It is, moreover, invariably accompanied by a sensation of physical

repose, even peace, and a perfect mental quiescence which falls about

me like an enfolding mantle. The frequency of these moments has

greatly increased since my attention has been specifically turned to

them. Hitherto, beyond a momentary curiosity as to their nature, I

attached no importance to their occurrence; the very rarity caused

them to be easily forgotten in the whirl of every day life; I admitted

to myself with surprise, however, that my innumerable pleasures, my

keen enjoyments, shrank to nothing before the deep delight of these

brief but peculiar moments, and I applied to them the opening lines of

Faber’s hymn to music.

Reading the article on “Aum” in the April “PATH,” I was startled by

such passages as this: “There is, pervading the whole universe, a

homogeneous resonance, sound, or tone, which acts, so to speak, as the

awakener or vivifying power, stirring all the molecules into action.”

I then called to mind various facts connected with Sound, as for

instance, that a regiment marching over a bridge is ordered to “break

step,” lest the regular footfall strike the “coefficient of vibration,”

which would destroy the bridge: also that the measured trot of the

smallest dog will cause a perceptible vibration in a wire bridge, no

matter what its size. Moreover, the monotonous sound of the railroad,

in time changes the texture of the car wheels and axles from fibrous

into crystalline, with consequent fracture.

In Reichenbach’s “Researches on Magnetism,” we find this statement. * *

* “The following laws prevail in nature. _A._ There resides in matter a

peculiar force, hitherto overlooked, which, when the crystalline form

has been assumed, is found acting in the line of the axes.”

Since then, the homogeneous tone acts upon all the molecules of

creation, may not this singing resonance cause such a transformation

of brain energy as to vivify or awaken it, in time, to the True,

or Central Idea? We have seen that Sound, so to speak, polarises

certain particles of matter attracting them to the earth, the great

magnet, from which they came; it confers upon other particles this

same magnetic power, as in the case of crystallisation; it awakens

similar tones, as when several untouched harps vibrate in harmony

when the musical key note is struck upon one alone. Why then may not

the thought awakened by a fixed musical sound be in time attracted to

the real source of that sound, of all sound? And as thought causes

a disturbance among the molecules of the brain, some sound, however

aerial, must accompany this vibration; does not my brain then answer

this singing resonance with the note homogeneous to all the ethereal

space?

In the article from “THE PATH” before quoted, I find the following

lines. “Having taken the Bow, the great weapon (Om), let him place

on it the arrow (the Self), sharpened by devotion; * * * Brahman is

called the aim. It is to be hit by a man who is not thoughtless.” The

“Singing Silences” are superinduced by meditation, thought, devotion:

the closest imitation of them possible to the human voice consists in

chanting, half aloud, the word “Aum,” over and over, as heretofore

described. Do those Yogees who repeat “Aum” thousands of times daily,

follow this practice in order to produce the resonance, or homogeneous

tone, and to calm the mind, (as they claim to do,) by means of the

harmonious monotony thus engendered? True, it fails to lead them to

the higher knowledge, but is this not because the mental condition is

self induced, like the delusive trances of self mesmerization? On the

other hand, if (as they claim again,) it throws them into a trance

like state or crystallisation of thought, is not this because it is

after all, in some measure, akin to the natural resonance? The idea

herein advanced would thus seem to be further supported, since this

mechanical repetition of “Aum,” and its sedative power, is as the

power of the microcosm, faintly outlining that of the macrocosm, (or

real resonance,) to lead towards the calm which incubates the dawning

thought and leads towards the true Illuminated State. “THE PATH” goes

on to state that we are “led by the resonance, which is not the Divine

Light itself, towards that Radiance which is Divine; the resonance is

only the outbreathing of the first sound of the entire Aum.”

This constant and peculiar singing, provocative as it is of a peaceful

abstraction so great as to exclude all outer things and thoughts,

seems to induce a state which draws the hearer into the border lands

of Spirit. Works on eastern travel and foreign witnesses, alike affirm

that many faquirs repeat “Aum,” and also “Rama,” thousands of times,

merely because they are told that such a thing is useful, while others

do it with the mind fixed on realizing the True. Studious investigation

always reveals a deep philosophy underlying religious forms, from which

there is no reason to suppose this one to be exempt.

Listening attentively to the “Singing Silence,” I fall, after a brief

space, into an unbroken and dreamless sleep which lasts for hours;

hearing, without listening, I experience a sensation of physical

refreshment and mental placidity. It came to me uncalled for,

unnoticed, unrecognized; when finally a sense of pleasure fastened upon

my mind, I idly accepted it, but without questioning, as a curious

personal peculiarity. It was only when, giving myself up to thoughts

of higher things, I met it upon the threshold of meditation, found

it daily recurring, daily growing in distinctness and power, that I

recognized it as a possible psychical experience. As I never strove to

produce it at the outset, so I never attempt to increase or evoke it

now; I should not know how to set about doing so. _It influenced me_;

I have no control whatever over it. It comes as it wills, and is not

subject to my command.

Is this then one of the practical significances or uses of “the word

Om, as expressed in tone?” Does this bell-like resonance have such an

effect upon the molecules of the human body, (including those of the

brain,) as to polarize them in time to The Spirit? If there are those

who doubt the existence of a great undercurrent of universal tone,

described by “THE PATH” as Nada Brahma,—“the divine resonance upon

which depends the evolution of the visible from the invisible,”—they

will at least grant its probability when they consider that this has

been admitted by some of the greatest intellects of the world, many of

whom firmly believed in the “music of the spheres.” Plato taught it.

Maximus Tyrius says that “the mere proper motion of the planets must

create sounds, and as the planets move at regular intervals, these

sounds must be harmonious.” The Cyclopœdia Britanica says, “the origin

of musical sounds consists in the regular, periodic vibration of some

surface in contact with the air, whereby motion is imparted to the air.

The loudness or intensity of the note depends on the magnitude of the

motion or pitch.” The regular motions of the planets of our system,

as well as those of known moving stars, such as Sirius, may well be

accompanied by a rythmical sound arising from the ether waves thus set

in motion. That we do not hear it, may be due to the density of our

atmosphere, yet it may be none the less transmitted along the ether

waves and heard by the inner ear of those whose sense is developed.

Pythagoras was the first philosopher to suggest this idea, which is

mentioned by Shakespear:

“There’s not the smallest orb which thou behold’st

But his motion like an angel sings,

Still quiring to the young eyed cherubims:

_Such harmony is in immortal souls_;

But while this muddy vesture of decay

Doth grossly close it in, we cannot hear it.”

He also speaks of it again in Pericles.

“Keppler’s idea of the universe was essentially Pythagorean and

Platonic. He thought that the planetary movements were related to

musical intervals.” (Cyclo. Brit.) Montaigne, Milton, Donne, Pope,

Newton, Tycho-Brahe and others believed in the “music of the spheres.”

Faber beautifully attributed it to the vibration caused by the

shooting rays of light on their journey earthward:

“Thou art fugitive splendors made vocal

As they glanced from that shining sea.”

All are agreed that the idea has come down to us from the earliest

times.

Finally, if this resonance exists as the great undertone of nature,

it is probable, natural and consistent that it should be a stepping

stone towards reaching Spirit, since harmony and accord are vitally

necessary to our progress in either the physical or the psychical

world. The effect of harmonious sound on the moral nature of man has

received much scientific attention in relation to its influence over

the insane. The Rev. R. H. Haweis speaks of it in “Music and Morals,”

as “the much neglected study of Musical Psychology.” His remarks are

greatly to our present point. “What has Nature done for the musician?

She has given him sound. * * Thoughts are but wandering spirits that

depend for their vitality upon the magnetic current of feeling. * * *

Emotion is often weakened by association with thought, whereas

thoughts are always strengthened by emotion. I have endeavored to * * * *

to show that there is a region of abstract emotion in human nature;

* * * * that, this region of emotion consisted of infinite varieties

of mental temperature that upon these temperatures or atmospheres

of the soul depended the degree, and often the kind of actions of

which at different times we were capable. * * Who will deny that the

experience of such soul-atmospheres must leave a definite impress upon

the character? * * * But if, as we have maintained, music has the power

of actually creating and manipulating these mental atmospheres, what

vast capacities, for good or evil must music possess!” * * * The Bible

itself pays a tribute to the emotional effect and power of changing

the soul’s atmosphere possessed by even such a primitive instrument

as David’s Harp. “When the evil Spirit from God was upon Saul, then

David took an harp, and played with his hand. So Saul was refreshed,

and was well, and the evil Spirit departed from him.” (1 Sam. xvi,

23.) I have no doubt whatever that the acknowledged influence of music

over the insane might be far more extensively used; indeed if applied

judiciously to a disorganized mind, it might be as powerful an agent

as galvanism in restoring healthy and pleasurable activity to the

emotional regions. Who can deny then, if such a mysterious command as

this is possessed by music over the realm of abstract emotion, that

music itself must be held responsible for the manner in which it deals

with that realm, and the kind of succession, proportion and degrees of

the various emotional atmospheres it has the power of generating.

Testimony upon these various points might be multiplied, but is not the

above sufficient to indicate a possibility at least that these “Singing

Silences” are closely allied to “Nada Brahma,” the omnipresent sound,

the vibration caused perhaps by the speeding of Light, (which is the

first Divine Thought,) from the Central Sun, and in the mighty harmony

of its coming, awakening and vivifying all things?

“I guess, by the stir of this music

What raptures in heaven can be,

Where the sound is Thy marvellous stillness,

And the music is light out of Thee.”

JULIUS.

ON THE SOUL OF MAN.

BEING THE REPLIES TO TWO OUT OF FORTY QUESTIONS, BY _Jacob Behmen_, IN

THE YEAR 1620. FROM THE TRANSLATION MADE IN 1647.

