form, heat, light) superadded to Saida and Sparsa ; from Tejas, Jala (liquid matter) with its specific mark Rasa (taste) ; ar.d from Jala, Prilhvi with its specific mark Gam/ha (smell). Thus the five TanmdIras* and the five Bhulasf of the Sdnkhya are reduced to Akdsa, the all-pervading potential form (ether) of original matter (.Mula-prakriti

N o w w e are ta u g h t th a t a new elem ent ev o lv e s w ith e v e ry R oot R a ce, and as w e are tw o-th ird s through th e 5th R oot R a c e , the fifth elem ent of th e seven is n ow in th e cou rse ot its evolu tion . W e h ave th u s a k ey to the u n d erstan d in g o f the 7 A m en s and th e 3 A m e n s ; to th e 5 T re e s, 12 S a v io u rs, & c., and the corresp on d in g M y ste rie s. It m ust also be rem em b ered th at th e e x p la n a tio n o f th e elem en ts a b o v e q uoted, is o n ly th eir last reflection on th e visib le, m aterial p lan e o f m atter. T h e ir p sy c h ic , sp iritu al an d d ivin e p ro to ty p es are o f a n atu re th a t can n o t be d escrib ed in w ord s, as w e can see b y th e term in o logy o f 1'ab le V I I I . (2)

TABLE

T h e O rders

th e

In h e r i t a n c e s

VII.

L ig h t

M y s t e r ie s

of th e

M y s t k r y ( L o o k in g W i t h o u t ).

Mysteries or Slates cf Consciousness.

3 rd. 2 nd. 1 st. 2

(

Trispiritual

„

Mysteries

I 12 „ (In a series startingfrom the 24th upwards) First Statute.

Spaces or Planes.

Spaces

1st Space towards the Interior 1st „ „ Exterior 3 rd Space

(To be continued.)

• Rudiments.

F ir s t

Is ^bm npljij ^pantbmm? I I .— T

ternal.

j F j H E T h in g -in -Itse lf is a p o stu late m ade b y R e a s o n , w h ich can affirm n oth in g thereof, ex c ep t negatively; for e v e ry new exp ression g iv en to the po stu late m ust be eq u al to the first exp ression , th a t is to say, m ust be em p loyed as a synonym, not as an attribute; and e v e ry syn o n ym , as w ell as the first exp ression, m ust be qualified, inasm u ch a s, b eing sla v es to relative n ess, w e are not free to u tter th a t w h ich is n on -relativen ess (or w h a t Sages c alled T h e I n e f f a b l e ) b y w h at does not ex ist in sp eech , i.e., an unqualified word.

T h e term s used b y me so far, h a v e b een qu alified (“ E tern al ’’,

“ U n c h a n g e a b le ” , one q u a lify in g th e oth er, w ith ou t predicating, sin ce there is reciprocity), or the expression co n tain s its ow n qu alification (“ Thing-inI t s e lf” , in itself b e in g th e qu alification o f thing).

A n y one o f th e three may

b e tak en as the first expression o f th e p o s tu la te ; then it w ould stan d thus, for in s ta n c e : the E te rn a l = the T h in g -in -Itse lf = the U n c h a n g e a b le ; or w e m a y s a y : “ the E te rn a l is th e T h in g -in -Its e lf” (or, at op tion , “ is the U n ch a n g ea b le ” ) or reverse th e term s tw ofold.

H e re b y w e

synonymm,

w e do not p red icate ; each n ew affirm ation rem ain s the sam e p o stu late. B u t M ind is not go vern ed b y R easo n alon e. w ith h eld , and w ill

en d eavou r

p ry into

I m a g in a tio n

R e a so n ’s

can not be

p o stu la te.

The

U n ch a n g e a b le w ill be d ifferen tly co n ceiv ed , and the sam e co n cep t, by different m inds, m ay be va rio u sly e x p r e s s e d ; and a d m ittin g th a t the con cep t could m ake a n y a d v a n c e tow ard the tru th , th e ren d erin g o f th e concept w ill n ever be o th erw ise than in a d eq u a tely w orded, and c a ll for a new qualified synonym to tran slate som e id ea in v o lv e d in the co n cep t, b y a v o ca b le .

T h a t is, relation m ust be a b stra cted from the m eanin g o f a n y new

sym b o l, a lth ou gh th e sub-idea is based on an u n kn ow able kind o f relation (co-existence o f relativeness and non-relativeness, p o stu lated b y R easo n ).

F o r the

co-existen ce is p o sited as a necessity, in v o lv in g a relation w h ich is non relation.

If, for in stan ce, the concep t o f Im a gin atio n be th at o f a Centre

w h ich , w ith ou t b ein g at th e cen tre o f a n y thing is the unapproachable Centre o f ev ery

possible c e n t r e ;

such C en tre is not a cen tre in the ordinary

accep ta tio n , and is qu alified b y the w ord unapproachable. syn on ym .

It is sim p ly a new

A n d if, to w ord th e in d efin able relatio n — or, relation-not-a-

relatio n — o f C e n tre w ith cen tres, w e use the term Infltience, it is not influ en ce in a n y o f its accep ted senses, but another syn o n ym b rou gh t in for h elp *.

S u ch an influence is not a su b je c tiv e op eratio n — ju s t as, in genuine

* If instead of a postulate, we make it an attribute, and s a y : " T h e Influence of the E te rn a l" (etc.), the case alters altogether. T h is would be placing it in T im e, and yield Pantheism .

V irtu e , ex a m p le (the operation) is not a subjective op eratio n — nor In flu en ce an o b je c tiv e operation (as example is, in unalloyed V irtu e ).

is the But

w h ile, in the case o f V irtu e , the effect (of exam p le), if a n y th ere be, is d efi n ite and lik e unto its s o u r c e ; in th e oth er case th e effect-n ot-an -effect is in d efin ite and h as n ought in com m on w ith th e Influence. T h is effect-n ot-an -effect is C h a n g e , w h ich , i f it w ere th e effect o f another c a u se than itself, w ou ld m ake R e la tiv e n e ss th e ultima ratio (i.e., N onrela tiv en ess w ou ld be R e la tiv en e ss), w h ich is reductio ad absurdum.

In a

w ord , th e u n kn ow ab le sta te p o stu lated , w h ile not its e lf N e c e s sity , is n eces s a r y to th e K n o w a b le . else ?

R eason a sk s h ow C h a n g e can be, w ith ou t som eth in g

R easo n an sw ers, “ som ething else ” can o n ly b e th e C h a n g eless.

A n d R easo n ad ds, th a t th e C h a n g ea b le is n ecessa rily co-eval w ith the C h a n g e le ss, in th at th e latter is N o n -rela tiven ess (another synonym ). A ll th a t can be p red ica ted h as for its b asis the F irs t C a u se , w hose sta te s are t w o ; one in a ctive , th e oth er a ctiv e , the latter h a v in g a tw ofold a sp e ct.

I w ill c a ll them its nott-modal state, w h ic h is pure C on sciou sn ess, and

its modal state, w h ich is s u b je c tiv ity and o b je c tiv ity .

T h e non-m odal state

is in a c tiv e , b ecau se th e M odes o f F o rce , here, are in equilibrium ; and C o n sciousn ess, w h en not o b jectivizin g , is not a “ force ” .

T h e m odal sta te is

a ctiv e , b ecau se, here, the M odes are free— C o n scio u sn ess cen tra lized and o b je c tiv izin g as a “ f o r c e ” — and M otion is th eir necessity, in th a t it is inh eren t, or th ey are M otion its e lf in th eir o b je c tiv e a sp e ct.

T h e ir action

is c h a ra cte rize d at one tim e b y its centre of consciousness, at anoth er b y its. dynamic centre.*

D u rin g th e first and last p h ases o f a cosm ic period, the

sta te is non-modal, w ith a v a ria b le v e stig e o f the modal.

T h e oth er ph ases o f

th e period are m odal sta tes, and in co m p atib le w ith th e non-m odal, when a definite line of Evolution is contemplated.

B u t as the lines are su n d ry, and at

variou s sta g e s o f d evelop m en t at a g iv en m om ent o f tim e, such sta te s w ill co-ex ist w ith the m odal sta te s o f oth er lines, so lon g as the form er are at th eir first p h a s e .f N o w , in a m odal state, th a t d ev elo p s or d ecreases p ro p o rtio n a tely w ith the evolution or involu tion o f its a ctiv itie s , th a t is, w ith the m anifestation or ex h a u stio n o f th e M odes’ p o w ers— all k n ow led g e is based on experience, eith er a ctu a l or d erived (this kind o f k n ow led g e is called b y the O rien tals, Avidya, i.e., N escien ce ). w ith ex p erien ces. a sta te .

T h e r e is none w h a tev er abou t a sta te u n con n ected

B u t there is eith er faith, doubt, or disbelief resp ectin g such

T h e s e are the effects o f R eason , or Im a gin atio n , or In tu ition , e t c . ;

and none o f th e latter, h o w ever h igh th e intu ition is, are effects o f that state, alb eit th e y m ay b e effects o f som e m ore lo fty m odal sta te.

T hey

m anifest th em selves, as effects of R eason , In tu ition , e tc., because the U n k n o w * T h is does not mean that such a centre is unconscious, far from i t ; but Consciousness is otherw ise conditioned there, than at the base of the phenomenon. T h e two centres m ay be defined as the two poles of W ill. f T h is is for evolution of the modal state. R everse the statem ent for the Iasi phase, w hich corresponds to the fag-end of dissolution of a universe, or involution of that state, which is evolution of the non-modal.

a b le ex ists.

T h is is th e unaccountable relation b etw een th e rela tiv e and the

n on -relative, in regard to th e M odes, con sid ered as cau sa l or su b jective a ctu alities, th eir o b jectiv e processes b ein g effects o f th e latter. In th e n o n -m o d a l s ta te — w h e r e M odes a r e u n m a n ife s te d , t h e th ree F o r c e s b e in g e q u a l to o n e a n o th e r — faith, doubt, disbelief h a v e n o e x is te n ce . T h is p u r ity o f C on sciou sn ess is S u p e r l a t i v e W is d o m (Atm a-Vidya*), w h ich m e a n s K n o w l e d g e that the Eternal is unknowable ; th e re fo r e certainty o f such a sta te.

It is th e c u lm in a tio n o f B lis s , w h e r e R e sisten ce a n d A ttraction

a r e u n k n o w n ; fo r, b o th h a v in g th e s a m e e s s e n c e , a r e e q u a lly in v o lv e d in th e u n m a n ife s te d M odes.

T h is is th e P a r a n i r v a n a o f E a s t e r n P h ilo so p h y t .

T h is w isd o m o f th e P a r a n ir v a n ic s t a t e is lik e w is e n o “ e ffe c t ” o f th e E t e r n a l ; it is so s im p ly (for as) because th e E te rn a l is .

S u c h is th e unutterable relation

b e tw e e n th e r e la t iv e a n d th e n o n -r e la tiv e , in re s p e c t o f p u r e C onsciousness. B u t , w h e r e a s c e n t r a liz e d C on sciou sn ess is a causal s t a t e , p r o d u c in g effe cts, p u r e C on sciou sn ess p r o d u c e s n o n e ; n a y , it is a p a s s iv e sta te , to b e ce n tr a liz e d b y th e c a u s a l s ta te . +

W h a t rem ains free, o f th e M odes, at th e end o f a cosm ic period , is signified b y a v e stig e o f the m odal sta te.

T h is is an effect o f the threefold

m ode o f F o rce , w h ereb y no eq u ilib riu m , h o w e ver p erfect in itself, can be absolute, th a t is, em b race th e M odes in their totality.

A n d th is is so, not in

consequ ence o f a cau se foreign to its e lf (the C h a n g e a b le , or F o rce s), but b ecau se th ere is som eth in g else th at is not itself.

T h is is the unpronounceable

relation b etw een the re la tiv e and the n on -relative, as concern s th e M odes in their o b je c tiv e a sp e ct, their su b je c tiv e actio n b ein g th e alterant cause m a n i festin g a n ew period. I h a ve th u s pointed out the three a sp e cts o f th is m ysteri ous and in com p reh en sible relation-n ot-a-relation , n am ely, th o se connected w ith the tw o su b jectiv e sta tes o f A v id y a and V i d y a ; and the ob jective a sp ect identified in the la w o f n on-absolu te eq u ilib riu m . A t th e close o f a cosm ic period the v e stig e in question m an ifests R e sist en ce and A ttra c tio n , b ecau se th e M odes a re not at one a s to the in volu tion o f their s ta te in the v a st eq u ilib riu m .

A t th e opening of the fo llo w in g period,

A ttra c tio n alone is m an ifested (R e sisten ce b ein g p o ten tial), b ecau se the M odes are in united harmony, con cern in g th e in volu tion o f th e non-m odal sta te in to theirs.

In eith er case , th e non-m odal is th e p a ssiv e sta te , neither

a c tin g nor rea ctin g .

U n d e r th e form er p h ase , attraction ,H sign ified b y

• T h ere are different degrees of V id y a ; see Secret Doctrine, vol. i.p a g . 168, et passim B ut pure Consciousness signifies, of course, a plane having ho degrees. t It is the only state in which the E g o is quite rid of M aya. A ll others corresponding thereto are partial riddances, being subnirvanic states, more or less actualized by time and space. Paranirvana is neither in Eternity nor in T im e, that is, its reality (pure Conscious ness) is not in T im e and Space, but it is subject to them both. { T h e idea of pure Consciousness, which some minds appear to find difficulty in adm it ting, is no supposition of mine. One quotation will suffice: " T h e supreme spirit (paramatma), different from Prahriti and its modifications, having for its essential characteristic pure consciousness, is unparticled, manifests this infinity of reality and unreality— the under lying essence of the notion ' I, I ’— manifests itself,” etc. (Vid. T h e Crest-Jeuicl o j Wisdom, b y Sankaracharya, §137.) If N ot attraction as we understand the word, but rather W ill.

two of the Modes, resistance by another, has for its object their own state (superether dissolving into ultra-superether, effect as to this state; con currently with a freeing of consciousness and equilibrating of modes, effect relatively to the other state); whilst under the latter phase, attraction, signified by the three Modes, has for object the Modes deadlocked (so to say) by equilibrium, and the effect is a freeing of the latter and a central izing of pure consciousness, etc. Action and reaction are in the modal state alone—whether considered subjectively or objectively—whatever be its development or reduction. This is the seat of Mahamaya (general illu sion) and of Maya (more individualised illusion). The development of the Modes, at the expense of the non-modal state (which is the seat of their powers); and the inverse operation, or ascent of consciousness at the expense of the modal state (where it bides in duress), is all the work of the Modes themselves, while appearing to be the effect of alien powers. As the modal state waxes stronger, advancing in its activities, pure Consciousness does not decrease in Wisdom, its level as such remaining the same, but that level grows less and less embracing, that is, the latent centres of egoity forming it as a whole, are gradually and successively actualized— not as units, this is a much later manifestation,' but, during the first phase, by a sevenfold group of units; a group = one plane of consciousness, or a Cosmic Ego. At the other extreme of the period, the aspect is inverse: as the modal plane slowly decreases, by involution in the non-modal state— the powers of manifestation having been more and more expended in phenomena—the last-named state (Wisdom from its very first appearance) progresses only in the sense of universality, that identical plane of Conscious ness maintaining itself from first to last—that is to say, pure consciousness has but one level, and no degrees. This is “ merging in the bosom of Brahma ”, or the identification of self thereto. V. de F. (To be continued.)

“ It is not best in an inglorious ease To sink and dull content, When wild revolts and hopeless miseries The unquiet nations fill ? * * * Nay, best it is indeed To spend ourselves upon the general good; And, oft misunderstood, To strive to lift the knees and limbs that bleed. This is the best, the fullest meed. Let ignorance assail or hatred sneer Who loves his race he shall not fear; He suffers not for long, Who doth his soul possess in loving, and grows strong.” L

ew is

M o rr is.

(&zotzxu anfc CBsntmr PART “ T

h in in g

II. ord

o d .”

„sT 0 E T us now en quire into the esotericism o f Sound and a sk , “ W 'hat is sound a cco rd in g to th e W isd o m R elig ion ? ”

T h o s e w ho have

stud ied the “ S ecre t D o ctrin e ” kn ow th a t L ig h t is th e u n d erlyin g po w er of the U n iv e rse . o f the O n e

It is the L ig h t o f T ru th b ecau se it is the S e lf C on sciou sness

R e a lity .

A t th e

sam e tim e th is L ig h t

is the act o f self

percep tion and is therefore m otion in its high est a b stra ctio n .

F ro m the

L ig h t com es the W o r d , w h ich is the sam e as sa y in g from M otion comes S oun d.

T h is , as it stan ds at the h ead o f a tran scen d en tal system of

ph ilosoph y u n equ alled

by the profou n d est m u sin gs o f m odern thought,

m ight p ass us b y lik e a breath o f air lea v in g no d efin ite im p ress behind it, if it w ere not for th e fa ct th at w e can find in ou rselves a cou n terp art of th is cosm ic m an ifestatio n .

W e are here brou gh t fa ce to fa ce w ith a

m etap h ysica l m y stery in its m aterial d evelop m en t. told th at th e su b stratu m o f S ou n d is L ig h t

F o r w h ile w e are

(or m otion), w e find that

p ra ctic a lly in th is w orld the su b stratu m o f S ou n d is L ife .

L ig h t pro

je c ts itse lf o u tw ard and d o w n w ard in S ou n d (as the W 'ord differentiating). L ife soars u p w a rd s in m u sic (as the evolu tion from the low est differentiation o f th e w ord).

A n d w h ile n oting th e effect w hich m otion h as upon the sense

o f h earin g, w h ile in fa ct sen su ally lu x u ria tin g in th e refined an d delicate feelin gs w hich

represent th e

etern al m ovem ent o f

the B re a th o f the

U n kn ow n on th is low est o f a ll planes (for su ch is a b stra ct m otion and the pow er to m ove), w e m ay fa in tly realise som eth ing o f the b eau ty of th e D iv in e M u sic w h ich L ig h t flash es from a b o v e into th e S p iritu al Soul o f M an .

F o r w e are told th at as b elow so is it a b ove, o n ly reversed in

order o f progression. Soun d is sp iritu a lly o b jectiv e to L ig h t (as m otion), w h ile on the p h ysica l plane m otion is o b jectiv e to sound, for it ta k es from it its meaning or raison d'etre. T h e W isd o m R elig ion teach es us that the U n k n o w a b le R e a lity is, in the b egin n in g o f m anifestation, th e L ig h t o f S elf-co n scio u s from th is proceeds th e W o rd or C re a tiv e L o g o s. d istin ctio n

Perception ;

N o w th ere is a subtle

betw een In fin ite L ig h t and the D efin ite W o rd , w h ich is well

illu strated b y co m p a rin g Sound to S p eech .

In th is la tter w e h a v e Sound

as the b asis o f w ords, w hile in th e In finite L ig h t, Sou n d or th e expression o f m otion w hich ev en tu a tes th is R a d ia n ce , u n derlies th e C re a tiv e Logos or W o rd m ade m anifest.

T h e n there is th is differen ce b etw een speech and m usical sounds.

T hese

la tter are definite and as such proceed from th e W o rd , the C re a tiv e L o go s, or m acrocosm ic con scien ce, w h ile S p eech , w h ich m ay b e defined a s sounds w ith personal m ean in gs a tta ch ed to them , represents to us the ch a ra cte ristics w h ich b elon g to the U n m an ifested L o g o s ; for both are the exp ression o f conscious in d iv id u a lity .

L e t us now refer to the seven plan es, a d iagram o f

w h ich is to be found in th e â&#x20AC;&#x153; S ecre t D o ctrin e â&#x20AC;? , V o l. I. A ru p a or form less, and four are R u p a or form al.

T h r e e o f these are

T h e C re a tiv e L o g o s

sw eep s through the three A ru p a p la n es as Sou n d, w h ich exp resses the m otion o f conscious lig h t in scin tilla tin g harm on ies.

In th e four form al

planes, o f w h ich tw o are o b je c tiv e to th e oth er tw o , Sound is d ivo rced from m otion and the L ig h t o f F o rm le ss In fin ity is ex tin gu ish e d b y th is a ct o f sep aration .

S p a c e o v ertak e n b y d a rk n ess is now defin ed b y sh apes and

shad ow s and th eir rela tiv e dim en sions.

B u t th e slig h test m ovem en t in

the sid erial w orld cau ses a flash o f lig h t to b righten up th e d ep th s o f d arkn ess, w h ile in the p h ysica l w orld m otion a w ak en s m usic from her p s y c h ic sleep and for the m om ent reu n ites the con sciou sn ess o f L ife to F o rm .

S p a ce is th e v isib le sh a p e w h ich the con sciou sn ess o f the U n iv erse takes, and its d iscord s and harm on ies are the Activities w h ich an im ate it. Soun d b ecom es th e exp ression o f th e fo rm ative agen t on th e su b je c tiv e p lan es and th e form ation and tran sform ation s o f th e m aterial w orld fills th is oth er sphere w ith cea seless sym phonies, a p a rallel to w h ich m eets us as w e stroll through the frag ra n t fields on a m idsum m er d a y and listen to th e hum o f life w h ich ed d ies round us. In evolution from b elow u p w a rd s Sou n d is the exp ression o f life on h igh er planes.

It no lon ger cre a te s but co m p letes creatio n and g iv e s

vo ice to the silent en ergy o f ea rth ly t h in g s ; and th is is w h at w e h ear w hen S o u n d s are

h eard .

T h is

b rin gs 11s b a ck

to our

origin al

contention

th a t Soun d is h eard on E a r th o n ly in the con sciou sn ess o f liv in g b eings. M u sic is its lan gu a g e and w hen roused b y m a terial form s (such as strings and pip es, & c.), m usic is the w ord less la n g u a g e o f the soul o f th in g s w h ich d ev elo p s in M an th e inner feelin gs o f a m un dan e life, th e p a ssion s w hich an im ate the b od y o f the W o r ld .

G r e a t M a sters o f h arm on y su ch as

B e e th o v e n and W a g n e r reca ll to u s p erh a p s a m em ory

o f th e feelin gs

w h ich h a ve led 11s to e v o lv e to w a rd s th e p erfect M an out from those d ista n t a g e s w hen th e m on adic b reath brooded in sen seless a go n y over th e unform ed c la y .

M u sic sp ea k s to us o f earth-born life an d b elon gs to

the th ree g rea t stream s o f evolu tion w h ich flow from the lu n ar and the S o la r G o d s.

T h e su rge and volu m e o f the G rego ria n ch an t m ay p e rÂ

c h a n c e tell us o f th e p rogress o f a S o u l from F o rm to F o rm b u t n ever of the S p iritu a l life b eyon d .

E a r th ly M u sic is in fact the product o f the

p la cin g o f th e L o w e r M an as o f M an in con tact w ith the anim al soul o f th e W o r ld .

T h o s . W illia m s .

Prnbknts d fife. FROM

“ TH E

D IA R Y

OLD

P H Y S I C I A N .”

B y N . I. PlROGOFF.*

(Continued from the January Number.) III. O N A T O M S O F T H E U N IV E R S A L M IN D . N o ve m b e r 2 1, 1879. Chi jTT B E G A N m y d ia ry on N o ve m b e r th e 5th, and to -d ay, N o ve m b e r 21st, I resum e it again a fter a few d a y s ’ in terv a l. I w rite for m yself, and w ill not read o v er aga in w h at is a lre a d y written. T h erefo re , there m a y be in the la tte r a n um ber o f rep etition s, o f half ex p la in e d id eas, p erch a n ce o f con trad ictio n s and in con sisten cies.

W e re I

to set m y se lf to co rrect th is, it w ou ld be a proof for m e th at I am writing it for oth ers. I h a ve confessed th a t I had no w ish to k eep m y memoirs secret for ever: those persons, h o w ever, w ho w ill feel in terested in a cq u a in tin g them selves w ith m y inn erm ost life w ill b e little trou b led b y such rep etition s.

T h ey

w ill prefer to k n ow m e as I am , and stu d y the real m an w ith a ll h is repeti tion s, and even incon sistencies. H e n c e I w ill b u sy m y self to-d ay on ce m ore w ith m y W orld-contem plation , and b y rep eatin g o v er again

m y present view s, I m a y, perhaps,

elu cid a te them the b etter. A n d now I pu t to m y self a ga in th e q u e s tio n : w h at is it, in fa c t, that forces me not to a cc e p t the atom s o f m atter as m y con cep t of the U niverse? W h y not regard them as som eth in g final, etern al, infinite, self-dependent, co n seq u e n tly a b so lu te and a llo w in g o f no oth er ex iste n ce ? T h e atom s o f m atter are, view ed as a b egin n in g, som eth in g ju st as a b stra ct as th e u n iversal L ife -P r in c ip le w hich adm it o f tw o a b stra ctio n s w hen one w ill do ?

I im agin e.

W h y then

W h y not sa y , th a t these

atom ic p a rticles h a v e a lw a y s ex iste d , an d , a lo n g w ith a ll oth er prop erties of m atter, h a ve a lw a y s been c a p a b le o f sen sin g, and o f c o n scio u sly perceiving th em selves ?

For

U n iv erse sen sation

w here,

and b y

w hom

w ere

ever

found

the

and con sciou sn ess w ith ou t th e p resen ce o f m atter?

W h o o f us h as e v e r know n him self, and cou ld th in k w ith ou t a b rain ?

And

w h y should not m atter, en dow ed w ith oth er prop erties, be a b le to sense itself, to k n ow and th in k ? I f w e can n o t ad m it this, is it not sim p ly because, ow in g

our

ign oran ce,

in ex p erien ce

and

sh o rtsigh ted

* Translated from tbe Russian, by H. P. B.

reasoning,

w e h a v e lim ited too m u ch and too a rb itra rily our v ie w s a b ou t the p ro p erties o f S u b sta n ce ? and h a v in g don e so, w e h a ve forced ou rselves to ad m it th e a ctu a l e x iste n c e o f an im ag in a ry (p sych ic) p rin cip le, in v en ted , m oreover, b y — ou rselves. S u ch w ere th e q u estion s th a t, a t one tim e o f m y life, I h a d p u t to m y s e lf, and an sw ered them a ll in the affirm ative and to m y ow n satisfactio n . T h is is an u n deniable fact : no consciou sness and th o u gh t w ith ou t a b r a in ;

and th ese sy llo g istic argu m en ts— a cco rd in g

w ell-kn ow n

and

g e n e ra lly a cc e p te d lin es o f t h o u g h t : cum hoc, ergo propter hoc— appeared to m e so n atu ra l and so u n an sw erab le, th at th e y d id not a llo w m e a sh ad ow o f a dou b t. B u t th is sam e m ind o f m ine, w h ich had a ccep ted so u n qu estion in gly, in those d a y s o f old, ideating*and consciou s b rain-atom s, cam e g ra d u a lly to p er c e iv e itself, not o n ly in itself, but in the w h ole u n iversal life.

A n d then m y

reason cou ld not fail to see, th a t its c h ie f p h enom ena— ideation an d creation — m an ifested

in full a cco rd a n ce w ith th e la w s o f design and cau sa tion ,

as c le a r ly in the w h ole u n iversal life, w ith o u t a n y p a rticip atio n o f brain m a tter.

Is it not p a ssin g stran ge, th a t th o u gh t em a n a tin g from th e brain,

sh ould find its e lf there, w here no in d ivid u al brain h as ever been d iscovered b y our senses. I t is th is d isc o v e ry b y m y brain ideation o f th e u n iversal ideation , com m on to, and in con cord an ce w ith , the la w s o f cau sation and o f designm ent in th e c re a tiv e fa c u lty o f the U n iv erse, w h ich is th e cau se w h y m y m ind cou ld not feel satisfied w ith th e ato m ic t h e o r y : w ith those sen tien t, self-con scious, id ea tin g atom s, w h ich a ct only th rou gh th eir sam e selv es a n d w ith o u t the p a rticip atio n o f a n y oth er h igh er p rin cip le o f th o u gh t and consciousness.

T h e c re a tiv e fa cu lty o f our m ind, and its n atu ra l a sp ira

tion to conform itse lf in its p rod u ction s to aim s and plans traced b eforeh and , can not fail to discern in each o f its actio n s the difference b etw een thou ght and purpose, and the m eans and m aterial w h ich serve to c a rry out the tw o form er. T h o u g h t and pu rpose, c a u g h t, so to sp ea k, in th e n ets o f the m aterial — w h eth er

can vas

m eans

o f th e

p a in te r’s

brush,

the m arb le o f th e scu lptor, or on th e p a p er co vered w ith th e sign s and w ord s o f th e poet— liv e from th a t tim e fo rw a rd ; their ow n life, for lon g cen tu ries, com p ellin g th e ca n v a s, th e m arble and the p a p er to com m u n icate from one gen eration to the oth er th e cre atio n s con tain ed in them .

T h o u g h t,

on p e n e tra tin g into th e b ru te m a terial, m akes o f it its organ, c a p a b le o f g e n e ra tin g and d ev elo p in g n ew th o u gh ts in th e sp ectato r and reader. I f th is is an in d isp u ta b le fa ct, then no less ind isp u table for me is the con viction th at th e S u p rem e

U n iv ersa l

T h o u g h t, h a v in g

selected the

K o sm o s for its organ, in terp en etra tin g and gro u p in g th e atom s into a certain form , has likew ise shaped m y brain into an organ o f my ideation . In d eed , it (the brain) can b e com pared to n oth in g b etter th a n a m u sical

orga n , the chords and k e y s o f w h ich are set in con stan t vib ration from w ith o u t, w h ile som eone tou ch in g, ex a m in in g and listen in g to these vib ration s, and

th u s

settin g chords and

k e y s in

o scillation s a harm onious w hole. into

unison

w ith

the

u n iversal

th en , the la w s o f the d esign

m otion, com bin es

out o f these

T h is “ som e one ” attu n in g my organ h arm on y, b ecom es

and cau sation

my “ I

A nd

o f the a ctio n s o f un iversal

id eation , b ecom e also the la w s o f m y “ I ” , and I find them w ith in m yself, p assin g

their

m a n ifestatio n s from

w ith ou t, w ith in

m yself, and

from

m y s e lf b a c k into infin ite n a tu r e .t S en sation , con sciou sn ess, thou ght (quite u n th in k ab le processes w ithout the vib ra tio n s o f atom s w h ich form our com m on sensorium ), can n o t consist o f m otion and vib ra tio n s o n ly, unless th ese reach so m e th in g th a t relates to them , as the ey e relates to lig h t, and the ear to so u n d -v ib ra tio n s ; that is to sa y , som eth in g w hich can re c e iv e these vib ra tio n s in order to tran sform them into som eth in g else, and then, a c tin g in d ep en d en tly, com m u n icate them to th e outside w orld. essen ce o f our

A re not th ese ato m ic vib ra tio n s o f the organ the ve ry

“ I ” ?

T o a cc e p t th e a b o v e m eans to m e to adm it in

S u b sta n ce su ch an im m aterial and a b s tra ct p ro p erty, th a t w ou ld h a v e no sen se-relation s to

m atter,

en d ow ed w ith

th is

p ro p erty.

H e a t, ligh t,

e le c tricity , as effects prod u ced b y th e m otion o f p a rticles, h a v e all direct and im m ed iate relatio n s to our sen ses, and the c a p a c ity o f a c tin g d irectly through these v ib ra tio n s on th e con caten ation and affinity o f th e atom s ;t and sense and th o u gh t aga in search in g out in n atu re, ligh t and heat and e le c tricity , and b eing b y th eir n atu re p u rely su b je c tiv e , b ecom e in their turn objective, not in a d irect w a y , b u t th rou gh the

m ediation of other

forces, in a ctin g upon su b stan ces. L ife ,

force, m otion, and th o u gh t are, in m y con cep tion , ideas so

c lo sely linked to geth er, th a t I cannot im agin e the one w ith o u t th in k in g of the others.

In L ife , w e h a ve m otion, force and t h o u g h t; in Thought—

m otion an d fo r c e ; and in Force— m otion and th o u gh t.

F ro m th is co lle ctiv e

or a sso ciated con cep tion o f life, th a t soil w h ich w e are accu sto m ed to feel under our feet

is en tirely a b se n t.

It h as n oth in g co n crete or o b je c tiv e

• Or, as the Occultist would call it, the " H ig h e r E g o " , the im m ortal E n tity, whose shadow and reflection is the human M anas, th s mind, lim ited by its physical senses. T h e two may be well com pared to the M aster-artist and the pupil-musician. T h e nature of the H arm ony produced on the “ organ " , the D ivine melody or the harsh discord, depends on whether the pupil is inspired by the imm ortal M aster, and follows its dictates, or, breaking from its high control, is satisfied with the terrestrial sounds produced by itself conjointly with its evil companion— the man of flesh— on the chords and keys of the brain-organ — [ T r a n s l .]

f Had the eminent writer of the " D iary ” studied for years the theosophical and occult literature of the Eastern philosophies, he could not have come into closer harm ony of thought with esoteric mysticism . H is was a purely natural idealism, however, a spiritual perception of eternal truths, that no scientific sophistry could destroy or even blunt — [ T r a n s l .]

J P h ysical Science, it seems, gives the name of " atom s ” to that which we regard as particles or molecules. W ith us " atoms ” are the inner principles and the intelligent, spiritual guides of the cells and particles they inform. T h is m ay be unscientific, but it is a fact in nature.— [T r a n sl ,]

abou t it. pu rely

N o r cou ld a con cep tion o f cosm ic life, in gen era l, be con crete or

o b je c tiv e ;

for

it is

a fiction, th o u gh

us, u n av o id ab le

and

in evita b le, as su ch a life ex ists, and w e too ex ist, th in k and a ct w ithin its v o rte x , in co n ceiva b le to us in its g ig a n tic prop ortion s. ou r o b je c tiv e in v estig a tio n s, w h ich seem to us based

B u t then, even upon su ch a

firm

foun dation, are, in fa ct, o n ly th e in v estig a tio n s o f our su b je c tiv e t h o u g h t ; as o th erw ise th e y w ould be vo id o f a ll sense and not w o rth y o f th e nam e. It is true th a t in a ll such in v estig a tio n s, our thou gh t c o n sta n tly finds for itse lf a m aterial lin in g or a c a n v a s on w h ich it sh ap es for itse lf designs o u t o f the su b sta n tia l m aterial at hand. W h e n exp lo rin g or a n a ly zin g an a b stra ct concep tion about cosm ic life, w e are u n ab le to m aster the volu m in ous su b sta n ce used b y it for its m an ifestatio n s,

w h ile

our

in v estig a tio n

o f its

in d ivid u a l

phenom ena

m a k es our con cep tion s o f th e w orld-life frag m en tary , on e-sid ed , and often false.

O n e th in g o n ly is in d isp u table to an im p a rtial and far-seein g

ob server ; the co n tin u ity , the cau sa tio n , th e p lan and th o u gh t in e v e ry phenom enon o f the w orld-life.

T h is m eans n oth in g else than th e c o in c iÂ

d en ce o f our th o u gh t and asp iratio n s in th e research o f aim s and cau ses w ith w h at w e d iscover in the w orld-life. T h u s, an u n avoid ab le co n v ictio n seizes hold o f m e, th at m y b rain (and a lso lm y w hole self) is on ly th e organ o f the th o u gh t o f th e w orld-life, ju st a s p ictu res, sta tu e s, and b u ild in gs are the organ s and th e stores o f the a rtistâ&#x20AC;&#x2122;s th o u gh t. F o r the su b sta n tia l m an ifestatio n o f the w orld -th ou gh t, an a p p aratu s, com posed a cco rd in g to a d efin ite plan , o f atom s grou p ed in a certain w a y , w a s n eed ed .

T h is b ecam e m y organism ; w h ile th e cosm ic

c o n scio u sn ess

b ecam e m y in d ivid u al

con sciou sn ess

m ech an ism con tain ed in th e n ervou s cen tres. course neither I, nor a n yon e else, can tell.

or w orld

th rou gh a sp ecial

H o w th is cam e to pass, o f B u t one th in g is for m e in Â

d u b ita b le : m y con sciou sn ess, m y th o u gh t and th at in n ate aspiration o f m y m ind to be ever sea rch in g for aim s and cau ses, can n o t be som eth in g d eta ch ed , a unit h a v in g no con n ection w ith the w orld-life, and a som eth in g com p lete, th a t g iv e s the fin ish in g to u ch to th e U n iv e rse , and h a s n oth in g h ig h er than itself. F in a lly , th e m ost d esp erate em p iricism , w h ich n either adm its, nor w a n ts to k n ow a n y th in g sa ve fa cts and

sen se-p erception s, has to b e

g u id e d , in the end, b y an a b stra ctio n , th at is to sa y b y th o u gh t, and w e see, th a t not on ly not a sin gle sen se-p erception , based upon u n con sciou s logic, can do w ith o u t it, b u t th at also sen se p ercep tion s alone, w ith ou t a co n scio u s and g u id in g th o u gh t, m a y b e fit, p erhaps, for an E p icu re a n em p iricist, b u t can c e rta in ly n ever do for an o b se rv in g em p iricist and in v estig a to r. E v e r y th in g in the th in k in g U n iv e rse lea d s to a b stra ct id ea s.

A ll our

m en tal rep resen tation s and con cep ts, h ow ever m uch th e y m a y b e b ased on fa c ts a n d sen se-exp erien ce, becom e pu re a b stra ctio n s, so soon a s th e y are

su b jected to a m en tal a n a lysis. w ith us. force.

A n d not to so su b ject them , d o ss not rest

It is th is corrosive a n a ly sis w hich tran sform s su b sta n ce in to

A ll th a t w h ich

w e regard as th e c h a ra cte ristic o f su b sta n ce, is

tran sform ed b y our m en tal a n a ly sis into som eth ing ex istin g o u tsid e o f th a t su b sta n ce w hich is su b ject to our senses, i.e., again and on ce m ore into a force or a su b stan ce, opposed to S u b sta n ce. T h e atom s a ccep ted b y our m en tal a n a ly sis as th e foundation o f m atter, are tran sform ed b y it eith er into m a th em a tical (and th u s, inco immaterial) points, o r into cen tres a ttra c tin g to th em selves oth er atom s ; or again, into in fin itely sm all, therefore in fin itely d iv isib le , m a gn itu d es. cases su b sta n ce cea ses to be th a t w h ich it a p p e a rs to us.

In both

It loses its

sen suous ex iste n c e (sensuous as su b jected to our senses) and becom es, in oth er w o rd s— force. atom s, w e can

Ju st

so;

a force, for h a v in g d ecom p o sed

a llo w in g it actio n , w e en d ow it w ith a ctio n ).

it into

no lon ger regard it as q u iescen t and in a c t iv e ; and b y th e c h ie f a ttrib u te o f force (viz.,

In order not to d ep riv e su b sta n ce o f its m ost ch a ra cte ristic

prop erties, w e h a ve to tra c e a lim it to th e m en tal a n a lysis w h ich d ecom poses i t ; e.g., if, b y c a rry in g on our a n a lysis in fin itely, w e th u s allow ed to m atter infinite d iv isib ility , then w e w ould, as I ju st said , tran sform it into force or into som eth in g in v isib le and in tan gib le, ou tside o f the p ercep tion o f our sen ses, and d ep rive it th e re b y o f its oth er c h ie f prop erties— im perm ea b ility and w eig h t.

O n th e oth er hand, to lim it m en tal a n a ly sis, b y refu s

in g to c a r ry it to th e end, m eans to m istak e for su b stan ce, not the last p rod u ct o f the a n a ly sis— atom s, but on ly th eir a gg lo m eration or congeries ; and in th is case , w e h a v e to a llo w the p o ssib ility o f th e form ation o f m atter out o f an a ccu m u latio n o f force.

N or do I see a lo g ica l im possibility

in a cc e p tin g th is final result o f m y m en tal a n a ly sis o f m a tter.

V e r y true, I

do not k n ow w h at m a y be a force m an ifested outside o f m atter ; b u t then a gain , I do not see a n y th in g in su b sta n ce, su b je c te d to m en tal a n a lysis, ex c ep t a m anifestation o f th a t sam e f o r c e ; and all the p ro p erties o f s u b stan ce are in m y ey es, su ch m an ifestatio n s.

S o , for in stan ce, su b sta n ce

w ould b ecom e as p erm eab le as force, d id not its p a rticles (i.e., its a cc u m u lation o f atom s) hold togeth er b y coh esion , w ith o u t w h ich p rim ev a l force, there w ou ld not exist the sm allest p a rticle o f su b sta n ce, and th e in fin itely d ivid ed m atter w ould d isa p p e ar from our w orld o f sense.

B u t th e force

w hich m anifests to m y senses throu gh the p rop erties and m otion o f m atter could still ex ist w ith ou t b ein g n ecessa rily in th e form o f a gg lo m era te d atom ic p a rticles.

H o w far, a fter th e dispersion o f m atter, it w ou ld rem ain

en titled to th e nam e o f su b sta n ce— m ean in g b y the latter, to w h a t exten t it w ou ld rem ain p ercep tible to ou r brain -th o u gh t— this, I am not p rep ared to sa y .

Y e t, con vin ced as I am th at b eyond m y brain -th o u gh t th ere ex ists

another, and a h igh er th o u g h t— W o r ld or U n iv e rsa l Id e atio n — I b elieve th at th is T h o u g h t S u b sta n c e w ou ld still con tin u e to ex ist, and a ct in th a t W o rld T h o u g h t.

A n d this T h o u g h t, and the F o r c e w h ich a cts throu gh it,

a re ju st th at w h ich c o n stitu te C o sm ic L ife .

Y e s ; life, for me, is a co lle ctiv e con cep tion .

I h ave a lrea d y said i t :

life is an in tellig en t, illim ita b ly a c tin g force, ru lin g all th e prop erties o f su b sta n ce (i.e., its forces), asp irin g, m oreover, and ten d in g in cessan tly tow ard a certain o b ject, n am ely th e realization and support o f b ein g.* T h e sim ple, em p irical definition o f life, b y B ic h a t and o th ers, is ve ry c o r r e c t : life, a cco rd in g to it, is sum m ed u p b y th e c o lle c tiv ity o f fun ctions cou n teractin g d ea th — Vensemble des fonctions qui resistent a la mort. In d eed , in a liv in g organ ism , a s in th e w h ole liv in g realm o f b ein g, all the v ita l fu n ctio n s are d irected tow ard the con servation o f life and the cou n teraction o f d e c a y .

T h e m istake, or rath er the incom p leten ess o f this

definition, lies in th at it is not the v ital fu n ctio n s o f th e organism per se th at a spire to, and rea ch m ore or less th a t o b je c t, but so m eth in g else in them , a ru lin g p rin cip le, in tellig en t— sin ce it asp ires to w a rd an end, p reserv in g c o n tin u ity in a ll th e fun ctions o f th e organ ism , n a m e ly — L i f e F o r c e . f A ll the m ech an ical actio n s of th e o rgan ic arran gem en ts and a p p aratu ses, all the ch em ical processes, the w h ole process o f the o rga n ic d evelopm en t, all is continuou s, ev e ry w h e re w e find th o u gh t, p la n , and the a sp iratio n to realize, p reserv e and support life.

T h e m echanism o f the organisation of

the organ s, the chem ism o f v a rio u s fu n ction s, & c., all th is, the m ore w e in v estig a te and th e m ore w e su b ject it to th e a n a lysis o f the senses, th e c learer it show s in th e in gen iou sn ess o f its form ation, cau sation and design. B u t th at w h ich d ire c ts the m ech a n ical and ch em ical processes o f the organism tow ard its aim s, that rem ains, and w ill rem ain for us the real and the prim ordial F o rce , tho u gh for ev er hidden to our sensuous p ercep tion s.

D ecem b er 2, 1879. A few d a y s h a v e p assed sin ce I con versed w ith m yself.

W h e th e r I

shall be able to c a tch the thread o f m y a rgu m en t w ith ou t read in g ov er w hat I h a v e w ritten , or not, m atters little.

I do not preten d to the title o f a

ph ilosopher, and w rite b u t for m yself. T h a t w hich once seem ed the g rea te st a b su rd ity to m y m ind, w hich w a s som ew h at g iv en to em p iricism and that w h ich stren gth en ed it in m e — w a s th e proposition th a t thought can ex ist w ith ou t an organ to gen erate it. N o ; B ra in -th o u gh t is in ad m issib le w ith ou t a b r a in .f

B u t then, even

• Useless, we believe, to draw the attention of our theosophists to the purely occult and metaphysical speculations in the above pages.— [ T r a n s l .] t The bugbear of the modern materialist: that independent Entity denied so vehemently by exact Science and still believed in, and accepted by, the greatest Scientists, such as Dr. Pirogoff, who prefer truth even to— Science.— [ T r a n s l .] J Precisely so; but then Occult philosophy reconciles the absurdity of postulating in the manifested Universe an active Mind without an organ, with that worse absurdity, an objective Universe evolved as everything else in it, by blind chance, by giving to this Uni verse an organ of thought, a ■ *brain ". The latter, although not objective to our senses, is none the less existing ; it is to be found in the Entity called K o s m o s (Adam Kadmon, in the Kabbalah). As in the Microcosm, M a n , so in the Macrocosm, or the Universe. Every •• organ ’’ in it is a sentient entity, and every particle of matter or substance, from the physical molecule up to the spiritual atom, is a cell, a nerve centre, which communicates

World Thought is only the product of Brain-thought. Where can we find its manifestations without the latter ? And that is just the trouble, as I say, viz., that the same feeling which convinces us of our existence, is inseparable from that other conviction—the existence in the Universe, through its manifestations, of a World Thought or Universal Ideation. And thus the same mind which persuaded me of a design and purpose in our vital func tions and which antecedes them, sees the same design in the work of the universal functions. In other words, our own mind, in whatever way it may have been trained by empiricism or idealism, cannot fail to perceive the presence of thought and reason outside of itself, just in the same manner as it gets convinced of the presence of substance in its own organism and also outside of it. One of these two things : either it (our mind) has to regard all that which exists outside of itself as an illusion, or else the sentient existence of the Universe—the whole of that which is the “ not I "—must be as undeniable to it, as is its own existence. To protect myself from insanity and the lunatic asylum, it becomes necessary for me to accept the latter proposition.* And this leads us to a further and an as unavoidable admission ; the actual existence of a cosmic as well as of a brain thought, of a higher and Universal Thought. Its constant manifes tation in the Universe that surrounds us, is the more unquestionable to us, as all that manifests in our mind, all that it invents, all, in short, it can think out, exists already and is in the manifestations of the Universal Ideation.t Of course it is far easier to a mind, trained in empiricisnrij to conceive itself as a simple function of the brain. In practical life an empirical intellect may, without any difficulty, choose such a view, flawless in appearance, and based on unquestionable facts. The unavoidable result of such a view, of course, is that a universal design, conformity and creative faculty according to a definite plan, are but the products of our own minds, a function of our brain. And this once accepted, we shall have to admit also this other result—viz., that the brain itself, which finds through its function (mind) a plan and design in the organization of our universe, does so only because it happens to be so organized, that the atoms which constitute the brain, have, under the influence of external conditions, come with the brain-stuff or that substance on the plane of divine Thought in which the prime ideation is produced. Therefore, was man produced in the image of God—or Divine Nature. Every cell in the human organism mysteriously corresponds with a like " cell " in the divine organism of the manifested universe; only the latter " cell ” assumes in the macrocosm the gigantic proportion1; of an intelligent unit in this or that “ Hierarchy " of Beings. This, so far as the differentiated, divine Mind is concerned, on its plane of ideation. This eternal or A b s o l u t e T h o u g h t — lies beyond and is, to us, inscrutable.— [ T r a n s l .] * Vedantic philosophy explains and reconciles the difficulty in a most philosophical manner, by showing both the •• I " and the universe an illusion. Naturally we cannot separate the two, both having to stand or fall together.— [ T r a n s l .] t Evidently the great Eastern and philosophical teaching of *■non-separateness", reconciling the two propositions, was unknown to Dr. Pirogoff. Still his philosophical Pantheism is most remarkable.— [ T r a n s l .]

to group themselves accidentally, and by mere chance, in such manner and no other. Furthermore, we shall have to allow, that it might have been also, otherwise. The outcome of all this is something very strange : if both design and plan are fathered upon the universe by my brain, and if this brain itself, as everything else in the world, is but the product of a fortui tous combination of atoms, a certain form of the grouping and composition of which has resulted in that the operation of Ithe external world upon them produces sensation and ideation ; if, I say, we have to admit all this as an ultimum refugium of the mind, then all that which I attribute to the creative faculty of universal thought and life, must also be the work of chance ? It is fortuitous—since there is no first principle to act designedly, intelligently and rationally. It is fortuitous, I say, even in the presence of those numberless legions of various forms and compounds, into which by means of their own properties the atoms of matter have grouped themselves together, as also the atoms of the brain ; at first, of course, in some other, more primitive type; and then, changing and becoming more complex under the influence of external conditions, the now acting organ of ideation and sensation was formed. Thus, chance is the first principle of the creative faculty ; it is from the combination of its actions with the co-operative forces—generated likewise, in the beginning, through blind chance—that the bastard, called by us the Universe, has come into being. In such a conception of the Universe as this, it is, of course, of first necessity that we should recognize blind chance as the mightiest of forces. But I will give iny views upon chance further on, if I may presume that this fair unknown is as much known to me as to those who ascribe to it such a first-rate importance. There is, however, even in this concept, a grain of truth. In investigating nature even on the most empiricll methods, that is to say trusting only to those facts which we get through our external senses, we still do nothing more, in reality, than transfer our ideation and mental faculties, in general, to the external world; inversely, we cannot analyse our own “ I”, otherwise than by making of it an external object, that is to say, by transferring it outside of ourselves. But while accepting this as an un questionable fact, yet with the views I hold, I cannot agree, at the same time, with the idea, that the design in cosmic organization, discovered in it by my reasoning powers, is no better than something that I myself have fathered upon Kosmos, arbitrarily or otherwise ; that it is something not quite as real or as unquestionable a fact as my own being. But, the difference between my conception of the universe and the empirical view is shown nowhere better or clearer than in the fact, that the mind which regards itself as simply a function of the brain, views as the greatest nonsense and absurdity the opposite conviction, the existence of another, of a primordial and intelligent, vital Principle; one

th a t is neither fun ctional nor o rga n ic, w h ich is in d epen d en t o f th e grou p in g o f atom s and the action of forces, and is itse lf th at w h ich o rga n ize s and brings into a c tiv ity the ato m ic fo r c e s ; and th e in stru m ent or organ o f whose m anifestations is the w hole U n iv e rse .

T h e n c e , our brain-m ind d iscoverin g

itse lf— or th at ten d en cy p ecu liar to it, to d esign and creation, w h ich is its n atural p ro p erty— o u tsid e o f itself, does so for the ve ry reason th a t it, itself, is on ly a m anifestation of th e H igh er or U n iv ersa l M in d .* (To be continued.)

---------- ----------------A P O P O M P C E U S . A p o p o m p c e u s .— A nam e g iv en b y the Jew s to the scap e-g oat, w h ich when loaded w ith a ll their m aled iction s on its head, w a s driven a w a y into the d esert.— Quotation.

A s forth into the w ildern ess, o f old, W ith all th eir sins and failin gs on its head, T h e men of Jew ry d rave, w ith visa g e dread, T h e un resisting b r u t e : even so, b e h o ld ! T h e w eigh t of all m ine errors m anifold, B y long-enduring tim e and custom bred. W o u ld I cast off, and harbour in their stead T h o se dim -seen purposes of loftier m ould. A w a y ! a w a y ! into the desert flee, T h o u apopom p, encum bered w ith the load O f m ine in iq u ities! nor ever m ore D o thou retrace th y w a yw a rd steps to me, B u t let m e w a lk in that m ore perfect R oad T h a t lead s to L i f e E t e r n a l , I im p lo r e ! St. G

eorge

est.

“ H o w seldom , friend, a good g rea t m an in h erits H onour and W e a lth , w ith all his w orth and pains ; It seem a story from the land o f sp irits W h e n an y m an ob tain s th at w hich he m erits O r a n y m erit th at w hich he o b ta in s.” li F o r sham e, m y friend ! renounce th is id le strain : W h a t w ould thou h a ve a good g re a t m an obtain ? W e a lth , title, d ign ity , a golden chain , O r h ea p o f corses w hich his sw ord h a th slain ? G oo d n ess or greatn ess are not m eans but ends. “ H ath he not a lw a y s treasures, alw 'ays friends, T h e good g rea t m an ? T h re e trea su res— love and ligh t, A n d calm th o u gh ts eq u able as in fa n t’s breath ; A n d three fast friends, m ore sure th an d a y or n igh t, H im self, his M aker, and th e A n g e l D e a th .” C

o l e r id g e .

* Precisely so ; and therefore, O ccult philosophy teaches us that the human mind (or lower Manas) is a direct ray or reflection of the H igher Principle, the Noetic Mind. T he latter is the reincarnating Ego which old A ryan philosophers call Manasafutia, the •• Sons of M in d " or of Mahat, the Universal C osm ic Mind. In the Hindu PurAnas (see Vishnu Piiritiu) M ahat is identical with B rah m i, the creative God, the first in the trinitarian group (Trimurti) of Brahm&, Vishnu and S iva .— i T r a n s l ]

Is spirit a fUigljtfal lumber ? [The reader must remember that the words "S p irit" and "G o d " are used in the Kabalistic sense.—

E d s .]

T is a com m on (exoteric) b elief, rea ch in g b ack to th e in fa n cy o f fa ith , th a t “ G o d ” te a ch es m an throu gh “ S p ir it

It is true, and th is also

from tim e im m em orial, th a t the v e ry ex iste n ce o f S p irit has b een an d is c a lle d in q uestion b y s o m e : b u t it is e q u a lly tru e th a t faith in overru lin g S p irit is th e p rim ary in cen tiv e to religion ; and th a t assu ra n ce o f

the

te ach in g o f S p irit is th e grou n d w ork o f d octrin al belief. T h a t in d ivid u a l sp irits h a v e com m u n icated w ith m an throu gh in d i vid u al m en is the su b ject o f histo rical ev id en ce, let th a t evid en ce be w orth w hat it m ay ; and it is p ro b ab ly w orth as m uch as a n y trad ition w e possess. T h a t th e y h a ve sou gh t to te ach m an throu gh sp e c ia lly chosen m en is the com m on claim o f so-called H o ly S crip tu res.

W h ile th at th e action o f

S p irit in rega rd to m an is still p ersisten tly carried on is th e b asis o f the several religio n s o f m ankind. A n d y e t, h o w ever far-rea ch in g th is actio n o f S p irit in rega rd to m an m ay be, those w ho h a v e stu d ied th a t actio n throu gh its effects are aw are th a t its gen era l c h a ra cte ristic is in s ta b ility ; and th a t th is c h a ra cte ristic p erv ad es the en tire ran ge o f S p irit actio n . B u t if so, then the actio n o f S p irit is not the action o f G o d : for the gen era l c h a ra cte ristic o f D iv in e actio n , a cc o rd in g to hum an con cep tion , is s ta b ility .

“ U n ch a n g e a b le as G o d ” is the a sp iratio n o f m an.

able as S p irit ” is the w itn ess o f h isto ry .

“ C hange

B y w h a t righ t does th at w hich

is ch a n g e a b le id en tify its e lf w ith th a t w h ich is u n ch a n gea b le ? T h e ex iste n ce o f in d iv id u a lized S p irit can n o t be so d em on strated as to sa tisfy the requirem ents o f scien ce, though there is, p erh ap s, a ten d en cy in the p resen t d a y to ad m it its o ccasio n a l actio n as a form o f undefined force. S p irit, as sp irit, is th u s u n kn ow able o f m an. in c o g n iz a b le ;

G o d also is a b so lu tely

and in th is resp ect, th o u gh in th is respect on ly, can be

liken ed unto S p ir it.

A n d it is b ecau se S p irit, lik e G o d , is in co g n iza b le o f

m an, th a t S p irit has b een taken for G o d b y m an. I f G o d b e the “ C re ato r ” o f m a n ; i f G o d c re a te d m an b y n atu ra l p rocess, an d p laced him in a n atu ral w orld , th a t he m ay acq u ire k n ow led g e in a n atu ra l w a y , th rou gh the ex p erien ce o f a n atu ra l life, then is the te a c h in g o f G o d a te a c h in g th rou gh n atu re. B u t if the teach in g o f G o d is a te a c h in g throu gh n atu re, then should G o d h a ve occasion to com m u n icate w ith m an to g u id e him in the u ses he

m akes o f his n atu ra l life, the ch an n el o f su ch com m u n ication w ou ld be a n atu ra l ch an n el, ju st such a chan n el as is found in the n atu ra l conscien ce, through w h ich a su g g e stiv e gu id a n ce could b e carried on. S p irit can not com m u nicate w ith m an through n atu re.

T o do so w ould

be to id en tify its e lf w ith n atu re and so veil its sp irit id en tity. a t com m unication are a lw a y s m ade from w ith o u t.

I t s attem p ts

It com es confessedly

from an oth er state, an oth er p h ase or p la n e o f b ein g, an oth er w orld— a w orld w ith w h ich th e w orld o f n atu re is in a n ta g o n is m : and it seeks to d raw m an from “ th e ex p erie n cin g ” o f th e uses o f life to a know ledge cou n ter to n atu re, and in opposition to its te ach in g s. T h a t is to sa y , the unknow n “ G o d ” , w o rk in g th rou gh n atu re, is opposed in his w o rk in gs b y an u n kn ow n “ S p irit ” , w o rk in g a ga in st nature. C a n S p irit, teach in g , w orkin g under such con d ition s, b e a D ivin e a gen t ? W h e n m an first b ecom es a w are o f th e p resen ce and a ttem p ted action of S p irit, he shrinks from the u n n atu ral c o n tig u ity w ith feelin gs o f a w e and a larm .

T h a t is to sa y , G o d , a c tin g th rou gh n atu re, w arn s him to shun a

d an gerous and d ea d ly influence. Sh ou ld m an, a ctu a te d b y cu rio sity or a n y oth er m otive, d isrega rd the D iv in e w a rn in g th u s g iv en , and su b ject him self, m ore or less, to the influence o f S p ir it, h e is easily p ersu ad ed th a t th e phenom ena su b m itted to him h a v e a D iv in e o r ig in ; th a t th eirs is a sa n c tify in g influ ence, cap ab le ev en o f m a k in g h o ly th e ground w hereon he t r e a d s ; th a t the a w e inspired th ereb y is due to th e a c tu a tin g p resen ce, w h ich then cla im s to be D ivin e, or a t lea st to b e d isch argin g a D iv in e M ission. T h is m ission is a te a c h in g m ission. T h ro u g h the te a c h in g th u s g iv en S p irit claim s to b e G o d . B y th is te a c h in g it im presses m an w ith the b e lie f th a t th e n atu re he h a s received from G o d is a fallen n atu re— th e effects o f a fa ll from w hich it seeks to lift him .

T h a t is to sa y , it claim s th a t the w ork o f G o d in man

h a s, so far, been a failu re— a failure from w h ich it in v ites m an to esca p e b y raisin g him self, from th e n atu ral s ta te in w h ich G o d h a s p la ce d him , to a sp iritu a l co n d itio n , for w h ic h n atu re w h o lly unfits him , and w h ich can only b e reached in its fu lness b y a su bversion o f the n atu ra l order. B u t m an h as no kn ow ledge o f G o d sa ve th rou gh th e n atu ral order.

w h o lly ign oran t o f the D iv in e inten tions in h is rega rd , s a v e as th e y are unfolded to him throu gh h is n atu ral life.

K n o w s on ly th is, th a t life is a

use, a use p ro vid ed b y G o d — a use w h ich S p irit con d em n s and seeks to red u ce to its sm allest p r o p o rtio n s; and th u s learn s th a t S p ir it is w orkin g from w ithou t a g a in st th e w ork o f G o d , w h ich is a w ork ca rrie d on from w ithin ; and so lea rn in g sees th a t b efore a cc e p tin g th e te a c h in g m ission of S p irit he m ust subm it for consid eration the p relim in a ry q u estion — Is S p irit th e D iv in e T e a c h e r ?

Is it a rig h tfu l teach er o f m an ? H enry

P ratt,

M .D .

1 ^ 0S0pInj attir its (Mtences. ( Concluded from p . 367.) Part

II.

A K I N G up our in vestig ation at the point at w h ich w e left it last m onth, w e h a ve to seek evid en ce for the statem en t th at a b od y of doctrine ex ists, w h ich h as been secretly handed dow n from generation to

gen eration , and has been the b asis o f the g rea t ph ilosophies and religion s of the w orld. A s to th e existen ce o f su ch a S ecret D o ctrin e, no doubt w a s felt in the an cien t w orld .

W h a t w ere th e fam ous “ M ysteries ” , w h ether in In d ia, in

E g y p t, in G reece, or elsew here, but th e u n veilin g to the selected few o f the d octrin es so carefu lly hidden from the outer w orld ? A s said V o lta ire : “ In the chaos o f popular superstition s, there existed an institu tion w h ich has e v e r pre ven ted m an from fa llin g into absolu te b a r b a r ity : it w a s th at o f the M y s te rie s ” . S o D r. W a rb u rto n a ls o : “ T h e w isest and best m en in th e P a g a n w orld are unanim ous in th is, th a t th e M ysteries w ere in stitu ted pure, and prop osed the noblest ends b y th e w orth iest m eans ” .

T h e s e M y steries, w e learn from

C icero , w ere open only to th e u p righ t and the g o o d : “ A n In itia te m ust p ra ctise all th e virtu es in his p o w e r : ju stic e , fid elity, lib e ra lity , m od esty, te m p eran ce.”

O rig in a tin g in In d ia in p re-V ed ic tim es, the M y ste rie s w ere

there, as later in m ore W e s te rn lan ds, reserved as th e rew ard o f v irtu e and w isdom : “ R e s ig n a tio n ; the a ct o f renderin g go od for e v i l ; te m p e r a n c e ; p r o b ity ; c h a s t it y ; repression o f th e p h ysica l s e n s e s ; the k n o w led g e o f the H o ly S c r ip tu r e s ;

th at o f th e superior soul (s p ir it); w orsh ip o f t r u t h ;

a b stin en ce from an g er for in itiation .

such w ere th e virtu es ex a cte d from all can d id ates

T h e y are the ten virtu es prescribed later in th e In stitu tes of

M an u, and “ N o one w h o has not practised , d u rin g his w hole life, the ten v irtu es

w h ich the d ivin e M an u m akes incu m b en t

in itiated into the M ysteries o f the C o u n c il” . rules o f conduct w ere in c u lc a te d :

ere th e

as a

d u ty , can

In E g y p t th e sam e strict n eop h yte

cou ld

becom e a

“ K h risto p h o ro s ” and receiv e th e sacred cross, th e T a u , he m ust kn ow and ob serve the r u le s : “ n ever to desire or seek r e v e n g e ; to b e a lw a y s rea d y to help a brother in danger, even to the risk o f his ow n l i f e ; to b u ry ev ery dead b o d y ; to honour his p aren ts ab ove a l l ; to respect old a g e and protect those w ea k er than h im s e lf: to ev er b ear in m ind the hou r o f d eath , and that o f resurrection in a new and im perish able b o d y ” .