TO THE EIGHTH QUESTION:

_After what manner doth the soule come into the Body of Man?_

MY BELOVED FRIEND: I understand this question to be meant concerning

its propagation; for Moses telleth you how it came into Adam, and we

have declared that before; but if you ask concerning its propagation,

how it cometh into a childe in the mother’s wombe, we must put on

another habit.

2. You know what is written in our third booke very punctually and at

large, with many circumstances concerning its propagation; how Adam was

created one Image, he was both man and woman before Eve; he had (within

him) both Tincture of the Fire, and of the Water; that is soule and

spirit; he should have brought his similitude out of himself, an image

of himself, out of himself by his imagination and his owne Love, and

that he was able to do without rending of the body.

3. For, as we have mentioned before, the soule had power to change the

body into another forme, and so also it had power to bring forth a twig

out of itself, according to its property, if Adam had stood out in the

Triall.

4. But when he imagined according to the Omnipotence, and let in the

spirit of this world into the soule, and the serpent into the Tincture,

and tooke a longing in himself after the earthly fruite, to eate of

evill and good, then also his Tincture conceived such an image as was

half earthly; viz: a monster, into which also the Turba (the gross

lower elements), then instantly insinuated itself and sought the limit

(that is, filled it as far as possible).

5. And so the noble image was found in the earthly, and then

destruction and death began, and Adam could not bring forth, for his

omnipotence was lost.

6. And should indeed have ever been lost, if the heart of God had not

instantly turned itself with the word of promise, into Adam’s soule;

which did so preserve it, that its image must perish and the soule must

sinke downe with the heavenly body through death into the new life,

where its spirit will be renewed againe.

7. And thus Adam in impotence fell asleep; and then the second creation

began, for God tooke the Tincture of the Water, as a twig out of Adam’s

soule, and a rib out of Adam, and halfe of the crosse that was in Adam,

and made a woman of them.

8. As you know that the woman hath the one halfe crosse in her head,

and the man the other, for the spirit of the soule dwelleth in the

head, in the braine, out of which spirit God hath taken a twig (_viz_:

a childe out of the spirit of the soule of Adam) and hath given it to

the woman.

9. And hath given the tincture of the water to her, that she should not

bring forth Devills, and the man hath the tincture of fire, _viz_: the

true Originall of Life.

10. And therefore the woman hath gotten the matrix, _viz_: the tincture

of Venus, and the man hath the tincture of fire: understand, the woman

hath the tincture of Light, which cannot awaken Life—the Life ariseth

in the tincture of fire.

11. And so it cannot be otherwise now, but that they must propagate as

beasts doe, in two seeds: the man soweth soule, and the woman soweth

spirit; and being sowne in an earthly field, it is also brought forth

after the manner of all beasts.

12. Yet nevertheless all the three principles are in the seed, but the

inward cannot be knowne by the outward, for in the seed the soule is

not living: but when the two tinctures are brought together, then it is

a whole essence; for the soule is essentiall in the seed, and in the

conception becometh substantiall.

13. For so soon as the fire is struck upon by Vulcan, the soule is

wholly perfect in the essence and the spirit goeth instantly out of the

soule into the tincture, and attracteth the outward dominion to itself,

_viz_: the Starres together with the Aire.

14. And then it is an eternall childe, and hath the corruptible spirit

also with the _Turba_ cleaving to it, which Adam tooke in by his

imagination.

15. Then instantly the Turba seeketh the limit in the spirit of this

world, and will enter into the limit, and so soone as the soule hath

its life, the body is old enough to die: and thus, many a soule

perisheth in the Essence,[105] while it is in the sulphur in the seed.

16. But that you may perceive that the man hath the tincture of the

fire, and the woman the tincture of the light in the water, _viz_:

the tincture of Venus; you must observe the eager imagination of both

towards one another: for the seed in the essence eagerly seeketh the

life, the masculine in the woman in Venus, and the feminine in the

fire, in the originall of life in the man: as we have very cleerly

demonstrated in the third Booke, and therefore we refer the reader

thither.

17. And we answer here, that soule cometh not at all into the body, or

is breathed into it from without, but the three principles have each

of them its own artificer: one worketh with fire in the centre, and

the other maketh tincture and water, and the third maketh the earthly

_Mysterium Magnum_.[106]

18. And yet it (soule) is not any new thing, but the seed of man and

woman, and is onely conceived in the mixture, and so onely a twig

groweth out of the tree.[107]

TO THE ELEVENTH QUESTION:

_How and where is it seated in Man?_

A thing which is unsearchable, and yet seeketh and maketh a ground in

itself; that hath its originall, and seat in its first conception,

where it conceiveth itself in itself: therein is its limit, _viz_:

in the most innermost, and it goeth forth out of itself, and seeketh

forward, where then it always maketh one glasse according to the other,

untill it finds the first again, _viz_: the unsearchable limit.

2. Thus also is the soule, it is in God conceived in the heart, and the

word which conceived it was in the heart, _viz_: in the centre; and so

it continueth in the figure and in the seat, as it was comprehended by

the _fiat_; and so it is still at this day.

3. It dwelleth in three principles: but the heart is its originall; it

is the inward fire in the heart, in the inward blood of the heart; and

the spirit of it which hath a glance from the fire is in the tincture:

for it is cloathed with the tincture, and burneth in the heart.

4. And the spirit moveth upon the heart in the bosom of the heart,

where both principles part themselves, and it burneth in the tincture

in a brimstony light: and diffuseth itself abroad into all the members

of the whole body: for the tincture goeth through all the members.

5. But the true Firesmith in the centre—master workman—sitteth in

the heart, and governeth with the spirit in the head where it hath

its counsell house, _viz_: the mind and senses, also the five chief

counsellors, _viz_: the five senses, which arise from the five spirits

of understanding, as we have declared in our third booke; and in our

second, and in our first.[108]

6. The soule is indeed seated in the inward principle, but it moveth

even in the outward, _viz_: in the starres and elements, and if it be

not an ape, and suffer itself to be captivated, it hath power enough to

rule them, and if the soule plungeth itself into God, the outward must

be obedient to it.

7. And if it cometh againe into the outward, riding upon the chariot of

the bride, and so have the Holy Ghost for an assistant, no assault of

the Devill is of any consequence, it destroyeth his nest, and driveth

him out, and he must stand in scorne and shame.

8. And this is our answer to this question; but it must not be so

understood as that if a man be beheaded, and so his blood gush out and

the outward life perishes, this reacheth the soule and killeth that;

no, it loseth one principle indeed thereby, but not even the essence of

that principle, for that essence followeth it in the tincture, in the

spirit, as a shadow.

9. For the outward essence reacheth not the inward in the soule, but

onely by the imagination; there is nothing else in this world, no fire,

nor sword, that can touch the soule, or put it to death,[109] but onely

the imagination; that is its poyson.

10. For it originally proceeded from the imagination, and remaineth in

it eternally.

LIVING THE HIGHER LIFE.

[_Concluded from July Number._]

Needless to say, that such vows were conscientiously kept, and that

those who were not really able to do so never made such promises nor

retired from the side of their family, but chose to belong to the

first class of married people. This second class of persons who thus

retired into the forest and became hermits, were called Vanaprasthas.

They always obtained the full consent[110] of their near relatives and

renounced “pleasures” and material prosperity (money making, etc.).

The fourth highest order of life was complete renunciation (Sannyasis).

These were the blessed few who had, then and there, in each

incarnation, got out of family defects. Only those _were_ admitted into

this order whom the defects of no family could affect. Long before

their admission into this order, they had, by fulfilling family duties,

successively, incarnation after incarnation gone far beyond the reach

of family defects. Brahmacharis and Kannikas could, after they had

discharged family duties, become Sannyasis. All except those belonging

to the second order of life, were called upon and did take a vow to

give up one or more of their dearest and strongest defects.

Such, my friends, were the Laws of Manu. If any of you could establish

a community on a better foundation, I should be happy to give up my

allegiance to the great Sage, Saviour, and Legislator. As every Manu

establishes the same Manava Dharma again and again, and as the Manus

are higher than Buddha and other founders of religions, I should call

upon you to pay all possible attention to this subject. Manu is higher,

because he overshadows a Buddha.

I must request the readers, to study every word and the whole of this

paper (if it deserves to be so called) and not tear it piece-meal or

interpret passages and phrases in it, as they please. I must add,

that by “family duties” I do not at all mean sacrificing your duty

or conviction and Truth, to gratify the whims or selfish nature or

sectarian views of any of your “relatives.” But I use the expression

“family duties” in a peculiar sense, namely “that course and _only

that course_ of action, speech and thoughts by which you can not only

get rid of your family defects in this very incarnation, but also

strengthen in yourself all the noble qualities of your family, and

which will at the same time enable your relatives (parents, brothers,

sisters, wife, children, etc.,) also to get rid of _the same_ defects

and strengthen in themselves _the same_ good qualities—so that you

might be born again and again in the same family.” “Patriotism” is

used in a similar manner; and the article “Elixir of Life” (see

_Theosophist_) should be read in the light of this paper.

The question is asked, “Has the dweller of the threshold an objective

form; upon what does its objective form depend; does it always appear

to every one in the same form as it did to Glyndon in Bulwer’s story?”

It is objective to those who have gone very far.

It depends upon (1) a certain thing I shall not here name; (2) the

stage of development to which the chela or occultist has attained or is

near attaining; (3) the mode of regarding elementals and the Dweller,

peculiar to the chela or occultist, to his family and to his nation,

or rather to the national and family legends or religion; (4) which

form, more or less monstrous or incongruous, would be most frightful

and overpowering to him at the critical period. Subject to the above

four conditions, the Dweller assumes a form according to the manner in

which the chela or occultist _has or has not fulfilled his threefold

duties_, and according to the manner in which the sevenfold elements of

the Dweller assert themselves upon him. The better he has fulfilled the

threefold duties, the less does the Dweller affect him. Of course the

form is not necessarily the same for every one.

Why did the Dweller appear to Glyndon’s sister, who was not undergoing

probation, and why in the same form?

Because she was sympathetic and sensitive enough. The principle

involved in this case is the same as in obsession.

The Dweller might either be but one elemental, or a group or several

groups of elementals assuming one collective form. It is one elemental,

when the crisis comes at the very commencement of the chela’s or

occultist’s attempt to elevate his lower nature. This is the case when

he has the least (Karmic) stamina for the “uphill path.” The later on

his path is waylaid the more numerous are the elementals of which the

Dweller is composed.

It need not be imagined that this appearance or influence confronts the

chela only once until he reaches the first initiation, and an initiate

only once during the interval between two initiations. It appears as

often as the stock of his Karmic stamina falls below the minimum limit.

By Karmic stamina is meant the _phala_ (effect or fruit) of past

unselfish, good Karma that has become ripened. Though the occultist

might have an immense quantity of past unselfish good Karma stored up,

still, if during his crisis there be not a sufficient number of present

unselfish good thoughts to ripen a sufficient portion of that quantity,

he finds himself destitute of the necessary stock of stamina. Few are

they who have already laid up a good quantity of unselfish good Karma;

and fewer still are they who have the requisite degree of unselfish and

spiritual nature during the period of trial; and there are still fewer

who would not rush for further Yoga development, without having all the

requisite means.

When not qualified fully for it, we ought to and could go on developing

ourselves in the ordinary way, and try to secure the necessary means

by leading an unselfish life and setting an example to others, and

this is the stage of nearly all ordinary Theosophists. They, in common

with all their fellows, are influenced by a “Dweller,” which is the

effect upon them of their own, their family, and national defects;

and although they may never, in this life, see objectively any such

form, the influence is still there, and is commonly recognized as “bad

inclinations and discouraging thoughts.”

Seek then, to live the Higher life by beginning now to purify your

thoughts by good deeds, and by right speech.

MURDHNA JOTI.

MUSINGS ON THE TRUE THEOSOPHIST’S PATH.

“The way of inward peace is in all things to conform to the pleasure

and disposition of the Divine Will. Such as would have all things

succeed and come to pass according to their own fancy, are not come

to know this way; and therefore lead a harsh and bitter life; always

restless and out of humor, without treading the way of peace.”

Know then Oh Man, that he who seeks the hidden way, can only find it

through the door of life. In the hearts of all, at some time, there

arises the desire for knowledge. He who thinks his desire will be

fulfilled, as the little bird in the nest, who has only to open his

mouth to be fed; will very truly be disappointed.

In all nature we can find no instance where effort of some kind is not

required. We find there is a natural result from such effort. He who

would live the life or find wisdom can only do so by continued effort.

If one becomes a student, and learns to look partially within the veil,

or has found within his own being something that is greater than his

outer self, it gives no authority for one to sit down in idleness or

fence himself in from contact with the world. Because one sees the

gleam of the light ahead he cannot say to his fellow “I am holier than

thee” or draw the mantle of seclusion around himself.

The soul develops like the flower, in God’s sunlight, and unconsciously

to the soil in which it grows. Shut out the light and the soil grows

damp and sterile, the flower withers or grows pale and sickly. Each

and every one is here for a good and wise reason. If we find partially

_the why_ we are here, then is there the more reason that we should by

intelligent contact with life, seek in it the farther elucidation of

the problem. It is not the study of ourselves so much, as the thought

for others that opens this door. The events of life and their causes

lead to knowledge. They must be studied when they are manifested in

daily life.

There is no idleness for the Mystic. He finds his daily life among the

roughest and hardest of the labors and trials of the world perhaps,

but goes his way with smiling face and joyful heart, nor grows too

sensitive for association with his fellows, nor so extremely spiritual

as to forget that some other body is perhaps hungering for food.

It was said by one who pretended to teach the mysteries “It is needful

that I have a pleasant location and beautiful surroundings.” He who

is a true Theosoph will wait for nothing of the sort, either before

teaching: or what is first needful, learning. It would perhaps, be

agreeable, but if the Divine Inspiration comes only under those

conditions, then indeed is the Divine afar from the most of us. He

only can be a factor for good or teach how to approach the way, who

forgetting his own surroundings, strives to beautify and illumine

those of others. The effort must be for the good of others, not the

gratifying of our own senses, or love for the agreeable or pleasant.

Giving thought to self will most truly prevent and overthrow your aims

and objects, particularly when directed toward the occult.

Again there arises the thought “I am a student, a holder of a portion

of the mystic lore.” Insidiously there steals in the thought “Behold I

am a little more than other men, who have not penetrated so far.” Know

then oh, man, that you are not as great even as they. He who thinks he

is wise is the most ignorant of men, and he who begins to _believe_ he

is wise is in greater danger than any other man who lives.

You think, oh, man, that because you have obtained a portion of occult

knowledge, that it entitles you to withdraw from contact with the rest

of mankind. It is not so. If you have obtained true knowledge it forces

you to meet all men not only half way, but more than that to seek them.

It urges you not to retire but, seeking contact, to plunge into the

misery and sorrow of the world, and with your cheering word, if you

have no more (the Mystic has little else) strive to lighten the burden

for some struggling soul.

You dream of fame. We know no such thing as fame. He who seeks the

upward path finds that all is truth; that evil is the good gone astray.

Why should we ask for fame? It is only the commendation of those we

strive to help.

Desire neither notice, fame or wealth. Unknown you are in retirement.

Being fameless you are undisturbed in your seclusion, and can walk

the broad face of the earth fulfilling your duty, as commanded,

unrecognized.

If the duty grows hard, or you faint by the way, be not discouraged,

fearful or weary of the world. Remember that “Thou may’st look

for silence in tumult, solitude in company, light in darkness,

forgetfulness in pressures, vigor in despondency, courage in fear,

resistance in temptation, peace in war, and quiet in tribulation.”

AMERICAN MYSTIC.

REVIEWS AND NOTES.

THEOSOPHY IN THE PRESS.—A great many articles, both editorial and

otherwise, have within the past few months appeared in the daily

papers, the most of them full of misstatements mixed with ignorance of

not only Theosophy, but also of many things well known in literature.

One paper devoted two columns to the subject, and the editor called

them thorough and accurate, yet we find in it the mind cure treated as

Theosophy, and then all the cranky notions the writer could rake up in

New York and Boston are called “Buddhist bosh.”

But some Theosophists have been guilty of ventilating in the papers

the statement that Theosophy is _astralism_, that is to say, that the

object of the Society is to induce people to go into the study and

practice of spirit raising, cultivating the abnormal faculties, of

clairvoyance and the like, ignoring entirely the prime object, real

end, aim and _raison d’etre_ of the movement—universal brotherhood

and ethical teaching. In fact, we make bold to assert, from our own

knowledge and from written documents, that the Mahatmas, who started

the Society, and stand behind it now, are distinctly opposed to making

prominent these phenomenal leanings, this hunting after clairvoyance

and astral bodies, and that they have so declared most unmistakeably,

stating their wish and advice to be, that “_the Society should prosper

on its ethical, philosophical and moral worth alone_.”

Theosophists should haste to see that this false impression created

at large, that it is a dangerous study, or that it is in any way

dangerous, or that we conceal our reasons for what we are doing, is

done away with. There is proof enough to their hand. India has nearly

120 branches, all studying freely and openly how best to purify their

own lives, while they bring to others a knowledge of right doctrine.

America has a dozen branches, nearly all of which know that the

impressions referred to are ridiculous. If one or two persons in the

Society imagine that the pursuit of psychical phenomena is its real end

and aim and so declare, that weighs nothing against the immense body of

the membership or against its widespread literature; it is merely their

individual bias.

But at the same time, this imagination and misstatement are dangerous,

and insidiously so. It is just the impression which the Jesuit college

desires to be spread abroad concerning us, so that in one place

ridicule may follow, and in another a superstitious dread of the thing;

which ever of those may happen to obtain, they would be equally well

pleased.

Let Theosophists attend to this, and let them not forget, that the

only authoritative statement of what are the ends and objects of the

Society, is contained in those printed in its by-laws. No amount of

assertion to the contrary by any officer or member can change that

declaration.

* * * * *

“LAST WORDS” OF MONCURE D. CONWAY.—We do not refer to a book, but

to an article written by Mr. Conway in the _Forum_ upon the subject

of Theosophy. He declares to those who are honored by his personal

acquaintance, that that article is really “the _last word_ to be

said on the subject,” and he desires all people to read it, so that

their delusions may be dispelled. In this he is wise, because certain

delusions held by some people would be at once dispelled upon reading

his lucubrations.

Mr. Conway has been excessively bitter against Theosophy ever since

he went to the headquarters in Madras, and was well treated and

entertained by the unsuspecting Theosophists there. Almost in the

same hour that he was being housed and fed there, he was writing to

the _Glasgow Herald_—he had not yet got into the _Forum_—an article

abusing those who extended to him their hospitality. He had been

there but a few hours, and so great was his penetration, that in that

short time, he had succeeded, as he said, in unravelling the whole

mystery, in pricking the bubble. But how he grew so wise in such short

space, we do not know. His solution was and is, that Madame Blavatsky

produced Mahatmas, Aryan literature, Sanscrit language, Astral bodies

and all the rest, by means of a curious thing called “glamour,” which

is vulgarly called “pulling the wool.” But Conway gives a little more

power to this glamour than the vulgar phrase, for he ascribes to it

some power over the imagination. He does not say how we are to know

whether or not his own perceptions were “glamoured”; for he has the

hardihood to assert that Madame Blavatsky, the arch conspirator, was

fool enough to unburden her heart to him, a decaying English divine,

and to weakly confess upon a mere plain interrogation put by him,

that “it is all glamours.” For our part, we are led to believe, from

certain information and after having, subsequent to Mr. Conway’s

return to London, conversed with him, that the “glamour” used on the

occasion, was so powerful as to affect Mr. Conway’s perception to such

an extent, that he is willing to accuse himself of such a foolish thing

as trying to make us believe that Blavatsky made a full confession _to

him_. It is really “all glamours”; but after all, the _Forum_ is not

a bad sort of a magazine for Theosophy to get into, even through the

instrumentality of this “glamoured” clergyman.