T h e ve ry n am es

o f the g rea t In itia tes o f G re e c e are eloquent as to the in tellectu al and m oral h eigh ts a tta in ed b y these m ig h ty m en o f the elder w o r ld : P yth a g o ra s, T h a le s, D em o critu s, E u clid ,

Solon, P la to ,

A rc h y ta s— these, w ith oth ers

like A p ollon iu s o f T y a n a , Iam b lich u s, P o rp h y ry , g iv e us som e id ea of the statu re of the In itiate of old. N o w , it is b eyon d dou bt th a t in an cien t tim e th e distin ction betw een exoteric and esoteric teach in g w a s strictly observed .

In B u d d h ism w e find

the “ d octrin e of th e E y e ” and the “ doctrin e o f the H e a r t” , and w e read how G a u ta m a , the B u d d h a, en tru sted the secret teach in g to his disciple K a sia p a , and h ow A n a n d a p reach ed abroad the d octrin e o f. the E y e , w hile the “ H e a rt ” w a s left in the possession o f th e A rh a ts— the M asters o f the H id d en W isd o m .

P y th a g o ra s d ivid ed his students into tw o cla sses, for the

reception of his d octrin es th u s classified .

A m m on iu s

Saccas

had his

“ higher d o c trin e s” , and those w ho received them w ere bound b y oath not to d ivu lg e them to th e outer w orld. k eep in g

o f the

In itiates of

T h e “ B o o k s of T h o th ” , in the

M em phis, w ere

th e

treasu ry from w hich

P y th a g o ra s an d P la to ga th ered their in tellectu al rich es, and T h a le s and D em o critu s cu lled th eir k n ow led ge.

A t S a is, L y c u r g u s and Solon were

train ed in th e prin ciples o f legislation , go in g b ack to their ow n lan d as In itiates, to la y the leg is la tiv e foundations o f ancien t G re e c e .

In the

H e b rew nation are m anifold traces o f the sam e trad ition al hidden w isd o m ; A b rah a m , its founder, w a s a g rea t astronom er and arith m etician , according to Josephus, w ho also claim s as a referen ce to him the p assage in B erosu s about a C h ald ean “ skilful in the celestial sc ie n c e ” ; and the great Jew ish scholar M aim on id es claim s th a t the true m eanin g o f the H e b rew S crip tu res is esoteric.

“ W 'h oever shall find out the true m eanin g of

G en esis ought to ta k e care not to d iv u lg e it.

the B o o k of

T h is is a m axim th a t a ll our

sa ges repeat to us, and a b o v e all resp ectin g th e w ork of th e six d a y s.

If a

person should d iscover the tru e m eanin g of it b y him self, or b y th e aid of another, then he ought to be s ile n t ; or if h e sp eaks, he ought to sp eak of it but ob scu rely, in an en igm atical m anner, as I do m yself, lea vin g th e rest to be gu essed b y those w h o can un derstan d m e.”

O rigen d eals w ith the O ld

T estam e n t in sim ilar fa s h io n : “ I f w e hold to th e letter, and m ust under stan d w hat is w ritten in th e law after the m anner o f th e J ew s and com m on people, then I should blush to confess aloud th at it is G o d w ho h a s given these la w s ; then the la w s o f men a p p e ar m ore ex cellen t and re a so n a b le ” . A n d a g a i n : “ W h a t m an o f sense w ill agree w ith the statem en t th a t the first, second, and third d a ys, in w hich th e even in g is nam ed an d the m orning, w ere w ith ou t sun, m oon and stars, and the first d a y w ithou t a h eaven ?

W h a t m an is found such an idiot as to suppose th at G o d planted

trees in parad ise, like a h u sb an d m an ?

........................I b elieve th a t every

m an m ust hold these th in gs for im ages, under w hich a hidden sense lies c o n c e a le d ” .

P a u l sp ea k s

like m anner,

sa y in g o f

the tw o sons of

A b r a h a m : “ w hich th in gs are an a lle g o r y : for these are the tw o co ve n a n ts ” ; and go in g on to show th a t “ Jerusalem , w h ich is a b o v e ” .

H a g a r w as M ount S in ai and Sarah

T h e Z o h a r d en oun ces those w h o read the

sacred w ritin gs in their literal sense ; “ W o e be to the m an w h o sa y s th a t the

D ex trin e d elivers com m on stories and d a ily w ord s.

T h erefo re w e

m ust b elieve th a t e v e ry w ord o f th e D o ctrin e con tain s in it a loftier sense and a h igh er m eanin g.

T h e n arra tives o f th e D o ctrin e are its clo ak .

The

sim ple look only at th e garm en t, th a t is, upon th e n arra tive o f the D octrin e; m ore th e y kn ow not.

T h e in stru cted , h ow ever, see not m erely th e clo ak ,

b u t w h at th e cloak c o ve rs.’ ’ The in to

E ssen es,

their order

su ccessfu l

learn

a fter

n eop h yte

a by

from Josephus, only

prolonged

prob ation ,

“ trem en dous

oaths ”

ad m itted can d id ates

and

then

bound

the

w ou ld

not

th a t

(am ong oth er thin gs) “ d iscover a n y o f th eir d octrin es to oth ers, no, not th ough a n y one should com pel him so to do at the h a zard o f his lif e ” . Jesu s is said to h a v e reserved his sp ecial te a ch in g for his chosen d is c ip le s : “ U n to yo u it is g iv en to know th e m y stery o f th e kingdom o f G o d ; but unto them th a t are w ith ou t, all these th in gs are done in p a r a b le s ” .

P a u l,

w ho, u sin g a w ell-kn ow n m etaphor, calls h im self a “ a w ise m aster b u ild e r” , sa y s th a t he and h is fellow s “ sp eak w isdom am ong them th a t are p e rfe c t” , th a t are fu lly in itiated , and d escrib es th is w isdom as “ th e w isdom of G o d in a m y stery , even the hidden w isdom ” .

C lem en s A lex a n d rin u s says

th a t “ the m ysteries o f the faith are not to be d ivu lg ed to a l l ” , and sp eakin g o f h id in g “ in a m y stery the w isdom spoken, w hich th e Son o f G o d [the In itiate] ta u g h t” .

M m e. B la v a ts k y sa ys in “ Isis U n v e ile d

A m o n g the

ven era b le sect of the Tanai'm , or rath er th e T a n a n im , th e w ise m en, there w ere th o se w ho ta u gh t the secrets p ra ctic a lly and in itiated som e d iscip les into th e gra n d and final m y stery .

B u t the Mishna Hagiga, 2nd section,

sa y s th a t the ta b le o f conten ts o f th e Metcaba, ‘ m ust on ly be d elivered to w ise old o n e s’ .

T h e Gemara is still m ore em p h atic : ‘ T h e m ore im portant

secrets o f the M ysteries w ere not even revealed to a ll priests.

A lon e the

In itia tes had them d iv u lg e d ’. ” It w ould be ea sy to m u ltip ly testim on ies to the ex isten ce o f th is body of d octrin e, at least dow n to th e fourth cen tu ry a .d .

T h e triu m ph o f the

illitera te exoteric side o f C h ristia n ity then sw am ped it, so far as E u rop e w a s concerned, and w e on ly c a tch glim p ses of its continued transm ission b y the o ccasion al d iv u lg in g o f secrets o f n ature— “ g rea t d iscoveries ” — b y w ise and learn ed m en w ho, b y th e ru thless persecution o f th e C h u rch es, w ere com pelled to hide th eir ligh ts carefu lly under bushels.

B u t w h erever in the

M id d le A g e s w e h ear o f “ a lc h e m ists” , “ m a g ic ia n s” , “ a th e is ts ” , “ learned h e r e tic s ” , from w hom im pulses cam e tow ards rational learn ing, tow ards the in v estig a tio n o f n atu re, w e shall g e n e ra lly find, on in vestig ation , th at th ey h a v e som e connexion w ith the E a s t, w h ith er had retreated for safety, under th e tolerant ru le o f B u d dh ism , th e gu ard ian s o f th e H id d en W isd o m , to b e in secu rity until the storm o f C h ristian persecu tion had exh au sted itse lf b y its own fu ry. T h e k n ow led ge o f p h ysica l n atu re w as indeed part o f the instruction received d u rin g prep aration for th e h igh er

in itiation s.

The

w onderful

astronom ical calcu latio n s o f the H in d u s, their zod iacs, their cy c les, are

m atters o f

com m on k n ow ledge.

the fifth d egree o f th e E g y p tia n

n eop h yte, he w a s in stru cted in chemia, ch em istry , in clu d in g a lc h e m y ; in the six th h e w as ta u g h t astronom y.

T h e k n ow led g e o f P y th a g o ra s on th e

g lo b u la r form of th e earth and on th e h eliocen tric system , w as im p a rted to him d u rin g his prep aration for full in itiation . a lch e m y to D em o critu s o f A b d era. o f T y a n a — th e P a g a n stud ents.

S o w ere the secrets o f

T h e ex tra o rd in ary life o f A p ollon iu s

C h rist as he h a s b een c alled — is fam iliar to a ll

H e also p assed th rough the d iscip lin e o f the M y ste rie s, the

supposed “ jo u rn ey to I n d ia ” , related b y P h ilo stratu s, b ein g bu t an a lle g o rical accou n t o f the n eo p h yte’s exp erien ce as he tread s “ the P a t h ” .

“ M a s te r ” , he w a s at once te ach er and h ealer, like others o f th e B ro th er hood, and it is cu riou s to find Justin M a rty r, in the second c e n tu ry , askin g: “ H o w is it th a t th e talism an s o f A p ollon iu s h a ve pow er in certain m em bers o f creatio n ? for th e y p reven t, as w e see, th e fu ry o f the w a v e s , an d the vio len ce o f the w inds, and th e a tta c k s o f w ild b e a s ts ; and w h ilst our L o r d ’s m iracles are preserved b y tradition alone, those o f A p o llo n iu s are m ost num erous, and a ctu a lly m anifested in present fa cts, so as to lead a stra y all b eh o ld ers” .

A stran ge testim on y from an opponent, a lth ou gh A p olloniu s

w orked no “ itiira c le s", bu t on ly u tilised p u rely n atu ral pow ers, w h ich he understood, but w h ich w ere unknow n to the people around h im .

Is it

w ith ou t sign ifican ce th at th e d isap p earan ce o f the M ysteries coin cid es w ith the b egin nin g of the in tellectu al d arkness w h ich spread ov er E u ro p e and d eepened into the n igh t o f cen tu ries ? scien tific,

ign oran ce o f the eig h th , n in th, and tenth

Is there n othin g strange in the con trast betw een th e literary, and

ph ilosophic

em in en ce

H in d u sta n ,

P e rsia ,

E g y p t, G re e c e , and th e arid w aste o f the ea rly M id d le A g e s ? letter triu m phed over the

liv in g s p ir it;

C hald ea, T h e dead

th e cru st o f d o g m atic religion

hardened over p h ilosoph y and s c ie n c e ; th e ex o teric sym bol too k th e place o f the esoteric tru th ; and th e latter— th ou gh hidden u n regard ed as is its im age, th e heart in the hum an b od y— the v e ry H e a rt o f civilisatio n and o f k n ow led ge, w hose unfelt b ea tin g s alone circu lated th e life-blood in th e veins o f hum an so ciety, th at H e a rt w a s p aralysed in E u ro p e, and the p a ralysis sp read to e v ery lim b o f the b od y p o litic and social.

Y e t from tim e to tim e

a throb w as f e l t ; R o ger B aco n , the m arvello u s m onk w ho m astered m athe m atics and astounded E u ro p e b y h is ch em ical d iscoveries, w h o m ad e gu n pow d er and pred icted th e use of steam as a m otor, d rew h is kn ow ledge from his stu d y o f th e ancien ts.

P a ra c e lsu s cam e b a c k from his c a p tiv ity in

T a r ta r y a learn ed p h ysician and “ m agician ” , cu rin g, as a t N u rem b erg , “ in cu rab le ” cases o f elep h an tiasis, la y in g in E u ro p e the fou n d atio n s of the p ra ctic a l use o f m agn etism in cu rin g disease, w ritin g on m ed icine, b otan y, an atom y, ch em istry, astronom y, as w ell as on p h ilosoph ical d octrin es and “ m a gic

H e w a s th e “ d iscoverer ” in E u ro p e o f h yd ro gen , and it is

asserted th a t a k n ow led ge o f o xygen is also shew n in his w ritin g s.

V an

H eh n o n t, h is follow er and d iscip le, is describ ed b y D e le u ze as creatin g

“ ep ochs in th e h istories o f m edicine and p h ysio lo gy ” ; and indeed from P a ra celsu s cam e th e g rea t im pulse th at started m edicine, ch em istry and the stu d y o f e le c tricity and m agn etism on th e lines along w h ich such trium ph s h a v e been w on in m odern tim es.

C lo se ly interw oven w ith his w on d erfu lly

su g g estive theories on these scien ces w ere his ph ilosophic teach in g s, te a c h ings w h ich are fu n d am en tally id en tical w ith those o f T h eo so p h y.

H is

la n g u a g e and h is term inology, a d ap ted to the conditions o f his tim es, m ay often prove m islead in g and d iscon certin g ; but if his ideas are studied, rath er than th e d ialect in w hich he clo th es them , it w ill be found th at he w as in possession o f true kn ow ledge and had been in stru cted b y the w ise, passin g, as

M ad am e

B la v a ts k y

sa y s,

in “ Isis U n v e ile d ” , “ through th e tru e

in itiation ” . It m a y b e said the proofs o f th e ex isten ce o f a g rea t b od y o f p h ilo sop h ic and scien tific d octrin e in th e p ast, d em on strate n othin g as to its ex iste n ce in th e present.

T h a t is so ; but if it a d m itted ly on ce existed ; if

it w a s ta u g h t in schools held in tem ples and handed dow n for thou san d s of y e a rs from

generation to generation o f hierop han ts ;

if glim p ses o f its

con tin u ed ex isten ce can be cau g h t in M ediaeval E u ro p e ; is it lik e ly , is it reason ab le to suppose, th at it d isap p eared w h o lly in the course o f a few cen tu ries after en d u rin g through m illennium s, th at th e lon g succession of faith ful m en cam e su d d en ly to an end, le a v in g no inheritors, th a t th e va st m ass o f accu m u lated k now ledge, so lo y a lly gu ard ed , so carefu lly cherished , su d d en ly w en t dow n into noth in gn ess, all

th e

garnered ex p erie n ce of

h u m a n ity va n ish in g like th e “ b aseless vision o f a dream ” ? It is th is b od y o f d octrin e th a t w e assert is in th e hands o f th e M asters o f W isd o m , h eirs o f the g rea t H iero p h a n ts o f the P a st, and that w e a llege is still to be reached b y those w ho are stron g enough to ta k e on th em selves th e old ob ligation o f th e N e o p h y te : AN D TO

kn o w

;

d a r e

;

w il l

;

K E E P S IL E N T .

T h e stu d y o f co m p a ra tiv e m yth o lo g y has done m uch to prove the assertion o f th e T h eo so p h ist, th a t the great w orld religion s h a ve, as basis, the sam e o ccu lt tru th s.

T h e K o sm ic T r in ity , th e “ F ath er-M o th er-S o n ” ,

w ith its correspondence, the hum an trin ity, A tm a-B u d d h i-M an as, and its reflection on the m aterial plane— so b ru talised in the co m p a ra tiv ely m odern d egrad atio n s o f p h allic w orsh ip— is the “ C h u rc h ’s one foundation ” , b y w h a te v e r nam e th e “ C h u rch ” m a y b e called .

A s D r. H artm an n p u ts i t :

“ T h e d octrin e o f th e T r in ity is found in a ll the principal religiou s s y s t e m s : in th e C h ristian religion, as F a th e r, Son, and S p i r i t ; am on g the H in d u s as B ra h m a, V ish n u and S i v a ; th e B u d d h ists [V ed an tin s, A .B .] call it M u lap rak riti, P ra k riti, and P u r u s h ; th e P ersian s te ach th at O rm u zd produced ligh t out o f h im self b y the pow er o f his w ord. T h e E g y p tia n s called the first cau se A m m on , out o f w hich a ll thin gs w ere created b y the pow er o f its own w ill. In C hinese, K w a n -sh a i-yin is the u n iv ersa lly m anifested W o r d , com in g from the u nm anifested A b so lu te b y the pow er of its ow n w ill, and b ein g id en tical w ith th e form er. T h e G reek s called it Z e u s (P ow er), M in erva (W isd om ), and A p o llo (B e a u ty ). T h e G erm an s, W o d a n (the S u p rem e C au se), T h o r (P ow er), and F re ia (B e a u ty ).

Jeh o vah and A lla h are T rin itie s o f W ill, K n ow led ge, and P o w e r ; even th e M aterialist b elieves in C au satio n , M atter, and E n e rg y

and

T h e su b ject is too fam iliar to be en larged on ; it is th e sto ck in trade, these m yriad trinities, o f e v e ry student o f religion s. these trinities a lw a y s

sp rin g

N o te fu rth er how

from O n e , and m y stic a lly continu e O n e.

T h e P ersia n T r in ity h as as its forerunner

B ou n d less T im e-an d -sp ace.

T h e H in d u are but a sp e cts o f the suprem e B ra h m a.

T h e V e d a n tin has

P arab rah m , the A b solu te, w h ereo f M u lap rak riti is as a veil. h ad K ron o s, g rea te r th an Z e u s. o f th e O n e .

T h e G reek s

'T h e trin ity is ev er the c re a tiv e aspect

E v e n in C h ristia n ity , w ith its un com prom isin g anthropo

m orphism , th e Son is “ begotten ” b y, th e S p irit “ proceeds ” from , the “ F a th e r ” ; althou gh outside tim e and sp ace relations, there is y e t a g leam o f the idea o f th e origin al un differentiated O n e. A g ain , in a ll religion s “ G o d ” in carn ates. “ P ilg rim ”

in ca rn atin g

throu ghou t

T h eo so p h y teach es of the

cou ntless c ycles, th e d ivin e entity

w hich is th e hum an S e lf learn in g its lessons o f exp erien ce in th e school of the un iverse.

T h is S e lf w as th e K h risto s, cru cified in m atter, an d b y its

vo lu n tary sacrifice

red eem in g th e low er selv es

from

a n im a lity ,

savin g

such part o f the p erson alities as could assim ila te th em selves to it, and w ea v in g th ese into its ow n im m o rtality.

In th e M ysteries th is pilgrim age

w as d ra m a tica lly shew n in the person o f the n eop hyte passin g his initiations, until at last, stretch ed cruciform on floor or a ltar o f stone, he la y as dead, to rise as th e H ierop h an t, th e S u n -In itia te, the “ risen K h ristos ” , or C hrist. In m an y a form th is story h as been related as religiou s d ogm a, b u t w hether M ith ra, K rish n a , B a c c h u s, O siris, C h rist, the v a r y in g nam e h as been but n ew

lab el

for

old

tru th .

W hom

th ey

ign oran tly

w orship,

him

d eclare w e. T h e sym bo ls of th e creed s are but esoteric g ly p h s, used in m odern tim es w ith ou t u n derstan d ing.

T h e ta u , or c r o s s ;

the w a ters o f b ap tism ;

the

rin ged light round h ead o f s a i n t ; the serpent, w h eth er o f light or darkness, im ag e o f G o d or d ev il ;

th e virgin M other, clo th ed in th e sun and the

moon about her f e e t ; th e arch a n g els an d an gels ; th e record in g a n g els and the book o f life.

A ll, a ll, from th e H id d en W isd o m o f the S acred C ollege,

leg ib le in their en tirety on ly to the train ed ey e o f the S eer. W h e n c e all th is sim ilarity if there be no id en tity o f origin ?

W hen

the T h eo sop h ist finds th e ancien t sym b o ls d ecoratin g the sacred places of a n tag on isin g m odern creed s, each claim in g them as e x c lu siv e ly its own, is it w onderful th at he sees in all the creed s b ran ch es from a com m on stem, and th at stem th e tru th s ta u gh t in th e M ysteries, know n to h a v e been once estab lish ed an d revered in all the cou ntries now possessed b y the rival fa ith s ? T h e evid en ce b y exp erim en t is ch iefly v a lu a b le to th o se w h o have cond ucted or seen th e exp erim en ts, bu t there is an a ccu m u la tin g m ass of th is evid en ce a v a ila b le a t secon d-han d to those w ho h a ve no o p p ortu n ity of c arry in g out d irect personal in v estig a tio n s.

T h e pow er o f c o n v e y in g a

th o u gh t from one brain to another at a d ista n ce, w ith ou t a n y o f th e ord inary m eans o f com m unication ; the ob tain in g o f k n ow led ge b y c la irv o y a n c e or c la ira u d ien ce , w hich k n ow led g e can a fterw ard s be verified ; th e pow er of m akin g an ob ject a p p e ar and d isap p ear at w ill, so far as onlookers are concern ed ; the pow er o f p rojectin g a sim u lacru m to a d istan ce, b ein g seen and heard b y persons there present, and b rin gin g b ack inform ation w h ich can su b seq u en tly b e found to be c o r r e c t; the pow er o f m oving articles w ith ou t c o n t a c t ; o f renderin g an ob ject im m ovab le ; and so on, in w ellnigh en d less v a rie ty .

T h e n , m ore ea sily a ccessib le than th e above, are the

phenom ena o b tain ab le b y the use o f m esm erism and hypn otism , w ith the sep a ra b ility o f consciou sness from b rain -actio n , the im m ense stim u lation o f m en tal fa cu ltie s under conditions th at w ould a priori n egate any exercise o f them , the red u cin g o f b ra in -a ctiv ity correlated to the au gm en tin g o f p s y c h ic a c tiv ity .

E xp erim e n ts of th is sort are useful as h elp in g to establish

the indepen den t ex iste n ce

o f the In tellectu a l and S p iritu al S elf, as an

e n tity join ed to, b u t not th e m ere ou tcom e of, th e p h ysica l b od y.

They

a re useful also as d em on stratin g th a t th e consciou sness o f th e in d ivid u al is far w id er and fuller than th e ordinary consciousness o f e v e ry -d a y life, th at m em ory co vers a far larger field than th e rem em bered o f our u su al a ctiv e m ind.

B u t, ab ove a ll, th e result o f pu rsu in g th is line of stu d y, th e con Â

sideration o f th ese ob scu re and little understood ph enom ena, w ill b e a g ro w in g desire to find som e theory w h ich w ill d raw them in to rational relation ship w ith th e rest of a u n iverse o f law , w h ich w ill correlate them , and present them as th e norm al w orkin g o f n atu ral cau se s.

T h is great

service to the in tellig en ce is done b y T h e o so p h y , and, accep ted on ly as a w o rk in g hyp o th esis, as a tem p orary g u id e in exp erim en tation , it w ill be found to sp eed ily ju stify its h y p o th etica l a cc e p ta n c e , and w ill be seen to be verified b y its alignm ent w ith facts. T h e evid en ce from a n a lo gy needs, o f course, to be w orked out in d eta il, step b y step, and it is im possible to do m ore here than hint at the kind o f use to w h ich th is tool m ay b e pu t.

L e t us ta k e as ex a m p le (a) the sev en Â

fold planes o f the un iverse, and (b) the doctrine o f re-incarnation. (a)

In stu d y in g the m aterial w orld o f w h ich w e are a p art, w e find the

con stan t em ergen ce o f th e n um ber seven : sp lit u p a beam o f w h ite ligh t, and w e find the seven colours of th e sp ectru m ; ta k e th e m u sical scale, and w e h a ve seven d istin ct notes in progression, and then the o c t a v e ; ta k e the periods o f gestation , and w e find them o ccu p y in g set num bers of lunar m onths, i.e., o f m ultiples o f seven ; ta k e fevers w hich run a definite course, and w e find th a t course to b e a m u ltiple o f seven ; crises o f m adness shew th is recurring seven ; th e moon m arks its sta ges in seven s, and h as served as the b asis for our seven -d ay w eek ; and so I m ight go on, for a p age or tw o. A ll th ese seven fold periods can scarcely be m atters o f m ere ch an ce, m ere coin cid en ce ; in a u n iverse o f law th ey are su rely likely to be th e outcom e of som e d eep ly-seated prin ciple in n atu re ; reasonin g b y a n a lo gy , th e seven Â

fold d ivision is lik e ly to ex ist in the un iverse a s a w hole, even as in its parts. B ey o n d this, for the m om ent, w e m ay not b e a b le to go , for the b earin g out of the a n a lo gy b y th e ob servation o f fa cts on th e cosm ic planes is work beyond the fa cu lties o f th e ord inary m an as a t present d e v e lo p e d ; it is claim ed th at there are men so h ig h ly ev o lved th at th ey can ob serve on th e high er p lan es as w e on the low er, but w e are not now concern ed w ith proofs th at can on ly b e obtained b y y ea rs, n ay b y .lives, o f patien t en d u rance and stu d y. (b)

O n ce a ga in , in stu d y in g th e m aterial w orld, w e note th e frequent

co-relation o f th e re la tiv e ly perm anent and the tran sitory.

A tree w ill last

for a cen tu ry, pu ttin g forth y e a rly its crop of leaves, lea ve s w h ich w ith er as the finger of autum n tou ch es them ; th e lea ves pass, but the tree endures. S o the fern stem or the b u lb w ill send up y e a r b y y e a r its seasonal grow th of frond or flo w e r s ; the seasonal grow th perishes w ith the season, bu t the plant d ies not.

T r e e and plant liv e throu gh their periods o f m anifestation,

g iv in g birth to inn um erable lives, the outcom e of the cen tral in d ivid u a l. is it, T h eo so p h y teach es, w ith m an.

A s an in d ivid u al he endures through

out his period of m anifestation, p u ttin g forth the leaf-crop o f innum erable personalities, w hich die w hile he rem ain s.

B u t, it m ay b e said , the leaves

perish : they do not re v iv e w hen the breath o f the sp rin g-tid e aw aken s n a tu r e ; th ey are rottin g in th e groun d, and it is their su ccessors, not th ey, th a t co ver the tree w ith its glo ry .

S o, in very tru th , is it w ith the personali

ties likew ise ; th ey perish, and for them th ere is no resu rrection.

B u t ju st

as th e lea ve s, livin g their life through spring and sum m er and autum n, g a th e r from air and d raw up from soil su b stan ces w hich th ey fashion into m aterials for the grow th of the parent-tree from w hich th ey s p r in g ; and ju st as these elaborated m aterials are draw n from them b y the parent, and th e virtu e and the use of them are over ere th ey are cu t off b y the keen k n ife of w in ter’s f r o s t :

so does the p ersonality ga th e r k n o w le d g e and

ex p erien ce from its con tact w ith th e w orld, and tran sm u te these into forms th at can be draw n from it into the in d ivid u al w hich e n d u re s ; so th a t when the knife of d eath severs it from the parent trunk, all th at it h as ga th ered of true m aterials for th e grow th of the E g o shall h a ve passed o v er into its k eep in g, each life ere it perishes th u s ad d in g its quota of n u trim en t for the M an w ho does not die. In th is fashion, did tim e and sp ace p erm it, I m ight con tin u e, gath erin g h in ts of the unseen from the seen, c a tch in g w hisp ers of th e E te rn a l M other, m u sical w ith the tru th s hidden beneath her veil. B u t th is paper is intended to in cite to stu d y rath er th an to teach the stu d ent, to su ggest rath er than to con vin ce, to w in a u d ien ce for T h eo so p h y rath er th an d octrin es.

to exp ou n d

its

S cie n ce tells us how a m yriad cords m ay be stretch ed and

m ute,’ as a note o f m usic com es p u lsin g through the em p ty air, m aking m otion w h ere there w as stillness, sound w here silen ce reign ed .

H e re and

there, as if in answ er, from am ong the m an y silent p a st w hom th e music sw ells un heeded, w ill sound out a note in harm on y, in rh ym th responsive to

the m aster-tone.

It com es from those few cords th at h a ve the sam e

vib ration -frequ en cy, and th a t are therefore set th rob bin g as the note peals by them , and g iv e it b ack in m usic deep and m elodious as its ow n.

That

all do not answ er lies not in the fau lt o f the note as stru ck, but in the in c a p a city of the strings to vib ra te in unison.

A n d so am ong hum an souls

in ev ery generation , m an y w ill rem ain dum b as th e organ-note o f T h eo so p h y th rills out into the silen ce, and for them it w ill die a w a y unheeded into em p ty air.

B u t one, here and there, w ill feel th e throb of the m usic, and

g iv e b ack in clear full reson an ce the ch an ted tone. sounded, the c a ll is g iv e n .

F o r such the note is

L e t those w ho can h ear, respond. A

nnie

esant,

“ S o w e inherit th at sw eet p u rity F o r w h ich w e stru ggled , failed, and agon ised W ith w id en in g retrospect th at bred desp air. R eb elliou s flesh th at w ould not be subdued, A viciou s parent sham ing still its child, P oor an xiou s pen iten ce, is q u ick d is s o lv e d ; Its discords, quenched b y m eeting harm onies, D ie in th e large and ch arita b le air. A n d a ll our rarer, b etter, truer self, T h a t sobbed religio u sly in yea rn in g song, T h a t w a tch ed to ease the burth en of the w orld, L a b o rio u sly tra cin g w h at m ust be, A n d w h at m a y y et be b etter— saw w ithin A w orthier im age for the sa n ctu a ry, A n d shaped it forth before th e m u ltitu d e D iv in e ly hum an, raisin g w orship so T o h igh er reveren ce m ore m ixed w ith love— T h a t b etter se lf shall liv e till hum an T im e S h a ll fold its eyelid s, and the hum an sk y B e gath ered like a scroll w ith in th e tom b U n rea d for e v e r.”

F .T .S .

From “ O may I join the choir invisible.”

------- >;<------“ A g rea t idea is as an e a g le ’s eg g , C ra v e s tim e for h a tc h in g ; w h ile th e ea gle sits F e e d h er.” “ If thou w ilt ca ll th y p ictu res eg gs I ca ll the h atch in g, w ork. ’ T is G o d g iv e s skill, B u t not w ithou t m en’s h a n d s : he could not m ake A n to n io S tra d iv a ri’s violin s W ith o u t A n to n io .” “ Stradivarius.”

G e o r g e E l io t .