However, as Theosophy sometimes has prophets, we hope and trust, that

his own entitlement of his thoughts on the subject may not be fateful,

and not be his “last words.”

* * * * *

SINNETT.—In our July issue a printer’s error gave the wrong title to

Mr. Sinnett’s new book. It is called “_United_” and not _Union_, as was

printed in July.

THEOSOPHICAL ACTIVITIES.

NEW YORK: THE ARYAN THEOSOPHICAL SOCIETY continues to publish its short

Abridgement of Discussions, which are circulated to all Branches, and

have met with commendation.

At a recent meeting Mr. C. H. A. Bjerregaard lectured on mysticism,

showing how much the world is indebted to its mystics. Mr. Bjerregaard

promises the Society further lectures in the Fall.

* * * * *

THE ROCHESTER CONVENTION was held July 4th, 1886, at Mrs. Cable’s

house in Rochester. Delegates attended from fourteen Branches, and

enthusiastic meetings were held July 4th and 5th. The report of the

Secretary showed a gain in Branches, of over 100 per cent. since July,

1885.

Important orders were received from India, being the resolutions of a

council meeting held in Adyar, at which it was resolved that American

Theosophical Branches shall form into a general American Council,

similar and subject to the parent body, and thus being democratic and

more like a brotherhood. Arrangements were made for carrying these

orders into full effect, and soon, perhaps, we will have another

convention.

* * * * *

ROCHESTER BRANCH.—This Branch held a public meeting near the end of

July, which was duly advertised, and well attended by intelligent

people. Mr. E. Sasseville, of that Branch, read a paper on

_Reincarnation_, and Mrs. Cables addressed the meeting on the _Inner

Life of Man_. This is really the first public Theosophical meeting we

have had in America, and marks an era. Strangely too, it occurred in

Rochester, where the spiritual rappings first were heard. The members

who got it up and carried it out are not those who have become the most

famous, but are a band of devoted souls who believe in the cause and

are willing to let it be known. It is through such people always that

the most work is accomplished for the progression of any cause.

* * * * *

THE PSYCHICAL RESEARCH SOCIETIES OF LONDON AND AMERICA.—The London

society some time ago had a long report made by one of its members, a

Mr. Hodgson, in which the Theosophical Society is attacked, and Mme.

Blavatsky is branded as the greatest impostor of modern times. By many

weak people who swear by authority, and who do not rely upon their own

judgment, this report has been accepted as final, and has prevented

them from giving any further attention to the study of either Theosophy

or Aryan literature. We are not sorry for the Society, but commiserate

those who, thus deluded, have lost a golden opportunity. The cause of

theosophy does not depend, however, upon them, and still flourishes in

every land.

In the _Religio Philosophical Journal_ a long letter is printed,

signed “F. T. S.” in which the Psychical Research Society of America

is given a warning. The writer specifies his charges in the name of

theosophists, to be as follows:

“Preferring the general charge that you are not what you pretend to be,

we specify:

1. That you know nothing of psychic science.

2. That you do not know how to conduct psychic research.

3. That you do not know what it is that you are in search of.

4. That you would not know a psychic result to be such if you reached

it.

5. That you do not know how to judge the evidence upon which psychic

phenomena rests.

6. That you do not know of anything really worth investigating in

psychic science.

7. That you do not know how to learn and do not really want to be

taught.

And yet you are pleased to style yourselves ‘The American Society for

Psychical Research.’ We say to you, gentlemen, that being what you are,

your very name is an insult to psychic science, and would be, were

it known, a just cause of offense to hundreds of thousands who have

reached that goal toward which you have resolutely turned your backs.

In discussing the charges which we bring against you, we shall take

occasion to show you that you are not in the line of psychic evolution,

but surely tending in the opposite direction. If you do not heed our

warning, if you do not desist and turn to the rightabout before it is

too late, every hope that you entertain will be frustrated, your every

endeavor will yield you shame and confusion, your goal will prove to be

the pillory of public opinion, and your first real lesson in psychic

science will have been learned when psychic research into your own

souls shows you what it is to be made a laughing-stock.”

He then goes on to catechise the Society with a long list of questions

directed to showing that they never studied psychical science, that

they do not know even the rudiments of the simplest phenomenon, to all

of which questions the answer must be “No.”

As this letter applies just as well to the London Society, we hope it

will be read by those who are interested. The London gentlemen went

so far as to accept the conclusions of an investigator who got all

his _facts_ second-handed, and who could not possibly have had the

real evidence. Among other things he says that the editor of this

Magazine went to India to investigate “but was not allowed to see the

(famous) shrine.” This statement was false, and merely the result of

the ignorance of Mr. Hodgson, for we not only saw the shrine, but after

seeing everything, ordered it closed up from the prejudiced prying

eyes and steel jimmies of Englishmen who came afterwards, and the very

drawing of the premises used by Mr. Hodgson in his report, after being

falsified, was made by the editor of this Magazine.

* * * * *

From study let a man proceed to meditation, and from meditation to

study; by perfection in both, the supreme spirit becomes manifest.

Study is one eye to behold it, and meditation is the other.—_Vishnu

Purana._

Neither by the eyes, nor by spirit, nor by the sensuous organ,

by austerity, nor by sacrifices, can we see God. Only the pure,

by the light of wisdom and by deep meditation can see the pure

God.—_Upanishads._ Only the pure in heart shall see God.—_Jesus._

“Lead me from the unreal to the real! Lead me from darkness to light!

Lead me from death to immortality!”—_Saman and Yagur Vedas, and Brih.

Upan._

The small, old path stretching far away, has been found by me. On

it sages who know Brahman move on to the heavenly place, and thence

higher on, entirely free.—_Yajnavalkya._

OM.

FOOTNOTES:

[89] In reply to several inquiries as to the meaning of _Chela_, we

answer that it here means an accepted disciple of an Adept. The word,

in general, means, _Disciple_.

[90] See Agroushada Parakshai, 2d book, 23d dialogue.—[ED.]

[91] It is interesting to compare the _Brihadaranyaka-Upanishad_, 4th

Brah., with this: “In the beginning this was Self alone, in the shape

of a spirit. He looking round, saw nothing but his Self.”—[ED.]

[92] Quran xxiv, 35.

[93] ibid. lxxvi, 18.

[94] The Mevlevi or dancing devishes.

[95] Quran xix, 74.

[96] ibid. xxv, 26.

[97] ibid. ii,

[98] ibid. lxxx, 15.

[99] ibid. lvi, 78.

[100] ibid. lvi, 79.

[101] ibid. xli, 42.

[102] ibid. xii, 64.

[103] ibid. vii, 150.

[104] True transl. by J. Freeman Clark.

[105] This is also an ancient Hindu doctrine laid down in secret

books.—[ED.]

[106] See his _Clavix_, written in 1624.—[ED.]

[107] It is important to remember that Behmen gave the name spirit to

the lower soul and _soul_ with him meant what we call _spirit_.—[ED.]

[108] _Threefold life_; _Three principles_; and _Aurora_.

[109] See _Bagavad-Gita_.—[ED.]

[110] “Full consent” including the consent of all their various

consciousnesses. If the Patin or Pati saw, and they ought to be able

to see, that even in one of the consciousnesses of any of their near

relatives there lurked a latent spark of hesitation to consent or of

unwillingness, then the pair unselfishly gave up their determination to

become Vanaprasthas and remained with the family until the proper time

came.

AUM

The Supreme Universal Spirit is One, simple and indivisible; being

all, pervading all, sustaining all, the good, the bad and the ignorant

alike.

I am the origin of all. From me all proceeds. For those who are

constantly devoted, dead in me, do I, on account of my compassion,

destroy the darkness which springs from ignorance, by the brilliant

lamp of spiritual knowledge.—_Bagavad-Gita._

THE PATH.

VOL. I. SEPTEMBER, 1886. NO. 6.

_The Theosophical Society, as such, is not responsible for any opinion

or declaration in this magazine, by whomsoever expressed, unless

contained in an official document._

Where any article, or statement, has the author’s name attached, he

alone is responsible, and for those which are unsigned, the Editor will

be accountable.

THEOSOPHIC MORALS.

Some remarks professedly concerned with “The Higher Life,” appearing in

“THE PATH” for July, over the _nom de plume_ of _Murdhna Joti_, strike

me as presenting the readers with so narrow and unwholesome a view of

Theosophic principles, that I find myself impelled to point out some

of the misconceptions from which they seem to arise. That hard-worked

phrase the “Dweller on the Threshold” has been interpreted in many

fantastic senses, but surely it has never before been saddled with so

ludicrously inappropriate a meaning as in this essay where it is made

to stand for love of kindred and love of country. That these ennobling

sentiments are what the writer means by “family defects” and “national

defects” is apparent from the passage that would be little less than

blasphemous in the ears of any real oriental Chela with whom I have

ever been acquainted,—in which:—“A Mahatma has, it appears, declared

that he has still patriotism. But he has not said nor would say that

he has still family attachment. This proves that he has got out of the

defects of the family to which he belongs, while he is only striving to

get out of national defects, some of which at any rate cling to him.”

The reference here is of course to one of the letters quoted by me in

the _Occult World_, in which the writer so beautifully shows that the

exalted rank in nature to which he has attained, leaves him as free

as ever to entertain generous emotions of sympathy with the race to

which his latest personality belongs. If he had been dealing with the

subject from another point of view he would have equally shown himself

to be,—as I have good reason to believe that he is,—animated by still

more specific attachments to certain persons of his physical kindred.

“Defects” of family and defects of nationality may undoubtedly be

reflected in given individuals, and like any other personal failings

may in such cases stand in the way of devotion to the Higher Life; but

such defects are not those which are convertible terms, according to

the extraordinary essay before me, with healthy patriotism and domestic

affection. And I can hardly imagine a more grotesquely misleading

account of occult progress than that which represents the “beginner”

as employed upon first extinguishing his regard for his relations, and

going on to teach himself indifference to the land of his birth. If the

extravagance of such a doctrine could be enhanced in an essay addressed

to Western readers, it would be thus intensified by its author’s

reference to the “family duties” which must be duly accomplished first

before the promising neophyte in the training subsequently prescribed

for him is at liberty to enter the “circle of ascetics.” A certain

haziness clings round his theory as to the nature of these duties,

but enough is said to show any reader familiar with India, that the

writer’s mind is running on the exoteric customs of the Hindu which

constitute the local superstitions of the common people,—a designation

which applies equally to one caste as to another, for modern Brahmins

may be as thoroughly dissociated from the spirit of the esoteric

doctrine and as hopelessly saturated with corrupt conventionalities as

British churchwardens or the corresponding functionaries in America.

Some such fancies derived from exoteric Hindu thinking have clearly

inspired the article under notice. In India even exoteric thinking

recognizes the existence of Mahatmas and theories concerning the

methods by which their condition may be approached, but Theosophic

students in Europe and America should be on their guard against

supposing that every thing which emanates from an Indian source, must

on that account be true occult philosophy.

Especially in India, but in other parts of the world too, in various

disguises we continually encounter the fundamental blunder of the

mere _fakir_ that progress in occult development is to be acquired

by simulating some of the external characteristics of a development

that has been accomplished. No doubt there are states of immaterial

existence to which human beings may ultimately climb,—at distances of

time as immeasureable as those heights themselves, where such relative

attributes as those which invest embodied human beings with specific

attachments, will be merged in the higher mysteries of nature, which

we can talk about already, perhaps, and assign names to, but assuredly

cannot yet realize, or even effectually comprehend. But it may be,

there is hardly any level even in Adeptship, at which still embodied

humanity is ripe to shed such attachments, and the notion of talking

about attempting this from the point of view of incipient chelaship is

as ludicrous as it would be to talk about pruning a seedling which had

just protruded its first green shoot above the ground; and suggests, in

regard to human illustrations, the notion of a beardless youngster, who

presents himself to a barber to be shaved. We Theosophists are engaged

in an undertaking which makes it very desirable that we should not

render ourselves ridiculous; and though there is no endeavor possible

for us which is better entitled to respect than an honest attempt to

lead “the Higher Life,” we may perhaps more easily bring discredit

on our movement by talking nonsense about that grand ideal, than in

any other way. We may go further, indeed, than the mere recognition

of nobility attaching to the pursuit of the Higher Life. We may grant

that no one can truly be said to have assimilated the principles of

esoteric teaching unless these have made a sensible impression on his

conduct and on the practical attitude he assumes in relation to others

and the world at large. But it will be a matter to be determined by

each man’s temperament, how far he keeps his own personal dealings, so

to speak, with the great principles of Theosophy a private transaction

between himself and his conscience, or how far he ventures to bring

them into relief by devoting himself especially as a Theosophist to the

task of preaching exalted morality. I am now of course passing out, on

my own account, into the ocean of Theosophic discussion in general,

and the sentence just penned has no reference to the article I began

by reviewing,—which appears to me to be very far from promulgating

any morality or even coherent sense, exalted or otherwise. But on the

subject at large a few general remarks at this juncture may perhaps not

be inappropriate.

The most exalted morality imaginable is inevitably deduced from the

principles of occult science, for by explaining to mankind how it is

that they really evolve through successive lives, each depending on

the last and on all its predecessors as summed up in the last, the

basic motives for good conduct are set out with far greater precision

than they can be suggested by the bribes or threats of conventional

religion. Such temptations and warnings, as experience has shown,

come to be distrusted or no longer feared as the manifestly erroneous

conceptions with which they are entangled, become apparent to advancing

intelligence. Then, loving the right still, under the influence of an

inner intuition they have not learned to interpret properly, people

attempt sometimes to supply the vacant places of their vanished faith,

with painful abstract theories of a barren duty, which take their rise

in no intelligible sanction and tend to no specific result. For mere

morality divorced from religion and justified by no prospects of future

existence, it is impossible that the human mind could permanently

furnish a nourishing soil. To provide for the gathering emergency the

esoteric doctrine is now beginning to shine on the world. In the longer

freedom with which it will shine hereafter, no doubt it will do much

more even than explain to men the scientific and satisfactory reasons

why, right is right, why the pursuit of good conduces to happiness and

_vice versa_. Already indeed, it is made apparent that the highest

degrees of exaltation possible for human beings, can only be attained

in connection with a pursuit of good which has a still more subtle

motive than the thirst for spiritual happiness—which is animated by

that unsurpassably sublime intention (often talked about so glibly,

but surely realized so seldom) unselfishness and disinterested zeal

for the welfare of others. But even if we do not handle that exalted

topic—which sits ill upon the lips of any preachers who do not at all

events outshine the average achievements of ordinary good men in the

exercise of unselfishness, is there not in what is put forward above

in the first purpose of Theosophy a sufficiently exhilarating task to

absorb our best energies? To be laying the foundations of the future

system of thought which _must_ in due time replace—as the guiding rule

of men’s lives—the earlier and cruder prescriptions of a priestcraft

that their widening comprehension of Nature is fast outgrowing,—is not

that a sufficiently magnificent task for the Theosophical Society?

Certainly esoteric teaching opens up possibilities before the sight

of ardent spiritual aspirants that suggest to some eager hearts

the pursuit of an object—which if rightly understood may be more

magnificent still, but which, as contemplated in the beginning may

often be prompted by a relatively selfish motive,—the personal pursuit

of Adeptship. But in its original purpose the welfare of mankind at

large and not the enlistment of new recruits in the army of chelaship

was as I read its design, the idea of the Theosophical Society. And

how was that design to be carried out? This question seems to me to

touch a point which it is highly important to keep in view at the

present moment. The Theosophical movement did not begin by preaching

_de haut en bas_ an all but impossible code of ethics. It began by the

highly practical course of linking its operations with one of the most

growing impulses in the most spiritually minded sections of the Western

community. These were _not_ the merely good and pious representatives

of still surviving, though decaying religious systems; they were not

the hopeless however unselfish exponents of a barren philosophy that

threw forward no light on the future; they were found mainly among

people who in one way or another, and following various false beacons,

perhaps, were realizing that discoveries were possible beyond the

barriers that had formerly seemed to set a limit to the range of the

human senses. The bold though bewildered pioneers of psychic inquiry

were naturally marked out, indeed, to be appealed to first by the

esoteric teachers. For them above all was the rudderless condition

of modern religions thought a dark and threatening danger. Along the

road they had set out to travel they would certainly not stop short.

But readers of Theosophic literature will not require to be reminded

where the study of occult phenomena un-illuminated by occult morality

must ultimately conduct its enthusiasts. The classes referred to were

best qualified to receive the new dispensation: and most urgently

in need of it. To them therefore the Theosophical propaganda in the

beginning was directed, and this is the consideration which will be

seen to explain the mystery that has so frequently been discussed in

more recent years—the free and so to speak the extravagant display of

occult wonders and marvellous phenomena with which the advent of the

Theosophical movement was heralded. Its directors as it were, had to

put themselves at the head of the psychic movement generally, in order

to direct its future course aright, and they could not do this without

commanding the attention of persons already largely experienced in

psychic investigation.

No doubt the time has now gone by when the policy that thus inaugurated

the Theosophical movement is either practicable or desirable. “The age

of miracles is past,” for us as for mankind at large,—always making

allowance for the familiar correction required by the saying that the

age for helping on the more general comprehension of those resources

of nature with which the “miracles” had to do has not passed, by

any means. The interpretation of Nature—the promulgation of truth

concerning the “powers latent in Man”—to the end that the world at

large may the better understand its own destinies and promote its own

healthier development through an immediate future, is still the ample

task that lies before the working members of our organization. Again

let us say that no one proposes to divorce this from recognition with

which it is so intimately blended, of the sublime morality expressed in

the phrase—the Brotherhood of Man. But in our zeal for the starry goal

in the far distance, it will be discreet, on our part, to avoid the

mistake of the Greek philosopher and not to forget the ground at our

feet.

A. P. SINNETT.

* * * * *

NOTE.—The admirable letter which we have printed above from the able

pen of the author of Esoteric Buddhism is a good instance of the truth

that there are many ways of arriving at the same goal, and incidentally

it also illustrates how difficult it is for those who look at any

subject by the light of their own “ray” to appreciate the view taken

of it by one whose mental constitution is different. Both Murdhna

Joti and Mr. Sinnett are right from their own points of view, and

as they understand themselves. Both seem to us to be wrong as they

probably understand each other. Patriotism and family attachments

as understood by Mr. Sinnett are good things, for he characterises

them by the adjectives “healthy” “ennobling” “generous.” It cannot be

supposed from either a critical or casual reading of “The Higher Life”

that Murdhna Joti advocates the elimination of any statement to which

these terms would apply. But patriotism and family attachments may be

narrow, bigoted, and founded upon an ignorance of other countries and

other families, and upon an inability to perceive in other nations and

persons the very qualities that make us feel warmly toward those we are

acquainted with, intensified by a corresponding blindness to faults we

have become habituated to and perhaps partake of ourselves. It is the

“provincialism” of patriotism which breeds the prejudice in favor of

things which are a part of our “larger selves,” and which is bad; and

this narrowness in the case of family attachment (a different thing

from personal affection), makes us fancy that our family geese are more

beautiful than our neighbor’s swans. It is in this sense, it seems to

us, that the family defects in question are held by Murdhna Joti as

things to get rid of, and may be said to enter into that practical

conception “the Dweller on the Threshold;” and it is in this sense

that a Mahatma may be supposed to lose them. As we rise to a higher

level we perceive in clearer distinction the lights and shades in our

own country and family, and we see also that much the same lights

and shades exist elsewhere and everywhere; we lose at the same time

the personal prejudice which made lights and shades of a particular

tint more agreeable to us than others; and thus we are brought to

view all countries and families in their true light and in their real

proportions. But the process by which this is accomplished is more of

the nature of a levelling up than of a levelling down. The attachment

of a villager is at first confined to his village; as his mind expands,

his interests extend themselves progressively to the country, the

state, and the nation. This last entails an expenditure of “generous

feeling” which is exhaustive for most men; but a Mahatma has enough

left to stretch out over the whole of humanity. Anything smaller would

not be “ennobling” or “generous” in his case.