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t I t a 0f $U-bxrtb.°

N th is sm all vo lu m e M iss A ru n d a le h as m ade an im p ortan t ad dition to th e E n g lish literatu re o f a su b ject w h ich is a ttra c tin g y e a rly more 1 atten tion and in terest. T h e tran slation o f M r. K a rl H e c k e l’s treatise is in itse lf good service ; bu t it m ust be ad m itted th a t th is p a rt o f th e book, va lu a b le as it is from the histo rical and lite ra ry point o f v ie w , le a v e s m uch to be desired , w h ich th e tran slator, in an in terestin g in tro d u cto ry essay, and in notes, has done h er best to su p p ly . A n d th is e ssa y is itself sup plem en ted b y a P re fa c e b y M r. S in n ett, m arked b y h is cu stom ary lu c id ity and force. I f w e a cc e p t th e d ictu m th at the essen tial n ature or idea o f an yth in g is o n ly to be learned from its h isto ry— thou gh, perhaps, the tru th rath er is th a t th e h isto ry can o n ly b e rea lly understood from the id ea — w e m ust be th a n k fu l for the h isto rical sketch w hich occu p ies so m uch o f th e original trea tise. M r. H e ck e l sh o w s L e s s in g to h a v e been not q u ite c o rrect in his assertio n th at th e id ea o f re-birth presented its e lf w ith im m ediate sp o n ta n eity to the consciou sness o f th in kin g m an. B u t th e developm ent o f a d octrin e is sufficient evid en ce of its germ in al a n teced en ce, nor is it d ifficult to see th e essen tial connection of th e d octrin e in q u estion with e v e r y religiou s p h ilosop h y w h ich has grasped the idea o f th e evolu tion of the u n iversal sp irit in hum an consciou sness. T h e p o ssib ility o f this evolution d ep en d in g on renun ciation o f the In d ivid u al W ill, n eith er the p ersisten ce o f th e latter, nor even its ten d en cy to a n y sp ecia l m ode of m a n ifestatio n , can be co n tin gen t on a d uration not d eterm in ed b y itself. Its organ ic conform ation s, th a t is to sa y its m eans o f co n ta ct w ith the en viron m en t or sp h ere o f o b je c tiv ity to w h ich it tend s, a re su b ject to law s and con d itio n s o f d u ration w hich are no m easure o f the su b jective te n d en cy. T h e internal prin cip le rem ain ing the sam e, u n affected b y the ex tern al ch an ge, m ust be rep e ated ly u rged to reconstruction ; nor can any supposition b e m ore g ra tu ito u s and u n scien tific, than th at, b ecau se the un iverse is w id e, there is no c o n stan cy o f direction in th e c ra v in g W ill. T h e p h ilosop h y o f R e-in carnation is en tirely m issed u n less th e spontaneity o f the action is understood. W e are not to suppose th e soul— w e use the term p ro v isio n a lly — blow n abou t from sp h ere to sp here o f m anifestation by the action o f a force oth er than its ow n , or not gen erated (as its K a rm a is) b y itself. It is an en d u rin g affinity w ith earth life, or w ith som e special featu re in it, th at is the o p erativ e cau se o f re-incarn ation . A n d th e idea o f re-birth here m ay be g r e a tly d islik e d — as b y m a n y it is — w ith o u t that fa ct affording a n y ev id en ce o f a tru e eradication of th e a ttr a c tiv e tenden cy. O u r self-con sciousness is n either d eep enough nor com p reh en sive en ou gh for a n y o f us to be able to sa y th a t his sp ecific U p ad an a— h is “ c lin g in g ” to a p a rticu la r m ode o f e x iste n ce— h as passed a w a y . M ean w h ile w e are apt to m ista k e d isg u st— esp ecia lly eth ica l d isgu st— of th e w orld a s w e know it for a com plete failu re o f its po w er ov er us. T h e an sw er to th o se who profess indisposition to b e re-born here is s im p le :— “ V e r y w ell, if th a t indisposition is re a lly as deep as you im agin e it to be, y o u have n oth in g to f e a r ; for yo u alone are ‘ the b u ild er of the house ’, and can have no em bodim ent in a n y sp here th a t is not cogn ate to y ou r w ill. B u t do not m istak e a tem p o rary d isrelish or a p a rtial sa tie ty for e x tin ctio n o f the nature w h ich is th e sou rce o f a p p e tite ." F o r wrh a t is tru e o f th e suprem e and final consum m ation o f M o ksh a, is true also o f e v e ry d istin ct stage of sp iritu al evolu tion . A s the g rea t d elive ra n ce is liberation from all the

* “ T h e I d e a o f R e -B ir t h .” B y F r a n c e s c a A r u n d a le . I n c lu d in g a T r a n s la tio n o f a n E s s a y o n R e in c a r n a tio n b y K a r l H e c k e l. W it h a P r e fa c e b y A . P . S in n e tt. L o n d o n , K e g a n P a u l, T r e n c h , T r iib n e r & C o ., 1 8 9 0 .

a tta ch m en ts o f d esire w h ich b in d th e soul to a n y extern al sphere in w h ich desire m ust seek its sa tisfa ctio n , so is a n y prom otion to oth er sp h eres con tin gen t on the ex tin ctio n o f those sp ecia l form s o f desire, of that p a rticu la r nature in u s, w h ich a ttra c ts us to th is w orld as our app rop riate hom e and pasture. W e h a ve to u n derstan d the grou n d o f R e-in carnation in e le c tiv e affinity. It is an a p p licatio n to p sych ica l affairs o f the gen eral la w o f a ttractio n o f like to like. T h e d octrin e p o stu lates th at the cau se o f all m anifestation or o b je c tiv ity is in th e w ill. Wre m ust here co n ceiv e w ill far m ore d eep ly than as a ct or fa cu lty o f con sciou s vo litio n . It is the r a d ic a l fa ct u n derlyin g all n atu re, u n iversal and p a rticu la r. O rig in a lly behind n ature, as b ein g the c re a tiv e u rgen cy o f sp irit for self-rep resen ta tion, it enters into its ow n o b ject thus con stru cted , w o rk in g in th a t, and seek in g to d isp la y all w h ich is still po ten tial in it b y fu rth er o b jective d ifferen tiation. It h as tw o p o les or m odes o f actio n , w hich m ay be term ed indifferen tly p o sitive and n ega tiv e, cen trifu g a l and cen trip eta l, ex p a n siv e and co n tra ctile. T h e life of a n y th in g is in the cen trifu gal force o f th e w i l l ; its su b stan ce, s ta b ility , or self-assertion is in the cen trip eta l. T h e con ten tion , or op posite tend en cies, o f these tw o forces are said by J aco b B oh m e to result in a third form or m otion — a “ w h ir lin g ” , “ an gu ish " , or “ w rath ” — and it is our con sciou sn ess o f th is third form w h ich has been describ ed as “ the w rath o f G o d ” in us. B u t w e h a ve not now to pu rsu e these u ltim ate a b stra ctio n s further, ex cep t to note in passin g, th at d elivera n ce from the “ a n g u is h ” o f the self-cen tred w ill is a lw a y s by the sp rin g or em ergen ce o f a new form o f the w ill, a w ill of liberation from the “ a n g u ish ” — a w ill to renounce or n ega te the first w ill. T h is ren u n cia tion is not, h ow ever, a return to pure s u b je c tiv ity or s p ir i t ; it co n stitu tes an oth er prin cip le o f the soul, w h ereb y the w ill of the angu ish , or first p rin cip le, is ap p eased or qu enched for con sciou sn ess, and upon the ground o f the d ark cen tre o f n atu re or the in d iv id u a l is estab lish ed the divin e ev o lu tio n ary freedom of the second p rin cip le, the “ L o g o s ” in G o d and M an . It w ill, o f course, be understood th at tem poral process and the d yn a m ics o f W ill are to be p red icated on ly o f m a n ife sta tio n ; in the etern al th ey are on ly log ical m om ents, or p rin cip les o f co-etern al su b sisten ce, prior or su cce ssive not in tim e but in order. B u t the self con sciousn ess o f ph enom enal man b elon gs to the form o f tim e, and it is ju st th is form o f tim e w h ich b reaks up the in teg rity o f consciou sness, and is an ap p a ren t separation of p rin cip les w h ich are nou m en ally united. T h e w ill o f E g o ity , given o v er to its inh erent ten d en cies, w ould d ev elo p e these into all w e can im ag in e o f d iab o lical and infern al. B u t the soul is p a rtia lly and p ro visio n a lly saved from th is b y p a rticip atio n of e x te rn al n ature, as it w ould be saved a lto geth er and p e rfe ctly b y the d ivin e n ature. W h e th e r w e con ceive th e origin o f hum an in d iv id u a lity in n ature from the point o f view of evolu tion or from th at o f d evolu tion , as n ature com e to con sciou s differentiation throu gh organ ic form s, or as a grosser em bodim ent taken on b y im agin ation from a finer one, the result for our purpose is the sam e, a new sen sib ility a tta ch in g the will to an extern al sphere of influence. T o be in a n y part o f n ature is to b elon g to it by p a rticip atio n , and th is p articip atio n is a m o d a lity o f the w ill, w h ich no m ere p rivation of a re-action ary b asis can rad ically d issolve. S u ch a basis or b od y is on ly an extern al m eans or c o n n e c tio n ; but the nature w hich has been taken on by the w ill is not d etach ed from it b y a n y force alien to the w ill itse lf— the d eeper w ill o f renun ciation. N o r is that w ill of renunciation e x ercisab le in a n y condition of in volu n tary p r iv a tio n ; it is only in the presence o f the ob ject of desire th at desire can be tru ly erad icated . T h ere is no conquest oth erw ise th an through tem ptation . N o one d ies a n atural death to the w orld b y u n dergoing the n atural death of the b od y. D ou b tless there is a period icity in the c ra vin gs of the acquired nature for o b jective re-expression and satisfactio n , analogou s to that w h ich w e ob serve in our

a p p e tites here, and in our altern ation s o f rest and w a k in g , and w e have even statem en ts m easu ring the durations o f th is p eriod icity in term s of our ow n tim e. W e need not lay stress on such calcu latio n s in ign oran ce of their tran scen dental d a t a ; enough for the present if w e can get a cle a r idea o f the a p plicatio n o f som e general principles to the question at issu e. W e can n ot, it is true, at all d efin itely trace the in ca rn atin g p r o c e s s ; b u t then neither do w e even know how w ill-force is com m u n icated to the m uscular ap p a ratu s in the sim plest of our p h ysica l actions. W e can on ly m ake a gen era l a p p eal to the prin ciple of the co n v ertib ility o f forces, and to the philosophy w h ich sees in all forces the sp ecial form s of W ill in N ature. A n d those w ho h a v e m ade a stu d y of occu lt phenom ena w ill be at no loss for facts illu stra tiv e of the form ative pow er of w ill, w hen vehem ently urged , and projected through the m edium of its n atural form in the im agin ation . N or is it n ecessary to a ttrib u te to the in ca rn atin g w ill all the w ork of organisation , w hich in the order o f n ature m a y ve ry w ell be done for it, up to the point at w hich it can a tta ch itse lf to th e plastic em bryo of the m ere hum an anim al, as its inform ing prin ciple or soul. In short, if once w e see that the law of attraction requires the return of th e soul to an app rop riate sphere, and w eigh the reasons for con sid erin g the scen e of its past exp erien ce as such a sphere, w e shall be little disposed to set up our ign oran ce of processes as an ob jection . P ro b a b ly no u n preju diced mind w ill d en y the application to the soul of a prin ciple so u n iversal as that of attractio n , and very little observation and reflection are needed to satisfy us that the life of m ost o f us here is gen era tive or confirm atory of deeplyseated affinities w ith the w orld in w hich our w ill is so a c tiv e and our consciousness is so im m ersed. It m ay not h a ve escaped notice, that som etim es in th e foregoing rem ark s the w ords “ w ill ” and “ soul ” are used in d ifferen tly. Their resp e ctive use, h o w ever, m arks th e d istin ction b etw een v e ry different schools, each o f w h ich claim s to be in accord w ith the conception of R e-in carn ation in the B u d d h ist ph ilosophy. It seem s w e are to appro p ria te the term , P alin g en esis, to th e d octrin e of w hich S ch open h au er is th e m ost d istin gu ish ed W e s te rn exp onent, th a t of the persisten ce and re-em ergence of th e in d ivid u al w ill w ith its sp ecific q u alities and ten den cies, but not clothed w ith consciousness ex c ep t in the in ca rn ate state— its “ idea ” . M etem p sych o sis, on th e other han d , associates consciousness in d isso lu bly w ith the in d ivid u al w ill, and is the doctrin e of th e re-incam atin g soul. T h e due discussion of this question w ould dem and a vo lu m e of m etap h ysics. M iss A ru n d a le claim s the a u th ority of the B u d d h ist C h u rch of C ey lo n for the persisten ce of consciousness, through a “ c lin g in g ” (U padanil) to the S k a n d h as, or “ attrib u tes sen sible and in tellectu al ” . It is hardly w orth w hile raisin g the question w h eth er the a u th ority she cites, follow ing M r. S in n ett, qu ite bears out this conten tion. T h e re is not, in B u d dh ism , an y more than in C h ristia n ity , a consensus of orthodox opinion on m eta ph ysical d octrin es. N orthern and Southern B u d dh ism represent w idely d iverg en t tenden cies of th o u gh t, the former b ein g gen era lly m ore favou rable than the latter to the recogn ition o f tran scen dental consciou sness. T h e a ttem p t to e x tra ct definite order and m eaning from the statem en t to w hich w e most n atu ra lly turn for a u th o rita tive inform ation— th e B u d d h is t “ chain of c a u s a tio n ” from birth to birth— is n early m a d d en in g; and w e can here only su ggest a single consideration o f ab stra ct m etap h ysics as a p p lic a b le to the solution of the problem . T h e in d ivid u al process is the cosm ic process w rit sm all. T h e return of the w ill upon itse lf is not the n egation of consciousness but th e true findin g of itse lf in consciousness. T h e go in g forth of the w ill, its cen trifu gal ten d en cy, w a its ever on the cen trip etal m om ent for th e sen sib ility o f itself. T h e life of consciousness is the life of cre a tiv e en ergy w h ich h a s reached a term , and re-acts upon itself. In an infinite exp an sion th ere w ould b e no self-con

sciousness. W e m ay be p h ilosop h ically certain that the com in g o f N a tu re to consciousness in her h igh er organism s den otes the u p w ard or return m ovem ent o f her c y c le . In the m icrocosm ic representation o f that c y c le in in d ivid u al m an, w e h a v e consciousness, indeed, in th e cen trifu gal m ovem en t, but th a t is becau se the in d ivid u al cen trifu gal m ovem ent h as found its term in the d evelop ed organism w hich is su b ject to the predom inant cen trip eta l m ovem ent o f the n atu re to w h ich that organic expression b elongs. B u t w hen the in d ivid u al w ill in its cy c le h as reached the tem poral term o f its out-put and its proper cen trip etal ten d en cy d raw s it b ack upon itself, th is com pression or reaction is m uch m ore d istin c tiv e ly self-con sciousness than th at w h ich w a s stru ck out in the course of o rgan ic a c tiv ity . F o r as in the pred om in an tly cen trip etal m ovem ent in the cosm ic c y c le th e self-con sciousness o f n ature is the harvest of the cen trifu g al seed and grow th -tim e, but retain s only the pure resultant of her un con scious h isto ry, a n a lo gy d icta tes a sim ilar conclusion in the case o f the in d ivid u a l. C larified from the a ccid en tal ingred ients o f o b jectiv e life, there rem ain s on ly the consciousness o f approp riation , o f an added n ature of the self. B u t that the p sy c h ic a l elim ination of w h a t is non-essential is not im m ed iately consequent on the p h ysica l catastro p h e o f d eath , w ill be ea sily understood. The o b jective m em ories, for instan ce, w ill endure as long as the interest o f the w ill, not now fed b y co n tact, retain s its g ra sp upon them . T h e gro w th o f a pure self-consciousness, on ly possible by rem oval o f a ll th at d istracts it, is a p sych ica l process o f digestion and excretion , and is p ro b ab ly o f very different d uration — as w e m easure tim e— in different cases. Its com pletion w ould be a k n o w led g e o f the real affinities o f th e w ill, and therefore w e need not suppose re-incarn ation to be a blind ten d en cy o f a w ill un con sciously m otived. It is, on the co n tra ry , co n ceiv ab le even as a d elib erate a ct o f self prescription , or at least as w illin g assent o f the soul to the n ecessities of its K a rm a . R ead ers o f D u P r e l’s “ P h ilo so p h y o f M ysticism ” m ay rem em ber w ith w hat in gen u ity, and support from an alogies o f som nam bulism , th at vie w is there presented . B u t from su ch consid eration s w e m ust turn to a view — so far but slig h tly in d icated — of the relation o f our su b ject to the on ly interest of man w h ich is en titled to be called religious, th e evolu tion in him o f a con sciou s ness and w ill p rogressively m ore app roxim ate to the d ivin e foundation of his b eing. A n d in the attem p t to reach a p a rtially definite conception of this evolution , it w ill be im possible to avoid en counterin g the question of w hat is m eant b y “ freedom ” in an y ev o lu tio n ary process, o f the sense in w hich a n y w ill can be said to be “ free ” , w hen w e are regard in g the em ergen ce in consciousness o f prin ciples recon stru ctive o f its ch ara cter. U pon this question the present w riter ap p ears to be at varian ce w ith lea d ing exp on en ts o f the ph ilosophy o f sp iritu al evolution in the T h eo so p h ica l S o c ie ty . B u t in th is con troversy it often turns out th at va rian ce is rath er apparen t than real. A n d at any rate th e su b ject h as an in exh au stible in terest for e v e ry m etap h ysica l m ind. T h e ideal o f religion is freedom of d ivin e m anifestation. N o t only C h ristia n ity , but e v e ry religion w orth y o f the nam e, teach es the id eal id en tification of man w ith a p rinciple, or, as it is som etim es exp ressed , a “ sp ark or “ seed ” , o f d ivin ity in him ; and for C h ristian s, at lea st, that d iv in ity is d efin able as the “ w ill o f G od ” , the w ill w hich is not in d ivid u ally self-regard in g, but w h ich op erates sp ontan eou sly from the prin ciple of u n iversal love, and in the form o f u niversal w isdom . B u t w h ether w e speak of the a c tu a l— or, if an y one prefers, the a p p a ren t— condition o f m an and nature as a “ fall ” , or as im m ersion in M a y a or a cosm ic fiction, the problem o f religion is eq u a lly the extrication o f a true consciousness from the false consciousness w h ich h as been super-induced. T h is extrication is its freedom o f m anifestation. N o w that is a question o f consciousness ; not of

the sp ecu la tiv e consciousness, reversin g in m om ents of ph ilosophic thought the v u lg a r con cep tion s of rea lity , but of the consciousness w h ich sprin gs spontan eou sly from the sp iritu al life, as a n atu ral and u n obstru cted ex p res sion of the d ivin e w ill. T h e sp on tan eity of a n y consciou sness w h a tev er d epen ds upon a n atu rin g or su b stan cin g o f the w ill, an organic fa cility of its exp ression c o n ceiv ab le as a textu re o f ideal lines of least resistan ce. O rganism in its perfection en ables w ill to act a u to m a tica lly, and w hen ever w e find w ill consciou sly a ctiv e w ith a sense of effort, it is abou t som e pur pose or expression w h ich its p sych ical organism does not sufficien tly serve. W h en this first process h as been fa cilita ted b y frequent use, it resu lts in the m arking out of fresh organic lines along w hich w ill can in fu tu re pass w ithout labour. A ll habit is estab lishm en t o f such in visible, or id eal lines o f direction. A n d this system of lines of least resistance, is the real tru th of substance. “ A ll w ill ” , sa y s B oh m e, “ brings itse lf into a su b sta n ce ” for the m anifestation it n ecessarily d esires. In m aterial n ature it is the same, n oth in g b eing u ltim ately d isco vera b le as “ m atter ” , so far as w e can d istin gu ish that at all from force, than ju st those constan t directions of force, w hich a re its “ law s ” . A s the p h ysica l forces are to the w ill (of w h ich th ey are the elem en tary asp ect or eq u ivalen t), so is “ m atter ” to the su b sta n ce of the w ill. T h u s the m edium o f force, w h eth er p h ysica l, or the w ill-fo rce we c a ll sp iritu al, is ju st the line w h ich force h as origin ally b eaten dow n for itself, th e path itse lf has m ade ; so that sp ea kin g as at present, p sych ically, w h eth er w e use the term su b stance, or organism , or h a b it, w e m ean the sam e thin g, the ob jectification or m anifestation o f the w ill in m an. T h a t is its freedom , and an y sta te o f w ill is free in m an w hen it is “ born” in him as a n ature, that is, w hen it has w orked out for itse lf this organ ic fa cility o f m ani festation, of w hich corp oreity is the u ltim ate exp ression. T h e lo w er princi ples of m an are a lrea d y in this freedom , but the d ivin e prin ciple and its w ill are not free in him , not b eing born or “ n atu red ” , but on ly c o n c e iv e d ; even this concep tion , therefore, being for us only a tru th of faith , but not of the know led ge of consciousness. It is this faith upon w hich religion insists, w hen she u rges self-iden tification w ith th is ungrow n germ ; and n oth in g can b e more p a lp a b ly and p erversely incon sistent w ith th is self-id en tification w ith a prin ciple w hose w ill is th u s confessed ly shut up in th e constraint o f germ i nal su b je c tiv ity , than the d ogm a of a freedom only a p p licab le to the con sum m ation o f the hum an process. I f the doctrine of sp iritu al regeneration had not becom e a m ere figure of speech in the C h u rch , there w ou ld never h a v e been su b stitu ted for the great n atu ral tru th o f evolution a tenet w hich obscures the w hole problem of religion . T h e false thesis has co n sequ en tly been m et b y the eq u ally false an tith esis w hich m akes ph enom enal n ecessity a sufficient accou n t of the w hole m a tter. A cco rd in g to th is v ie w , the per sonal ch ara cte r is a fixed and final q u an tity , so th at, if it w ere a lso a know n q u an tity , the in d ivid u al reaction on a n y stim u lu s of circu m stan ces, in other w ords, the w hole con d u ct, could be predicted w ith certain ty as circu m sta n ces arose. N o r could w e object to this conclusion, if w e a d m itted its prem ise. B u t w ith an evolu tion ary w ill behind the estab lish ed ch ara cte r, a w ill w hose first act of m anifestation is a den ial of the w ill o f th at ch ara cte r, the w hole reasonin g is upset, but certain ly not in the interest of an un determ ined lib e rty of ch oice. S u ch a “ freedom o f indifference ” , a s it h as been w ell called , a pow er o f choice b y a m ere abstract fa cu lty o f w ill w ith ou t any d efinite q u a lity to d eterm in e its a ttraction — and that in the em p irica l order w herein no “ cau se ” can be origin al— is now in course of aband onm en t b y m ost m etap h ysica l thin kers. M oreover, even if co n ceiv ab le, con d u ct so d eterm in ed w ould still h a ve no m ore eth ical sign ifican ce than con d u ct deter m ined by tossing up a h alfp en n y. E v e r y determ ination is from a principle, ev ery w ill is the w ill of a p rin ciple. T h e w ill o f m an h as no u n ity as a fa cu lty , excep t in the m om ent of exercise, and then its action testifies to the p rev alen ce for th e m om ent, a cco rd in g to its ch ara cter, of one or another

principle in his com posite consciousness and n atu re. I f m an w ere a sin gle principled b eing, w ith consequ ently a single w ill, that w ill w ould be p erfectly free, su b jec tiv ely , for there w ould be in him no con trariety of ten d en cy, no inner obstruction to spontaneous self-expression, or u tterin g (outering). H e w ould be free b y the ve ry n ecessity of his sim ple nature. T h a t is the case w ith the low er anim als, w ho exp erien ce no su b jective constraint, and w ith w hom n ecessity and freedom are the sam e. B u t constitu ted as w e are, there is a strife of d istin ct p rin ciples and therefore of d istin ct w ills. B u t it is supposed ^hat man has a w ill other than the w ills of his con stitu tive principles, a w ill w h ich , b elon gin g to n either o f them , is y et electiv e b etw een them , and that herein consists his “ freedom ” . T h is illusion is sim ply due to the inconstant p revalen ce of one or other of the principles, and to the n ecessary self-iden tification for the m om ent w ith the one w hich is for the m om ent in pow er. If it should be su ggested that this ve ry in con sta n cy of dom inion as betw een the co n stitu tive principles is itse lf an argum en t for an arb itra ry election b etw een them , the answ er is to be found in the ex ceed in g su b tlety and ch an ge ab ility of th e ideal ingredients of consciousness, as m odified by the circu m stan ces of each occasion of d eterm ination. T h ese, or a resu ltant of these, com bine m ore rea d ily now w ith one, now w ith another, of the conflicting w ills, and in that com bination form the “ m o tiv e ” o f the even tu al determ in ation. T h en , aga in , it m ay be urged, th at as w e m ust con ceive a hum an b eing as in som e sense a u n ity, at least as the sy n th esis of his com ponent principles, it is proper that there should be a u n itary w ill, and that th is m ust be ju d icia l and d ecisive, w hereas the w ills of the principles are spontaneous. H e re w ill is conceived m erely as vo litio n , as in actu, w ith ou t a b asis or a principle. W h a t is con tem plated is sim ply th e resu ltan t determ in ation a lread y sufficiently exp lain ed b y w h at w e d iscover in a n a lysis, and this resu ltant is con verted into a cause and regarded as the un caused w ill of the ind ivid u al. A s a lrea d y said , such a w ill could h a ve no m oral q u ality , no q u ality at all, b ecause ex hypothesi it is not a principle o f determ in ation, but a pure arbitrium. It does not sa ve hum an respon sib ility, for it is itself b eyond all appeal. Im m edia tely yo u brin g eth ical lan gu a g e to bear upon it, the fa lla cy is exp osed , for a n y m oral pred icate at once con verts it from the h y p o th etical liberty of ch oice into a real principle of ch oice, a state o f th e in d ivid u al, w h ereb y he tend s to self-identification w ith one or other of the con flictin g p rin cip les o f his constitution . S u ch a state is at once seen to be already a determ ination o f the E g o o f consciousness, not a d eter m ination of itse lf by itself, but a m odification w h ich could on ly origin ate from a deeper lev el. O n ly b y abandoning the stratification of principles in a v e rtic a l order, and the restriction of the term “ E g o ” to consciousness at an y g iv en sta g e o f d evelopm ent, can w e m ake the w ill of the E g o the agen t in e v o lu tio n ; and even then it w ould exp ress the very reverse of a free election b etw een opposite determ in ations, as it w ould be id en tical w ith the evo lu tio n ary en ergy itse lf of the d eeper principle w h ich it raises to consciousness. A n d w e drop the idea of evolution a ltogeth er, if w e a ttrib u te temporal freedom to a w ill w hich could thus d ispense w ith process. B u t a freedom of m anifestation the attain m en t o f w h ich is the ve ry end and exp lan ation of the life-process is not an actu al freedom w ithin it. P e rfe c t m an is free, b u t im perfect m an is m an in the m akin g. In th is process, the se lf of consciousness is not the principle seek in g realization , b ut as y e t u n realized , in c o n scio u s n e ss; and therefore it is th a t the evolution of th a t prin ciple ap p ears at first as alien, as a law to the conscious self, and determ in ation in accord an ce w ith that law to be an a ct of vo lu n tary ob ed ien ce. B u t e v e ry such determ ination is in fa ct a m om ent of evo lu tio n ary force or pow er, and in the very act o f determ ination the high er prin ciple estab lish es itself, so far, as the self of co n scio u sn ess; and thus it is that d eterm in ation in accord an ce w ith reason and the m oral law , again st the spontan eous tendencies of the apparen t self w h ich is thus

in vad ed from w ithin , is rccogn isab lc as self-identification w ith the universal principle to w hich reason and the m oral law are referable. T h e perfect, unhindered, sp on tan eity of that principle in us w ould be our complete at-one-m ent w ith it. O n ly the U n iv ersa l W ill in us, as the deepest and inm ost ground of our being, can m ake in tellig ib le those ea rly form s of our consciousness of it, w hich ap p ear as C on scien ce and the sense of m oral O b lig atio n . A n d as w e can w ill n othin g ex cep t in the d egree in w hich the principle of a w ill is a ctiv e in us (how ever deficient our formal consciousness o f it m ay be), it follow s th at our “ F reed om ” , w hich is but another w ord for our Atonem ent-— our freedom , in the sense of unobstructed m anifestation of our d ivin e origin al or ground, is o f progressive a tta in m en t, and d em ands conditions im p ossib ly com prised in a n y exp erien ce lim ited by extern al cau ses. “ T h e idea o f R e-b irth ” h as th u s tw o pillars wrhich sustain and necessi ta te i t : the spontaneous ten d en cy of the w ill to a n y sphere o f m anifestation in w hich it m ay be found (“ W h e re the treasu re is there wall the heart be also ” ), and the use of such sphere in fu rth erin g the evolution w h ereb y any state of the w ill is discovered to be non-essential and surm ountable. The exp lan ation of this use is n ea rly obvious. T h e true self of us a ll, the U n iv ersa l W ill or P rin cip le in us, cannot attain realisation — its “ freedom ”— in consciousness, until the con tin gen cy, the n on-reality of the individual perversion, w hich m eanw h ile p asses for the self, is know n . B u t th is non rea lity is not g iv en in the m ere consciousness of it as defect or fa u lt. On the co n tra ry , this m oral consciousness is ju st the illusion w h ich m akes a rea lity of sin, and o f the self o f sin. Just as little, h ow ever, or rather far m ore d an gero u sly less, is the non-reality of the sinful se lf g iv en in an intel lectu al apprehension, like the present, w h ich en ables us to assert th is non rea lity as a proposition. A thousan d tim es preferable is the n aivest accept ance o f sin as real b y a M ethodist p reach er or a cap tain in the S a lv a tio n Army, to a ph ilosophy w hich m istakes a truth of the in tellect for an exoneration of the w ill. F o r on ly in the affirm ation of the w ill lies the verification of the in tellect. O n ly then is sin unreal to m e w hen I h a v e proved its unreality b y an act o f freedom from it. A n d therefore is the sta g e of action so indis pensable to th e evolu tion w hich d isco vers truth behind illusion, and being behind a p p earan ce. T h u s it is that the very desire of the w ill, draw ing it back to the sphere w hich en gendered it, offers again and again opportunity to the w ill of renunciation. N or is that all. T h e m ere self-consciousness o f a su b jective state can never attain the in ten sity o f self-ju d gm ent w’hich is on ly possible w hen th e w ill in action h as flu ng out a representation o f itself, and w hen the in d ivid u al is confronted w ith the out-birth of his n atu re. The agent in this ju d gm en t is a lw a y s, though under m any d isgu ises, a deeper b ein g in him w hich has hith erto seem ed m ere in a ctive p a rticip atio n in the m oral d evelopm ent of h is en viron m ent, but w hich he now approp riates as his own principle in en ergy. T h e incarnation on w hich , for its ow n gratifi cation, the p roxim ate w ill insisted, has exp osed it to th e influence o f w hat ever in th e environm ent is a d ap ted to k ind le a force at va rian ce w ith it. E v e r w atch fu l for its op portu n ity o f em ergen ce, the d eeper w ill to d en y the w ill most proxim ate to consciousness is stim u lated to eq u a lity of develop ment w ith the h igh er lev els of m oral attain m en t in the w orld. T h e uncon scious ten d en cy of all m oral d evelopm ent is to the u ltim ate ideal of un iversalisation of the w ill w hich is proclaim ed b y all g rea t religious teachers, but w h ich , b y a n ecessary process of accom m odation , soon sinks to the conception of a rule or stan dard o f con d u ct, though as a revelation it a lw a y s rem ains at hand for p ro g ressively p ra ctica l assertion. N o w it is evid en t that on the one hand the attraction of a n y W'orld for the incarn ating w ill, and, on the oth er hand, its use in b rin gin g to en ergy and conscious ness a d eeper w ill in denial of the first, depend on its b ein g n either too good for the one purpose, nor too b ad for the other. I am here equally