We cannot agree, however, with Mr. Sinnett, in his criticism of Murdhna

Joti’s article, as to its presenting a false view of “Theosophic

morals.” The fact, at which the learned author of the _Occult World_

hints, that a certain Mahatma has “specific attachments” to relatives,

does not prove that He still has “family defects.” Perhaps the writer

of “Living the Higher Life” might have been better understood by Mr.

Sinnett if he had in his first paper, intimated that while family

defects were to be got rid of, the noble qualities of the family,

were to be strengthened; but this seems to be plainly inferred, and

is actually to be found in the paper, (p. 153, 3d paragraph); and

all through the first paper, it is strenuously insisted, that the

only theosophic morality, is that one which compels us to unselfishly

perform our duty in our family where we are placed by inevitable Karma.

Not only has a Mahatma said He “still had patriotism,” but He has also

stated more emphatically, that “in external Buddhism is the road to

truth.” He cannot therefore agree with Mr. Sinnett in the objection

that exoteric Indian thought and religion led to error. In complete

knowledge of this second declaration of the Mahatma, we read and

printed Murdhna Joti’s paper, as we have “Theosophic Morals.” We see in

the paper criticised high aspiration and excellent precepts.

There are many modes of life; there are lower and higher planes. No man

in one short article can write away all possible future misconceptions;

both sides must be presented, and they shall be in this Magazine. We

need therefore here warn readers, that Mr. Sinnett does not by any

means desire them to understand that in saying that the Mahatma quoted

has “certain specific attachments,” he would convey the impression that

such a great Being has to struggle with the limitations of a family, or

that he has given up one legitimate set of ties only to assume others

similar. Far from that. The nature of the attachment referred to, is

quite as undefinable at Mr. Sinnett’s hands as it is at those of the

readers, and we think it would be wise for the critic to state with

clearness what the attachment is, in order that all readers may for

themselves be able to judge of the full meaning, extent and connection

of Mr. Sinnett’s reference, and what use can properly be made of it for

comparison or analysis.

The Mahatma studies the Bagavad-Gita in its higher sense, and all

through that book the “passionless ascetic” is lauded. What does it

mean? Neglect of life and family? Never! But sometimes one gets out of

family defects quite naturally. Yet the world says that _Bagavad-Gita_

inculcates stony hearted selfishness, even as they carp at _Light on

the Path_ when it says “the eyes must be incapable of tears; ambition

and desires must be killed out.” These are hard sayings. Theosophy

is full of difficult sayings, just as Jesus of the Christians said

his parables were. But Bagavad-Gita is the divine colloquy; and it is

asserted that a Mahatma dictated Light on the Path.—[ED.]

HERMES TRISMEGISTUS.

THE FOURTH STATE OF MATTER DESCRIBED IN THE SMARAGDINE TABLET.

That a tablet, now called the SMARAGDINE, was found there is no doubt.

Its discovery is attributed by tradition to an _isarim_ or initiate,

who it is said, took it from the dead body of Hermes—this could not

have been the Egyptian god Thoth—which was buried at Hebron, in an

obscure ditch. The tablet was held between the hands of the corpse.

Some authors say that it was of emerald, which I do not believe; it

probably was of green strass or paste, an imitation of emerald, in

the manufacture of which the Egyptians excelled. Be it as it may, the

contents evidently refer to that subtile body, called by the great

scientist Sir William Thompson, “the luminiferous æther,”—to that

mysterious, invisible to us, something, in which the matter-atoms

float, the _azoth_ of the Hermetic philosophers, the _astral light_

of the occultists, the _akasa_ of the Hindus; which physical science

attempts to grasp, comprehend and sometimes use, under the name of

electricity, magnetism, heat, light, etc; which is experimentally made

visible, in one of its forms, by means of Professor Crookes “radiant

matter” and which he terms the fourth state of matter. It permeates all

things, going through flesh and blood, and steel and glass, the diamond

and sapphire, with the facility of water through a net. A translation

of this tablet is:[111]

“It is true without falsehood, certain and very veritable, that that

which is below, is as that which is above, and that that which is on

high, is as that which is below, so as to perpetuate the miracles of

all things.

“And as all things have been and come from One, by the mental desire of

One, so all things have been produced from that One only by adaptation.

“The Sun (Osiris) is thence the father, and the Moon (Isis) the mother.

The Air, its womb, carries it thence, and the Earth is its nurse.

“Here is the producer of all, the talisman of all the world.

“Its force (or potentiality) is entire, if it is changed into the

Earth, you separate the Earth from the Fire, the subtile from the

gross. Sweetly, but with great energy, it mounts from the Earth to

the Heaven, and again descends to the Earth with powerful energy, and

receives the potentiality of the superior and inferior things.

“You have, by this means, the light (or fire) of the whole universe.

And upon account of this, all obscurity itself, with that, will fly

entirely thence.

“In this is the energy the strongest of all energy, for it vanquishes

all subtile things and penetrates all the solid things.

“Thus the world was created. From this will be and will go out

admirable adaptations, of which the medium is here.

“And because of these reasons I am called Hermes Trismegistus,

possessing the three divisions of the philosophy of the universe.

“It is complete, this that I have said of the operation of the Sun.”

The reader must take note, that the fire referred to here, is not the

perceptible fire, but the hidden occult fire, which is concealed in

all things, and only becomes evident through a tearing asunder of the

atoms. The fire, which we see, is the black fire, the other the unseen,

is the white fire. So the ancient Hebrew philosophy says, the Tablets

of the Law given to Moses, were written by the Deity with black fire on

white fire. It is referred to but concealed in the Maasey B’reshith,

the great occult book of which is the Book of Genesis.

ISAAC MYER.

A HINDU CHELA’S DIARY.

[_This was begun in the June number._]

“I have been going over that message I received just after returning

from the underground room, about not thinking yet too deeply upon what

I saw there, but to let the lessons sink deep into my heart. Can it be

true—must it not indeed be true—that we have periods in our development

when rest must be taken for the physical brain in order to give it

time as a much less comprehensive machine than these English college

professors say it is, to assimilate what it has received, while at

the same time the real brain—as we might say, the spiritual brain—is

carrying on as busily as ever all the trains of thought cut off from

the head. Of course this is contrary to this modern science we hear

so much about now as about to be introduced into all Asia, but it is

perfectly consistent for me.

“To reconsider the situation: I went with Kunâla to this underground

place, and there saw and heard most instructive and solemn things. I

return to my room, and begin to puzzle over them all, to revolve and

re-revolve them in my mind, with a view to clearing all up and finding

out what all may mean. But I am interrupted by a note from Kunâla

directing me to stop this puzzling, and to let all I saw sink deep into

my heart. Every word of his I regard with respect, and consider to

hold a meaning, being never used by him with carelessness. So when he

says, to let it sink into my ‘heart,’ in the very same sentence where

he refers to my thinking part—the mind—why he must mean to separate my

heart from my mind and to give to the heart a larger and greater power.

“Well, I obeyed the injunction, made myself, as far as I could, forget

what I saw and what puzzled me and thought of other things. Presently,

after a few days while one afternoon thinking over an episode related

in the _Vishnu Purana_,[112] I happened to look up at an old house

I was passing and stopped to examine a curious device on the porch;

as I did this, it seemed as if either the device, or the house, or

the circumstance itself, small as it was, opened up at once several

avenues of thought about the underground room, made them all clear,

showed me the conclusion as vividly as a well demonstrated and fully

illustrated proposition, to my intense delight. Now could I perceive

with plainness, that those few days which seemed perhaps wasted because

withdrawn from contemplation of that scene and its lessons, had been

with great advantage used by the spiritual man in unraveling the

tangled skein, while the much praised brain had remained in idleness.

All at once the _flash_ came and with it knowledge.[113] But I must not

depend upon these flashes, I must give the brain and its governor, the

material to work with. * * * * * * * *

* * * * *

“Last night just as I was about to go to rest, the voice of Kunâla

called me from outside and there I went at once. Looking steadily at me

he said: ‘we want to see you,’ and as he spoke he gradually changed,

or disappeared, or was absorbed, into the form of another man with

awe-inspiring face and eyes, whose form apparently rose up from the

material of Kunâla’s body. At the same moment two others stood there

also, dressed in the Tibetan costume; and one of them went into my

room from which I had emerged. After saluting them reverently, and not

knowing their object, I said to the greatest,

“‘Have you any orders to give?’

“‘If there are any they will be told to you without being asked,’ he

replied, ‘stand still where you are.’

“Then he began to look at me fixedly. I felt a very pleasant sensation

as if I was getting out of my body. I cannot tell now what time passed

between that and what I am now to put down here. But I saw I was in a

peculiar place. It was the upper end of—— at the foot of the—— range.

Here was a place where there were only two houses just opposite to

each other, and no other sign of habitation; from one of these came

out the old faquir I saw at the Durga festival, but how changed, and

yet the same: then so old, so repulsive; now so young, so glorious, so

beautiful. He smiled upon me benignly and said:

“‘Never expect to see any one, but always be ready to answer if they

speak to you; it is not wise to peer outside of yourself for the great

followers of Vasudeva: look rather within.’

“The very words of the poor faquir!

“He then directed me to follow him.

“After going a short distance, of about half a mile or so, we came to

a natural subterranean passage which is under the—— range. The path is

very dangerous; the River—— flows underneath in all the fury of pent

up waters, and a natural causeway exists upon which you may pass; only

one person at a time can go there and one false step seals the fate

of the traveller. Besides this causeway, there are several valleys

to be crossed. After walking a considerable distance through this

subterranean passage we came into an open plain in L—— K. There stands

a large massive building thousands of years old. In front of it is a

huge Egyptian Tau. The building rests on seven big pillars each in the

form of a pyramid. The entrance gate has a large triangular arch, and

inside are various apartments. The building is so large that I think it

can easily contain twenty thousand people. Some of the rooms were shown

to me.

“This must be the central place for all those belonging to the—— class,

to go for initiation and stay the requisite period.

“Then we entered the great hall with my guide in front. He was youthful

in form but in his eyes was the glance of ages. * * The grandeur and

serenity of this place strikes the heart with awe. In the centre was

what we would call an altar, but it must only be the place where

focuses all the power, the intention, the knowledge and the influence

of the assembly. For the seat, or place, or throne, occupied by the

chief—— the highest—— has around it an indescribable glory, consisting

of an effulgence which seemed to radiate from the one who occupied

it. The surroundings of the throne were not gorgeous, nor was the

spot itself in any way decorated—all the added magnificence was due

altogether to the aura which emanated from Him sitting there. And over

his head I thought I saw as I stood there, three golden triangles in

the air above—Yes, they were there and seemed to glow with an unearthly

brilliance that betokened their inspired origin. But neither they nor

the light pervading the place, were produced by any mechanical means.

As I looked about me I saw that others had a triangle, some two, and

all with that peculiar brilliant light.”

[Here again occurs a mass of symbols. It is apparent that just at

this spot he desires to jot down the points of the initiation which

he wished to remember. And I have to admit that I am not competent

to elucidate their meaning. That must be left to our intuitions and

possibly future experience in our own case.]

* * * * *

“14th day of the new moon. The events of the night in the hall of

initiation gave me much concern. Was it a dream? Am I self deluded? Can

it be that I imagined all this? Such were the unworthy questions which

flew behind each other across my mind for days after. Kunâla does not

refer to the subject and I cannot put the question. Nor will I. I am

determined, that, come what will, the solution must be reached by me,

or given me voluntarily.

“Of what use to me will all the teachings and all the symbols be,

if I cannot rise to that plane of penetrating knowledge, by which I

shall myself, by myself, be able to solve this riddle, and know to

discriminate the true from the false and the illusory? If I am unable

to cut asunder these questioning doubts, these bonds of ignorance, it

is proof that not yet have I risen to the plane situated above these

doubts. * * * Last night after all day chasing through my mental sky,

these swift destroyers of stability—mental birds of passage—I lay down

upon the bed, and as I did so, into my hearing fell these words:

“‘Anxiety is the foe of knowledge; like unto a veil it falls down

before the soul’s eye; entertain it, and the veil only thicker grows;

cast it out, and the sun of truth may dissipate the cloudy veil.’

“Admitting that truth; I determined to prohibit all anxiety. Well I

knew that the prohibition issued from the depths of my heart, for that

was master’s voice, and confidence in his wisdom, the self commanding

nature of the words themselves, compelled me to complete reliance on

the instruction. No sooner was the resolution formed, than down upon my

face fell something which I seized at once in my hand. Lighting a lamp,

before me was a note in the well known writing. Opening it, I read:

“‘Nilakant. It was no dream. All was real, and more, that by your

waking consciousness could not be retained, happened there. Reflect

upon it all as reality, and from the slightest circumstance draw

whatever lesson, whatever amount of knowledge you can. Never forget

that your spiritual progress goes on quite often to yourself unknown.

Two out of many hindrances to memory are anxiety and selfishness.

Anxiety is a barrier constructed out of harsh and bitter materials.

Selfishness is a fiery darkness that will burn up the memory’s matrix.

Bring then, to bear upon this other memory of yours, the peaceful

stillness of contentment and the vivifying rain of benevolence.’”[114]

* * * * *

[I leave out here, as well as in other places, mere notes of journeys

and various small matters, very probably of no interest.]

“In last month’s passage across the hills near V——, I was irresistibly

drawn to examine a deserted building, which I at first took for a

grain holder, or something like that. It was of stone, square, with

no openings, no windows, no door. From what could be seen outside, it

might have been the ruins of a strong, stone foundation for some old

building, gateway or tower. Kunâla stood not far off and looked over

it, and later on he asked me for my ideas about the place. All I could

say, was, that although it seemed to be solid, I was thinking that

perhaps it might be hollow.

“‘Yes,’ said he, ‘it is hollow. It is one of the places once made by

Yogees to go into deep trance in. If used by a chela (a disciple) his

teacher kept watch over it so that no one might intrude. But when an

adept wants to use it for laying his body away in while he travels

about in his real, though perhaps to some unseen, form, other means of

protection were often taken which were just as secure as the presence

of the teacher of the disciple.’ ‘Well,’ I said, ‘it must be that just

now no one’s body is inside there.’

“‘Do not reach that conclusion nor the other either. It may be occupied

and it may not.’

* * * * *

“Then we journeyed on, while he told me of the benevolence of not only

Brahmin Yogees, but also of Buddhist. No differences can be observed by

the true disciple in any other disciple who is perhaps of a different

faith. All pursue truth. Roads differ but the goal of all remains

alike.”

* * * * *

* * * “Repeated three times: ‘Time ripens and dissolves all beings in

the great self, but he who knows into what time itself is dissolved, he

is the knower of the Veda.’

“What is to be understood, not only by this, but also by its being

three times repeated?

“There were three shrines there. Over the door was a picture which I

saw a moment, and which for a moment seemed to blaze out with light

like fire. Fixed upon my mind its outlines grew, then disappeared,

when I had passed the threshold. Inside, again its image came before

my eyes. Seeming to allure me, it faded out, and then again returned.

It remained impressed upon me, seemed imbued with life and intention

to present itself for my own criticism. When I began to analyze it,

it would fade, and then when I was fearful of not doing my duty or

of being disrespectful to those beings, it returned as if to demand

attention. Its description:

“A human heart that has at its centre a small spark—the spark expands

and the heart disappears—while a deep pulsation seems to pass through

me. At once identity is confused, I grasp at myself; and again the

heart reappears with the spark increased to a large fiery space.

Once more that deep movement; then sounds (7); they fade. All this

in a picture? Yes! for in that picture there is life; there might

be intelligence. It is similar to that picture I saw in Tibet on my

first journey, where the living moon rises and passes across the view.

Where was I? No, not afterwards! It was in the hall. Again that all

pervading sound. It seems to bear me like a river. Then it ceased,—a

soundless sound. Then once more the picture; here is Pranava.[115] But

between the heart and the Pranava is a mighty bow with arrows ready,

and tightly strung for use. Next is a shrine, with the Pranava over

it, shut fast, no key and no keyhole. On its sides emblems of human

passions. The door of the shrine opens and I think within I will see

the truth. No! another door? a shrine again. It opens too and then

another, brightly flashing is seen there. Like the heart, it makes

itself one with me. Irresistible desire to approach it comes within me,

and it absorbs the whole picture.

“‘Break through the shrine of Brahman; use the doctrine of the

teacher.’”[116]

[There is no connection here of this exhortation with any person, and

very probably it is something that was said either by himself, in

soliloquy, or by some voice or person to him.

I must end here, as I find great rents and spaces in the notes. He

must have ceased to put down further things he saw or did in his real

inner life, and you will very surely agree, that if he had progressed

by that time to what the last portions would indicate, he could not

set down his reflections thereon, or any memorandum of facts. We,

however, can never tell what was his reason. He might have been told

not to do so, or might have lacked the opportunity.

There was much all through these pages that related to his daily

family life, not interesting to you; records of conversations; worldly

affairs; items of money and regarding appointments, journeys and

meetings with friends. But they show of course that he was all this

time living through his set work with men, and often harassed by care

as well as comforted by his family and regardful of them. All of that

I left out, because I supposed that while it would probably interest

you, yet I was left with discretion to give only what seemed to relate

to the period marked at its beginning, by his meetings with M——, and

at the end by this last remarkable scene, the details of which we can

only imagine. And likewise were of necessity omitted very much that

is sufficiently unintelligible in its symbolism to be secure from

revelation. Honestly have I tried to unlock the doors of the ciphers,

for no prohibition came with their possession, but all that I could

refine from its enfolding obscurity is given to you.

As he would say, let us salute each other and the last shrine of

Brahman; Om, hari, Om!

TRANS.]

KARMA.

The child is the father of the man, and none the less true is it:

“My brothers! each man’s life

The outcome of his former living is;

The bygone wrmongs brings forth sorrows and woes

The bygone right breeds bliss.”

* * * * *

“This is the doctrine of Karma.”

But in what way does this bygone wrong and right affect the present

life? Is the stern nemesis ever following the weary traveler, with

a calm, passionless, remorseless step? Is there no escape from its

relentless hand? Does the eternal law of cause and effect, unmoved by

sorrow and regret, ever deal out its measure of weal and woe as the

consequence of past action? The shadow of the yesterday of sin,—must

it darken the life of to-day? Is Karma but another name for fate? Does

the child unfold the page of the already written book of life in which

each event is recorded without the possibility of escape? What is the

relation of Karma to the life of the individual? Is there nothing for

man to do but to weave the chequered warp and woof of each earthly

existence with the stained and discolored threads of past actions? Good

resolves and evil tendencies sweep with resistless tide over the nature

of man and we are told:

“Whatever action he performs, whether good or bad, every thing done in

a former body must necessarily be enjoyed or suffered.” _Anugita_, cp

III.

There is good Karma, there is bad Karma, and as the wheel of life moves

on, old Karma is exhausted and again fresh Karma is accumulated.

Although at first it may appear that nothing can be more fatalistic

than this doctrine, yet a little consideration will show that in

reality this is not the case. Karma is twofold, hidden and manifest,

Karma is the man that is, Karma is his action. True that each action

is a cause from which evolves the countless ramifications of effect in

time and space.