because I like it— (how ever m y su p erficial self-consciousness m ay think the con trary)— and b ecau se it is good for m e to be here. T h e r e is, indeed, the third, and rela tiv ely very rare case, in w h ich the com p letely liberated w ill, m anifesting as a B u d d h a or a C h rist, in carn ates to raise the spiritual level o f a w orld, b y re-pu b lish in g and re-exem p lifyin g the ideal end of existen ce. “ S alv a tio n in the C h u rch ” m eans n othin g m ore than exp osu re to the rays o f th is com m unicated influence, in a social environm ent w h ich has approp riated it m ost d istin ctly and im m ed iately, and w h ich h as provided the representation s of it best ad ap ted to elicit recogn ition and ex cite aspiration — an efficacy not to be denied to extern al ritu al, sym bolism , and religious art. In re-action s again st e x te rn a lity , in all iconoclasm , w h eth er its hostility is d irected to im ages or con cep ts o f th e m ind, or to m aterial em bodim ents of an id ea, th ere lu rk s a fa lla cy o f sp iritu al independence in a sense con trad icted b y a ll an alogies of gro w th in n atu re. S u n , m oisture, soil, are a ll ex te rn al to the acorn, but it w ould rem ain an acorn for ev er if it could turn from them w ith vain im agin in gs o f its arborific p o ten tialities. A n d so a dorm ant sp iritu a lity needs for its excita tio n a cogn a te prin ciple in en ergy. A n d w hen , for in stan ce, w e are told, as so often n ow , that the w h ole truth of C h ristian ity is the C h rist in ou rselves, w e are constrained to add, borrow ing the form o f a fam ous supplem ent to another proposition, “ excep t C h ristian ity its e lf” . T h e C h rist in ou rselves w ould h a v e no ch an ce of em ergen ce but for the revelation w hich becam e a vitalisin g pow er from w ith ou t, a revelation given to the w orld, says the B h a g a v a d -G h ita , as often as its sp iritual level falls below w h at m ay be assum ed to be the low est avera ge required for the uses o f incarn ation. T h e w orld regarded in this tw o-fold asp ect, as a sphere the most a ttra c tiv e to the w ills of its in h ab itan ts, and as a school m ost app rop riate for the negation of those ve ry w ills w hich brought them , for the m ost part, to it, is th us seen w ith m oral certa in ty to be the necessary th eatre o f in d ivid u al life till its attraction is exh au sted by accom p lish m ent of its d iscip lin ary purpose. N o th in g, if w e consider it, can be m ore b eau tifu l than the econom y of th is arran gem en t, w h ereb y the very sp on tan eity o f th e egotistic w ill provides the conditions o f renunciation and exaltation . T h e d octrin e of R e-b irth is therefore a n ecessary consequ ence in ev ery religion w h ich teach es the liberation of th e W ill from th e bonds o f in d iv id u a lity , as the ideal end o f hum an existen ce. T h a t th is ideal is that set up b y C h rist and b y his great successor, S t. P a u l, and is circu m sta n tia lly typified in the w hole career of the form er, there can be no possible doubt. On the other hand , there can be no m ore certain proof of th e early obscuration of this ideal in the history o f the C h ristian C h u rch , than its e x p licit repudiation of a conception so in d isp en sab ly consequent. The single hum an life could on ly be con ceived as etern a lly critical upon d ogm atic suppositions, w hich had grow n up in substitution o f the pure and origin al revelation . A T h eo sop h ist of the E astern school m ight say that C h ristian ity lapsed from th e d ign ity o f a religion w hen it m istook D ev a ch a n for N irv a n a , e x a ltin g and etern alisin g the sp iritu al result of one o b jective life-tim e. T h a t this m istak e is large ly responsible for variou s perversions o f the C h ristian revelation , besides n ecessitatin g a total m isrepresentation of hum an freedom , there can be little doubt. T h e sp iritu al situation had to be lo g ica lly saved , on the one hand by a rev iv a l o f the false idea of sacrifice as su b stitu tio n ary instead of as ty p ic a l or rep resen tative, and on th e oth er hand, b y p o stu latin g a freedom of evolution , instead o f th e evolution of freedom . T h e doctrine of R e-in carnation in itse lf belongs, it is true, in the first instan ce, rath er to p sych o lo g y — in th e m ost com prehensive sense o f the term — than to religion, for th e latter is m ore concern ed w ith the ideal to be a ttain ed than w ith question s o f tim e and o p p ortu n ity. N or w ould th e suprem e interest o f religion lose by ex a g g eratin g the im portance o f a single

m om ent o f exp erien ce, or b y the “ fo resh o rte n in g ” of sp iritu al processes w n ich is so ch ara cteristic of its statem ents, w ere it not for the reaction of d esp air in e vita b ly en su ing from com parison of the m agn itu d e of the demand w itli the un equal pow ers of response in unequal stages of developm ent. F rom th is em barrassm ent sp rang a w hole d octrin al system in ten ded to o b via te it, but offering new difficulties to a d v a n cin g in telligen ce. These con cep tion s w ere like the c y c le s and e p icy cle s b y w hich it w as attem p ted to torture geocen tric astronom y into conform ity w ith n atu re. E volution through re-incarnation w as a factor ind isp en sable to solution of the spiritual problem in its absence the consum m ation m ust be per saltum. N o w though it is quite true th at an evolu tion ary process m ay be accelera ted b y suitable a gen cies— and th is m ay as w ell happen in the soul o f m an as in th e plant w hich sp rin gs into abn orm al grow th b y the ap p licatio n of A k a s a — an eq u a lity of germ in al c a p a c ity , at least, m ust be presupposed, if the special a gen cy is to be eq u ally a v a ila b le for e v e ry in d ivid u al in a single life-time. S u ch equal c a p a c ity w ould be equ al proxim ity of the sp iritu al prin ciple to the consciousness of each and all, so th at eq u a lly favou rab le conditions of g ro w th — the sam e en viron m ent— w ould be eq u ally efficacious in each and all. B u t this supposition is altogeth er rebu tted by our ex p erien ce o f man kind. M oreover, due exp osu re to the q u icken in g a gen cy is itse lf a question of en viron m ent, and here, too, w e find the sam e or even g rea te r inequality. In the foregoing attem p t to represent the m ost a b stra ct groun ds of the b elief in R e-in carn ation , and of the connection o f that b elief with R elig ion , the w riter has ad vised ly abstain ed from a sso ciatin g it especially w ith any p articu lar system w hich hap p en s to h a v e d eveloped the idea in its own w a y . In his opinion, h ow ever consequent such d evelopm en ts m ay be, th ey rath er confu se than elu cid ate the conception on a first presentation, to sa y n othin g o f the n ecessary lim its of a paper like the present. Nothing, for instan ce, b eyond the barest allusion, has been said o f the great law , or force, of K a rm a , at least under th at nam e, or b y w a y o f d istin ct recognition. In w h at has been said here, th e force o f sp ecific attractio n , cond itioning the in d ivid u al a t re-birth, has been seated rath er in the acq u ired constitution of the w ill, than in an y “ action ” in the o b jective sense. A n d K a rm a as the o p erative cau se of R e-b irth has again to be distin guished from th e oth er side o f the concep tion , or perhaps rather its d evelopm ent, w hich con tem plates it as a law of m oral eq u iva len ce or requ ital, and asserts a self-actin g efficacy of the m oral law , in ex a ct correspon dence to th at w hich ob tain s in relation to ph ysical law s and m an ’s ob servan ce or n eglect of them . A g rea t and c h ara cteristic interest o f the idea o f K a rm a is its realisation of spiritual force as an a g en cy not less op erative in the dispensation o f human circu m stan ces, than is p h ysica l force in p h ysica l relations. It introduces scien ce into the m oral order, w ith as m uch confidence, and w ith as little d epen dence on a n y sp ecial interposition of w hat is understood in the W e s t by P ro v id en tial G overn m en t, as is conceded am ong ourselves to p h ysica l order. It is a m agnificent gen eralisatio n , and un doubtedly com pletes th e logic of R e-b irth . B u t in its asp ect as the o p era tiv e cau se of R e-b irth the force o f K a rm a has perh aps been recogn isab ly inclu d ed in what h as been said in this paper of the a ttra c tiv e affinities engendered in th e will. T h e absence o f any exp ress referen ce to objections com m on ly urged again st R e-in carnation m ay seem to som e a more im portant omission. T h e s e objections are w ell brou ght together, and sev era lly answ ered, b y Miss A ru n d ale in her excellen t essay, w hich , w ith her translation of M r. H e ck e l’s treatise, form s perhaps one of the best in troduction s to the su b ject in E nglish literature at present. B u t it has been thou ght b etter to confine th is paper to such a presentation o f several positive grounds for the belief, as in itself contain s the rep ly to som e ob jection s due largely to m isconception . T h e m ost popular and frequent objection — the w ant of m em ory o f form er lives— is, as usual, th at w h ich least su rvives a d equ ate reflection. F o r it ta k es no

;

accoun t of the siftin g of consciousness, or o f the uses of exp erien ce. T h a t w hich is m ost transient, ph enom enal and ex tern al, is regarded as the m ost real, and as bound up in d issolu bly w ith the ve ry id en tity of the in d ivid u al. It is not considered th at m em ory, even w ith in one organ ic condition, offers only a m inute residue of all th at has passed th rou gh consciousness since in fan cy, that w ith d raw a l from d irect con tact w ith an environ m ent m ust m ean grad u al effacem ent of all w h ich the interest of the w ill has not m ost in tim ately approp riated , and th a t even of w h at adheres, the spirit rather than the form w ill u ltim ately rem ain. It is ju st th is e x tra ct of th e essen tial from the a ccid en tal th at m arks the transition from the consciousness of a personality w hich is th e m ere cen tre o f circu m stan ces, to that of a rela tiv ely a b id in g in d iv id u a lity , storing the h a rv ests o f its su ccessive seasons. T h e even ts and extern al relations o f earth ly life are but th e husks o f the g ra in ; th ey h a ve no longer an interest for th e w ill, and th erefore no longer a place in the m em ory, w hen the grain is ex tra cte d . T h e y h a v e alread y gone from m em ory before the conditions of re-birth are fu lfille d ; but even w ere it o th erw ise, th e to ta lly n ew interests and circu m stan ces o f a new incarn ate existen ce w ould offer no definite link o f association for recogn isab le repro duction o f im pressions belon ging to an en tirely different co n tex t of exp erien ce. N o r is the objection from the fa cts of h ered ity at all more form idable. T h e d eeply-seated difference in the c h ara cte ristics o f m an y, perhaps m ost, children o f the sam e parents is a fact m ore w o rth y o f atten tion in relation to this question, than are the inherited traits. T h e b eliever in R e-in carnation is not concern ed to deny h ered ity, b ecau se none o f its observed fa cts pene tra te so d eep ly into the stru ctu re o f ch ara cter, as to afford an y va lid p re sum ption th at the w hole in d ivid u al differentiation can thus be accou n ted for. N o one but a m aterialist can assert th at th e supposition o f ph ysical prop agation o f a com plete hum an b ein g is less h y p o th etica l than our view . T h e properties of a n y m atrix m ust m odify the resu ltan t product in its own order. T h e plant is not unaffected b y the q u ality of the soil in w h ich its seed w as sow n, and the influence w ill be n atu ra lly m ore o b servab le as the organic scale is ascend ed. E v e r y ground or m atrix is a basis o f reaction, and the m ore the b asis is differentiated, the m ore d istin ctly apparen t w ill be the effect o f its reaction. N or can a n y idea be m ore cogn ate to a sp iritu al ph ilosophy, than th a t w hich regards the join t product o f th e m ale and fem ale principles o f a low er order— and in their ju n ction at the ph ysical ex trem ity on ly the p h ysica l or anim al principles o f the parents can be con sidered— as itse lf the m atrix o f the form ative principle o f a h igh er order. In answ erin g oth er objections, M iss A ru n d ale has found occasion for v in d ica tin g “ the Idea of R e-b irth ” in som e o f its broader features. S h e has done th is so ad m irab ly, and also so su ccin ctly, as to add m uch to the valu e o f the volu m e sh e has given to the pu b lic. M r. H e c k e l’s essay, w ell rendered into E n g lish , gain s m uch b y association w ith the exp osition s of the tran slator and o f M r. S in n ett, and perhaps a recom m endation o f the book is h a rd ly n ecessary to readers o f Lucifer. N o w and then a statem ent occu rs in a form w h ich seem s to the present w riter open to ob jection , as w hen “ the E g o ” is spoken o f (p. 70) as stan din g w ith a pow er of ch oice betw een the influences of th e prin ciples ab ove and below it. E n o u g h h as been said ab ove to in d icate the point o f disagreem ent here, w h ich c ertain ly cannot be dism issed as an un im portan t d etail, as n othin g has been m ore influential in postponing recognition o f th e g rea t truth o f sp iritu al evolution than the doctrine o f an a rb itra ry freedom . In conclusion it m ay be said th a t no one w ho, from an independent stan dp oint, has com e to a ju st conception of the general grou n d s of b elief in R e-in carn ation , can fail to see the im portance of stu d y in g th e question in connection w ith th e g rea t religiou s ph ilosophy of w h ich it is a v ita l tenet. A n d to such a stu d y, perhaps, no better introduction , in a sm all com pass, can be found than the volu m e w hich has given occasion to this article. C. C. M.

t (Mten Chain d Umitmts. THAT IS

A D E S C R IP T IO N

O F N A T U R E A N D N A T U R A L T H IN G S .

How and from what they are generated and how they are destroyed again, and what that Subject is which generates, destroys, and regenerates things. F r a n c k fu r t

and

L e fiz ic, 1723.

Translated from the German by S i g i s m i â&#x20AC;&#x2122; n d B a c s t r o m , M.D., 1797. Revised from the unpublished MSS. hv T iio a ia s H e n r y P a t t i n s o n , F.T.S.

O F T H E G E N E R A T IO N C

hapter

What

O F T H IN G S .

Nature is.

N a tu re com prehends the in visible and visib le creatu res of th e whole un iverse. mundi,

W h a t w e call n ature esp ecially is the u n iversal F ire or

filling th e w h ole system o f the u n iverse; and

u n iv e rsa l a gen t, om nipresent

and

ani ma

therefore it is a

endow ed w'ith an u n erring instinct,

w h ich m anifests itself in F ire and L ig h t.

It is the first creatu re o f Divine

om nipotence. A n im a

M undi as used

m anifested or o th erw ise ;

here does not m ean anim al

life-principle,

but th e cause o f w hat w e un derstan d

as the

universal life principle. C

hapter

II .

How all things proceed therefrom. T h u s G o d created first the in visib le F ire and endow ed it w ith unerring in stin ct and a c a p a c ity to m anifest itse lf in three principles. 1. In

its

origin al

m ost

u n iversal

sta te

p erfectly

invisible,

im m aterial, cold, and occu p ies no s p a c e ; in th is tran qu il sta te it is of no use to us, y et in th is unm oved sta te it is om nipresent. 2. In its second sta te it is m anifested b y m otion or agita tio n into L ig h t.

In this sta te it w as sep arated out of C h ao s, w'hen G o d said,

â&#x20AC;&#x153; L e t there be L ig h t, and there w a s L ig h t â&#x20AC;? .

Y e t it is still C o ld .

When

g e n tly m oved and a g ita ted it m anifests W a rm th and H e a t, as is the case in all friction s, and in ferm en tations of m oist thin gs. 3. W?hen co llected in a sufficient q u an tity and vio le n tly a g ita te d it is m anifested as a burning F ire .

T h is continu es b u rn in g as lon g as it is

a g ita ted , and h a s a fit su b ject to a ct upon. its first sta te of tran qu il u n iv ersa lity .

W h e n th a t fails it returns to

In the c h a ra cte r o f B u rn in g F ire it

m anifests H e a t and L ig h t. T h u s w e say in its p rim ary u n iversal state it is p e rfe ctly in v isib le and im m aterial.

In its second state of manifestation it is visible as Light. In its third state of Heat and burning Fire it is visible, hot or burning, and becomes somewhat material; as it occupies room or space whilst in this state. • You have now seen 3 distinct powers of the Universal Spirit. But it possesses still more, and even some inconceivable powers. We have told you the Universal Spirit is endowed with an unerring instinct. Working by the most simple and nearest way, it has also, besides its already mentioned conspicuous qualities, 2 occult powers, viz., attraction and repulsion, and these two powers are inconceivably great. We see various instances of it in Thunder and Lightning, in Earthquakes, Hurricanes and in the surprising effects of gunpowder. When God created this universal Fire he gave it a power to become material, that is to become Vapour, Humidity, Water and Earth, although that fire in its own universal nature is and remains centrally the same. Thus you see the beginning of the 4 Elements. Burning Fire, Vapour and Humidity, mixed with cold Fire, constitutes atmospheric Air, which still more condensed becomes Water, and Water becomes Earth. Originally it was but one element, Fire. This universal Fire becomes a vapour of immense extent, which by further inspissation becomes chaotic Water, and out of this Water the Creator separated the Light, that is separated (or sub-divided) the universal invisible Fire into Light. Thus we see that invisible Fire manifested in two principles— L ig ht and Humidity. Therefore out of Light and (chaotic) Water God has created all things. Water was the first condensation of the universal Fire, which never theless in its centre was and remains Fire, full of life and activity, and the more so as it was assisted (or equilibrated) by its equal the Light, separated out of it as much as was necessary for the creation of all immaterial and material Beings, and in succession of time, for their maintenance. Of the separated Light we have spoken before. \\re have now to consider its first Body, Humidity. Water differs in regard to its Density (or sub-division); if rarefied to a certain degree it consti tutes Air, that is a predominance of Fire above Water. But if condensed to a certain degree it becomes Humid Water, or Humidity predominating over Fire ; nevertheless in Both lies concealed the universal Fire or Spirit of the universe. As soon as the Air gets deprived of this universal Fire, which animates it and renders it elastic, it becomes immediately putrid, and thereby declines (precipitates), becomes Humidity, Earth and Solid. It is the same case with Water, when deprived of Fire or of animated Air, it becomes putrid and condenses still further and becomes Earth. God has ordained it so that the Universal Spirit, by means of Humidity should work all things, because Humidity mixes easily with everything, by means of which the Spirit can soften, penetrate, generate, destroy and re

generate all things. This Humidity or Water is the Body, the vehicle. But the Spirit or Fire is the operator, the universal agent, the Anima tt Spiritus Mundi—the all-working spirit and power of God; the universal Germ, the genuine agent, the only agent and fabricator of all natural things. The universal Fire fills that immense space of the universe between the Heavenly bodies, and as it has a power to become material, it generates a subtle vapour or invisible Humidity, its first passive principle. It causes therein a gentle reaction, and a most subtle fermentation takes place uni versally, and by this reaction the universal acid is everywhere generated, which we can call nothing else than a most subtle incorporeal Nitre; it is inwardly fire and outwardly cold. Thus this spiritual Nitre or universal Acid we call the second invisible change of the universal Fire generated out of chaotic invisible Humidity; and as this approaches the atmosphere of the Heavenly Bodies it becomes gradually more and more material, until it meet an alkaline passive princi ple wherein it fixes itself and forms native Nitre, so that from universal spiritual Nitre it becomes material Nitre. Thus we say not without good reason that the Solar Rays of light are nothing else than a most subtle spiritual Nitre which gradually becomes more and more nitrous as it approaches the Earth, but Sea Salt in the ocean, animating the atmosphere with fire or life, and thereby giving elasticity to the air and life and preservation to the water. We see between the Firmament and our Earth continual Vapour, Clouds, and Fogs, which ascend like a transpiration of the Earth ; and are sublimed upwards by the central heat of the Earth. This chaotic Water and Vapour, contain .and are the first matter of all things, and although this appears very simple before our eyes, yet it is two fold, as it contains Fire and Humidity. The invisible in the visible—the Fire or spirit is the agent and the Water the mother or parent. Whosoever wishes to arrive at the fountain of Secret Wisdom, let him study this well and let him go with the central point of truth to the circum ference, and for ever imprint on his memory, that from Fire and Water, or Spirit enclosed in Humidity, all things in the world are generated, preserved, destroyed, and regenerated. Whoever comprehends this will find no difficulty in analysing natural things. He may easily volatilize the fixed—and fix the volatile : a putrid subject he may convert into a pleasant smelling one; out of poison he may make a salutary medicine, because he knows that all things proceed from one root, and return to that root. The distinction is external, and regards only the modification of the matter, which is more or less digested or fixed. Therefore the philosophers say that their matter is in all things. Yet they select subjects wherein the universal spirit is more abundantly contained, and more concentrated and thus easier to be obtained.

TH E GOLDEN C HAIN OF HOMERUS.

T H E G O LD EN

CHAIN OF HOMERUS.

C haos C onfusion .

Volatile Spirit of E a r t h incorporeal.

Spiritual incorporeal Nitre containing the universal Fire without a Basis or alkaline Body.

corporeal.

Nitre, or corporified Spiritus Mundi in earth. Sulphur $. Nature, Male.

Fixed E a r t h y SpiritÂ ual Alkali corporeal.

Sea salt or corporified Spiritus Mundi in Water $ and salt. Nature, Female.

Primary substance of all Bodies.

Nitre and salt united.

Regnum Animale.

The most volatile.

E a r t h y acid spirit

Regnum Vegetabile sive Acidum.

Between Volatile and Fixed. mediator.

Regnum Minerale.

Fixed.

The

The volatile spirit is here downwards.

Pure concentrated Fixed E a r t h y tincture, Extractum chaoticum.

The unfermented tincture.

Perfect concentrated universal Quintessence.

â&#x20AC;˘"ermented and specified with Gold or Sun. Lapis philosophorum.

EX PLA N A TIO N OF T H E G O LD EN CHAIN OF HOMERUS.

After the chaos is divided, a Volatile Fire is separated.

This is named spiritus muttdi. Dew, Hail, Rain, Snow, and all that which comes from the atmosphere are its faithful com panions. Here is hidden the volatile essence of the World from the upper regions, when it descends into the lower; out of which it takes a body and appears visible and palpable before the eyes. Nitre is known to the whole world, but where is he that can enumerate all its virtues? There is that in Nitre which can fabricate all things. The lower regions are subject to it. The upper regions cannot be without it. Nitre is the Father of all things in nature. It causes the Founda tion of the Earth to tremble. Its power has been given to it by the Creator. Its dominions are over the skies, the earth, and the sea. It is the ADAM of all things, out of which the E V E originates. The end will be obtained when the earth has been fertilised; when Adam has been fixed, and does no longer fulminate, and when Eve sits by his side. Sun and moon, the motion of the Earth, and the ocean moving, continually convert Adam and Eve. Through heat and cold, and the tides of the sea, the earth resus citates that which is rained, common salt and Alkali, feeding the children of nature with its Blood. When the Male and Female meet a perfect Fruit is engendered.

The volatile animal kingdom demonstrates this.

The vegetable Hermaphrodite, which is between volatile and fixed, shows also whence it proceeds. The fixed Earths, Stones, Flints, prove that they belong to the nitre and salt. Air, water, and earth demand the active principle from nitre alone. When now the noble sperm of the Earth or World has been fixed, and from vapour and water has been converted into a fixed earth, then is accomplished that which the wise esteem most. The volatile must become fixed, and from vapour and humidity must become earth and a dry Red Blood. Then it is the treasure of the world and the highest blessing.

A perfect perfection which expels poverty and disease.

(To be continued.)

— :o :— THE

PH ILO SO PH Y OF T H E MAZDAYASNIAN R ELIG IO N *.

are glad to notice that the translator of Dr. Casartelli’s dissertation, L a Philosophic religieusc du Mazdeism : sous Us Sassaitidcs, ^ whereby he gained his Doctorat at Louvain University in 1884, has added some corrective notes to his excellent translation of the Doctor’s treatise. Dr. L . C. Casartelli, who is also a Catholic priest, throughout his work labours under the strange delusion that Mazdeism is largely indebted to Judaism and Christianity for all that is best in it. Whenever he makes a confident statement on this point, his Parsee translator is immediately busy with a refutation, supported either by texts from the Avesta and other ancient writings, or by quotations from Western scholars who hold opinions exactly the reverse of those of the Louvain graduate. There are also many other points on which the translator picks up the author and corrects his translation of Pehlevi texts or misconceptions of the philosophy. We however think that there still remains much to be done, especially in the latter direction, and shall endeavour to point out one or two misconceptions which an elementary knowledge of symbology should have easily avoided. In spite of these blemishes, however, much remains that will be of great interest to the student of Esotericism and of support to the argument of Theosophy as to the unity of all religions. In the outset but scant justice is done to the primal spiritual postulate of the Mazdean system, that “ Boundless Time”, Zrvan Akarana, which connotes the Parabrahm of the Vedantin and the A in Soph of the Kabbalah, the Absoluteness; while on the contrary the Dualism of the religion is unduly accentuated. This draws from the Translator a long note beginning with the paragraph :— “ It is a well-known fact and it is proved by many distinguished savants, both European and Zoroastrian, that the leading feature of the theology of the original or Zoroastrian Mazdeism, as contained in the Avesta and especially in the Gathas, was strictly based on Monotheism . . A view, by the way, which has beenstrongly defended even in the Occident by Dr. West and others. In describing the Wisdom Doctrine, which is the common property of all Eastern religions and to be found in the Avesta equally with the rest, Dr. Casartelli follows Spiegel in his effort to set down its origin to the credit of the West, and quotes largely from the Sapiential Books of the Old Testament. If there is one thing that is certain it is that the Wisdomreligion and the Sophia-mythus have always come by the way of the East. However it is not to be supposed that a man will ever find the root of the tree of the World Religions by keeping his eyes fixed on some particular branch or branchlet. . The frequent recurrence of the number 7 in the Mazdean System is remarkable. For instance we read of 7 continents; 7 days of creation; 7 great mountains, the principal off-shoots of Alburz, the Mazdean Meru; 7 metals produced from the limbs of the first man, G&ydmart; 14 kinds of liquid ; 7 senses, &c. This has, however, escaped the notice of the author. V\r

* T h e Philosophy of the M azdayasnian Religion under the Sassanids, translated from the French of L . C. Casartelli by F iro z Jamaspji D astur Jam asp A sa : Bom bay Jehangir B ejanji Karani, 17 and 18, P arsi B azaar, 1889.

Again in dealing with the AmesofPands,* the Fravahars and Fravashis, not the slightest elucidation is offered and the entire puzzlement of the scholars on the subject is frankly admitted. The Amshaspends are esoterically the 7 Primordial Emanations, or Logoi, of their synthesis A&harmazd who “ dwells in the eternal or endless light in the place of Auharmazd” and which is “ clearly distinguished from the created light of the world ” (p. 26). The Ferouers or Fravashis are the Reincarnating Egos of Humanity and are said to be equal in number to the Drujs or Demons (p. 93).t At the end of the world each Warrior-Fravashi combats and overcomes his twindemon. All of which is perfectly clear to the student of Esotericism, who will also see the same idea underlying the mystery of Aharman, the syzygy of Auharmazd, and the synthesis of the Demons, who are identical with the Asuras of the Puranas. Speaking of the Mazdean Satan, Dr. Casartelli writes:— “ If he deprives a man of his wife, his children, his whole terrestrial wealth, nay even his life, he does not consider it as a great misfortune ; but if he succeeds in carrying off his soul and in ruining it, he considers it indeed a great wrong that he has "done him ” (p. 64).

So that perhaps after all the devil is not so black as he is painted. Very far from the truth is our learned Pehlevi scholar in his remarks on the frequent allusions to rain in the Mazdean scriptures and the reverence with which it was regarded by the followers of the Avesta doctrines. Of course the reason of this reverence must be attributed to natural causes. It was simply because the populace was largely engaged in agricultural pursuits! But then what can you think of a superstition which actually believed that the seeds of all things came down in the rain !! Such is the tone of the Doctor’s remarks. Perhaps such an explanation maysatisfy the limited comprehension of a solar-mythologist; it will not however content the student of occult symbology. Rain and Water correspond to the ether of space and to the astral ocean that surrounds the earth. This contains the types or “ seeds" of all that grows on the bosom of our Mother Bhumi. But setting aside occult science, for ignorance of which an orientalist may perhaps be excused, the author might at least have found, even from his own notes, some more reasonable explanation of the peculiar reverence for rain which obtained in the Sassanian cosmology. In the category of the 14 kinds of Water, called by the “ general name of Maya ” (p. 114), we read of the “ Water in plants”, of “ Animal seed”, “ blood ”, &c. We may compare this with the different kinds of Fire, of which “ five . . . are known ”, these were “ diffused through the six sub stances, that is to say the works of the six periods of creation ” (p. 116), which together with the seventh creation, the “ day of rest”, complete the 7 mystic Fires. The 5 correspond to the 5 known elements, the remaining 2 being still latent, like the senses. These are given as follows:— “ (1) The fire IScrczi-savang shines near the Lord, Auharmazd. It seems to be a spiritual fire which is incorporated in the various forms of material fire, especially like three souls in the three sacred fires. . . . “ (2) The fire Vohu-fryin dwells in the bodies of men and animals and feeds upon water and solid food. “ ( 3) The fire Urvdzisl is the fire which is found in plants. It feeds upon water and has no other food. “ (4) The fire Kizisl is the lightning which dwells in the clouds . . . This fire has no need either of food or drink. “ (5) The fire Cf>enisl is the common fire of the world which consumes food but not water. " The fire V&hram, the sacred fire of the Mazdayasnian altar, is associated with the fire last mentioned. As we have seen, this fire is rather an incarnation of the celestial • It is to be regretted that the French transliteration has been retained throughout. •(■Because the D rujs are the lesser •• M apases

fire. It has three bodies or principal centres . . . The three souls of the celestial fire lodge in these three corporeal fires, all of which form the entire body of the fire Vahrdm

Again, speaking of the Mystic Trees, the Gdkart, the source of all medicines, is said to grow out of the earth, whereas the White Horn “ which will furnish man with immortality at the time of the resurrection, is spoken of as being in the ocean, or the sea with the wide shores”, esoterically Space. And, we might add, that the one grows with its roots in the earth, the other with its roots in heaven, twin-trees, one the reflection of the other and both within every man. From all of which we may perceive that perhaps the superstition is not so absurd, for: “ the water or sap in the plants circulates like the waters of the earth, or like the blessings which the righteous utter, or which come back to themselves” (p. 119), and as “ blood ” is under the same law, therefore it follows that the Mazdean initiates knew both of the “ circulation of the blood ” and, more important still, of the cyclic and karmic law. Those who have read Berosus and of the “ Monsters terrible and bad ” of the stanzas of the Book of Dzyan, will find some interesting items in corroboration of the existence of intermediate and monstrous types in the first arc of primordial evolution. We read of gigantic three-legged asses, of tree fishes and ox fishes, &c., &c. But more interesting still to the student of the Secret Doctrine is the description of the Mazdayasnian anthropogenesis. “ The human race is not only descended from the primeval man, Gfty6mart,/nw; but it has also passed through a vegetable existence before being constituted in its present state. " Man was in fact the work of the sixth epoch of the creation. Aflliannazd formed Gftvdmart, a solitary male being, from the earth. He was n h ite , b rillia n t-lo o k in g as the su n . He had three characteristics, viz., life, speech, and mortality. The f ir s t two were communicated to him by AQharmazd, the last is owing to the influence of Aharman. The w’hole of mankind has inherited these characteristics by its descent from G&ydmart. “ He and the primeval ox were the onlv living beings on the earth during the first 3,000° years. Both of them lived in peace and happiness till the commencement of the millenium of the constellation of L ib r a \ . Then Aharman attacked and overwhelmed them with evils during 30 yearsj, and at length put them to death. G&yomart, while succumbing under the blows of his adversary', predicted that man kind would be born of him. Then he bequeathed h is body*^ very justly to Aharman.. . . “ Giiydmart while dying dropped his seed, which was purified by the lig ht o f the 5««J|. Two-thirds of it were absorbed by the earth. Forty years after, .it produced two human beings under the form of a plant, having only one stem, 15 leaves, and 15 years of age. These two beings, M&shya and M&shyoi (otherwise Matr6 and Matrfiy&A), were u n ite d together at the m iddle §, in such a manner that it was impossible to know which was the male and which the female. It was not either known if they possessed reason. Then they passed from the vegetable form to the human one ; the reasoning faculty . . . which is the soul, spiritually entered into them.00 “ We give below the comments of Windischmann on this curious legend :— f f “ ‘ The plant with a single stem is the type of the unique origin of the two sexes, or cf their original insepaiableness. The stem is aged fifteen years, for-this is the perfect age assigned to G&yomart himself. It has fifteen leaves, for an equal number of human races inhabited the Keshvars.%% The plant appeared for forty years, for that is the normal age of generation in the V ar. Mashya and Mfishy6I were twins, like whom the m etals are also derived,

* Three Rounds. Here “ man ” stands for the future physical man and the " prim eval O x " or Bull, for the ever developing potential nature. f Sym bolizes separation of sexes. { Sandhyas among the Hindus. ^ C hhaya.

T his signifies the third Root R ace of the Fourth Round. || The Egg-born.

§ Herm aphrodite.

** Separation of sexes ; incarnation of M anasaputra.

W indischm ann, Zor. Stud., pp. 214, 215.

Continents.

T he “ A r k " .

Yama and Yami in the Vedas, like Yima and his sister in the Bun-dehesh, which derives its information from more ancient sources.’ “ Another plant was formed resembling this one : it produced ten races of mon strous and fabulous men, as the Cynocephalus, winged men, men hiving tails and others ; but all of them were the issues of the seed of Gayomart. Those ‘ of the forests having tails and hairy bodies are undoubtedly the great quadrumana, like the gorilla of Africa (?) Besides other cases of relationship between men and some inferior animals were admitted. The Pehlevi version of the Vendiddd also asserts that ‘ all that which appertains to the monkey (Kdfiti) is precisely like (that which appertains to) man.’ Elsewhere the monkey, bear and negro are grouped together as degraded human races, issued from the intercourse between men and evil s/>irilsf— devs, drujs and pariks ” (pp. 129-131).

Further on we are told that Mashya and Mashyoi when they first obtained their soul, “ covered their bodies with grass (giyah), and had no need of food but drank only water ” ; afterwards they killed a sheep, and having discovered fire by friction, they roasted it. “ On this very occasion they covered themselves with garments of skin "J. All of which is a plain simple statement of fact to the student of scientific mythology.! Page 145 gives us an interesting piece of information and another proof of one of the contentions of the esoteric doctrine, for we read : “ The age of reason has no fixed limit; it varies between 7 and 8 years, for before this age ‘ sin does not take root ’ ”, or as we should say individual Karma does not operate. Under the heading Khvetukdat;, the author tries his best to convict the Mazdean scriptures of sanctioning incest! This pious libel brings his translator down upon him in an excellent note, where he conclusively proves that the meaning of the avestaic term quaetvadatha cannot even by the most elaborate imagination of prejudice be twisted into any such meaning. It simply means a “ a giving of oneself, a giving in relationship, self-dedica tion, devotion ”. As an epithet of the Mazdayasnian religion, it means “ bearing relationship with God ” and as an attribute generally means “ devout In other words it is descriptive of spiritual Yoga and occult powers. But what can you expect of the religious mind of the West, which believes literally in the 700 wives and 300 concubines of King Solomon! The same charitable accusation is brought against Arda-i Viraf, the most holy of all the Dasturs, who restored the Mazdayasnian traditions to their original purity. This most holy man is said to have had his seven sisters to wife, whereas the meaning is, that the Dastur had achieved complete mastery over his seven “ principles ”. O Shades of holy ascetics, into what evil times have the narratives of your great deeds fallen ! Space will not permit us to make more than mention of the wonderful world mountain Alburz that surrounds the whole earth and is pierced with 360 openings, and of the mundane egg; of the two Maidens that meet the Soul at death, the personifications of his good and evil deeds, and of the Cinvat Bridge which unites this world with that beyond the grave and is situated on the “ peak of judgment ”, which is in the middle of the World and a part of the Alburz ; of the Heavens and the Hells, of which latter Vir&f says the worst is on the earth, and of the end of the World. Under the last heading we read :— “ At last comes the millenium of SoshyAns, the last prophet. During this epoch the appetite will gradually diminish and men will desist at first from eating meat and lastly they will live upon water................... “ All this regeneration will be accomplished under the direction of the prophet * T h e “ R ace of crooked red-hair covered monsters going on all fours

(S.D . 11. 19.)

t Animals. { T h is refers to the gradual consolidation of the bodies of prim itive men, and to the incarnation of the Flam es, or Manasaputra, the reincarnating Egos. § N .B .— T h e Italics are our own.

Soshvftns, who will have assistants, certain men an ! women who have been preserved from death in the mystical regions, like that of Air&n Vej, the reminiscence of the primitive country of the Aryas, which has become a sort of officina gentium for the last ages. This country s. ems to be in Kkvaniraf, on the shores of the ocean. It contains the Var or the enclosure formjd and governed by Yim ; it is under the earth and is one of the abodes of these immortals.”

Which is simply a reference to the “ imperishable land” and the “ race which never dies ” of the Secret Doctrine. Finally we would ask the author: (a) how, if, as he says, the Mazdayasnian religious writers were most strongly opposed to Christianity, Judaism and Manichaeism, they could at the same time owe the most spiritual portions of their system to the two former religions: and (1b) If he cannot escape from the horns of this dilemma, is he prepared to endorse the statement where he says:— “ Among all other non-Christian religions, the Mazdayasninn religion can justly boast of having the soundest, the highest and the most reasonable system of ethics."

T H E YOGA SU TRA OF PATANJALI.* O u r learned brothers Tookaram Tatya and M. N . Dvivedi have laid

us under a fresh obligation, the one by publishing, the other by producing this new edition of the immortal work of Patanjali. Without doubt it is the best edition yet presented to the English reading public, and will be welcomed by every Theosophist acquainted with one or another of the already existing translations and commentaries. Following the good example of the arrangement by brothers ‘Judge and Connelly, it dispenses with the annoying brackets of Govindadeva Shastri’s translation. But this is the least of its merits, for not only are the improvements in translation numerous, but the annotations of our learned professor follow with unvarying regularity each aphorism, written in an excellently clear style which will render the difficulties of the text, already considerably modified by Dvivedi in his translation, within the comprehension of every careful student. The professor points out a fact that Western students are not sufficiently aware of, viz., that the study of Patanjali assumes an intimate acquaintance with the evolutionary system of the Sankhya philosophy of Kapila, which may be rendered as the numbering or analysis of the universe. The Yoga system adds the conception of Iswara, or god, but whether Patanjali intended this term to connote a personal or impersonal deity is still a matter of dispute among the learned, in fact • adhuc sub judice lis est. On page 94, Professor Dvivedi drops a useful hint in saying: “ What Patanjali calls mind throughout is called P raktiti by Kapila” ; this is a veritable Ariadne’s thread which will lead the steadfast enquirer to a remarkable discovery, for if the key to the apparently materialistic “ atomism ” of the Sankhya is once grasped, it will translate itself into the most spiritual and occult metaphysics the mind can conceive. Generally speaking the annotation of this translation contains a large number of useful aids and suggestions for the student of occultism, especially with regard to reincarnation and the independent action of the * Translation, with Introduction, Appendix, and Notes, based upon several authentic Com mentaries, by M anilal N abhubhai D vivedi, sometime Professor of Sanskrita, SSm aladisa C ollege: Published by Tookaram T aty a , for the B om b ay Theosophical Publication Fund, 1890.

mind. The idea of the supreme state attained by the Yogis is also well explained. It is called, in the Yoga-Sutra Kaivalya and is “ a state in which there is entire cessation of all desire, and when the nature of the essence of all consciousness is known, there is no room for any action of the mind, the source of all phenomena”. It is defined in the text as “ the power of the soul centred in itself”, and further explained by the translator as “ not any state of negation or annihilation as some are misled to think And he adds, “ The soul in Kaivalya has its sphere of action transferred to a higher plane............................ This our limited minds cannot hope to

understand.” It is impossible for all except the finest Sanskrit scholars to pass a sufficient criticism on the translation of the aphorisms, although a comparison with other translations will easily place Dvivedi’s in the front rank, both from the point of view of philosophy and com prehensibility. We shall, therefore, only remark on a few of the most salient points in the notes. Shraddha, which is translated by that scape goat of a word “ faith ”, is thus explained : “ Faith is the form and the pleasant conviction of the mind as regards the efficacy of yoga. True faith always leads to energic action, which again, by the potcncy of its vividness, calls to mind all previous knowledge of the subject. This is energy which leads to proper discrimination of right and wrong.”

In commentating on the “ Word of Glory ”, the Pranava, the mystic OM, and its repetition, the annotator says :

Word

“ J a p a means repetition, but it should be accompanied by proper meditation on the meaning of the words or syllables repeated. The best way is M Jrtasa, i .i ., mental, such that it never ceases even during work, nay', even in sleep.”

Verb. sat. sap./ The 40th and following aphorisms of Book II. deal with “ purity ” and it is interesting to remark how these spiritual sciences of old insisted on “ mental ” purity as of the first importance. How little has the solitary hint, “ he that looketh on a woman to lust after her, hath committed adultery already with her in his heart” , been understood by the West! And how desperately we need the knowledge of such elementary facts of Eastern occultism, and the Gupta Vidya , is known but too well and miserably by all Western students. The “ unco’ guid ” scowl at Tolstoi, when he points to the knot that is choking them ; still they will have to get their fingers on it some day if they do not wish to be “ cast" out into the swine The very difficult and obscure aphorisms IX. et seq. Book III., are explained more intelligently than heretofore. After explaining Nirodha as meaning “ the interception of all transformations, or thought and distractions ”, and further elucidating that these distractions are not those ordinarily understood, but “ the distraction which is still there (sc., in the mind), in the form of Samprajnata or conscious Samadhi, the result of Samyama” (i.e., the union of the three processes: Dharand, contemplation, or “ the fixing of the mind on something external or internal ” ; Dhydna, the making of the mind one with the object thought of; and Samadhi, the forgetting of this act and the becoming one with the object of thought)— he says :

“ The moment the mind begins to pass from one state to the other (sc., from conscious to so-called “ unconscious ” trance), two distinct processes begin, viz., the slow but sure going out of the impressions which distract, and the equally gradual but certain rise of the impressions that intercept. When the intercepting impressions gain complete supremacy, the moment of interception is achieved, and the mind transforms itself into this intercepting moment, so to speak. It is in the interval of this change that the mind may droop and fall into what is called laya or a state of passive dulness, leading to all the miseries of irresponsible mediumship.”

He reiterates this ‘ warning’ again in another passage when saying: “ Mere passive trance is a dangerous practice, as it leads to the madness of

irresponsible mediumship ” ; and again in describing the four Yoga states, he says: “ When the Yogin pusses from the first state and enters the second, his danger begins. He is en rapport with those regions that, are not amenable to ordinary vision, and is therefore open to danger from beings of that realm, good, bad, and indifferent. These are called Devas— powers of places, i.e., powers prevailing over various places or forces, such as residence in heaven, company of beautiful women, &c.................... But besides these temptations, either seen or unseen, there may be various other ways, both physical as well as spiritual, in which the aspirant may be worried, frightened, or anyhow thrown off his guard, and tempted or ruined. The only remedy for all this mischief is supreme non-attachment, which consists in not taking pleasure in the enjoyment of the temptations, as well as not taking pride in one’s power to call up such. A steady calm will carry the Yogin safe to the end. If this cannot be done, the very evils from which the Yogin seeks release would harass with redoubled strength.”

ye psychics ! In annotating the X V II. aphorism of the same Book, Professor Dvivedi gives us a very interesting exposition of the Sphota doctrine. Oyez, Oyez ,

" Sphota ” , he says, “ is a something indescribable which eternally exists apart from the letters forming any word, and is yet inseparably connected with it, for it reveals ( Sphota, that which is revealed) itself on the utterance of that word. In like manner the meaning of a sentence is also revealed, so to speak, from the collective sense of the words used.”

So also with nature sounds, cries of animals, &c. By a knowledge of the Tatwas and the practice of Samyana, the yogin can sense all sounds ; this is one of the Siddhis or “ powers latent in man ”. The appendix contains some selections from the Hathapradipika which deals with the practice of Hathavidya, that is Hathayoga, of which the less said the better. The diet recommended, however, may be useful to Vegetarians. It is : “ wheat, rice, barley, milk, ghee, sugar, butter, sugarcandy, honey, dry ginger, five vegetables (not green), oats and natural waters ”. This puts us in mind of another interesting passage in the notes on aphorism XXX. Book II., which enjoins forbearance from five evils, and is almost identical with the Buddhist Pansil. The word himsa is translated, for want of a better term, “ killing”, and thus explained : " I t means the wishing evil to any being by word, act, or thought, and abstinence from this kind of killing is the only thing strongly required. It obviously implies abstinence from animal food, inasmuch as it is never procurable without direct or indirect /timsd of some kind. 'I he avoidance of animal food from another point of view is also strongly to be recommended, j s it always leads to the growth of animalitv to the complete obscuration and even annihilation of intuition and spirituality. It is to secure this condition of being with nature and never against it, or in other words being in love with nature, that all other restrictions are prescribed.”

This is further explained in the note to aphorism XXXV., where it is said: “ The abstinence here implied is not the merely negative state of not killing, but positive feeling of universal love................... When one has acquired this confirmed habit of mind, even natural antipathy is held in abeyance in his presence ; needless to add that no one harms or injures him. All beings, men, animals, birds,—approach him without fear and mix with him without reserve.”

Finally, if any one raise the question “ cut bono; what good can such books do to us Westerns” ; they will not have far to seek. We have already heard threatening rumours that some of our best minds, who have been fed solely on the intellectual husks of modern research, have raised the cry, “ there is no scientific basis, no raison d' etre for ethics; all such unscientific garbage is hysterical emotionalism ”. The ancient soul-science of Aryavarta gives such objectors the “ lie direct ”. As well stated in our thoughtful and learned pundit’s introduction : “ A system of ethics not based on rational demonstration of the universe is of

no practical value. It is only a system o f the ethics o f individual opinions and individual convenience. It has no a ctivity and therefore no strength. T h e aim o f human existence is happiness, progress, and all ethics teach men how to attain the one and achieve the other. The question, however, remains, what is happiness and what is progress ? These are issues not yet solved in any satisfactory manner by the known systems o f ethics. The reason is not far to seek. T h e modern tendency is to separate ethics from physics or rational demonstration o f the universe, and thus make it a science resting on nothing but the irregular whims and caprices of individuals and nations. “ In India, ethics have ever been associated with religion. Religion has ever been an attempt to solve the m ystery o f nature, to understand the phenomena of nature, and to realise the place o f man m nature. E ve ry religion has its philosophical as well as ethical aspect, and the latter without the former has, here at least, no meaning. If e very religion has its physical and ethical side, it has its psychological side as well. T h ere is no possibility o f establishing relations between physics and ethics, but througli psychology. Psychology enlarges the conclusions of physics and confirms the ideal o f m orality.”

T h is “ m issin g li n k ’’ w ill be found ev eryw h ere in M a n ilal N ab h u b h ai D v iv e d i’s b ook, and w e are d elighted to co n g ra tu la te both him on his w ork, and also those w h o w ill be fortu n ate enough to be persuaded to stu d y this va lu a b le contrib u tion to T h eo so p h ica l literatu re.

T H E B L O O D I S T H E M A N .* w eird sto ry d erives its in spiration from a co n ceit th at h as b een several tim es a lrea d y em p lo yed b y the com pilers o f “ sh illin g sh o ck ers ” . A d ying m an is resurrected b y the tran sfu sion o f blood from the vein s o f another. T h e resu lt is a ch an ge o f p erso n a lity. T h e in e vita b le D o cto r w h o d abb les in the o ccu lt, certain tra g ic in cid en ts o f a “ ve n d e tta ” colou rin g, and a gen era l mise-en-scene o f nam es, cou n tries, and tim es th a t no on e has ever heard o f before, or w ish es to hear o f aga in , fill 100 stout p a g es o f p ic a type, and m ay w ile a w a y a q u arter o f an hour w ith sufficient excitem en t for some people. T h e gen eral c ra v in g for m y stery is prod u cin g an o v er su p p ly of such books. I t is, h o w e ver, stra n g e th a t th e ca tere rs for th e popu lar ap p e tite offer su ch poor fare, w hen th ey m ight serve up su ch gorgeous b an qu ets o f h orrors for a v e ry sm all o u tla y o f rea d in g in th e lim itless fields o f m ediaeval m a gic and w itch cra ft.

T h is

S A A D I. A n d w h ere is S a a d i now ? O G o ld e n -m o u th ! W h o sw ept the heart-ch ord s o f th is w orld at w i l l ; T h y song is rin gin g th ro’ the a ges still, T h y m em ory revered from north to south. T h y perfect Soul k n ew not the cost o f sin, T h e clu tch o f D h arm a, K a m a lo k a ’s kiss, N o r dull D ev a ch a n w ith its aim less b liss; N irv an a gap ed to su ck th y S p irit in. O u r life’s the n obler for th y h a v in g been, T h e h ap p ier for th y m essages o f l o v e ; C h arm ed b y th y pow er the u n h ap p y strove T o build a niche w ithin the dim U n seen . C h arles

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T h e second cou rse o f T h u r s d a y ev en in g discu ssion s at the B la v a ts k y L o d g e open ed on Jan . 22nd. T h e follo w in g is the s y lla b u s :— J a n . 22.— The Constitution o j M an. I. M an as a sep ten ary : h is rela tio n to th e seven p lan es o f B e in g : the T r in ity and th e Q u a te rn a ry : th e b u ild in g u p o f th e p h y sic a l m an : th e " L i v e s " : th e p h y sic a l c o n scio u sn e ss: " d e a t h ." J a n . 29.— II. T h e a stra l b o a y : m ean in g o f th e te r m : a stra l fo r m s: th e rela tio n o f the a stral b o d y to th e p h y s ic a l: " a p p a r it io n s ” : " s p i r i t s ” : “ d ea th ." F e b . 5.— I I I . T h e L i fe - P r in c ip le : its relation to th e O n e L ife : T h e K a m ic P r in c ip le : p assion s and d e s ire s: K a m a -R u p a : th e " s p o o k " : " d e a t h .” F e b . 12.— I V . T h e “ M in d ” : th e H ig h e r and L o w e r M ind : th e R a y : K a m a -M a n a s : th e person al a n d in d ivid u al “ I " : th e b attle-grou n d o f life. F e b . 19.— V . T h e “ M i n d " : R e a so n and I n te llig e n ce : R a tio cin a tio n and In tu itio n : P e rce p tio n , M em o ry , Ju d g m e n t: B ra in -M ind : g e n iu s: p e rsisten ce o f th e In d ivid u al. F e b . 26.— V I . S e p a ra b ility o f m ental co n scio u sn ess and b ra in : m en tal a c tiv it y an d p h y s ica l le th a r g y : senses o th er th an " t h e f i v e " : c la ir v o y a n c e : cre a tiv e p o w e r o f im agin atio n : d om in ation o f fixed ideas. M a r . 5.— V I I . A tm a - B u d d h i; th e H ig h e r S e l f : glim p se s o f " th e god w ith in " : th e p h y s ic a l, th e p sy c h ic a l, th e s p ir it u a l: th e on en ess o f H u m a n ity in its p erm an en t e le m e n t : th e final triu m p h o f th e self-co n scio u s S p irit. M a r . 12.— Reincarnation. I. M ean in g o f te r m : m e te m p sy c h o sis: w h a t it is in carn a te s and r e in c a r n a te s : w h en and w h y : th e ob je ct : th e p u r s u it : th e sp o ils o f v ic to ry . M a r . 19.— Reincarnation. I I . T h e p ro o fs: " in n a t e i d e a s " : " h e r e d it a r y tran sm ission ” : " o rg an ised exp erien ce ” : fa m ily lik en esses and d iv e r g e n c e s : p r e c o c ity : ra p id ity o f a c q u ire m e n t: in tu itio n s : a rgu m e n t from ju s t ic e : vex ed p ro b lem s o f lif e : w id e-spread n atu re o f belief. M a r . 26.— Karma. M ea n in g o f te rm : “ la w s o f n a t u r e " : ca u se and e ffe c t: fa ta lis m : c h a ra c te r and d estin y : p o v e rty and w e alth : th e ch o ice o f th e E g o : th e ob je ct o f its p ilg rim a g e : " g o o d ” and “ b a d " con d ition s.

T h e discussion is opened each ev en in g b y A n n ie B e sa n t, th e P resid en t o f the L o d g e . Chiswick.— T h e recent efforts w h ich h a v e been m ade in th is d istrict, h ave resulted in the form ation o f a L o d g e , w h ich w a s form ally inau gu rated on the 10th Jan ., w hen the follo w in g officers w ere elected . P resid en t, W . K in g s la n d ; V ice -P re sid e n t, A . A . H a r r is ; S e c re ta ry , T re a su re r and L ib r a r ia n , F . L . G a rd n er. O pen m eetings o f th is L o d g e are held ev ery fortn igh t, on S a tu rd a y even in g s, at 8 o’c lo c k ; at 37, B a rro w g a te R o ad . On the in term ed iate S a tu rd a y even in g s the m em bers m eet for th e stu d y of the Secret Doctrine. “ T h e P ro b lem s o f L ife and D ea th ” w a s the su b ject o f A n n ie B e sa n t’s lectu re, on S a tu rd a y afternoon, Jan. 24th, a t the S te in w a y H a ll, P ortm an S q u a re. T h e H a ll, n o tw ith stan d in g the m ost inclem ent w ea th e r, w a s w ell filled b y th e p u b lic, co m p a ra tiv ely few T h eo so p h ists b eing present. W e lea v e the press to sp eak abou t th e su ccess o f th e lectu re. S a y s th e Star and oth er p a p ers :— ■ * M rs. B e sa n t g a v e an e x tra o rd in a rily eloqu en t le ctu re on S a tu rd a y in th e S te in w a y H a ll on “ T h e P ro b lem s o f L ife a n d D e a th " . S h e u n derstan ds, as so v e r y few good sp ea k e rs do, th e b e a u ty o f rh y th m in a sen tence, and th e fo rce th at is gain ed b y the reitera tio n o f som e p a rtic u la r w ord . S h e h as e v id e n tly tra in ed h e rse lf in th e sam e sch ool o f o ra to ry as Joh n B rig h t, and h a s go n e to th e sam e sou rce o f lite ra ry and poetic in sp iratio n — th e B ib le . T h e on e ce n tra l b e lie f upon w h ich sh e laid stress w as th e e te rn ity o f life. ■It is d e a th ,' sh e

said, ‘ not life th at is th e h a llu c in a tio n .' T h e spirit alon e is etern al. • I f th e b ra in d ecay and th e b od y d ie,' sh e exclaim ed , ' sh all not th e sp irit find som e new in stru m en t ? ’ In this T h e o so p h ic faith, M rs. B esa n t said, w as ' an in n er foun t o f s e r e n it y ', and to th ose w h o had on ce held it ' life cou ld n e ve r b e th e sam e a g a in .' ’ •• O n ly second in im p o rta n ce to th is faith in th e e te rn ity o f th e sp irit T h e o s o p h y m ain tain ed th e tru th o f th e ' b ro th erh o od o f m an '. M rs. B e sa n t reco gn ised now as b e fo re the n ecessity fo r m utu al h elpfu ln ess, w ith th e added ob liga tio n th at T h e o so p h ists 'o u t o f th eir ow n fount o f ca lm n ess sh ou ld b rin g ca lm n e ss to those a rou n d th em '. T h e le ctu re w as listen ed to th ro u g h o u t w ith th e utm ost a tten tion b y an aud ien ce w h ich in clu d ed m any th o u g h tfu l and c u ltiv a te d p e o p le."

T h e Echo s a y s :— It alm ost tak es a w a y o n e ’s b re a th to find M rs. B e sa n t a rg u in g a gain st th e M a te ria l istic p osition , and reb u kin g th e a b so lu te scep ticism o f P ro fe sso r H u x le y , b ut th is is a ctu a lly w h at took p la ce at th e S te in w a y H a ll on S a tu rd a y a ftern oon . M rs. B e sa n t argu ed t h a t ' T h e real life o f m an resided in self-con sciou sn ess, and it w as th at alon e th at w as perm an en t, w hile a ll else w as tra n sito ry . It w as this self-con sciou sn ess p a rtia lly se p a ra te d from th e b od y that w as m et w ith in the h y p n o tic state. I t w as cle a r, th erefore, th at th is in te llige n ce need not perish w hen th e b od y perished , as it fu n ction ed m ore free ly w h en it w as even p a rtia lly d ivo rced from th e flesh. D ea th , th en , b ecam e a m ere ch an ge, an d not a b lo w w h ich d estroyed life .’ E so te ric B u d d h ism is not O rth o d o x y , b u t it h as stro n g e r a ffin ities w ith O rth o d o x y th an M a te ria lism ."

T h e im pressions th at the reporter o f the D aily Chronicle noted dow n w ere, that " S h e com p ared h um an life to th e fligh t o f a b ird from th e d ark o f n igh t in to a b rillia n tly -lig h te d h all and b ack again . A ll re lig io n s had been m ore o r less an a tte m p t to turn th at d ark n ess in to lig h t, an a tte m p t to escap e from th e h ard co n d itio n s o f d a ily life, a lw a y s re a ch in g u p w ard s w ith th e d esign o f m ak in g life itse lf m ore p recio u s b y th ro w in g on th e d arkn ess th at e n circled e ach g ra v e som e lig h t w h ich m igh t m a k e it less sad fo r those w ho w ere left. E v e n th e n atu ral relig ion s g a v e exp ression to m a n ’s y e a rn in g fo r a life b eyo n d th e gra v e. A ll these relig io n s had striv en to so lv e th e m ys te ry o f d ea th , it being b elieved th at if th is sh ou ld be exp lained life w ou ld be a p ro b lem less h a rd o f solu tion . In e v e ry m a n 's life th ere w as a perio d w hen h e p assed out in to th e d esert alon e, and faced in solitu d e th e p ro b lem s o f life and d ea th . T h e m a te ria listic position th at on e n e ve r found 'm i n d ' a p art from 'm a t t e r ', and from a sp ecia lised form o f m atter, w as a stro n g one. B u t if w e looked to nature, w e w ere stru c k w ith on e pregnan t fa ct, w h ich seem ed to su ggest th at M a te ria lists h ad begun at the w ron g end. H a v in g rejected th e m a te ria listic position, M rs. B e sa n t said th at p u b lic atten tion had been ca lle d m ore and m ore o f la te to a b o d y of evid en ce w h ich scien tists m ust tak e in to con sid eration , and som e o f w h ich h ad been placed b efore th e p u b lic in con n ection w ith th e sp iritu a listic m ovem en t. P ro fe sso r H u x le y h ad a p erfect rig h t not to b elieve, b ut h e had no rig h t to d en y w h ere know led ge had not preceded d en ial. L e t them turn to a n o th er d evelo p m en t o f p u re ly m o d e m scien ce w h ich co u ld not be exp lain ed upon a m ate ria listic b a sis— h y p n o tism , A p p ly in g th is to th e h ig h e r qu alittes o f reason and in telligen ce, it w as found th at m em ory an a th e re ason in g fa cu ltie s co u ld be so stim u lated as to g iv e a fresh in sigh t in to life. T h e real life o f m an resid ed in self con sciou sn ess, and it w as th at alon e th at w as perm an en t, w h ile a ll else w as tra n s ito ry . It w as th is self-co n sciou sn ess p a rtia lly separated from th e b od y th at w as m et w ith in the h y p n o tic state. It w as c le a r, th erefo re, th at th is in te llig e n ce need not p e rish w h en the b od y p erish ed , as it fu n ction ed m ore free ly w hen it w as even p a rtia lly d ivo rce d fro m the flesh . D e a th , th en , b ecam e a m ere ch a n g e , and not a b lo w w h ich d estroyed life. L ife was th e on e th in g perm an en t in th e m idst o f ch a n g e ."

W ill T h eo so p h y ever leaven th e C h u rch es, is a question w h ich is often asked by earnest T h eo so p h ists. T h e C h u rch es do not com e to T h eo sop h y but T h eo so p h y h as begun to go to th e C h u rch es. O n S u n d a y , Jan u ary 25th, H erb ert B u rro w s lectu red before th e m em bers o f th e R e v . F lem in g W illia m s ’ C on gregation al C h u rch at S to k e N ew in g ton . T o a deeply interested au d ience he sp oke on the present position of churches and creed s, the need for agreem ent rath er than difference, and for syn th esis rath er than a n a lysis. H e exp lain ed th e ch ief T h eo so p h ica l ideas, and traced the fundam ental concep tion s of man and the u n iverse as spiritual in their essen ce, as the conn ectin g link betw een a ll the w orld religions, show in g how in C h ristian ity this concep tion h ad ex o terica lly becom e m a te ria lise d ; and con clu d in g w ith a stron g ap p eal to those present to look beneath the surface and search for th at sp iritu al tru th w h ich alone can form the b asis of th e real brotherhood of m an. T h e R e v . F lem in g W illia m s, w h o presided, said th at ra rely h ad he been so profoundly

in terested. T h e tran sparen t h on esty of the lectu rer’s pu blic life w as w ell know n to all present, and w as a gu aran tee th at his vie w s had been th o u gh t out w ith earnestness o f purpose and singleness of h eart. In view of the ex ceed in g im portance of the su b ject he recom m ended th at there should be no discussion then, but th at all should carefu lly thin k the m atter over so th a t a discussion m ight be taken at som e future d ate. T h e Star, in n oticin g the lecture, says :— " T h e T h e o so p h ica l lesson w h ich M rs. B e sa n t tau gh t th e W e st-e n d ers on S a tu rd a y w as rep eated to N o rth L o n d o n ers on S u n d a y aftern oo n b y H e rb e rt B u rro w s. F o r th e first tim e T h e o so p h y found a h e arin g in a c h u rch . T h e R e v . F le m in g W illia m s is e sse n tially a liv e a ll-rou n d m an, and h e h a s in stitu ted at h is ch u rc h a t S to k e N ew in g ton a series o f S u n d a y a ftern oon con feren ces, w h ic h are rem ark a b le fo r th e ir b road n ess and c a th o lic ity o f sp irit. " M r. B u rro w s w a s in vited to open one o f th ese con feren ces, and h e ch o se fo r h is su b ject • T h e S p iritu a l in a ll R e lig io n s', tre atin g it from the T h e o s o p h ic a l stand poin t. A la rg e a u d ien ce listen ed w ith th e clo se st a tte n tio n to th e le ctu re r's exp osition o f h is new b elief. T h e m ost e a g er in terest w as sh o w n in h is acco u n t o f h is p a ssa ge from M ateria lism to T h e o so p h y , and to a sp iritu a l con cep tio n o f m an and th e u n iverse, and a lso in th e n a rra tive o f h ow M rs. B e sa n t and h im se lf h ad little b y little g a in ed th e n ew ligh t d urin g th e ir w ork to g e th e r in the E a s t-e n d ."