“That which ye sow ye reap.” In some sphere of action the harvest will

be gathered. It is necessary that the man of action should realize this

truth. It is equally necessary that the manifestations of this law in

the operations of Karma should be clearly apprehended.

Karma, broadly speaking may be said to be the continuance of the nature

of the act, and each act contains within itself the past and future.

Every defect which can be realized from an act must be implicit in the

act itself or it could never come into existence. Effect is but the

nature of the act and cannot exist distinct from its cause. Karma only

produces the manifestation of that which already exists; being action

it has its operation in time, and Karma may therefore be said to be the

same action from another point of time. It must, moreover, be evident

that not only is there a relation between the cause and the effect,

but there must also be a relation between the cause and the individual

who experiences the effect. If it were otherwise, any man would reap

the effect of the actions of any other man. We may sometimes appear to

reap the effects of the action of others, but this is only apparent. In

point of fact it is our own action

“* * None else compels

None other holds you that ye live and die.”

It is therefore necessary in order to understand the nature of Karma

and its relation to the individual to consider action in all its

aspects. Every act proceeds from the mind. Beyond the mind there is no

action and therefore no Karma. The basis of every act is desire. The

plane of desire or egotism is itself action and the matrix of every

act. This plane may be considered as non-manifest, yet having a dual

manifestation in what we call cause and effect, that is the act and its

consequences. In reality, both the act and its consequences are the

effect, the cause being on the plane of desire. Desire is therefore the

basis of action in its first manifestation on the physical plane, and

desire determines the continuation of the act in its karmic relation

to the individual. For a man to be free from the effects of the Karma

of any act he must have passed to a state no longer yielding a basis

in which that act can inhere. The ripples in the water caused by the

action of the stone will extend to the furthest limit of its expanse,

but no further, they are bounded by the shore. Their course is ended

when there is no longer a basis or suitable medium in which they can

inhere; they expend their force and are not. Karma is, therefore, as

dependent upon the present personality for its fulfillment, as it was

upon the former for the first initial act. An illustration may be given

which will help to explain this.

A seed, say for instance mustard, will produce a mustard tree and

nothing else; but in order that it should be produced, it is necessary

that the co-operation of soil and culture should be equally present.

Without the seed, however much the ground may be tilled and watered,

it will not bring forth the plant, but the seed is equally inoperative

without the joint action of the soil and culture.

The first great result of Karmic action is the incarnation in

physical life. The birth seeking entity consisting of desires and

tendencies, presses forward towards incarnation. It is governed in

the selection of its scene of manifestation by the law of economy.

Whatever is the ruling tendency, that is to say, whatever group of

affinities is strongest, those affinities will lead it to the point of

manifestation at which there is the least opposition. It incarnates

in those surroundings most in harmony with its Karmic tendencies and

all the effects of actions contained in the Karma so manifesting will

be experienced by the individual. This governs the station of life,

the sex, the conditions of the irresponsible years of childhood, the

constitution with the various diseases inherent in it, and in fact all

those determining forces of physical existence which are ordinarily

classed under the terms, “heredity,” and “national characteristics.”

It is really the law of economy which is the truth underlying these

terms and which explains them. Take for instance a nation with certain

special characteristics. These are the plane of expansion for any

entity whose greatest number of affinities are in harmony with those

characteristics. The incoming entity following the law of least

resistance becomes incarnated in that nation, and all Karmic effects

following such characteristics will accrue to the individual. This

will explain what is the meaning of such expressions as the “Karma of

nations,” and what is true of the nation will also apply to family and

caste.

It must, however, be remembered that there are many tendencies which

are not exhausted in the act of incarnation. It may happen that

the Karma which caused an entity to incarnate in any particular

surrounding, was only strong enough to carry it into physical

existence. Being exhausted in that direction, freedom is obtained for

the manifestation of other tendencies and their Karmic effects. For

instance, Karmic force may cause an entity to incarnate in a humble

sphere of life. He may be born as the child of poor parents. The Karma

follows the entity, endures for a longer or shorter time, and becomes

exhausted. From that point, the child takes a line of life totally

different from his surroundings. Other affinities engendered by former

action express themselves in their Karmic results. The lingering

effects of the past Karma may still manifest itself in the way of

obstacles and obstructions which are surmounted with varying degrees of

success according to their intensity.

From the standpoint of a special creation for each entity entering the

world, there is vast and unaccountable injustice. From the standpoint

of Karma, the strange vicissitudes and apparent chances of life can

be considered in a different light as the unerring manifestation of

cause and sequence. In a family under the same conditions of poverty

and ignorance, one child will be separated from the others and thrown

into surroundings very dissimilar. He may be adopted by a rich man, or

through some freak of fortune receive an education giving him at once

a different position. The Karma of incarnation being exhausted, other

Karma asserts itself.

A very important question is here presented: Can an individual affect

his own Karma, and if so to what degree and in what manner?

It has been said that Karma is the continuance of the act, and for any

particular line of Karma to exert itself it is necessary that there

should be the basis of the act engendering that Karma in which it can

inhere and operate. But action has many planes in which it can inhere.

There is the physical plane, the body with its senses and organs; then

there is the intellectual plane, memory, which binds the impressions

of the senses into a consecutive whole and reason puts in orderly

arrangement its storehouse of facts. Beyond the plane of intellect

there is the plane of emotion, the plane of preference for one object

rather than another:—the fourth principle of the man. These three,

physical, intellectual, and emotional, deal entirely with objects of

sense perception and may be called the great battlefield of Karma.[117]

There is also the plane of ethics, the plane of discrimination of the

“I ought to do this, I ought not to do that.” This plane harmonizes the

intellect and the emotions. All these are the planes of Karma or action

what to do, and what not to do. It is the mind as the basis of desire

that initiates action on the various planes, and it is only through the

mind that the effects of rest and action can be received.

An entity enters incarnation with Karmic energy from past existences,

that is to say the action of past lives is awaiting its development

as effect. This Karmic energy presses into manifestation in harmony

with the basic nature of the act. Physical Karma will manifest in the

physical tendencies bringing enjoyment and suffering. The intellectual

and the ethical planes are also in the same manner the result of

the past Karmic tendencies and the man as he is, with his moral and

intellectual faculties, is in unbroken continuity with the past.

The entity at birth has therefore a definite amount of Karmic energy.

After incarnation this awaits the period in life at which fresh Karma

begins. Up to the time of responsibility it is as we have seen the

initial Karma only that manifests. From that time the fresh personality

becomes the ruler of his own destiny. It is a great mistake to suppose

that an individual is the mere puppet of the past, the helpless victim

of fate. The law of Karma is not fatalism, and a little consideration

will show that it is possible for an individual to affect his own

Karma. If a greater amount of energy be taken up on one plane than

on another this will cause the past Karma to unfold itself on that

plane. For instance, one who lives entirely on the plane of sense

gratification will from the plane beyond draw the energy required for

the fulfillment of his desires. Let us illustrate by dividing man into

upper and lower nature. By directing the mind and aspirations to the

lower plane, a “fire” or centre of attraction, is set up there, and in

order to feed and fatten it, the energies of the whole upper plane are

drawn down and exhausted in supplying the need of energy which exists

below due to the indulgence of sense gratification. On the other hand,

the centre of attraction may be fixed in the upper portion, and then

all the needed energy goes there to result in increase of spirituality.

It must be remembered that Nature is all bountiful and withholds not

her hand. The demand is made, and the supply will come. But at what

cost? That energy which should have strengthened the moral nature and

fulfilled the aspirations after good, is drawn to the lower desires.

By degrees the higher planes are exhausted of vitality and the good

and bad Karma of an entity will be absorbed on the physical plane. If

on the other hand the interest is detached from the plane of sense

gratification, if there is a constant effort to fix the mind on the

attainment of the highest ideal, the result will be that the past Karma

will find no basis in which to inhere on the physical plane. Karma

will therefore be manifested only in harmony with the plane of desire.

The sense energy of the physical plane will exhaust itself on a higher

plane and thus become transmuted in its effects.

What are the means through which the effects of Karma can be thus

changed is also clear. A person can have no attachment for a thing

he does not think about, therefore the first step must be to fix the

thought on the highest ideal. In this connection one remark may be

made on the subject of repentance. Repentance is a form of thought in

which the mind is constantly recurring to a sin. It has therefore to be

avoided if one would set the mind free from sin and its Karmic results.

All sin has its origin in the mind. The more the mind dwells on any

course of conduct, whether with pleasure or pain, the less chance is

there for it to become detached from such action. The _manas_ (mind) is

the knot of the heart, when that is untied from any object, in other

words when the mind loses its interest in any object, there will no

longer be a link between the Karma connected with that object and the

individual.

It is the attitude of the mind which draws the Karmic cords tightly

round the soul. It imprisons the aspirations and binds them with chains

of difficulty and obstruction. It is desire that causes the past Karma

to take form and shape and build the house of clay. It must be through

non-attachment that the soul will burst through the walls of pain, it

will be only through a change of mind that the Karmic burden will be

lifted.

It will appear, therefore, that although absolutely true that action

brings its own result, “there is no destruction here of actions good

or not good. Coming to one body after another they become ripened in

their respective ways.”—Yet this ripening is the act of the individual.

Free will of man asserts itself and he becomes his own saviour. To

the worldly man Karma is a stern Nemesis, to the spiritual man Karma

unfolds itself in harmony with his highest aspirations. He will look

with tranquility alike on past and future, neither dwelling with

remorse on past sin nor living in expectation of reward for present

action.

SUFISM,

OR THEOSOPHY FROM THE STANDPOINT OF MOHAMMEDANISM.

_A Chapter from a MS. work designed as a text-book for Students in

Mysticism_ BY C. H. A. BJERREGAARD, _Stud. Theos._

In Two Parts:—Part I, Texts; Part II, Symbols.

(CONTINUED.)