M rs. B e sa n t lectu red also on Jan. 15th to the C h risto -T h eo s o p h ica l S o c ie ty , on “ W h a t is T h eo so p h y ? ” and on Jan. 17th , a t th e B ed ford P a r k C lu b , to a cro w d ed au d ien ce, her su b ject b e in g : “ T h e o so p h y in relation to the o ccu lt side o f n a tu r e ” . Jan. 27th found her at C ro yd on , ex p la in in g T h e o so p h y to an u n co m fo rta b ly full m eeting o f the S o c ra tic S o c ie ty , con n ected w ith the F re e C h ristia n C h u rch . T

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A m o n g the late P re s s N o tic e s o f Lucifer w e rem ark in the Review of Reviews a len gth y e x tra ct from the a rticle “ M a g ic R a in m a k ers in A f r i c a ” , and th is a rticle is also noticed and quoted from in the Weekly Review o f 13th D ec. M r. S te a d 's recen tly issued Portraits and Autographs co n tain s ex cellen t likenesses o f M ad am e B la v a ts k y and M rs. B e sa n t, and in the Review of Reviews for J an u a ry and the Scottish Leader are short e x tra cts from the p rin cip a l a rtic le s in the D ecem ber num ber. The Western Morning News o f J an u a ry 13th and th e Literary World o f J an u a ry 16th (w h ich g iv e s the defin ition o f H yp n o tism , from H . P .B .’s a rticle), The Evening News and The Newcastle Chronicle also contain short n otices. O u r E a s t-E n d C lu b for W o r k in g G irls , and its doin gs, are, am ong oth er papers, n oticed b y the

Newcastle Chronicle, The Queen, Evening News, East London Observer, Daily Chronicle, Mistress and Maid. A c c o u n ts o f B la v a ts k y L o d g e M eetin gs are to be found in the colu m ns o f th e Star for variou s d ates. T h e Birmingham Post h as a short p a rag ra p h d escrib in g the J an u a ry C o n versa zio n e at H e a d qu arters. T h e Society Times, a s usu al, h as a n um ber o f a rtic le s on T h eo so p h y and k in d red m atters con trib uted b y T h eo so p h ists, am ong w h ich m a y be n oticed “ T h e T e a c h in g s o f T h e o s o p h y ” , “ A P le a for T h e o s o p h y ” , “ T h eo so p h y as an A id to M o r a lity ” , & c., & c. M r. J a strze b sk i’s series o f a rticles “ T h eo so p h y on th e D efe n siv e ” is continu ed in the issues o f the Agnostic Journal for Jan u a ry 3rd and 10th, and is con clu d ed in the issue o f J an u a ry 17th . A series o f pap ers in rep ly, en titled “ T h e o so p h y at B a y ” , is com m en ced in the su cceed in g n u m ber. T h e Birmingham Gazette o f 2nd J a n u a ry d ev o tes a colum n to a revie w o f M iss A ru n d a le ’s book, “ T h e Id ea o f R e -b irth ” . T h e r e are num erous p a rag ra p h s in th e pap ers th is m onth relatin g to M rs. B esa n t and her w ork, the m ore im portan t b ein g those in the Star, Bristol Mercury, Newcastle Leader, Woman, and the A m e rican Chicago Tribune. T h e Woman's Penny Paper has o f late g iv en som e atten tion to T h e o so p h y , and w e n otice d iscu ssion s in its colum ns on “ T h eo so p h y and C h ristia n ity ” , “ W o m e n and T h eo so p h y ” . T h e L o n d o n corresp on d ent of the Umpire inform s the w orld th at “ Theosophy as a social fa cto r is as dead as .lE stheticism , or the D od o ” !

T h e follow in g p a p ers also contain short a rticles, n otices and corresp on d ence on T h eo so p h ica l su b je c ts : Tablet, Liverpool Mercury, Athenaum, L ight, Sunday Times, Glasgow Herald, Kensington News, West Middlesex Standard, West London Observer, Freeman. S cotland.

The Scottish Lodge.— T h e new y e a r w a s opened w ith a sp ecial m eeting. T h e first su b ject for discussion being “ P sy c h ic C u rren ts ” in connection w ith the present epoch, its hopes and fears, dangers and w a y s of m eeting them . A fte r n oting the c y c lic periods, e.g., th e ligh t w h ich rad iates from the E a st in the clo sin g yea rs o f each cen tu ry, and the ap p roach in g clo se of the first c y c le o f the K a li Y u g , an an a logy w as draw n betw een psych ic cu rren ts, and the cu rren ts of m agnetism m anifesting in the arran gem en t of steel filin gs on a m em brane stretch ed over a m agn et, the filings b ein g com pared to hum an b ein gs under the influence o f curren ts. T h e psych ic curren ts w ere distin guished into th e d isp ersive and the cen tra lizin g , and their effect illu strated, the form er sw eepin g all th at is w orthless to outer m ost darkness, the latter co llectin g and in ten sifyin g all that is worth keeping. T h e pow er o f m an to place h im self in connection w ith one or oth er o f these w a s insisted on, and the fau lt know n a s “ sh o rt-circu itin g ” w a s illustrated in the ten d en cy to form little groups, apart and separate from the great sp iritu al life o f h u m an ity. T h e n ext item w as a ve ry in terestin g lectu re on m ech an ical m odes of hypn otism b y a p h ysician o f g rea t em inence and exp erien ce, w ho exh ib ited variou s a p p a ratu s used for the purpose, in clu d in g D r. L u y s ’ revo lvin g m irrors. In p ointin g out the d an gers o f hypn otism the learned lecturer used alm ost the id en tica l term s em p loyed b y M ad am e B la v a ts k y in Lucifer for D ecem b er, but w ithou t h a v in g read her article. A t the n ext m eeting section six o f the “ K e y to T h eo so p h y ” w a s com m enced. T h e relatio n s o f the p rin cip les there laid dow n, w ith the G n o s ticism o f the ea rly cen tu ries o f the C h ristian era, and the conn ection o f the latter w ith P ersia n D u a lis m ; M anichaeism , and the d octrin es o f the H u ssites a n d L o lla r d s w ere b riefly sketch ed. T h e P resid en t then g a v e a short ad dress on the sep ten ary n ature of m an, em b od yin g in .the sim plest and clearest possible lan gu age the most elem en tary te a ch in g o f th e Secret Doctrine, b y w a y o f introduction to the latter h a lf of th is section. R eferrin g to th e friend ly ed ito rial note to our last report in Lucifer, w e notice th at the rem arks are treated as though proceedin g from the P resid en t alone. T h e y are, how ever, a su m m ary o f the opinions o f the L o d g e a fter long and close discussions, lastin g u su ally from tw o and a-h alf to three hours at each m eeting. Sweden.

T h e great pressure on our space p reven ts us from printin g at length the A n n u al R eport for 1890, m ade by th e cou ncil o f th e S w ed ish B ra n c h of the T h eo so p h ica l S o c iety . T h e follow ing ex tra cts w ill interest our r e a d e rs : — D u rin g the second y ear o f its existen ce th e S w ed ish branch o f th e T h e o sop hical S o ciety h as show n a slow but stead y grow th . In the first issue of th e “ T eo sofisk T id s k r ift” , app ears an a rticle by M rs. A n n ie B esa n t, c alled “ T h eo so p h y and H . P . B . ” , w hich ev eryb o d y ou gh t to read and ta k e to heart. A t the end o f 1889 seven ty-tw o m em bers w ere inscribed, six ty -six of these are still m em bers, and forty-one new ones h a v e been in scribed during 1890. A t the end of 1890 th e n um ber o f m em bers w a s con sequ en tly a hundred and sev en ty — sixty-n in e settled in S tock h olm , th irty -six in the cou n try, and tw o in A m erica. O f these m em bers, six ty -six are m en and

forty-one are w om en. D u rin g th e eighteen m eetings o f the y ea r, m an y im portant question s h a ve been discussed, am ong oth ers o n : “ T h e idea of G o d ” , “ T h e link o f union betw een the d octrin es of L u th e r , as th ey are now prom ulgated , and T h e o s o p h y ” , and on “ F re e w i l l ” . T h e S o c ie ty has published six p am ph lets and a tran slation o f th e “ K e y to T h e o s o p h y ” by H . P . B la v a ts k y . A c atalo g u e of the S o c ie ty ’s lib rary and a list of its m em bers w a s published A p ril is t. On S ep tem b er 28th it w a s resolved to publish a T h eo so p h ica l M agazin e, to appear eigh t tim es du rin g the year. An issue of four thousan d copies w as pu blished and d istribu ted in D ecem b er. O n the 14th D ecem b er it w a s decid ed th at the S o ciety hereafter should receive gu ests to their m eetings w h o could continue to follow the proceedin gs o f the S o c iety , w ith ou t in scribin g th em selves as m em bers. T h re e new p a ragrap h s w ere added to the rules, w hich settle the relations betw een the gen eral S w ed ish branch and future lodges in the cou n try tow ns. G . Z a n d e r , President. S p a in .

Madrid.— A lectu re on T h eo so p h y, en titled “ U n a fase del m oderno R en a cim ien to o rien ta l: la T eo so fia n o v is im a ” w a s d elivered on Jan u ary 20th, b y Senor G o m e z B aq u ero, at the “ A t e n e o ” w h ich , as our corres pondent inform s us, m ay be styled “ the brain o f S p a in , com posed of scholars and w riters, politicians, a rtists and jou rn alists, in a w ord, of the in tellectu al life o f S p a in ” . T h e lectu re h as been w id ely and fa vo u ra b ly n oticed b y th e lea d in g papers of the c a p ita l and penin sula. T h is is the first occasion on w hich T h eo so p h y h as found vo ice on the platform in S p a in , and w e are g la d to be able to sa y th a t the lectu rer th orou ghly interested his au d ience in his presentation o f th e sy n th esis offered by it. T h e Imparcial, a lead in g liberal jou rn al, sp ea k s of T h eo so p h y as con tain in g “ the purest, the m ost sublim e, and th e m ost e le v a tin g system of e t h ic s ” . A M E R IC A . W e h a v e not m uch new s from our A m erican b rethren th is m onth ; but w e notice the d elive ry of a num ber of lectu res u n der the a u sp ices of variou s bran ch es o f the T h eo so p h ica l S o ciety , am ong them one at P h ila d elp h ia b y M r. Jud ge. T h e latter gen tlem an h as issued an ap p eal to the fellow s o f the Indian S ection , u rging them to sy ste m atica lly and d eterm in ed ly c arry out the second object o f the S o c ie ty , b y sen ding to the W e s t tran slation s of S an scrit and Indian v e rn a cu la r w orks bearin g on the fun dam en tal d octrin es o f T h eo so p h y. It is w ith pleasure w e see th at the G a u ta m a L o d g e h as been u sin g the “ T h eo so p h ica l G le a n in g s ” , published in these pages, and th a t the stu d y of the “ S ecre t D o c tr in e ” has becom e easier in consequence. T h e U p a sa n a B ra n ch h as started on th e sam e plan. B roth er M cB rid e o f L ig h t T h eo so p h ica l S o ciety h as been ju st appointed Judge o f the Su p rem e C ou rt of In d ian a.

IN D IA . [Selections from the Supplement of the “ Theosophist ” .] F

ifteen th

C on ven tion

and

nniversary of th e

h eosoph ical

S o ciety,

A t the H ead -q u arters, A d y a r, M ad ras, D ecem b er 27th, 28th, and 29th, 1890. T h e G en era l C on ven tion opened at noon on D ecem b er 27th w ith the ad dress o f th e P resid en t-F o u n d er, w h o w a s m ost e n th u sia stic a lly received .

C o lo n el O lc o tt, after w elcom in g the d eleg ates to A d y a r, and allu d in g to his w ork, g a v e a report o f the progress o f the S o c ie ty . S ix ty -tw o new b ran ch es had been ch artered , 84 T h eo so p h ica l p u b lication s, som e o f them o f a m ost im portant ch a ra cte r, w ere issued from the press in 1889 and 1890. T h e A d y a r L ib r a r y , O rien tal S ectio n , now con tain s 2,848 w orks and M S S ., 418 o f w hich are C hinese, 272 Jap an ese, and 10 T h ib e ta n . T h e P resid e n t then sketch ed the financial position of the S o c iety , and from this w ent on to speak of his intended retirem ent as fo llo w s : “ In th e D ecem b er n u m b e ro f th e Thtosophist I printed a p a rag ra p h ann ou n cin g m y determ ination to relinquish office and w ith d ra w into p riva te life. F iv e y ea rs a go to-day, I asked to be relieved , that som e b etter m an m ight b e elected in m y place. T h e histo ry o f m y life proves th a t I h a v e been ever a ctu ate d b y the feeling th at I w ould not lin ger in a n y place w here I w a s not w an ted , or w h ere I had out-grow n m y u sefulness. I felt that the tim e had com e for m e to w ith d ra w from th is P resid en tia l office. M y con stitu tion has undergone h ea vy strain s from m y eleven y ea rs' p u b lic w ork in the trop ics and m y nervous system has been w eak en ed . T h in g s w o rry me th at did not before, and the cares and trou b les o f m y u nique position b ear me dow n. I h a ve been iin ab le to find tim e for rest and relief from m en tal strain. N ig h t and day the burden o f a n x ie ty has pressed upon m e m ore and m ore as the expansion o f the S o c iety has increased , and as ca lls h ave been m ade upon me to open up fresh fields for theosophical a c tiv ity , India h as stood q u ietly b y, seeing me co n tin u a lly m ore and m ore pressed for help, w ith ou t vo lu n teerin g to give it, and, becau se I w as not im portunate in b egg in g , let m e shift as I could for incom e and helpers. F rie n d ly w ords and pleasant com plim en ts I have had in p len ty, but little m ore. B u t for m y A m erican com patriots— I repeat the question-— w h ere should I h a ve been ? So th at, w ith old age a p p roach ing, m y health w eaken ed and m y mind distressed b y ever-augm enting w orries and responsibilities, I felt th at I had earned th e righ t to rest, and that if I did not get it, I should soon b reak dow n. S o I announced m y decision, as a b ove stated. N o sooner had m y paragrap h appeared , and m y frien d s been p riv a tely inform ed in a d va n ce, than letters, telegram s, and p rotests from B ra n ch es cam e pouring in. F rom som e o f the best men in A m erica, from friends in E u rop e, and from a ll parts o f A sia , cam e one un iversal su p p lica tion th at I should not w ith d raw . O ne of the c h ie f men in India at once sent in his resig n a tio n ; a letter from A m erica w arn ed m e th at hundreds there w ould follow suit. O ne and all, w ith ou t a sin gle excep tion , prophesied that the collap se of the S o ciety w ould be the consequence if I persisted. N ot a single m an or wom an realised m y true position, or g a v e me god-speed into m y longed-for retirem en t. In castin g about for m y successor, I thought th at the proper person w ould be m y co-founder and intim ate friend, Mme. B la v a ts k y , and inform ed her o f m y determ ination to resign in her favour. B esid es the fact of our h a vin g founded the S o ciety together, and the indeli c a c y , therefore, of m y p lacin g an yb od y as P resid ent over her, I had a still stron ger reason. T h e E so te ric Section has now grow n into a co m p a ct body, w hich inclu d es m ore than a thousand of the m ost in tellig en t, active, unselfish and devoted am ong our F ello w s. E a c h of them is bound by a solem n pledge to ob ey her orders in a ll their T h eo sop h ical d u ties.* E vid en tly, then, the transfer of the presidential functions to m y em inent colleague w ould put her in a position to accom plish for the S o ciety in fin itely more good than she can now , or than I could, w ho h ave no claim of authority o ver the F ello w s, and no pledged body of d iscip les. So, to reconcile ev ery thing, and prom ote in the h igh est d egree th e best interests of our m ovem ent, I asked M m e. B la v a ts k y to tak e the office of P resid en t. H e r answ er, thrice reiterated b y letter and cab le, w as a refusal, cou pled w ith the declaration that if I resigned she should quit the S o c iety and w ith d raw M r. K eig h tley * A lw a y s , h o w e v e r, w ith in th e lim its o f th e Rules and th e sanction o j conscience.— [ E d s ]

from I n d ia : I w a s needed in m y present office, and she w ould not go on w ith ou t m e. T h e gist o f the w h ole m atter is this, t h e n : if I persist in retirin g now I m ust ta k e the responsib ility o f b reak in g up th is gran d , worldcoverin g S o c ie ty , or of w h a tev er loss m ight befall in the w ith d raw a l of a large n um ber o f m ost resp ectab le colleagu es, to say nothing of M m e. B la v a ts k y ’s ow n resign ation. If I stop w h ere I am , and as th in gs now are, I h a ve the prospect of break in g dow n, or even w orse. B u t m y life-w ork is not y e t finished. I h a ve books to w rite th at can b etter be w ritten b y me than b y another, b ecau se of m y personal exp erien ce. O n e g rea t block of m y plans-— a religious pact of the B u d d h ist nations, and the unification of the tw o schools o f B u d d h istic P h ilo so p h y — is but ju st begun . A n d then, there is th at child o f m y brain, th at hope of m y heart, the A d y a r L ib r a r y . If I succu m b , w ho w ill m ake it the pow er and the b lessing to th e w orld it ought to be ? A large part of the ch an ce for the rev iv a l o f S an sk rit L ite ra tu re and the consequent sp iritu al resuscitation o f Indian and en ligh tenm ent of m odern thought, depends upon the full d evelopm en t o f the schem e o f the A d y a r L ib r a r y . I w ish to live for t h a t ; th a t alone is ideal enough for one m an. S o th is is w h at I h a ve decided upon. I shall w ith d raw for a suffi cient tim e from a c tiv e official w ork to recu p erate m y stren gth and rest m y m ind. M y resum ption of respo n sib ility w ill depend upon the course of even ts, and it rests w ith m y colleagu es w hen th at shall be. M ean w h ile I p lace the P resid e n cy “ in Com m ision ” , h ereb y appo in tin g T ook a ra m T a ty a , o f B o m b a y , N orend ro N ath Sen , o f C a lc u tta , N a v ro ji D . K h a n d a lv a la , of A h m ed ab ad , and W illia m Q . Judge of N ew Y o rk , as P resid e n t’s C o m m issioners ; to h ave and exercise all pow ers and prerog atives rem ain ing to me (save ju risd iction over and m anagem ent of the B u d d h istic departm ent o f our w ork, w hich h as a lw a y s been d istin ct from the general w ork o f the S o c ie ty , and w h ich nobody is fam iliar w ith or could prop erly m anage besides m yself) until this d a y tw elvem on th , or such other tim e as I m ay see m y w a y to w h olly or p a rtially resum ing a ctiv e d u ty . T h is act to h a ve effect from the is t of A p ril n ext, or sooner if I can m ake the requisite arran gem en ts. S hould I die, m eanw h ile, am ple provision h as been m ade in the C od e of R evised R u les ju st en acted b y th e G en eral C ou n cil of all the S ectio n s of the S o c ie ty , for such a con tin gen cy. M r. K e ig h tle y ’s appointm ent as G en eral S e c re ta ry of the consolidated Indian Section ta k es effect from the 1st o f J an u a ry, and I b esp eak for him the loyal and unstinted support of ev ery In d ian B ra n c h . H is plans h a ve m y entire ap p ro val, and th ey m ust in e v ita b ly result in great good for th is cou n try. “ A n d now , I p ra y you, be convinced o f one th in g, viz., th at I h a ve no intention o f retu rnin g to m y cou n try or to E u ro p e to settle dow n. A sia is m y hom e and m y p a r a d is e ; here let me liv e and d ie.” T h e R eco rd in g S e c re ta ry ’s report then follow ed, and m entioned that circu lars had been sent out to all Indian B ra n ch es, contain ing questions as to their w orkin g. In the m iddle part of th e current yea r (1890) fresh circu lars w ere sent to those b ranches th at reported w ant o f a c tiv ity in them , a sk in g (1) w h a t th e y thou gh t the reason of decline o f interest in T h eo so p h y due t o ; (2) w h eth er p o litical agitation had a n y th in g to do w ith such a d e c lin e ; and (3) w h at rem edies th ey su g g ested . O u t o f 93 b ranch es circu larized , 51 uniform ly replied b y sa y in g th at decline of interest w a s due m ain ly to transfer, ow in g to ex igen cies of the p u b lic service, o f d evoted F ello w s o f the S o c ie ty , w ho are G overn m en t s e r v a n ts : th a t it w a s not due to p o litica l a g ita tio n ; and that the best suggestion s th ey could offer w ere th at In spectors should be appointed to visit the B ra n c h es a t short in terv a ls and lectu re for their b e n e fit; and that the H ead -q u arters should freq u en tly com m u nicate w ith them . M r. K o ta y y a h ad, in com pliance w ith these su ggestion s, visited the B ra n c h es o f Sou thern In d ia, w h ile the P resid en t-F ou n d er, and M essrs. K e ig h tle y and H a rte h a v e also m ade variou s tours.

A fter the financial and branch reports had been g iv e n , th e follow ing letter from the learned In dian S an sk ritist author, P rofessor D v iv e d i, w as read b y the S e c r e ta r y :— G entlem en, It is o v e r four y e a rs sin ce th e d a y w hen ou r resp ected and b eloved P resid en t-F o u n d er p erfo rm ed th e v ery n oble c e re m o n y o f d e c la rin g open th e A d y a r O rie n ta l L ib r a ry . T h e re su lts o f th e in stitu tion w ill, no d ou bt, be a s fa r-re ach in g and u n iv e rsa lly beneficent as the id e a o f it, w h ich h as been c o n ce ive d in th e tru e sp irit o f u n iversa l b ro th erh o o d , orig in ally intended. T h e en dless top ic o f its in e xh a u stib le a d v a n ta g es and b en efits— in d ivid u al, n ation al, and u n iv e rsa l— h as w ell-n igh been e x h a u ste d b y o u r w o rth y P resid en t-F o u n d er in h is In a u g u ra l a d d re ss o f 1886 It is now for us to see h ow fa r th ese a im s and ob je cts h a v e been a c tu a lly realised, and w h at rem ain s for th ose interested in th e re v iv a l o f ancient lite ra tu re to a cco m p lish . A n d , th e rem ark m a y be p erm itted , it is d ifficu lt to co n ce ive not so m u ch w h o are, a s w h o are not, interested in su ch a re v iv a l. F o r su ch a re v iv a l m eans n atio n al regen eratio n , and m oral and sp iritu al progress, not o f a n y p a rtic u la r n ation or c o m m u n ity , b ut o f th e w h ole w orld . It h as rep ea ted ly been o b serv ed b y in telligen t and th o u g h tfu l m en, h ere and a broad , th at th e ancien t learn in g o f In d ia d eserves a place, and p erh a p s th e topm ost one, even in th e re p u b lic o f m odern a d van cem en t and research . N on e, b ut o n e w h ose e y e s a re e n tire ly b lin ded b y m ate ria lism , co u ld fail to see th e im m ense in flu en ce w h ich th e re v iv a l o f S a n sk rit lite ra tu re h as e xercised on c o m p a ra tiv e p h ilolo gy and m y th o lo g y , and th erefore on th e h isto rica l d evelop m en t o f religion and m e ta p h y sics in gen eral. A n d indeed th e c la im s o f ancien t w isdom for recogn ition at our h an d s h a v e been v ery w ell put on a s n eutral a gro u n d as p ossib le b y ou r large-m in d ed P resid en t-F ou n d er. H e sa y s, " if th e a n cien t b oo k s a re a s v alu a b le as som e allege, th e soon er w e p ro ve it the b e tte r ; if th e y are not, we cann ot d iscern th e fa ct too sp e e d ily ” . E ith e r w a y a ca refu l stu d y o f th ese b ooks is e x trem e ly usefu l, to say n oth in g m ore. W h a t w e w an t at presen t th erefo re is su ch a th o ro u g h ly perm an en t footin g fo r the lib ra ry and its w o rk s as w ill en sure perm an en ce to its fu tu re w ell-b ein g and a c tiv ity . T h e w ork b efore the in stitu tio n is tw o -fold : the co lle ctio n o f fresh b ook s and M S S . and the tran slation and p u b lica tio n o f im p o rta n t w ork s in to E n g lish and su b se q u e n tly in to the se v eral v ern a cu lars. T h is is a q u estio n o f funds, and com p eten t co-operation . T h e lib ra ry as it sta n d s at p resen t is u n provided for, th o u g h th e w ork a b o v e a llu d ed to, is ju st th e one w ith o u t w h ich th e o rig in al o b je c t o f th e in stitu tion can n ot be said to be fu lfilled . It is th erefo re th e d u ty o f e v e ry n a tiv e o f Ind ia, from th e rich est p rin ce to th e p oorest peasan t, to co n trib u te h is m ite to w a rd s th is n ation al w ork. It is tru ly n atio n a l, in asm u ch a s it is a w o rk , n ay th e w o rk , m ost essen tial for n ation al regen eration , acco m p a n ie d w ith m o ral and sp iritu a l e xa lta tio n . It is in fa ct th e o n ly w a y to p olish in to n ice ty th e v a rio u s rough en d s and a n g u la ritie s o f th e d ea d -letter creed s o f su p erstitio n and ign ora n ce. T h e id ea o f u n ive rsa l b ro th e rh o o d w h ic h w e a ll c h e rish , can n ot h a v e a b e tte r w a y p rep ared for its a c tu a l rea lisa tion th an th e w o rk b efore th e O rie n ta l L ib r a ry . T h e s e ce rta in ly are ends, p r a c tic a l en ds, w o rth y to be striv en for, and th e d u ty o f e v e ry tru e son o f In d ia lie s plain b efo re him . It w ill not h ere be ou t o f p la c e to g iv e an o u tlin e o f a sch em e for c a rry in g ou t th e said w ork. O u r e stim a te s sh o u ld n a tu ra lly be v e r y m odest and m oderate to b egin w ith . T h e w h o le w ork m ust be p la ced un der th e d efin ite su p erin ten d en ce and g u id a n ce o f a th o ro u g h ly com peten t E n g lish and S an sk rit sch o la r, w n o sh o u ld co m b in e in h im s e lf the d u tie s o f D ir e c to r o f th e O rie n tal L ib r a r y and S u p erin ten d en t o f th e T r a n sla tio n and P u b lica tio n D e p a rtm en t. H e m ust h a v e at least on e co m p eten t S a stre e to a ssist h im , and to se rv e as g e n e ra l referee in m a tte rs o f d ifficu lty. B o th th ese sh ou ld be a ssiste d in the w ork o f lo ok in g a fte r th e lib ra ry , d oin g su n d ry tra n slatio n s, exa m in in g p roof sh eets, and se rv in g g e n e ra lly as co p y ists, clerk s, and lib ra ria n s, b y at least tw o com peten t m en.

It is intended that the Director and Superintendent should add to the stock of books and MSS. every year, as the funds at his disposal permit, and as the Council of the Library sanction. But besides this what he should chiefly attend to is translations of important Sanskrit works into English. He may, however, from time to time, invite competent specialists to take up translations of different Sanskrit works into English, arranging with them, from the funds at his disposal, the terms of their honorarium, which, however, we do not expect any gentleman serving so noble a national cause will ever condescend to accept. When the English translations leave the press, the Director should arrange to have them translated into the Tamil, Marathi, Guzarati, Hindi, and Bengali vernaculars, and published through eminent book-houses in the several provinces. The expenditure for maintaining an establishment of this kind and for keeping up the Library would be about Rs. 5,000 per annum, or an amount equal to the interest on a hundred thousand Rupees at 5 per cent. The sale of the Library's publications would, in time, be able to supply some considerable item, but this cannot, however, at present be counted upon ; for with the increase in the income, there will be proportionate increase in the calls on the activity of the Library and therefrom increase in the expenditure on account of staff, etc. The direction in which the energies of the said staff may be engaged for a number of

y e a r s to co m e, m ay b rie fly be in d icated . A la rg e stock o f S an sk rit w o rk s h a s been b ro u g h t to lig h t, p u b lish ed , tra n slate d , an n otated , o r ed ited . B u t th e D a rsh a n a lite ra tu re , a s w ell as th e T a n tra lite r a tu re , is still, on acco u n t o f its in tern al d ifficu lties, a sealed b ook for O rie n talists. B u t th ese e x a c tly a re th ose p h ases o f th o u g h t w h ich , w ith th e P u ra n a s, all o f w h ich are not y et tra n slated , rep resen t th e m e ta p h y sic a l and m oral asp ect o f Ind ian p h ilo so p h y . N o t o n ly th at, bu t th e y are m ost im p o rta n t in b rin g in g abou t th at m oral and sp iritu al p ro gre ss w h ich w e a re a im in g at. T r a n sla tio n s o f im p o rta n t w o rk s a re not a ll th at w e req u ire. W e req u ire e le m e n tary m an u als and e a s y ca te ch ism s, a fte r th e system o f W e ste rn sch o la rs, to fa m iliarize th e risin g gen eratio n s w ith th e su b lim e tru th s o f th e h ig h e r learn in g. T h e s e o u gh t to be atten ded to. It m ay not b e ou t o f p la c e to h in t at th e m ost b u rn in g n e ce ssity w h ich at th e presen t m om en t e xists fo r a c a te c h ism o f th e A d v a ita , on th e lin es o f C o l. O lc o tt's B u d d h ist C a te c h is m . T h e n ecessity is felt not o n ly in T h e o so p h ica l circle s , b ut th ro u gh o u t In d ia and th e c iv iliz e d w orld , for th e A d v a ita , b esid es b ein g th e g ro u n d w ork o f th e su b lim e e d ifice o f T h e o so p h y , is a t th e sam e tim e an e a s ily a c c essib le form o f th a t u n iv e rsa l T r u th w h ich is p resen t in a ll form al relig ion s o f th e w orld . T h e la te lam en ted M r. T . S u b b a R o w co n te m p late d som e su ch th in g as an A d v a ita C a te ch ism , and he w as b est fitted to do it, w ith th e d ep th o f th o u g h t and rich n e ss o f in te lle ct th a t h e possessed. A ll th e sam e, th e n e ce ssity fo r su ch a book is d a ily p ressin g upon us, an d it b eh o v es an y gen tlem a n in ou r m id st, w h o m a y b e q u alifie d to tak e up th e w ork, to co m e forw ard , and u n d erta ke it. T h e s e few re m ark s fu lly exp lain th e scope, u tility , and e m e rg e n cy o f w h a t th e L ib r a r y h as to atten d to. I t is a ll a q u estion o f fun ds and w e e a rn e stly in v ite a ll to co n trib u te to w ard s th is gra n d w o rk o f n ation al regen eration. M an ilal N . D vive d i.

A d d resses from the E u ro p ea n , B ritish and A m erican S ection s, from the O dessa group , the S w ed ish and Ionian B ra n ch es, w ere then read, and w ere follow ed b y the report of the C ey lo n S ection , read b y D r. B o w le s D a ly . H e s a i d : T h e re is e v ery reason to be satisfied w ith the w ork done here durin g the past y ea r. T h e sectional w ork du rin g th e absence of a G en eral S e c re ta ry has been cond u cted b y H . D h am m ap ala, assisted b y M r. B u u ltje n s and others. B ra n ch es w ere visited in the W e s te rn P ro v in ce and som e schools organ ized b y the n ative villagers. In th e m onth o f M arch I visited the Island on m y w a y to In dia. D u rin g a few w e e k sâ&#x20AC;&#x2122; sta y I visited som e o f the m ore im portant tow ns, d eliverin g addresses in several places. T h e presence o f a E u rop ean seetned to inspire th e people w ith en ergy and resolution to prosecu te the w ork a lread y begun. T h o u san d s o f ch eap pu b lication s h a v e been issued b y th e B u d d h ist P ress. T h e in trod u ctory C atech ism b y M r. L e a d b e a te r h as had a very w ide circu latio n . T h e O lco tt C atech ism h as been used on ly in the higher classes o f the schools, 28,000 S in h alese copies h a vin g been circu lated in the Isla n d ........................ T h e C h ristian m issionaries are u n u su ally a c t iv e ; th e y are u sin g ev ery effort to d ep rive the B u d d h ists o f the op portu n ities o f ed u ca tin g their ch ild ren ........................ T h e S econ d A n n u a l C on ven tion o f the T .S . w as held on the 8th and 9th o f N ovem b er last at K a n d y . T h e W . E . S o ciety , under the leadership o f M rs. W era k o o n , is pu sh in g on its operation. F iv e g irls' schools are now opened w ithin the y ea r. F ro m A u g u st to 14th D ecem b er I w as en gaged on a lectu rin g tour in th e C e n tra l and S ab a ra g a m a w a P ro v in ces. R e ce iv ed a ve ry frien d ly w elcom e in e v e ry villa g e and to w n ; v isited from 70 to 100 p la c e s; d elivered about 120 lectu res and ad dresses on B u d d h ism , T h eo so p h y, O ccu lt learn ing, C on dition of C h ristia n ity in large tow ns in E n g la n d , show ed the im portan ce o f in d u strial and tech n ica l ed u cation. T h e m on ey collected after lectures am ounts to R s. 1,911-90. S old R s. 300 w orth o f books. . . T h e social condition o f several o f th e v illa g e s w as ve ry lo w ; d rin kin g, ga m b lin g and idleness ve ry p revalen t. T h e people in e v e ry in stan ce hailed w ith acclam a tio n m y proposal to introd u ce ind u strial schools. T h e w a n t o f te ch n ica l ed u cation is ve ry m uch fe lt....................... I am glad to be a b le to report that the h eads o f the G overn m en t in C eylo n h a ve g iv en m e th eir assu ran ce o f sy m p a th y and support in d evelop in g the schem es o f ind u strial and tech n ica l ed u cation . I h ave v irtu a lly pledged m y se lf to the P u b lic In stru ction D ep artm en t to co m p ly w ith and su p port the schem e o f G overn m en t education.

M r. T o k u sa w a then d elivered the follow in g ad dress, on b e h a lf o f the K io to T h eo so p h ists and the B u d d h ists of Japan :— B r o t h e r s , — M y p resence, and th a t of th is B u d d h ist P rie st, M r. K o zen G u n a ra tn e, in d icates the influence w h ich y ou r S o c ie ty , through the P resid e n t, h as a cq u ired in our d istan t co u n try . W ith m y little sm attering o f E n g lish , it is im possible for me to d escrib e all th at C olon el O lco tt has done there. T h e effect o f his tour throu gh Japan last y e a r has been so g rea t and so lastin g , th a t the cu rren t o f p u b lic opinion h as been a ctu ally turned in the op posite d irection . T h e letters and n ew spapers received w e e k ly at C olom b o b y m y self and com p atriots prove w h a t I h a ve just stated. It is w onderful th at one m an cou ld h a ve done so m uch. W h e n I th in k o f the condition o f m y religion three y ea rs a go I feel in clin ed to shudder, b ecau se it w as then a t its low est ebb. T h e m ore I reflect upon these evil tim es, the m ore inclined I am to bless th e T h eo so p h ica l S o ciety and C olon el O lc o tt. A com parison b etw een the sta te of B u d dh ism then and now ju stifies w h at I sa y . Som e o f you m ay know th a t B u d d h ism w as introd uced into J ap an in 70 A .D ., and it ap p ealed so stro n g ly to the sen ti m ents o f the people th a t it soon acq u ired w id esp read influence, and finally b ecam e the n ational religion . B u t, u n fortu n ately, som e cen tu ries later th e P o rtu gu e se m issionaries a rriv ed and persuaded som e B u d d h is ts to ch an ge their creed , and C h ris tia n ity g ra d u a lly acquired pow er in the land. E s p e c ia lly w a s th is th e case d u rin g the last 30 yea rs, w hen B u d d h ism w a s tram p led under foot b y the m ission aries, for till qu ite recen tly the m ore ed u ca ted of our people regarded B u d d h ism and its priests w ith contem pt. A few stau n ch follow ers o f the L o rd B u d d h a 's d octrin e tried to cou n teract the influence o f the C h ristian s, but it w as in vain . It w a s at th is d ark m om ent th at the B u d d h ists cam e to hear of the w ork of C olon el O lc o tt, and a sk ed his aid and sy m p a th y . T h erefo re, last y ea r, M r. N o gu ch i w as sent to th is cou n try to persuade th e C olon el to go to Jap an and m ake a lectu rin g tour through th e w hole co u n try . T h is , I am h ap p y to say, he did, and his su ccess w as far beyond our m ost san gu in e ex p ectatio n s. B u d d h ism took life aga in , and B u d d h ists b egan ev eryw h ere to u n d ertak e th e rev iv a l o f their an cien t faith . A m ong th e m ost conspicu ou s effects o f th is rev iv a l are the three B u d d h ist U n iv e r sities and v a rio u s C o llege s now abou t to be in s titu te d ; and the estab lish m ent of about three hundred p e rio d icals a d v o c a tin g and defending B u d d h ism . Y o u , no d ou b t, know all abou t C olon el O lc o tt’s h istoric m ission to J ap an — how he w en t there, escorted b y M r. Z e n siro N o g u ch i, and lab ou red for n ea rly five m onths in our cou n try for the ren ovation of B u d d h ism . B y his fiery eloquen ce and earnestness he aroused the sleep in g B u d d h ists and p u t new life into religion. T h e sp read o f m aterialism and scep ticism w a s c h e c k e d ; th e insuf ficien cy o f C h ristia n ity for our w a n ts w a s sh o w n ; and the tru th of B u d d h ism v in d ica ted . A reaction o f a m ost m arvellou s c h a ra cte r h a s— as 1 h a ve rem ark ed — set in in favou r o f B u d d h ism . T h e fou n d ing o f m any B u d d h ist schools, B u d d h ist n ew spapers and religiou s jo u rn a ls are the visib le resu lts o f the C o lo n el’s m ission. Im p erial P rin ce s and P rin cesses h a v e begun to tak e a prom inent part in B u d d h istic ed u cation and propa ga n d a. A n Im p erial P rin ce ss has becom e the patron ess o f the B u d d h ist W o m e n ’s S o c iety o f N a g o y a , w h ich w a s founded soon a fter he had lectu red in th at c ity and in consequence o f his trib u te to w om an . An Im p erial P rin ce h as becom e P resid en t o f the “ D asa S ila S o ciety ’ ’ ; a body founded for prom oting the o b servan ce o f the ten precep ts o f B u d d h ism ten y ea rs ago, but w h ich , ow in g to the stron g opposition o f the C h ristia n and sc e p tica l cla sses, had died out. A fte r the C o lo n el's m ission it h a s been re v iv e d and is now w orkin g. T h e people now look to the C o lo n el as their b en efacto r, and to m any he is alm ost their fath er. T h e C h ristia n s have

ceased to be so a g g ressive as b e fo r e : their co n v erts are in v en tin g a new form o f their fa ith . Y e s, the m ission o f C o l. O lco tt to Japan w ill be recorded in histo ry. T h e Jap an ese w ill ever rem ain gratefu l to him and to his S o c ie ty , and I hope, B ro th ers, yo u w ill a lw a y s take a k in d ly interest in our people. O n the second d a y of the C on ven tion the constitution and rules of the Indian S ection w ere d iscussed and passed ; and it w as then m oved and seconded, and u n an im ously carried by acclam ation , that the appointm ent o f M r. B ertram K e ig h tle y as G en eral S e c re ta ry , m ade by th e P resid entF ou n d er, should be ratified by the C on ven tion . M r. K e ig h tle y , in a cc e p tin g the office, sketch ed the lines on w hich he proposed to carry 011 the w ork. H e said he w ould m ake it a sine quit non that he should be provided w ith tw o A ssista n t S ecre ta ries to reside w ith him , w h o w ere required to be ed u cated and in telligen t m en, w ith som e ta ste for philosophy and m etap h ysica l thou ght, and w hose d u ty it w ould be to com m u nicate regu larly w ith th e B ra n ch es and keep tou ch w ith them . It w a s his plan that press copies of letters w ritten to the B ra n ch es should be k ept for his reference, and for th is purpose he w ould d ivid e the correspondence w ith all the B ra n ch es betw een his tw o A ssista n ts, and m ade them , so to sp eak, his e y es and ears. B esid es th at, it w ould also be part of their w ork and of his own d u ty to k eep in com m unication w ith scattered and u n attach ed m em bers, w hose help w ould be of great im portance to him so far as their tim e w ould perm it. T h e second branch of his schem e w a s to print and circu late to e v ery m em ber of the In dian S ection gratis e v ery m onth a pam ph let of 12 p ages (duodecim o) con sistin g of questions and answ ers on top ics o f T h eo so p h ica l interest. In doing this, he w ould m ake free e x tra cts from the “ T h eo so p h ica l F oru m ” , but, b road ly sp eakin g, it w ould deal w ith an y questions of interest b earin g on T h eo so p h y in a n y sort of w ay th at m ight be sent him . In th is w ork, he looked to u n attach ed m em bers h elp in g him very p a rticu la rly . In the pam ph let he w ished to g iv e as m uch of H in d u th o u gh t as of W estern th o u gh t, and he w ould send it to M r. Judge, w ho w ould m ake use of the m atter abou t H in d u thou ght there. In the case of the m em bers of B ra n ch es, the required n um ber of copies w ould be sent to the S e c re ta ry for distribu tion, and in th e case of u n a tta ch ed m em bers th ey w ould be sent d irect to them from the H e a d quarters. H is third schem e of w ork w a s to prep are and issue for all B ra n c h es in India a paper or papers w h ich m ight be read at B ra n ch m eetings, once a m onth a t least. T h is w a s the A m erican schem e, and such paper w ould be a pam ph let of sixteen or tw en ty-fou r p ages uniform in size w ith the n ew paper, and would be issued only to Secretaries of Branches and not under any circumstances to the individual members. T h e object w a s to g iv e an ind ucem ent to th e m em bers of a B ra n ch for a tten d in g its m eetings, to afford a stim u lu s to scattered m em bers to form a B ra n c h , to assist in the w ork of the B ra n ch , to furnish m aterials to B ra n ch es for stu d y and d is cussion, and to a ttract outsiders. T h o se w ere the three lines of w ork he proposed to in itia te. A n oth er part of the w ork w ould be to get up lectu rin g tours and visitatio n s by the P ro v in cia l S ecretaries, and such inspectors as M r. K o ta y y a . A b ou t 3000 rupees a y e a r w ould be n ecessary for carry in g on th e w ork of the G en era l S e c re ta ry ’s office. On the third d a y of th e C on ven tion the reports of the F in a n ce, A d y a r L ib r a r y , and P ro p erty T r u st C om m ittees w ere read and discu ssed . W h e n all these had been disposed of, M r. T o o k a ra m T a ty a risin g said that he had a resolution to propose, to w hich he felt sure there w ould be no opponents. S u ch em inent services as had been rendered to this cou ntry b y the Fou n d ers, he considered to be a lto geth er b eyon d a c k n o w le d g m e n t; but he felt th a t, for the sake of th is S o ciety , som e perm anent m em orial o f those honoured personages should be preserved at H ead -q u arters. A s he u nder stood th at a bust of C o l. O lco tt w a s at present b ein g m ade b y pu blic

subscription, he w ould m ove th at a co p y of C ol. O lco tt s bust should be procured, and a com panion bust of M ad am e B la v a ts k y m ade, and that these tw o b u sts should be p laced in the A d y a r L ib r a r y , as m em orials of the F o u n d ers and an honour and ornam ent to the L ib r a r y itself. T h is m otion h a v in g been seconded by M r. M ehta, g a v e rise to som e discussion ; none of the sp eakers opposed the ob ject of M r. T o o k a ra m ’s m otion, but there w as a unanim ous feelin g th at if it w ere ad opted , th e fact should be m ade p erfectly clear to the F e llo w s and to the p u b lic th a t these busts w ere in no w a y intended to represent all the S o c ie ty ’s recognition to the F o u n d ers for the services th ey had rendered. M r. T o o k a ra m T a ty a h a vin g veh em en tly d isclaim ed an y such intention, and it h a vin g been understood th at the honour done by th e p lacin g of th e b u sts in th e L ib r a r y w as rather to the S o ciety than to the F ou n d ers, the m otion w as carried un an im ou sly. • O n the m otion o f M r. K e ig h tle y a C om m ittee w a s appointed to consider the best w a y to m eeting the exp en ses of C olon el O lc o tt’s respite from the ca res o f office, during w hich tim e it w as the w ish of the S o ciety th at he should h a ve a ll th at m ight be n ecessary for rest and recreation in w h a tev er part o f the w orld he m ight select. T h is C om m ittee reported a t th e ev en in g session o f the sam e d ay as fo llo w s : “ T h a t, in our opinion, it is our d u ty to p rovid e lib e ra lly for C olon el O lc o tt’s needs du rin g th e furlough w h ich his present sta te of health h as rendered n ecessary. W e therefore recom m end th at a subscription list be opened by the A ssista n t T rea su rer for th is purpose, and that all F ello w s o f the S o c iety and all w ell-w ishers o f the P resid e n t-F o u n d er be u rgen tly requested to send in, w ithout further solicitation , a n y sum s th e y m ay w ish to sub scrib e for the p u rp o se.” T h e report of th is C om m ittee h a v in g been a d op ted , a resolution to th e a b o v e effect w as un an im ously passed b y the C on ven tion . T h e proceedin gs o f the C on ven tion term in ated w ith a m ost hearty and en th u sia stic vote of confidence and lo y a lty in M ad am e H . P . B la v a ts k y .

“ In vain R em orse and F e a r and H a te B e a t w ith bruised h and s a gain st a fate W h o s e w alls of iron d u ly m ove A n d open to th e tou ch o f love. H e d u ly feels his burdens fall, W h o , ta u g h t b y suffering, pities a ll.” #

W h it t ie r .

G iv e no m ore to e v e ry gu est, T h a n h e is able to d igest, G iv e him a lw a y s of the prim e, A n d but little at a t im e ; C a rv e to all but ju st enough, L e t them n either sta rve nor stuff, A n d th at yo u m ay h a v e you r d u e, L e t y o u r neighbou r c a rv e for you.

D ean S w if t . “ Tubal m ust d are as g rea t beginners dare, S trik e form ’s first w ay in m atter rude and bare, A n d , yea rn in g v a g u e ly tow ard th e plenteou s quire O f th e w orld ’s h arvest, m ake one poor sm all ly re .” " T h e Legend o f Jubal.” G eorge E

lio t.

® ( j* 0 js 0 p lju a l AND

iKgVtu $ nblicatinitjs. T H E T H E O S O P H IS T for January starts with an instructive paper by the P re sident-Founder, entitled “ T he N ew Religio u sC ycle in India” . Colonel O lcott con trasts the present position of two famous societies which preceded the T .S. in India. These indigenous societies w ere the Brahmo Samaj and the A rya Samaj, and the object o f both was the revival o f the religious spirit o f the Hindus. T he Arya Samaj, which was then inspired by the lamented and learned Pandit Dayanand Saraswati, was w ell disposed to the T .S., although its sectarianism could not be expanded into the catholic platform of Theosophy, and is still an active society w orking for the regeneration of Indian thought and the revival o f the spirit of the Vedic religion. T he Brahmo Samaj on the other hand had departed almost entirely from the lines of its illustrious founder Rajah Ram Mohun R oy, who was a Theosophist born before his time. It had crystallized into a sect, or rather three sects, aping the externals of Christianity, and under the leadership of- Keshub Chunder Sen was violently opposed to the T .S . T h is foreign element could naturally find no permanent soil in India, and has now brought about the disinte gration of the Samaj, which is in a mori bund condition. As the editor of the Indian M irror remarks, how ever, the original spirit o f the Veda Samaj of Ram Mohun R o y, who worked with all his soul for the spreading of the Brahmagnyan, the Sanskrit equivalent for Theosophy, has reincarnated in the T .S ., which is the most striking factor o f " the new religious cycle in India ” , T here is, how ever, still much to be done, for, as the Colonel says, “ T he ocean of Sanskrit learning has not yet been sounded by modern plummet, only a few pearls have been recovered from the banks near the shore. T he true and only sounding-line is the golden strand o f Esoteric meaning that runs throughout the scriptural texts and philo sophical teachings.’ ’ M r. Faw cett in a review o f Romanes tries to persuade us that he is really proud o f his hypothetical “ ape-like pro genitors ” . H ow ever everyone has a right to his own personal God. "H um an C h aracter” is a paper by the late M rs. Cotton, recommending the comparative study o f P hysiology, Phrenology, Cheir-

osophy. G raphology, and A strology. T h e sensible view s o f the authoress make her sudden death the more regrettable. T h e notes by “ A .K . ” on " T h e Spiritualists in Congress ” are interesting. Under the heading “ T he American Section o f the Theosophical Society ” , Bertram K eigh t ley enthusiastically review s the past six months of activity in the U .S. as read in the pages of the Path, and holds the Section up to the Hindus as a worthy example to follow ; we cordially endorse the views o f the writer. V ery useful and instructive is the paper entitled " Hindu Theism ’ , which consists o f selections from the texts o f various sacred books of the Hindus cited in a series o f articles by Babu Raj Narain Bose, which appeared in the early numbers o f the Theosophist. T his is a most useful paper. T h e Kum bakonan T .S . continue their good work with translations o f the “ Atma-Bodha Upanishad of Rig-Veda ” and the “ Skanda Upanishad of Krishna Yajur V ed a ” . Both are most excellent. T he notes on “ The Practice of Pranayama Y o g a ” are incor rect, and we are afraid that the advice given in the last paragraph will never bring the enquirer within a thousand miles o f hearing the " Voice o f the S ile n ce ” . T H E P A T H for January commences with one of the best articles on esotericlsm that has appeared in it for some time, entitled “ Mount Mei u ” . W e are glad to see that it is to be continued. It traces the analogy between the symbolism o f M ount Meru and Man, and collects some of the hints which are scattered through out the Secret Doctrine and The Voice of the Silence. “ W here the Rishis were ” is a suggestive paper by Bryan Kinnavan, e v i dently inspired by the narrative o f the Destruction of A tlantis as told in the com mentaries quoted in Volum e II. of the first above-mentioned book. Mrs. V er Planck follows with Lesson III. o f her “ Theosophical Catechism It deals mostly with the L ife Principle and Karma, and will be most useful. " Sw inging Round the C ycle ” is a paper tracing the recurring assertion and denial of similar ideas under various aspects. It is marred by a rehash o f the sexual doctrine ol Sympneumata, that “ twin-souled ” dogma that has led to so much absurdity. T he occult germ o f this superstition has been already explained (Ibid. Vol. I. p. 574).

"H idden Hints in the Secret Doctrine” is a collection of some very useful notes by W. Q. J. This is followed by a good paper over the signature of “ Harij ” on “ Discernment and Criticism ” and the number concludes with the usual interest ing paper entitled “ Tea Table Talk” . T H E B U D D H IS T is noticeable for a version of the “ Dharmadwaja Jataka ” , a birth story of a former life of Buddha, showing how the great Hodhisat counter acted the opposition of a malicious enemy by his heroic acts and four great virtues. 'I he writer, Chandra Mitra, prefaces the Jataka by a short history of the deterior ation of the originally simple and moral life of the Sinhalese by the introduction of “ the sensual enjoyments and material pleasures of the West, miscalled civiliza tion ” and of the revival of Buddhism under the auspices of the T.S. The Bud dhists are protesting not only in their own papers, but also in the general press, against the injustice of the Government Grants-in-aid being almost entirely mono polised by missionary institutions. A writer in the Ceylon Independent says :— “ I have taken the trouble to count up the total number of Grant-in-aid Schools for 1891— and there are in all 1,000. O f these only 18 Buddhist schools receive any grant at all . . . “ Until very lately the Government undertook the education of the people directly; but some 10 years ago a very large number of Government Schools were closed and as the Buddhists had at the time no organised body, the work naturally fell into the hands of the mis sionaries. This was a severe blow upon the Buddhists, for in those schools prose lytising was as much the aim as secular education. Buddhist boys were compelled to attend the Christian chapels, as at St. Thomas’ College, and they were also pun ished for attending such religious festi vals as the Wesak. Boys who had entered Christian schools as Buddhists came out after their course of education as Chris tians— or rather as nominal Christians— having been subjected to baptism and con firmation. I have myseli witnessed a string of school-boys of about 13 or 14 led by the missionary to the font for baptism at the hands of the bishop. These were the children of Buddhist parents, and in after years I have seen them as Buddhists again, or as Indifferentists and Agnostics.” The following remarks on the subject are made by a Roman Catholic contem porary of the Buddhist:— “ Had Protestants entered the field merely as educators, having no other end in view than to impart instruction to the

people, they would have acquired a title to the people's gratitude, but to them education was a means to an end ; their real object was to impose upon the un suspecting natives their particular reli gious tenets, using instruction as it were the sugar with which the pill was coated. By this means the sects have got a few converts, many of them hypocrites ; but the rest are dissatisfied and frequent the padiri's school because no other is avail able. The moment a school is opened in which they can get the knowledge they want without the religious teaching they want not, no wonder they leave the padiri for the Buddhist teacher.” O R IE N T A L D E P A R T M E N T , A M E R IC A N S E C T I O N : “ Some Customs of Aryavarta ” is the title of an interesting article by Swami Bhaskara Nand Saraswati, F.T.S., occupying the major part of the first pamphlet of the new “ Oriental Department ’ of the American Section, which has just been inaugurated by our indefatigable colleague, W. Q. Judge. This practical and instructive series is in tended to create a more general interest in Oriental subjects, not only among the members of the T.S. but also among the public. That it will be a success is shown by the f.ict that the Daily Tribune of New York has reprinted it almost in full. If we mistake not, this effort will prove the germ of a banyan tree of Theosophic in terest in the U.S., and we wish it most cordially every success.

Le Lotus Bleu, in addition to the usual translations has some interesting posthu mous notes of L. Dramard on “ Alorality and Pantheism” and a paper on "A tom s and Radiant Matter ”. The Theosophical Forum, No. 19, is an interesting number, not the least credit able answer is the reply to the question : “ Is not Theosophy simply the teaching of Jesus Christ ; that is to say, did Christ teach anything that Theosophy contradicts f ” The mysterious injunc tion, “ Resist not evil,” is objected to ; it certainly is a difficulty. W e surely have no right to be more unjust to ourselves than to others; for perfect justice to all is the Law. “ R esent” would certainly be a better word than “ Resist,” but the Greek will not stand the strain, no matter what force is put --------upon it. The Vahan, Nos. 4 and 5,.are noticeable for the article “ Theosophical Skeletons” and some notes on the Rig Veda. There can be no doubt of its general utility. The Prasnotlara is the title of a new

paper after the style of the Forum and Vahan which will be issued gratis to all Fellows of the T .S. in India. It is the creation and under the auspices of our energetic co-worker, Bertram Keightley, who is inaugurating his accession to office at Adyar by some very practic'd new departures. It will be conducted on the principle of question and answer, and a preliminary set of questions has been sent to numbers of competent Fellows, so that the answers may be made more valuable. This is another step in the right direction, and The Garland of Questions and Answers ” has our most sincere good --------wishes. Teosofisk Tidskrift. Our Swedish “ Theosophical Journal” for January contains among other interesting matter, an article on “ The Wisdom Religion ” by E . B. and also translations of “ The Tidal Wave ” by H. P. B. and “ The Theosophi cal Society and H.P.B.” by Annie Besant. The activities are well arranged and the whole undertaking is distinctly useful.

Theosophical Siftings: vol. 3, Nos. 15-16, price sixpence, is entitled “ Keely and Science.” This pamphlet summarises the latest developments of Keely’s theories and discoveries, and contains many deeply interesting and suggestive passages from Keely’s letters upon those vibratory forces which he has dis covered and is now attempting to control and u t i l i s e . --------Theosophical Siftings: vol. 3, No. 17, price threepence, opens with a kindly " N e w Year’s Greeting” to those who have the welfare of the Theosophical Cause at heart. There is also a valuable paper by W. W. Westcott, M.B., ad dressed to '• enquirers into Theosophy and Practical Occultism ” , in which the writer, after giving a concise sketch of Theo sophical Alins and Doctrines, earnestly warns the untrained student of the dangers which threaten those who enter heedlessly into occult pursuits. Particular stress is laid upon the folly of dabbling in Hypnotism. The number concludes with an interesting though somewhat erroneous paper on the life and teachings of the great Gnostic Heresiarch '• Simon Magus -------Transactions of the Blavatsky Lodge, Pt. 2, has at length appeared and resumes the interesting and instructive discussions on the Stanzas of Vol. I. of the Secret Doctrine which occupied the Lodge for the first six months of 1889. In it will be found some valuable hints on the Astral Light, Elementals, Genesis of Planets and the Hierarchies. The number is slightly smaller than Pt. I, and the price for non subscribers is is. Students of the Esoteric

Philosophy as outlined in the Secret Doc trine will find the “ Transactions ” indis pensable.

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Nyckel till Teosofien is the Swedish title of the Key lo Theosophy. It is an excellent translation, and the press work and bind ing reflect great credit on Swedish taste and workmanship. T H E O S O P H IC A L P U B L IC A T IO N S IN H O L L A N D . We have before us a bundle of pamph lets in Dutch, printed by J. A. Meeuwissen, Amsterdam, and headed : 1. Wat is de beleeienis der Thcosophie t (What is the meaning of Theosophy ?) by H. A. V. 2. De noodzake/ijkheid der Reincarnatie. (The necessity of Reincarnation.) 3. Wanrom of het raadraam is zich nan tc

sluiten hij de Theosophische Vereeniging (Why one should join the Theosophical Society), by B. K. 4. Practische Theosophic (Practical The osophy.) 5. De Theosofischc Sfinx (The Sphinx of Theosophy), by Annie Besant. These are all most excellent selections for translation, and will form a firm ground work for Theosophy in the Netherlands.

Het Westen door Oostersch licht Iieschenen— Theosophische Mengclingen, j 3 pages, (The Eastern light shining upon the West,Theosophical Miscellanies) contains in a popular form a summary on various subjects connected with Theosophy, mainly translations, viz: 1. I let gcheugcn bij stervendcn (The Memory of the dying) by H. P. B., from

Lucifer. 2. De magnetischc strootn (The magnetic current), from the Spanish. 3. De Wi/(The Will), from the Spanish. 4. '* Een Iiengaalsche tijgerin door ten Fakir gctemd" (A Bengal tigress subdued by a Fakir), ‘‘ Isis Unveiled.” 5. Godsdienststelsel en misdaad (Reli gious Systems and Crime), extracted from the Theosophist. 6. Profetie (Prophecy), from “ Sakhya Muni's place in history foreshadowing a series of frightful disasters indicative of the close of an era and the commence ment of a new one. 7. Iioeddhistische Geboden (Buddhist Commandments), contain the 10 beautiful vows of Gautama’s followers. To this are added a few golden pre cepts, a short mention of the objects of the Theosophical Society (p. 41), and a list of all the places in the world where the T.S. has a branch. These publications are due to the un flagging energy and devotion of Mme. H. de Neufville, whose generosity and industry are beyond all praise.

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L U C IF E R .

djfljsopljiral Int&htg libraries. L e n d in g L ib r a r ie s are to b e found at the ad dresses given b elow . T h e list of books and term s on w hich th ey are lent w ill be sent by th e r e sp e ctiv e lib rarian s on a p p licatio n .

T h e o s o p h ic a l

Brighton. M rs. S . I. C h ase, 14, S tam ford Hoad. Dublin.T h e S e c re ta ry , D u blin T h eo so p h ica l S o c ie ty , 105, S te p h e n ’s G re e n , S ou th . (B o o k s issu ed to M em bers and A s s o c ia te s on ly.) Edinburgh. A . P . C a tta n a ch , 67, B ru n sw ick S treet. (M onday is th e most con ven ien t d a y for en quirers.) ' • Liverpool. J. H ill, 17, G re a t G eo rg e Square. (Books issued to M em bers and A sso c ia te s only.^ London. T h e o so p h ica l P u b licatio n S o c ie ty , 7, D uke Street, A delphi, W .C . P h ila leth e an L o d g e , 153, A cre L an e, B rixton, S .W . L ibrarian, H . C o ryn . (O pen to M embers and Associates.) E a s t L on d on T h eo so p h ica l L ib ra ry, 345, M ile E n d Road, E . L ib r a r ia n , F . G . C h ap m an . Heading Room open every ev en in g free. M eetin gs every Tuesday, except the first o f th e m onth. . J. P . D o w lin g , x i, Y o rk Road, Battersea. T h e L ib rarian is present e v e r y d a y ex c ep t Thursday, from n to 3 and 6 to 9. S u n d a y s 11 to 2. Merthyr Tydfil. T h eo so p h ica l F re e L ib r a r y , 18, P ark P lace. L ib ra ria n , E . M . T h om as. Newcastle-on-Tvne. F . B an d on O d in g , 30, H artington Street. Sheffield. C . J. B a rk e r, 503, In ta k e R o ad . --- *------

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Per H. P. B 5 dollars ....................... Balance of Steinway Hall lecture . L J. W .................................................

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Hon. Mrs. M a lc o lm ...............................................................£ 2 0 0 This fund is for the purpose of meeting the cost of London lectures and of paying the expenses of lecturers from London to the provinces. All donations should be sent to H e r b e r t B u r r o w s , 283, Victoria Park Road, London, N.E., Treasurer. E D IT O R IA L

N O T IC E .

WV draw the special attention I/ our n a d ers to the faot t h a t the E ditor T i m e ( published by M u s t s Somenschein 6- C o , Paternoster Square. London, E .C . f t ice Xj-J has p m mi i t J to insert in the /orthconune Mm oh number an a’ hole k\ Annie Besant, entitled ’ * The Great M are's S 'est v f the Psychical /feteaich Satiety ", dealing ruth the " Hodgson K tfto r t'' attaching Atme. B la va tsky, revived by M r. Frank Podntore in a r ecent article. HV ash out Jrtends to grve the Widest publicity to this announcement.

E r r a tu m .— January number, page 414, line 6 from bottom, read Lachs for Laksha. W o«tK » I’ bihtixo S o c iit t , Lim ited,

j ib Gicml C o lleg e Street, W o tm ln .tc t.